Tarikh (al-Tabari) 204

The story of Moses the one who spoke with Allah (peace and blessings be upon him)

أمر الله تعالى لموسى وهارون عليهما السلام باللين في القول لفرعون قَالَ تَعَالَى: اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى وَهَذَا مِنْ حِلْمِهِ تَعَالَى، وَكَرَمِهِ وَرَأْفَتِهِ وَرَحْمَتِهِ بِخَلْقِهِ، مَعَ عِلْمِهِ بِكُفْرِ فِرْعَوْنَ وَعُتُوِّهِ وَتَجَبُّرِهِ، وَهُوَ إِذْ ذَاكَ أَرْدَى خَلْقِهِ وَقَدْ بَعَثَ إِلَيْهِ صَفْوَتَهُ مِنْ خَلَقَهُ فِي ذَلِكَ الزَّمَانِ، وَمَعَ هَذَا يَقُولُ لَهُمَا وَيَأْمُرُهُمَا أَنْ يَدْعُوَاهُ إِلَيْهِ بِالَّتِي هِيَ أَحْسَنُ; بِرِفْقٍ وَلِينٍ، وَيُعَامِلَاهُ مُعَامَلَةَ مَنْ يَرْجُو أَنْ يَتَذَكَّرَ أَوْ يَخْشَى، كَمَا قَالَ تَعَالَى لِرَسُولِهِ ﷺ: ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ [ النَّحْلِ: 125 ]. وَقَالَ تَعَالَى: وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمُ الْآيَةَ [ الْعَنْكَبُوتِ: 46 ]. قَالَ الْحَسَنُ الْبَصْرِيُّ: فَقُولَا لَهُ قَوْلًا لَيِّنًا. أَعْذِرَا إِلَيْهِ، قَوْلًا لَهُ: إِنَّ لَكَ رَبًّا وَلَكَ مَعَادًا، وَإِنَّ بَيْنَ يَدَيْكَ جَنَّةً وَنَارًا. وَقَالَ وَهْبُ بْنُ مُنَبِّهٍ: قُولَا لَهُ: إِنِّي إِلَيَّ الْعَفْوُ وَالْمَغْفِرَةُ أَقْرَبُ مِنِّي إِلَى الْغَضَبِ وَالْعُقُوبَةِ. وَقَالَ يَزِيدُ الرَّقَاشِيُّ عِنْدَ هَذِهِ الْآيَةِ: يَا مَنْ يَتَحَبَّبُ إِلَى مَنْ يُعَادِيهِ، فَكَيْفَ بِمَنْ يَتَوَلَّاهُ وَيُنَادِيهِ؟ قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى وَذَلِكَ أَنَّ فِرْعَوْنَ كَانَ جَبَّارًا عَنِيدًا، شَيْطَانًا مَرِيدًا، لَهُ سُلْطَانٌ فِي بِلَادِ مِصْرَ طَوِيلٌ عَرِيضٌ، وَجَاهٌ وَجُنُودٌ وَعَسَاكِرُ وَسَطْوَةٌ، فَهَابَاهُ مِنْ حَيْثُ الْبَشَرِيَّةُ، وَخَافَا أَنْ يَسْطُوَ عَلَيْهِمَا فِي بَادِئِ الْأَمْرِ، فَثَبَّتَهُمَا تَعَالَى، وَهُوَ الْعَلِيُّ الْأَعْلَى، فَقَالَ: لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى، كَمَا قَالَ فِي الْآيَةِ الْأُخْرَى: إِنَّا مَعَكُمْ مُسْتَمِعُونَ فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى [ طه: 47، 48 ]. يَذْكُرُ تَعَالَى أَنَّهُ أَمَرَهُمَا أَنْ يَذْهَبَا إِلَى فِرْعَوْنَ، فَيَدْعُوَاهُ إِلَى اللَّهِ تَعَالَى; أَنْ يَعْبُدَهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنْ يُرْسِلَ مَعَهُمْ بَنِي إِسْرَائِيلَ، وَيُطْلِقَهُمْ مِنْ أَسْرِهِ وَقَهْرِهِ، وَلَا يُعَذِّبَهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ وَهُوَ الْبُرْهَانُ الْعَظِيمُ فِي الْعِصِيِّ وَالْيَدِ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى تَقْيِيدٌ مُفِيدٌ بَلِيغٌ عَظِيمٌ. ثُمَّ تَهَدَّدَاهُ وَتَوَعَّدَاهُ عَلَى التَّكْذِيبِ، فَقَالَا: إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى أَيْ; كَذَّبَ بِالْحَقِّ بِقَلْبِهِ، وَتَوَلَّى عَنِ الْعَمَلِ بِقَالَبِهِ. وَقَدْ ذَكَرَ السُّدِّيُّ وَغَيْرُهُ، أَنَّهُ لَمَّا قَدِمَ مِنْ بِلَادِ مَدْيَنَ، دَخَلَ عَلَى أُمِّهِ وَأَخِيهِ هَارُونَ وَهُمَا يَتَعَشَّيَانِ مِنْ طَعَامٍ فِيهِ الطَّفَيْشَلُ; وَهُوَ اللِّفْتُ فَأَكَلَ مَعَهُمَا، ثُمَّ قَالَ يَا هَارُونُ، إِنَّ اللَّهَ أَمَرَنِي وَأَمَرَكَ أَنْ نَدْعُوَ فِرْعَوْنَ إِلَى عِبَادَتِهِ، فَقُمْ مَعِي. فَقَامَا يَقْصِدَانِ بَابَ فِرْعَوْنَ، فَإِذَا هُوَ مُغْلَقٌ، فَقَالَ مُوسَى لِلْبَوَّابِينَ وَالْحَجَبَةِ: أَعْلِمُوهُ أَنَّ رَسُولَ اللَّهِ بِالْبَابِ. فَجَعَلُوا يَسْخَرُونَ مِنْهُ وَيَسْتَهْزِئُونَ بِهِ. وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّهُ لَمْ يُؤْذَنْ لَهُمَا عَلَيْهِ إِلَّا بَعْدَ حِينٍ طَوِيلٍ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: أَذِنَ لَهُمَا بَعْدَ سَنَتَيْنِ; لِأَنَّهُ لَمْ يَكُ أَحَدٌ يَتَجَاسَرُ عَلَى الِاسْتِئْذَانِ لَهُمَا. فَاللَّهُ أَعْلَمُ. وَيُقَالُ: إِنَّ مُوسَى تَقَدَّمَ إِلَى الْبَابِ فَطَرَقَهُ بِعَصَاهُ فَانْزَعَجَ فِرْعَوْنُ وَأَمَرَ بِإِحْضَارِهِمَا، فَوَقَفَا بَيْنَ يَدَيْهِ، فَدَعَوَاهُ إِلَى اللَّهِ، عَزَّ وَجَلَّ، كَمَا أَمَرَهُمَا. وقِيلَ إِنَّ مُوسَى وَهَارُونَ مَكَثَا سَنَتَيْنِ يَغْدُوَانِ إِلَى بَابِ فِرْعَوْنَ وَيَرُوحَانِ يَلْتَمِسَانِ الدُّخُولَ إِلَيْهِ فَلَمْ يَجْسُرْ أَحَدٌ يُخْبِرُهُ بِشَأْنِهِمَا، حَتَّى أَخْبَرَهُ مَسْخَرَةٌ كَانَ يُضْحِكُهُ بِقَوْلِهِ، فَأَمَرَ حِينَئِذٍ فِرْعَوْنُ بِإِدْخَالِهِمَا. دخول موسى وهارون على فرعون فَلَمَّا دَخَلَا قَالَ لَهُ مُوسَى: إِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ. فَعَرَفَهُ فِرْعَوْنُ فتَكَبَّرَ فِي نَفْسِهِ، وَعَتَا وَطَغَى، وَنَظَرَ إِلَى مُوسَى، عَلَيْهِ السَّلَامُ، بِعَيْنِ الِازْدِرَاءِ وَالتَّنَقُّصِ، قَائِلًا لَهُ: أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ أَيْ; أَمَا أَنْتَ الَّذِي رَبَّيْنَاهُ فِي مَنْزِلِنَا وَأَحْسَنَّا إِلَيْهِ، وَأَنْعَمْنَا عَلَيْهِ مُدَّةً مِنَ الدَّهْرِ؟ وَهَذَا يَدُلُّ عَلَى أَنَّ فِرْعَوْنَ الَّذِي بُعِثَ إِلَيْهِ هُوَ الَّذِي فَرَّ مِنْهُ، خِلَافًا لِمَا عِنْدَ أَهْلِ الْكِتَابِ مِنْ أَنَّ فِرْعَوْنَ الَّذِي فَرَّ مِنْهُ مَاتَ فِي مُدَّةِ مُقَامِهِ بِمَدْيَنَ، وَأَنَّ الَّذِي بُعِثَ إِلَيْهِ فِرْعَوْنُ آخَرُ. وَقَوْلُهُ: وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ وَأَنْتَ مِنَ الْكَافِرِينَ أَيْ; وَقَتَلْتَ الرَّجُلَ الْقِبْطِيَّ، وَفَرَرْتَ مِنَّا، وَجَحَدْتَ نِعْمَتَنَا قَالَ فَعَلْتُهَا إِذًا وَأَنَا مِنَ الضَّالِّينَ أَيْ قَبْلَ أَنْ يُوحَى إِلَى، وَيَنْزِلَ عَلَى فَفَرَرْتُ مِنْكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ [ الشُّعَرَاءِ: 21 ]. ثُمَّ قَالَ مُجِيبًا لِفِرْعَوْنَ عَمَّا امْتَنَّ بِهِ عَلَيْهِ مِنَ التَّرْبِيَةِ وَالْإِحْسَانِ إِلَيْهِ وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدْتَ بَنِي إِسْرَائِيلَ [ الشُّعَرَاءِ: 22 ]. أَيْ; وَهَذِهِ النِّعْمَةُ الَّتِي ذَكَرْتَ، مِنْ أَنَّكَ أَحْسَنْتَ إِلَيَّ، وَأَنَا رَجُلٌ وَاحِدٌ مِنْ بَنِي إِسْرَائِيلَ، تُقَابِلُ مَا اسْتَخْدَمْتَ هَذَا الشَّعْبَ الْعَظِيمَ بِكَمَالِهِ، وَاسْتَعْبَدْتَهُمْ فِي أَعْمَالِكَ وَخِدْمَتِكَ وَأَشْغَالِكَ. قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ قَالَ رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ قَالَ لِمَنْ حَوْلَهُ أَلَا تَسْتَمِعُونَ قَالَ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ [ الشُّعَرَاءِ: 23 - 28 ]. يَذْكُرُ تَعَالَى مَا كَانَ بَيْنَ فِرْعَوْنَ وَمُوسَى، مِنَ الْمُقَاوَلَةِ وَالْمُحَاجَّةِ وَالْمُنَاظَرَةِ، وَمَا أَقَامَهُ الْكَلِيمُ عَلَى فِرْعَوْنَ اللَّئِيمِ مِنَ الْحُجَّةِ الْعَقْلِيَّةِ الْمَعْنَوِيَّةِ ثُمَّ الْحِسِّيَّةِ. وَذَلِكَ أَنَّ فِرْعَوْنَ، قَبَّحَهُ اللَّهُ، أَظْهَرَ جَحْدَ الصَّانِعِ تَبَارَكَ وَتَعَالَى، وَزَعَمَ أَنَّهُ الْإِلَهُ فَحَشَرَ فَنَادَى فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَى [ النَّازِعَاتِ: 23، 24 ]. وَقَالَ: يَاأَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَهٍ غَيْرِي [ الْقَصَصِ: 38 ]. وَهُوَ فِي هَذِهِ الْمَقَالَةِ مُعَانِدٌ، يَعْلَمُ أَنَّهُ عَبْدٌ مَرْبُوبٌ، وَأَنَّ اللَّهَ هُوَ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ، الْإِلَهُ الْحَقُّ، كَمَا قَالَ تَعَالَى: وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ [ النَّمْلِ: 14 ]. وَلِهَذَا قَالَ لِمُوسَى، عَلَيْهِ السَّلَامُ، عَلَى سَبِيلِ الْإِنْكَارِ لِرِسَالَتِهِ، وَالْإِظْهَارِ أَنَّهُ مَا ثَمَّ رَبٌّ أَرْسَلَهُ: وَمَا رَبُّ الْعَالَمِينَ [ الشُّعَرَاءِ: 23 ]. لِأَنَّهُمَا قَالَا لَهُ: إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ فَكَأَنَّهُ يَقُولُ لَهُمَا: وَمَنْ رَبُّ الْعَالَمِينَ، الَّذِي تَزْعُمَانِ أَنَّهُ أَرْسَلَكُمَا وَابْتَعَثَكُمَا؟ فَأَجَابَهُ مُوسَى قَائِلًا: رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ [ الشُّعَرَاءِ: 24 ]. يَعْنِي رَبَّ الْعَالَمِينَ، خَالِقَ هَذِهِ السَّمَاوَاتِ وَالْأَرْضِ الْمُشَاهَدَةِ، وَمَا بَيْنَهُمَا مِنَ الْمَخْلُوقَاتِ الْمُتَجَدِّدَةِ; مِنَ السَّحَابِ وَالرِّيَاحِ وَالْمَطَرِ وَالنَّبَاتِ وَالْحَيَوَانَاتِ، الَّتِي يَعْلَمُ كُلُّ مُوقِنٍ أَنَّهَا لَمْ تَحْدُثْ بِأَنْفُسِهَا، وَلَا بُدَّ لَهَا مِنْ مُوجِدٍ وَمُحْدِثٍ وَخَالِقٍ، وَهُوَ اللَّهُ الَّذِي لَا إِلَهَ إِلَّا هُوَ رَبُّ الْعَالَمِينَ. قَالَ أَيْ; فِرْعَوْنُ لِمَنْ حَوْلَهُ مِنْ أُمَرَائِهِ، وَمَرَازِبَتِهِ وَوُزَرَائِهِ، عَلَى سَبِيلِ التَّهَكُّمِ وَالتَّنَقُّصِ لِمَا قَرَّرَهُ مُوسَى، عَلَيْهِ السَّلَامُ: أَلَّا تَسْتَمِعُونَ يَعْنِي كَلَامَهُ هَذَا. قَالَ مُوسَى مُخَاطِبًا لَهُ وَلَهُمْ: رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ [ الشُّعَرَاءِ: 26 ]. أَيْ; هُوَ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ; مِنَ الْآبَاءِ وَالْأَجْدَادِ وَالْقُرُونِ السَّالِفَةِ فِي الْآبَادِ، فَإِنَّ كُلَّ أَحَدٍ يَعْلَمُ أَنَّهُ لَمْ يَخْلُقْ نَفْسَهُ وَلَا أَبُوهُ وَلَا أُمُّهُ، وَلَمْ يَحْدُثْ مِنْ غَيْرِ مُحْدِثٍ، وَإِنَّمَا أَوْجَدَهُ وَخَلَقَهُ رَبُّ الْعَالَمِينَ. وَهَذَانِ الْمَقَامَانِ هُمَا الْمَذْكُورَانِ فِي قَوْلِهِ تَعَالَى: سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ [ فُصِّلَتْ: 53 ]. وَمَعَ هَذَا كُلِّهِ لَمْ يَسْتَفِقْ فِرْعَوْنُ مِنْ رَقْدَتِهِ، وَلَا نَزَعَ عَنْ ضَلَالَتِهِ، بَلِ اسْتَمَرَّ عَلَى طُغْيَانِهِ وَعِنَادِهِ، وَكُفْرَانِهِ قَالَ إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ قَالَ رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِنْ كُنْتُمْ تَعْقِلُونَ [ الشُّعَرَاءِ: 27، 28 ]. أَيْ; هُوَ الْمُسَخِّرُ لِهَذِهِ الْكَوَاكِبِ الزَّاهِرَةِ، الْمُسَيَّرُ لِلْأَفْلَاكِ الدَّائِرَةِ، خَالِقُ الظَّلَّامِ وَالضِّيَاءِ وَرَبُّ الْأَرْضِ وَالسَّمَاءِ، رَبُّ الْأَوَّلِينَ وَالْآخَرِينَ، خَالِقُ الشَّمْسِ وَالْقَمَرِ، وَالْكَوَاكِبِ السَّائِرَةِ وَالثَّوَابِتِ الْحَائِرَةِ، خَالِقُ اللَّيْلِ بِظَلَامِهِ وَالنَّهَارِ بِضِيَائِهِ، وَالْكُلُّ تَحْتَ قَهْرِهِ وَتَسْخِيرِهِ وَتَسْيِيرِهِ سَائِرُونَ، وَفِي فَلَكٍ يَسْبَحُونَ، يَتَعَاقَبُونَ فِي سَائِرِ الْأَوْقَاتِ وَيَدُورُونَ، فَهُوَ تَعَالَى الْخَالِقُ الْمَالِكُ الْمُتَصَرِّفُ فِي خَلْقِهِ بِمَا يَشَاءُ. معجزة العصى واليد فَلَمَّا قَامَتِ الْحُجَجُ عَلَى فِرْعَوْنَ وَانْقَطَعَتْ شُبَهُهُ وَلَمْ يَبْقَ لَهُ قَوْلٌ سِوَى الْعِنَادِ، عَدَلَ إِلَى اسْتِعْمَالِ سُلْطَانِهِ وَجَاهِهِ وَسَطْوَتِهِ، قَالَ: قَالَ لَئِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَأَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ قَالَ أَوَلَوْ جِئْتُكَ بِشَيْءٍ مُبِينٍ قَالَ فَأْتِ بِهِ إِنْ كُنْتَ مِنَ الصَّادِقِينَ فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ وَنَزَعَ يَدَهُ فَإِذَا هِيَ بَيْضَاءُ لِلنَّاظِرِينَ [ الشُّعَرَاءِ: 29 - 33 ]. وَهَذَانِ هُمَا الْبُرْهَانَانِ اللَّذَانِ أَيَّدَهُ اللَّهُ بِهِمَا، وَهَمَا الْعَصَا وَالْيَدُ. وَذَلِكَ مَقَامٌ أَظْهَرَ فِيهِ الْخَارِقَ الْعَظِيمَ، الَّذِي بَهَرَ بِهِ الْعُقُولَ وَالْأَبْصَارَ، حِينَ أَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُبِينٌ، أَيْ عَظِيمُ الشَّكْلِ، بَدِيعٌ فِي الضَّخَامَةِ وَالْهَوْلِ، وَالْمَنْظَرِ الْعَظِيمِ الْفَظِيعِ الْبَاهِرِ، حَتَّى قِيلَ: إِنَّ فِرْعَوْنَ لَمَّا شَاهَدَ ذَلِكَ وَعَايَنَهُ، أَخَذَهُ رُعْبٌ شَدِيدٌ، وَخَوْفٌ عَظِيمٌ، بِحَيْثُ إِنَّهُ حَصَلَ لَهُ إِسْهَالٌ عَظِيمٌ أَكْثَرَ مِنْ أَرْبَعِينَ مَرَّةً فِي يَوْمٍ وَاحِدٍ، وَكَانَ قَبْلَ ذَلِكَ لَا يَتَبَرَّزُ فِي كُلِّ أَرْبَعِينَ يَوْمًا إِلَّا مَرَّةً وَاحِدَةً، فَانْعَكَسَ عَلَيْهِ الْحَالُ. وقيل فَحَمَلَتْ عَلَى النَّاسِ فَانْهَزَمُوا مِنْهَا، فَمَاتَ مِنْهُمْ خَمْسَةٌ وَعِشْرُونَ أَلْفًا، قَتَلَ بَعْضُهُمْ بَعْضًا. وَهَكَذَا لَمَّا أَدْخَلَ مُوسَى، عَلَيْهِ السَّلَامُ، يَدَهُ فِي جَيْبِهِ وَاسْتَخْرَجَهَا، أَخْرَجَهَا وَهِيَ كَفِلْقَةِ الْقَمَرِ، تَتَلَأْلَأُ نُورًا يَبْهَرُ الْأَبْصَارَ، فَإِذَا أَعَادَهَا إِلَى جَيْبِهِ رَجَعَتْ إِلَى صِفَتِهَا الْأُولَى، وَمَعَ هَذَا كُلِّهِ لَمْ يَنْتَفِعْ فِرْعَوْنُ، لَعَنَهُ اللَّهُ، بِشَيْءٍ مِنْ ذَلِكَ، بَلِ اسْتَمَرَّ عَلَى مَا هُوَ عَلَيْهِ، وَأَظْهَرَ أَنَّ هَذَا كُلَّهُ سِحْرٌ، وَأَرَادَ مُعَارَضَتَهُ بِالسَّحَرَةِ، فَأَرْسَلَ يَجْمَعُهُمْ مِنْ سَائِرِ مَمْلَكَتِهِ، وَمَنْ فِي رَعِيَّتِهِ وَتَحْتَ قَهْرِهِ وَدَوْلَتِهِ، مِنْ إِظْهَارِ اللَّهِ الْحَقَّ الْمُبِينَ، وَالْحُجَّةَ الْبَاهِرَةَ الْقَاطِعَةَ عَلَى فِرْعَوْنَ وَمَلَئِهِ، وَأَهْلِ دَوْلَتِهِ وَمِلَّتِهِ، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَالَ تَعَالَى فِي سُورَةِ " طه ": فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوسَى وَاصْطَنَعْتُكَ لِنَفْسِي اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي اذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَى قَالَ لَا تَخَافَا إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَى [ طه: 40 - 46 ]. يَقُولُ تَعَالَى مُخَاطِبًا لِمُوسَى، فِيمَا كَلَّمَهُ بِهِ لَيْلَةَ أَوْحَى إِلَيْهِ، وَأَنْعَمَ بِالنُّبُوَّةِ عَلَيْهِ، وَكَلَّمَهُ مِنْهُ إِلَيْهِ: قَدْ كُنْتُ مُشَاهِدًا لَكَ وَأَنْتَ فِي دَارِ فِرْعَوْنَ، وَأَنْتَ تَحْتَ كَنَفِي وَحِفْظِي وَلُطْفِي، ثُمَّ أَخْرَجْتُكَ مِنْ أَرْضِ مِصْرَ إِلَى أَرْضِ مَدْيَنَ بِمَشِيئَتِي وَقُدْرَتِي وَتَدْبِيرِي، فَلَبِثْتَ فِيهَا سِنِينَ ثُمَّ جِئْتَ عَلَى قَدَرٍ أَيْ; مِنِّي لِذَلِكَ، فَوَافَقَ ذَلِكَ تَقْدِيرِي وَتَسْيِيرِي وَاصْطَنَعَتْكَ لِنَفْسِي أَيْ; اصْطَفَيْتُكَ لِنَفْسِي بِرِسَالَتِي وَبِكَلَامِي اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي يَعْنِي: وَلَا تَفْتُرَا فِي ذَكَرِي إِذْ قَدِمْتُمَا عَلَيْهِ، وَوَفَدْتُمَا إِلَيْهِ; فَإِنَّ ذَلِكَ عَوْنٌ لَكُمَا عَلَى مُخَاطَبَتِهِ وَمُجَاوَبَتِهِ، وَإِهْدَاءِ النَّصِيحَةِ إِلَيْهِ، وَإِقَامَةِ الْحُجَّةِ عَلَيْهِ. وَقَدْ جَاءَ فِي بَعْضِ الْأَحَادِيثِ: يَقُولُ اللَّهُ تَعَالَى: إِنَّ عَبْدِي كُلَّ عَبْدِي الَّذِي يَذْكُرُنِي وَهُوَ مُلَاقٍ قِرْنَهُ وَقَالَ تَعَالَى: يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ [ الْأَنْفَالِ: 45 ]. وَقَالَ اللَّهُ مُخْبِرًا عَنْ فِرْعَوْنَ: قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَى قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّى كُلُوا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى [ طه: 49 - 55 ]. يَقُولُ تَعَالَى مُخْبِرًا عَنْ فِرْعَوْنَ أَنَّهُ أَنْكَرَ إِثْبَاتَ الصَّانِعِ تَعَالَى، قَائِلًا: فَمَنْ رَبُّكُمَا يَا مُوسَى قَالَ رَبُّنَا الَّذِي أَعْطَى كُلَ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى أَيْ; هُوَ الَّذِي خَلَقَ الْخَلْقَ، وَقَدَّرَ لَهُمْ أَعْمَالًا وَأَرْزَاقًا وَآجَالًا، وَكَتَبَ ذَلِكَ عِنْدَهُ فِي كِتَابِهِ اللَّوْحِ الْمَحْفُوظِ، ثُمَّ هَدَى كُلَّ مَخْلُوقٍ إِلَى مَا قَدَّرَهُ لَهُ، فَطَابَقَ عِلْمَهُ فِيهِمْ عَلَى الْوَجْهِ الَّذِي قَدَّرَهُ وَعَلِمَهُ; لِكَمَالِ عِلْمِهِ وَقُدْرَتِهِ وَقَدَرِهِ. وَهَذِهِ الْآيَةُ كَقَوْلِهِ تَعَالَى: سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى الَّذِي خَلَقَ فَسَوَّى وَالَّذِي قَدَّرَ فَهَدَى [ الْأَعْلَى: 1 - 3 ]. أَيْ; قَدَّرَ قَدَرًا وَهَدَى الْخَلَائِقَ إِلَيْهِ قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَى يَقُولُ فِرْعَوْنُ لِمُوسَى: فَإِذَا كَانَ رَبُّكَ هُوَ الْخَالِقُ الْمُقَدِّرُ، الْهَادِي الْخَلَائِقَ، لِمَا قَدَّرَهُ، وَهُوَ بِهَذِهِ الْمَثَابَةِ مِنْ أَنَّهُ لَا يَسْتَحِقُّ الْعِبَادَةَ سِوَاهُ، فَلِمَ عَبَدَ الْأَوَّلُونَ غَيْرَهُ وَأَشْرَكُوا بِهِ مِنَ الْكَوَاكِبِ وَالْأَنْدَادِ مَا قَدْ عَلِمْتَ؟ فَهَلَّا اهْتَدَى إِلَى مَا ذَكَرْتَهُ الْقُرُونُ الْأُولَى؟ قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى أَيْ; هُمْ وَإِنْ عَبَدُوا غَيْرَهُ فَلَيْسَ ذَلِكَ بِحُجَّةٍ لَكَ، وَلَا يَدُلُّ عَلَى خِلَافِ مَا أَقُولُ; لِأَنَّهُمْ جَهَلَةٌ مِثْلُكَ، وَكُلُّ شَيْءٍ فَعَلُوهُ مُسْتَطَرٌ عَلَيْهِمْ فِي الزُّبُرِ مِنْ صَغِيرٍ وَكَبِيرٍ، وَسَيَجْزِيهِمْ عَلَى ذَلِكَ رَبِّي، عَزَّ وَجَلَّ، وَلَا يَظْلِمُ أَحَدًا مِثْقَالَ ذَرَّةٍ; لِأَنَّ جَمِيعَ أَفْعَالِ الْعِبَادِ مَكْتُوبَةٌ عِنْدَهُ فِي كِتَابٍ لَا يَضِلُّ عَنْهُ شَيْءٌ، وَلَا يَنْسَى رَبِّي شَيْئًا. ثُمَّ ذَكَرَ لَهُ عَظَمَةَ الرَّبِّ، وَقُدْرَتَهُ عَلَى خَلْقِ الْأَشْيَاءِ وَجَعْلَهُ الْأَرْضَ مِهَادًا، وَالسَّمَاءَ سَقْفًا مَحْفُوظًا، وَتَسْخِيرَهُ السَّحَابَ وَالْأَمْطَارَ لِرِزْقِ الْعِبَادِ وَدَوَابِّهِمْ وَأَنْعَامِهِمْ، كَمَا قَالَ: كُلُوا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى أَيْ; لِذَوِي الْعُقُولِ الصَّحِيحَةِ الْمُسْتَقِيمَةِ وَالْفِطَرِ الْقَوِيمَةِ غَيْرِ السَّقِيمَةِ. فَهُوَ تَعَالَى الْخَالِقُ الرَّزَّاقُ. وَكَمَا قَالَ تَعَالَى: يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ [ الْبَقَرَةِ: 21، 22 ]. وَلَمَّا ذَكَرَ إِحْيَاءَ الْأَرْضِ بِالْمَطَرِ، وَاهْتِزَازَهَا بِإِخْرَاجِ نَبَاتِهَا فِيهِ، نَبَّهَ بِهِ عَلَى الْمَعَادِ فَقَالَ: مِنْهَا أَيْ; مِنَ الْأَرْضِ خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى كَمَا قَالَ تَعَالَى: كَمَا بَدَأَكُمْ تَعُودُونَ [ الْأَعْرَافِ: 29 ]. وَقَالَ تَعَالَى: وَهُوَ الَّذِي يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ وَلَهُ الْمَثَلُ الْأَعْلَى فِي السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ [ الرُّومِ: 27 ]. ثُمَّ قَالَ تَعَالَى: وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَى فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى ففِرْعَوْنَ لكثرة جَهْلِهِ وَقِلَّةِ عَقْلِهِ فِي تَكْذِيبِهِ بِآيَاتِ اللَّهِ، وَاسْتِكْبَارِهِ عَنِ اتِّبَاعِهَا، قال لِمُوسَى: إِنَّ هَذَا الَّذِي جِئْتَ بِهِ سِحْرٌ وَنَحْنُ نُعَارِضُكَ بِمِثْلِهِ.

Translation

✧ Allah Almighty commanded Moses and Aaron (peace be upon them) to speak gently to Pharaoh. He, Exalted is He, said: “Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may remember or fear” (Ta Ha 20:43–44). This is from His forbearance, His generosity, His compassion, and His mercy toward His creatures, despite His knowledge of Pharaoh’s disbelief, arrogance, and tyranny, for he was then the worst of His creatures. And He sent to him the choicest of His creatures of that time. Yet He says to them and commands them to call him to Him in the best manner, with gentleness and leniency, and to treat him as one whom they hope might remember or fear, just as He, Exalted is He, said to His Messenger ﷺ: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best” (An-Nahl 16:125). And He, Exalted is He, said: “And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them” (Al-‘Ankabut 29:46). Al-Hasan al-Basri said: “And speak to him with gentle speech” means: make excuses to him, saying to him, “You have a Lord and you have a return, and before you are Paradise and Hell.” Wahb b. Munabbih said: “Say to him: I am closer to pardon and forgiveness than to wrath and punishment.” Yazid al-Raqashi said regarding this verse: “O You who show love to those who oppose You, how then with those who befriend You and call upon You?” They said: “Our Lord, indeed we fear that he will hasten [punishment] against us or that he will transgress” (Ta Ha 20:45). That is because Pharaoh was a stubborn tyrant, a rebellious devil, with long and wide authority in the land of Egypt, with prestige, soldiers, armies, and might. They feared him from the standpoint of human nature, and they feared that he would attack them at first. So Allah Almighty made them firm—He is the Most High, the Most Exalted—saying: “Fear not. Indeed, I am with you; I hear and I see” (Ta Ha 20:46), just as He said in another verse: “Indeed, We are with you, listening” (Ash-Shu‘ara’ 26:15). Then He said: “Go to him and say, ‘Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And ﷺ who follows guidance. Indeed, it has been revealed to us that the punishment is upon him who denies and turns away’” (Ta Ha 20:47–48). Allah Almighty mentions that He commanded them to go to Pharaoh and call him to Allah Almighty, to worship Him alone with no partner, and to send the Children of Israel with them and release them from his captivity and oppression, and not to torment them. “We have come to you with a sign from your Lord,” which is the great proof in the staff and the hand. “And ﷺ who follows guidance” is a restriction that is beneficial, eloquent, and great. Then they threatened and warned him against denial, saying: “Indeed, it has been revealed to us that the punishment is upon him who denies and turns away,” meaning: denies the truth with his heart and turns away from acting upon it with his body. As-Suddi and others mentioned that when Moses returned from the land of Midian, he entered upon his mother and his brother Aaron while they were having dinner from food containing tafayshal, which is turnip. He ate with them, then said: “O Aaron, Allah has commanded me and you to call Pharaoh to His worship. Rise with me.” They rose and headed for Pharaoh’s gate, but found it locked. Moses said to the gatekeepers and chamberlains: “Inform him that the Messenger of Allah is at the gate.” They began to mock him and ridicule him. Some claimed that permission to enter was not granted to them except after a long while. Muhammad b. Ishaq said: Permission was granted to them after two years, because no one dared to seek permission for them. Allah knows best. It is said that Moses advanced to the gate and struck it with his staff, and Pharaoh was alarmed and ordered the two brought in. They stood before him and called him to Allah, Mighty and Majestic, as they were commanded. It is also said that Moses and Aaron spent two years going morning and evening to Pharaoh’s gate seeking entry, and no one dared to inform him of their affair, until a jester who made him laugh informed him. Then Pharaoh ordered them to be admitted. Moses and Aaron entered upon Pharaoh. When they entered, Moses said to him: “I am a messenger from the Lord of the worlds.” Pharaoh recognized him and became arrogant within himself, and was insolent and transgressed. He looked at Moses ﷺ with contempt and belittlement, saying to him: “Did we not raise you among us as a child, and did you not remain among us for years of your life?” (Ash-Shu‘ara’ 26:18), meaning: Are you not the one whom we raised in our home and to whom we were kind and upon whom we bestowed favors for a period of time? This indicates that the Pharaoh to whom he was sent is the one from whom he fled, contrary to what the People of the Scripture hold, that the Pharaoh from whom he fled died during his stay in Midian, and that the one to whom he was sent was another Pharaoh. His saying: “And you did your deed which you did, and you are of the ungrateful” (Ash-Shu‘ara’ 26:19), means: and you killed the Coptic man and fled from us and denied our favor. He said: “I did it then, while I was of those astray” (Ash-Shu‘ara’ 26:20), meaning before revelation came to me and descended upon me. “So I fled from you when I feared you. Then my Lord granted me judgment and made me of the messengers” (Ash-Shu‘ara’ 26:21). Then Moses answered Pharaoh regarding the favor he mentioned of upbringing and kindness: “And is this a favor of which you remind me—that you have enslaved the Children of Israel?” (Ash-Shu‘ara’ 26:22). Meaning: This favor you mention, that you were kind to me, a single man of the Children of Israel, is offset by your employing this entire great people and enslaving them in your works, services, and tasks. Pharaoh said: “And what is the Lord of the worlds?” Moses said: “Lord of the heavens and the earth and whatever is between them, if you should be certain.” Pharaoh said to those around him: “Do you not hear?” Moses said: “Your Lord and the Lord of your first forefathers.” Pharaoh said: “Indeed, your messenger who has been sent to you is mad.” Moses said: “Lord of the east and the west and whatever is between them, if you were to reason” (Ash-Shu‘ara’ 26:23–28). Allah Almighty mentions what took place between Pharaoh and Moses of dialogue, argument, and debate, and the rational, conceptual proofs, then the tangible ones, which the one who spoke with Allah established against the vile Pharaoh. That is because Pharaoh, may Allah disfigure him, displayed denial of the Maker, Blessed and Exalted is He, and claimed that he was the god. He gathered and called out and said: “I am your lord, the most high” (An-Nazi‘at 79:23–24). And he said: “O eminent ones, I have not known you to have a god other than me” (Al-Qasas 28:38). In this saying he was obstinate, knowing that he was a servant, a subject, and that Allah is the Creator, the Maker, the Fashioner, the true God, as He, Exalted is He, said: “And they rejected them, while their [inner] selves were convinced thereof, out of injustice and haughtiness. So see how was the end of the corrupters” (An-Naml 27:14). Therefore Pharaoh said to Moses ﷺ, by way of denying his message and showing that there is no Lord who sent him: “And what is the Lord of the worlds?” (Ash-Shu‘ara’ 26:23), because the two said to him: “Indeed, we are messengers of the Lord of the worlds.” It is as if he said to them: Who is the Lord of the worlds whom you claim sent you and dispatched you? Moses answered him, saying: “Lord of the heavens and the earth and whatever is between them, if you should be certain” (Ash-Shu‘ara’ 26:24), meaning the Lord of the worlds, the Creator of these visible heavens and earth and whatever is between them of renewed creatures—clouds, winds, rain, plants, and animals—which every certain person knows did not come into being by themselves and must have an originator, an inventor, and a creator. He is Allah, besides whom there is no deity, the Lord of the worlds. He said—that is, Pharaoh—to those around him, his commanders, nobles, and ministers, by way of mockery and belittlement of what Moses ﷺ had established: “Do you not hear?” meaning his speech. Moses said, addressing him and them: “Your Lord and the Lord of your first forefathers” (Ash-Shu‘ara’ 26:26), meaning: He is the one who created you and those before you, of fathers, grandfathers, and past generations through the ages. For everyone knows that he did not create himself, nor his father, nor his mother, and did not come into being without a creator. Rather, the Lord of the worlds brought him into existence and created him. These two points are those mentioned in His saying, Exalted is He: “We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth” (Fussilat 41:53). Despite all this, Pharaoh did not awake from his slumber, nor desist from his error. He persisted in his tyranny, obstinacy, and ingratitude. He said: “Indeed, your messenger who has been sent to you is mad.” Moses said: “Lord of the east and the west and whatever is between them, if you were to reason” (Ash-Shu‘ara’ 26:27–28). Meaning: He is the one who subjects these shining stars and drives the revolving celestial spheres, the Creator of darkness and light, the Lord of the earth and the heaven, the Lord of the first and the last, the Creator of the sun and the moon, the moving stars and the fixed wandering ones, the Creator of the night with its darkness and the day with its light. All are under His subjugation, subjection, and movement, moving and swimming in an orbit, alternating in all times and revolving. He, Exalted is He, is the Creator, the Owner, the Disposer of His creation as He wills. The miracle of the staff and the hand. When the proofs were established against Pharaoh and his specious arguments were cut off, and nothing remained to him but obstinacy, he turned to using his power, prestige, and might. He said: “If you take a god other than me, I will surely make you among those imprisoned.” Moses said: “Even if I bring you something clear?” He said: “Then bring it, if you are of the truthful.” So Moses threw his staff, and suddenly it was a manifest serpent. And he drew out his hand, and suddenly it was white for the observers (Ash-Shu‘ara’ 26:29–33). These are the two proofs with which Allah supported him: the staff and the hand. That is a station in which he displayed the great wonder that dazzled minds and eyes, when he threw his staff and suddenly it was a manifest serpent—that is, great in form, extraordinary in size, terror, and tremendous, horrifying, dazzling appearance. It is said that when Pharaoh witnessed and beheld that, he was seized with intense terror and great fear, so that he had severe diarrhea more than forty times in a single day, whereas before that he would not relieve himself except once every forty days. His condition was reversed. It is also said that it attacked the people and they fled from it, and twenty-five thousand of them died, some killing others. Likewise, when Moses ﷺ put his hand into his bosom and drew it out, it came out like a piece of the moon, glittering with light that dazzled the eyes. When he returned it to his bosom, it reverted to its former state. Despite all this, Pharaoh, may Allah curse him, did not benefit from any of it. Rather, he persisted in his ways and claimed that all of this was sorcery. He sought to oppose it with sorcerers, so he sent to gather them from all his kingdom and from those under his authority and power. That was a manifestation of Allah’s clear truth and decisive, overwhelming proof against Pharaoh and his court, the people of his state and his community. To Allah belongs all praise and favor. Allah Almighty said in Surah Ta Ha: “And you remained for years among the people of Midian. Then you came [here] at the decreed time, O Moses. And I produced you for Myself. Go, you and your brother, with My signs and do not slacken in My remembrance. Go to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may remember or fear. They said: Our Lord, indeed we fear that he will hasten [punishment] against us or that he will transgress. He said: Fear not. Indeed, I am with you; I hear and I see” (Ta Ha 20:40–46). Allah Almighty, addressing Moses in what He spoke to him on the night He revealed to him and bestowed prophethood upon him and spoke to him directly, says: I was watching you while you were in the house of Pharaoh, under My care, protection, and kindness. Then I brought you out from the land of Egypt to the land of Midian by My will, power, and planning. You remained in it for years, then you came at the decreed time—that is, from Me for that purpose, and it coincided with My decree and direction. “And I produced you for Myself,” meaning: I chose you for Myself for My message and My speech. “Go, you and your brother, with My signs and do not slacken in My remembrance,” meaning: do not be remiss in remembering Me when you come to him and present yourselves to him. For that is a help to you in addressing him, answering him, and offering counsel to him, and in establishing the proof against him. It is stated in some hadiths that Allah Almighty says: “Indeed, My servant—every servant of Mine—who remembers Me while meeting his adversary.” And He, Exalted is He, said: “O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember Allah much that you may be successful” (Al-Anfal 8:45). And Allah said, relating from Pharaoh: “He said: So who is the Lord of you two, O Moses? He said: Our Lord is He who gave each thing its form and then guided [it]. He said: Then what is the case of the former generations? He said: Their knowledge is with my Lord in a record. My Lord neither errs nor forgets. [It is He] who has made for you the earth a bed and inserted therein for you pathways and sent down from the sky rain and produced thereby categories of various plants. Eat and pasture your livestock. Indeed, in that are signs for those of intelligence. From it [the earth] We created you, and into it We will return you, and from it We will extract you another time” (Ta Ha 20:49–55). Allah Almighty reports that Pharaoh denied the affirmation of the Maker, Exalted is He, saying: “So who is the Lord of you two, O Moses?” Moses said: “Our Lord is He who gave each thing its form and then guided [it],” meaning: He is the one who created the creation and decreed for them deeds, provisions, and lifespans, and wrote that with Him in His book, the Preserved Tablet. Then He guided every creature to what He had decreed for it, and His knowledge of them corresponded to what He had decreed and known, due to the perfection of His knowledge, power, and decree. This verse is like His saying, Exalted is He: “Exalt the name of your Lord, the Most High, Who created and proportioned, and Who destined and [then] guided” (Al-A‘la 87:1–3), meaning: He decreed a decree and guided creatures to it. He said: “Then what is the case of the former generations?” Pharaoh says to Moses: If your Lord is the Creator, the Determiner, the Guide of creatures to what He has decreed, and He is such that none deserves worship but He, then why did the ancients worship other than Him and associate partners with Him from the stars and rivals, as you know? Why did the former generations not find guidance to what you mention? Moses said: “Their knowledge is with my Lord in a record. My Lord neither errs nor forgets,” meaning: Even if they worshipped other than Him, that is no argument for you and does not indicate the contrary of what I say, because they were ignorant like you. Everything they did is written against them in the records, small and great, and my Lord, Mighty and Majestic, will recompense them for that and will not wrong anyone even the weight of an atom, because all the deeds of servants are written with Him in a record from which nothing strays, and my Lord forgets nothing. Then Moses mentioned to him the greatness of the Lord and His power to create things, His making the earth a bed and the sky a protected ceiling, and His subjecting the clouds and rains for the provision of servants and their beasts and livestock, as He said: “Eat and pasture your livestock. Indeed, in that are signs for those of intelligence,” meaning for those of sound, straight intellects and upright, untainted natural dispositions. He, Exalted is He, is the Creator, the Provider. As He, Exalted is He, said: “O mankind, worship your Lord, who created you and those before you, that you may become righteous—[He] who made for you the earth a bed and the sky a canopy and sent down from the sky rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know” (Al-Baqarah 2:21–22). And when he mentioned the revival of the earth by rain and its stirring by bringing forth its plants, he drew attention thereby to the resurrection, saying: “From it,” meaning from the earth, “We created you, and into it We will return you, and from it We will extract you another time” (Ta Ha 20:55), just as He, Exalted is He, said: “As He began you, so you will return” (Al-A‘raf 7:29). And He, Exalted is He, said: “And it is He who begins creation; then He repeats it, and that is easier for Him. To Him belongs the highest attribute in the heavens and the earth. And He is the Exalted in Might, the Wise” (Ar-Rum 30:27). Then He, Exalted is He, said: “And We certainly showed him Our signs—all of them—but he denied and refused. He said: Have you come to us to drive us out of our land with your magic, O Moses? Then we will surely bring you magic like it. So make between us and you an appointment, which we will not fail to keep, neither we nor you, in an even place” (Ta Ha 20:56–58). Pharaoh, due to his great ignorance and little intelligence, in denying the signs of Allah and his arrogance against following them, said to Moses: “This that you have brought is magic, and we will oppose you with the like of it.”

Grades by grader

No grade is recorded for this wording.