Tarikh (al-Tabari) 208
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
مُؤْمِنِ آلِ فِرْعَوْنَ هَذَا الرَّجُلُ هُوَ ابْنُ عَمِّ فِرْعَوْنَ، وَكَانَ يَكْتُمُ إِيمَانَهُ مِنْ قَوْمِهِ، خَوْفًا مِنْهُمْ عَلَى نَفْسِهِ. وَزَعَمَ بَعْضُ النَّاسِ أَنَّهُ كَانَ إِسْرَائِيلِيًّا، وَهُوَ بَعِيدٌ وَمُخَالِفٌ لِسِيَاقِ الْكَلَامِ لَفْظًا وَمَعْنًى. وَاللَّهُ أَعْلَمُ. قَالَ ابْنُ جُرَيْجٍ: قَالَ ابْنُ عَبَّاسٍ: لَمْ يُؤْمِنْ مِنَ الْقِبْطِ بِمُوسَى إِلَّا هَذَا، وَالَّذِي جَاءَ مِنْ أَقْصَى الْمَدِينَةِ، وَامْرَأَةِ فِرْعَوْنَ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ. قَالَ الدَّارَقُطْنِيُّ: لَا يُعْرَفُ مَنِ اسْمُهُ شَمْعَانُ - بِالشِّينِ الْمُعْجَمَةِ - إِلَّا مُؤْمِنُ آلِ فِرْعَوْنَ. حَكَاهُ السُّهَيْلِيُّ. وَفِي " تَارِيخِ الطَّبَرَانِيِّ " أَنَّ اسْمَهُ: جَبْرٌ. فَاللَّهُ أَعْلَمُ. وقيل خِرْبِيلُ مُؤْمِنُ آلِ فِرْعَوْنَ هُوَ النَّجَّارُ الَّذِي صَنَعَ التَّابُوتَ الَّذِي جُعِلَ فِيهِ مُوسَى وَأُلْقِيَ فِي النِّيلِ، فَلَمَّا رَأَى غَلَبَةَ مُوسَى السَّحَرَةَ أَظْهَرَ إِيمَانَهُ، وَقِيلَ: أَظْهَرَ إِيمَانَهُ قَبْلُ فَقُتِلَ وَصُلِبَ مَعَ السَّحَرَةِ، وَكَانَ لَهُ امْرَأَةٌ مُؤْمِنَةٌ تَكْتُمُ إِيمَانَهَا أَيْضًا، وَكَانَتْ مَاشِطَةَ ابْنَةِ فِرْعَوْنَ وَالْمَقْصُودُ أَنَّ هَذَا الرَّجُلَ كَانَ يَكْتُمُ إِيمَانَهُ، فَلَمَّا هَمَّ فِرْعَوْنُ، لَعَنَهُ اللَّهُ، بِقَتْلِ مُوسَى، عَلَيْهِ السَّلَامُ، وَعَزَمَ عَلَى ذَلِكَ وَشَاوَرَ مَلَأَهُ فِيهِ، خَافَ هَذَا الْمُؤْمِنُ عَلَى مُوسَى، فَتَلَطَّفَ فِي رَدِّ فِرْعَوْنَ بِكَلَامٍ جَمَعَ فِيهِ التَّرْغِيبَ وَالتَّرْهِيبَ، فَقَالَ كَلِمَةَ الْحَقِّ عَلَى وَجْهِ الْمَشُورَةِ وَالرَّأْيِ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: أَفْضَلُ الْجِهَادِ كَلِمَةُ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ وَهَذَا مِنْ أَعْلَى مَرَاتِبِ هَذَا الْمَقَامِ، فَإِنَّ فِرْعَوْنَ لَا يَكُونُ أَشَدُّ جَوْرًا مِنْهُ، وَهَذَا الْكَلَامُ لَا أَعْدَلَ مِنْهُ; لِأَنَّ فِيهِ عِصْمَةَ دَمِ نَبِيٍّ. وَيُحْتَمَلُ أَنَّهُ أَشَارَ لَهُمْ بِإِظْهَارِ إِيمَانِهِ، وَصَرَّحَ لَهُمْ بِمَا كَانَ يَكْتُمُهُ. وَالْأَوَّلُ أَظْهَرُ. وَاللَّهُ أَعْلَمُ. قَالَ: أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ أَيْ; مِنْ أَجْلِ أَنَّهُ قَالَ: رَبِّيَ اللَّهُ. فَمِثْلُ هَذَا لَا يُقَابَلُ بِمِثْلِ هَذَا، بَلْ بِالْإِكْرَامِ وَالِاحْتِرَامِ وَالْمُوَادَعَةِ وَتَرَكِ الِانْتِقَامِ، يَعْنِي: لِأَنَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ أَيْ; بِالْخَوَارِقِ الَّتِي دَلَّتْ عَلَى صَدْقِهِ فِيمَا جَاءَ بِهِ عَمَّنْ أَرْسَلَهُ فَهَذَا إِنْ وَادَعْتُمُوهُ كُنْتُمْ فِي سَلَامَةٍ; لِأَنَّهُ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَلَا يَضُرُّكُمْ ذَلِكَ وَإِنْ يَكُ صَادِقًا وَقَدْ تَعَرَّضْتُمْ لَهُ يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ أَيْ; وَأَنْتُمْ تُشْفِقُونَ أَنْ يَنَالَكُمْ أَيْسَرُ جَزَاءٍ مِمَّا يَتَوَعَّدُكُمْ بِهِ، فَكَيْفَ بِكُمْ إِنَّ حَلَّ جَمِيعُهُ عَلَيْكُمْ؟ وَهَذَا الْكَلَامُ فِي هَذَا الْمَقَامِ مِنْ أَعْلَى مَقَامَاتِ التَّلَطُّفِ وَالِاحْتِرَازِ وَالْعَقْلِ التَّامِّ. وَقَوْلُهُ: يَاقَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ يُحَذِّرُهُمْ أَنَّ يَسْلُبُوا هَذَا الْمُلْكَ الْعَزِيزَ، فَإِنَّهُ مَا تَعَرَّضَتِ الدُّوَلُ لِلدِّينِ إِلَّا سُلِبُوا مُلْكَهُمْ وَذَلُّوا بَعْدَ عِزِّهِمْ، وَكَذَا وَقْعَ لِآلِ فِرْعَوْنَ; مَا زَالُوا فِي شَكٍّ وَرَيْبٍ، وَمُخَالَفَةٍ وَمُعَانَدَةٍ لِمَا جَاءَهُمْ مُوسَى بِهِ، حَتَّى أَخْرَجَهُمُ اللَّهُ مِمَّا كَانُوا فِيهِ مِنَ الْمُلْكِ وَالْأَمْلَاكِ وَالدُّورِ وَالْقُصُورِ، وَالنِّعْمَةِ وَالْحُبُورِ، ثُمَّ حُوِّلُوا إِلَى الْبَحْرِ مُهَانِينَ، وَنُقِلَتْ أَرْوَاحُهُمْ بَعْدَ الْعُلُوِّ وَالرِّفْعَةِ إِلَى أَسْفَلِ السَّافِلِينَ. وَلِهَذَا قَالَ هَذَا الرَّجُلُ الْمُؤْمِنُ الصَّادِقُ، الْبَارُّ الرَّاشِدُ، التَّابِعُ لِلْحَقِّ النَّاصِحُ لِقَوْمِهِ، الْكَامِلُ الْعَقْلِ: يَاقَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ أَيْ; عَالِينَ عَلَى النَّاسِ حَاكِمِينَ عَلَيْهِمْ، فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا أَيْ; لَوْ كُنْتُمْ أَضْعَافَ مَا أَنْتُمْ فِيهِ مِنَ الْعَدَدِ وَالْعُدَّةِ وَالْقُوَّةِ وَالشِّدَّةِ لَمَا نَفَعَنَا ذَلِكَ وَلَا رَدَّ عَنَّا بَأْسَ مَالِكِ الْمَمَالِكِ. من مواعظ مؤمن آل فرعون لقومه ثم واصل مَوْعِظَتِهِ وَاحْتِجَاجِهِ، قَالَ اللَّهُ تَعَالَى: وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ مَنْ عَمِلَ سَيِّئَةً فَلَا يُجْزَى إِلَّا مِثْلَهَا وَمَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ [ غَافِرٍ: 38 - 40 ]. يَدْعُوهُمْ، ؓ، إِلَى طَرِيقِ الرَّشَادِ وَالْحَقِّ، وَهِيَ مُتَابَعَةُ نَبِيِّ اللَّهِ مُوسَى، وَتَصْدِيقُهُ فِيمَا جَاءَ بِهِ مِنْ رَبِّهِ، ثُمَّ زَهَّدَهُمْ فِي الدُّنْيَا الدَّنِيَّةِ الْفَانِيَةِ الْمُنْقَضِيَةِ لَا مَحَالَةَ، وَرَغَّبَهُمْ فِي طَلَبِ الثَّوَابِ عِنْدَ اللَّهِ، الَّذِي لَا يُضَيِّعُ عَمَلَ عَامِلٍ لَدَيْهِ، الْقَدِيرِ الَّذِي مَلَكُوتُ كُلِّ شَيْءٍ بِيَدَيْهِ، الَّذِي يُعْطِي عَلَى الْقَلِيلِ كَثِيرًا، وَمِنْ عَدْلِهِ لَا يُجَازَى عَلَى السَّيِّئَةِ إِلَّا مِثْلَهَا. وَأَخْبَرَهُمْ أَنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ، الَّتِي مِنْ وَافَاهَا مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ، فَلَهُمُ الْجَنَّاتُ الْعَالِيَاتُ، وَالْغُرَفُ الْآمِنَاتُ، وَالْخَيْرَاتُ الْكَثِيرَةِ الْفَائِقَاتُ، وَالْأَرْزَاقُ الدَّائِمَةُ الَّتِي لَا تَبِيدُ، وَالْخَيْرُ الَّذِي كُلُّ مَا لَهُمْ مِنْهُ فِي مَزِيدٍ. ثُمَّ شَرَعَ فِي إِبْطَالِ مَا هُمْ عَلَيْهِ، وَتَخْوِيفِهِمْ مِمَّا يَصِيرُونَ إِلَيْهِ فَقَالَ: وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ [ غَافِرٍ: 41 - 46 ]. كَانَ يَدْعُوهُمْ إِلَى عِبَادَةِ رَبِّ السَّمَاوَاتِ وَالْأَرْضِ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ. فَيَكُونُ، وَهُمْ يَدْعُونَهُ إِلَى عِبَادَةِ فِرْعَوْنَ الْجَاهِلِ الضَّالِّ الْمَلْعُونِ، وَلِهَذَا قَالَ لَهُمْ عَلَى سَبِيلِ الْإِنْكَارِ: وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَى النَّجَاةِ وَتَدْعُونَنِي إِلَى النَّارِ تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ، ثُمَّ بَيَّنَ لَهُمْ بُطْلَانَ مَا هُمْ عَلَيْهِ مِنْ عِبَادَةِ مَا سِوَى اللَّهِ مِنَ الْأَنْدَادِ وَالْأَوْثَانِ، وَأَنَّهَا لَا تَمْلِكُ مِنْ نَفْعٍ وَلَا إِضْرَارٍ. فَقَالَ: لَا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ أَيْ; لَا تَمْلِكُ تَصَرُّفًا وَلَا حُكْمًا فِي هَذِهِ الدَّارِ، فَكَيْفَ تَمْلِكُهُ يَوْمَ الْقَرَارِ؟ وَأَمَّا اللَّهُ عَزَّ وَجَلَّ فَإِنَّهُ الْخَالِقُ الرَّازِقُ لِلْأَبْرَارِ وَالْفُجَّارِ، وَهُوَ الَّذِي أَحْيَا الْعِبَادَ وَيُمِيتُهُمْ وَيَبْعَثُهُمْ، فَيُدْخِلُ طَائِعَهُمُ الْجَنَّةَ وَعَاصِيَهُمُ النَّارَ. ثُمَّ تَوَعَّدَهُمْ إِنْ هُمُ اسْتَمَرُّوا عَلَى الْعِنَادِ بِقَوْلِهِ: فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ قَالَ اللَّهُ تَعَالَى: فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا أَيْ; بِإِنْكَارِهِ سَلِمَ مِمَّا أَصَابَهُمْ مِنَ الْعُقُوبَةِ عَلَى كُفْرِهِمْ بِاللَّهِ، وَمَكْرِهِمْ فِي صَدِّهِمْ عَنْ سَبِيلِ اللَّهِ مِمَّا أَظْهَرُوا لِلْعَامَّةِ مِنَ الْخَيَالَاتِ وَالْمُحَالَاتِ الَّتِي لَبَّسُوا بِهَا عَلَى عَوَامِّهِمْ وَطَغَامِهِمْ; وَلِهَذَا قَالَ: وَحَاقَ أَيْ; أَحَاطَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا أَيْ; تُعْرَضُ أَرْوَاحُهُمْ فِي بَرْزَخِهِمْ صَبَاحًا وَمَسَاءً عَلَى النَّارِ، وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ. وقَالَ فِرْعَوْنُ فِي جَوَابِ هَذَا كُلِّهِ: مَا أُرِيكُمْ إِلَّا مَا أَرَى أَيْ; مَا أَقُولُ لَكُمْ إِلَّا مَا عِنْدِي وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ وَكَذَبَ فِي كُلٍّ مِنْ هَذَيْنِ الْقَوْلَيْنِ، وَهَاتَيْنِ الْمُقَدِّمَتَيْنِ، فَإِنَّهُ قَدْ كَانَ يَتَحَقَّقُ وَيَعْلَمُ فِي بَاطِنِهِ وَفِي نَفْسِهِ أَنَّ هَذَا الَّذِي جَاءَ بِهِ مُوسَى حَقٌّ مِنْ عِنْدِ اللَّهِ لَا مَحَالَةَ، وَإِنَّمَا كَانَ يُظْهِرُ خِلَافَهُ بَغْيًا وَعُدْوَانًا، وَعُتُوًّا وَكُفْرَانًا. قَالَ اللَّهُ تَعَالَى إِخْبَارًا عَنْ مُوسَى: قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَافِرْعَوْنُ مَثْبُورًا [ الْإِسْرَاءِ: 102 ]. وَقَالَ تَعَالَى: فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَذَا سِحْرٌ مُبِينٌ وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ [ النَّمْلِ: 13، 14 ]. وَأَمَّا قَوْلُهُ: وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ. فَقَدْ كَذَبَ أَيْضًا، فَإِنَّهُ لَمْ يَكُنْ عَلَى رَشَادٍ مِنَ الْأَمْرِ، بَلْ كَانَ عَلَى سَفَهٍ وَضَلَالٍ، وَخَبَالٍ، وَكَانَ أَوَّلًا مِمَّنْ يَعْبُدُ الْأَصْنَامَ وَالْأَمْثَالَ، ثُمَّ دَعَا قَوْمَهُ الْجَهَلَةَ الضُّلَّالَ إِلَى أَنِ اتَّبَعُوهُ وَطَاوَعُوهُ، وَصَدَّقُوهُ فِيمَا زَعَمَ مِنَ الْكُفْرِ الْمُحَالِ فِي دَعْوَاهُ أَنَّهُ رَبٌّ، تَعَالَى اللَّهُ ذُو الْجَلَالِ وَالْإِكْرَامِ.
Translation
✧ The believer of the family of Pharaoh: This man was the cousin of Pharaoh, and he used to conceal his faith from his people, fearing them for his own life. Some people have claimed that he was an Israelite, but that is far-fetched and contradicts the flow of the discourse, both in wording and meaning. And Allah knows best. Ibn Jurayj said: Ibn ʿAbbās said: None of the Copts believed in Moses except this man, and the one who came from the farthest end of the city, and the wife of Pharaoh. Ibn Abī Ḥātim narrated it. Al-Dāraquṭnī said: No one whose name is Shamʿān—with the dotted shīn—is known except the believer of the family of Pharaoh. Al-Suhaylī related it. And in the “History of al-Ṭabarānī” his name is said to be Jabr. And Allah knows best. It was said: Khirbīl, the believer of the family of Pharaoh, was the carpenter who made the ark in which Moses was placed and cast into the Nile. When he saw Moses’ victory over the sorcerers, he made his faith manifest. It was also said: He made his faith manifest before that, so he was killed and crucified along with the sorcerers. He had a believing wife who also concealed her faith, and she was the hairdresser of Pharaoh’s daughter. The point is that this man used to conceal his faith. When Pharaoh—may Allah curse him—resolved to kill Moses ﷺ and was determined to do so and consulted his council about it, this believer feared for Moses, so he subtly sought to dissuade Pharaoh with words that combined encouragement and warning. He spoke the word of truth in the form of counsel and opinion. It is established in a ḥadīth from the Messenger of Allah ﷺ that he said: “The best jihād is a just word before a tyrannical ruler.” This is among the highest levels of that station, for there is no tyrant more oppressive than Pharaoh, and no speech more just than this, because it contains the protection of a prophet’s blood. It is possible that he hinted to them by making his faith manifest and openly declaring what he had been concealing. The former view is more apparent, and Allah knows best. He said: “Would you kill a man because he says, ‘My Lord is Allah’?”—meaning: because he said, “My Lord is Allah.” Such a thing should not be met with its like; rather, it should be met with honor, respect, peaceful relations, and restraint from vengeance. He means: for he has come to you with clear proofs from your Lord—that is, with the miracles that indicate his truthfulness in what he brought from the One who sent him. If you make peace with him, you will be safe, for if he is a liar, his lie is upon him and will not harm you, but if he is truthful and you oppose him, some of what he promises you may strike you—that is, you fear that the least punishment of what he threatens you with may reach you, so how will it be for you if all of it descends upon you? This speech in this situation is among the highest stations of subtlety, caution, and complete intellect. His saying: “O my people, yours is the dominion today, prevailing in the land” warns them lest they be stripped of this mighty dominion. For no state has ever challenged religion except that its dominion was taken away and it was humbled after its might. And so it happened to the family of Pharaoh; they remained in doubt and uncertainty, opposition and stubbornness toward what Moses brought them, until Allah expelled them from the dominion, possessions, houses, and palaces, and the blessings and delights they had enjoyed. Then they were driven to the sea in disgrace, and their souls were transferred, after loftiness and elevation, to the lowest of the low. For this reason, this believing man—truthful, righteous, rightly guided, follower of the truth, sincere adviser to his people, of complete intellect—said: “O my people, yours is the dominion today, prevailing in the land”—that is, elevated over the people, ruling them. “So who will help us against the might of Allah if it comes upon us?”—that is, if you were many times more than you are in number, equipment, strength, and power, that would not avail us or repel from us the might of the Owner of all kingdoms. From the admonitions of the believer of the family of Pharaoh to his people, he then continued his admonition and argument. Allah Almighty said: “And the one who believed said: O my people, follow me; I will guide you to the path of right conduct. O my people, this worldly life is only enjoyment, and indeed the Hereafter is the abode of permanence. Whoever does an evil deed will not be recompensed except with its like, but whoever does righteousness, whether male or female, and is a believer—those will enter Paradise, where they will be provided for without account” [Ghāfir: 38–40]. He calls them, ؓ, to the path of right conduct and truth, which is following the Prophet of Allah, Moses, and believing him in what he brought from his Lord. Then he made them abstain from this lowly, fleeting, inevitably ending worldly life and encouraged them to seek reward from Allah, who does not waste the deed of any worker, the All-Powerful, whose hand holds the dominion of all things, who gives much for little. And of His justice, He does not recompense an evil deed except with its like. He informed them that the Hereafter is the abode of permanence; whoever comes to it as a believer who has done righteous deeds will have lofty gardens, secure chambers, abundant surpassing good things, and enduring provision that never ceases, and good that increases for them always. Then he began to invalidate what they were upon and to frighten them of what they would come to, saying: “And O my people, why do I call you to salvation while you call me to the Fire? You call me to disbelieve in Allah and to associate with Him that of which I have no knowledge, while I call you to the Almighty, the Forgiving. No doubt that what you call me to has no claim in this world or the Hereafter, and indeed our return is to Allah, and indeed the transgressors are the companions of the Fire. You will remember what I say to you, and I entrust my affair to Allah. Indeed, Allah is seeing of His servants.” So Allah protected him from the evils of what they plotted, and the family of Pharaoh was surrounded by the worst punishment—the Fire, to which they are exposed morning and evening. And on the Day the Hour is established, it will be said: “Admit the family of Pharaoh into the severest punishment” [Ghāfir: 41–46]. He used to call them to worship the Lord of the heavens and the earth, who says to a thing, “Be,” and it is, while they called him to worship Pharaoh—the ignorant, misguided, cursed one. For this reason he said to them by way of reproach: “And O my people, why do I call you to salvation while you call me to the Fire? You call me to disbelieve in Allah and to associate with Him that of which I have no knowledge, while I call you to the Almighty, the Forgiving.” Then he made clear to them the falsehood of what they were upon in worshiping other than Allah, such as rivals and idols, and that they possess neither harm nor benefit. He said: “No doubt that what you call me to has no claim in this world or the Hereafter, and indeed our return is to Allah, and indeed the transgressors are the companions of the Fire”—that is, they have no power of disposal or rule in this abode, so how will they possess it on the Day of settlement? As for Allah, Mighty and Majestic, He is the Creator, the Provider for the righteous and the wicked. He is the One who gives life to His servants, causes them to die, and will resurrect them, admitting the obedient among them to Paradise and the disobedient to the Fire. Then he threatened them if they persisted in stubbornness, saying: “You will remember what I say to you, and I entrust my affair to Allah. Indeed, Allah is seeing of His servants.” Allah Almighty said: “So Allah protected him from the evils of what they plotted”—that is, through his denial, he was safe from the punishment that befell them for their disbelief in Allah and their plotting to bar from the path of Allah, by the illusions and absurdities they displayed to the common people, with which they deceived their masses and riffraff. Therefore He said: “and the family of Pharaoh was surrounded”—that is, encompassed—“by the worst punishment—the Fire, to which they are exposed morning and evening”—that is, their souls in the barzakh are exposed to the Fire morning and evening—“and on the Day the Hour is established, it will be said: ‘Admit the family of Pharaoh into the severest punishment.’” Pharaoh said in response to all of this: “I only show you what I see”—that is, I only say to you what I have, and I only guide you to the path of right conduct. He lied in both of these statements and both of these premises, for he was certain and knew in his inner self that what Moses brought was truth from Allah without doubt, but he displayed its opposite out of envy, transgression, arrogance, and ingratitude. Allah Almighty said, narrating from Moses: “He said: You have certainly known that none sent down these except the Lord of the heavens and the earth as clear evidences. And indeed I think you, O Pharaoh, are destroyed” [al-Isrāʾ: 102]. And He, exalted, said: “When Our signs came to them as clear proofs, they said: This is obvious magic. And they rejected them, while their souls were certain of them, out of injustice and arrogance. So observe how was the end of the corrupters” [al-Naml: 13–14]. As for his saying: “And I only guide you to the path of right conduct,” he lied again, for he was not upon right conduct in his affair; rather, he was upon folly, misguidance, and corruption. He was first among those who worshiped idols and images, then he called his ignorant, misguided people to follow him, obey him, and believe him in his absurd claim of divinity—exalted is Allah, Possessor of majesty and honor.
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