Tarikh (al-Tabari) 212
The story of Moses the one who spoke with Allah (peace and blessings be upon him)
هَلَاكِ فِرْعَوْنَ وَجُنُودِهِ لَمَّا تَمَادَى قِبْطُ مِصْرَ عَلَى كُفْرِهِمْ، وَعُتُوِّهِمْ، وَعِنَادِهِمْ، مُتَابَعَةً لِمَلِكِهِمْ فِرْعَوْنَ، وَمُخَالَفَةً لِنَبِيِّ اللَّهِ وَرَسُولِهِ وَكَلِيمِهِ، مُوسَى بْنِ عِمْرَانَ، عَلَيْهِ السَّلَامُ، وَأَقَامَ اللَّهُ عَلَى أَهْلِ مِصْرَ الْحُجَجَ الْعَظِيمَةَ الْقَاهِرَةَ وَأَرَاهُمْ مِنْ خَوَارِقِ الْعَادَاتِ مَا بَهَرَ الْأَبْصَارَ وَحَيَّرَ الْعُقُولَ، وَهُمْ مَعَ ذَلِكَ لَا يَرْعَوُونَ، وَلَا يَنْتَهُونَ، وَلَا يَنْزِعُونَ، وَلَا يَرْجِعُونَ، وَلَمْ يُؤْمِنْ مِنْهُمْ إِلَّا الْقَلِيلُ، قِيلَ: ثَلَاثَةٌ; وَهُمُ امْرَأَةُ فِرْعَوْنَ، وَلَا عِلْمَ لِأَهْلِ الْكِتَابِ بِخَبَرِهَا، وَمُؤْمِنُ آلِ فِرْعَوْنَ وَالرَّجُلُ النَّاصِحُ، الَّذِي جَاءَ يَسْعَى مِنْ أَقْصَى الْمَدِينَةِ، فَقَالَ: يَامُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ قَالَهُ ابْنُ عَبَّاسٍ، فِيمَا رَوَاهُ ابْنُ أَبِي حَاتِمٍ عَنْهُ. وَمُرَادُهُ غَيْرُ السَّحَرَةِ، فَإِنَّهُمْ كَانُوا مِنَ الْقِبْطِ. وَقِيلَ: بَلْ آمَنَ بِهِ طَائِفَةٌ مِنَ الْقِبْطِ مِنْ قَوْمِ فِرْعَوْنَ، وَالسَّحَرَةُ كُلُّهُمْ، وَجَمِيعُ شَعْبِ بَنِي إِسْرَائِيلَ. وَيَدُلُّ عَلَى هَذَا قَوْلُهُ تَعَالَى: فَمَا آمَنَ لِمُوسَى إِلَّا ذُرِّيَّةٌ مِنْ قَوْمِهِ عَلَى خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ أَنْ يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ [ يُونُسَ: 83 ]. فَالضَّمِيرُ فِي قَوْلِهِ: إِلَّا ذُرِّيَّةٌ مِنْ قَوْمِهِ عَائِدٌ عَلَى فِرْعَوْنَ لِأَنَّ السِّيَاقَ يَدُلُّ عَلَيْهِ. وَقِيلَ: عَلَى مُوسَى; لِقُرْبِهِ. وَالْأَوَّلُ أَظْهَرُ، وَإِيمَانُهُمْ كَانَ خُفْيَةً لِمَخَافَتِهِمْ مِنْ فِرْعَوْنَ وَسَطْوَتِهِ، وَجَبَرُوتِهِ وَسُلْطَتِهِ، وَمِنْ مَلَئِهِمْ أَنْ يَنِمُّوا عَلَيْهِمْ إِلَيْهِ، فَيَفْتِنَهُمْ عَنْ دِينِهِمْ، قَالَ اللَّهُ تَعَالَى مُخْبِرًا عَنْ فِرْعَوْنَ، وَكَفَى بِاللَّهِ شَهِيدًا: وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الْأَرْضِ أَيْ; جَبَّارٌ، عَنِيدٌ، مُسْتَعْلٍ بِغَيْرِ الْحَقِّ، وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ أَيْ; فِي جَمِيعِ أُمُورِهِ وَشُئُونِهِ وَأَحْوَالِهِ، وَلَكِنَّهُ جُرْثُومَةٌ قَدْ حَانَ انْجِعَافُهَا، وَثَمَرَةٌ خَبِيثَةٌ قَدْ آنَ قِطَافُهَا، وَمُهْجَةٌ مَلْعُونَةٌ قَدْ حُتِمَ إِتْلَافُهَا. وَعِنْدَ ذَلِكَ قَالَ مُوسَى: وَقَالَ مُوسَى يَا قَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ فَقَالُوا عَلَى اللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِلْقَوْمِ الظَّالِمِينَ وَنَجِّنَا بِرَحْمَتِكَ مِنَ الْقَوْمِ الْكَافِرِينَ [ يُونُسَ 84 - 86 ]. يَأْمُرُهُمْ بِالتَّوَكُّلِ عَلَى اللَّهِ، وَالِاسْتِعَانَةِ بِهِ وَالِالْتِجَاءِ إِلَيْهِ، فَأْتَمَرُوا بِذَلِكَ، فَجَعَلَ اللَّهُ لَهُمْ مِمَّا كَانُوا فِيهِ فَرَجًا وَمَخْرَجًا. وَأَوْحَيْنَا إِلَى مُوسَى وَأَخِيهِ أَنْ تَبَوَّءا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ وَبَشِّرِ الْمُؤْمِنِينَ أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى وَأَخِيهِ هَارُونَ، عَلَيْهِمَا السَّلَامُ، أَنْ يَتَّخِذُوا لِقَوْمِهِمَا بُيُوتًا مُتَمَيِّزَةً فِيمَا بَيْنَهُمْ عَنْ بُيُوتِ الْقِبْطِ; لِيَكُونُوا عَلَى أُهْبَةٍ مِنَ الرَّحِيلِ، إِذَا أَمَرُوا بِهِ، لِيَعْرِفَ بَعْضُهُمْ بُيُوتَ بَعْضٍ. وَقَوْلُهُ: وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً قِيلَ: مَسَاجِدَ. وَقِيلَ: مَعْنَاهُ كَثْرَةُ الصَّلَاةِ فِيهَا. وَمَعْنَاهُ عَلَى هَذَا الِاسْتِعَانَةِ عَلَى مَا هُمْ فِيهِ مِنَ الضُّرِّ، وَالشِّدَّةِ، وَالضِّيقِ، بِكَثْرَةِ الصَّلَاةِ; كَمَا قَالَ تَعَالَى: وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ [ الْبَقَرَةِ: 45 ]. وَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا حَزَبَهُ أَمْرٌ صَلَّى. وَقِيلَ: مَعْنَاهُ أَنَّهُمْ لَمْ يَكُونُوا حِينَئِذٍ يَقْدِرُونَ عَلَى إِظْهَارِ عِبَادَتِهِمْ فِي مُجْتَمَعَاتِهِمْ، وَمَعَابِدِهِمْ، فَأُمِرُوا أَنْ يُصَلُّوا فِي بُيُوتِهِمْ، عِوَضًا عَمَّا فَاتَهُمْ مِنْ إِظْهَارِ شِعَارِ الدِّينِ الْحَقِّ فِي ذَلِكَ الزَّمَانِ، الَّذِي اقْتَضَى حَالُهُمْ إِخْفَاءَهُ; خَوْفًا مِنْ فِرْعَوْنَ وَمَلَئِهِ. وَالْمَعْنَى الْأَوَّلُ أَقْوَى; لِقَوْلِهِ: وَبَشِّرِ الْمُؤْمِنِينَ وَإِنْ كَانَ لَا يُنَافِي الثَّانِيَ أَيْضًا، وَاللَّهُ أَعْلَمُ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً أَيْ; مُتَقَابِلَةً. وقَالَ الْمُفَسِّرُونَ وَغَيْرُهُمْ مِنْ أَهْلِ الْكِتَابِ: اسْتَأْذَنَ بَنُو إِسْرَائِيلَ فِرْعَوْنَ، فِي الْخُرُوجِ إِلَى عِيدٍ لَهُمْ، فَأَذِنَ لَهُمْ وَهُوَ كَارِهٌ، وَلَكِنَّهُمْ تَجَهَّزُوا لِلْخُرُوجِ وَتَأَهَّبُوا لَهُ، وَإِنَّمَا كَانَ فِي نَفْسِ الْأَمْرِ مَكِيدَةٌ بِفِرْعَوْنَ وَجُنُودِهِ; لِيَتَخَلَّصُوا مِنْهُمْ، وَيَخْرُجُوا عَنْهُمْ، وأَوْحَى اللَّهُ إِلَيْ مُوسَى يَأْمُرُهُ بِالْمَسِيرِ بِبَنِي إِسْرَائِيلَ وَأَنْ يَحْمِلَ مَعَهُ تَابُوتَ يُوسُفَ بْنِ يَعْقُوبَ وَيَدْفِنَهُ بِالْأَرْضِ الْمُقَدَّسَةِ ، فَسَأَلَ مُوسَى عَنْهُ فَلَمْ يَعْرِفْهُ إِلَّا امْرَأَةٌ عَجُوزٌ فَأَرَتْهُ مَكَانَهُ فِي النِّيلِ، فَاسْتَخْرَجَهُ مُوسَى، وَهُوَ فِي صُنْدُوقٍ مَرْمَرٍ، فَأَخَذَهُ مَعَهُ فَسَارَ، وَأَمَرَ بَنِي إِسْرَائِيلَ أَنْ يَسْتَعِيرُوا مِنْ حُلِيِّ الْقِبْطِ مَا أَمْكَنَهُمْ، فَفَعَلُوا ذَلِكَ وَأَخَذُوا شَيْئًا كَثِيرًا. وَخَرَجَ مُوسَى بِبَنِي إِسْرَائِيلَ لَيْلًا وَالْقِبْطُ لَا يَعْلَمُونَ، وَكَانَ مُوسَى عَلَى سَاقَةِ بَنِي إِسْرَائِيلَ، وَهَارُونُ عَلَى مُقَدِّمَتِهِمْ فَسَارُوا مُسْتَمِرِّينَ ذَاهِبِينَ مِنْ فَوْرِهِمْ طَالِبِينَ بِلَادَ الشَّامِ، عمر موسى حين خروجه من مصر قَالَ عُلَمَاءُ السِّيَرِ: وَكَانَ لِمُوسَى حِينَ خَرَجَ مِنْ مِصْرَ ثَمَانُونَ سَنَةً، وَيُقَالُ: إِنَّ بَيْنَ مَوْلِدِ إِبْرَاهِيمَ إِلَى خُرُوجِ مُوسَى بِبَنِي إِسْرَائِيلَ مِنْ مِصْرَ خَمْسُمِائَةٍ وَخَمْسُ سِنِينَ، وَأَنَّ مِنْ هُبُوطِ آدَمَ إِلَى خُرُوجِ مُوسَى بِبَنِي إِسْرَائِيلَ مِنْ مِصْرَ ثَلَاثَةَ آلَافِ سَنَةٍ وَثَمَانِمِائَةٍ وَأَرْبَعِينَ سَنَةً. فَلَمَّا عَلِمَ بِذَهَابِهِمْ فِرْعَوْنُ، حَنِقَ عَلَيْهِمْ كُلَّ الْحَنَقِ، وَاشْتَدَّ غَضَبُهُ عَلَيْهِمْ، وَشَرَعَ فِي اسْتِحْثَاثِ جَيْشِهِ، وَجَمْعِ جُنُودِهِ لِيَلْحَقَهُمْ، وَيَمْحَقَهُمْ وقَالَ عُلَمَاءُ التَّفْسِيرِ: لَمَّا رَكِبَ فِرْعَوْنُ فِي جُنُودِهِ، طَالِبًا بَنِي إِسْرَائِيلَ، يَقْفُو أَثَرَهُمْ، كَانَ فِي جَيْشٍ كَثِيفٍ عَرَمْرَمٍ، حَتَّى قِيلَ: كَانَ فِي خُيُولِهِ مِائَةُ أَلْفِ فَحْلٍ أَدْهَمَ. وَكَانَتْ عِدَّةُ جُنُودِهِ تَزِيدُ عَلَى أَلْفِ أَلْفٍ، وَسِتِّمِائَةِ أَلْفٍ. فَاللَّهُ أَعْلَمُ. وَقِيلَ: إِنَّ بَنِي إِسْرَائِيلَ كَانُوا نَحْوًا مِنْ سِتِّمِائَةِ أَلْفِ مُقَاتِلٍ غَيْرَ الذُّرِّيَّةِ، وَكَانَ بَيْنَ خُرُوجِهِمْ مِنْ مِصْرَ صُحْبَةَ مُوسَى، عَلَيْهِ السَّلَامُ، وَدُخُولِهِمْ إِلَيْهَا صُحْبَةَ أَبِيهِمْ إِسْرَائِيلَ، أَرْبَعُمِائَةِ سَنَةٍ وَسِتٍّ وَعِشْرِينَ سَنَةً شَمْسِيَّةً. وَالْمَقْصُودُ أَنَّ فِرْعَوْنَ لَحِقَهُمْ بِالْجُنُودِ، فَأَدْرَكَهُمْ عِنْدَ شُرُوقِ الشَّمْسِ، وَتَرَاءَى الْجَمْعَانِ، وَلَمْ يَبْقَ ثَمَّ رَيْبٌ، وَلَا لَبْسٌ، وَعَايَنَ كُلٌّ مِنَ الْفَرِيقَيْنِ صَاحِبَهُ، وَتَحَقَّقَهُ وَرَآهُ، وَلَمْ يَبْقَ إِلَّا الْمُقَاتَلَةُ، وَالْمُجَاوَلَةُ، وَالْمُحَامَاةُ، فَعِنْدَهَا قَالَ أَصْحَابُ مُوسَى، وَهُمْ خَائِفُونَ: إِنَّا لَمُدْرَكُونَ وَذَلِكَ لِأَنَّهُمُ اضْطُرُّوا فِي طَرِيقِهِمْ إِلَى الْبَحْرِ، فَلَيْسَ لَهُمْ طَرِيقٌ وَلَا مَحِيدٌ إِلَّا سُلُوكُهُ وَخَوْضُهُ، وَهَذَا مَا لَا يَسْتَطِيعُهُ أَحَدٌ وَلَا يَقْدِرُ عَلَيْهِ، وَالْجِبَالُ عَنْ يَسْرَتِهِمْ وَعَنْ أَيْمَانِهِمْ، وَهِيَ شَاهِقَةٌ مُنِيفَةٌ، وَفِرْعَوْنُ قَدْ غَالَقَهُمْ وَوَاجَهَهُمْ، وَعَايَنُوهُ فِي جُنُودِهِ وَجُيُوشِهِ وَعَدَدِهِ وَعُدَدِهِ، وَهُمْ مِنْهُ فِي غَايَةِ الْخَوْفِ وَالذُّعْرِ، لِمَا قَاسَوْا فِي سُلْطَانِهِ مِنَ الْإِهَانَةِ وَالنُّكْرِ، فَشَكَوْا إِلَى نَبِيِّ اللَّهِ مَا هُمْ فِيهِ، مِمَّا قَدْ شَاهَدُوهُ وَعَايَنُوهُ، فَقَالَ لَهُمُ الرَّسُولُ الصَّادِقُ الْمَصْدُوقُ: كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ وَكَانَ فِي السَّاقَةِ، فَتَقَدَّمَ إِلَى الْمُقَدِّمَةِ، وَنَظَرَ إِلَى الْبَحْرِ، وَهُوَ يَتَلَاطَمُ بِأَمْوَاجِهِ، وَيَتَزَايَدُ زَبَدُ أُجَاجِهِ، وَهُوَ يَقُولُ: هَاهُنَا أُمِرْتُ. وَمَعَهُ أَخُوهُ هَارُونُ; وَيُوشَعُ بْنُ نُونٍ، وَهُوَ يَوْمَئِذٌ مِنْ سَادَاتِ بَنِي إِسْرَائِيلَ، وَعُلَمَائِهِمْ، وَعُبَّادِهِمُ الْكِبَارِ، وَقَدْ أَوْحَى اللَّهُ إِلَيْهِ، وَجَعَلَهُ نَبِيًّا بَعْدَ مُوسَى وَهَارُونَ عَلَيْهِمَا السَّلَامُ،، وَمَعَهُمْ أَيْضًا مُؤْمِنُ آلِ فِرْعَوْنَ، وَهُمْ وُقُوفٌ، وَبَنُو إِسْرَائِيلَ بِكَمَالِهِمْ عَلَيْهِمْ عُكُوفٌ. وَيُقَالُ: إِنَّ مُؤْمِنَ آلِ فِرْعَوْنَ جَعَلَ يَقْتَحِمُ بِفَرَسِهِ مِرَارًا فِي الْبَحْرِ، هَلْ يُمْكِنُ سُلُوكُهُ؟ فَلَا يُمْكِنُ، وَيَقُولُ لِمُوسَى، عَلَيْهِ السَّلَامُ: يَا نَبِيَّ اللَّهِ أَهَاهُنَا أُمِرْتَ؟ فَيَقُولُ: نَعَمْ. فَلَمَّا تَفَاقَمَ الْأَمْرُ، وَضَاقَ الْحَالُ وَاشْتَدَّ الْأَمْرُ، وَاقْتَرَبَ فِرْعَوْنُ وَجُنُودُهُ فِي جِدِّهِمْ، وَحَدِّهِمْ وَحَدِيدِهِمْ، وَغَضَبِهِمْ، وَحَنَقِهِمْ، وَزَاغَتِ الْأَبْصَارُ، وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ، فَعِنْدَ ذَلِكَ أَوْحَى الْحَلِيمُ الْعَظِيمُ الْقَدِيرُ، رَبُّ الْعَرْشِ الْكَرِيمِ إِلَى مُوسَى الْكَلِيمِ: أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَلَمَّا ضَرَبَهُ، يُقَالُ: إِنَّهُ قَالَ لَهُ: انْفَلِقْ بِإِذْنِ اللَّهِ. وَيُقَالُ: إِنَّهُ كَنَّاهُ بِأَبِي خَالِدٍ. فَاللَّهُ أَعْلَمُ. قَالَ اللَّهُ تَعَالَى: فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ وَيُقَالُ: إِنَّهُ انْفَلَقَ اثْنَيْ عَشْرَةَ طَرِيقًا، لِكُلِّ سِبْطٍ طَرِيقٌ يَسِيرُونَ فِيهِ، حَتَّى قِيلَ: إِنَّهُ صَارَ أَيْضًا شَبَابِيكَ; لِيَرَى بَعْضُهُمْ بَعْضًا. وَفِي هَذَا نَظَرٌ; لِأَنَّ الْمَاءَ جِرْمٌ شَفَّافٌ، إِذَا كَانَ مِنْ وَرَائِهِ ضِيَاءٌ حَكَاهُ. وَهَكَذَا كَانَ مَاءُ الْبَحْرِ قَائِمًا مِثْلَ الْجِبَالِ مَكْفُوفًا بِالْقُدْرَةِ الْعَظِيمَةِ الصَّادِرَةِ عَنِ الَّذِي يَقُولُ لِلشَّيْءِ: كُنْ. فَيَكُونُ. وَأَمَرَ اللَّهُ رِيحَ الدَّبُورِ فَلَفَحَتْ حَالَ الْبَحْرِ، فَأَذْهَبَتْهُ حَتَّى صَارَ يَابِسًا لَا يَعْلَقُ فِي سَنَابِكِ الْخُيُولِ وَالدَّوَابِّ. قَالَ اللَّهُ تَعَالَى: وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَا تَخَافُ دَرَكًا وَلَا تَخْشَى فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى [ طه: 77 - 79 ]. وَالْمَقْصُودُ أَنَّهُ لَمَّا آلَ أَمْرُ الْبَحْرِ إِلَى هَذِهِ الْحَالِ، بِإِذْنِ الرَّبِّ الْعَظِيمِ الشَّدِيدِ الْمِحَالِ، أُمِرَ مُوسَى، عَلَيْهِ السَّلَامُ، أَنْ يَجُوزَهُ بِبَنِي إِسْرَائِيلَ، فَانْحَدَرُوا فِيهِ مُسْرِعِينَ، مُسْتَبْشِرِينَ، مُبَادِرِينَ، وَقَدْ شَاهَدُوا مِنَ الْأَمْرِ الْعَظِيمِ مَا يُحَيِّرُ النَّاظِرِينَ، وَيَهْدِي قُلُوبَ الْمُؤْمِنِينَ، فَلَمَّا جَاوَزُوهُ، وَجَاوَزَهُ، وَخَرَجَ آخِرُهُمْ مِنْهُ، وَانْفَصَلُوا عَنْهُ، كَانَ ذَلِكَ عِنْدَ قُدُومِ أَوَّلِ جَيْشِ فِرْعَوْنَ إِلَيْهِ، وَوُفُودِهِمْ عَلَيْهِ، فَأَرَادَ مُوسَى عَلَيْهِ السَّلَامُ، أَنْ يَضْرِبَ الْبَحْرَ بِعَصَاهُ لِيَرْجِعَ كَمَا كَانَ عَلَيْهِ; لِئَلَّا يَكُونَ لِفِرْعَوْنَ وَجُنُودِهِ وَصُولٌ إِلَيْهِ، وَلَا سَبِيلٌ عَلَيْهِ، فَأَمَرَهُ الْقَدِيرُ ذُو الْجَلَالِ، أَنَّ يَتْرُكَ الْبَحْرَ عَلَى هَذِهِ الْحَالِ، كَمَا قَالَ، وَهُوَ الصَّادِقُ فِي الْمَقَالِ فَلَمَّا تَرَكَهُ عَلَى هَيْئَتِهِ وَحَالَتِهِ، وَانْتَهَى فِرْعَوْنُ، فَرَأَى مَا رَأَى، وَعَايَنَ مَا عَايَنَ، هَالَهُ هَذَا الْمَنْظَرُ الْعَظِيمُ وَتَحَقَّقَ مَا كَانَ يَتَحَقَّقُهُ قَبْلَ ذَلِكَ، مِنْ أَنَّ هَذَا مِنْ فِعْلِ رَبِّ الْعَرْشِ الْكَرِيمِ، فَأَحْجَمَ وَلَمْ يَتَقَدَّمْ، وَنَدِمَ فِي نَفْسِهِ عَلَى خُرُوجِهِ فِي طَلَبِهِمْ، وَالْحَالَةُ هَذِهِ، حَيْثُ لَا يَنْفَعُهُ النَّدَمُ، لَكِنَّهُ أَظْهَرَ لِجُنُودِهِ تَجَلُّدًا، وَعَامَلَهُمْ مُعَامَلَةَ الْعِدَا، وَحَمَلَتْهُ النَّفْسُ الْكَافِرَةُ وَالسَّجِيَّةُ الْفَاجِرَةُ، عَلَى أَنْ قَالَ لِمَنِ اسْتَخَفَّهُمْ فَأَطَاعُوهُ، وَعَلَى بَاطِلِهِ تَابَعُوهُ: انْظُرُوا كَيْفَ انْحَسَرَ الْبَحْرُ لِي; لِأُدْرِكَ عَبِيدِي الْآبِقِينَ مِنْ يَدِي، الْخَارِجِينَ عَنْ طَاعَتِي وَبَلَدِي؟ وَجَعَلَ يُورِي فِي نَفْسِهِ أَنْ يَذْهَبَ خَلْفَهُمْ، وَيَرْجُو أَنْ يَنْجُوَ وَهَيْهَاتَ، وَيُقْدِمُ تَارَةً، وَيُحْجِمُ تَارَاتٍ. فَذَكَرُوا أَنَّ جِبْرِيلَ عَلَيْهِ السَّلَامُ، تَبَدَّى فِي صُورَةِ فَارِسٍ، رَاكِبٍ عَلَى رَمَكَةِ حَائِلٍ، فَمَرَّ بَيْنَ يَدَيْ فَحْلِ فِرْعَوْنَ، لَعَنَهُ اللَّهُ، فَحَمْحَمَ إِلَيْهَا، وَأَقْبَلَ عَلَيْهَا، وَأَسْرَعَ جِبْرِيلُ بَيْنَ يَدَيْهِ، فَاقْتَحَمَ الْبَحْرَ، وَاسْتَبَقَ الْجَوَادَ، وَقَدْ أَجَادَ فَبَادَرَ مُسْرِعًا، هَذَا وَفِرْعَوْنُ لَا يَمْلِكُ مِنْ نَفْسِهِ وَلَا لِنَفْسِهِ ضَرًّا وَلَا نَفْعًا، فَلَمَّا رَأَتْهُ الْجُنُودُ قَدْ سَلَكَ الْبَحْرَ، اقْتَحَمُوا وَرَاءَهُ مُسْرِعِينَ، فَحَصَلُوا فِي الْبَحْرِ أَجْمَعِينَ أَكْتَعِينَ أَبْصَعِينَ، حَتَّى هَمَّ أَوَّلُهُمْ بِالْخُرُوجِ مِنْهُ، فَعِنْدَ ذَلِكَ، أَمَرَ اللَّهُ تَعَالَى كَلِيمَهُ ﷺ فِيمَا أَوْحَاهُ إِلَيْهِ، أَنْ يَضْرِبَ الْبَحْرَ بِعَصَاهُ، فَضَرَبَهُ، فَارْتَطَمَ عَلَيْهِمُ الْبَحْرُ كَمَا كَانَ، فَلَمْ يَنْجُ مِنْهُمْ إِنْسَانٌ. قَالَ اللَّهُ تَعَالَى: وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ ثُمَّ أَغْرَقْنَا الْآخَرِينَ إِنَّ فِي ذَلِكَ لَآيَةً وَمَا كَانَ أَكْثَرُهُمْ مُؤْمِنِينَ وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ أَيْ فِي إِنْجَائِهِ أَوْلِيَاءَهُ فَلَمْ يَغْرَقْ مِنْهُمْ أَحَدٌ، وَإِغْرَاقِهِ أَعْدَاءَهُ، فَلَمْ يَخْلُصْ مِنْهُمْ أَحَدٌ، آيَةٌ عَظِيمَةٌ، وَبُرْهَانٌ قَاطِعٌ عَلَى قُدْرَتِهِ تَعَالَى الْعَظِيمَةِ، وَصِدْقِ رَسُولِهِ فِيمَا جَاءَ بِهِ عَنْ رَبِّهِ مِنَ الشَّرِيعَةِ الْكَرِيمَةِ، وَالْمَنَاهِجِ الْمُسْتَقِيمَةِ. وَقَالَ تَعَالَى: وَجَاوَزْنَا بِبَنِي إِسْرَائِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ [ يُونُسَ: 90 - 92 ]. يُخْبِرُ تَعَالَى، عَنْ كَيْفِيَّةِ غَرَقِ فِرْعَوْنَ، زَعِيمِ كَفَرَةِ الْقِبْطِ، وَأَنَّهُ لَمَّا جَعَلَتِ الْأَمْوَاجُ تَخْفِضُهُ تَارَةً، وَتَرْفَعُهُ أُخْرَى، وَبَنُو إِسْرَائِيلَ يَنْظُرُونَ إِلَيْهِ، وَإِلَى جُنُودِهِ، مَاذَا أَحَلَّ اللَّهُ بِهِ وَبِهِمْ مِنَ الْبَأْسِ الْعَظِيمِ وَالْخَطْبِ الْجَسِيمِ، لِيَكُونَ أَقَرَّ لِأَعْيُنِ بَنِي إِسْرَائِيلَ، وَأَشْفَى لِنُفُوسِهِمْ، فَلَمَّا عَايَنَ فِرْعَوْنُ الْهَلَكَةَ وَأُحِيطَ بِهِ، وَبَاشَرَ سَكَرَاتِ الْمَوْتِ، أَنَابَ حِينَئِذٍ وَتَابَ، وَآمَنَ حِينَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: قَالَ لِي جِبْرِيلُ: لَوْ رَأَيْتَنِي وَأَنَا آخِذٌ مِنْ حَالِ الْبَحْرِ فَأَدُسُّهُ فِي فَمِ فِرْعَوْنَ مَخَافَةَ أَنْ تُدْرِكَهُ الرَّحْمَةُ وَفِي بَعْضِ الرِّوَايَاتِ: إِنَّ جِبْرِيلَ قَالَ: مَا بَغَضْتُ أَحَدًا بُغْضِي لِفِرْعَوْنَ، حِينَ قَالَ: أَنَا رَبُّكُمُ الْأَعْلَى. وَلَقَدْ جَعَلْتُ أَدُسُّ فِي فِيهِ الطِّينَ حِينَ قَالَ مَا قَالَ عدم قبول إيمان فرعون وَقَوْلُهُ تَعَالَى: آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ اسْتِفْهَامُ إِنْكَارٍ، وَنَصٌّ عَلَى عَدَمِ قَبُولِهِ تَعَالَى مِنْهُ; ذَلِكَ لِأَنَّهُ، وَاللَّهُ أَعْلَمُ، لَوْ رُدَّ إِلَى الدُّنْيَا كَمَا كَانَ، لَعَادَ إِلَى مَا كَانَ عَلَيْهِ، كَمَا أَخْبَرَ تَعَالَى عَنِ الْكُفَّارِ، إِذَا عَايَنُوا النَّارَ وَشَاهَدُوهَا، أَنَّهُمْ يَقُولُونَ: يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ [ الْأَنْعَامِ: 27 ]. قَالَ اللَّهُ: بَلْ بَدَا لَهُمْ مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ [ الْأَنْعَامِ: 28 ]. وَقَوْلُهُ: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً قَالَ ابْنُ عَبَّاسٍ وَغَيْرُ وَاحِدٍ: شَكَّ بَعْضُ بَنِي إِسْرَائِيلَ فِي مَوْتِ فِرْعَوْنَ، حَتَّى قَالَ بَعْضُهُمْ: إِنَّهُ لَا يَمُوتُ. فَأَمَرَ اللَّهُ الْبَحْرَ، فَرَفَعَهُ عَلَى مُرْتَفَعٍ - قِيلَ: عَلَى وَجْهِ الْمَاءِ. وَقِيلَ: عَلَى نَجْوَةٍ مِنَ الْأَرْضِ - وَعَلَيْهِ دِرْعُهُ الَّتِي يَعْرِفُونَهَا مِنْ مَلَابِسِهِ; لِيَتَحَقَّقُوا بِذَلِكَ هَلَاكَهُ، وَيَعْلَمُوا قُدْرَةَ اللَّهِ عَلَيْهِ; وَلِهَذَا قَالَ: فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ أَيْ; مُصَاحِبًا دِرْعَكَ الْمَعْرُوفَةَ بِكَ لِتَكُونَ أَيْ; أَنْتَ آيَةً لِمَنْ خَلْفَكَ أَيْ; مِنْ بَنِي إِسْرَائِيلَ، دَلِيلًا عَلَى قُدْرَةِ اللَّهِ الَّذِي أَهْلَكَهُ. وَلِهَذَا قَرَأَ بَعْضُ السَّلَفِ: ( لِتَكُونَ لِمَنْ خَلَقَكَ آيَةً ). وَيُحْتَمَلُ أَنْ يَكُونَ الْمُرَادُ: نُنَجِّيكَ مُصَاحِبًا دِرْعَكَ; لِيَكُونَ دِرْعُكَ عَلَامَةً لِمَنْ وَرَاءَكَ مِنْ بَنِي إِسْرَائِيلَ، عَلَى مَعْرِفَتِكَ، وَأَنَّكَ هَلَكْتَ، وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ هَلَاكُهُ وَجُنُودِهِ فِي يَوْمِ عَاشُورَاءَ. كَمَا قَالَ الْإِمَامُ الْبُخَارِيُّ فِي " صَحِيحِهِ " بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ وَالْيَهُودُ تَصُومُ يَوْمَ عَاشُورَاءَ، فَقَالُوا: هَذَا يَوْمٌ ظَهَرَ فِيهِ مُوسَى عَلَى فِرْعَوْنَ. قَالَ النَّبِيُّ ﷺ: أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ فَصُومُوا وَأَصْلُ هَذَا الْحَدِيثِ فِي " الصَّحِيحَيْنِ " وَغَيْرِهِمَا. وَاللَّهُ أَعْلَمُ. ولَمَّا أَغْرَقَ اللَّهُ فِرْعَوْنَ وَجُنُودَهُ، حِينَئِذٍ سَبَّحَ مُوسَى وَبَنُو إِسْرَائِيلَ بِهَذَا التَّسْبِيحِ لِلرَّبِّ، وَقَالُوا: نُسَبِّحُ الرَّبَّ الْبَهِيَّ الَّذِي قَهَرَ الْجُنُودَ، وَنَبَذَ فُرْسَانَهَا فِي الْبَحْرِ الْمَنِيعِ الْمَحْمُودِ. وَهُوَ تَسْبِيحٌ طَوِيلٌ. قَالُوا: وَأَخَذَتْ مَرْيَمُ النَّبِيَّةُ، أُخْتُ هَارُونَ دُفًّا بِيَدِهَا، وَخَرَجَ النِّسَاءُ فِي أَثَرِهَا، كُلُّهُنَّ بِدُفُوفٍ وَطُبُولٍ، وَجَعَلَتْ مَرْيَمُ تُرَتِّلُ لَهُنَّ وَتَقُولُ: سُبْحَانَ الرَّبِّ الْقَهَّارِ، الَّذِي قَهَرَ الْخُيُولَ وَرُكْبَانَهَا، إِلْقَاءً فِي الْبَحْرِ. هَكَذَا رَأَيْتُهُ فِي كِتَابِهِمْ. وَلَعَلَّ هَذَا هُوَ مِنَ الَّذِي حَمَلَ مُحَمَّدَ بْنَ كَعْبٍ الْقُرَظِيَّ عَلَى زَعْمِهِ أَنَّ مَرْيَمَ بِنْتَ عِمْرَانَ، أُمَّ عِيسَى، هِيَ أُخْتُ هَارُونَ وَمُوسَى، مَعَ قَوْلِهِ: يَا أُخْتَ هَارُونَ وَقَدْ بَيَّنَّا غَلَطَهُ فِي ذَلِكَ، وَأَنَّ هَذَا لَا يُمْكِنُ أَنْ يُقَالَ، وَلَمْ يُتَابِعْهُ أَحَدٌ عَلَيْهِ، بَلْ كُلُّ وَاحِدٍ خَالَفَهُ فِيهِ، وَلَوْ قُدِّرَ أَنَّ هَذَا مَحْفُوظٌ، فَهَذِهِ مَرْيَمُ بِنْتُ عِمْرَانَ، أُخْتُ مُوسَى وَهَارُونَ، عَلَيْهِمَا السَّلَامُ، وَأُمُّ عِيسَى عَلَيْهَا السَّلَامُ، وَافَقَتْهَا فِي الِاسْمِ، وَاسْمِ الْأَبِ، وَاسْمِ الْأَخِ; لِأَنَّهُمْ كَمَا قَالَ رَسُولُ اللَّهِ، ﷺ، لِلْمُغِيرَةِ بْنِ شُعْبَةَ لَمَّا سَأَلَهُ أَهْلُ نَجْرَانَ، عَنْ قَوْلِهِ: يَا أُخْتَ هَارُونَ فَلَمْ يَدْرِ مَا يَقُولُ لَهُمْ، حَتَّى سَأَلَ رَسُولَ اللَّهِ ﷺ، عَنْ ذَلِكَ، فَقَالَ: أَمَا عَلِمْتَ أَنَّهُمْ كَانُوا يُسَمَّوْنَ بِأَسْمَاءِ أَنْبِيَائِهِمْ رَوَاهُ مُسْلِمٌ. وَقَوْلُهُمْ: النَّبِيَّةُ. كَمَا يُقَالُ لِلْمَرْأَةِ مِنْ بَيْتِ الْمَلِكِ: مَلِكَةٌ. وَمِنْ بَيْتِ الْإِمْرَةِ: أَمِيرَةٌ. وَإِنْ لَمْ تَكُنْ مُبَاشِرَةً شَيْئًا مِنْ ذَلِكَ، فَكَذَا هَذِهِ اسْتِعَارَةٌ لَهَا، لَا أَنَّهَا نَبِيَّةٌ حَقِيقَةً يُوحَى إِلَيْهَا. وَضَرْبُهَا بِالدُّفِّ فِي مِثْلِ هَذَا الْيَوْمِ - الَّذِي هُوَ أَعْظَمُ الْأَعْيَادِ عِنْدَهُمْ - دَلِيلٌ عَلَى أَنَّهُ قَدْ كَانَ شَرْعُ مَنْ قَبْلَنَا ضَرْبَ الدُّفِّ فِي الْعِيدِ. وَهَذَا مَشْرُوعٌ لَنَا أَيْضًا فِي حَقِّ النِّسَاءِ; لِحَدِيثِ الْجَارِيَتَيْنِ اللَّتَيْنِ كَانَتَا عِنْدَ عَائِشَةَ تَضْرِبَانِ بِالدُّفِّ فِي أَيَّامِ مِنًى، وَرَسُولُ اللَّهِ ﷺ مُضْطَجِعٌ، مُوَلٍّ ظَهْرَهُ إِلَيْهِمْ، وَوَجْهُهُ إِلَى الْحَائِطِ، فَلَمَّا دَخَلَ أَبُو بَكْرٍ زَجَرَهُنَّ، وَقَالَ: أَبِمَزْمُورِ الشَّيْطَانِ فِي بَيْتِ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: دَعْهُنَّ يَا أَبَا بَكْرٍ، فَإِنَّ لِكُلِّ قَوْمٍ عِيدًا، وَهَذَا عِيدُنَا وَهَكَذَا يُشْرَعُ عِنْدَنَا فِي الْأَعْرَاسِ، وَلِقُدُومِ الْغُيَّابِ، كَمَا هُوَ مُقَرَّرٌ فِي مَوْضِعِهِ. وَاللَّهُ أَعْلَمُ.
Translation
✧ The destruction of Pharaoh and his soldiers When the Copts of Egypt persisted in their disbelief, arrogance, and stubbornness, following their king Pharaoh and opposing the Prophet of Allah, His Messenger, and the one to whom He spoke, Moses son of ʿImrān ﷺ, and when Allah established against the people of Egypt the great, overwhelming proofs and showed them such extraordinary wonders as dazzled the eyes and bewildered the minds, yet they did not desist, cease, withdraw, or turn back, and none of them believed except a few—it was said: three, namely the wife of Pharaoh, about whose story the People of the Book have no knowledge, the believer from the family of Pharaoh, and the sincere man who came running from the farthest part of the city and said: “O Moses, the chiefs are conspiring against you to kill you, so leave; indeed I am to you a sincere adviser.” This was said by Ibn ʿAbbās, as reported from him by Ibn Abī Ḥātim. What he means is other than the sorcerers, for they were from the Copts. It was also said: rather a group of the Copts from Pharaoh’s people believed in him, as well as all the sorcerers and all the people of the Children of Israel. This is indicated by the words of Allah, Exalted is He: “But none believed in Moses except the offspring of his people, for fear of Pharaoh and their chiefs, lest they persecute them. And indeed Pharaoh was haughty in the land, and indeed he was of the transgressors” [Yūnus: 83]. The pronoun in “except the offspring of his people” refers to Pharaoh, because the context indicates that. It was also said: it refers to Moses, because of its proximity. The first is more apparent. Their faith was hidden for fear of Pharaoh and his might, his tyranny and his authority, and of their chiefs lest they inform on them to him and he turn them away from their religion. Allah, Exalted is He, said—and sufficient is Allah as witness—informing about Pharaoh: “And indeed Pharaoh was haughty in the land,” meaning a tyrant, obstinate, exalting himself without right, “and indeed he was of the transgressors,” meaning in all his affairs, matters, and circumstances. But he was a stump whose uprooting had come due, a foul fruit whose picking had arrived, and a cursed soul whose destruction had been decreed. At that point Moses said: “And Moses said, ‘O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims.’ They said, ‘Upon Allah we rely. Our Lord, do not make us a trial for the wrongdoing people, and save us by Your mercy from the disbelieving people’” [Yūnus 84–86]. He commanded them to rely upon Allah, seek His help, and turn to Him. They complied, and Allah made for them, out of what they were in, a way out and an exit. “And We inspired to Moses and his brother: ‘Settle your people in Egypt in houses, and make your houses a direction of prayer, and establish prayer, and give good tidings to the believers.’” Allah, Exalted is He, inspired to Moses and his brother Aaron (peace be upon them) to take for their people houses distinct from the houses of the Copts, so that they would be prepared for departure when commanded, and so that some might recognize the houses of others. His words, “and make your houses a direction of prayer,” were interpreted as meaning mosques. It was also said: the meaning is to pray much in them. In this case the meaning is to seek help against the harm, hardship, and distress they were in through much prayer, as Allah, Exalted is He, said: “And seek help through patience and prayer, and indeed it is difficult except for the humbly submissive” [al-Baqarah: 45]. When the Messenger of Allah ﷺ was distressed by a matter, he would pray. It was also said: the meaning is that they were not at that time able to manifest their worship in their gatherings and places of worship, so they were commanded to pray in their houses as a substitute for the manifestation of the rites of the true religion at that time, which their situation required them to conceal, out of fear of Pharaoh and his chiefs. The first meaning is stronger, because of his words, “and give good tidings to the believers,” though it does not negate the second either. And Allah knows best. Saʿīd b. Jubayr said: “and make your houses a direction of prayer,” meaning facing one another. The commentators and others among the People of the Book said: The Children of Israel asked Pharaoh for permission to go out to a festival of theirs, and he permitted them, though unwillingly. But they prepared and got ready to leave, and in reality it was a stratagem against Pharaoh and his soldiers, so that they might escape from them and depart from among them. Allah inspired to Moses, commanding him to travel with the Children of Israel and to carry with him the coffin of Joseph son of Jacob and bury it in the holy land. Moses asked about it, and no one knew it except an old woman, who showed him its place in the Nile. Moses retrieved it, and it was in a marble chest. He took it with him and set out. He commanded the Children of Israel to borrow as much of the jewelry of the Copts as they could, and they did so and took a great deal. Moses departed with the Children of Israel by night, while the Copts did not know. Moses was at the rear of the Children of Israel, and Aaron at their front. They marched on, going immediately, heading for the land of Syria. The age of Moses when he left Egypt: The scholars of the biography said: Moses was eighty years old when he left Egypt. It is said that between the birth of Abraham and the departure of Moses with the Children of Israel from Egypt there were five hundred and five years, and that from the descent of Adam to the departure of Moses with the Children of Israel from Egypt there were three thousand eight hundred and forty years. When Pharaoh learned of their departure, he raged against them with the utmost rage, and his anger against them intensified. He began urging on his army and gathering his soldiers to catch up with them and destroy them. The scholars of exegesis said: When Pharaoh rode out with his soldiers in pursuit of the Children of Israel, following their tracks, he was in a dense, massive army, so much so that it was said: among his horses were a hundred thousand black stallions, and the number of his soldiers exceeded one million six hundred thousand. Allah knows best. It was also said: the Children of Israel were about six hundred thousand fighting men, not counting children, and between their departure from Egypt in the company of Moses ﷺ and their entry into it in the company of their father Israel there were four hundred and twenty-six solar years. The point is that Pharaoh caught up with them with his soldiers at sunrise, and the two groups came into view of each other. No doubt or confusion remained, and each of the two parties saw and beheld its companion and recognized him. Nothing remained but fighting, skirmishing, and combat. At that point the companions of Moses said, in fear: “Indeed we are overtaken.” That was because they had been forced in their route toward the sea, and they had no path or escape except to enter and plunge into it, which no one could do or was able to do. The mountains were on their left and right, towering and lofty, and Pharaoh had confronted and faced them. They saw him with his soldiers, armies, numbers, and equipment, and they were in the utmost fear and terror because of the humiliation and evil they had suffered under his authority. They complained to the Prophet of Allah about what they were in, what they had witnessed and seen. The truthful messenger, the one who was believed and who believed, said to them: “No! Indeed my Lord is with me; He will guide me.” He was at the rear, so he advanced to the front and looked at the sea, which was churning with its waves and whose salty foam was increasing, and he said: “Here I have been commanded.” With him were his brother Aaron and Joshua son of Nūn, who at that time was one of the leaders of the Children of Israel, their scholars, and their great worshippers. Allah had inspired to him and made him a prophet after Moses and Aaron (peace be upon them). Also with them was the believer from the family of Pharaoh. They stood, while all the Children of Israel were gathered around them. It is said that the believer from the family of Pharaoh rode his horse repeatedly into the sea to see whether it could be crossed, but it could not, and he said to Moses ﷺ: “O Prophet of Allah, is it here that you have been commanded?” He said: “Yes.” When the matter became grave, the situation restricted, the affair severe, and Pharaoh and his soldiers approached in their effort, their force, their iron, their anger, and their rage, eyes turned away and hearts reached the throats. At that point the Forbearing, the Great, the Powerful, the Lord of the noble Throne inspired to Moses, the one to whom He spoke: “Strike the sea with your staff.” When he struck it, it is said that he said to it: “Split, by Allah’s permission.” It is also said that he addressed it as Abū Khālid. Allah knows best. Allah, Exalted is He, said: “Then We inspired to Moses: ‘Strike the sea with your staff,’ and it parted, and each part was like a great mountain.” It is said that it split into twelve paths, one path for each tribe to walk through, and it was even said that it became like windows so that they could see one another. This is questionable, because water is a transparent body that reflects light behind it. Thus the water of the sea stood like mountains, withheld by the great power issuing from the One who says to a thing, “Be,” and it is. Allah commanded the west wind, and it blew over the surface of the sea and dried it until it became dry ground that did not cling to the hooves of horses and beasts. Allah, Exalted is He, said: “And We had inspired to Moses: ‘Travel by night with My servants and strike for them a dry path through the sea. You shall not fear being overtaken nor be afraid.’ Then Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them. And Pharaoh led his people astray and did not guide” [Ṭā Hā: 77–79]. The point is that when the state of the sea came to this condition, by the permission of the great, mighty Lord of irresistible might, Moses ﷺ was commanded to cross it with the Children of Israel. They went down into it swiftly, rejoicing, hastening, having witnessed a great matter that bewilders onlookers and guides the hearts of the believers. When they had crossed it, and he had crossed it, and the last of them came out and they separated from it, that was when the first of Pharaoh’s army arrived at it and came upon it. Moses ﷺ wanted to strike the sea with his staff so that it would return to its former state, so that Pharaoh and his soldiers would have no way to reach it or any path upon it. But the Powerful, the Majestic commanded him to leave the sea in that state, as He said—and He is truthful in speech. When he left it in its form and condition, and Pharaoh arrived and saw what he saw and beheld what he beheld, this great sight terrified him, and he realized what he had already realized before, that this was the act of the Lord of the noble Throne. He held back and did not advance, and inwardly regretted his going out in pursuit of them in this situation, when regret was of no avail. But he showed steadfastness to his soldiers and treated them as one who opposes. His disbelieving soul and wicked nature drove him to say to those whom he had made light-headed and who obeyed him and followed his falsehood: “Look how the sea has receded for me, so that I may catch my slaves who have fled from my hand and gone out from my obedience and my land.” He tried to conceal in himself the idea of going after them, and he hoped to escape—but how far! He advanced at times and held back at others. They mentioned that Gabriel ﷺ appeared in the form of a rider on a mare in heat and passed in front of Pharaoh’s stallion—may Allah curse him. The stallion neighed at her and turned toward her, and Gabriel hurried before him and plunged into the sea, and the steed raced ahead, having done well, and rushed forward quickly. Pharaoh could not control himself or bring himself any harm or benefit. When the soldiers saw that he had entered the sea, they plunged in after him, hurrying, and they all fell into the sea, every last one of them, until the first of them was about to come out of it. At that point Allah, Exalted is He, commanded the one to whom He spoke, in what He inspired to him, to strike the sea with his staff. He struck it, and the sea closed over them as it was before, and not one human being among them survived. Allah, Exalted is He, said: “And We saved Moses and those with him, all together. Then We drowned the others. Indeed in that is a sign, but most of them were not believers. And indeed your Lord—He is the Mighty, the Merciful.” That is, in His saving His allies, none of whom drowned, and His drowning His enemies, none of whom escaped, there is a great sign and a decisive proof of His great power and the truthfulness of His Messenger in what he brought from his Lord of the noble law and the upright ways. And He, Exalted is He, said: “And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in transgression and enmity until, when drowning overtook him, he said, ‘I believe that there is no deity except the one in whom the Children of Israel believe, and I am of the Muslims.’ Now? And you had disobeyed before and were of the corrupters. So today We will save you in body, that you may be a sign to those after you. And indeed many among the people are heedless of Our signs” [Yūnus: 90–92]. He, Exalted is He, informs about the manner of the drowning of Pharaoh, the leader of the disbelieving Copts, and that when the waves began tossing him down at one moment and lifting him up at another, while the Children of Israel watched him and his soldiers and what Allah had brought upon them of great calamity and grave disaster, so that it would be a joy to the eyes of the Children of Israel and a healing for their souls. When Pharaoh witnessed destruction and was surrounded, and tasted the pangs of death, he turned and repented and believed at a time when faith does not benefit any soul. Abū Dāwūd al-Ṭayālisī said with his chain of transmission from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ said: “Gabriel said to me: ‘If only you had seen me when I was taking mud from the sea and stuffing it into Pharaoh’s mouth, fearing that mercy might reach him.’” In some versions: Gabriel said: “I have never hated anyone as I hated Pharaoh when he said: ‘I am your lord, the most high.’ Indeed, I was stuffing mud into his mouth when he said what he said.” The rejection of Pharaoh’s faith: And His words, Exalted is He: “Now? And you had disobeyed before and were of the corrupters,” is a question of denial and an explicit statement that He, Exalted is He, did not accept it from him, because—Allah knows best—if he were returned to this world as he had been, he would go back to what he was upon, as Allah, Exalted is He, informed about the disbelievers when they see the Fire and witness it, that they will say: “O would that we could be returned and not deny the signs of our Lord and be among the believers” [al-Anʿām: 27]. Allah said: “Rather, what they had concealed before has become apparent to them. And if they were returned, they would return to what they were forbidden from, and indeed they are liars” [al-Anʿām: 28]. And His words: “So today We will save you in body, that you may be a sign to those after you.” Ibn ʿAbbās and more than one said: Some of the Children of Israel doubted the death of Pharaoh, until some of them said: He does not die. So Allah commanded the sea, and it lifted him onto a raised place—it was said: on the surface of the water, and it was said: on a mound of land—with his armor, which they recognized among his garments, so that they might verify his destruction and know Allah’s power over him. Therefore He said: “So today We will save you in body,” meaning accompanied by your well-known armor, so that you may be—that is, you yourself—a sign to those after you, that is, to the Children of Israel, a proof of the power of Allah who destroyed him. For this reason some of the early generations read: “that you may be a sign to those whom you created.” It is also possible that the meaning is: We will save you accompanied by your armor, so that your armor may be a sign to those behind you, the Children of Israel, of recognition of you and that you have perished. And Allah knows best. His destruction and that of his soldiers occurred on the day of ʿĀshūrāʾ. As al-Bukhārī said in his “Ṣaḥīḥ,” with his chain of transmission from Ibn ʿAbbās, who said: The Prophet ﷺ came to Madinah and the Jews were fasting on the day of ʿĀshūrāʾ. They said: “This is a day on which Moses prevailed over Pharaoh.” The Prophet ﷺ said: “You have more right to Moses than they do, so fast.” The origin of this hadith is in the “two Ṣaḥīḥs” and elsewhere. And Allah knows best. When Allah drowned Pharaoh and his soldiers, Moses and the Children of Israel sang this praise to the Lord and said: “We praise the glorious Lord who subdued the armies and cast their horsemen into the mighty, praiseworthy sea.” It is a long song of praise. They said: Maryam the prophetess, the sister of Aaron, took a tambourine in her hand, and the women went out after her, all of them with tambourines and drums, and Maryam chanted for them and said: “Glory to the Lord, the Subduer, who subdued the horses and their riders, casting them into the sea.” This is how I saw it in their book. Perhaps this is what led Muḥammad b. Kaʿb al-Quraẓī to claim that Maryam daughter of ʿImrān, the mother of Jesus, was the sister of Aaron and Moses, combined with the words: “O sister of Aaron.” We have already explained his error in that, and that this cannot be said, and no one followed him in it; rather everyone opposed him in it. Even if this were preserved, this is Maryam daughter of ʿImrān, the sister of Moses and Aaron (peace be upon them), and the mother of Jesus (peace be upon her), who coincided with her in name, the name of the father, and the name of the brother, because, as the Messenger of Allah ﷺ said to al-Mughīrah b. Shuʿbah when the people of Najrān asked him about the words “O sister of Aaron” and he did not know what to say to them, until he asked the Messenger of Allah ﷺ about that, and he said: “Do you not know that they used to name themselves after their prophets?” Muslim reported it. Their saying “the prophetess” is like saying of a woman from the house of the king: “queen,” and from the house of the emirate: “princess,” even if she did not actually exercise any of that. So this is a metaphor for her, not that she was truly a prophetess to whom revelation came. Her playing the tambourine on such a day—which is the greatest festival among them—is evidence that the law of those before us included playing the tambourine on the day of festival. This is also prescribed for us with respect to women, because of the hadith of the two young girls who were with ʿĀʾishah playing the tambourine during the days of Minā, while the Messenger of Allah ﷺ was lying down with his back turned to them and his face to the wall. When Abū Bakr entered, he scolded them and said: “The wind instrument of Satan in the house of the Messenger of Allah ﷺ?” He said: “Leave them, O Abū Bakr, for every people has a festival, and this is our festival.” Likewise it is prescribed among us at weddings and for the arrival of those who have been absent, as is established in its proper place. And Allah knows best.
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