Tafsir of Ta-Ha 20:44

"So speak to him a gentle word." Abu Mu'adh read "layyinan" with the softening [of the ya]. The "Fa" (so) serves to connect what follows to his tyranny, for gentle speech breaks the vehemence of the obstinacy of the insolent and softens the hardness of tyrants. It is known from this that the command for gentle speech is not for the purpose of correction, as some have said. The meaning, as Ibn Abbas (may Allah be pleased with them both) said, is: Do not speak harshly to him, and be kind to him in your call [to faith]. This is realized through various expressions, including what will come shortly, if Allah wills, which is "We are both messengers of your Lord," etc. Another instance is found in Surat an-Nazi'at: "Would you be willing to purify yourself and that I guide you to your Lord so you would fear [Him]?" This is manifest in its extreme clarity regarding gentleness in calling [to faith], as it is in the form of a presentation and consultation.

It is said: Address him by his kunya (patronymic). This has been cited as evidence for the permissibility of using a kunya for a disbeliever, a view also narrated from Ali (may Allah’s countenance be ennobled) and Ibn Abbas (may Allah be pleased with them both), as well as Sufyan al-Thawri. He had four kunyas: Abu al-Walid, Abu Mus'ab, Abu al-Abbas, and Abu Murrah. Others said: Promise him youth that does not age, a kingdom that will not be taken away except by death, and that the pleasure of food, drink, and marriage will remain with him until his death.

From al-Hasan: "Speak to him by saying: 'You have a Lord, you have an end, and before you are Paradise and Hell. Believe in Allah the Exalted, and He will admit you into Paradise and protect you from the torment of the Fire.'"

It is said: He (the Almighty) commanded them to offer him the promise before the threat, without specifying a statement, as it is said: "Present the promise before the threat, so that the tribes may instruct their ignorant ones." It is narrated from Ikrimah that the "gentle word" is "There is no god but Allah," and its gentleness lies in its lightness on the tongue. This is the most far-fetched of the interpretations, the closest being the first.

When al-Fadl ibn 'Isa al-Raqashi would recite this verse, he would say: "O You who show affection to those who show You enmity, then how is it with those who take You as their Lord and call upon You?" It was recited in the presence of Yahya ibn Mu'adh, and he wept, saying: "My God, this is Your gentleness to one who says 'I am the lord,' so how is Your gentleness to one who says 'You are Allah'?"

In this is evidence for the desirability of gentle speech to a tyrant when admonishing him, "perhaps he might remember," reflecting and offering fairness from himself, and yielding to the truth, which would lead him to faith; "or fear," that the matter might be as you describe, which would drive him toward the punishment, and this also leads him to faith—though the former is for those firmly grounded [in knowledge], which is why it was mentioned first.

It is said: "Remember" his condition when the Nile was obstructed, so he went to its shore, moved away, and fell prostrate to Allah the Exalted, desiring that He not shame him. Then he rode off, and the Nile began to follow the hoofprints of his horse. Thus, he may infer from this the greatness of Allah’s forbearance and generosity, or "fear," and beware of the violence of Allah’s power and His torment, the Almighty. The reliance is upon what has preceded.

"Perhaps" is for hope, and it returns to the speakers. The sentence is in the state of being an accusative descriptor (hal) from the pronoun in "speak," meaning: Speak to him a gentle word, hoping that he might remember or fear. The particle "or" is used to signify that the two states cannot both be absent. The gist of the matter is to undertake the command as one who hopes and covets that his work will bear fruit and his striving will not be in vain, so he exerts himself by nature and gathers his utmost effort.

It is said: It is an accusative descriptor from the pronoun in "Go both of you," though the first is more appropriate. It is also said: "Perhaps" here is for inquiry (interrogative), meaning: Will he remember or fear? Ibn al-Mundhir and Ibn Abi Hatim narrated this from Ibn Abbas (may Allah be pleased with them both). It is said: This is the gentle word, and it is expressed in the manner of your saying: "Say to Zayd, 'Will he stand?'"

Al-Farra' said: It is here in the meaning of "kay" (for the purpose of), which is one of its meanings, as held by a group including al-Akhfash and al-Kisa'i. Indeed, al-Baghawi narrates from al-Waqidi that every "perhaps" (la'alla) in the Quran is for causation (ta'lil), except for His saying: "Perhaps you will live forever," for it is for comparison (tashbih), as in Sahih al-Bukhari. Ibn Abi Hatim narrated from the path of al-Suddi from Abu Malik who said: "La'alla" in the Quran means "kay" except for one verse in Surat ash-Shu'ara: "Perhaps you will live forever," for the meaning is "as if you will live forever." Qatadah narrated that it was recited as such. It is not hidden that it being for comparison is strange, and the grammarians did not mention it. Treating it as an inquiry here is far-fetched. Perhaps causation is more immediate to many minds than hope, but the correct view, as stated in al-Bahr, is that it is for hope, and this is the most famous of its meanings.

It is said that hope is a metaphor for a general request, and it returns to Him (the Almighty). What is not valid for Him (the Almighty) is hope in reality. The scholars of investigation hold the first view. The benefit of sending them both (peace be upon them) to him, despite knowing that he will not believe, is to establish the proof and to cut off any excuse. The Imam claimed that no one knows the secret of sending [them] to him while He (the Almighty) knows the impossibility of him achieving faith, except Allah the Almighty, and there is no way in such a situation other than submission and refraining from objection.

Some of those who follow the view of Pharaoh’s salvation used this verse as evidence, saying: That which is "perhaps" from Allah the Exalted is bound to occur. Therefore, the verse indicates that one of the two matters—remembrance or fear—occurred, which is the axis of salvation. You have already been presented with what clarifies the corruption of this deduction. We have no need for what was said about him remembering and fearing, for it did not benefit him when he was drowning. Indeed, it is not correct to interpret remembrance and fear here as including the remembrance and fear that the claimant asserted Pharaoh obtained; therefore, remember.