ﲅ ﲆ ﲇ ﲈ ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ
[Pharaoh] said, "You believed Moses before I gave you permission. Indeed, he is your leader who has taught you magic, but you are going to know. I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all."
Tafsir
Verse range: 26:49
(He [Pharaoh] said, "You believed in him before I gave you permission": i.e., without me permitting you to believe in him, similar to His saying: "before the words of my Lord are exhausted." This is despite the fact that permission from him was possible or expected.
"He is your master who taught you magic": You colluded in what you did, making it akin to his saying: "This is a plot you plotted..." and so on. Or, he taught you some things but not others, and therefore he overcame you, as has been said. It is not an objection that the two statements do not align, for it is permissible that Pharaoh said both, even if they were not mentioned together here. The accursed one intended by this to deceive his people, so that they would not believe that they had believed based on insight and the manifestation of the truth. Al-Kisa'i, Hamzah, and Rawh read it as A-amantum with two hamzas.
"Then you will surely know": the consequence of what you have done. It is said that the lam is for beginning, and it has entered the predicate to emphasize the content of the sentence, while the subject is omitted—meaning, "then you will surely know." It is not for swearing, because it does not enter upon the present tense except with the emphatic nun (the nun of emphasis). Its combination with sawfa (will) is to indicate that this knowledge will inevitably happen, even if it is delayed. It is also said that it is for swearing, and the rule of necessity between it and the nun does not apply in cases where there is a separation between it and the verb by a particle of futurity (like sawfa), or where there is a separation by an object of the verb, as in His saying: "And unto Allah you will be gathered." Abu Ali said: It is the lam which appears in "I will surely stand," and sawfa has taken the place of one of the two emphatic nuns, as if it were said: "Then you will surely know." His saying, as a narration of him: "I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you all" is an explanation of the omitted object of "you will know" that we pointed out, and a detailing of what was generalized; for this reason, it is separated and joined with the fa in another place. The meaning of "on opposite sides" has already been discussed.
