Tafsir of Ash-Shu`ara' 26:51

"Indeed, we hope that our Lord will forgive us our sins, because we were"—meaning: because we were—"the first of the believers."

This is a second justification for the lack of harm [in the threat of Pharaoh], and it is not connected with a conjunction ('atf) to indicate that it suffices as a cause in its own right. It has also been said that the absence of a conjunction is because the justification relates to the first justified statement along with its own justification. It is also permissible that it is a justification for the justification itself, and the first [view] is more apparent. That is: there is no harm upon us in that [threat], for we hope that our Lord will forgive us our sins by virtue of our being the first of the believers.

Hope (tama') is either taken in its literal sense, as Abu Hayyan preferred, due to the lack of obligation upon Allah (Mighty and Majestic is He), or it is in the sense of certainty, as has been said regarding the statement of Abraham (peace be upon him): "And who I hope will forgive me my sin on the Day of Recompense."

As for their statement, "the first of the believers," it is possible that they meant the first of the believers among the followers of Pharaoh, or the first of the believers present at that scene, or the first of the believers of their time. Perhaps their report of being so is because they had no knowledge of any believer who preceded them in faith; thus, it is a report based on the prevailing assumption, and there is no impediment in that. This is what has been said.

It is also said: They meant the first to openly declare faith in Allah (the Exalted) and His Messenger before Pharaoh in confrontation after the invitation and the manifestation of the sign. Thus, the believer of the family of Pharaoh and Asiya are not excluded, nor are the Children of Israel, because they—as stated in al-Bahr—were believers before them, either because the sorcerers were unaware of that, or because none of those mentioned had openly declared faith in Allah and His Messenger before Pharaoh in confrontation after the invitation and the manifestation of the sign; so contemplate this.

Aban ibn Taghlib and Abu Mu'adh read 'in kunna with a kasra on the hamza of 'in. This is explained by taking 'in as conditional, with the response being elliptical, indicated by what precedes it—that is: "If we were the first of the believers, then we hope..." The author of al-Lawamih made the response 'inna natma'u (which precedes it) and said it is permissible to omit the fa from it due to its precedence. This is based on the school of the Kufans, Abu Zayd, and al-Mubarrad, who permit the precedence of the conditional response. According to this view, it appears they were not certain that they were the first of the believers.

It is said that they were certain of that, but they presented it in the form of doubt to treat a confirmed matter as something otherwise, as an allusion and supplication to Allah (the Exalted). In this lies self-effacement, an exaggeration in seeking sincerity, and conformity with the word "hope" in its apparent sense. Abu Hayyan permitted that 'in could be the lightened form of the heavy 'anna, and it would not require a differentiating lam because the speech indicates they are believers, so there is no possibility of negation; such usage has appeared in eloquent speech, as in the Hadith: "Indeed, the Messenger of Allah (peace and blessings of Allah be upon him) used to love honey," and the poet said: "And we are those who refuse injustice from the family of Malik, and indeed Malik were noble of origin." According to this view, they were certain that they were the first of the believers with the utmost certainty.

There is a difference of opinion as to whether Pharaoh actually did what he swore he would do to them. The majority hold that he did not, based on the apparent meaning of the words of Allah (the Exalted): "You two and those who follow you will be the victors." Some among them claimed that when they prostrated, they saw the Gardens, the Fire, and the dominion of the heavens and the earth, and their souls were taken while they were in prostration. However, the apparent meanings of the verses refute the matter of death during prostration, and as for witnessing what was mentioned, I have no certainty of its truth. And Allah (the Exalted) knows best.