Tā-Hā: (49–55) He said, "Then who is the Lord of you two, O Moses?" . . . . .

When they (Moses and Aaron, peace be upon them) said, "We are the messengers of your Lord," Pharaoh asked them: "Then who is the Lord of you two, O Moses?"

There are several issues concerning this:

Issue 1: The Nature of Pharaoh's Response and the Method of Da'wah

Pharaoh was a man of immense power, great dominance, and a large army. Yet, when Moses (peace be upon him) called him to God, Moses did not immediately resort to force or harm. Instead, he engaged in debate and argumentation.

• Reasoning: If Moses had started with aggression, he would have been accused of ignorance and foolishness, which Pharaoh would have rejected even in his extreme disbelief. This demonstrates that resorting to aggression without establishing proof is unacceptable, especially for one claiming Islam and knowledge.
• Precedence of Proof: Pharaoh’s question about the Lord before Moses presented the miracles indicates the necessity of establishing the proof for the Creator's existence first.
• Rejection of Taqlīd (Blind Following): This supports the refutation of the Taʿlīmiyyah (who claim knowledge of God comes solely from the Messenger), as Moses acknowledged that knowing God must precede knowing the Messenger.
• Rejection of Hashawiyyah: It also refutes the Hashawiyyah (who claim knowledge of God and religion comes only from the Book and Sunnah), as Moses established the proof through reason first.

Issue 2: Narrating the Speech of the Opponent

This verse indicates that it is permissible for God to recount the speech of a falsehood-speaker (like Pharaoh denying God, or the arguments of those denying prophethood or resurrection). However, when presenting such an argument, it must be immediately followed by the refutation, as God did here, to prevent lingering doubt.

Issue 3: The Obligation to Listen to the Opponent

The verse shows that the truthful party is obligated to listen to the opponent's arguments and respond to them without causing harm or distress, just as Moses did with Pharaoh. This aligns with the command to the Prophet (PBUH): "Invite to the way of your Lord with wisdom and good instruction" (An-Nahl: 125), and "If any one of the polytheists seeks your protection, then grant him protection so that he may hear the word of Allah" (At-Tawbah: 6).

Issue 4: Did Pharaoh Know God?

People differed on whether Pharaoh truly knew God.

Opinion 1: He knew God but feigned denial out of arrogance, tyranny, and falsehood. They provided six proofs:

1. Moses's Statement: "You certainly know that none has sent down these [signs] except the Lord of the heavens and the earth" (Al-Isrā’: 102). If the tā’ in ‘alimta (you knew) is taken as addressing Pharaoh, it proves his prior knowledge. Similarly, "And they denied them, while their souls were certain of them, out of injustice and arrogance" (An-Naml: 14).
2. Intellectual Necessity: Pharaoh was rational; otherwise, he would not be accountable. Every rational being knows necessarily that they came into existence after non-existence, which requires a Director/Sustainer. These necessary cognitions imply knowledge of the Director's existence.
3. The Word "Who": Moses’s statement, "Our Lord is He Who gave everything its creation, then guided it," uses alladhī (Who), which implies a known descriptive clause. This clause must have been known to Pharaoh.
4. Denial of Return: In Surah Al-Qasas, regarding Pharaoh and his people: "And they thought that they would not be returned to Us." This indicates they knew the Originator but denied the Resurrection.
5. Geographical Limitation: Pharaoh's kingdom did not extend beyond Egypt to the Levant. When Moses fled to Midian, Shu'ayb told him, "Fear not; you have been saved from the wrongdoing people" (Al-Qasas: 25). Given this, how could he believe himself to be the Lord of the entire universe?
6. Demand for Essence (Māhiyyah): When Pharaoh asked, "And what is the Lord of the worlds?" (Ash-Shu'arā’: 24), Moses described Him by His attributes (Lord of heavens and earth). Pharaoh replied, "Indeed, your messenger who has been sent to you is mad" (Ash-Shu'arā’: 27). This implies Pharaoh was not disputing God's existence (which Moses proved) but was demanding the essence (māhiyyah), which is beyond human comprehension.

Opinion 2: He was ignorant of God. They agreed that a rational person cannot possibly believe they created the heavens, earth, sun, and moon, or themselves, because they necessarily know their own impotence regarding these things and that these entities existed before them. This necessitates the knowledge that they are neither the origin nor the creator of these things.

• Nature of Ignorance: His ignorance could be that of a Materialist (denying any cause), a Philosopher (believing in an inherent cause), a Worshipper of Stars, or one who believes in Incarnation/Corporeality (Ḥulūliyyah/Mujassimah).
• Claim of Lordship: His claim of lordship over his people meant that obedience and submission were due to him alone, and no one else should be worshipped.

Issue 5: The Difference Between the Two Questions

In this Surah, Pharaoh asked, "Then who is the Lord of you two, O Moses?" (asking Man - Who). In Surah Ash-Shu'arā’, he asked, "And what is the Lord of the worlds?" (asking Mā - What).

• Distinction: The first question (Man) seeks identification (existence), while the second (Mā) seeks essence (māhiyyah). These are two different questions regarding the same event.
• Sequence: It is more likely that the question of existence (Man) preceded the question of essence (Mā). Pharaoh initially claimed to be the Lord, so Moses was asked, "Who is your Lord?" When Moses established existence with clear proof, which Pharaoh could not contest due to its obviousness, he shifted to the second, more difficult stage: demanding the essence (māhiyyah), which is unattainable for humans. This shift also suggests Pharaoh knew God existed but avoided arguing the obvious point.

Issue 6: Why "Lord" (Rabb) and Not "God" (Ilāh)?

Moses used the term "Lord" because Pharaoh had previously claimed that status for himself based on his upbringing of Moses: "Did we not raise you among us as a child, and you remained among us for years of your life?" (Ash-Shu'arā’: 18).

Pharaoh's question was one of astonishment, as if to say, "I am your Lord, so why do you claim another Lord?" This is similar to Nimrod’s response to Abraham (PBUH) when Abraham said, "My Lord is He Who gives life and causes death." Nimrod countered by claiming to give life and death himself, though the meaning of the actions was different, only the word was shared. Similarly, Pharaoh claimed lordship based on nurturing Moses, while Moses claimed God's Lordship in the absolute sense; they shared only the term.

Issue 7: Moses's Proof: Creation and Guidance

Moses proved the existence of the Creator through the state of created things: "Our Lord is He Who gave everything its creation, then guided it." This is the same proof God mentioned for the Prophet Muhammad (PBUH): "Exalt the name of your Lord, the Most High, Who created and proportioned, And Who determined and guided" (Al-A'lā: 1–3). Abraham (PBUH) also used it: "Indeed, I have renounced those you worship, Except for the One who created me; for indeed, He will guide me" (Ash-Shu'arā’: 77–78). Moses often relied on Abraham's proofs.

• Interpretation of Creation and Guidance: Creation (Khalq) likely refers to the composition of physical forms and bodies, while Guidance (Hadāyah) refers to the endowment of perceptive and motive powers within those bodies. Creation precedes guidance (e.g., forming the body before breathing the spirit, as in Al-Hijr: 29).

Examples of Wisdom in Creation and Guidance:

1. Elemental Order Reversal: Naturalists claim heavy things fall (Earth, Water) and light things rise (Fire, Air), so Fire should be highest and Earth lowest. However, in human creation, God reversed this: the hardest parts (bones, hair—like Earth) are highest, followed by the brain (like Water), then the spirit/breath (like Air), and finally the innate heat in the heart (like Fire) at the bottom. This proves intelligent design, not mere natural inclination.
2. Instinct in Creatures: The intricate construction of beehives or the self-preservation instincts of lice and mosquitoes prove guidance by an omniscient Designer.
3. Provision and Utilization: God provided necessities (food, drink, clothing, procreation) and guided creatures on how to utilize them (extracting iron from mountains, pearls from seas, compounding medicines). This guidance extends to animals (a cow's nature for grazing, a donkey's nature for carrying, a camel's nature for riding) and even to body parts (the hand’s structure for grasping, the leg’s structure for walking).

Proof of the Creator from these Facts:

The structure, power, and guidance inherent in bodies must be either necessary or contingent.

• It is not necessary because we see these bodies decompose after death, losing their structure and powers. Thus, it is contingent.
• A contingent attribute requires a determining agent (murajjiḥ). This agent cannot be the human being or their parents, as they lack the power and comprehensive knowledge of the benefits and harms involved (even learned men know little about anatomy).
• The agent cannot be another body, because bodies are equal in their corporeality; singling out one body for such influence would itself require a determining agent, leading to an infinite regress (tasalsul), which is impossible.
• Therefore, the ultimate Director must be an entity not a body (lā jism) and not corporeal (lā jismānī).
• This agent's influence must be by choice (ikhtiyār), not by inherent necessity (bi-dhātih), because necessity cannot distinguish between equals (why is one body given the form of a celestial body, another a plant form, etc.?).
• A choosing agent capable of such wonders must be Powerful (Qādir) and Knowledgeable (ʿĀlim).
• This Director, being uncaused, must be Necessary in Existence (Wājib al-Wujūd) in essence and attributes, otherwise, it would require another director, leading to infinite regress.
• If He is necessarily existent, omnipotent, and omniscient, He must know everything knowable and be capable of everything possible. Thus, this proof establishes a Director who is not a body, is Necessary in Existence, Omniscient, and Omnipotent—and that is God.

Issue 8: Addressing Both and Singling Out Moses

Pharaoh addressed both with "Who is the Lord of you two?" but directed the response to Moses alone. This is because:

1. Moses was the primary recipient of the revelation; Aaron was his minister and follower.
2. Pharaoh, due to his malice, knew about the impediment in Moses's speech (ratha in the tongue) and wanted to draw him out, knowing his eloquence, as indicated by Pharaoh’s later statement: "Or am I better than this one who is contemptible and can scarcely make himself clear?" (Az-Zukhruf: 52).

Issue 9: Interpretation of "Who Gave Everything Its Creation, Then Guided It"

There are two interpretations:

1. Word Order Shift: It means: "Our Lord gave its creation everything they need and subsist upon."
2. Meaning of Creation: Khalq refers to the shape and form suitable for the benefit. God gave everything the form that matches its utility and interest. (The reading of khalqahu as an adjective for the added noun or the added object is also possible, meaning every creature God created, He did not leave without giving it bounty.)

The connection between this and the preceding verses has several possibilities:

1. Challenging the Proof: After Moses established the Originator and the Resurrection with clear proof, Pharaoh challenged the implication: If the proof for existence is so obvious, why were the past generations heedless of it? He countered the proof with the argument of precedent/tradition (taqlīd).
2. Challenging the Threat: Moses first threatened punishment: "Indeed, We have revealed to us that the punishment is upon whoever denies and turns away" (Tā-Hā: 48). Pharaoh replied, "What about the former generations? They denied, yet they were not punished?"
3. The Strongest View (Diversion): When Moses presented the overwhelming proof for God's existence, Pharaoh feared that Moses would elaborate further, revealing the truth to the people. Pharaoh tried to divert him from this line of argument by bringing up historical anecdotes: "So what about the former generations?" Moses ignored this diversion, saying, "Knowledge of them is with my Lord in a Book... My concern is not with their affairs." Then Moses returned to completing his original argument about Unity by citing specific proofs regarding the earth. This sequence validates the structure of the discourse.

Issue 1: "Knowledge of Them is with My Lord in a Book"

How can knowledge (which is an attribute of God) be "in a book"?

1. For the Angels: God recorded these rulings in a book He possesses so that the angels might see it, increasing their knowledge that God is aware of all things and free from forgetfulness or negligence. A critic might argue this implies God needs the book, which is inappropriate, especially when arguing with an opponent like Pharaoh.
2. Emphasis on Permanence: It means the knowledge remains with God just as written text remains in a book. The purpose is to affirm that the secrets of those generations are known to God such that nothing escapes His knowledge. This is supported by the following phrase: "My Lord does not err nor does He forget."

Issue 2: "My Lord does not err nor does He forget"

Some said the two terms mean the same thing (nothing escapes Him), but most scholars differentiate them:

1. Best View (Al-Qaffāl): "Does not err" (lā yaḍillu) means He does not stray from knowing all things; "nor does He forget" (wa lā yansā) means He does not let that knowledge lapse or disappear. The first refers to comprehensive knowledge; the second refers to the permanence of that knowledge.
2. Mugātil: My Lord does not make mistakes in that Book, nor does He forget what is in it.
3. Al-Hasan: He does not err regarding the time of Resurrection, nor does He forget it.
4. Abū ʿAmr: The root of ḍalāl (error) is being hidden. Meaning: Nothing is hidden from Him, nor is He hidden from anything.
5. Ibn Jarīr: He does not err in management (i.e., mistake the right for the wrong), and once He knows something, He does not forget it. (The first view is the most accurate.)

Issue 3: Response Style

When asked about the Ilāh (existence), Moses responded with the most concise and meaningful proof of existence. When asked about the past generations (a matter of reporting/history), he referred the knowledge to the Knower of the Unseen.

Moses then moved from the general proof (applicable to all creation) to three specific proofs concerning the earth:

• Variant Readings: The Kufans read mahādan (cradle, singular noun), while others read mahādan (cradle, singular verbal noun) or mahādan (cradles, plural). The difference is subtle regarding grammatical function (noun vs. verbal noun).
• Grammar: The phrase is likely the predicate of an implied subject ("He is the One who made..."), or an adjective describing "My Lord," or an accusative of praise. It must be the predicate of an implied subject, otherwise, if it were Moses's speech, the subsequent phrase ("and brought forth thereby diverse kinds of vegetation") would break the coherence, as Moses did not bring forth vegetation in that manner.
• Meaning: The earth was made suitable for settling, standing, sleeping, agriculture, and all forms of benefit, as detailed in the commentary on Al-Baqarah (2:22).

This means God made paths and routes through the mountains, valleys, and plains for you to travel.

This has been discussed previously (in Surah Al-Baqarah).

Issue 1: The Speaker of "And brought forth"

1. Moses's Speech: It could be a continuation of Moses's speech: "My Lord... brought forth by that water, we, the servants, by cultivation, diverse kinds of vegetation."
2. God's Speech: Moses's speech ended at "And sent down from the sky water." Then God continued describing Himself: "And We brought forth by it..." This is supported by the following command: "Eat and graze your livestock."
3. Shift in Address (Most Likely): The shift from the third person (God's description) to the first person plural ("We brought forth") signals that God is the one obeyed, whose command all things follow. This is supported by similar verses where God speaks of bringing forth plants.

• Conclusion on Speaker: It must be God speaking, as the subsequent phrases ("Eat and graze your livestock," and "Indeed, in that are signs for those of understanding") are not appropriate for Moses to say in this context, especially the part about bringing forth diverse plants, which is beyond his power. Therefore, Moses's speech ended at "My Lord does not err nor does He forget." God then began His own speech starting with "Who made the earth a cradle for you," involving a rhetorical shift (iltifāt) from the third person to the first person plural.

Issue 2: Water's Effect on Vegetation

The verse implies that God brings forth vegetation through the descent of water, meaning water has an effect. This does not contradict Islamic principles, as God granted water these properties. However, earlier theologians denied any inherent effect in water, attributing the result solely to God's direct command.

Issue 3: "Diverse Kinds of Vegetation"

• Azwājan (Kinds): Means species, paired or combined with one another.
• Shuttā (Diverse): An adjective for azwāj (plural of zauj), meaning varied in benefit, taste, and nature—some for humans, some for animals.
• "Eat and graze your livestock": This is a circumstantial clause (ḥāl) describing the state when the vegetation was brought forth: We brought forth these kinds, permitting you to eat some and feed your livestock with others. The command "Eat" implies permission for all lawful uses.
• "Indeed, in that are signs for those of understanding": These blessings are signs for those with intellect (ulī an-nuhā). Nuhā can be a verbal noun (like hudā) or a plural.

After mentioning the benefits of earth and sky, God clarifies that these are means to the Hereafter.

Question 1: How are we created from the earth when other verses say we are created from a drop of semen?

1. Origin of Adam: Since the origin of humanity, Adam (PBUH), was created from dust/earth, this attribution is extended to all his descendants.
2. Nutritional Chain: Human procreation relies on semen and menstrual blood, which derive from food, which in turn derives from plants, which grow from the mixture of water and earth. Thus, we are ultimately created from it.
3. Ibn Mas'ud's Report: God commands the angel of the womb to record the lifespan, provision, and the very earth where the person will be buried. The angel takes dust from that specific spot and sprinkles it on the semen before placing it in the womb.

Question 2: How can one thing be created from another, according to theologians? If "creation from" means the first attribute is removed and the second is established, it is permissible.

This clearly means returning to the graves, making the earth the receptacle for everyone who dies (unless taken up to heaven, who will eventually return to it).

1. Closest Meaning: We will bring you forth on the Day of Gathering and Resurrection.
2. Intermediate State: We bring you forth as dust and clay, then revive you after that extraction.
3. Grave Punishment (Al-Barā’ narration): The Prophet (PBUH) mentioned the questioning in the grave, where the soul is returned to the body, and God says upon their return to the earth: "I promised them that from it I created them, in it I shall return them, and from it I shall bring them forth another time."

God enumerated the earth's benefits: it is a resting place, a path network, the source of sustenance and fodder, the origin of humanity, and their final resting place. This is why the Prophet (PBUH) said: "Be good to the earth, for it is good to you."

< { And We certainly showed him all of Our signs, but he denied and refused. He said, "Have you come to us to drive us out of our land by your magic, O Moses? Then we will surely bring you magic like it, so set between us and you an appointment at a place to be agreed upon, neither we nor you shall fail to keep it in an equal place." } >