Surah Ash-Shu'ara: (10 - 11)

And [mention] when your Lord called out...

Disagreement on the Nature of the Call Heard by Moses (peace be upon him)

The People of the Sunnah differed regarding the call Moses (peace be upon him) heard from Allah: was it His eternal Speech, or was it a type of sound?

1. Al-Ash'ari's View: Al-Hasan al-Ash'ari held that what was heard was the Eternal Speech. Just as Allah's Essence is unlike other things, yet proof established that it is knowable and ordered, similarly, His Speech is pure from resembling letters and sounds, even though it is heard.

2. Al-Maturidi's View: Abu Mansur al-Maturidi stated that what Moses heard was a call belonging to the category of letters and sounds. This is because proof demonstrated that we perceive substance (jawhar) and accident ('arad), and there must be a common attribute between them for vision to be valid—and no attribute exists except existence (al-wujud). Therefore, we concluded that everything existing can be seen. However, it was not established for us that we hear bodies and sounds in the same way, so we cannot conclude that a common attribute is necessary between a body and a sound for hearing. Thus, the necessity for everything existing to be audible is not established, revealing a difference [between sight and hearing].

3. The Mu'tazila's View: The Mu'tazila unanimously agreed that what was heard was nothing but letters and sounds. They argued that this call occurred in a manner that Moses knew it was from Allah Almighty. Thus, it became a miracle (mu'jiz) by which he knew Allah was addressing him, eliminating the need for an intermediary. It was sufficient at the beginning of his mission that he be commanded with the message: {Go to the wrongdoing people} (verse 12). They reasoned that at the start of prophethood, Allah must command him to call to monotheism first, and only afterward command him with rulings. It is not permissible for Allah to command him with that unless He already knew that miracles would appear through him when challenged.

Exegesis of the Verses

This means that Allah has branded them with injustice (dhulm). They deserved this name for two reasons:

1. Their injustice to themselves through their disbelief (kufr).
2. Their injustice to the Children of Israel.

The phrase "the people of Pharaoh" is connected to "the wrongdoing people" as an apposition ('atf bayān), as if the two phrases denote one single meaning.

This phrase has several readings and interpretations:

1. Reading with a Kasra on the Nūn (ألا يتقون): This means, "Will they not fear Me?" The Nūn (of taqūn) is dropped due to the meeting of two Nūns and the Yā’ is omitted, compensated for by the Kasra. This is a new, independent statement following the dispatching of Moses to warn them and confirm their branding as unjust. It expresses Moses' astonishment at their extreme state of injustice and oppression, their feeling of security from consequences, their lack of fear of the "Days of Allah," and their lack of caution.

2. As a Hāl (Circumstantial Clause): It could be a circumstantial clause describing the pronoun in {الظالمين} (the wrongdoers), meaning: They wrong others while not fearing Allah and His punishment. The interrogative particle (hamzat al-inkār) is added to the circumstantial clause.

3. As a Direct Address: A third possibility is that the meaning is, "O people, fear Me!" similar to the verse {ألا يسجدوا} (Will they not prostrate?).

4. Reading with a Fatḥa on the Nūn (ألا تتقون): This reading implies a direct address to them, shifting the focus from Moses to them, expressing indignation and anger, as one does when complaining about a crime while the perpetrator is present. When the complaint intensifies and anger flares, the speaker cuts off communication with the listener (Moses) and turns to the culprit to reprimand and scold them, saying, "Will you not fear Allah? Will you not be ashamed before people?"

• Addressing the Shift in Audience: If one asks, "What is the benefit of this shift in address (from Moses to Pharaoh's people) during the private consultation, when those being addressed are absent and unaware?" The answer is: Announcing this to the one being sent (Moses) is equivalent to announcing it in their presence and speaking it to their ears, because he is their messenger and the one conveying the warning to them. Furthermore, there is a subtle benefit in this for Moses: it encourages him toward greater piety. Many verses revealed concerning the disbelievers contain the greatest share for the believers through contemplation and consideration of their contexts.

Surah Ash-Shu'ara (Verses 12-16)