Stories: (38 - 43) And Pharaoh said, "O...

Know that it was Pharaoh's custom, whenever the proof of Moses appeared, to cling to refuting that proof with a doubt that he promoted among the simpletons of his people. Here, two doubts are mentioned:

1. His statement: {I know not for you any god other than Myself} (28:38). This statement, in reality, contains two claims:
   • A denial of any god other than him.
   • An affirmation of his own divinity.

As for the first point (denial of other gods), his reliance was based on the premise that what lacks proof cannot be established. He claimed there was no proof because the stars and the celestial spheres were sufficient to explain the variations in the lower world, thus negating the need to establish a Creator. The principle that what lacks proof must be negated is self-evident.

Know that the first premise is false. We do not concede that there is no proof for the existence of the Creator. This is because if we establish through proof the createdness (huduth) of physical bodies, we know the createdness of the spheres and the stars. By necessity, we know that whatever is brought into existence (muhdath) must have a bringer-into-existence (muhdith). Thus, we know through proof that this world has a Maker.

It is strange that a group relied on saying, "There is no proof for such-and-such, so it must be negated," arguing that they searched and found no proof. The essence of their argument, upon investigation, boils down to: whatever proof is unknown for it, its negation is necessary. Pharaoh, however, did not assert the negation definitively; rather, he said, "I know of no proof for it," implying he did not establish it, though he suspected the claimant (Moses) was lying. Thus, in his extreme ignorance, Pharaoh was in a better position than this reasoner.

As for the second point (affirming his own divinity): Know that this does not mean he claimed to be the Creator of the heavens, the earth, the seas, and the mountains, nor the Creator of people's essence and attributes, as the impossibility of this is known by the most basic reasoning—doubt in it implies a loss of sanity. Rather, the deity (Ilah) is the one worshipped. Pharaoh was denying the Creator and saying that people have no obligation except to obey their king and submit to his command. This is what he meant by claiming divinity, not what the majority assumed—that he claimed to be the Creator of the heavens and the earth. Especially since we demonstrated in the exegesis of Surah Taha (20:49), concerning the verse {Who, then, O Moses, is the Lord of you two?}, that he was aware of God Almighty and said this only to promote his doubt among the common people.

2. His statement: {Then order for me, O Haman, O Haman, to prepare bricks of clay and make for me a lofty structure, that I may ascend to the God of Moses, and indeed, I think him to be a liar} (28:39-40). There are several points of discussion here:

• First: The doubt is connected to this verse by saying that since God is in the heaven, Pharaoh would not have said this unless Moses had called him to that. The response is that Moses referred to God by saying, {Lord of the heavens and the earth} (26:24), and did not specify "the one in the heaven and not the earth." Pharaoh insinuated that Moses meant his God was only in the heaven, which was part of Pharaoh's cunning, deceit, and trickery.

• Second: There is disagreement on whether Pharaoh actually built this structure. Some say he did. They relate that when he ordered the construction, Haman gathered fifty thousand builders (besides followers and laborers). They were ordered to cook bricks and gypsum, carve wood, and drive nails. They built it to a height unmatched by any creation. Then God sent Gabriel (peace be upon him) at sunset, who struck it with his wing, shattering it into three pieces. One piece fell upon Pharaoh's army, killing a million men; another fell into the sea; and the third fell in the West. None of his workers survived. It is narrated that Pharaoh climbed it and shot an arrow toward the sky. God intended to test them, so the arrow returned stained with blood. He then declared, "I have killed the God of Moses," whereupon God sent Gabriel to destroy it.

Others say he did not build the structure, arguing it is unlikely for rational people to believe that by ascending a structure they could get closer to heaven, knowing that one on the highest mountain sees the sky just as one sees it from the ground—anyone doubting this has departed from reason. Similarly, the story of the arrow returning bloody is rejected, as any sane person knows it is impossible to send an arrow to heaven, and attempting it is the act of a madman. It is not appropriate for reason or religion to interpret the story God recounted in the Qur'an in a way that is necessarily false, as this would provide a strong basis for those wishing to attack the Qur'an.

Therefore, the more probable interpretation is that he merely suggested the building or that this was an extension of his previous statement, {I know not for you any god other than Myself}, meaning: there is no way to prove Him through evidence, as the movements of the stars are sufficient for the changes in this world, and there is no way to prove Him through the senses, as sensing Him is impossible without ascending to heaven, which is unattainable. Then he said to Haman, {that I may ascend to the ways of the heavens} (28:38) as a form of mockery. Through this collection of points, he established that there is no proof for the Creator, and then he derived the conclusion: {and indeed, I think him to be a liar}. This interpretation is preferable to others.

• Third: He said, {Then order for me, O Haman, O Haman, to prepare bricks of clay} and did not say, "Cook the bricks for me and make them," because he was the first to work with bricks and thus knew the craft, and this phrasing is more fitting for the eloquence of the Qur'an and the speech of tyrants. He commanded Haman, his vizier, to ignite the clay, and he called him by name in the middle of the speech (O Haman) as a sign of arrogance and tyranny. Tala'a and Ittala'a (to ascend/to look upon) have the same meaning; one says tala'a al-jabal (he ascended the mountain).

As for His statement: {And they were arrogant in the land without right} (28:39). Know that arrogance (istikbar) belongs rightfully only to God Almighty, who is truly the Arrogant (the One who possesses supreme majesty). The Prophet (peace be upon him) narrated from his Lord: "Majesty (Kibriya') is My cloak, and Greatness (Azama) is My lower garment. Whoever disputes Me concerning either of them, I will cast him into the Fire." Every arrogant being other than Him has an arrogance that is without right.

• Second Issue: Al-Jubba'i argued that this verse indicates that God did not grant him the kingdom, otherwise it would have been rightfully his. This applies to every usurper, unlike the Umayyad kings who claimed their rule was from God when they seized power. God clarified that every usurper of God's rule took it unjustly. Know that this view is weak because the attainment of that kingdom must come either from him, from God, or from neither. If it came from him, why could no one else achieve it? Perhaps the incapable person is stronger and wiser than the one holding the authority. If it came from God, the premise holds true. If it came from other people, why did the people's inclinations unite to support one and abandon the other? This point is clearer than any rational person could doubt.

As for His statement: {And they thought that they would not return to Us} (28:41). This indicates that they knew of God, but they denied the Resurrection, which is why they rebelled and transgressed.

As for His statement: {So We seized him and his soldiers and cast them into the sea} (28:40). This is a silencing statement used to demonstrate the greatness of His status and the majesty of His dominion. He likened them (to pebbles) to show contempt for them and their small number, even if they were numerous and vast—like someone taking a handful of pebbles and throwing them into the sea. Similarly, {And We placed therein firm, towering mountains} (77:27), {And the earth and the mountains were carried away and crushed with a single crushing} (69:14), and {And they have not appraised Allah with His true appraisal, while the earth entirely is within His grip on the Day of Resurrection, and the heavens are rolled up in His right hand} (39:67). The purpose here is only to illustrate that everything that can be controlled, no matter how great, is insignificant compared to His Power.

As for His statement: {And We made them leaders inviting to the Fire} (28:43). The scholars used this to argue that God creates both good and evil. Al-Jubba'i said that {We made them} means "We clarified this from their state and named them so." This is like the verse {And they have made the angels, who are servants of the Most Merciful, females} (43:19). Linguists say, "He made him a sinner and a miser," meaning he described him as such, not that He created him as a sinner, because at the time of creation, they were infants.

Al-Ka'bi said that {We made them leaders} means that God allowed them to continue in what they were doing and did not hasten punishment, nor did He prevent them by force when they disbelieved. This is like {and it increased them in revulsion} (9:125) when they increased in disbelief. A parallel is when a person is asked for something difficult, and if he refuses, the asker might say, "You made so-and-so a miser," meaning he caused him to be miserly by his refusal.

Abu Muslim said that the meaning of Imamah (leadership) is precedence. Since God hastened the punishment upon them, they became precedents for those behind them among the disbelievers. Know that this discussion has already taken place in Surah Maryam (19:83) concerning {We only send the devils against the disbelievers}.

The meaning of inviting them to the Fire is inviting them to its causes: disbelief and sins, as no one invites directly to the Fire. God made them leaders in this matter because they reached the utmost limits in it, and whoever reaches such a level deserves to be a leader followed in that matter. Then God clarified that this punishment would befall them in a way from which there is no escape, which is the meaning of {And on the Day of Resurrection, they will not be helped} (28:43), or it means: on the Day of Resurrection, they will not be helped as the leaders inviting to Paradise are helped.

As for His statement: {And We caused a curse to follow them in this worldly life} (28:42). This means the curse of God and the angels upon them, and God commanded the believers to curse them. He clarified that on the Day of Resurrection, they will be among the Maqbuheen (those made ugly/repulsive), meaning the expelled and the cursed. Qubuh (ugliness/repulsion) means expulsion. Al-Layth said, "May God repel him," meaning He removed him from all good. Ibn Abbas (may God be pleased with him) said it means they will be unfortunate, with black faces and blue eyes. In summary, the first group interpreted qubuh as spiritual ugliness: being driven away and expelled from God's mercy. The others interpreted it as physical ugliness in appearance. It is also said that God will make their appearance ugly and their deeds ugly, combining both disgraces.

Then God clarified that what must be adhered to is what Moses (peace be upon him) brought: {And We certainly gave Moses the Scripture after We had destroyed the former generations} (28:42). The Scripture is the Torah. God described it as {a source of insight for the people} (28:43), in that they gain insight through it regarding religion, and as {a guidance and a mercy} (28:43), guidance in that it provides evidence, and mercy because whoever adheres to it achieves the reward sought from God. Abu Sa'id al-Khudri narrated from the Prophet (peace be upon him) that he said: "God Almighty has not destroyed any generation by a punishment from the sky or the earth since the Torah was revealed, except for the people of the village whom He transformed into apes."

As for His statement: {that they may remember} (28:43). This means "so that they may take heed." Al-Qadi said this indicates the intention for remembrance from every accountable person, whether they choose it or not. This refutes the doctrine of the Mujbirah (fatalists) who say that the intention for remembrance is only for those who actually remember, and for those who do not remember, God disliked it from them. The text of the Qur'an contradicts this view. We respond: Do you not interpret His statement {And We have certainly created for Hell many of the jinn and mankind} (7:179) as referring to the ultimate outcome? Why can it not be interpreted here as referring to the outcome? The outcome for everyone is the attainment of this remembrance, which occurs in the Hereafter.

7 < {And you were not beside the western side when We decreed to Moses the command, nor were you among the witnesses. * But We produced generations, and long was the period that passed over them. Nor were you dwelling among the people of Madyan, reciting to them Our signs, but We were messengers. * Nor were you beside the Mount when We called, but [it is] a mercy from your Lord to warn a people to whom no warner had come before you that they might remember. * And if not that a disaster should strike them for what their hands have put forth, they would say, "Our Lord, why did You not send to us a messenger that we might follow Your verses and become among the believers."} > 7

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• {And you were not beside the western side when We decreed to Moses the command, nor were you among the witnesses.} (28:44)
• {But We produced generations, and long was the period that passed over them.} (28:45)
• {Nor were you dwelling among the people of Madyan, reciting to them Our signs, but We were messengers.} (28:46)
• {Nor were you beside the Mount when We called, but [it is] a mercy from your Lord to warn a people to whom no warner had come before you that they might remember.} (28:47)
• {And if not that a disaster should strike them for what their hands have put forth, they would say, "Our Lord, why did You not send to us a messenger that we might follow Your verses and become among the believers."} (28:48)

This section is God affirming to the Prophet (peace be upon him) that he was not present at the events concerning Moses, nor did he witness the past nations destroyed by God's decree. God sent him as a mercy to warn people who had not received a warner, hoping they would remember. If not for the impending disaster resulting from their deeds, they would not have the excuse to say on the Day of Judgment, "Why did You not send us a messenger so we could follow Your signs and be among the believers?"

The statement of the Judge (Al-Qadi) regarding {that they might remember} (28:47) was discussed above, where he argued it implies the intention for remembrance from all accountable persons, refuting the Mujbirah. We countered by suggesting it could refer to the ultimate outcome (in the Hereafter).