Al-A'raf: (123-126) Pharaoh Said, "Do You Believe..."

Issues in the Verse:

There are different recitations for the word أمنتم:

1. 'Asim (via Hafs): Recited with a single hamza (أمنتم) as a statement (affirmative sentence), similar to the recitation in Surah Taha and Ash-Shu'ara.
2. 'Asim (via Abu Bakr), Hamzah, and Al-Kisa'i: Recited with two hamzas (أءمنتم) throughout the Qur'an, indicating a question.
3. The Rest of the Reciters: Recited with a single, elongated hamza (أمنتم) throughout, indicating a question (interrogative).

Al-Farrā' explained:

• The recitation by Hafs (أمنتم) as a statement is interpreted as Pharaoh affirming their belief to them, but in a manner of reproach and denial.
• The recitation with two hamzas (أءمنتم) originates from the form أفعلتم (the interrogative form of the verb).

When Pharaoh saw that the most knowledgeable people (the magicians) affirmed the prophethood of Moses (عليه السلام) before a great assembly, he feared this would become strong evidence for his people regarding Moses's truthfulness.

Immediately, he cast two types of doubt aimed at the common folk to prevent them from accepting Moses's prophethood:

The First Doubt: His statement: إِنَّ هَٰذَا لَمَكْرٌ مَكَرْتُمُوهُ فِي الْمَدِينَةِ (Indeed, this is a plot you have plotted in the city).

• Meaning: Their belief in Moses is not due to the strength of the proof, but because they conspired with Moses: "If such and such happens, we will believe you and affirm your prophethood." Thus, this belief arose through this arrangement.

The Second Doubt: The goal of Moses and the magicians in their agreement was to expel the people from the city and abolish Pharaoh's kingdom. It is known to all rational people that leaving one's homeland and familiar blessings is one of the most difficult matters.

• Pharaoh combined these two doubts, which are the strongest possible in this context.

Narration supporting the First Doubt: Muhammad ibn Jarir narrated from As-Suddi, based on a tradition from Ibn Abbas, Ibn Mas'ud, and other Companions (رضي الله عنهم), that Moses (عليه السلام) met the chief magician. Moses asked him: "Tell me, if I overcome you, will you believe in me and testify that what I have brought is the truth?" The magician replied: "I will bring magic tomorrow that no magic can overcome. By God, if I overcome you, I will surely believe in you." Pharaoh was watching and listening to their exchange. This is what Pharaoh meant by إِنَّ هَٰذَا لَمَكْرٌ مَكَرْتُمُوهُ.

Interpretation of Pharaoh's Statement: This event (the prior agreement) might have actually occurred, or Pharaoh might have introduced this statement to divert the common people from believing in Moses's prophethood.

Al-Qadi's Commentary: Pharaoh's statement قَبْلَ أَنْ ءَاذَنَ لَكُمْ (before I permit you) proves Pharaoh's contradiction in claiming divinity. If he were truly a god, it would not be permissible for him to grant them permission to believe in another god who calls them to the divinity of someone other than himself. Al-Qadi added that this is from the abandonment (خذلان) of God, which manifests against the falsehood-doers.

Regarding فَسَوْفَ تَعْلَمُونَ (Then you will know): This is unequivocally a preliminary threat. He did not stop at this general threat but explained it: لَأَقْطَعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ (I will surely cut off your hands and your feet on opposite sides, and then I will surely crucify you all).

• Cutting off from opposite sides (من خلاف): This means cutting them from two different sides—e.g., the right hand and the left foot, or the left hand and the right foot. Crucifixion (الصلب) is well-known.

Did the Punishment Occur? Pharaoh threatened them with these two great punishments, and there is a difference of opinion on whether he actually carried them out. The verse itself does not indicate either outcome.

Arguments for Occurrence:

1. The nobles of Pharaoh's people said: أَتَذَرُ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ (Do you leave Moses and his people to spread corruption in the land?). If Pharaoh had left the magicians alive and not killed them, they would have mentioned them too and warned against the corruption stemming from them.
   • Rebuttal: They fell under the category of his people, so singling them out is unnecessary.
2. Their statement: رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا (Our Lord, pour down patience upon us) indicates that a severe calamity had befallen them, prompting them to ask God for patience to endure it.
   • Rebuttal: They were asking God for patience to remain steadfast in faith and not yield to Pharaoh's threat.
3. It is narrated from Ibn Abbas (رضي الله عنه) that he did this, cutting off their hands and feet on opposite sides. This is considered the most apparent view, as an extreme measure to warn the people against accepting Moses's religion.

Arguments Against Occurrence: Others argue that it did not happen. Instead, God answered their prayer: وَتَوَفَّنَا مُسْلِمِينَ (and cause us to die as Muslims). They asked God that their death be from Him, not through this cutting and crucifixion. This reasoning is considered close to the truth.

The Magicians' Response to the Threat: God recounts what they said, which is the best response a believer could give when facing such a threat: وَمَا تَنقِمُ مِنَّا إِلَّا أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا (And you take revenge on us only because we believed in the signs of our Lord when they came to us).

• They clarified that their action did not warrant the threat or punishment; rather, it demanded the opposite: that Pharaoh should emulate them in acknowledging the truth and avoiding falsehood when proof and evidence appear.
• Linguistically: نقمت means to intensely dislike something. Ibn Abbas interpreted this as: "We committed no sin for which you should punish us, except that we believed in the signs of our Lord." These signs refer to the overwhelming miracles Moses brought, which only God could perform.

Regarding رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا (Our Lord, pour down patience upon us):

• Linguistically: الإفراغ means pouring. A درهم مفرغ is one cast in a mold, not struck. The root comes from emptying a vessel (إفراغ الإناء), which means pouring out everything until the vessel is empty (related to الفراغ - emptiness). Patience is likened to this pouring.
• Mujahid said: It means, "Pour patience upon us during the crucifixion and cutting."

Benefits in the Verse:

1. Completeness of the Request: أفرغ علينا صبرا is more complete than saying "send down patience upon us" (أنزل علينا صبرا). Pouring out (إفراغ) implies emptying the vessel completely, so they asked God for all patience, not just some of it.
2. Indefinite Form (صبرًا): The use of the indefinite noun صبرًا indicates perfection and completeness, similar to وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَىٰ حَيَاةٍ (and you will surely find them the most eager of people for life), meaning a complete and perfect life.
3. Divine Dependency: Patience is an action on their part, yet they requested it from God. This indicates that the servant's action is only achieved through God's creation and decree.
   • Al-Qadi's View: They asked God for the gentle aids (الألطاف) that lead to steadfastness and patience, which is common in supplications.
   • The Response: This view deviates from the apparent meaning and is contradicted by evidence. Since an action only occurs when the decisive motivating factor (الداعية الجازمة) is present, and its presence is solely from God (عز وجل), the entire act is from God.

Regarding وَتَوَفَّنَا مُسْلِمِينَ (And cause us to die as Muslims): This means: Cause us to die upon the true religion brought by Moses (عليه السلام).

1. Creation of Faith: Our scholars use this verse as evidence that faith (الإيمان) and submission (الإسلام) are only achieved through God's creation. The evidence is clear. The Mu'tazila interpret this as asking for God's gentle aids, a discussion already covered.
2. Identity of Faith and Islam: Al-Qadi used this verse as proof that faith and Islam are one and the same. They first said ءَامَنَّا (we believed) and then said وَتَوَفَّنَا مُسْلِمِينَ (cause us to die as Muslims). Therefore, this Islam must be that faith, indicating that one is the other. (And God knows best.)

Verse 7:127-128

وَقَالَ الْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُ لِيُفْسِدُوا فِي الْأَرْضِ وَيَذَرَكَ وَآلِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَاءَهُمْ وَنَسْتَحْيِي نِسَاءَهُمْ وَإِنَّا فَوْقَهُمْ قَاهِرُونَ * قَالَ مُوسَىٰ لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا ۖ إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ ۖ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

The Translation:

And the chiefs of Pharaoh's people said, "Do you leave Moses and his people to spread corruption in the land and to abandon you and your gods?" He said, "We will kill their sons and keep their women alive, and indeed, we are overpowering over them." Moses said to his people, "Seek help from Allah and be patient. Indeed, the earth belongs to Allah; He gives it as inheritance to whomever He wills of His servants. And the [best] outcome is for the righteous."