Al-Anfal: (52-54) Like the way of Pharaoh's people...

In this verse, there are several issues:

When the Almighty explained what He revealed concerning the disbelievers at Badr, both immediately and in the long run (as previously explained), He followed it by stating that this is His established way and custom concerning everyone. He said: {Like the way of Pharaoh's people} (كَدَأْبِ آلِ فِرْعَوْنَ).

The meaning is: The custom of these people in their disbelief is like the custom of Pharaoh's people in their disbelief. Thus, these people were punished with killing and captivity, just as those were punished with drowning.

The root of da'b (دأب) in language means the persistence in an action. It is said, "So-and-so yada'abu (يدأب) in such-and-such," meaning he is constant, diligent, and exerts himself. The habit is then called da'b because a person is constant and persistent in their habit.

Then the Almighty said: {Indeed, Allah is Powerful, Severe in Punishment} (إِنَّ اللَّهَ قَوِيٌّ شَدِيدُ الْعِقَابِ). The purpose here is to alert them that they have a reserved punishment besides the immediate punishment that befell them.

Then He mentioned what serves as the reason ('illah) for the punishment He inflicted upon them: {That is because Allah would never change a favor He had conferred upon a people until they change what is in themselves} (ذَٰلِكَ بِأَنَّ اللَّهَ لَمْ يَكُ مُغَيِّرًا نِّعْمَةً أَنْعَمَهَا عَلَىٰ قَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ). This contains several issues:

Issue 1.1: The Grammar of {لم يك} (Lam Yaku)

Most grammarians say that the nūn (ن) was dropped because it does not resemble a pure nasal sound (ghunnah), but rather resembles the soft letters (ḥurūf al-layn) and occurred at the end of the word, so it was dropped by analogy, similar to saying lam yad'a (لم يدع), lam yarama (لم يرم), and lam yalā (لم يل).

Al-Wāḥidī objected, saying this is contradicted by their saying lam yazin (لم يزن) and lam yakhin (لم يخن), where the nūn is not heard to be dropped.

‘Alī ibn ‘Īsā responded by saying that kāna (كان) and yakūnu (يكون) are the mothers of verbs because every verb inherently contains the meaning of kāna. Thus, our statement "he struck" means "he was striking," and "he strikes" means "he is striking," and so on for all verbs. Therefore, it is established that this word is the mother of verbs, necessitating its use most of the time, so it tolerated this dropping. This is unlike lam yakhin or lam yazin, where there is no need to mention them frequently. Thus, the difference becomes clear. And Allah knows best.

Issue 1.2: The Meaning of the Verse (Theological Implications)

Al-Qāḍī said the meaning of the verse is that the Almighty bestowed upon them intellect, power, removal of obstacles, and facilitation of paths. The purpose was for them to engage in worship and gratitude and turn away from disbelief. When they divert these conditions toward wickedness and disbelief, they have changed the favor of Allah upon themselves. Consequently, they deserve the changing of blessings into afflictions and gifts into hardships.

He added that this strongly indicates that the Almighty does not initiate punishment or harm upon anyone; what He does is merely recompense for past sins. If the Almighty had created them, their bodies, and their intellects ab initio for the Fire, as some claim, this verse would not be sound.

Our colleagues (Ashā'irī scholars) say: The apparent meaning of the verse suggests what Al-Qāḍī al-Imām said. However, if we take the verse literally, it implies that the attribute of Allah is conditioned by the action of the human being. This is because Allah’s judgment and will regarding that change would only occur upon the human performing that action. If the action had not occurred, that judgment and will would not have occurred for Allah. In that case, the human action would be effective in bringing about an attribute in the essence of Allah, meaning the human changes and affects an attribute of Allah, which is rationally impossible. Therefore, it is established that this statement cannot be taken literally. Rather, the truth is that the attribute of Allah prevails over the attributes of created things. If not for His prior decree and judgment, the servant would not be able to perform any actions or sayings.

Issue 1.3: Repetition of "Like the way of Pharaoh's people"

They mentioned many interpretations for the repetition of {Like the way of Pharaoh's people}:

1. The second statement serves as a detailed explanation of the first. The first mentions their capture, and the second mentions their drowning—this is detail.
2. The first refers to the punishment that befell them at the moment of death, and the second refers to what will befall them in the grave and the Hereafter.
3. The first statement is {They disbelieved in the signs of Allah} (كَفَرُوا بِآيَاتِ اللَّهِ), and the second is {They denied the signs of their Lord} (كَذَّبُوا بِآيَاتِ رَبِّهِمْ). The first points to their denial of the divine proofs, while the second points to the fact that the Almighty nurtured them and bestowed favors upon them in numerous ways, yet they denied the signs of nurturing and beneficence despite their abundance and succession. Thus, the necessary consequence of the first was capture, and the necessary consequence of the second was annihilation and drowning. This indicates that ingratitude for blessings has a great effect in bringing about ruin and destruction.

Then the Almighty concluded the passage by saying: {And all of them were wrongdoers} (وَكُلٌّ كَانُوا ظَالِمِينَ). This means they were wronging themselves through disbelief and disobedience, and wronging all other people through harm and intimidation. Allah only destroyed them because of their wrongdoing.

In this context, I say: O Allah, destroy the wrongdoers and purify the face of the Earth from them, for their tribulation has become great and their evil widespread. No one can repel them except You. So repel them, O Compeller, O Tyrant, O Avenger!