The benefits of the saying of Allah the Exalted: << وقارون وفرعون وهامان ولقد جآهم موسى بالبينات فاسكبروا في الأرض وماكانوا سابقين >
Machine translationRead the Arabic original
Then he said: [Al-'Ankabut: 39] In it is the condemnation of these three individuals: Qarun, Pharaoh, and Haman.
And among its benefits is that the cause of tyranny may be wealth, or it may be status and leadership. In the case of Qarun, the cause of his tyranny was wealth, and in the case of Pharaoh and Haman, it was status and leadership. These two causes are the reason for a person's arrogance in refusing to obey Allah (Glorified and Exalted is He).
And among its benefits is the affirmation of the prophethood of Musa (peace and blessings be upon him), based on His saying:[Al-'Ankabut 29:39].
And among its benefits is that Musa was a messenger to Pharaoh and to the Children of Israel. Is Pharaoh from the Children of Israel?
The student: No.
The Shaykh : From where? From the Copts. How do we reconcile this with the saying of the Messenger of Allah (peace and blessings be upon him): And the people of Musa are the Children of Israel, and Musa was sent to Pharaoh and to the Children of Israel?
The student: ... Egypt was the kingdom of Pharaoh, who were the Children of Israel, and since he was enslaving them ................. until they would go out with him .....
The Shaykh : Meaning that the entry of the Children of Israel into the kingdom of Pharaoh necessitates, by wisdom, that he be sent to both of them?
The student: Pharaoh was preventing them and enslaving them.
The Shaykh : Yes, and he also prevented Musa from taking the Children of Israel with him.
The student: .........
The Shaykh : Well, then would Pharaoh be a follower of the Children of Israel, even though the original message was to whom? To Pharaoh. So how, for example, can the one to whom the original message was directed be the follower? So we return to what he said. What is your name? Isam.
The student: .....
The Shaykh : Meaning, then, we return to this and say: It is not possible to reform the Children of Israel until the one who has control over them is reformed. Is that his intention?
The student: His saying, the Exalted:[Al-Qasas 28:5] ...
The Shaykh : The important point now is that we are all in agreement that the message was to whom? To Pharaoh and to the Children of Israel, and indeed, it was originally to Pharaoh. Yes.
The student: .........
The Shaykh : He called him to Allah. In fact, the verses all indicate that the original message was to Pharaoh.
The student: It is said that the wisdom of Allah (Glorified and Exalted is He) is to send messengers to the people of the prophets because there is in them zeal for him and inclination toward him and support. And here, with Pharaoh, there is also zeal and inclination toward him, considering that he is the one who raised him, considering that he grew up under his care, so he shared with the Children of Israel in this ruling.
The Shaykh : I believe, and Allah knows best, that the answer is from two angles. The first angle is that his saying:Sunan an-Nasa'i 432Sahih (Darussalam) is not the first generality that is specified. We can say: This is in terms of the majority and the most comprehensive. And we say: The evidence indicates that Musa was sent to Pharaoh and to the Children of Israel. This answer involves no strain. And we can say: The message was to Pharaoh because it is not possible for the Children of Israel to be independent and to fulfill the duty of the message and following Musa unless Pharaoh is guided. Therefore, they did not have a state and authority until Allah destroyed Pharaoh. So Pharaoh was targeted first, because it is not possible to reach the Children of Israel and establish the call among them unless this man submits or is removed, as is clear. So his message here is in the category of means to the intended end. Musa (may the prayers and peace of Allah be upon him) was sent to the Children of Israel, but it is not possible to realize the message among the Children of Israel until this man is guided or Allah destroys him. And what happened was that Allah destroyed him after the signs and clear proofs occurred, and so on.
The student: And the Copts ....
The Shaykh : It appears that the Copts in Egypt, indeed, all those under the authority of Pharaoh, are included in this, because necessarily, if Pharaoh believes, they will believe, because he has control over them.
The student: ......
The Shaykh : If we say that the intended meaning of "people" is those to whom the messenger was sent, then it would mean that if the Prophet were sent to all people, they would become his people, and the indication of the end of the hadith would be invalidated. And it will come to us in the story of Shu'ayb, or it has passed us in the story of Shu'ayb, that he was also sent to the people of the thicket, who were not from his people, as evidenced by the fact that he did not say: "Your brother." So the answer is the first one, which is that we say: This generality has been specified. The evidence indicates that some messengers were sent to their people and to others besides them, but there is no messenger who was sent to people in general ever, except Muhammad (peace and blessings be upon him).
Well, among the benefits of the verse is his saying:[Al-'Ankabut 29:39] Among the benefits of the verse is that the messengers are supported by clear signs, based on His saying: And it is established from the Messenger (peace and blessings be upon him) that he said: .
Well, among its benefits is also the affirmation of mercy and wisdom in the signs of the prophets, is that not so? Because the signs with the messengers are mercy for the creation and wisdom: Mercy so that they become a cause for their guidance, and wisdom to establish the argument against them so that no one can say: This messenger did not come to us with a sign, so he is a liar. So the affirmation of signs for the prophets includes mercy and wisdom. How do we say, Husayn, that giving the prophets signs includes mercy?
The student: They cannot worship except through the obedience of the messengers ...
The Shaykh : Yes, we said: The signs given to the prophets include the affirmation of the mercy and wisdom of Allah, .... Because the signs are a means to guidance. If they see the signs, they are guided. How is that wisdom?
The student: .....
The Shaykh : We do not ask about the wisdom of sending the messengers, but the wisdom of giving the messengers signs.
The student: ... the argument is established against them.
The Shaykh : For whom?
The student: ...
The Shaykh : It is said to them: You lied about those against whom the signs were established for their truthfulness. Well, pay attention, everyone, no .. one of you attends and is ... this is wrong. A person, if he attends, must attend with his heart and his body. He said:.
And among the benefits of the verse is the ugliness of the disbelief of these three: Qarun, Pharaoh, and Haman, and that is by their arrogance against the truth and turning away from it. For this reason, he said:[Al-'Ankabut 29:39].
And among its benefits is the perfection of the power of Allah (Glorified and Exalted is He), in that no one of His creation escapes Him, based on His saying:[Al-'Ankabut 29:39] Despite their greatness, their arrogance, and their wealth, they do not precede Allah. And this is the realization of his saying (peace and blessings be upon him) in the remembrances of prayer: Sahih al-Bukhari 6615 For indeed, however great a person becomes and however many he is, his greatness and multitude do not benefit him.
And [We destroyed] Qarun and Pharaoh and Haman. And Moses had already come to them with clear evidences, and they were arrogant in the land, but they were not outrunners [of Our punishment].
وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ وَلَقَدْ جَاءَهُمْ مُوسَى بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الأَرْضِ وَمَا كَانُوا سَابِقِينَAnd among its benefits is that the cause of tyranny may be wealth, or it may be status and leadership. In the case of Qarun, the cause of his tyranny was wealth, and in the case of Pharaoh and Haman, it was status and leadership. These two causes are the reason for a person's arrogance in refusing to obey Allah (Glorified and Exalted is He).
And among its benefits is the affirmation of the prophethood of Musa (peace and blessings be upon him), based on His saying:
And Moses had already come to them with clear evidences
ولقد جاءهم موسى بالبيناتAnd among its benefits is that Musa was a messenger to Pharaoh and to the Children of Israel. Is Pharaoh from the Children of Israel?
The student: No.
The Shaykh : From where? From the Copts. How do we reconcile this with the saying of the Messenger of Allah (peace and blessings be upon him):
And the Prophet was sent to his people specifically.
وكان النبي يبعث إلى قومه خاصَّةThe student: ... Egypt was the kingdom of Pharaoh, who were the Children of Israel, and since he was enslaving them ................. until they would go out with him .....
The Shaykh : Meaning that the entry of the Children of Israel into the kingdom of Pharaoh necessitates, by wisdom, that he be sent to both of them?
The student: Pharaoh was preventing them and enslaving them.
The Shaykh : Yes, and he also prevented Musa from taking the Children of Israel with him.
The student: .........
The Shaykh : Well, then would Pharaoh be a follower of the Children of Israel, even though the original message was to whom? To Pharaoh. So how, for example, can the one to whom the original message was directed be the follower? So we return to what he said. What is your name? Isam.
The student: .....
The Shaykh : Meaning, then, we return to this and say: It is not possible to reform the Children of Israel until the one who has control over them is reformed. Is that his intention?
The student: His saying, the Exalted:
And We wanted to confer favor upon those who were oppressed in the land
ونريد أن نمُن على الذين استضعفوا في الأرضThe Shaykh : The important point now is that we are all in agreement that the message was to whom? To Pharaoh and to the Children of Israel, and indeed, it was originally to Pharaoh. Yes.
The student: .........
The Shaykh : He called him to Allah. In fact, the verses
We sent Moses to Pharaoh
أرسلنا موسى إلى فرعونThe student: It is said that the wisdom of Allah (Glorified and Exalted is He) is to send messengers to the people of the prophets because there is in them zeal for him and inclination toward him and support. And here, with Pharaoh, there is also zeal and inclination toward him, considering that he is the one who raised him, considering that he grew up under his care, so he shared with the Children of Israel in this ruling.
The Shaykh : I believe, and Allah knows best, that the answer is from two angles. The first angle is that his saying:
whereas the Prophets before me were sent to their own people
كان النبي يبعث إلى قومه خاصّةThe student: And the Copts ....
The Shaykh : It appears that the Copts in Egypt, indeed, all those under the authority of Pharaoh, are included in this, because necessarily, if Pharaoh believes, they will believe, because he has control over them.
The student: ......
The Shaykh : If we say that the intended meaning of "people" is those to whom the messenger was sent, then it would mean that if the Prophet were sent to all people, they would become his people, and the indication of the end of the hadith would be invalidated. And it will come to us in the story of Shu'ayb, or it has passed us in the story of Shu'ayb, that he was also sent to the people of the thicket, who were not from his people, as evidenced by the fact that he did not say: "Your brother." So the answer is the first one, which is that we say: This generality has been specified. The evidence indicates that some messengers were sent to their people and to others besides them, but there is no messenger who was sent to people in general ever, except Muhammad (peace and blessings be upon him).
Well, among the benefits of the verse is his saying:
And Moses had already come to them with clear evidences
ولقد جاءهم موسى بالبيناتwith clear proofs
بالبيناتNo prophet was given any of the signs such that people would believe in their like
ما مِن نَبِيٍّ إلا أُوتِي مِن الآيات ما على مثلِه يؤمِن البشرWell, among its benefits is also the affirmation of mercy and wisdom in the signs of the prophets, is that not so? Because the signs with the messengers are mercy for the creation and wisdom: Mercy so that they become a cause for their guidance, and wisdom to establish the argument against them so that no one can say: This messenger did not come to us with a sign, so he is a liar. So the affirmation of signs for the prophets includes mercy and wisdom. How do we say, Husayn, that giving the prophets signs includes mercy?
The student: They cannot worship except through the obedience of the messengers ...
The Shaykh : Yes, we said: The signs given to the prophets include the affirmation of the mercy and wisdom of Allah, .... Because the signs are a means to guidance. If they see the signs, they are guided. How is that wisdom?
The student: .....
The Shaykh : We do not ask about the wisdom of sending the messengers, but the wisdom of giving the messengers signs.
The student: ... the argument is established against them.
The Shaykh : For whom?
The student: ...
The Shaykh : It is said to them: You lied about those against whom the signs were established for their truthfulness. Well, pay attention, everyone, no .. one of you attends and is ... this is wrong. A person, if he attends, must attend with his heart and his body. He said:
with clear proofs
بالبيناتAnd among the benefits of the verse is the ugliness of the disbelief of these three: Qarun, Pharaoh, and Haman, and that is by their arrogance against the truth and turning away from it. For this reason, he said:
and they were arrogant in the land
فاستكبروا في الأرضAnd among its benefits is the perfection of the power of Allah (Glorified and Exalted is He), in that no one of His creation escapes Him, based on His saying: