The Jews and children of Israel in Surah Al-Israa”17” Holy QURAAN
“قَالَ لَقَدْ عَلِمْتَ
مَا أَنزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ
وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا (102)
Surah 17 verse 102
he earth as clear evidence. And indeed, I think, O Pharaoh, that
you are doomed." (102)
The reciters differed in their reading of His statement (lāqd
‘alimta) . The majority of the reciters of the regions read it (lāqd
‘alimta) with the fathah on the ta’, as a way of addressing Pharaoh
from Moses. It was narrated from ‘Ali ibn Abi Talib, may God be pleased with
him, in that, that he read “lāqd ‘alimtu” with
the damma on the ta’, as a way of informing Moses about himself. Whoever reads
it according to this reading, then his interpretation of His statement,
“Indeed, I think that you, O Moses, are bewitched,” should be according to his
school of thought. So you see that you are speaking correctly and not correctly.
This is one aspect of interpretation, but the reading that the reciters of the
regions are upon is contrary to it, and it is not permissible for us to
contradict the proof in what it has brought of the reading that is agreed upon.
And then, Allah the Most High mentioned that He informed about Pharaoh and his
people that they denied what Moses brought them of the nine signs, even though
they knew that they were from Allah, by His saying: And put your hand into the
bosom of your garment; it will come out white without disease. [This is] nine
signs to Pharaoh and his people. Indeed, they were a people of transgressors. *
But when Our clear signs came to them, they said, “This is obvious magic.” *
And they denied them, although their souls were convinced thereof, out of
injustice and arrogance. So Allah the Most High informed that they said: It is
magic, even though they knew and were convinced thereof. That they are from
Allah, so his statement (You have certainly
known) is only a message from Moses to Pharaoh that he knows that
they are signs from Allah. It has been mentioned from Ibn Abbas that he
provided evidence for that with the same argument that we have mentioned.
He said: Al-Qasim told us, he said: Al-Husayn told us, he said: Hisham told us,
he said: Abu Bishr told us, on the authority of Saeed bin Jubair, on the
authority of Ibn Abbas, that he used to recite (You
have certainly known) O Pharaoh in the accusative case (None
has sent down these except the Lord of the heavens and the earth) , then
he recited: And they denied it, although their souls were convinced thereof,
out of injustice and arrogance. If that is the case, then the interpretation of
the statement is: Moses said to Pharaoh: You have certainly known, O Pharaoh,
that these nine clear signs that I showed you were not sent down as proof for
me of the truth of what I am calling you to, and as a witness for me of the
truth and correctness of my statement. Indeed, I am a Messenger of God. None
has sent me to you except the Lord of the heavens and the earth, because no one
other than Him has the power to do that, nor anything like it. Insights: He
means by insights: the signs, that they are insights for whoever sees them, and
guidance for whoever is guided by them. Whoever sees them knows by them that
whoever brings them is doomed, and that they are from God and not from anyone
else, since they are miracles that no one other than the Lord of the heavens
and the earth has the power to do, nor anything of them. It is the plural of
insight.
And His statement (And indeed, I think, O Pharaoh, that you are
doomed) means: Indeed, I think, O Pharaoh, that you are cursed and
prevented from good. The Arabs say: What prevented you from this matter?
Meaning, what prevented you from it, and what turned you away from it? And God
made him doomed, so He makes him doomed and He makes him doomed, and a man who
is doomed is imprisoned from good deeds, and from this is the saying of the
poet:
When I take Satan into the ways of error
, and whoever deviates from his inclination is doomed (4)
. And the people of interpretation said something similar to what we said in
the interpretation of that.
* Mention of who said that:
Abdullah bin Abdullah Al-Kalabi told us, he said: Abu Khalid Al-Ahmar told us,
he said: Omar bin Abdullah told us, on the authority of Al-Munhal bin Amr, on
the authority of Saeed bin Jubair, on the authority of Ibn Abbas, regarding his
statement (And indeed, I think, O Pharaoh, that you are doomed), he
said cursed.
Abu Kuraib narrated: Marwan bin Muawiyah narrated: Umar bin Abdullah Al-Thaqafi
narrated: Al-Munhal narrated: Saeed bin Jubair narrated: Ibn Abbas, similarly.
Ali narrated: Abdullah narrated: Muawiyah narrated: Ali narrated: Ibn Abbas,
regarding his statement (And indeed, I think, O Pharaoh,
you are doomed) meaning: cursed.
Others said: Rather, it means: I think, O Pharaoh, you are defeated.
* Mention of those who said that:
Muhammad bin Saad narrated: My father narrated: My uncle narrated: My father
narrated: On the authority of his father, on the authority of Ibn Abbas,
regarding his statement (And indeed, I think, O
Pharaoh, you are doomed) meaning: defeated.
I was told on the authority of Al-Husayn, who said: I heard Abu Muadh say:
Ubayd told us, who said: I heard Ad-Dahhak say about His statement (AND I
THINK, O Pharaoh, of ruin) , meaning: defeated.
Some of them said: The meaning of that is: I think, O Pharaoh, of ruin.
* Mention of those who said that:
Muhammad ibn Amr told me, who said: Abu Asim told us, who said: Isa told us; and
Al-Harith told me, who said: Al-Hasan told us, who said: Warqa’ told us, all on
the authority of Ibn Abi Nujayh, on the authority of Mujahid: Mathbur means
ruined.
Al-Qasim told us, who said: Al-Husayn told us, who said: Hajjaj told us, on the
authority of Ibn Jurayj, on the authority of Mujahid, similarly. Bishr told
us, who said: Yazid told us, who said: Sa’id told us, on the authority of
Qatadah (AND I THINK, O Pharaoh, of ruin) :
meaning ruined.
Al-Qasim narrated: Al-Husayn narrated: Hajjaj narrated: Ibn Jurayj
narrated: Mujahid narrated: similarly. Al-Hasan narrated: Abd al-Razzaq
informed us: Muammar informed us: Qatada narrated something similar.
Others said: Its meaning is: I think you are a changer and an alterer.
* Mention of those who said that:
Abu Kurayb narrated: Abdullah ibn Musa narrated: Isa ibn Musa narrated: Atiyyah
narrated: (AND I THINK YOU, O Pharaoh, ARE DESTROYED) He
said: A changer.
Others said: Its meaning is: Crazy, without a mind.
* Mention of those who said that:
Yunus narrated: Ibn Wahb informed us: Ibn Zayd said, regarding His
statement (AND I THINK YOU, O Pharaoh, ARE DESTROYED) He
said: If a person does not have a mind, what benefit will it do him? Meaning:
If he does not have a mind that benefits him in his religion and livelihood,
the Arabs will call him a loser. He said: I think you do not have a mind, O
Pharaoh. He said: While he was afraid of him and my tongue could not speak, I
would say (5) this to Pharaoh, so when God expanded his chest, he dared to
say to him more than what God had commanded him.
We have already explained what is more correct in that regard.
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Footnotes:
(4) The verse is by Abdullah bin Al-Zubayri from a four-verse
poem, which he said when he came to the Prophet as a Muslim apologizing for his
negligence in satirizing him, at the incitement of the Quraysh to do so (see
the biography of Ibn Hisham, edition of Mustafa Al-Halabi and his sons, edited
by Mustafa Al-Saqa, Al-Ibyari and Shalabi, second edition, second part, p.
419). The first two verses are:
O Messenger of the King, my tongue
is strong, I have not been weak
when I compete with Satan in the ways of error .
And whoever deviates from his inclination will be doomed.
Al-Ratiq: the one who plugs a tear. You say: irtaqa al-shay’: if you repaired
and fixed it. And fataqat: meaning in religion, so every sin is a tear and a
rupture, and every repentance is a patch. For this reason, repentance is said
to be sincere, from nasahat al-thawb: if you sewed it, and nasaah: the thread.
And bor: perished. It is said: a bor and barren man, and bor people. And abari:
I oppose and oppose, and it is a narration in the verse. And as-Sunan with the
fat-ha: the middle of the road. And muthabbur is perished. And here is the
place of the evidence according to the author. He said: May God thabbaru
yathbburu and yathbburu: (like victory and strike) two
languages. And a man muthabbur: is imprisoned from goodness, perished.
references
EL TABRI EXPLANTAION
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