The Poets — Verse 23

Allah tells us about the disbelief, rebellion, oppression and denial of Fir`awn, as He says: وَمَا رَبُّ الْعَـلَمِينَ ((Fir`awn said:) "And what is the Lord of the `Alamin") This is because he used to say to his people: مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى (I know not that you have a god other than me.) (28:28) فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ (Thus he fooled his people, and they obeyed him.) (43:54) They used to deny the Creator, may He be glorified, and they believed that they had no other lord than Fir`awn. When Musa said to them: "I am the Messenger of the Lord of the worlds," Fir`awn said to him, "Who is this who you are claiming is the Lord of Al-`Alamin other than me" This is how it was interpreted by the scholars of the Salaf and the Imams of later generations. As-Suddi said, "This Ayah is like the Ayah, قَالَ فَمَن رَّبُّكُمَا يمُوسَى - قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ((Fir`awn) said: "Who then, O Musa, is the Lord of you two" He said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") (20:49-50) Those among the philosophers and others who claimed that this was a question about the nature or substance of Allah are mistaken. Fir`awn did not believe in the Creator in the first place, so he was in no position to ask about the nature of the Creator; he denied that the Creator existed at all, as is apparent from the meaning, even though proof and evidence had been established against him. When Fir`awn asked him about the Lord of Al-`Alamin, Musa said: قَالَ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَآ ((Musa) said: "The Lord of the heavens and the earth, and all that is between them...") meaning, the Creator, Sovereign and Controller of all that, their God Who has no partner or associate. He is the One Who has created all things. He knows the higher realms and the heavenly bodies that are in them, both those that are stationary and those that move and shine brightly. He knows the lower realms and what is in them; the oceans, continents, mountains, trees, animals, plants and fruits. He knows what is in between the two realms; the winds, birds, and whatever is in the air. All of them are servants to Him, submitting and humbling themselves before Him. إِن كُنتُمْ مُّوقِنِينَ (if you seek to be convinced with certainty. ) means, if you have believing hearts and clear insight. At this, Fir`awn turned to the chiefs and leaders of his state around him, and said to them -- mockingly expressing his disbelief in Musa: أَلاَ تَسْتَمِعُونَ ("Do you not hear") meaning, `are you not amazed by what this man is claiming -- that you have another god other than me' Musa said to them: رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ الاٌّوَّلِينَ (Your Lord and the Lord of your ancient fathers!) meaning, the One Who created you and your forefathers, those who came before Fir`awn and his time. قَالَ (He said) that is, Fir`awn said: إِنَّ رَسُولَكُمُ الَّذِى أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ (Verily, your Messenger who has been sent to you is a madman!) meaning, there is no sense in his claim that there is any god other than me!' قَالَ ((Musa) said) -- to those in whose hearts Fir`awn had planted doubts: رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَآ إِن كُنتُمْ تَعْقِلُونَ (Lord of the east and the west, and all that is between them, if you did but understand!) `He is the One Who made the east the place where the heavenly bodies rise, and made the west the place where they set; this is the system to which He has subjugated all the heavenly bodies, stationary and moving. If what Fir`awn claims is true, that he is your lord and your god, then let him turn things around so that the heavenly bodies set in the east and rise in the west.' This is similar to the Ayah, الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ أَنْ آتَـهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَهِيمُ رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ قَالَ أَنَا أُحْىِ وَأُمِيتُ قَالَ إِبْرَهِيمُ فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ (who disputed with Ibrahim about his Lord, because Allah had given him the kingdom When Ibrahim said: "My Lord is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim said, "Verily, Allah brings the sun from the east. So cause it to rise from the west.") (2:258) So when Fir`awn was defeated in debate, he resorted to the use of his force and power, believing that this would be effective in dealing with Musa, peace be upon him, so he said, as Allah tells us:

Pharaoh said to Moses ‘And what is “the Lord of the Worlds” ’ the One Whose Messenger you say you indeed are? In other words what exactly is He? And since there is no way for creation to know the true nature of God but only to know Him through an articulation of His attributes Moses blessings and peace be upon him responds to him with mention of some of these attributes

Pharaoh said, “And what is the Lord of the worlds?” “What and who is this 'Lord of the worlds'?” Pharaoh asked this question in a discourteous man- ner, but Moses showed reverence and said,

Pharaoh said, “And what is the Lord of the worlds?” “What and who is this 'Lord of the worlds'?” Pharaoh asked this question in a discourteous man- ner, but Moses showed reverence and said,

Pharaoh said, “And what is the Lord of the worlds?” “What and who is this 'Lord of the worlds'?” Pharaoh asked this question in a discourteous man- ner, but Moses showed reverence and said,

Pharaoh said, “And what is the Lord of the worlds?” “What and who is this 'Lord of the worlds'?” Pharaoh asked this question in a discourteous man- ner, but Moses showed reverence and said,

Pharaoh said, �And what is the Lord of the worlds?��What and who is this 'Lord of the worlds'?� Pharaoh asked this question in a discourteous man- ner, but Moses showed reverence and said,

قال فرعون لموسى: وما رب العالمين الذي تدَّعي أنك رسوله؟

يقول تعالى مخبرا عن كفر فرعون وتمرده وطغيانه وجحوده في قوله "وما رب العالمين" وذلك أنه كان يقول لقومه "ما علمت لكم من إله غيري" "فاستخف قومه فأطاعوه" وكانوا يجحدون الصانع جل وعلا ويعتقدون أنه لا رب لهم سوى فرعون فلما قال له موسى إني رسول رب العالمين قال له فرعون ومن هذا الذي تزعم أنه رب العالمين غيري؟ هكذا فسره علماء السلف وأئمة الخلف حتى قال السدي هذه الآية كقوله تعالى "قال فمن ربكما يا موسى قال ربنا الذي أعطى كل شيء خلقه ثم هدى" ومن زعم من أهل المنطق وغيرهم أن هذا سؤال عن الماهية فقد غلط فإنه لم يكن مقرا بالصانع حتى يسأل عن الماهية بل كان جاحدا له بالكلية فيما يظهر وإن كانت الحجج والبراهين قد قامت عليه فعند ذلك قال موسى لما سأله عن رب العالمين.

وبهذا الجواب التوبيخى أفحم موسى - عليه السلام - فرعون . وجعله يحول الحديث عن هذه المسألة التى تتعلق بتربيته لموسى إلى الحديث عن شىء آخر حكاه القرآن فى قوله : ( قَالَ فِرْعَوْنُ وَمَا رَبُّ العالمين ) أى قال فرعون لموسى : أى شىء رب العالمين الذى أنت وأخوك جئتما لتبلغا رسالته لى ، وما صفته؟وهذا السؤال يدل على طغيان فرعون - قبحه الله - وتجاوزه كل حد فى الفجور ، فإن هذا السؤال يحمل فى طياته استنكار أن يكون هناك إله سواه ، كما حكى عنه القرآن فى آية أخرى قوله : ( وَقَالَ فِرْعَوْنُ ياأيها الملأ مَا عَلِمْتُ لَكُمْ مِّنْ إله غَيْرِي . . ) فهو ينكر رسالة موسى - عليه السلام - من أساسها .

وقول ( قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ ) يقول: وأيّ شيء ربّ العالمين؟

( قال فرعون وما رب العالمين ) يقول : أي شيء رب العالمين الذي تزعم أنك رسوله إلي ؟ يستوصفه إلهه الذي أرسله إليه ب " ما " ، وهو سؤال عن جنس الشيء ، والله منزه عن الجنسية ، فأجابه موسى عليه السلام بذكر أفعاله التي يعجز عن الإتيان بمثلها .

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ (23) لما لم يَرُجْ تهويله على موسى عليه السلام وعلم أنه غير مقلع عن دعوته تنفيذاً لما أمره الله ثنّى عنان جداله إلى تلك الدعوة فاستفهم عن حقيقة ربّ العالمين الذي ذكر موسى وهارون أنهما مُرسَلان منه إذ قالا : { إنا رسولُ ربّ العالمين } [ الشعراء : 16 ] وإظهار اسم فرعون مع أن طريقة حكاية المقاولات والمحاورة يكتفى فيها بضمير القائلين بطريقة قال قال ، أو قال فقال ، فعدل عن تلك الطريقة إلى إظهار اسمه لإيضاح صاحب هذه المقالة لبعد ما بين قوله هذا وقوله الآخر .والواو عاطفة هذا الاستفهام على الاستفهام الأول الذي وقع كلام موسى فاصلاً بينه وبين ما عطف عليه .وحرف { ما } الغالب فيه أن يكون للسؤال عن حقيقة الاسم بعده التي تميزه عن غيره ، ولذلك يسأل بها عن تعيين القبيلة ، ففي حديث الوفود أن النبي صلى الله عليه وسلم قال لهم : «مَا أنتم» ، ففرعون سأل موسى عليه السلام تبيين حقيقة هذا الذي وصفه بأنه { رب العالمين } [ الشعراء : 16 ] ، فقد كانت عقائد القبط تثبت آلهة متفرقة قد اقتسمت التصرف في عناصر هذا العالم وأجناس الموجودات ، وتلك العناصر هي العالمون ولا يدينون بإله واحد ، فإنّ تعدد الآلهة المتصرفة ينافي وحدانية التصرف ، فلما سمع فرعون من كلام موسى إثبات ربّ العالمين قَرع سمعه بما لم يألفه من قبل لاقتضائه إثبات إله واحد وانتفاء الإلهية عن الآلهة المعروفة عندهم ، على أنهم كانوا يزعمون أن فرعون هو المجتبَى من الآلهة ليكون مَلِكَ مصر . فهو مظهر الآلهة الأخرى في تدبير المملكة { قال يا قوم أليس لي ملك مصر وهذه الأنهار تجري من تحتي } [ الزخرف : 51 ] . وبهذا الانتساب إلى الآلهة وتمثيله إرادتهم في الأرض كان فرعون يُدعَى إلهاً .وقد كانت الأمم يومئذ في غفلة عما عدا أنفسها فكانوا لا يفكرون في مختلف أحوال الأمم وعوائد البشر . ولا تشعر كل أمة إلا بنفسها وخصائصها من آلهتها وملوكها فكان المَلِك لا يُشيع في أمته غيرَ قوته وانتصاره على الثائرين ، ويخيل للناس أن العالم منحصر في تلك الرقعة من الأرض . فلا تجد في آثار القبط صوراً للأمم غير صور القبائل الذين يغزوهم فرعون ويأتي بأسراهم في الأغلال والسلاسل خاضعين عابدين حتى يخيّل لقومه أنه لما غلب أولئك فقد كان قهارَ البشر كلهم ، ويُخفي أخبار انكساره إلا إذا لحقه غلب عظيم من أمة كبرى بحيث لا يستطيع إخفاءه ، فحينئذ ينتقل أسلوب التاريخ عندهم وتنتَحِل الدولةُ الجديدة أساليبَ الدولة الماضية وتنسى حوادث الماضي وتغلب على مخيلاتهم الحالة الحاضرة ، وللدعاة والمروجين أثر كبير في ذلك . وبهذا يتضح باعث فرعون على هذا السؤال الذي ألقاه على موسى ، وهو استفهام مشوب بتعجب وإنكار على طريق الكناية .ومن دقائق هذه المجادلة أن الاستفسار مقدَّم في المناظرات ، ولذلك ابتدأ فرعون بالسؤال عن حقيقة الذي أرسلَ موسى عليه السلام .

قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ وهذا إنكار منه لربه, ظلما وعلوا، مع تيقن صحة ما دعاه إليه موسى،

قوله تعالى : قال فرعون وما رب العالمين لما غلب موسى فرعون بالحجة ولم يجد اللعين من تقريره على التربية وغير ذلك حجة رجع إلى معارضة موسى في قوله : رسول رب العالمين ; فاستفهمه استفهاما عن مجهول من الأشياء . قال مكي وغيره : كما يستفهم عن الأجناس فلذلك استفهم ب " ما " . قال مكي : وقد ورد له استفهام ب " من " في موضع آخر ويشبه أنها مواطن ; فأتى موسى بالصفات الدالة على الله من مخلوقاته التي لا يشاركه فيها مخلوق ، وقد سأل فرعون عن الجنس ولا جنس لله تعالى ; لأن الأجناس محدثة ،

‘What is this: Lord of the Worlds?’ This utterance of Pharaoh was meant to convey ridicule rather than ask a question. But Moses, without being irritated, replied to him in a normal manner. Again Pharaoh sought to show his disapproval of Moses by asking his courtiers, ‘Did you hear?’ Moses ignored this also and continued with what he had to say.

أَنْ أَرْ‌سِلْ مَعَنَا بَنِي إِسْرَ‌ائِيلَ That you must send the children of Isra'i1 with us". (26:17) Bani Isra'il were the residents of Syria. They wanted to go back to their land but the Pharaoh would not let them. This way four hundred years had passed and they were living in his bondage like slaves. At that time they were six hundred and thirty thousand in number. Sayyidna Musa (علیہ السلام) when presented the message of Truth to the Pharaoh, he also asked him to stop all the cruelties he had perpetrated over Bani Isra'il and to let them go to their homeland. (Qurtubi) An example of prophetic dialectic Discussion and debate among two different persons or group of people having divergent views has been in vogue since the time immemorial. Such debates are called مُنَاظرہ munazarah (dialectics) in conventional terms. But such dialectics have been reduced to a game of win or lose. People regard the outcome of dialectics should be to come out winner, even though one knows that he is on the wrong. Despite the knowledge of being on the wrong one must keep on pressing his point of view, and use the intelligence to throw in all sorts of arguments to prove his point as correct. Similarly, even if the opponents point is correct, it must be rejected with full force. In contrast to this attitude Islam has given a middle of the road stance, and set out its rules and regulations, thus making it a useful tool for preaching and reform. A simple example of this can be seen in the above verses. When Sayyidna Musa and Harun (علیہما السلام) conveyed the invitation of Truth to the mighty the Pharaoh, who was claimant of being god, in his court, he began the opposing conversation with two questions relating to the person of Musa's (علیہ السلام) . When a sharp opponent is not properly equipped with the correct arguments, he normally tries to switch the conversation towards the person of the addressee in order to find faults with him. This tactic is employed to embarrass the opponent and to make him look small before the audience. Hence, the Pharaoh also came out with two such points. First, ` We have brought you up in our household and have done so many favours to you. So, how can you have the face to speak before us. Second, ` You have killed an Egyptian for no fault of his. This is not only cruelty but also ingratitude toward those among whom you are raised to your manhood. You have killed one from among us.' Now see the prophetic reply of Sayyidna Musa (علیہ السلام) and how he handled the two subjects. In the first place he changed the sequence of the topics in that he brought up the case of the Egyptian first which the Pharaoh had raised latter. The wisdom in changing the sequence appears to be that in the Egyptian's case there was a weakness on his part, but he preferred to take that first, unlike present day tactics where one tries to avoid a direct reply to confuse the issue. But he, being the messenger of Allah, had nothing to hide, so while replying he accepted his weakness, and did not care at all what people in the opposition would think on acceptance of his mistake, and hence, might take it as acceptance of defeat. This course of action was totally contrary to present day tactics when people try to mix up their weakness in a manner that it is camouflaged. Although Sayyidna Musa (علیہ السلام) had accepted his fault while replying to the Pharaoh that it was his misjudgment when he hit the Egyptian and as a result he died, yet he made it very clear that he did not intend to kill him. His intention was right which unfortunately resulted in the wrong. The purpose of his hitting the Egyptian was to prevent him from harming the Isra'ili but in the process he died, which was not the intention. This act of his, despite being wrong, does not conflict with his claim to be a prophet or contradicts its veracity. So, he said ` that he realized his mistake and left the city for the fear of being caught. Then Allah was kind to him and honoured him with the prophethood. Now the point to ponder is that at that time Musa (علیہ السلام) could have adopted the simple and straightforward course and have claimed that the Egyptian deserved death, and would have charged him with such accusations for which his killing was the right action. There was no one present at the time of the incident, so no one could have contradicted him. Anyone else in his place would have certainly taken this course of action. But here it was the resolute messenger of Allah who was the truth personified and who regarded expression of truth and veracity and the declaration of fact as his victory. He accepted his guilt in the packed court of the foe and in doing that also countered any possibility of doubt on his prophethood. After that he turned to the second point regarding his upbringing in the Pharaoh's house, upon which the Pharaoh had stressed to remind his favour to him. Musa (علیہ السلام) asked him to ponder over his position as, being an Israelite, he had no occasion to reach the royal place of the Pharaoh. It was the cruelty of the Pharaoh that compelled the mother of Musa I to throw her baby into the river, then it was by chance that the Pharaoh picked him up, and in reality it was a wise arrangement made by Allah, that the child for the fear of whom the Pharaoh had slaughtered thousands of children, was caused to be nourished by the same the Pharaoh. But in any case, the real cause of his upbringing in the home of the Pharaoh was the cruelty exercised by him against the Israelites. Musa (علیہ السلام) pointing out to this fact, invited the Pharaoh to ponder whether this was really a favour with which he was obliging him. It is obvious that this prophetic address left a positive and convincing impression on the minds of people present there, and they were convinced that Musa (علیہ السلام) was not the sort of person who would make excuses, and that he would say nothing but the truth. After that when they saw the miracles, their view was confirmed further. At that time although the Pharaoh did not admit the truth, yet he was so overwhelmed and apprehensive that just two persons without having the support of a third, would turn him and his people out of their land and country. This is what is known as God gifted awe of truth, veracity and reality. The contentions and dialectics of Allah's messengers are also full of truth, veracity and wishing well for the addressee. That is how they become so appealing to people and convince the biggest defiant

(Pharaoh said) to Moses: (And what is the Lord of the Worlds) who is the Lord of the Worlds? Is it me you are referring to?