Alhassanain(p) Network for Heritage and Islamic Thought

A sample of the two ways of thinking

It has been commanded in many hadiths that the end of the turban should always hang down and pass round the neck, not only at the time of prayer, but at all times. One of these hadiths is as follows:

The difference between a Muslim and an unbeliever is the passing of the end of the turban round his neck (al­talahhi).

A number of Akhbaris have seized upon this hadith and those like it, and said that the end of the turban must always hang down. But Mulla Muhsin Fayd[32] , although he did not think very highly of ijtihad, did in fact act in accordance with ijtihad in his chapter on apparel and adornment (al­ziy wa l­tajammul) in his "Kitab al­Wafi': and say that in former times the unbelievers had a slogan to the effect that the end of the turban should be tucked in on top, and they called this act iqti`at.

If someone did this, it implied that he was one of them, and this hadith ordered that this slogan should be challenged and not followed. However this slogan has for a long time ceased to be current, and thus the subject of the hadith is no longer a matter of concern; on the contrary, since everyone tucks the end of his turban in on top, it is forbidden for someone to drape it round his neck, for it would be dressing in a way which drew attention to oneself, and this is unlawful.

Here the ossified doctrine of Akhbarism ruled that the text of the hadith ordered that the end of the turban must hang down, and it is an interference with it for us to add our words to it and give our own opinion and practice ijtihad. But the thinking of ijtihad is that we have two commands: one is the command to keep clear of the slogan of the unbelievers, which is the spirit of the subject of this hadith; and the other is the command to avoid ostentatious dress.

In the days when this slogan had currency, and Muslims were trying to avoid appearing to comply with it, it became an obligation on everybody to keep the ends of their turbans hanging down; but now that this state of affairs no longer pertains and the slogan has fallen into oblivion, and now that ordinarily no­one lets the end of his turban hang down, if someone were to do this, it would be an instance of ostentatious clothing, and this is illicit. This is just one example which I wanted to give you: there are many like it.

It is narrated from Wahid Bihbihani that he said:

Once, the new moon of Shawwal [the month following Ramadan] had been established because it had been sighted by many people (tawatur). So many people came and said that they had seen the new moon that certainty had been obtained in the matter for me[33] , so I gave the order that that day was the `Id al­Fitr [the feast marking the end of Ramadan]. One of the Akhbaris protested to me that I had not seen it myself, and that it had not been witnessed by people who had been proven to be `adil [to always act in accordance with the shari`a], and that I should therefore not have given the ruling. I said that it was mutawatir, and that this was a source of certainty for me. He then asked me in what hadith it had been narrated that tawatur was a valid proof leading to certainty.

It is also well known that some of the Akhbaris gave the command that the testimony of belief should always be written on the shroud of the corpse in this way:

Isma`il yashhadu an la ilaha illa llah (Isma`il testifies that there is no god but Allah).

Now the reason [they say] that the testimony is to be written in the name of Isma`il is that it is narrated in a hadith that the Imam al­Sadiq wrote in this way on the shroud of his son Isma`il. The Akhbaris had never stopped to think that it was written thus on his shroud because his name was Isma`il ; and that now, for example, that Hasan has died, they should say: "We should write his own name on the shroud, not that of Isma`il.'' Instead they argued: "This would be ijtihad, resorting to one's own opinion and relying on `aql. We are the people of obedience and submission to the words of the Imams al­Baqir and al­Sadiq, and we, for our part, will not interfere."

The kind of taqlid that is forbidden by theshari` a.

Let us now turn to taqlid. It is [as was said before] of two kinds: licit and illicit [in terms of theshari` a]. There is a kind of taqlid which is the blind following of one's surroundings and of habit, which is, of course, forbidden, and it is this which is condemned in the Qur'an when those who say:

Behold, we found our forefathers agreed on what to believe - and verily, it is but in their footsteps that we follow. (42:23)

are condemned. We have said that taqlid is of two kinds: licit and illicit. What we meant by illicit taqlid is not confined solely to the kind of taqlid which is the blind imitation of one's surroundings, of habit, of one's parents or ancestors, but we wanted also to say that taqlid between those who do not have [the necessary] knowledge (al-jahil) and those who do (al­`alim), the consultation of the faqih by the ordinary person, is of two kinds: licit and illicit.

We occasionally hear these days from some people who are looking for a marja`al­taqlid, that they are looking to find someone to whom they can give unqualified allegiance. We want to say that the taqlid which Islam has commanded is not "unqualified allegiance"; it is the opening, and keeping open, of one's eyes, of awareness. If taqlid takes on an aspect of devotion, thousands of evil affects will come about.

Now there is a well­known and detailed hadith on this subject which I shall quote for you:

Whichever of the fuqaha can protect his self[34] , who can preserve his religion, who fights his desires and is obedient to the commands of his Master, should be followed by the people in taqlid.

This is one of the textual proofs for taqlid and ijtihad. The Shaykh al­Ansari said about this hadith that the signs of truth are evident in it.

It is an appendage to the following verse from the Qur'an:

And there are among them unlettered people who have no real knowledge of the divine Book, only wishful beliefs, and they depend on nothing but conjecture.( 2:78)

This verse comes in condemnation of the ignorant and illiterate Jews who followed, and practiced taqlid of, their religious scholars and leaders, and it comes after some verses which mention the unattractive behaviour of the Jewish religious scholars. It points out that a group of them were such ignorant and illiterate people that they knew nothing of the divine Book except a string of imaginary beliefs [about it] and such things as they wished to believe, and that they had gone after surmise and illusion.

The hadith of the sixth Imam concerning the kind of taqlid which is illicit

The following hadith is connected to the previous verse. Someone said to the Imamal­Sadiq that the ordinary, illiterate Jews had no other alternative but to take in everything they heard from their religious scholars and to follow them. If there is any blame, it should be directed towards the Jewish scholars themselves. Why should the Qur'an censure helpless ordinary people who knew nothing and were only following their scholars? What difference is there between the common Jew and the common Muslim? If taqlid by ordinary people and their following of the learnedis forbidden, we Muslims, who follow our scholars, this person reasoned, must also be the objects of reprehension and censure. If the former should not have accepted what their scholars said, then the latter should not accept what their scholars say.

The Imam said:

In one respect there is a difference between the ordinary Jew and the Jewish scholars, and the ordinary Muslim and the Muslim scholars, and in another respect there is a similarity. In so far as there is a similarity, God has commanded the ordinary Muslim also not to practice that kind of taqlid of scholars, but in so far as there is a difference, He has not.

The person who had asked the Imam then said: O son of the Messenger of Allah, please explain what you mean.

Then Imam said:

The ordinary Jews could see from their scholars and the way that they behaved that they were quite clearly lying: they did not refrain from acceptingbribes, they changed the laws and the rulings of the courts in exchange for favours. They knew that they displayed partiality to certain individuals. They indulged their personal likes anddislikes, they would give one man's right to someone else. On account of natural, common sense, which God has created in everyone, we all know that we must not accept the speech of people who behave in such a way as this; we must not accept the word of God and the prophets from the tongues of such people as this.

What the Imam meant here was that no­one can say that the ordinary Jewish people did not know that they should not act in accordance with what had been said by those of their scholars who acted contrary to the divine commands of their religion. This is not something that someone might not know. Knowledge of this kind is put by God into every person's nature, and everyone's reason acknowledges it. In the terminology of logic, it isa 'inborn' proposition; its proof is contained within itself. According to the dictate of every intellect, one must not pay any attention to the utterance of someone whose philosophy of life is purity and the rejection of the human passions but who pursues what his desires tell him to. Then the Imam continued:

It is the same thing for our people: they too, if they understand or see with their own eyes that there is behaviour contrary to the shari`a on the part of their scholars, strong prejudices, a scramble after the ephemera of this world, preference for their own supporters however irreligious they may be, and judgement against their opponents even when they deserve verdicts in their favour, if they perceive such behaviour among them and then follow them, they are just the same as the Jewish people and should be reprimanded and censured.

So it is clear that unquestioning allegiance and shutting one's eyes to the truth is not the kind of taqlid which is encouraged or permitted by the shari`a. Licit taqlid means having one's eyes open and being observant and alert; otherwise it is accepting responsibility for, and being an accomplice to, an illicit act.

Regarding the popular belief that the `ulama cannot be tainted by immorality

Some people imagine that the effect of sin on individuals is not of only one kind: that sin has an effect on ordinary people which annuls their piety and right behaviour, but that it has no effect on the `ulama' who have some kind of immunity. It is like the difference between a little water and a lot which, if it is more than one kurr[35] , cannot be tainted by any unclean thing. Now, in fact, Islam does not consider anyone to be untaintable, not even the Prophet. For why then should God havesaid:

[O Prophet] say: 'I also, if I commit a sin, fear punishment on the Great Day.'? Why should He havesaid:

If any kind of attributing godhood to other than Allah (shirk) enters your actions, your work will be spoilt?

All this is to show that there is no kind of partiality or discrimination, there isno immunity from sin for anyone.

The story of Moses and God's righteous servants, which is in the Qur'an, is a wonderful story. One moral which can be drawn from it is that the follower should surrender to the one he is following up to the point where basic principles and the law are not contravened. If it is seen that the leader does something against these principles, one must not remain silent. It is true that the fact that in the story the things which the servant of God does are not, in his view, against these basic principles, since he sees a wider horizon and can see into the heart of the matter;

they were, rather, his very duty and responsibility. But the question here is why Moses was not patient, and why he gave vent to his criticisms, despite the fact that he had promised [the servant of God] and himself that he would not make any objection? Why, then, did he protest and criticise? The defect in Moses' actions was not his protesting and criticising, but the fact that he was not aware of the undivulged aspect of the matter, the inward and secret side of the events. Of course, if he had been aware of the hidden reasons for what happened, he would not have objected, and he would have wanted to discover the secret of the affair;

but as long as his actions were, from his own point of view, against basic principles and the divine Law, his faith would not allow him to remain silent. There are those who have said that if the actions of that servant of God were to be repeated on the Day of the Resurrection, Moses would still object to them and criticise them, unless, by that time, he were to become aware of the hidden reasons behind them. Moses said to the servant of God:

"Shall I follow you so that you may teach me, of what you have been taught, rightjudgement. "

"Assuredly you will not be able to bear with me patiently." Then he explained the reason very clearly: "And how should you bear patiently what you have never encompassed in your knowledge?" Moses said:

"Yet you will find me, if Allah will, patient, and I shall not rebel against you in anything." Moses did not say that he would be patient whether he discovered the secret of the matter or not. He merely said that he hoped he would have that patience. Of course, this patience did exist within Moses as long as he understood the reason for things. Then the servant of God wanted to have something more definite from him; that, even if he did not discover the reason for what had happened, he would remain silent and not protest until the time came for him to explain.

"Then, if you follow me, do not question me on anything until I myself introduce the mention of it to you." (117:66­70) Here, the verse does not say if Moses accepted; it only says that after this they both set out together and continued till the end of the story which we all know.

At any rate, I wanted to show that the ignorant person's taqlid of the learned should not be blind allegiance. The unlawful kind of taqlid between one who is ignorant and one who has knowledge is that kind in which unquestioning obedience exists, which takes some such form as: "an ignorant person cannot quarrel with a learned person; we don't understand, perhaps the duties imposed by the shari`a necessitate its being like this."

I have mentioned this story as evidence and corroboration for what was in the hadith of the Imamal­Sadiq .

Taqlid permitted by theshari` a

After what I have narrated concerning the kind of taqlid forbidden by the shari`a, the Imam went on to explain the kind of taqlid permitted by the shari`a the kind which is to be praised, in these words: Whichever of the fuqaha' can protect his self, who can preserve his religion, who fights his desires and is obedient to the commands of his Master, then he should be followed by the people in taqlid.

Of course, it is clear that the struggle of a spiritual `alim with his weaker desires is very different from the struggle of an ordinary person, because the desires of each individual are associated with specific activities. The desires of a youth are one thing, the desires of an old man another; everyone, in whatever position, degree, stage or age he may be, has a particular kind of desire. The standard for subservience to inferior desires for a spiritual `alim is not what we see:

for example, whether he drinks alcohol or not, whether he has stopped praying and fasting or not, whether he gambles or not.[ 37] The standard for the subservience to inferior desires for such a person is whether he desires position, to have his hand kissed, to become famous and popular and have people walk behind him, to use the wealth of the Muslims to lord over others, to allow his friends and relatives, especially his sons, to benefit from the wealth of the Muslims. Then the Imam said:

Only some of the Shi`i fuqaha have these great qualities and traits of character, not all of them. This hadith, on account of its final phrases, is one of the pieces of evidence in the question of ijtihad and taqlid. So it is clear that both ijtihad and taqlid can be divided into two kinds: that which is permitted by theshari` a and that which is not.

Why is taqlid of a dead person notpermitted

We have a principle in fiqh, which is one of the indisputable points of our fiqh, that taqlid of a dead person in the first instance is not permitted. If taqlid of a dead person is permitted, it is only when taqlid is carried on from someone who was followed [by the same person] while he was alive and is now dead.[ 38] Moreover, the carrying on of the taqlid of a dead person must also be with the permission of a living mujtahid. I am not concerned here with the reasons in fiqh for this principle, so I will only say that it is a very basic idea, but only on the condition that the aim of the principle is clearly understood.

The first purpose of this principle is that it should be a means for the survival of the traditional centres of learning of the Islamic sciences, so that there should be continuity, and that the Islamic sciences should be perserved - not only preserved, but that they should advance day by day and be perfected, and that those matters which had not previously been solved should be solved.

It is not the case that all our problems have been solved in the past by our `ulama', and that now we have no more problems and no more work. We have thousands of riddles and difficulties in kalam (theology), Qur'anic exegesis, fiqh and the other Islamic sciences, many of which have been solved by the great `ulama' of the past, but many of which remain, and it is the duty of those who follow on to solve them and to gradually write better and more complete texts in each subject, to continue each subject and develop it, just as in the past, too, exegesis, theology and law were gradually developed. The caravan must not be brought to a halt in mid­journey.So people's taqlid of living mujtahids, and their heeding them, is a means to the continuance and development of the Islamic sciences.

Another reason is that every day Muslims are faced with new problems in their lives, and they do not know what there duty is in these matters. It is necessary to have living fuqaha', aware of the contemporary situation, to respond to this great need. It is narrated in one hadith concerning ijtihad and taqlid:

As for al­hawadith al­waqi`a, refer concerning them to the narrators of our hadith.

These hawadith al­waqi`a are exactly these new problems which arise as time passes. Study and research into the books of fiqh from different epochs and centuries shows that gradually, according to the needs of the people, new problems arise in fiqh, and that the fuqaha' set out to answer them. It is for this reason that the dimensions of fiqh have increased.

If a researcher were to make a tally, he could discover, for example, in what century, in what place and for what reason, such­and­such a problem arose in fiqh. If it were not necessary for a living mujtahid to give answers to these problems, what difference would there be between taqlid of a living person and taqlid of a dead person? It would be better to follow in taqlid some of the dead mujtahids like the Shaykh al­Ansari, who, on the admission of the now­living mujtahids themselves, was the most knowledgeable and learned.

Basically, the 'secret' of ijtihad lies in applying general principles to new problems and changed circumstances. The real mujtahid is one who has mastered this 'secret', who has observed how things change, and subsequently how the rulings on them have changed. For there is no skill in only thinking about things which are in the past and have already been thought about; or, at the most, changing an `ala l­aqwa into an `ala l­ahwat.[39] or vice versa; there is no need to make a song and dance about any of this.

Of course, ijtihad has many preconditions and prerequisites; a mujtahid must have acquired the various [preliminary] sciences. It is necessary that he should have applied himself to the study of Arabic language and literature, to logic, to the study of usul (jurisprudence), even to the history of Islam and the fiqh of the other sects, so that he might become a true and thorough faqih. No one can ordinarily lay claim to ijtihad just by reading a few books on Arabic grammar, or rhetoric and logic, then three or four of the set books for the intermediate stage, such as the "Fara'id", the "Makasib" or the "Kifaya"[40] , and then spending a few hours in the dars­i kharij.[41] He does not then become qualified to sit with the "Wasa'il" and "Jawahir"[42] , in front of him and issue legal opinions.

He must be completely knowledgeable in exegesis and hadith, that is to say in the several thousands of hadith which appeared in the two and a half centuries from the time of the Prophet to the time of the Imam al­Hasan al­`Askari, and of the circumstances in which they appeared; he must also know Islamic history and the fiqh of other Islamic sects, and the narrators of traditions and their biographies and reliability.

Ayatullah Burujirdi was a true faqih. It is not my habit to mention people by name, and while he was alive I never mentioned him in my lectures. But now that he has died and there can be no ulterior motive, I can say that this man was truly a distinguished and outstanding faqih. He was conversant with, and proficient in, all these sciences, in exegesis, hadith, knowledge of the narrators of hadith, in the sciences of the evaluation of hadith (`ilm al-daraya), and in the fiqh of the other sects of Islam.

How the faqih's outlook on the world affects the legal opinions he issues

The work of a faqih and mujtahid is the deduction and derivation of the precepts [of theshari` a]; but his knowledge and understanding of all things, in other words, his world­view, has a great influence on the decisions he makes. The faqih must have all the information on matters upon which he is going to issue a fatwa. If we imagine a faqih who is always sitting in the corner of his house or his madrasa, and compare him with a faqih who is conversant with the currents of life, both of them refer back to the valid proofs of the shari`a, but each one of them will derive his legal rulings in a particular way, using a particular method.

Let me give an example. Suppose that someone who grew up in Tehran, or in a big town like Tehran, where running water is in plentiful supply and there are reservoirs and tanks and gutters, becomes a faqih and wishes to issue a fatwa concerning the precepts about what is pure and what is impure. When he refers to the hadiths on purity and impurity, such a person will, owing to his own previous experience, make a deduction in a way which will be extremely circumspect and will necessitate the avoidance of many things. But the same person, once he has been to the House of God [the Ka`aba] and seen the conditions of purity and impurity and the lack of water in that place, will find himself changing his outlook regarding the subject of purity and impurity. After such a journey, if he consults the hadiths on this matter, he will see them in a different light.

If someone compares the fatwas of the fuqaha' with each other, and then pays attention to the individual circumstances and each of these scholars' ways of thinking about living problems, he will see how the mental environment of a faqih and the information he has concerning the outside world influence his legal rulings in such a way that the legal rulings of an Arab faqih have an Arabic flavour, those of an Iranian have an Iranian flavour, and those of a country­dweller have a rustic flavour as opposed to the urban feel of those of a city­dweller.

This religion is the final religion; it is not exclusive to a particular time or place; it is relevant to all times and places. It is a religion which came to establish order and progress in the life of man, so how could a faqih who is uninformed of the natural arrangement and movement of things and who does not believe in a progression towards perfection in life, deduce the high and truly progressive laws of this upright (hanif) religion in a way which is in perfect accordance with the truth?For this religion came to give order to this natural arrangement, movement and development, and it guarantees its guidance.

The understanding of necessities

At the present time, we have some cases in our fiqh where our fuqaha' have given a definite ruling on the requirement of something only because they have seen the necessity and importance of the matter. In other words, since there is no transmitted evidence from the verses of the Qur'an or from hadith which is explicit and sufficient, and since there is also no valid consensus in the matter, they have used the fourth basic principle of derivation, i.e., the principle of independent reasoning (`aql).

In this kind of instance, the fuqaha' become certain that the command of God in such and­such a case is such­and­such, because of the importance of the matter and their knowledge of the spirit of Islam which leaves no important matter in abeyance. For example, in the case of the legal ruling given by the fuqaha' concerning the guardianship (wilaya) of the ruler and the subsidiary problems connected with it, if the importance of this matter had not been realised, no legal rulings would have been issued. The fuqaha' have only issued them to the extent which they understand to be necessary. Other instances similar to this can be found where the reason that a legal ruling has not been given is the fact that the importance and necessity of the matter has not been fully realised.

An important recommendation

Here I have a recommendation which could be most useful for the advancement and development of our fiqh. It was previously put forward by the late Shaykh `Abd al­Karimal­Yazdi[ 43] , and I am here only reiterating his proposal.

He asked what it was that required people to follow only one person in taqlid in all matters. Would it not be better if specialised divisions were established in fiqh? That is to say, there would be groups who, after having completed the general study of fiqh and become experts in it, would specialise in one particular section, and then people would follow them in that particular section. For example, some would take as their specialisation `ibadat (the rites of Islam), and others mu`amilat (transactions), some siyasat (politics), and other ahkam (criminal law);

this is exactly what has been done in medicine where specialised branches have been created, and doctors divided into groups for each speciality, some being heart specialists, some eye specialists, some ear, nose and throat specialists, and others specialists in other branches. If this were done, each person could study his own branch more thoroughly. I believe that there is a discussion of this matter in the book "al­Kalam Yajurru l­Kalam" by the Sayyid Ahmad al-Zanjani.[ 44]

This recommendation is a very good one, and I will add only that the need to divide fiqh up and to create specialised branches arose a hundred years ago, and in present circumstances the fuqaha of today will impede the forward development of fiqh and stunt its growth unless they heed this recommendation.

The division of the sciences into specialised branches

The division of the sciences is the result of their development, but also its cause. For a science gradually progresses until it reaches the point where it is no longer possible for a single person to investigate all the problems it raises. It must then necessarily be divided up into branches of specialisation. Thus the division of a science and the creation of branches within it is the result and the effect of the development of that science, while, at the same time, more progress is made when these branches are created, and thought can be concentrated on the special problems in each branch.

In all the world's sciences - medicine, mathematics, law, literature and philosophy - branches of specialisation have been created, and for that very reason progress has been accelerated in each of these branches.

The progress made in fiqh during the last thousand years

There was a time when fiqh was a very limited science. When we refer back to the texts before the time of the Shaykh al­Tusi, we see how restricted it was. By writing his "al­Mabsut", al­Tusi took fiqh into new realms and enlarged its scope, and in the course of time, as a result of the efforts of the `ulama' and fuqaha, and because of the creation of new problems and the initiation of new investigations to answer them, fiqh progressed even further, to the point where, about a hundred years ago, when the author of the "Jawahir" wrote his complete compendium of fiqh, he was only just able to finish it.

It is said that he started his task when he was about twenty years old, and that, thanks to his extraordinary genius, continual work and a long life, he was able to write the last pages right at the very end of his life. The "Jawahir" was printed in six very bulky [lithographed] volumes, while the whole of al­Tusi's "al­Mabsut", which was in his time the example of a comprehensive work on fiqh,is probably less than half of one of these six volumes. After the author of the "Jawahir" died, the foundations of a new fiqh were laid by the Shaykh Murtada al­Ansari, and the epitome of this new fiqh was that great man's "al­Makasib" and "al­Tahara".[45] Since his time, no­one could even conceive of teaching a complete cycle of fiqh with such thorough explanation and research.

At the present time, after this advance in the development of our fiqh, which occurred in the same way as similar advances in other sciences all over the world, and which has been the result of the efforts of the `ulama' and fuqaha' of the past, the scholars of today will find themselves faced with the choice of either curbing any further progress in fiqh or putting this sensible and progressive recommendation into practice and creating branches of specialization, as a result of which people will come to discriminate in their taqlid, in the same way as they discriminate in referring to a doctor.

A council of fuqaha'

There is another recommendation which I wish to make, and the more fully I explain what I have in mind the better it will be. At the present time, when branches of specialization exist in every science, resulting in breathtaking advances in these sciences, there is another practice which, in its turn, has acted as a contributing factor, and this is practical and theoretical cooperation between first rank scientists and specialists in all the branches of science.

Now, solitary theorising or experiment no longer has any value, nothing is to be achieved from going one's own way. In every branch, scholars and scientists are constantly engaged in exchanging ideas; they put the results of their thinking at the disposal of other specialists, and the scientists of one continent cooperate with those of another. The result of this theoretical and experimental cooperation between first rank scientists is that if a useful and valid theory is put forward, it can be published and establish itself more quickly, whereas, if a theory is weak, its failing can be discovered and it can be eliminated sooner, so that in the future the pupils of the authorities who developed these theories will be saved from these errors.

Unfortunately, we still have not created any division of labour or specialization among ourselves, no practical or theoretical cooperation, and it is clear that as long as this is delayed, progress and the solution of difficulties cannot be achieved. There is no need for a proof of the need for scientific cooperation and the exchange of ideas since it is so self­evident, but so that it may not be doubted, I shall show, by quotations from the Qur'an and "Nahj al­Balagha", that this recommendation, this progressive order, is to be found within Islam itself.

In the Qur'an, in the sura called al­Shura (Counsel), it is said:

And those who answer their Lord, and perform the prayer, their affair being counsel between them, and expend of thatWe have provided them with. (42:38)

This verse describes the true believers and followers of Islam in this way: they reply to the call of God, they establish prayer, they do their work in consultation with each other, and they dispose of that which God has bestowed on them. So, in the view of Islam, consultation and the exchange of ideas is one of the basic principles of life for people of faith, the true followers of Islam.

In "Nahj al­Balaqha" it is said:

Know that a group of the slaves of Allah with whom knowledge of Allah was entrusted keep His secret; they cause His springs to flow (i.e., they open the springs of knowledge for the people), they have friendly relations with one another and feelings of affection, they meet each other with warmth and cheerfulness and love, they quench each other's thirst from the cup of their acquired knowledge, and they emerge with their thirsts quenched.

If scientific consultation were to come into existence in the science of fiqh, and the principle of the exchange of ideas were to be thoroughly practiced, many of the differences between legal opinions would be resolved, quite apart from the advances that would be made in the science as such. There is no alternative: if we maintain that our fiqh is also one of the world's genuine sciences, we must make use of the methods used in the other sciences. If we do not, the result will be that it will no longer be considered a science.

I have other useful and urgent recommendations, but my time is running out and I cannot mention them now, for it would take almost another three quarters of an hour, and I know that some people have a long way to go to reach their homes.

The verse of the Qur'an which I quoted at the beginning was:

It is not for the believers to go forth all together; but why should not a party of every section of them go forth, to become learned (yatafaqqahu) in the religion, and to warn their people when they return to them, that they may beware. (19:122)

This verse explicitly instructs that a group of the Muslims should study (tafaqquh) their religion and let others benefit from what they have studied. Tafaqquh is from the root f­q­h. The meaning of fiqh is not mere understanding: rather, it is deep understanding of, and perfect insight into, the truth of something. In his "Mufradat", Raghib[46], says:

Fiqh is the reaching for hidden knowledge by means of manifest knowledge.

Taffaquh is defined as: Going after something and becoming expert in it.

The above verse is addressed to Muslims whose understanding of Islam is not superficial, telling them to think deeply and discover the meaning and the spirit of the rules of Islam. This verse is the evidence for ijtihad and the study of fiqh, and it is also the evidence for our recommendations. Just as this verse lays the foundation for ijtihad and tafaqquh in Islam, so also it advocates that these two things should be more widely practiced. More attention should be paid to what is required, the `ulama' should start to sit in fiqh counsels, the individualistic approach should be discouraged, and branches of specialization should be created, so that our fiqh may continue on its path of perfection.

Footnotes

1. Tehran, 1962.

2. Lambton, A.K.S., 'A reconsideration of the position of the marja` taqlid and the religiousinstitution., Studia Islamica, XX (1964), 115­135. (See also, al­Serat, Vol Vll, No. 1 (1981), p. 12­27)

3. For further information on these two persons, refer to the section by Yann Richard on 'Contemporary Shi`i Thought' in: Keddie, N.R., Roots of Revolution: an Interpretative History of Modern Iran, New Haven, 1981.

4. See the author's introduction to the new edition of: Mutahhari, M., "llal­Girayish bi Maddigari' Qum, 1980, pp. 8­9.

5. The collection of orations, homilies and letters of the first Shi`i Imam, `Ali b. Abi Talib, compiled by the Sharif al­Radi (d. 406/1015).

6. For these and many other details of Mutahhari's life and times, reference should be made to the article 'Sayri dar zindigi­yi `ilmi va inqilabi­yi ustad shahid Murtada Mutahhari', in: `Abd al­Karim Surush (ed.), Yadnama­yi Ustad Shahid Murtada Mutahhari, Tehran, 1981, pp. 319­380.

7. It was reopened after the revolution.

8. For a complete list of his published and unpublished works, refer to: `Abd al­Karim Surush, op. cit., 436­556.

9. The translation of Qur'anic verses and hadiths has been made in accordance with the author's own Persian translation except where this is more an interpretation than a translation, in which case a more literal English translation is given.

10. This address was given on 1 Urdibihisht 1340 Sh. (21 April 1961), three weeks after the death of Ayatullah Burujirdi.

11. (Cairo, 1940)The main work in jurisprudence by Abu `Abdillah Muhammad b. Idris al-Shafi`i (150/767 ­ 204/820), the founder of the Shafi`iya legal school. He laid the foundations for the systematic treatment of qiyas.

12. The Sayyid `Abd al­Husayn al­Musawi Sharaf al­Din (1290/1873­4­ 1377/1957­8), born in Kazimayn, educated in Najaf, but subsequently resident mostly in the Lebanon. He is popularly famous for his ''al­Muraja`at'' (Sayda, 1355/1936­7; frequently reprinted), which contains his detailed correspondence with the Egyptian scholar Salim al­Bishri in defense of Shi`ism. His "Al­Nass was l­Ijtihad" was published in Najaf in 1375/1955­6, and has also been reprinted several times. He is also the author of "Abu Hurayra" (Sayda, n.d.), a book about the controversial narrator of hadith.

13. "Al­Kafi fi `Ilm al­Din", (ed `A. A. Ghaffari, 8vols., Tehran, 1377­9) the first and largest of the Shi`i collections of hadith, compiled by Muhammad b. Ya`qub b. Ishaq al­Razi al-Kulayni (d. 328/939). It contains over 16,000 traditions from the Prophet and the Imams covering all aspects of the usul (the 'roots', mainly theological) and the furu` (the 'branches', mainly preceptual) of the religion.

14. The khabar al­wahid is that kind of tradition which has not reached the status of tawatur, i.e., has not been narrated by so many traditionalists that there is no doubt about its validity. Under certain conditions, such traditions are admissible as proof (hujja) in the derivation of precepts.

15. Abu Ja `far Muhammad b. al­Hasan b. `Ali al­Tusi (385/995 ­ 460/1067), the Shaykh al­Ta'ifa (the Chief [scholar] of the [Shi`a] Sect), author of ''`Uddat al­Usul" (Tehran, 1314).

16. Jamal al­Din Abu `Amr `Uthman b. `Umar b. Abi Bakr b. Yusuf, Ibn al­Hajib (570/1174 ­646/1249), the Maliki legist, author of "Muntaha al­Su'al wa l­Amal fi `ilmay al­Usul wa l­Jada"' which he condensed into his "Mukhtasar al­Usul". Besides al­Iji's commentary on this abridgement, there is also one by the `Allama al­Hilli (see below, note 19), called "Ghayat al­Usul" which he wrote to refute al­Iji's (see: ''al­Dhari`a'', XIV, p.56).

17. Abu Hamid Muhammad al­Tusi al­Ghazali (450/1058 ­ 505/1 111), who followed the Shafi`i madhhab. The full title of his work on jurisprudence is "al­Mustasfa min `ilm al­Usul" (2 vols, Cairo, 1356).

18. The main substantial difference between Shi`i and Sunni ijma` is that the former must contain the opinion of the Imam in the consensus. The discussion of how this can be achieved during the Imam's occultation forms one of the important parts of the science of usul.

19. Jamal al­Din Abu Mansur, Hasan b. Yusuf b. `Ali b. Mutahhar, the `Allama al­Hilli (648/1250 ­ 726/1325), the famous legist, philosopher and mutakallim, author of "Tahdhib Tariq al­ Wusulila `ilm al­Usul'' (Tehran, 1308).

20. Abu Ja `far, Muhammad b. `Ali b. al­Husayn b. Babawayh al­Qummi (d. 381/991).

21. These are: "al­Kafi" (see note 13); "Man la Yahdurahul­Faqih " (ed. H. M. Khirsan, 4 vols, Najaf, 1957, by 1958­62), also by al­Tusi. 22. The fourteen "impeccables": i.e., the Prophet, his daughter Fatimat al­Zahra, and the twelve Imams.

23. After the student of fiqh has mastered the necessary sciences, he may, if his teacher considers him to be capable of deriving his own legal opinions, receive a certificate authorizing him to do so; but he still cannot be followed by others in taqlid. For this to happen, he must rise to the final degree and become a marja` al­taqlid, where other qualities besides just his scholarship, e.g., his piety and conformity to the shari`a, cause him to be respected above other mujtahids, and thus to become a source of certainty to his muqallids that in following him they will not deviate from the shari`a.

24. This is a question of certainty (qat`, yaqin): the evidence for the existence of a precept must be such as to leave no room for any kind of doubt in the mind of the person who models his behaviour according to it; in the case of proofs concerning sensory evidence, the very data themselves are only probablistic, so no proof employing them can arrive at demonstrable certainty. Therefore, in such a proof, other probabalistic elements such as `aql are admissible, but these cannot be used to derive the precepts of theshari` a.

25. Muhammad Baqir b. Muhammad al­Bihbihani (1116­8/1704­7 ­ 1208/1793­4).

26. The Shaykh Murtada b. Muhammad Amin b. Shams al­Din b. Ahmad b. Nur al­Din b. Muhammad Sadiq al­Shushtari al­Dizfuli al­Ansari (1214/1799 ­ 1281/1864), whose "Rasa'il", on usul al­fiqh were published as "Fara'id al­Usul''(Tehran, 1296). His works in usul and fiqh now form the backbone of the present­day teaching of these subjects.

27. One of the `atabat, the Shi`i sacred towns in Iraq, the site of the battle where the third Imam, al­Husayn, and his followers were massacred on 10 Muharram 61/680. It is about 95 kms.S.S.W. of Baghdad.

28. The Shaykh Yusuf b. Ahmad al­Bahrani (d. 1186/1772), author of ''al­Hada`iq al­Nadira Ahkam al­`Itra al­Tahira" (ed. M.T. al­Irwani, 20vols., Najaf, 1377­ ).

29.a ) Ja`far b. Khidr b. Yahya al­Najafi (1164/751 ­ 1227/1812), known as "Kashif al­Ghita `an Mubhamat al­Shari`a al­Gharra" (Tehran, 1271). b) The Sayyid Muhammad Mahdi b. Murtada b. Muhammad b. ` Abd al­Karim al­Hasani al­Husayni (1154­5/1741­2 ­ 1212/1797), known as the Sayyid Bahr al­`Ulum. c) The Sayyid Muhammad Mahdi al­Shahrastani al­Ha'iri b. Abi'l­Qasim al­Musawi (d. 1216/1801).

30. Muhammad Baqir b. Muhammad Taqi b. Maqsud `Ali al­Majlisi al­Isfahani (1037/1627 ­ 1111/1700), compiler of the encyclopaedic collection of Shi`i hadith, "Bihar al­A nwar" (110 vols, Tehran, 1376­ [vol. VIII, Tehran, 1304])

31. The Sayyid Ni`mat Allah b. `Abdillah b. Muhammad al­Musawi al­Jaza'iri (d. 1112/1700), a pupil of the `Allama al­Majlisi (see previous note). 32. Muhammad b. Murtada b. Mahmud Muhsin al­Kashani (d. 1091/1680).

33. It is to be understood that tawatur is a proof of certainty according to the science of usul al-fiqh, and that it has been so established independently of textual proofs. This rational view was challenged by the Akhbaris precisely because of the lack of textual backing.

34. Protecting the nafs, the soul,the greater, moral jihad, as opposed to the lesser jihad of protecting Islam against the external enemy.

35. One kurr of water is approximately 377 litres. In religious law if an amount less than thiscomes into contact with a religiously impure thing, the water too becomes impure, whereas above this amount the purity is not endangered.

36. `Abd Salih, the "Righteous Servant". For this story see the sura of "al­Kahf', 60 ­ 82.

37. Since he obviously refrains from such activities.

38. According to a commonly accepted ruling, this applies only to those matters which the muqallid formerly performed according to the fatawa of the subsequently deceased marja` al-taqlid. If any new matter arises for him, he must follow the fatwa of a living, `adil mujtahid

39. Two principles (usul `amalia) for the preponderance of one opinion over another in fiqh. If one opinion is chosen over another `ala l­aqwa, it is chosen because the proof for it is thought to be stronger; if it chosen `ala l­ahwat, it is because of the principle of precaution (ihtiyat) which requires that what is least likely to be at variance with the shari`a should be adopted. It will be appreciated that there may be a good deal of rather trivial argument as to whether one or the other of the two opinions should be chosen, according to which of these two principles is preferred.

40.a ) for "Fara'id al­ Usul", see above, note 26. b) "Kitab al­Makasib", also by the Shaykh al­Ansari, an extensive exposition of the section in fiqh on transactions. c) "Kifayat al­Usul" (2 vols, Tehran, n.d.) by "Akhund" Mulla Muhammad Kazim al­Khurasani (d. 1329/1911), a systematic text on usul al­fiqh.

41. After the student (talaba, lit. 'seeker ') has completed his reading of the main texts and mastered the necessary preliminary sciences, he may continue to the more detailed, but also more specialised, courses given by the main teachers of the subjects concerned. These lessons, the dars­i kharij, are kharij to (outside, beyond) the texts, and the teacher will expound his own opinions, thus teaching the actual practice of ijtihad. The teacher will be able to assess the abilities of his pupils in these classes, and, in the case of fiqh, may subsequently award a certificate of ijtihad to those he considers to have mastered all the required skills and to be consequently in a position to employ them to arrive at their own legal opinions (see also above, note 23).

42.a ) "Wasa'il al­Shi`a" (ed. `A. al­Rabbani M. al­Razi, 20 vols, Tehran, 1376 ­1389), by the Shaykh Muhammad b. al­Hasan al­Hurr al­`Amili (d. 1104/1693); the most comprehensive collection of hadith relevant to fiqh, arranged according to subject matter. b) "Jawahir al­Kalam" (ed. `A. Quchani et al., 43 vols, Najaf-Qum-Tehran, 1377­1401), by the Shaykh Muhammad Hasan b. Baqir al­Najafi (d. 1266/1849); an extensive commentary on the "Sharayi` al­Islam" by the Muhaqqiq al­Hilli (602/1202 ­ 676/1277).

43. The Shaykh `Abd al­Karim b. Muhammad Ja`far al­Mirjirdi al­Yazdi al­Hairi (1276/1859­60 ­ 1355/1937), whose move from Arak to Qum in 1920 began the modern history of that city as a centre of Shi`i learning.

44. The Sayyid Ahmad al­Husayni al­Zanjani (1308/1890 ­ 1393/1973), a Qummi scholar. His "al­Kalam Yajurru l­Kalam" (3 vols, Tehran, 1363/1944) is a compendium of historical, literary, biographical and hadith information.

45. By the Shaykh al­Ansari.

46. "Al­Mufradat fi Gharib al­Qur'an'', (ed. M. S. al­Kilani, Cairo, 1961), by Abu l­Qasim al­Husayn b. Muhammad b. al­Mafdal al­Isfahani (d. 502/1108­9), a famous lexicon of obscure meanings in the Qur'an.

Surah al-Ghafir, Verses 23 - 45

Surah al-Ghafir - Verses 23 - 25

وَلَقَدْ أَرْسَلْنَا مُوسَی بِآياتِنَا وَسُلْطَانٍ مُبِينٍ

إِلَی فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ

فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ وَمَا كَيْدُ الْكَافِرِينَ إِلَّا فِي ضَلالٍ

23. And verily We sent Moses with Our Ayat (Verses, Signs) and a manifest authority.

24. To Pharaoh, Haman, and Korah, but they called [him] a sorcerer, a liar.

25. Then when he brought them the Truth from Us, they said: “Slay the sons of those who believe with him and let their women live” but [they knew not that] the plots of disbelievers are nothing but in vain.

Messengers had two weapons of significance against tyrants: the miracle of Divine Ayat and manifest authority. Prophetic missions mainly aim at struggling with the chiefs of corruption and disbelief who make use of force, government, political power, stratagems, mischief, cultural power, worldly possessions, and economic power.

Resuming the allusion to the dire fate of ancient peoples in the preceding Verses, the verses in question alludes to the story of Pharaoh, Haman, and Korah.

Verses 23 and 24 say:

“We sent Moses with our Ayat and manifest authority to Pharaoh, Haman, and Korah, but they said: ‘He is a lying sorcerer.’”

Different interpretations have been produced by Qur’anic exegets as to the difference between Ayat and manifest authority. Some maintain that the former and the latter refer to manifest arguments and miracles respectively.

Some maintain that the former indicates all of Moses’ miracles whereas the latter designate his prominent miracles such as his walking stick and illuminating hand which led to his manifest dominance over Pharaoh. Thus, Ayat refers to his miracles and manifest authority designates his solid and decisive arguments against the people of Pharaoh.

It is worthy of note that Moses possessed intellectual arguments and also wrought miracles which demonstrated his nexus with the supernatural; however, the stance of the people of Pharaoh was that they accused him of being a liar and a sorcerer.

They made use of such accusations against Ayat and miracles and disbelieved him against his logical arguments. It bears another testimony to the acceptability of the two interpretations in question. To refute the true arguments of men of truth, lords of disbelief have always made use of such accusations. Even today we find many instances of such false accusations.

It is noteworthy that three names have been mentioned in this Verse each of whom symbolize something: Pharaoh as the symbol of rebellion and tyrannical rule; Haman as the symbol of mischief and satanic stratagems; Korah as the symbol of material possessions, rebellion, and exploitation who left no stone unturned to preserve his wealth.

Thus Moses was divinely appointed to put an end to the oppression of tyrannical rules, the mischief of treacherous politicians, and transgressions of the arrogant rich and establish a society on the basis of justice and on a politically, culturally, and economically firm ground, but those whose illegitimate interests were in jeopardy rose against him.

Verse 25 exposes some of their mischievous stratagems saying:

“Then when he brought them the Truth from Us, they said: ‘Slay the sons of those who believe with him and let their women live.’”

The expression reveals that slaying males and keeping females alive was not restricted to the time prior to Moses’ birth but it recurred following his uprising and prophethood.

It is mentioned elsewhere in the Holy Qur’an that the Children of Israel said unto Moses (as):

“We had suffered troubles before you came to us.”

The Children of Israel said it unto Moses following the conspiracies of the people of Pharaoh aiming at slaying believers’ offspring.

It is worthy of note that satanic rulers recurrently hatch vicious plots so as to destroy active forces and keep alive inactive ones for exploitation.

It is not a source of wonder that such plots were hatched prior to Moses’ (as) birth for the Children of Israel who were slaves of the people of Pharaoh and it was regarded as an anti-revolutionary move following Moses’ (as) uprising so as to severely suppress the forces of the Children of Israel forever.

At the close of the blessed Verse in question it reads:

“but [they knew not that] the plots of disbelievers are nothing but in vain.”

Their stratagems are like arrows shot in the shadows of ignorance and error hitting rocks, since they are not convinced that they will pay for the consequences of their vicious acts. It is Divine Will that the forces of Truth vanquish those of falsehood.

Surah al-Ghafir - Verse 26

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَی وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

26. Pharaoh said: “Leave me to slay Moses and let him call his Lord [so that He may save him]. I fear that he may change your religion or that he may cause mischief to appear in the land.”

It is the common practice of tyrannical rulers to slay the leaders of the Path of Truth and it is the policy of the arrogant to deny, menace, and humiliate.

The struggle between Moses (as) and his adherents on the one side and Pharaoh and his followers on the other heightened and in order to impede the revolutionary move of Moses (as), Pharaoh made up his mind to slay him but it sounds as if his people and advisors declined.

The Holy Qur’an says:

“Leave me to slay Moses and let him call his Lord [so that He may save him].”

The Verse reveals that the majority of his advisors or at least some of them were against slaying Moses (as) and produced arguments to the effect that taking his miraculous acts he might cast a curse and his God might send down some torment.

Yet, the arrogant Pharaoh said:

“I will slay him! Come what may!”

However, the real motive of the adherents and advisors behind such impediment is not precisely known.

There are different possibilities all of which may be true: firstly, fear of Divine torment, secondly, fear of slaying Moses (as) and making a hero and martyr out of him thereby casting him in a halo of sanctity.

Thus, it could increase the number of believers and adherents particularly when it happened following Moses (as) demonstrating his feats against sorcerers and his wonderful victory over them.

It is apparently so since Moses had demonstrated the twain great miracles of his, namely the walking stick and the illuminating hand, in his first meeting with Pharaoh as a consequence of which he had obtained the appellation of sorcerer.

He had asked for Moses’ confrontation with his sorcerers and had set his hope on their sorcery as a consequence of which he awaited the due date of confrontation.

Taking the above points into consideration, there would remain no reason for Pharaoh’s decision as to slaying Moses (as) at this time span nor would he stand in awe as to mass conversion into Moses’ (as) religion.

In short, Pharaoh and his people maintained that Moses is a “menace” but slaying him would turn him into an “uprising” which would lead to an uncontrollable effervescent and massive movement.

There were a number of Pharaoh’s people who were displeased with him. They wanted Moses (as) alive so that Pharaoh might be preoccupied with him and leave them in peace to take advantage of the preoccupation and be engaged in their misappropriations.

It is the usually practice that sovereigns’ retinues desire the crown’s preoccupation with certain affairs so that they could fill up their own coffers and at times provoked foreign enemies so as to stay secure from the crown’s peace of mind.

To justify his decision as to slaying Moses (as), Pharaoh produces two arguments, a religious and spiritual argument and a material and worldly one, saying:

“I fear that he may change your religion or that he may cause mischief to appear in the land.”

He says:

“If I keep silence, the religion of Moses (as) will immediately profoundly penetrate the hearts of the people of Egypt, as a consequence of which the sacred religion of idolatry protecting your identity and interests will be substituted with a monotheistic religion against you!

If I stay silent today and take measures against Moses (as) after a while, he will gather many an adherent and bloody conflicts will follow which will lead to bloodshed, corruption, and unrest throughout the land. Thus, it sounds expedient that I slay him at the earliest convenience.”

It is noteworthy that from Pharaoh’s point of view, religion was nothing more than being worshipped or idolatry which aimed at fooling the masses and poisoning their minds and a means of sanctification of their tyrannical and blood thirsty rule.

By corruption, he intended the creation of anti-arrogance revolution aiming to liberate the masses in bondage and eradication of the traces of idolatry and revival of monotheism. To justify their crimes and to struggle against the men of God the corrupt and tyrants have made efforts at all times to make use of unfounded pretexts the instances of which may be seen in our time.

Surah al-Ghafir - Verse 27

وَقَالَ مُوسَی إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لا يُؤْمِنُ بِيَوْمِ الْحِسَابِ

27. Moses said: “Indeed I seek refuge in my Lord and Your Lord from [the evil of] every arrogant who believes not in the Day of Reckoning.”

We are supposed to seek refuge in God Almighty against the menaces of enemies since all our affairs are within His Sway and We are all subject to His Lordship.

Moses (as) said:

“I seek refuge in my Lord and Your Lord from [the evil of] every arrogant who believes not in the Day of Reckoning.”

Moses (as) uttered such words with decisiveness and assurance springing from his firm faith and reliance on his Lord and demonstrated that he entertained nor fear of such menace.

The words of Moses (as) explicitly reveal that people with arrogance and lack of faith in the Day of Resurrection put others in jeopardy and one is supposed to seek refuge in God Almighty against such people.

Arrogance leads man to bias as a consequence of which he may not perceive nothing but his own self and thought, regard Divine Signs and Miracles as sorcery, and consider benevolent reformers to be corrupt and the admonitions of friends and adherents conservative and weak in character.

Faithlessness in the Day of Reckoning leads man to a frame of mind into which no specific plan may find its way.

Such a person may rise against Divine Omnipotence and resort to his limited power and fight His Messengers, since there is neither reckoning nor measure in his affairs. Now let us see to what Pharaoh’s threats led. The following Verses unravels the issue and sheds light on the manner of Moses’ (as) rescue from the tyrannical rule of that arrogant and vain Pharaoh.

Surah al-Ghafir - Verse 28

وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلاً أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِباً فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقاً يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ

28. And a believing man of Pharaoh family who concealed his faith said: “Would you slay a man because he says: ‘My Lord is Allah and he has come to you with clear signs from your Lord? And if he is a liar, upon him will be [the sin of] his lie; but if he is telling the truth, then some of that [misfortune] wherewith he threatens you will befall on you.’” Indeed Allah guides not one who is a transgressor [of limits] a liar!

One of the manifestations of Divine Succor springing from seeking refuge in Him is appearance of adherents among opponents. Bounties of forbidding evil extend to such degree that a Messenger may be saved from being slain and he may save a society from perdition.

This Verse treats of another episode in the history of Moses (as) and Pharaoh which is solely attested in this Chapter. It is the story of the believer of Pharaoh’s family, one of his kith and kin who acknowledged Moses’ (as) Call to monotheism.

However, he did not reveal his faith since he considered it incumbent upon himself to render Moses (as) well measured support. When he observed that Pharaoh was severely wrathful and he could jeopardize the life of the Messenger, he valiantly stepped forward and nullified the conspiracy aiming at taking his life.

The blessed Verse reads:

“A believing man of Pharaoh family who concealed his faith said: ‘Would you slay a man because he says: ‘My Lord is Allah and he has come to you with clear signs from your Lord?’”

Can you deny his miracles like those of his walking stick and his illuminating hand? Did you not see him who defeated sorcerers such that they surrendered to him? Did you not see that they were not moved by our threats and spared their lives for the sake of their faith in Moses’ (as) Lord? Can such person be called a sorcerer?

Think twice before resorting to any hasty measure. Think about the consequences of your acts otherwise you will regret your negligence.

Furthermore, there are two alternatives:

“If he is a liar, upon him will be [the sin of] his lie; but if he is telling the truth, then some of that [misfortune] wherewith he threatens you will befall on you.”

In other words he is saying that if Moses (as) happens to be a liar, he will be disgraced and will be recompensed for his lies, but it is also possible that he is an honest man appointed by Allah to impart Divine Promises and Warnings; consequently, it would be unwise to slay him.

Then he adds:

“Allah guides not one who is a transgressor [of limits] a liar!”

If a believer proceeds toward transgression of bounds and telling lies, he will certainly lose Divine Guidance and if you happen to act likewise, he will be deprived of His Guidance.

It is worthy of note that the words of the believing man of Pharaoh family aimed at impressing Pharaoh and his people from different angles: firstly, Moses (as) does not deserve such severe reaction; secondly, one should not forget that he produces his own arguments which sound justified and confrontation with such a man will entail perils; thirdly, there is no need for your measures, since if he happens to be a liar, he will be chastised by God Almighty, but there exists the possibility that he is right and we will be chastised by his Lord!

Surah al-Ghafir - Verse 29

يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَی وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ

29. “O my people! Yours is the sovereignty today, you are dominant in the land. But who will save us from the torment of Allah, should it befall us?” Pharaoh said: “I show you only that which I see and I guide you only to the path of guidance!”

Believers are compassionate to people and prefer to struggle and make his presence even in disbelievers’ rule rather than keep aloof and live in solitude. The believing man of the family of Pharaoh was not satisfied with uttering such words.

Addressing them benevolently in a friendly manner, he said:

“O my people! Yours is the sovereignty today, you are dominant in the vast land of Egypt. You are dominant and triumphant. Do not squander such abundant bounties. Who is going to render us succor if Divine torment befall us?”

It is possible that he intended to say unto them:

“Today you have absolute power and you may pass any judgment as to Moses’ (as) fate, but do not be deceived by the power nor forget the contingent consequences of your acts.”

His words apparently impressed Pharaoh’s people and led to abatement of their wrath against Moses (as). However, Pharaoh did not keep silent and said abruptly:

“The die is cast and I believe in the veracity of my decree. Moses (as) should lose his life and there remains no other alternative. Know that:

‘I guide you only to the path of guidance!’”

That is the case with all tyrants and wrong doers in the past and present that they always imagine that their decisions are right and allow no one to comment on their acts. They consider themselves to be the masterminds and others are devoid of knowledge and intellect! This is mere ignorance and inanity.

Let us say a few words concerning the believing man of the family of Pharaoh. Qur’anic Verses solely reveal that he was a man of Pharaoh’s people who had believed in Moses (as) but he concealed his faith and loved Moses (as) at heart.

He regarded it incumbent upon himself to defend him. He was intelligent, meticulous, tactful, and very sensible who helped Moses (as) at a critical point and saved him from a perilous conspiracy aiming at his murder. Islamic traditions and the words of Qur’anic exegets yield further details regarding him among which mentioned is made of his relation to Pharaoh.

It is noteworthy that one of the points treated in the blessed Verse is discretionary concealment of one’s beliefs (taqiyya).

It is not equal to weakness, fear, and conservativeness, au contraire, it is the concealment of one’s believes employed as an effective means against the arrogant tyrants through which the secrets of enemies may be exposed.

Concealment of beliefs, plans, and stratagems of struggles against enemies may inflict severe blows on them. The believing man of the family of Pharaoh employed the same means so as to render service to the religion of Moses (as) and save his life at a critical point.

What is better than having a believing supporter to defend one at the enemy’s administration through whom one may penetrate into the depth of enemy’s seat of power and obtain intelligence regarding everything, inform one’s supporters, impress tyrants’ minds, and alter their plans and stratagems?

According to a tradition narrated from Imam Sadiq (as):

“Discretionary concealment of beliefs is my religion and that of my forefathers. One who lacks it does not believe in religion. It is Divine Shield on the earth, since had the believing man of the family of Pharaoh revealed is faith, he would have lost his life.”1

It may be particularly employed when believers constitute a minority under the rule of a merciless and insensible majority. Thus, it may impede ungrounded sparing of active forces rather it may concentrate and mobilize them for final uprising.

The Noble Prophet of Islam (as) concealed his Call in the first years of his Prophethood and make use of the same method; however, following an increase in the number of his adherents and followers and the solidification of the original nucleus, he declared his Call in public.

It would be of interest to note the following Prophetic tradition:

“The first individuals who believed in the Call [of the exalted Prophet]: Habib the carpenter, the believer among the people of Yasin, the one who asked the people [of Antioch] to follow the Messengers of God who are guided themselves and ask you for no remuneration; Ezekiel (Hizqiyal), the believer of the family of Pharaoh; and ‘Ali ibn Abi Talib (as) who is superior to all in rank.”2

Surah al-Ghafir - Verses 30 - 31

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزَابِ

مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ وَمَا اللَّهُ يُرِيدُ ظُلْماً لِلْعِبَادِ

30. And he who believed said: “O my people! Indeed I fear for you a fate like that day [of destruction] of the [former] Confederates!

31. Like the fate of the people of Noah and ‘Ad, and Thamud [inflicted with tempest, poisonous icy gale, and lightning, respectively] and those who came after them. And Allah wills no injustice for [his] servants.

Do not desist promulgation of faith and Divine Guidance for the sake of opponents’ words. Solitude does not lie in commanding good and forbidding evil.

Egyptians at the time were relatively civilized and literate and knew about historians’ accounts of ancient peoples, like those of Noah, ‘Ad, and Thamud whose lands did not lie too remote from theirs and they were more or less aware of their dire fates.

The blessed Verses in question indicate that the believing man of the family of Pharaoh, after raising objection as to the conspiracy against Moses’ (as) life faced Pharaoh’s severe resistance who confirmed his command as to taking the life of Moses (as); however, he did not desist from making efforts as he deemed it fit and appropriate to do so and thought of reminding the rebellious people of the history of ancient peoples and warn them against being inflicted with the same afflictions so that they may wake up and revise their decision.

Thus he opened his admonition:

“O my people! Indeed I fear for you a fate like that day [of destruction] of the [former] Confederates!”

Then he added:

“Like the fate of the people of Noah and ‘Ad, and Thamud [inflicted with tempest, poisonous icy gale, and lightning, respectively] and those who came after them. And Allah wills no injustice for [his] servants.”

He made efforts to convince them, saying:

“these people were entangled with polytheism, disbelief, and rebellion and we are apprised of their dire fates. Some of them met their end by a devastating tempest, some by a horrible gale, some by lightning, and some by annihilating earthquakes!

Do you not think that you may be afflicted by such terrible disasters as a recompense of your persistence in disbelief and rebellion? Therefore, allow me to say unto you that I am afraid of such dire fate in store for you.

Could you produce some argument substantiating that you are different from them and you will not be afflicted with such Divine torments? What had they done that they were entangled with such torments? They solely resisted the Calls of Prophets and at times murdered or denied them. You are supposed to know that whatever befalls on you will be the consequences of your evil acts since:

‘Allah wills no injustice for [his] servants.’”

Surah al-Ghafir - Verses 32 - 33

وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ

يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

32. “And, O my people! Indeed I fear for you the Day when there will be mutual calling.”

33. A Day when you will turn your backs and flee having no protection from Allah [’ torment]. And whomsoever Allah sends astray [for his evil deeds and abandons him], for him there is no guide.

In promulgation of faith we are not supposed to expect achievement of favorable consequences at imparting the first reminder, but reiteration is a part and parcel of the task. One should also attend to emotions and feelings in this vein. We are supposed to remind people of Divine Wrath in this world and on the Day of Resurrection.

According to Verse 32, the believing man of the family of Pharaoh said:

“O my people! Indeed I fear for you the Day when there will be mutual calling,”

when people call one another for help but they hear no answer. The word al-tanad, originally al-tanadi whose final /i/ is omitted and the final /i/ indicates the ellipsis derives from n-d-’ (“call”).

Most of Qur’anic exegets maintain that:

“the Day of mutual calling”

is one of the names of the Day of Resurrection. Different exegets attend to very similar aspects of the appellation in question.

According to an exeget, mutual calling refers to calling the people of Paradise by the people of Hell as it is attested elsewhere in the Holy Qur’an:

“And the dwellers of Hell call to the dwellers of Paradise: ‘Pour on us some water or anything that Allah has provided you with.’ They will say: ‘Both Allah has forbidden to disbelievers’”3 .

They may as well call others seeking refuge in one another and the Callers of Resurrection call unto them:

“No doubt! The curse of Allah is on wrong doers”4 .

When a believer sees the record of his deeds, he cries excitedly:

“Here, this is the record of my deeds. Come hither. O people! Read it!”5

A disbeliever at that time will fearfully cry out:

“I wish that I had not been given the record of my deeds”6 .

It is worthy of note that a broader semantic range may be assumed for the Verse in question such that

“the Day of mutual calling”

may comprehend this world as well, since it merely indicates calling one another and those who are at the end of their tether call one another but their calling is of no avail.

We find so many instances of mutual calling when Divine torments are sent down, when societies come to dead ends for their own sins and faults, when crises and terrible incidents adversely affect everyone, they flee seeking some refuge but there is not one to be found; all cry out for succor!

Verse 33 provides an interpretation for the Day of mutual calling:

“A Day when you will turn your backs and flee having no protection from Allah [’ torment].”

One whom God Almighty sends astray [for his evil deeds] may not find any guide. Such people lose the Path of Guidance and sink in the dire of ignorance and error and will lose the Path of Paradise and Divine Bounties.

The aforesaid expression may allude to Pharaoh’s words:

“I show you only that which I see and I guide you only to the path of guidance!”

Surah al-Ghafir - Verse 34

وَلَقَدْ جَاءَكُمْ يُوسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ حَتَّی إِذَا هَلَكَ قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولاً كَذَلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُرْتَابٌ

34. And verily Joseph did come to you in times gone by with clear signs, but you ceased not to doubt in what he did bring to you: till when he died you said: “No Messenger will Allah send after him.” Thus, Allah leaves astray him who is a transgressor [of limits] and one who doubts [Allah’s Warning and His Oneness].

The conducts of the good affects the obduracy of their generation. The believing man of the family of Pharaoh said:

“If you do not believe in Moses (as) today, it is no wonder, since you did not believe in Joseph (as) either.”

In this blessed Verse, he further proceeds with his admonition.

A brief survey of the preceding Verses and the One in question reveals that to impress the impenetrable heart of Pharaoh and his people, the believing man from his family made efforts to cleanse their arrogance and disbelief by presenting his words in five forms and stages.

Firstly, he opened his remarks with precaution calling that rebellious and disbelieving people to abstain from contingent loss saying that if Moses (as) were lying, he would carry the burden of his sins but if he tells the truth, we will be afflicted with Divine torment, so behave cautiously and be afraid of the dire consequences of your deeds.

Secondly, he asked them to glance at the accounts of ancient peoples and warned them against entanglement with such dire fate.

Thirdly, mention is made of an account of other peoples who were not too remote from them and they were still aware of their history since the nexus between them and those people were still intact. He raises the question of Joseph’s (as) Prophethood who was Moses’ (as) forefather. He also mentions Joseph’s (as) people confronting with his Call.

“And verily Joseph did come to you in times gone by with clear signs, but you ceased not to doubt in what he did bring to you.”

They declined his Call for the sake of their arrogance, obduracy, and incessant suspicion rather than because of intricacies in his Call.

To dispose themselves of any obligation and in order to persist in their arrogance and following their concupiscence, they said upon Joseph’s (as) demise that God would never appoint another Messenger.

On the one side, they transgressed Divine bounds and on the other they entertained doubts as to everything; as a consequence of which God deprived them of His Bounties and left them in the mire of error and they could never expect any fate better than that.

The believing man of the family of Pharaoh further added:

“If you show the same reaction against Moses’ (as) Call without any reflection or investigation, he may be a divinely appointed Messenger but you may deprive your sealed hearts of Divine Guidance.”

Surah al-Ghafir - Verse 35

الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ كَبُرَ مَقْتاً عِنْدَ اللَّهِ وَعِنْدَ الَّذِينَ آمَنُوا كَذَلِكَ يَطْبَعُ اللَّهُ عَلَی كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ

35. Those who dispute about the Ayat (Verses, Signs) of Allah, without any authority that has come to them, it would lead to a fearsome Wrath to those who believe. Thus does Allah seal up the heart of every arrogant, tyrant.

The word sultan indicates “authority, argument” and maqt designates “severe wrath.”

The blessed Verse in question provides further exposition for those according to which God Almighty seals hearts. It is herein said that God Almighty seals up the heart of arrogant tyrants.

Treating of

musrif-un murtab-un (“transgressor, doubter”) the Verse explains that they are those who

“dispute about the Ayat of Allah without any authority that has come to them.”

In other words, they take a stance against Divine Signs and Verses without producing an intellectual or narrational argument to substantiate their groundless disputations which spring from baseless assumptions, temptations, and pretexts.

Such baseless disputations against the Truth lead to Divine Wrath and detestation of believers, since groundless disputations and taking insensible stances against Divine Signs and Verses lead to the error of disputants and others; it extinguishes the light of truth and reinforces the pillars of the rule of falsehood.

Their failure to submit to Truth is mentioned at the close of the Verse, saying that thus God Almighty seals the hearts of the wrong doing arrogant to the extent that their hearts are sealed up that neither their foul contents may exude nor may the right and invigorating contents be absorbed by them.

God deprives the arrogant tyrants who rise against the Truth failing to acknowledge truths of the spirit of truth seeking such that truth tastes bitter and falsehood tastes sweet to them.

The words of the believing man of the family of Pharaoh were quite effective and Pharaoh changed his mind as to slaying Moses (as) or at least postponed the execution of his decision, such that Moses (as) was saved from the perils and it was the great mission fulfilled by that intelligent and valiant man at that critical point and as will be mentioned below, he lost his life for it.

Surah al-Ghafir - Verses 36 - 37

وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحاً لَعَلِّي أَبْلُغُ الْأَسْبَابَ

أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَی إِلَهِ مُوسَی وَإِنِّي لَأَظُنُّهُ كَاذِباً وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ

36. And Pharaoh said: “O Haman! Build a tower for me so that I may arrive at the ways,

37. “The ways of [ascending] the heavens and I may look upon the God of Moses: Indeed, I regard him a liar.” Thus it was made fair, in Pharaoh’s eyes, the evil of his deeds and he was impeded from [treading] the [Straight] Path; and the plot of Pharaoh led to nothing but loss and perdition.

The word sarh designates “lofty edifice” visible from afar and tasrih indicates “declaration, clear statement.” The word tabab is used in the sense of “continuity in incurring loss.” Materialists regard everything in terms of materiality.

Pharaoh imagined that God was in the heavens and the way to knowing Him was only through the senses, like vision:

(“and I may look upon the God of Moses”).

Though Pharaoh was impressed by the words of the believing man of his family to avoid slaying Moses (as), but he was still vain and arrogant and he failed to make him submit to Truth, since the arrogant man did not deserve such submission; as a consequence of which he proceeded with his mischievous measures and ordered that a lofty tower be built for ascending to the heavens and finding intelligence concerning Moses’ (as) God, as it is reflected in the blessed Verse,

“Pharaoh said: ‘O Haman! Build a tower for me so that I may arrive at the ways.”

Was Pharaoh so ignorant that he thought Moses’ (as) God was in the heavens and he could ascend to the heavens through the construction of a lofty edifice whose height was nothing compared to the mountains?

He apparently took such measure to achieve a number of goals. Firstly, he intended to preoccupy people with something other than Moses’ (as) Prophethood and the uprising of the Children of Israel.

Construction of such lofty edifice which according to a number of Qur’anic exegets was supposed to employ fifty thousand architects, masons, and construction workers on a vast site could overshadow other issues and the loftier the tower, the more attention it could attract.

Then people would talk about it and defeating sorcerers by Moses (as) could temporarily slip into oblivion. Secondly, he aspired to bear financial assistance to laborers and provide them with at least a temporary employment for the unemployed so that they may consign to oblivion his wrong doings and people become more economically dependent on his treasury.

Thirdly, following the completion of construction, he planned to ascend it and take a glance at the sky, probably shoot an arrow, return to people and deceive them by saying that Moses’ (as) claims were baseless, proceed with your affairs and rest assured! It is worthy of note that he knew that his lofty edifice could not be taller than mountains and there would be no difference in looking at the sky from the top of the edifice or mountains or from the plains.

It is also noteworthy that through ordering the construction of such lofty edifice, he took a step backwards by saying that he intended to investigate about God of Moses (as).

By saying:

“Indeed I regard him a liar!”

he descended from certitude to doubt.

The sentence

“Thus it was made fair, in Pharaoh’s eyes, the evil of his deeds and he was impeded from [treading] the [Straight] Path; and the plot of Pharaoh led to nothing but loss and perdition”

reveals that the main reason lying behind Pharaoh’s error was the embellishment of his evil deeds in his eyes which stemmed from his arrogance and vanity. The consequence of his vanity and arrogance was that he went astray from the Path of Truth.

In the third stage, the total defeat of his plans is declared. Three brief but terse clauses suffice to express the truth. Certainly, such political stratagems may impress people in the short run; however, in the long run, total defeat is the consequence of such stratagems.

According to a number of traditions, Haman continued the construction of Pharaoh’s tower such that strong winds impeded the process.

He came to Pharaoh and said unto him:

“We cannot construct it loftier than this.”

A strong wind blew before long and the edifice collapsed.7

Surah al-Ghafir - Verses 38 - 39

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ

يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ

38. And the man [from the family of Pharaoh] who believed said: “O my people! Follow me, I will guide you to the Path of Guidance.

39. “O my people! Indeed this life of the world is nothing but an [insignificant] merchandise, and verily the Hereafter is the permanent abode.”

One is supposed at times to disregard discretionary concealment of one’s beliefs and express them and call people to tread the Straight Path single handedly.

And the man [from the family of Pharaoh] who believed said:

“O my people! Follow me; I will guide you to the Path of Guidance”.

It was mentioned in the preceding Verses that Pharaoh said:

“What I say leads to the Path of Guidance.”

However, the believing man from the family of Pharaoh refuted his words and convinced people not to be deceived by his temptations since his plans would result in defeat and misfortune. He suggests them to follow the Path of fearing and worshipping God Almighty.

Verse 39 reads:

“O my people! Indeed this life of the world is nothing but [insignificant] merchandise, and verily the Hereafter is the permanent abode.”

Put the case that we become victorious, turning away from the Truth, and resorting to wrong doing and bloodshed. How long will we stay in this transient world? Death takes all into its sickle and sends everyone from lofty palaces to dust. Our everlasting abode is somewhere else.

Surah al-Ghafir - Verse 40

مَنْ عَمِلَ سَيِّئَةً فَلا يُجْزَی إِلَّا مِثْلَهَا وَمَنْ عَمِلَ صَالِحاً مِنْ ذَكَرٍ أَوْ أُنْثَی وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ

40. “Whosoever does an evil deed will not be requited except the like thereof and whosoever does a righteous deed, whether male or female, and is a true believer, will enter Paradise, where they will be provided therein without limit.

Faith and deeds are jointly effective and one of them may not lead to deliverance.

The question is not merely the transience of this world and the everlastingness of the world to come, but the significant question is reckoning deeds, since:

“Whosoever does an evil deed will not be requited except the like thereof but whosoever does a righteous deed, whether male or female and is a true believer, will enter Paradise and will be provided therein without limit.”

Secondly, in his well measured words, he refers to Divine Justice on the one hand through which sinners will be recompensed the like of their sins and on the other hand, he makes a reference to Boundless Divine Bounties to be bestowed upon believers without limit.

Such Bounties are without human imagination. Thirdly, the requisite of the accompaniment of faith and righteous deed is mention. Fourthly, mention is made of the equality of females and males before God Almighty and human values.

It is noteworthy that he tersely expresses the fact that despite the insignificance and transience of the merchandise of this world, it may lead to gaining boundless rewards. Is there any transaction more profitable than this?

The phrase:

“the like thereof” (mithlaha)

indicates that the recompenses in the Hereafter closely resemble the deeds committed in this world.

The phrase:

“without limits”

may demonstrate that reckoning the Bounties if for those who enjoy a few of them and fear that failing to keep a record of the same would entail shortage, but the Lord requires no reckoning since His Bounties are limitless and bestowing bounties may not decrease them.

A question is raised here as to the consistency of the Verse in question with:

“Whoever brings a good deed shall have ten times the like thereof to his credit”8 .

In providing a reply to the question, it is worthy of note to keep in mind that

“ten times”

is the least Divine Reward and in case of expending in the Cause of Allah, it will be increased to seven hundred times and more and finally it will be increased to limitless reckoning whose extend is solely known by God Almighty.

Surah al-Ghafir - Verses 41 - 42

وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَی النَّجَاةِ وَتَدْعُونَنِي إِلَی النَّارِ

تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَی الْعَزِيزِ الْغَفَّارِ

41. [The believing man of the family of Pharaoh said:] “And O my people! How is it that I call you to salvation while you call me to Hellfire!

42. “You invite me to disbelieve in Allah and to associate partners in worship with Him of which I have no knowledge [whereas] I invite you to the Omnipotent, the Oft-Forgiving!

Repentance and turning away from polytheism and disbelief will be accepted by God Almighty; however such acceptance is not owing to inability and desperateness, but it signifies that God Almighty, the Omnipotence, is Oft-Forgiving.

In the fifth and the last stage, the believing man of the family of Pharaoh tore all veils asunder. He could not conceal his faith any longer and expressed what was due frankly and as it will be mentioned below, they made a perilous decision about him.

The contextual meaning of the Verses demonstrates that those vain and obdurate people were not silent before that faithful and valiant man but talked of polytheism and called him to embrace idolatry.

In reply, he cried:

“And O my people! How is it that I call you to salvation while you call me to Hellfire?”

In Verse 42, he said:

“You invite me to disbelieve in Allah and to associate partners in worship with Him of which I have no knowledge [whereas] I invite you to the Omnipotent, the Oft-Forgiving!”

Different Qur’anic Verses and the history of Egypt reveal that besides worshipping Pharaohs, they also worshipped many an idol, as it is reflected elsewhere in the Holy Qur’an:

“The chiefs of Pharaoh’s people said: ‘Will you leave Moses and his people to spread mischief in the land and to abandon you and your gods?’ He said: ‘We will slay their sons and let live their women and we have indeed irresistible power over them”9 .

Joseph (as) imprisoned at Pharaoh’s prison said unto his inmates:

“Are many different lords better or Allah, the One, the Irresistible?”10

In a crystal clear juxtaposition, the believing man of the family of Pharaoh reminded them that they call him to polytheism which is groundless and a dark and perilous path whereas he calls them to tread a manifest path, that of God Almighty, the Omnipotent, the Oft-Forgiving.

The Divine Most Beautiful Names, the Omnipotent and Oft-Forgiving make a reference to the Great Origin of fear and hope on the one hand and allude to the negation of the divinity of idols and Pharaohs lacking potency and forgiveness on the other.

Surah al-Ghafir - Verse 43

لا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَی اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ

43. “No doubt you call me to [worship] one who cannot grant [me] my request in this world nor in the Hereafter. And our return will be to Allah and the transgressors [of limits] shall be the dwellers of the Fire!”

Faith and decisiveness play significant roles in doctrinal issues. We are supposed to substantiate our arguments with convincing reasons in matters concerning commanding good and forbidding evil. Idols may not call people nor do they grant their requests.

The blessed Verse in question is saying that what they call him to may not grant his requests in this world and the Hereafter. In other words, these idols have never sent messengers to people to call people to them nor will they have any power in the Hereafter.

These insentient things may never engender anything. They do not talk; they have neither messengers nor any tribunal.

In short, they may not solve problems nor are they able to make them. Thus, we should know that we shall return to God Almighty on the Resurrection Day. He is the One Who sent His Messengers for man’s guidance and He is the One Who shall chastise and reward His servants for their good and evil deeds.

We are also supposed to bear in mind that:

“transgressors [of limits] shall be the dwellers of the Fire!”

Surah al-Ghafir - Verse 44

فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَی اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

44. “And [before long] you will remember what I am telling you and my affair I leave it to Allah since He is the All-Seer of [His] servants.”

The Arabic word tafwid ad hoc indicates “leaving affairs to Allah” which is higher in rank than tawakkul “reliance in God” since in the former the client may supervise the task of the agent but in the former all the affairs are unquestionably vested with the agent.11

It is worthy of attention that leaving all affairs to God as the slogan of the believing man of the family of Pharaoh followed all his efforts toward saving Moses (as) from execution, promulgation of faith, warning Pharaoh’s people against Divine Wrath, and waking others from neglect.

Such leaving affairs to God Almighty leads to Divine Support:

(“Therefore Allah saved him from the evils that they plotted [against him]”).

Thus, the believing man of the family of Pharaoh finally revealed his faith and drew a distinction between his monotheism and their polytheism and singlehandedly resisted them and refuted their polytheistic beliefs.

Finally, he provided them with a meaningful warning to the effect that they would remember what he said them and that would be when Divine wrath would afflict you with torments in this world and the Hereafter. It is unfortunate that it will be too late since all the gates to repentance will be shut in this world and there will be no return to this world in the Hereafter.

He further added:

“my affair I leave it to Allah since He is the All-Seer of [His] servants.”

That was why he entertained no fear of their threats, large number, power, and being singlehanded since he had left all his affairs to God Almighty, the Omnipotent, the All-Seer of His servants’ states.

It is noteworthy that his last words were his humble devotions to God Almighty when he was entangled by a powerful and merciless people invoking God Almighty to protect him in such dire circumstances.

Surah al-Ghafir - Verse 45

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ

45. Therefore Allah saved him from the evils that they plotted [against him], while an evil torment encompassed Pharaoh’s people.

It is through Divine Grace that the life and faith of believers are saved from conspiracies and conspirators and plotters are destroyed. The blessed Verse in question says that God Almighty did not leave this believing and struggling servant alone but protected him from their vicious plots.

The expression:

“the evils that they plotted”

reveals that they probably hatched plots against him. What were these plots? The nature of these plots is not explicitly mentioned herein; however, they were naturally different punishments, torments, and finally execution.

The important point is that Divine Grace rendered all those plots ineffective. A number of Qur’anic exegets maintain that the believing man took an opportunity to reach Moses and the Children of Israel and crossed the Nile with them.

It is also said that when the decision was made as to his execution, he escaped to a mountain and no one could see him anymore.12 The twain interpretations are not inconsistent. It is probable that he hid somewhere without the city to join the Children of Israel later on and cross the Nile with them.

Some of the plots in question were probably the imposition of idolatry and convincing him to abandon monotheism but God Almighty saved him from these plots as well and made him to proceed more firmly on the Path of faith, monotheism, and fearing God Almighty.

Au contraire, severe torments were sent down on the people of Pharaoh.

Divine chastisements and torments are all excruciating but the expression:

“an evil torment”

reflects that God Almighty condemned them to a more excruciating torment which is mentioned in the following Verse.

Notes

1. Majma’ al-Bayan, vol. 8, p. 521, under the Verses in question.

2. Saduq, Amali; Ibn Hajar, Sawa’iq, Chapter 2, Section 9.

3. 7:50

4. 11:18

5. 69:19

6. 69:25

7. Bihar al-Anwar, vol. 13, p. 125, apud ‘Ali ibn Ibrahim’s Tafsir.

8. 6:160

9. 7:127

10. 12:39

11. Tafsir Nimuna.

12. Majma’ al-Bayan, under the Verse in question.

Surah al-Ghafir, Verses 23 - 45

Surah al-Ghafir - Verses 23 - 25

وَلَقَدْ أَرْسَلْنَا مُوسَی بِآياتِنَا وَسُلْطَانٍ مُبِينٍ

إِلَی فِرْعَوْنَ وَهَامَانَ وَقَارُونَ فَقَالُوا سَاحِرٌ كَذَّابٌ

فَلَمَّا جَاءَهُمْ بِالْحَقِّ مِنْ عِنْدِنَا قَالُوا اقْتُلُوا أَبْنَاءَ الَّذِينَ آمَنُوا مَعَهُ وَاسْتَحْيُوا نِسَاءَهُمْ وَمَا كَيْدُ الْكَافِرِينَ إِلَّا فِي ضَلالٍ

23. And verily We sent Moses with Our Ayat (Verses, Signs) and a manifest authority.

24. To Pharaoh, Haman, and Korah, but they called [him] a sorcerer, a liar.

25. Then when he brought them the Truth from Us, they said: “Slay the sons of those who believe with him and let their women live” but [they knew not that] the plots of disbelievers are nothing but in vain.

Messengers had two weapons of significance against tyrants: the miracle of Divine Ayat and manifest authority. Prophetic missions mainly aim at struggling with the chiefs of corruption and disbelief who make use of force, government, political power, stratagems, mischief, cultural power, worldly possessions, and economic power.

Resuming the allusion to the dire fate of ancient peoples in the preceding Verses, the verses in question alludes to the story of Pharaoh, Haman, and Korah.

Verses 23 and 24 say:

“We sent Moses with our Ayat and manifest authority to Pharaoh, Haman, and Korah, but they said: ‘He is a lying sorcerer.’”

Different interpretations have been produced by Qur’anic exegets as to the difference between Ayat and manifest authority. Some maintain that the former and the latter refer to manifest arguments and miracles respectively.

Some maintain that the former indicates all of Moses’ miracles whereas the latter designate his prominent miracles such as his walking stick and illuminating hand which led to his manifest dominance over Pharaoh. Thus, Ayat refers to his miracles and manifest authority designates his solid and decisive arguments against the people of Pharaoh.

It is worthy of note that Moses possessed intellectual arguments and also wrought miracles which demonstrated his nexus with the supernatural; however, the stance of the people of Pharaoh was that they accused him of being a liar and a sorcerer.

They made use of such accusations against Ayat and miracles and disbelieved him against his logical arguments. It bears another testimony to the acceptability of the two interpretations in question. To refute the true arguments of men of truth, lords of disbelief have always made use of such accusations. Even today we find many instances of such false accusations.

It is noteworthy that three names have been mentioned in this Verse each of whom symbolize something: Pharaoh as the symbol of rebellion and tyrannical rule; Haman as the symbol of mischief and satanic stratagems; Korah as the symbol of material possessions, rebellion, and exploitation who left no stone unturned to preserve his wealth.

Thus Moses was divinely appointed to put an end to the oppression of tyrannical rules, the mischief of treacherous politicians, and transgressions of the arrogant rich and establish a society on the basis of justice and on a politically, culturally, and economically firm ground, but those whose illegitimate interests were in jeopardy rose against him.

Verse 25 exposes some of their mischievous stratagems saying:

“Then when he brought them the Truth from Us, they said: ‘Slay the sons of those who believe with him and let their women live.’”

The expression reveals that slaying males and keeping females alive was not restricted to the time prior to Moses’ birth but it recurred following his uprising and prophethood.

It is mentioned elsewhere in the Holy Qur’an that the Children of Israel said unto Moses (as):

“We had suffered troubles before you came to us.”

The Children of Israel said it unto Moses following the conspiracies of the people of Pharaoh aiming at slaying believers’ offspring.

It is worthy of note that satanic rulers recurrently hatch vicious plots so as to destroy active forces and keep alive inactive ones for exploitation.

It is not a source of wonder that such plots were hatched prior to Moses’ (as) birth for the Children of Israel who were slaves of the people of Pharaoh and it was regarded as an anti-revolutionary move following Moses’ (as) uprising so as to severely suppress the forces of the Children of Israel forever.

At the close of the blessed Verse in question it reads:

“but [they knew not that] the plots of disbelievers are nothing but in vain.”

Their stratagems are like arrows shot in the shadows of ignorance and error hitting rocks, since they are not convinced that they will pay for the consequences of their vicious acts. It is Divine Will that the forces of Truth vanquish those of falsehood.

Surah al-Ghafir - Verse 26

وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَی وَلْيَدْعُ رَبَّهُ إِنِّي أَخَافُ أَنْ يُبَدِّلَ دِينَكُمْ أَوْ أَنْ يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ

26. Pharaoh said: “Leave me to slay Moses and let him call his Lord [so that He may save him]. I fear that he may change your religion or that he may cause mischief to appear in the land.”

It is the common practice of tyrannical rulers to slay the leaders of the Path of Truth and it is the policy of the arrogant to deny, menace, and humiliate.

The struggle between Moses (as) and his adherents on the one side and Pharaoh and his followers on the other heightened and in order to impede the revolutionary move of Moses (as), Pharaoh made up his mind to slay him but it sounds as if his people and advisors declined.

The Holy Qur’an says:

“Leave me to slay Moses and let him call his Lord [so that He may save him].”

The Verse reveals that the majority of his advisors or at least some of them were against slaying Moses (as) and produced arguments to the effect that taking his miraculous acts he might cast a curse and his God might send down some torment.

Yet, the arrogant Pharaoh said:

“I will slay him! Come what may!”

However, the real motive of the adherents and advisors behind such impediment is not precisely known.

There are different possibilities all of which may be true: firstly, fear of Divine torment, secondly, fear of slaying Moses (as) and making a hero and martyr out of him thereby casting him in a halo of sanctity.

Thus, it could increase the number of believers and adherents particularly when it happened following Moses (as) demonstrating his feats against sorcerers and his wonderful victory over them.

It is apparently so since Moses had demonstrated the twain great miracles of his, namely the walking stick and the illuminating hand, in his first meeting with Pharaoh as a consequence of which he had obtained the appellation of sorcerer.

He had asked for Moses’ confrontation with his sorcerers and had set his hope on their sorcery as a consequence of which he awaited the due date of confrontation.

Taking the above points into consideration, there would remain no reason for Pharaoh’s decision as to slaying Moses (as) at this time span nor would he stand in awe as to mass conversion into Moses’ (as) religion.

In short, Pharaoh and his people maintained that Moses is a “menace” but slaying him would turn him into an “uprising” which would lead to an uncontrollable effervescent and massive movement.

There were a number of Pharaoh’s people who were displeased with him. They wanted Moses (as) alive so that Pharaoh might be preoccupied with him and leave them in peace to take advantage of the preoccupation and be engaged in their misappropriations.

It is the usually practice that sovereigns’ retinues desire the crown’s preoccupation with certain affairs so that they could fill up their own coffers and at times provoked foreign enemies so as to stay secure from the crown’s peace of mind.

To justify his decision as to slaying Moses (as), Pharaoh produces two arguments, a religious and spiritual argument and a material and worldly one, saying:

“I fear that he may change your religion or that he may cause mischief to appear in the land.”

He says:

“If I keep silence, the religion of Moses (as) will immediately profoundly penetrate the hearts of the people of Egypt, as a consequence of which the sacred religion of idolatry protecting your identity and interests will be substituted with a monotheistic religion against you!

If I stay silent today and take measures against Moses (as) after a while, he will gather many an adherent and bloody conflicts will follow which will lead to bloodshed, corruption, and unrest throughout the land. Thus, it sounds expedient that I slay him at the earliest convenience.”

It is noteworthy that from Pharaoh’s point of view, religion was nothing more than being worshipped or idolatry which aimed at fooling the masses and poisoning their minds and a means of sanctification of their tyrannical and blood thirsty rule.

By corruption, he intended the creation of anti-arrogance revolution aiming to liberate the masses in bondage and eradication of the traces of idolatry and revival of monotheism. To justify their crimes and to struggle against the men of God the corrupt and tyrants have made efforts at all times to make use of unfounded pretexts the instances of which may be seen in our time.

Surah al-Ghafir - Verse 27

وَقَالَ مُوسَی إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لا يُؤْمِنُ بِيَوْمِ الْحِسَابِ

27. Moses said: “Indeed I seek refuge in my Lord and Your Lord from [the evil of] every arrogant who believes not in the Day of Reckoning.”

We are supposed to seek refuge in God Almighty against the menaces of enemies since all our affairs are within His Sway and We are all subject to His Lordship.

Moses (as) said:

“I seek refuge in my Lord and Your Lord from [the evil of] every arrogant who believes not in the Day of Reckoning.”

Moses (as) uttered such words with decisiveness and assurance springing from his firm faith and reliance on his Lord and demonstrated that he entertained nor fear of such menace.

The words of Moses (as) explicitly reveal that people with arrogance and lack of faith in the Day of Resurrection put others in jeopardy and one is supposed to seek refuge in God Almighty against such people.

Arrogance leads man to bias as a consequence of which he may not perceive nothing but his own self and thought, regard Divine Signs and Miracles as sorcery, and consider benevolent reformers to be corrupt and the admonitions of friends and adherents conservative and weak in character.

Faithlessness in the Day of Reckoning leads man to a frame of mind into which no specific plan may find its way.

Such a person may rise against Divine Omnipotence and resort to his limited power and fight His Messengers, since there is neither reckoning nor measure in his affairs. Now let us see to what Pharaoh’s threats led. The following Verses unravels the issue and sheds light on the manner of Moses’ (as) rescue from the tyrannical rule of that arrogant and vain Pharaoh.

Surah al-Ghafir - Verse 28

وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلاً أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِباً فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقاً يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ

28. And a believing man of Pharaoh family who concealed his faith said: “Would you slay a man because he says: ‘My Lord is Allah and he has come to you with clear signs from your Lord? And if he is a liar, upon him will be [the sin of] his lie; but if he is telling the truth, then some of that [misfortune] wherewith he threatens you will befall on you.’” Indeed Allah guides not one who is a transgressor [of limits] a liar!

One of the manifestations of Divine Succor springing from seeking refuge in Him is appearance of adherents among opponents. Bounties of forbidding evil extend to such degree that a Messenger may be saved from being slain and he may save a society from perdition.

This Verse treats of another episode in the history of Moses (as) and Pharaoh which is solely attested in this Chapter. It is the story of the believer of Pharaoh’s family, one of his kith and kin who acknowledged Moses’ (as) Call to monotheism.

However, he did not reveal his faith since he considered it incumbent upon himself to render Moses (as) well measured support. When he observed that Pharaoh was severely wrathful and he could jeopardize the life of the Messenger, he valiantly stepped forward and nullified the conspiracy aiming at taking his life.

The blessed Verse reads:

“A believing man of Pharaoh family who concealed his faith said: ‘Would you slay a man because he says: ‘My Lord is Allah and he has come to you with clear signs from your Lord?’”

Can you deny his miracles like those of his walking stick and his illuminating hand? Did you not see him who defeated sorcerers such that they surrendered to him? Did you not see that they were not moved by our threats and spared their lives for the sake of their faith in Moses’ (as) Lord? Can such person be called a sorcerer?

Think twice before resorting to any hasty measure. Think about the consequences of your acts otherwise you will regret your negligence.

Furthermore, there are two alternatives:

“If he is a liar, upon him will be [the sin of] his lie; but if he is telling the truth, then some of that [misfortune] wherewith he threatens you will befall on you.”

In other words he is saying that if Moses (as) happens to be a liar, he will be disgraced and will be recompensed for his lies, but it is also possible that he is an honest man appointed by Allah to impart Divine Promises and Warnings; consequently, it would be unwise to slay him.

Then he adds:

“Allah guides not one who is a transgressor [of limits] a liar!”

If a believer proceeds toward transgression of bounds and telling lies, he will certainly lose Divine Guidance and if you happen to act likewise, he will be deprived of His Guidance.

It is worthy of note that the words of the believing man of Pharaoh family aimed at impressing Pharaoh and his people from different angles: firstly, Moses (as) does not deserve such severe reaction; secondly, one should not forget that he produces his own arguments which sound justified and confrontation with such a man will entail perils; thirdly, there is no need for your measures, since if he happens to be a liar, he will be chastised by God Almighty, but there exists the possibility that he is right and we will be chastised by his Lord!

Surah al-Ghafir - Verse 29

يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَی وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ

29. “O my people! Yours is the sovereignty today, you are dominant in the land. But who will save us from the torment of Allah, should it befall us?” Pharaoh said: “I show you only that which I see and I guide you only to the path of guidance!”

Believers are compassionate to people and prefer to struggle and make his presence even in disbelievers’ rule rather than keep aloof and live in solitude. The believing man of the family of Pharaoh was not satisfied with uttering such words.

Addressing them benevolently in a friendly manner, he said:

“O my people! Yours is the sovereignty today, you are dominant in the vast land of Egypt. You are dominant and triumphant. Do not squander such abundant bounties. Who is going to render us succor if Divine torment befall us?”

It is possible that he intended to say unto them:

“Today you have absolute power and you may pass any judgment as to Moses’ (as) fate, but do not be deceived by the power nor forget the contingent consequences of your acts.”

His words apparently impressed Pharaoh’s people and led to abatement of their wrath against Moses (as). However, Pharaoh did not keep silent and said abruptly:

“The die is cast and I believe in the veracity of my decree. Moses (as) should lose his life and there remains no other alternative. Know that:

‘I guide you only to the path of guidance!’”

That is the case with all tyrants and wrong doers in the past and present that they always imagine that their decisions are right and allow no one to comment on their acts. They consider themselves to be the masterminds and others are devoid of knowledge and intellect! This is mere ignorance and inanity.

Let us say a few words concerning the believing man of the family of Pharaoh. Qur’anic Verses solely reveal that he was a man of Pharaoh’s people who had believed in Moses (as) but he concealed his faith and loved Moses (as) at heart.

He regarded it incumbent upon himself to defend him. He was intelligent, meticulous, tactful, and very sensible who helped Moses (as) at a critical point and saved him from a perilous conspiracy aiming at his murder. Islamic traditions and the words of Qur’anic exegets yield further details regarding him among which mentioned is made of his relation to Pharaoh.

It is noteworthy that one of the points treated in the blessed Verse is discretionary concealment of one’s beliefs (taqiyya).

It is not equal to weakness, fear, and conservativeness, au contraire, it is the concealment of one’s believes employed as an effective means against the arrogant tyrants through which the secrets of enemies may be exposed.

Concealment of beliefs, plans, and stratagems of struggles against enemies may inflict severe blows on them. The believing man of the family of Pharaoh employed the same means so as to render service to the religion of Moses (as) and save his life at a critical point.

What is better than having a believing supporter to defend one at the enemy’s administration through whom one may penetrate into the depth of enemy’s seat of power and obtain intelligence regarding everything, inform one’s supporters, impress tyrants’ minds, and alter their plans and stratagems?

According to a tradition narrated from Imam Sadiq (as):

“Discretionary concealment of beliefs is my religion and that of my forefathers. One who lacks it does not believe in religion. It is Divine Shield on the earth, since had the believing man of the family of Pharaoh revealed is faith, he would have lost his life.”1

It may be particularly employed when believers constitute a minority under the rule of a merciless and insensible majority. Thus, it may impede ungrounded sparing of active forces rather it may concentrate and mobilize them for final uprising.

The Noble Prophet of Islam (as) concealed his Call in the first years of his Prophethood and make use of the same method; however, following an increase in the number of his adherents and followers and the solidification of the original nucleus, he declared his Call in public.

It would be of interest to note the following Prophetic tradition:

“The first individuals who believed in the Call [of the exalted Prophet]: Habib the carpenter, the believer among the people of Yasin, the one who asked the people [of Antioch] to follow the Messengers of God who are guided themselves and ask you for no remuneration; Ezekiel (Hizqiyal), the believer of the family of Pharaoh; and ‘Ali ibn Abi Talib (as) who is superior to all in rank.”2

Surah al-Ghafir - Verses 30 - 31

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ مِثْلَ يَوْمِ الْأَحْزَابِ

مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ وَمَا اللَّهُ يُرِيدُ ظُلْماً لِلْعِبَادِ

30. And he who believed said: “O my people! Indeed I fear for you a fate like that day [of destruction] of the [former] Confederates!

31. Like the fate of the people of Noah and ‘Ad, and Thamud [inflicted with tempest, poisonous icy gale, and lightning, respectively] and those who came after them. And Allah wills no injustice for [his] servants.

Do not desist promulgation of faith and Divine Guidance for the sake of opponents’ words. Solitude does not lie in commanding good and forbidding evil.

Egyptians at the time were relatively civilized and literate and knew about historians’ accounts of ancient peoples, like those of Noah, ‘Ad, and Thamud whose lands did not lie too remote from theirs and they were more or less aware of their dire fates.

The blessed Verses in question indicate that the believing man of the family of Pharaoh, after raising objection as to the conspiracy against Moses’ (as) life faced Pharaoh’s severe resistance who confirmed his command as to taking the life of Moses (as); however, he did not desist from making efforts as he deemed it fit and appropriate to do so and thought of reminding the rebellious people of the history of ancient peoples and warn them against being inflicted with the same afflictions so that they may wake up and revise their decision.

Thus he opened his admonition:

“O my people! Indeed I fear for you a fate like that day [of destruction] of the [former] Confederates!”

Then he added:

“Like the fate of the people of Noah and ‘Ad, and Thamud [inflicted with tempest, poisonous icy gale, and lightning, respectively] and those who came after them. And Allah wills no injustice for [his] servants.”

He made efforts to convince them, saying:

“these people were entangled with polytheism, disbelief, and rebellion and we are apprised of their dire fates. Some of them met their end by a devastating tempest, some by a horrible gale, some by lightning, and some by annihilating earthquakes!

Do you not think that you may be afflicted by such terrible disasters as a recompense of your persistence in disbelief and rebellion? Therefore, allow me to say unto you that I am afraid of such dire fate in store for you.

Could you produce some argument substantiating that you are different from them and you will not be afflicted with such Divine torments? What had they done that they were entangled with such torments? They solely resisted the Calls of Prophets and at times murdered or denied them. You are supposed to know that whatever befalls on you will be the consequences of your evil acts since:

‘Allah wills no injustice for [his] servants.’”

Surah al-Ghafir - Verses 32 - 33

وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ

يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُمْ مِنَ اللَّهِ مِنْ عَاصِمٍ وَمَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

32. “And, O my people! Indeed I fear for you the Day when there will be mutual calling.”

33. A Day when you will turn your backs and flee having no protection from Allah [’ torment]. And whomsoever Allah sends astray [for his evil deeds and abandons him], for him there is no guide.

In promulgation of faith we are not supposed to expect achievement of favorable consequences at imparting the first reminder, but reiteration is a part and parcel of the task. One should also attend to emotions and feelings in this vein. We are supposed to remind people of Divine Wrath in this world and on the Day of Resurrection.

According to Verse 32, the believing man of the family of Pharaoh said:

“O my people! Indeed I fear for you the Day when there will be mutual calling,”

when people call one another for help but they hear no answer. The word al-tanad, originally al-tanadi whose final /i/ is omitted and the final /i/ indicates the ellipsis derives from n-d-’ (“call”).

Most of Qur’anic exegets maintain that:

“the Day of mutual calling”

is one of the names of the Day of Resurrection. Different exegets attend to very similar aspects of the appellation in question.

According to an exeget, mutual calling refers to calling the people of Paradise by the people of Hell as it is attested elsewhere in the Holy Qur’an:

“And the dwellers of Hell call to the dwellers of Paradise: ‘Pour on us some water or anything that Allah has provided you with.’ They will say: ‘Both Allah has forbidden to disbelievers’”3 .

They may as well call others seeking refuge in one another and the Callers of Resurrection call unto them:

“No doubt! The curse of Allah is on wrong doers”4 .

When a believer sees the record of his deeds, he cries excitedly:

“Here, this is the record of my deeds. Come hither. O people! Read it!”5

A disbeliever at that time will fearfully cry out:

“I wish that I had not been given the record of my deeds”6 .

It is worthy of note that a broader semantic range may be assumed for the Verse in question such that

“the Day of mutual calling”

may comprehend this world as well, since it merely indicates calling one another and those who are at the end of their tether call one another but their calling is of no avail.

We find so many instances of mutual calling when Divine torments are sent down, when societies come to dead ends for their own sins and faults, when crises and terrible incidents adversely affect everyone, they flee seeking some refuge but there is not one to be found; all cry out for succor!

Verse 33 provides an interpretation for the Day of mutual calling:

“A Day when you will turn your backs and flee having no protection from Allah [’ torment].”

One whom God Almighty sends astray [for his evil deeds] may not find any guide. Such people lose the Path of Guidance and sink in the dire of ignorance and error and will lose the Path of Paradise and Divine Bounties.

The aforesaid expression may allude to Pharaoh’s words:

“I show you only that which I see and I guide you only to the path of guidance!”

Surah al-Ghafir - Verse 34

وَلَقَدْ جَاءَكُمْ يُوسُفُ مِنْ قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ حَتَّی إِذَا هَلَكَ قُلْتُمْ لَنْ يَبْعَثَ اللَّهُ مِنْ بَعْدِهِ رَسُولاً كَذَلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُرْتَابٌ

34. And verily Joseph did come to you in times gone by with clear signs, but you ceased not to doubt in what he did bring to you: till when he died you said: “No Messenger will Allah send after him.” Thus, Allah leaves astray him who is a transgressor [of limits] and one who doubts [Allah’s Warning and His Oneness].

The conducts of the good affects the obduracy of their generation. The believing man of the family of Pharaoh said:

“If you do not believe in Moses (as) today, it is no wonder, since you did not believe in Joseph (as) either.”

In this blessed Verse, he further proceeds with his admonition.

A brief survey of the preceding Verses and the One in question reveals that to impress the impenetrable heart of Pharaoh and his people, the believing man from his family made efforts to cleanse their arrogance and disbelief by presenting his words in five forms and stages.

Firstly, he opened his remarks with precaution calling that rebellious and disbelieving people to abstain from contingent loss saying that if Moses (as) were lying, he would carry the burden of his sins but if he tells the truth, we will be afflicted with Divine torment, so behave cautiously and be afraid of the dire consequences of your deeds.

Secondly, he asked them to glance at the accounts of ancient peoples and warned them against entanglement with such dire fate.

Thirdly, mention is made of an account of other peoples who were not too remote from them and they were still aware of their history since the nexus between them and those people were still intact. He raises the question of Joseph’s (as) Prophethood who was Moses’ (as) forefather. He also mentions Joseph’s (as) people confronting with his Call.

“And verily Joseph did come to you in times gone by with clear signs, but you ceased not to doubt in what he did bring to you.”

They declined his Call for the sake of their arrogance, obduracy, and incessant suspicion rather than because of intricacies in his Call.

To dispose themselves of any obligation and in order to persist in their arrogance and following their concupiscence, they said upon Joseph’s (as) demise that God would never appoint another Messenger.

On the one side, they transgressed Divine bounds and on the other they entertained doubts as to everything; as a consequence of which God deprived them of His Bounties and left them in the mire of error and they could never expect any fate better than that.

The believing man of the family of Pharaoh further added:

“If you show the same reaction against Moses’ (as) Call without any reflection or investigation, he may be a divinely appointed Messenger but you may deprive your sealed hearts of Divine Guidance.”

Surah al-Ghafir - Verse 35

الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ كَبُرَ مَقْتاً عِنْدَ اللَّهِ وَعِنْدَ الَّذِينَ آمَنُوا كَذَلِكَ يَطْبَعُ اللَّهُ عَلَی كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ

35. Those who dispute about the Ayat (Verses, Signs) of Allah, without any authority that has come to them, it would lead to a fearsome Wrath to those who believe. Thus does Allah seal up the heart of every arrogant, tyrant.

The word sultan indicates “authority, argument” and maqt designates “severe wrath.”

The blessed Verse in question provides further exposition for those according to which God Almighty seals hearts. It is herein said that God Almighty seals up the heart of arrogant tyrants.

Treating of

musrif-un murtab-un (“transgressor, doubter”) the Verse explains that they are those who

“dispute about the Ayat of Allah without any authority that has come to them.”

In other words, they take a stance against Divine Signs and Verses without producing an intellectual or narrational argument to substantiate their groundless disputations which spring from baseless assumptions, temptations, and pretexts.

Such baseless disputations against the Truth lead to Divine Wrath and detestation of believers, since groundless disputations and taking insensible stances against Divine Signs and Verses lead to the error of disputants and others; it extinguishes the light of truth and reinforces the pillars of the rule of falsehood.

Their failure to submit to Truth is mentioned at the close of the Verse, saying that thus God Almighty seals the hearts of the wrong doing arrogant to the extent that their hearts are sealed up that neither their foul contents may exude nor may the right and invigorating contents be absorbed by them.

God deprives the arrogant tyrants who rise against the Truth failing to acknowledge truths of the spirit of truth seeking such that truth tastes bitter and falsehood tastes sweet to them.

The words of the believing man of the family of Pharaoh were quite effective and Pharaoh changed his mind as to slaying Moses (as) or at least postponed the execution of his decision, such that Moses (as) was saved from the perils and it was the great mission fulfilled by that intelligent and valiant man at that critical point and as will be mentioned below, he lost his life for it.

Surah al-Ghafir - Verses 36 - 37

وَقَالَ فِرْعَوْنُ يَا هَامَانُ ابْنِ لِي صَرْحاً لَعَلِّي أَبْلُغُ الْأَسْبَابَ

أَسْبَابَ السَّمَاوَاتِ فَأَطَّلِعَ إِلَی إِلَهِ مُوسَی وَإِنِّي لَأَظُنُّهُ كَاذِباً وَكَذَلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَصُدَّ عَنِ السَّبِيلِ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبَابٍ

36. And Pharaoh said: “O Haman! Build a tower for me so that I may arrive at the ways,

37. “The ways of [ascending] the heavens and I may look upon the God of Moses: Indeed, I regard him a liar.” Thus it was made fair, in Pharaoh’s eyes, the evil of his deeds and he was impeded from [treading] the [Straight] Path; and the plot of Pharaoh led to nothing but loss and perdition.

The word sarh designates “lofty edifice” visible from afar and tasrih indicates “declaration, clear statement.” The word tabab is used in the sense of “continuity in incurring loss.” Materialists regard everything in terms of materiality.

Pharaoh imagined that God was in the heavens and the way to knowing Him was only through the senses, like vision:

(“and I may look upon the God of Moses”).

Though Pharaoh was impressed by the words of the believing man of his family to avoid slaying Moses (as), but he was still vain and arrogant and he failed to make him submit to Truth, since the arrogant man did not deserve such submission; as a consequence of which he proceeded with his mischievous measures and ordered that a lofty tower be built for ascending to the heavens and finding intelligence concerning Moses’ (as) God, as it is reflected in the blessed Verse,

“Pharaoh said: ‘O Haman! Build a tower for me so that I may arrive at the ways.”

Was Pharaoh so ignorant that he thought Moses’ (as) God was in the heavens and he could ascend to the heavens through the construction of a lofty edifice whose height was nothing compared to the mountains?

He apparently took such measure to achieve a number of goals. Firstly, he intended to preoccupy people with something other than Moses’ (as) Prophethood and the uprising of the Children of Israel.

Construction of such lofty edifice which according to a number of Qur’anic exegets was supposed to employ fifty thousand architects, masons, and construction workers on a vast site could overshadow other issues and the loftier the tower, the more attention it could attract.

Then people would talk about it and defeating sorcerers by Moses (as) could temporarily slip into oblivion. Secondly, he aspired to bear financial assistance to laborers and provide them with at least a temporary employment for the unemployed so that they may consign to oblivion his wrong doings and people become more economically dependent on his treasury.

Thirdly, following the completion of construction, he planned to ascend it and take a glance at the sky, probably shoot an arrow, return to people and deceive them by saying that Moses’ (as) claims were baseless, proceed with your affairs and rest assured! It is worthy of note that he knew that his lofty edifice could not be taller than mountains and there would be no difference in looking at the sky from the top of the edifice or mountains or from the plains.

It is also noteworthy that through ordering the construction of such lofty edifice, he took a step backwards by saying that he intended to investigate about God of Moses (as).

By saying:

“Indeed I regard him a liar!”

he descended from certitude to doubt.

The sentence

“Thus it was made fair, in Pharaoh’s eyes, the evil of his deeds and he was impeded from [treading] the [Straight] Path; and the plot of Pharaoh led to nothing but loss and perdition”

reveals that the main reason lying behind Pharaoh’s error was the embellishment of his evil deeds in his eyes which stemmed from his arrogance and vanity. The consequence of his vanity and arrogance was that he went astray from the Path of Truth.

In the third stage, the total defeat of his plans is declared. Three brief but terse clauses suffice to express the truth. Certainly, such political stratagems may impress people in the short run; however, in the long run, total defeat is the consequence of such stratagems.

According to a number of traditions, Haman continued the construction of Pharaoh’s tower such that strong winds impeded the process.

He came to Pharaoh and said unto him:

“We cannot construct it loftier than this.”

A strong wind blew before long and the edifice collapsed.7

Surah al-Ghafir - Verses 38 - 39

وَقَالَ الَّذِي آمَنَ يَا قَوْمِ اتَّبِعُونِ أَهْدِكُمْ سَبِيلَ الرَّشَادِ

يَا قَوْمِ إِنَّمَا هَذِهِ الْحَيَاةُ الدُّنْيَا مَتَاعٌ وَإِنَّ الْآخِرَةَ هِيَ دَارُ الْقَرَارِ

38. And the man [from the family of Pharaoh] who believed said: “O my people! Follow me, I will guide you to the Path of Guidance.

39. “O my people! Indeed this life of the world is nothing but an [insignificant] merchandise, and verily the Hereafter is the permanent abode.”

One is supposed at times to disregard discretionary concealment of one’s beliefs and express them and call people to tread the Straight Path single handedly.

And the man [from the family of Pharaoh] who believed said:

“O my people! Follow me; I will guide you to the Path of Guidance”.

It was mentioned in the preceding Verses that Pharaoh said:

“What I say leads to the Path of Guidance.”

However, the believing man from the family of Pharaoh refuted his words and convinced people not to be deceived by his temptations since his plans would result in defeat and misfortune. He suggests them to follow the Path of fearing and worshipping God Almighty.

Verse 39 reads:

“O my people! Indeed this life of the world is nothing but [insignificant] merchandise, and verily the Hereafter is the permanent abode.”

Put the case that we become victorious, turning away from the Truth, and resorting to wrong doing and bloodshed. How long will we stay in this transient world? Death takes all into its sickle and sends everyone from lofty palaces to dust. Our everlasting abode is somewhere else.

Surah al-Ghafir - Verse 40

مَنْ عَمِلَ سَيِّئَةً فَلا يُجْزَی إِلَّا مِثْلَهَا وَمَنْ عَمِلَ صَالِحاً مِنْ ذَكَرٍ أَوْ أُنْثَی وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ

40. “Whosoever does an evil deed will not be requited except the like thereof and whosoever does a righteous deed, whether male or female, and is a true believer, will enter Paradise, where they will be provided therein without limit.

Faith and deeds are jointly effective and one of them may not lead to deliverance.

The question is not merely the transience of this world and the everlastingness of the world to come, but the significant question is reckoning deeds, since:

“Whosoever does an evil deed will not be requited except the like thereof but whosoever does a righteous deed, whether male or female and is a true believer, will enter Paradise and will be provided therein without limit.”

Secondly, in his well measured words, he refers to Divine Justice on the one hand through which sinners will be recompensed the like of their sins and on the other hand, he makes a reference to Boundless Divine Bounties to be bestowed upon believers without limit.

Such Bounties are without human imagination. Thirdly, the requisite of the accompaniment of faith and righteous deed is mention. Fourthly, mention is made of the equality of females and males before God Almighty and human values.

It is noteworthy that he tersely expresses the fact that despite the insignificance and transience of the merchandise of this world, it may lead to gaining boundless rewards. Is there any transaction more profitable than this?

The phrase:

“the like thereof” (mithlaha)

indicates that the recompenses in the Hereafter closely resemble the deeds committed in this world.

The phrase:

“without limits”

may demonstrate that reckoning the Bounties if for those who enjoy a few of them and fear that failing to keep a record of the same would entail shortage, but the Lord requires no reckoning since His Bounties are limitless and bestowing bounties may not decrease them.

A question is raised here as to the consistency of the Verse in question with:

“Whoever brings a good deed shall have ten times the like thereof to his credit”8 .

In providing a reply to the question, it is worthy of note to keep in mind that

“ten times”

is the least Divine Reward and in case of expending in the Cause of Allah, it will be increased to seven hundred times and more and finally it will be increased to limitless reckoning whose extend is solely known by God Almighty.

Surah al-Ghafir - Verses 41 - 42

وَيَا قَوْمِ مَا لِي أَدْعُوكُمْ إِلَی النَّجَاةِ وَتَدْعُونَنِي إِلَی النَّارِ

تَدْعُونَنِي لِأَكْفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِي بِهِ عِلْمٌ وَأَنَا أَدْعُوكُمْ إِلَی الْعَزِيزِ الْغَفَّارِ

41. [The believing man of the family of Pharaoh said:] “And O my people! How is it that I call you to salvation while you call me to Hellfire!

42. “You invite me to disbelieve in Allah and to associate partners in worship with Him of which I have no knowledge [whereas] I invite you to the Omnipotent, the Oft-Forgiving!

Repentance and turning away from polytheism and disbelief will be accepted by God Almighty; however such acceptance is not owing to inability and desperateness, but it signifies that God Almighty, the Omnipotence, is Oft-Forgiving.

In the fifth and the last stage, the believing man of the family of Pharaoh tore all veils asunder. He could not conceal his faith any longer and expressed what was due frankly and as it will be mentioned below, they made a perilous decision about him.

The contextual meaning of the Verses demonstrates that those vain and obdurate people were not silent before that faithful and valiant man but talked of polytheism and called him to embrace idolatry.

In reply, he cried:

“And O my people! How is it that I call you to salvation while you call me to Hellfire?”

In Verse 42, he said:

“You invite me to disbelieve in Allah and to associate partners in worship with Him of which I have no knowledge [whereas] I invite you to the Omnipotent, the Oft-Forgiving!”

Different Qur’anic Verses and the history of Egypt reveal that besides worshipping Pharaohs, they also worshipped many an idol, as it is reflected elsewhere in the Holy Qur’an:

“The chiefs of Pharaoh’s people said: ‘Will you leave Moses and his people to spread mischief in the land and to abandon you and your gods?’ He said: ‘We will slay their sons and let live their women and we have indeed irresistible power over them”9 .

Joseph (as) imprisoned at Pharaoh’s prison said unto his inmates:

“Are many different lords better or Allah, the One, the Irresistible?”10

In a crystal clear juxtaposition, the believing man of the family of Pharaoh reminded them that they call him to polytheism which is groundless and a dark and perilous path whereas he calls them to tread a manifest path, that of God Almighty, the Omnipotent, the Oft-Forgiving.

The Divine Most Beautiful Names, the Omnipotent and Oft-Forgiving make a reference to the Great Origin of fear and hope on the one hand and allude to the negation of the divinity of idols and Pharaohs lacking potency and forgiveness on the other.

Surah al-Ghafir - Verse 43

لا جَرَمَ أَنَّمَا تَدْعُونَنِي إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِي الدُّنْيَا وَلا فِي الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَی اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَابُ النَّارِ

43. “No doubt you call me to [worship] one who cannot grant [me] my request in this world nor in the Hereafter. And our return will be to Allah and the transgressors [of limits] shall be the dwellers of the Fire!”

Faith and decisiveness play significant roles in doctrinal issues. We are supposed to substantiate our arguments with convincing reasons in matters concerning commanding good and forbidding evil. Idols may not call people nor do they grant their requests.

The blessed Verse in question is saying that what they call him to may not grant his requests in this world and the Hereafter. In other words, these idols have never sent messengers to people to call people to them nor will they have any power in the Hereafter.

These insentient things may never engender anything. They do not talk; they have neither messengers nor any tribunal.

In short, they may not solve problems nor are they able to make them. Thus, we should know that we shall return to God Almighty on the Resurrection Day. He is the One Who sent His Messengers for man’s guidance and He is the One Who shall chastise and reward His servants for their good and evil deeds.

We are also supposed to bear in mind that:

“transgressors [of limits] shall be the dwellers of the Fire!”

Surah al-Ghafir - Verse 44

فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَی اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

44. “And [before long] you will remember what I am telling you and my affair I leave it to Allah since He is the All-Seer of [His] servants.”

The Arabic word tafwid ad hoc indicates “leaving affairs to Allah” which is higher in rank than tawakkul “reliance in God” since in the former the client may supervise the task of the agent but in the former all the affairs are unquestionably vested with the agent.11

It is worthy of attention that leaving all affairs to God as the slogan of the believing man of the family of Pharaoh followed all his efforts toward saving Moses (as) from execution, promulgation of faith, warning Pharaoh’s people against Divine Wrath, and waking others from neglect.

Such leaving affairs to God Almighty leads to Divine Support:

(“Therefore Allah saved him from the evils that they plotted [against him]”).

Thus, the believing man of the family of Pharaoh finally revealed his faith and drew a distinction between his monotheism and their polytheism and singlehandedly resisted them and refuted their polytheistic beliefs.

Finally, he provided them with a meaningful warning to the effect that they would remember what he said them and that would be when Divine wrath would afflict you with torments in this world and the Hereafter. It is unfortunate that it will be too late since all the gates to repentance will be shut in this world and there will be no return to this world in the Hereafter.

He further added:

“my affair I leave it to Allah since He is the All-Seer of [His] servants.”

That was why he entertained no fear of their threats, large number, power, and being singlehanded since he had left all his affairs to God Almighty, the Omnipotent, the All-Seer of His servants’ states.

It is noteworthy that his last words were his humble devotions to God Almighty when he was entangled by a powerful and merciless people invoking God Almighty to protect him in such dire circumstances.

Surah al-Ghafir - Verse 45

فَوَقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَرُوا وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ

45. Therefore Allah saved him from the evils that they plotted [against him], while an evil torment encompassed Pharaoh’s people.

It is through Divine Grace that the life and faith of believers are saved from conspiracies and conspirators and plotters are destroyed. The blessed Verse in question says that God Almighty did not leave this believing and struggling servant alone but protected him from their vicious plots.

The expression:

“the evils that they plotted”

reveals that they probably hatched plots against him. What were these plots? The nature of these plots is not explicitly mentioned herein; however, they were naturally different punishments, torments, and finally execution.

The important point is that Divine Grace rendered all those plots ineffective. A number of Qur’anic exegets maintain that the believing man took an opportunity to reach Moses and the Children of Israel and crossed the Nile with them.

It is also said that when the decision was made as to his execution, he escaped to a mountain and no one could see him anymore.12 The twain interpretations are not inconsistent. It is probable that he hid somewhere without the city to join the Children of Israel later on and cross the Nile with them.

Some of the plots in question were probably the imposition of idolatry and convincing him to abandon monotheism but God Almighty saved him from these plots as well and made him to proceed more firmly on the Path of faith, monotheism, and fearing God Almighty.

Au contraire, severe torments were sent down on the people of Pharaoh.

Divine chastisements and torments are all excruciating but the expression:

“an evil torment”

reflects that God Almighty condemned them to a more excruciating torment which is mentioned in the following Verse.

Notes

1. Majma’ al-Bayan, vol. 8, p. 521, under the Verses in question.

2. Saduq, Amali; Ibn Hajar, Sawa’iq, Chapter 2, Section 9.

3. 7:50

4. 11:18

5. 69:19

6. 69:25

7. Bihar al-Anwar, vol. 13, p. 125, apud ‘Ali ibn Ibrahim’s Tafsir.

8. 6:160

9. 7:127

10. 12:39

11. Tafsir Nimuna.

12. Majma’ al-Bayan, under the Verse in question.