ثم يُضاف سردٌ موجزٌ جدًا لقصة موسى وفرعون. وتُختتم القصة بعقوبةٍ شديدةٍ في هذه الدنيا، تُقابِلُ الهلاكَ الشديدَ الذي سيحلُّ بهم يومَ تأتي السماءُ بدخانٍ مبين.
A very brief account of the history of Moses and Pharaoh is then added. It concludes with a mighty strike in this present life, corresponding to the mighty onslaught that will strike them on the day when the skies will bring forth their smoke:
وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ وَجَاءَهُمْ رَسُولٌ كَرِيمٌ، أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ ۖ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ، وَأَنْ لَا تَعْلُوا عَلَى اللَّهِ ۖ إِنِّي آتِيكُمْ بِسُلْطَانٍ مُبِينٍ، وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَنْ تَرْجُمُونِ، وَإِنْ لَمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ. فَدَعَا رَبَّهُ أَنَّ هَؤُلَاءِ قَوْمٌ مُجْرِمُونَ. فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُمْ مُتَّبَعُونَ، وَاتْرُكِ الْبَحْرَ رَهْوًا ۖ إِنَّهُمْ جُنْدٌ مُغْرَقُونَ. كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ، وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ، وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ، كَذَٰلِكَ ۖ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ، فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ. وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ، مِنْ فِرْعَوْنَ ۚ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ. وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ، وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ.
We did, before their time, try Pharaoh's people: there came to them a noble messenger, who said to them: 'Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me.' He then called out to his Lord, saying: 'These people are lost in sin. 'And [God said]: 'Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.9 How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit it all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 17-33)
تُنبِّه هذه الحلقة بقوةٍ إلى أنَّ إرسال الله تعالى رسولًا إلى قومٍ معيَّنين قد يمثِّل اختبارًا خاصًّا لهم. وكذلك إمهال الذين يعارضون الرسول ويرفضون رسالته مدةً من الزمن يتمادون خلالها في استكبارهم، فيضطهدون الرسول والذين آمنوا به، قد يكون هو الآخر نوعًا خاصًّا من الاختبار. فإذا استنفد قومٌ صبر رسول الله، حتى يبلغ به اليأس من إيمانهم بالرسالة الإلهية مبلغه، فقد يستوجب فعلُهم عقوبةً صارمة: ﴿وَلَقَدْ فَتَنَّا قَبْلَهُمْ قَوْمَ فِرْعَوْنَ﴾ (الآية 17). لقد ابتليناهم بالرخاء والسلطان في الأرض، وبكل وسائل الثراء والقوة. ﴿وَجَاءَهُمْ رَسُولٌ كَرِيمٌ﴾ (الآية 17). وكان ذلك جزءًا من ابتلائهم، يكشف كيف استجابوا لرسول الله الذي لم يسألهم لنفسه أجرًا، وإنما دعاهم إلى الإيمان بالله وإظهار استعدادهم لبذل كل شيء لله، دون أن يُبقوا لأنفسهم شيئًا عند التضحية في سبيله. فقال لهم الرسول: ﴿أَنْ أَدُّوا إِلَيَّ عِبَادَ اللَّهِ ۖ إِنِّي لَكُمْ رَسُولٌ أَمِينٌ * وَأَن لَّا تَعْلُوا عَلَى اللَّهِ ۖ إِنِّي آتِيكُم بِسُلْطَانٍ مُّبِينٍ * وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ * وَإِن لَّمْ تُؤْمِنُوا لِي فَاعْتَزِلُونِ﴾ (الآيات 18-21).
This round starts with a strong note alerting people to the fact that when God sends a messenger to a certain community, this may represent a special test for them. Likewise, allowing those who oppose the messenger and reject his message a period of time during which they may persist in their arrogance, persecuting the messenger and those who believe in him, may also be a special sort of test. When a community exhausts the patience of God’s messenger, leaving him despairing of their ever being positive towards the Divine message, their action may incur a stern punishment: “ We did, before their time, try Pharaoh's people." (Verse 17) We tested them with prosperity and power in the land, as well as all means of affluence and power. “ There came to them a noble messenger." (Verse 17) This was a part of their test, showing how they responded to God’s messenger who asked nothing for himself in return. He only called on them to believe in God and demonstrate their readiness to give everything to God, leaving nothing for themselves when it comes to sacrifice for His sake. Thus, the messenger said to them: “Give in to me, you servants of God! For, I am indeed a messenger sent to you, worthy of trust! Do not exalt yourselves against God; for, indeed, I come to you with manifest authority. I seek refuge with my Lord and your Lord lest you hurl stones at me. If you do not believe me, stand away from me. ” (Verses 18-21)
هذه كلمات واضحة، في جمل قصيرة، تبيّن ما يطلبه موسى من قومه. إنه يحثّهم على أن يقدّموا ردًّا تامًّا وأن يُسلموا لله إسلامًا كاملًا. فما يليق بعباد الله أن يستكبروا عليه. وإذ يبلّغهم موسى رسالة الله، مع البرهان الواضح الذي لا يُدفع بأنه رسول الله، فإنه يستعين بالله ويستجير به إن هاجموه. فإن أصرّوا على ضلالهم، غير راغبين في الإيمان بالله، طلب منهم أن يتركوه وشأنه، وأن يبتعدوا عنه. وهذا غايةٌ في الإنصاف.
These are clear words, in short sentences, outlining what Moses asks of his people. He is advising them to make a complete response and submit totally to God. It does not behove God’s servants to exalt themselves against Him. As Moses gives them God’s message, together with clear and irrefutable proof that he is God’s messenger, he seeks God’s help and protection should they attack him. If they persist in their erring ways, unwilling to believe in God, he asks them to leave him alone, move away from him. This is extremely fair behaviour.
لكن الظلم نادراً ما يكون مستعداً للتعامل بالإنصاف. فهو يخشى أنه إذا بقي الحق حراً يقترب من الناس بسلام، أن يتغلب على الباطل. ولذلك يلجأ إلى أساليب قوية وقاسية في سعيه لفرض سلطانه المطلق. ولا يستطيع أن يسمح للحق بأن يجد لنفسه منفذاً، فيكسب العقول والقلوب إلى جانبه. ومن هنا يضرب الظلم والباطل بقوة، فيرجمون كل داعٍ إلى الحق، ويسعون إلى اضطهاده بكل سبيل ممكن.
Tyranny, however, is rarely willing to deal in fairness. It fears should the truth remain free, approaching people peacefully. It, therefore, resorts to strong, hard tactics in its efforts to impose its absolute authority. It cannot afford for the truth to make any in-roads and thus win minds and hearts over to its side. Hence, tyranny and falsehood strike hard. They stone any advocate of the truth, seeking to persecute them in every possible way.
تترك السورة عدة مشاهد من هذه القصة لتلتقط خيطها عند اقترابها من نهايتها. يدرك موسى أن القوم لن يستجيبوا له إيجابًا، ولن يتبنوا أيًّا من الخيارين اللذين عرضهما عليهم: قبول مكانته أو الابتعاد عنه. وهو على يقين بأنهم مذنبون حقًّا، ولا أمل في أن يغيّروا سبيلهم. لذلك يوجّه نداءه الأخير إلى ربه: ﴿فَدَعَا رَبَّهُ أَنَّ هَؤُلَاءِ قَوْمٌ مُّجْرِمُونَ﴾ (الآية 22). وما الذي يعنيه أن يرفع رسولُ الله أمرَ نتيجة جهده إلى ربه سوى التسليم له؟ يعرض موسى حسابه ويترك الأمر لله يقضي فيه كيف يشاء.
The surah leaves out several episodes of this story to pick up its thread as it approaches its end. Moses realizes that people will not respond to him positively. Nor will they adopt either of the two options he offered them: accepting his status or moving away from him. He is certain that they are genuinely guilty, with no hope of their ever changing their ways. Therefore, he makes his ultimate appeal to his Lord: “He then called out to his Lord, saying: These people are lost in sin” (Verse 22) What means a messenger of God has other than to submit the outcome of his efforts to his Lord? Moses presents his account and leaves matters to God to deal with as He pleases.
ووافق اللهُ موسى على تقديره لحال قومه، إذ كانوا مستحقين للعقاب حقًّا: ﴿فَأَسْرِ بِعِبَادِي لَيْلًا إِنَّكُم مُّتَّبَعُونَ * وَاتْرُكِ الْبَحْرَ رَهْوًا إِنَّهُمْ جُندٌ مُّغْرَقُونَ﴾ (الآيتان 23-24). ويتأكد أن خروجهم كان ليلًا بتأكيد أقوى في النص العربي؛ فالفعل «أَسْرِ» الذي تُرجم بـ«اخرج/سِر» يدل على أن المسير يجب أن يكون في ستر الظلام، ثم تضيف الآية لفظ «لَيْلًا» بمعنى «في الليل». وهكذا خرجوا خفيةً في الليل، لا يراهم فرعون ولا حراسه. وعلاوة على ذلك، أُمروا ألّا يُحدثوا أي اضطراب في البحر المنفلق أثناء عبورهم فيه. فيُغرى فرعون وجنده بالمطاردة، فيتحقق حينئذٍ ما قدّره الله: ﴿إِنَّهُمْ جُندٌ مُّغْرَقُونَ﴾ (الآية 24). وهكذا تتم إرادة الله بأسباب ظاهرة، وهذه الأسباب جزء لا يتجزأ من مشيئته وكيفية تحقّقها.
Moses received an endorsement from God with regard to his evaluation of his peoples’ status: they were truly guilty: “Set forth with My servants by night, for you will surely be pursued; and leave the sea calm behind you; for their host are destined to be drowned.” (Verses 23- 24) That their flight was to occur at night comes in for stronger emphasis in the Arabic text: the verb asri, translated as set forth’, implies that the march must be under cover of darkness, then the verse adds the word laylan, meaning ‘by night’. Thus they set forth stealthily, at night, unseen by Pharaoh and his watchmen. Furthermore, they were instructed not to make any disturbance in the parted sea as they crossed through it. Thus, Pharaoh and his host would be tempted to pursue them and God’s will would then be as He had determined: “ Their host are destined to be drowned.” (Verse 24) Thus, God’s will is done through apparent causes, but these causes are part and parcel of His will and how it is accomplished.
ويلخّص السورة مشهد هذا الغرق الجماعي بكلمات تعبّر عن مشيئة الله، التي لا بدّ أن تتحقق: ﴿إِنَّهُم جُندٌ مُّغرَقُونَ﴾ (الآية 24). ويعقب ذلك تعليق يُبرز ذلّة فرعون وكذلك ذلّة من أيّدوا طغيانه المتكبّر. فهم أذلّاء تمامًا في دنيا تكبّروا فيها بكل كبرياء. وما أحسن هذا الجزاء! فأولئك القوم أنفسهم خضعوا لفرعون وسحرتهم سلطته، ومع ذلك فهو لا قيمة له في هذه الدنيا. فإذا نُزعت سلطته لم يستطع شيئًا لاستعادتها، ولم يبكِ عليه أحد.
The surah sums up the scene of this mass drowning in words that express God’s will, which inevitably comes to pass: “ Their host are destined to be drowned.” (Verse 24) This is followed with a comment highlighting Pharaohs humiliation as also of those who supported his arrogant tyranny. They are utterly humiliated in a world where they behaved with all arrogance. How fitting! Those very people bowed their heads before Pharaoh, bewitched by his power, yet he is of no significance in this world. When his power is withdrawn, there is nothing he can do to regain it. No one mourns his loss.
كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَعُيُونٍ * وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ * وَنَعْمَةٍ كَانُوا فِيهَا فَاكِهِينَ * كَذَٰلِكَ وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ * فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ
How many gardens did they leave behind, and how many fountains, and fields of grain, and noble dwellings, and good things in which they used to delight! Thus it was. And We made other people inherit all. Neither heaven nor earth shed tears over them, nor were they allowed a respite. (Verses 25-29)
يبدأ المشهد بصورة الراحة الفاخرة التي كانوا يعيشون فيها: بساتين، وعيون ماء، وزروع، ومكانة رفيعة، وعزّة ونعم كانوا يتنعّمون بها. ومع ذلك تُنتزع منهم هذه النعم كلها، أو يُخرَجون منها، ليُعطاها غيرهم. وفي سورة أخرى يقول القرآن: ﴿وَأَوْرَثْنَاهَا بَنِي إِسْرَائِيلَ﴾ (الشعراء: 59). وإن لم يرث بنو إسرائيل مُلكَ فرعون بعينه، فقد أُعطوا مُلكًا مشابهًا له في أرضٍ أخرى.
The scene begins with an image of the splendid comfort in which they dwelled: gardens, fountains, plants, high position, honour and blessings in which they revelled. Yet all this is taken away from them, or they are removed from it, so as to give it to others. In another surah, the Qur’an says: “ We bequeathed it all to the Children of Israel.” (26: 59) Whilst the Children of Israel did not inherit Pharaohs kingdom perse, they were nonetheless given a similar kingdom in another land.
المقصود إذن أن نوع الملك والنعم نفسه الذي سُلب من فرعون وقومه قد أُعطيَ لبني إسرائيل.
What is meant, then, is that the same kind of kingdom and blessings that were taken away from Pharaoh and his people were given to the Children of Israel.
ثُمَّ ماذا حدث بعد ذلك؟ فأولئك الطغاة أنفسهم، الذين كانوا يفتخرون بسلطانهم ويهابهم الناس، زالوا تماماً.
What happened next? Those same tyrants, who had gloried in their power and who were held in awe by people, were removed altogether.
لم يبكِ عليهم أحد، ولم تحزن عليهم الأرض ولا السماء، ولم يُمهَلوا: «فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ وَمَا كَانُوا مُنظَرِينَ» (الآية 29). وفي هذا القول دلالة على الإذلال والاحتقار التام. فلم يحزن أحد في الأرض أو في السماء على نهاية هؤلاء الطغاة، بل سُحقوا كما تُسحق النملة تحت الأقدام. وقد كرههم الكون كله لأنهم انفصلوا عنه، فهذا كون يؤمن بربه بينما هم كفروا به. كانت نفوسهم خبيثة، لا يقبلها الكون الذي يعيشون فيه. ولو أدرك هؤلاء الطغاة ما تدل عليه هذه الكلمات، لتوقعوا ذلهم بأنفسهم، ولعلموا أن الكون ينظر إليهم بوصفهم مخلوقات منفصلة عنه.
None grieved for them. Neither earth nor heaven felt their loss. Nor were they given any reprieve: “Neither heaven nor earth shed tears over them, nor were they allowed a respite” (Verse 29) The statement carries connotations of humiliation and total disregard. No one on earth or in heaven was sorry about how these tyrants met their end. They were crushed like ants under foot. The whole universe hated them because they had split themselves away from it. This is a universe that believes in its Lord while they denied Him. Theirs were evil souls, untouchable by the universe in which they lived. Had these tyrants felt what these words imply, they would have foreseen their own humiliation and known that the universe looks upon them as creatures apart.
ثُمَّ يُقابَلُ ذلك بصورةِ أولئك الذين يَنجُون ويُكرَمون بالشرف.
This is then contrasted with an image of those who are saved and blessed with honour:
وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ، مِنْ فِرْعَوْنَ ۚ إِنَّهُ كَانَ عَالِيًا مِّنَ الْمُسْرِفِينَ۔ وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ۔ وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ۔
We saved the Children of Israel from humiliating suffering, from Pharaoh, who was arrogant and a transgressor. We chose them knowingly above all other people. And We gave them signs in which there was a clear test. (Verses 30-33)
أُنقِذ بنو إسرائیل من «العذاب المُهين»، وهذا يُقابله الذلُّ الذي وجد فيه طغاةُ مصر وعُتاتُها أنفسَهم. فقد نُجُّوا «مِن فِرعونَ إنَّه كان عالياً مِنَ المُسرفين» (الآية ٣١).
It was from 'humiliating suffering' that the Children of Israel were saved. This contrasts with the humiliation that the Egyptian tyrants and transgressors found themselves in. They were saved “from Pharaoh, who was arrogant and a transgressor." (Verse 31)
ثم تذكر السورة أن الله اختار بني إسرائيل، وهو عالمٌ بهم بكل ما فيهم من صفات حسنة وسيئة. ومع ذلك فضّلهم على سائر الناس في زمانهم. فقد علم الله أنهم كانوا في ذلك الوقت أفضل الناس لحمل الأمانة، وذلك رغم كل ما ذكره في القرآن من انحرافهم وبطءِ استجابتهم. ولعل الله جعل اختياره قائمًا على أنهم، وإن لم يبلغوا آنذاك المستوى الرفيع من الإيمان الذي يقتضيه، سيكونون مع ذلك خير الأمم تحت قيادة مؤمنة تسير بهم على الصراط المستقيم، صراط الإيمان والبصيرة.
The surah then mentions the fact that God chose the Children of Israel, knowing all about them, with both their positive and negative qualities. Yet He chose them in preference to all other people in their own time. God knew that they were, at the time, the best people to be given the trust. This despite all that He has mentioned in the Qur’an about their deviation and slow response. Perhaps God made His choice on the basis that whilst they did not then attain the high standard of faith He required, they would nonetheless be the best under a faithful leadership that led them along the straight path of faith and insight.
"وَآتَيْنَاهُمْ مِنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُبِينٌ" (الآية ٣٣)
“And We gave them signs in which there was a clear test" (Verse 33)
وهكذا، ابتُلي بنو إسرائيل بدورهم بهذه الآيات. فلما انقضى الابتلاء وانتهت مدّة توليّهم الأمر، عاقبهم الله على انحرافهم وشرّهم. وكان بسبب هذا الابتلاء أن تخلّى الله عنهم؛ فقد تحطّموا على أيدي الذين تركوهم في شتاتهم. وكان عليهم أن يعيشوا الذلّة، وحُذّروا من أن الله سيعاقبهم من جديد كلما نقضوا العهد وتكبّروا. وهذا التحذير يبقى حقاً ما دامت حياة البشر قائمة.
Thus, in turn, the Children of Israel were tested by means of these signs. When the test was over and their time in charge came to its end, God punished them for their deviation and evil. It was as a result of this test that God abandoned them; indeed, they were smashed by those who left them in their Diaspora. They were to suffer humiliation and were warned that God will re-punish them whenever they transgress and behave with arrogance. This warning remains true as long as human life continues.