في هذه الأثناء، بدأ رجلٌ من آل فرعون كان قد آمن بالحق وكان يكتم إيمانه، يدافع عن موسى عليه السلام. وفي خطابه لفرعون وأشراف قومه، حاول الرجل أن يلامس قلوبهم بنصيحته، وساق حججًا مقنعةً للغاية تجمع بين الحقائق وتخويفهم من عواقب وخيمة.
At this point, a man from Pharaohs own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.
وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُم بِالْبَيِّنَاتِ مِن رَّبِّكُمْ ۖ وَإِن يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ ۖ وَإِن يَكُ صَادِقًا يُصِبْكُم بَعْضُ الَّذِي يَعِدُكُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ. يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَاءَنَا ۚ قَالَ فِرْعَوْنُ مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ. وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ. مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ ۚ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ.
A believing man ofPharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord,' when he has brought you all evidence ofthe truth from your Lord? Ifhe is a liar, his lie willfall back on him; but ifhe is speaking the truth, something ofwhat he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 7 am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.' Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the lAd, and Thamud and those who came after them. God does not will any injustice for His creatures.
وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ * يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ اللَّهِ مِنْ عَاصِمٍ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ * وَلَقَدْ جَاءَكُمْ يُوسُفُ مِن قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِّمَّا جَاءَكُم بِهِ ۖ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَن يَبْعَثَ اللَّهُ مِن بَعْدِهِ رَسُولًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ
And, my people! Ifear for you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: 'God will never send any messenger after him. 'In this way God lets go astray those who are transgressors and live in doubt.
الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ ۖ كَبُرَ مَقْتًا عِندَ اللَّهِ وَعِندَ الَّذِينَ آمَنُوا ۚ كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ
Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. (Verses 28-35)
هذه حجّة طويلة قويّة يسوقها مؤمنٌ في مواجهة المتآمرين في بلاط فرعون. وهي تستند إلى منطق سليم من الفطرة الإنسانية غير المشوّهة، وهي حجّة بارعة تجمع بين الحذر والقوّة. يبدأ أولاً بوصف فظاعة ما يعزمون عليه: ﴿أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّيَ اللَّهُ﴾ (الآية 28). فهل مثل هذه الكلمات البريئة التي تُعبّر عن قناعةٍ شخصية تستحق قتلَ من يقولها؟ وهل يُقابَل مثل هذا القول بالقتل؟ وإذا عُرض الأمر على هذا النحو، بدا فعلكم هذا بشعاً ومنفّراً ومستقبَحاً.
This is a long, powerful argument advanced by a believer against the conspirators in Pharaoh’s court. His argument relies on the sound logic of uncorrupted human nature. It is a skilful argument that combines caution with power. He begins first by describing the enormity of what they propose to do: “ Wouldyou kill a man because he says, "God is my Lord?” (Verse 28) Do such innocent words that imply personal conviction deserve killing the person who says them? Can such words be answered by murder? Shown in this way, your action appears to be gruesome, horrid and repugnant.
ثُمَّ يَتَقَدَّمُ خُطْوَةً أُخْرَى، فَيَقُولُ إنَّ هَذَا الرَّجُلَ، مُوسَىٰ، يَدْعَمُ قَوْلَهُ بِبَيِّنَاتٍ قَوِيَّةٍ وَوَاضِحَةٍ: {قَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ} (الآية ٢٨). وَهُوَ هُنَا يُشِيرُ إلَى الآيَاتِ الَّتِي أَظْهَرَهَا مُوسَىٰ لَهُمْ. وَقَدْ رَأَوْا هَذِهِ الآيَاتِ بِلَا شَكٍّ، وَحِينَ كَانُوا مُجْتَمِعِينَ بَعِيدًا عَنِ الْجُمُوعِ، لَمْ يَكُونُوا يَسْتَطِيعُونَ أَنْ يُجَادِلُوا فِي مِثْلِ هَذِهِ الآيَاتِ وَلَا فِي دَلَالَتِهَا.
He then takes a step forward, saying that this person, Moses, supports his own statement with solid and clear evidence: “he has brought you all evidence ofthe truth fromyour Lord. ” (Verse 28) Here, he is referring to the signs Moses had shown them. They certainly saw these signs, and when they were together, away from the masses, they could not argue about such signs nor their import.
ثم يضع المؤمن أمامهم أسوأ الاحتمالات، متخذًا موقفًا موضوعيًا ليتيح لهم التفكير في مثل هذا السيناريو: ﴿إِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ﴾ (الآية 28). فإن كان كاذبًا، فسيتحمل عواقب كذبه ويلقى عقابه. غير أن هذا لا يبيح قتله. ومع ذلك، هناك احتمال آخر، وهو أن يكون ما يقوله صادقًا. ولذلك فمن الحكمة أن يكون المرء حذرًا، وألا يعرّض نفسه لعواقبه: ﴿وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ﴾ (الآية 28). وهذا أيضًا أقل ما يُنتظر في هذه الحال. فالرجل لم يطلب منهم أن يتأملوا أبعد من ذلك، إذ كان غرضه أن يقف موقفًا موضوعيًا يقدّم أقوى حجة مقنعة.
The believer then puts to them the worst possible situation, taking an objective attitude to allow them to reflect on such a scenario: “Ifhe is a liar, his lie willfall back on him J (Verse 28) If he is lying, he will bear the consequences of his lie and suffer his punishment. However, this does not justify killing him. There is, however, the other possibility that what he says is true. It is, then, prudent to be careful and not to expose oneself to its consequences: “but if he is speaking the truth, something of what he warns you against is bound to befall you.” (Verse 28) Again this is the least that can be expected in this case. The man did not ask them to consider anything beyond this. His purpose was to make an objective stand, one that provided the most convincing argument.
ثم يوجّه إليهم تحذيرًا ضمنيًّا، ينطبق عليهم وعلى موسى على حد سواء: «إِنَّ اللهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ». (الآية 28) فإن كان هذا ينطبق على موسى، فإن الله لن يتركه يفلت دون أن يُصيبه أذى. فدعوه لله ليتلقّى عقابه المستحق. أما أنتم فاحذروا أن تكونوا أنتم الكاذبين المسرفين، لأن ذلك سيعني هلاككم الذي لا مفر منه.
He then delivers an implicit warning: one that applies to them and to Moses alike: “God will not grace with His guidance anyone who is a lying transgressor.” (Verse 28) If this applies to Moses, God will not allow him to escape unscathed. Leave him to God, then, to receive his due punishment. However, you must be careful lest you be the ones who are lying transgressors, because this will mean your inescapable doom.
ثم يحذّرهم المؤمن تحذيرًا شديدًا من أن يحلّ بهم عذاب الله، مذكّرًا إياهم بأنه إن نزل بهم فلا قوة تدفعه، وأن ملكهم وسلطانهم حينئذٍ لن يغنيا عنهم شيئًا. وعليهم أن يتذكّروا ذلك وأن يشكروا الله على ما أنعم به عليهم مما يتمتعون به: ﴿يَا قَوْمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَاهِرِينَ فِي الْأَرْضِ فَمَنْ يَنْصُرُنَا مِنْ بَأْسِ اللَّهِ إِنْ جَاءَنَا﴾ (الآية 29).
The believer then gives them a strong warning against incurring Gods punishment, reminding them that should it befall them, no power can avert it. Their kingdom and power will then be of little use. They should remember this and be grateful to God for having given them what they enjoyed: “My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us?' (Verse 29)
في قلبه، يشعر الرجل بما ينبغي أن يشعر به المؤمن الصادق: إن عذاب الله أقرب ما يكون إلى أصحاب السلطان والجاه. ولذلك فهم أحق الناس بالحذر، وأولى بأن يبذلوا جهدهم في اتقائه، فقد يأتيهم في أي لحظة من ليلٍ أو نهار، فيجب أن يخافوا هذا الاحتمال. ويذكّرهم الرجل بالقوة والسلطان اللذين كانوا يتمتعون بهما، ويُدخل نفسه معهم وهو يذكّرهم بعذاب الله: ﴿فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَاءَنَا﴾ [غافر: 29]. وبذلك يُري الناس أن ما يصيبهم أمرٌ يهمّه كثيرًا؛ فهو واحد منهم، ينتظر المصير نفسه. ومن هنا جاءت نصيحته الرحيمة وحرصه الصادق عليهم.
At heart, the man feels what a true believer should feel: God’s punishment is closest to those who are in power. Therefore, they are the ones who should be most careful and should try their best to avoid it. It could come upon them at any moment of the night or day, so they must dread such a possibility. The man reminds them of the power and authority they enjoyed, and includes himself among them as he reminds them of Gods punishment: “Who will rescue us from God's punishment should it befall us?' (Verse 29) He, thus, shows them that what happens to them is a matter of great concern to him; he is one of them, awaiting the same destiny. Hence, his kind and caring advice.
يَرْجُو أَنْ يَأْخُذُوا هَذَا الكَلَامَ مَأْخَذَ الجِدِّ، وَأَنْ يُدْرِكُوا أَنَّهُ قَدْ قِيلَ عَنْ إِخْلَاصٍ تَامٍّ، وَأَنَّهُمْ لَا طَاقَةَ لَهُمْ بِعَذَابِ اللَّهِ إِنْ حَلَّ بِهِمْ.
He hopes that they will take this to heart, realizing that it is meant most sincerely, and that they stand no chance against God’s punishment should it befall them.
عِنْدَ هَذِهِ النُّقْطَةِ يُظْهِرُ فِرْعَوْنُ الشُّعُورَ الَّذِي يَسْتَوْلِي على كُلِّ طَاغِيَةٍ عِنْدَمَا يَتَلَقَّى نَصِيحَةً صَادِقَةً. فَيَنْقَلِبُ مُسْتَكْبِرًا، إِذْ يَرَى فِي ذَلِكَ انْتِقَاصًا مِنْ سُلْطَانِهِ وَتَعَدِّيًا على مُلْكِهِ:
At this point Pharaoh demonstrates the feeling that possesses any tyrant receiving honest advice. He turns in arrogance, perceiving detraction from his authority and encroachment on his dominion:
قال فرعون: ﴿مَا أُرِيكُمْ إِلَّا مَا أَرَىٰ وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ﴾ (الآية 29). أنا لا أقول لكم إلا ما أعلمه حقًّا ونافعًا، وهو فعلًا الطريق القويم الذي ينبغي أن يُسلك. فهل سمع أحد بطاغية لم يشعر أن ما يقوله صواب ومليء بالحكمة؟ وهل يسمح أي طاغية لأحد بأن يتخيل أنه على خطأ؟ وهل يترك الطغاة أي أحد يتمسك برأي غير رأيهم؟ وإلا فكيف يصبحون طغاة؟
“Pharaoh said: I am only putting before you what I see myself; and I am guiding you to none other than the path of rectitude.” (Verse 29) I am only telling you what I know to be true and useful. It is indeed the proper path to follow. Has anyone ever heard of a tyrant who did not feel that what he said was right and full of wisdom? Would any tyrant allow for someone to imagine that he be wrong? Do tyrants allow anyone to uphold a view other than theirs? How else do they become tyrants?
أما المؤمن فيرى أن من واجبه أن ينذر وينصح، وأن يبيّن رأيه بوضوح. ومن واجبه أيضًا أن يثبت على الحق مهما قال الطغاة. ثم يسلك حجة أخرى، رجاءً أن تلين قلوبهم لها وأن يبدأوا في رؤية نور الحق. فيذكّرهم بمصائر الأمم الكافرة السابقة، وهي شاهدة على شدة بطش الله بالطغاة المستكبرين: ﴿وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ * مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ ۚ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ﴾ (غافر: 30-31)
The believer, however, feels that it is his duty to warn and give sound advice, and to express his view lucidly. It is also his duty to stand by the truth, regardless of what tyrants say. He then tries another argument, in the hope that their hearts will soften to it and that they will begin to see the light of the truth. He refers to the fates of earlier communities of unbelievers. They testify to how powerfully God smites arrogant tyrants: “ Then said the man who believed: My people! Ifear for you the like ofwhat one day befell earlier communities; the like ofwhat happened to Noah's people, to the Ad, and Thamud and those who came after them. God does not will any injustice for His creatures. ” (Verses 30-31)
كانَ لِكُلِّ أُمَّةٍ يَوْمُها، لَكِنَّ المُؤْمِنَ يَجْمَعُها مَعًا، فَيَجْعَلُهُ اليَوْمَ الَّذِي تَنْزِلُ فِيهِ عُقُوبَةُ اللهِ. وَطَبِيعَةُ هَذِهِ الأَيَّامِ وَاحِدَةٌ، وَلِذَلِكَ تُجْعَلُ كَأَنَّهَا يَوْمٌ وَاحِدٌ. وَاللهُ لَا يُرِيدُ ظُلْمًا لِأَحَدٍ، وَإِنَّمَا يُعَذِّبُهُمْ بِذُنُوبِهِمْ، لِيَعْتَبِرَ بِذَلِكَ مَنْ كَانَ قَرِيبًا مِنْهُمْ وَمَنْ جَاءَ بَعْدَهُمْ، فَيَسْلُكُوا السَّبِيلَ الصَّوَابَ.
Each community had its day, but the believer combines them together, making it the day when Gods retribution strikes. The nature of these days is the same; hence, they are made to appear as just one day. God wills no injustice on anyone. He only punishes them for their sins, so that those who are close to them and those who come after them may take heed and follow the right course.
ثم يخاطب الرجلُ قلوبَهم من جديد، مذكّرًا إياهم بيومٍ آخر، يوم القيامة، حين ينادي الجميع: {وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ * يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ اللَّهِ مِنْ عَاصِمٍ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ} (الآيتان 32-33)
The man touches their hearts again, reminding them of another day, the Day of Resurrection, when everyone is calling out: "And, my people! Ifearfor you the Day [ofJudgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. ” (Verses 32-33)
في ذلك اليوم، سيكون الملائكةُ المكلَّفون بجمع الناس يُنادون عليهم، وسيُنادي أهلُ الأعراف على أهل الجنة وأهل النار، وسيتنادى أهلُ الجنة وأهلُ النار فيما بينهم. وهكذا يقع النداء على أوجهٍ مختلفة. ووصفُ هذا اليوم بـ«يوم التنادي» يُضفي إحساسًا بضجيجٍ عالٍ يصدر من كل جانب، كما أنه يومُ ازدحامٍ وتنازع. وتتفق هذه الأجواء العامة تمامًا مع قول المؤمن: ﴿يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ اللَّهِ مِنْ عَاصِمٍ﴾. قد يحاولون الفرار حين يرون جهنم، ولكن لا مهرب لهم. ومع ذلك، فإن صورة الفزع ومحاولة الفرار هي أول ما يُعرض هنا عن أولئك الذين حسِبوا أنفسهم أقوياء وتكبّروا، وأمعنوا في الاستمتاع بسلطانهم الدنيوي.
On that day, the angels responsible for gathering people will be calling out to them; the people standing on the heights will call out, speaking to the people destined for heaven and to the people of hell; the people of heaven and hell will call out addressing each other. Thus, calling out takes place in different ways. Describing it as the ‘day of calling out’ imparts a feeling of loud clamouring emanating from everywhere, as also a day of overcrowding and dispute. The general air fits well with the believer’s words: "the Day when you shall turn back andflee, with no one to defend you against God” They may try to flee when they see hell, but there is no escape. Yet the image of fright and attempting to flee is the first to be shown here of those who considered themselves mighty and who behaved arrogantly, revelling in their earthly power.
"مَنْ يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ" (الآية ٣٣) أَفَلَا نَرَى فِي هَذِهِ الْآيَةِ رَدًّا ضِمْنِيًّا عَلَى قَوْلِ فِرْعَوْنَ السَّابِقِ حِينَ قَالَ: "مَا أُرِيكُمْ إِلَّا مَا أَرَى وَمَا أَهْدِيكُمْ إِلَّا سَبِيلَ الرَّشَادِ" (الآية ٢٩)؟ وَفِيهَا أَيْضًا دَلَالَةٌ عَلَى أَنَّ الْهِدَايَةَ الْحَقَّةَ لَا تَأْتِي إِلَّا مِنَ اللَّهِ، فَمَنْ يُضِلِّهِ اللَّهُ فَلَيْسَ لَهُ مِنْ هَادٍ يَهْدِيهِ. وَاللَّهُ يَعْلَمُ أَحْوَالَ النَّاسِ، وَمَنْ مِنْهُمْ يَسْتَحِقُّ الْهِدَايَةَ، وَمَنْ يَسْتَحِقُّ أَنْ يُتْرَكَ فِي ضَلَالِهِ.
“He whom God lets go astray can never find a guide” (Verse 33) Do we see here an implicit reply to Pharaohs earlier statement when he said: “Z am guiding you to none other than the path ofrectitude.” (Verse 29) This also implies that true guidance comes only from God. Whoever God lets go astray will have no one to guide him. God knows peoples conditions and who of them deserves to be guided and who deserves to be left astray.
وأخيرًا، يُذكّرهم المؤمن بموقفهم من النبي يوسف، جدّ موسى، فقد شكّكوا هم أيضًا فيه وفي رسالته رغم الدلائل الواضحة التي أظهرها لهم. ولا ينبغي أن يتّخذوا الموقف نفسه تجاه موسى، الذي يصدّق ما جاء به يوسف من قبل. بل إن رسالة موسى تدحض دعواهم بأن الله لن يرسل رسولًا بعد يوسف، إذ أُرسل موسى ليُبطل زعمهم. قال تعالى: {وَلَقَدْ جَاءَكُم يُوسُفُ مِن قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِّمَّا جَاءَكُم بِهِ ۖ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَن يَبْعَثَ اللَّهُ مِن بَعْدِهِ رَسُولًا}.
Finally, the believer reminds them of their attitude to the Prophet Joseph, Moses’ ancestor. They also doubted him and his message despite the clear evidence he showed them. They must not adopt the same attitude towards Moses who is confirming what Joseph had brought them earlier. In fact, Moses’ message disproves their assertions that God would not send a messenger after Joseph. For, Moses has been sent to prove them wrong: “Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said:
﴿وَلَن يَبْعَثَ اللَّهُ بَعْدَهُ رَسُولًا ۗ كَذَٰلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُّرْتَابٌ * الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ ۖ كَبُرَ مَقْتًا عِندَ اللَّهِ وَعِندَ الَّذِينَ آمَنُوا ۚ كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ﴾ (الآيتان ٣٤-٣٥)
'God will never send any messenger after him. ’ In this way God lets go astray those who are transgressors and live in doubt. Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart ofevery arrogant tyrant. ” (Verses 34-35)
هذه هي الإشارة الوحيدة في القرآن إلى رسالة يوسف الموجهة إلى أهل مصر. وفي السورة التي تحمل اسمه نعلم أنه وُلّي على خزائن مصر. وكان يحمل أيضًا لقب «العزيز»، والذي يُرجَّح أنه كان يعني رئيس الوزراء. وفي السورة إشارة إلى أنه جلس على عرش مصر، لكن ذلك غير مؤكَّد. ويمكن أن يُفهم ذلك من قوله تعالى: {وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۚ وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُءْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا ۖ وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ} [يوسف: 100].
This is the only reference in the Qur’an to Josephs message addressed to the people of Egypt. In the surah carrying his name we learn that he was placed in charge of Egypt’s storehouses. He also carried the title of ‘Aziz, which probably meant the chief minister. There is an indication in the surah that he sat on Egypt’s throne, but this is not confirmed. This may be understood from the verse that says: Mnz/ he raised his parents to the throne, and they fell down on their knees, prostrating themselves before him. He said: Father, this is the real meaning of my dream of long ago. My Lord has made it come true.” (12: 100)
ويمكن أن يكون «العرش» الذي رفع عليه يوسفُ أبويه شيئًا غير عرش مصر. وعلى كل حال، فقد نال يوسف مكانةً عالية وسلطانًا. وفي ضوء هذا كله، يمكن أن نتصور الحالَ التي كان يشير إليها المؤمنُ من آل فرعون:
The ‘throne’ to which Joseph raised his parents might have been something other than Egypt’s throne. Be that as it may, Joseph attained a position of power and authority. In light of all this, we can imagine the situation to which the believer in Pharaoh’s household was referring:
لقد شكّوا في رسالة يوسف، لكنهم لم يجرؤوا على إنكارها صراحةً ما دام هو صاحب السلطان. ثم قالوا: «لن يبعث الله بعده رسولًا أبدًا!» وكادوا يشعرون بالارتياح حين مات.
they doubted Joseph’s message, but dared not deny it outright when he was the man in power. Then they said: 'God will never send any messenger after him! They were practically relieved when he died.
ويدلّ تعبيرهم عن ارتياحهم بهذه الطريقة على أنهم لم يقبلوا رسالته القائمة على التوحيد الخالص لله. فقد أكّدوا أن الله لن يرسل رسولًا آخر بعده، ولم يكن هذا القول سوى تعبير عن رغبتهم الخاصة. وكثيرًا ما يرغب الناس في أمرٍ ثم يعتقدون أنه حقّ.
Expressing their relief in this way suggests that they did not accept his message based on God’s complete oneness. They asserted that God would not send another messenger after him, yet this expressed nothing but their own desire. It is often the case that people desire something and then believe it to be true.
وفي هذا المقام يتخذ المؤمن موقفاً صارماً تجاه هذا الإنكار المتصلب للحق: ﴿كَذَلِكَ يُضِلُّ اللَّهُ مَنْ هُوَ مُسْرِفٌ مُرْتَابٌ﴾ (الآية 34). إنه يحذرهم من أن الله سيتخلى عمن يستمر في الشك في رسالته بعد أن رأى الدليل الواضح على صدقها، فيتركهم يضلون. ثم يبين لهم صراحةً أن الذين يستمرون في المجادلة في آيات الله دون حجة أو برهان يمقتهم الله والمؤمنون. وقد فعل ذلك فرعون وقومه على نحو بالغ القبح. كما يندد بالكبر، ويحذر من عقاب الله لمن يستمر في التكبر والتجبر.
At this juncture, the believer takes a strong stance against such hardened denials of the truth: "In this way God lets go astray those who are transgressors and live in doubt.” (Verse 34) He warns them that God will abandon those who continue to doubt His message after seeing clear evidence of its truth, letting them go astray. He then tells them plainly that those who continue to dispute God’s revelation, without justification or evidence, will be loathed by God and the believers. Pharaoh and his people did this in a very deplorable way. He also condemns arrogance and warns against God’s punishment to those who continue to behave arrogantly and resort to high-handedness.
"الَّذِينَ يُجَادِلُونَ فِي آيَاتِ اللَّهِ بِغَيْرِ سُلْطَانٍ أَتَاهُمْ كَبُرَ مَقْتًا عِندَ اللَّهِ وَعِندَ الَّذِينَ آمَنُوا ۚ كَذَٰلِكَ يَطْبَعُ اللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ" (الآية 35). هذه الكلمات، التي قالها مؤمنٌ من آل فرعون، تكاد تكون مطابقةً تمامًا لما ورد في أول السورة، حيث يبيّن أن اللهَ يكرهُ الذين يجادلون في آياته دون أي حجةٍ تؤيد ما يقولون. ونتيجةُ ذلك أن اللهَ يتركهم يضلّون حتى لا يبقى في قلوبهم متّسعٌ لنور الهداية.
"Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart of every arrogant tyrant” (Verse 35) These words, from a believer among Pharaoh’s household, are almost identical to those at the outset of the surah speaking of how God dislikes those who dispute His revelations without any proof in support of what they say. The result is that God lets them go astray until there is no room in their hearts for the light of guidance.