ٱلشُّعَرَاء ٥١
- إِنَّا sesungguhnya kami
- نَطۡمَعُ kami sangat menginginkan
- أَن bahwa
- يَغۡفِرَ akan mengampuni
- لَنَا bagi kami
- رَبُّنَا Tuhan kami
- خَطَٰيَٰنَآ kesalahan-kesalahan kami
- أَن karena
- كُنَّآ kami adalah
- أَوَّلَ pertama-tama
- ٱلۡمُؤۡمِنِينَ orang-orang yang beriman
Sesungguhnya kami sangat menginginkan sekiranya Tuhan kami akan mengampuni kesalahan kami, karena menjadi orang yang pertama-tama beriman."
(Sesungguhnya kami sangat menginginkan) sangat mengharapkan (bahwa Rabb kami akan mengampuni kesalahan kami, karena kami adalah orang- orang yang pertama-tama beriman") di masa kami ini.
Tafsir Surat Ash-Shu'ara': 49-51
Firaun berkata, "Apakah kamu sekalian beriman kepada Musa sebelum aku memberi izin kepada kalian? Sesungguhnya dia benar-benar pemimpin kalian yang mengajarkan sihir kepada kalian, maka kalian nanti pasti benar-benar akan mengetahui (akibat perbuatan kalian); sesungguhnya aku akan memotong tangan kalian dan kaki kalian dengan bersilangan dan aku akan menyalib kalian semuanya.” Mereka berkata, "Tidak ada kemudaratan (bagi kami); sesungguhnya kami akan kembali kepada Tuhan kami, sesungguhnya kami amat menginginkan bahwa Tuhan kami akan mengampuni kesalahan kami, karena kami adalah orang-orang yang pertama-tama beriman.”
Ayat 49
Fir'aun mengancam para ahli sihir, tetapi ancamannya tidak berpengaruh sedikit pun pada mereka, bahkan tiada menambahkan pada diri mereka ancaman itu selain iman dan berserah diri kepada Allah, Tuhan semesta alam. Itu karena Allah telah menyingkapkan dari kalbu para ahli sihir itu hijab kekafiran dan menampakkan kepada mereka kebenaran melalui pengetahuan mereka yang tidak diketahui oleh kaumnya, bahwa apa yang didatangkan oleh Musa itu bukanlah bersumber dari manusia, melainkan dari Allah yang telah mendukungnya dan menjadikannya sebagai hujah dan dalil yang menunjukkan kebenaran dari apa yang disampaikan oleh Musa. Karena itulah maka Fir'aun berkata kepada para ahli sihirnya, seperti yang disebutkan oleh firman-Nya:
“Apakah kamu sekalian beriman kepada Musa sebelum aku memberi izin kepada kalian?” (Asy-Syu'ara': 49).
Maksudnya, sudah seharusnya bagi kalian meminta izin terlebih dahulu kepadaku sebelum memutuskan, dan janganlah kalian melalaikan aku dalam hal tersebut. Jika aku mengizinkan kalian, maka kalian boleh melakukannya; dan jika aku cegah kalian, maka kalian harus patuh, karena sesungguhnya akulah penguasa yang ditaati.
“Sesungguhnya dia benar-benar pemimpin kalian yang mengajarkan sihir kepada kalian.” (Asy-Syu'ara': 49).
Ini merupakan kilah Fir'aun yang semua orang mengetahui kebatilannya, karena sesungguhnya para ahli sihir itu belum pernah bertemu dengan Musa sebelum hari pertandingan itu. Maka mana mungkin Musa dikatakan sebagai pemimpin mereka yang mengajarkan kepada mereka ilmu sihir? Hal seperti ini jelas tidak akan dikatakan oleh seorang pun yang berakal sehat.
Kemudian Fir'aun mengancam akan memotong tangan dan kaki mereka, lalu menyalib mereka. Maka mereka menjawab, seperti yang disebutkan oleh firman-Nya:
Ayat 50
“Tidak ada kemudaratan (bagi kami).” (Asy-Syu'ara': 50).
Yakni tiada halangan dan tiada mudarat bagi kami, serta kami tidak peduli dengan ancaman itu.
“Sesungguhnya kami akan kembali kepada Tuhan kami.” (Asy-Syu'ara': 50).
Yaitu kembali kami hanya kepada Allah ﷻ, dan Dia tidak akan menyia-nyiakan pahala orang yang berbuat baik dalam amalnya. Tiada sesuatu pun dari apa yang engkau lakukan terhadap kami samar bagi-Nya, dan Dia kelak akan membalas kami dengan pembalasan yang sempurna atas hal tersebut. Karena itulah disebutkan oleh firman selanjutnya:
Ayat 51
“Sesungguhnya kami amat menginginkan bahwa Tuhan kami akan mengampuni kami.” (Asy-Syu'ara': 51).
Yakni atas dosa-dosa yang telah kami lakukan, dan perbuatan sihir yang engkau paksakan kepada kami untuk melakukannya.
“Karena kami adalah orang-orang yang pertama-tama beriman.” (Asy-Syu'ara':51) disebabkan kami adalah orang Qibti pertama yang mula-mula beriman. Maka Fir'aun membunuh mereka semuanya.
Mereka terus berkata, "Sesungguhnya kami sangat menginginkan sekiranya Tuhan kami akan mengampuni segala kesalahan kami yang kami perbuat, karena perbuatan sihir kami, ketaatan kami kepada Fir'aun, dan lain-lainnya, karena kami menjadi orang yang pertama-tama beriman. ' Kepada Tuhan Musa dan Harun. 52. Walaupun Fir'aun telah kalah dalam pertarungan, tapi tetap saja dia angkuh dan sombong dan bahkan terus menindas Bani Israil di Mesir. Nabi Musa terus berdakwah beberapa tahun lamanya. Sampai pada puncaknya, Allah memerintahkan Nabi Musa untuk keluar dari tanah Mesir menuju ke negeri yang dijanjikan yaitu di baitul Maqdis. Dan Kami wahyukan serta Kami perintahkan kepada Musa, 'Pergilah pada malam hari dengan membawa serta hamba-hamba-Ku, yaitu Bani Israil, keluar dari tanah Mesir, agar mereka lepas dari kezaliman raja Fir'aun, sebab pasti kamu akan dikejar. Jika kamu keluar pada malam hari, kamu akan sampai di tepi laut pada pagi harinya. Mereka yang mengejar di pagi hari tidak akan mampu mengejarmu, karena saat itu kamu sudah berada di laut. " Mendengar Nabi Musa dan Bani Israil keluar dari Mesir, Fir'aun memerintahkan kaumnya untuk mengejar Nabi Musa dan Bani Israil.
Ancaman Fir'aun yang cukup berat itu, tidak digubris sama sekali oleh para ahli sihir itu. Mereka bahkan berharap dapat merasakan ancaman itu karena bagi mereka semua orang yang hidup pada suatu waktu pasti mati, tidak ada daya upaya untuk mengelak daripadanya. Firman Allah:
Setiap yang bernyawa akan merasakan mati. (al-Anbiya'/21: 35)
Dan firman-Nya:
Katakanlah, "Sesungguhnya kematian yang kamu lari dari padanya, ia pasti menemui kamu," (al-Jumu'ah/62: 8)
Mereka itu hanya memikirkan dua hal, sebagai penghibur hati mereka:
Pertama, mereka akan kembali kepada ajaran Tuhan semesta alam, Tuhan yang disembah Musa dan Harun dan mengikuti agama Nabi Musa a.s. Dengan demikian, mereka akan selamat dari azab akhirat yang amat pedih dan berkepanjangan, yang jauh lebih berat dibanding dengan siksaan yang diancamkan Fir'aun kepada mereka.
Kedua, mereka sangat mengharapkan agar Tuhan semesta alam mau mengampuni dosa mereka karena melakukan perbuatan sihir dan kekafiran. Merekalah yang pertama kali beriman kepada Tuhan yang disembah Musa, dari sekian banyak orang yang turut menyaksikan adu kekuatan itu.
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Di Antara Sihir Dan Mujizat
Meskipun tongkat langsung menjadi ular yang hidup, dan bila diambil oleh Musa dia pun kembali menjadi tongkat seperti biasa, dan meskipun tangan Musa yang diangkat ke atas langsung menimbulkan cahaya gemilang, kalau difikirkan oleh Fir'aun dengan seksama, sudah nyata bukanlah sihir, namun Fir'aun belum juga mau tunduk. Memang berat bagi suatu penguasa akan menerima kenyataan dari kebenaran, karena yang difikirkannya bukanlah semata kebenaran itu, melainkan kedudukan. Menyerah dan menerima kenyataan ini, berarti mengaku takluk.
Pada ayat 35 di atas sudah keluar rahasia hatinya yang sebenarnya, kalau keganjilan yang dibawa Musa itu diterima, artinya ialah tungyang baliknya kekuasaan mereka: “Dengan sihir itu dia akan mengeluarkan kamu daripada bumimu," akan hilang kekuasaanmu. Fir'aun tidak menyebut dirinya yang akan jatuh, tetapi orang-orang besar yang menyokong regimnya itulah yang akan jatuh. Fir'aun rupanya sudah mengerti bahwa peraduan kekuatan dalam perkara ini akan membawa akibat yang jauh sekali, yaitu jatuhnya pamor kerajaannya. Oleh sebab itu orang besar-besar tadi haruslah menunjukkan jalan keluar buat mengatasi kekuatan baru yang dibawa Musa ini. Mungkin Fir'aun sudah kehilangan akal, sehingga tanggungjawab mencari jalan keluar diserahkannya kepada orang besar-besarnya, dan dia hendak melepaskan tanggungjawab kepada orang besar-besar itu, yang kelak, kalau masih gagal juga, merekalah yang disalahkan.
Mengingat janji yang telah mereka berikan, bahwa mereka hidup mati mesti setia kepada Fir'aunnya, mereka pun memberikan nasihat supaya tukang-tukang sihir di seluruh negeri Mesir dikumpulkan. Sementara mengumpulkan ahli-ahli sihir itu Musa dan Harun jangan diyanggu dahulu."Arjih wa akhaa-hu",-'Beri tangguhlah dia dan saudaranya itu,"
Maka diutuslah para utusan ke seluruh kota-kota Mesir dari Hulu sampai ke Hilir, pada suatu han yang telah ditentukan, (ayat 38). Dan diadakanlah propaganda di mana-mana mengajak manusia supaya berkumpul ke tempat yang telah ditentukan itu."Apa saudara akan hadir berkumpul bersama-sama, beramai-ramai?" (ayat 38). Satu pertandingan dan peraduan kekuatan akan terjadi di antara ahli-ahli sihir kita dengan Musa dan tongkatnya akan beradu kekuatan dengan sihir kita yang piawai. Tentu saja Musa akan kalah, mana boleh sebuah tongkat mengalahkan beribu hasil sihir dari ahli-ahli sihir yang telah berpengalaman? Sudahlah menjadi adat bagi ahli-ahli Diktator Adikara, sejak di dunia ini ada peneguhan kekuasaan manusia atas manusia, bahwa mereka suka sekali mengadakan keramaian-keramaian besar, tontonan, pameran, dengan maksud mempertunjukkan kekuatan. Maka tontonan pertandingan Musa dan ahli-ahli sihir itu telah dipropagandakan terlebih dahulu di mana-mana, dihebat-hebatkan sehingga orang tertarik hadir, dan kelak bila Musa kalah, dia akan jatuh di hadapan orang banyak, dan kekuasaan Fir'aun akan bertambah kokoh dan teguh, tidak ada lagi “oposisi" yang berani menyangkat muka.
Sebagaimana tersebut di dalam ayat 40, tukang-tukang memberi penerangan dan propaganda telah mulai menyebarkan propaganda bahwa mungkin yang akan menang ialah ahli-ahli sihir, dan kalau mereka menang, tidaklah ada ragu-ragu lagi, kita pun mesti jadi mengikut ahli sihir, artinya ialah taat setia kepada Fir'aun, Raja kita!
Menjelang hari yang ditentukan, tukang-tukang sihir itu pun datanglah berkumpul dari kota-kota yang jauh itu ke hadapan Fir'aun. Setelah mereka berkumpul menghadap, teruslah mereka berdatang sembah kepada Fir'aun.
“Niscaya kami akan mendapat upah yang setimpal jika kami yang menang kelak." (ayat 41).
Begitulah sikap jiwa dari setiap manusia yang bekerja tidak didorong oleh keyakinan, hanya didorong oleh nafsu menarik untung. Mereka tahu sudah, bahwa raja mereka terdesak. Merekalah sekarang yang menguasai keadaan. Kalau mereka tidak mau, pertunjukan besar itu tidak jadi. Dan kalau mereka mau, berapa mereka akan mendapat upah? Ini adalah kesempatan yang sebaik-baiknya bagi mereka. Jika tidak saat seperti ini, mana pula Raja akan mengingat mereka. Itulah macam jiwa dari kepuyuk-kepuyuk yang datang berkerumun mencari keuntungan, laksana semut mengejar gula. Orang-orang semacam inilah yang dapat dikumpulkan Fir'aun.
Hari telah dekat juga, nasib kebesaran Fir'aun akan diuji pada hari yang telah dekat itu, maka Fir'aun tidak dapat memberikan jawab lain lagi. Kontan dia berkata: “Tentu saja! Bahkan bukan saja upah kemenangan sihir hari ini yang akan kalian dapati, bahkan nasib kalian akan diperbaiki, kalian akan dijadikan “orang yang dekat ke istana." (ayat 42).
Setelah mendapat jawaban yang pasti itu, gembiralah hati tukang-tukang sihir itu. Dan setelah datang hari pertunjukan besar itu, berkumpullah mereka di lapangan yang telah ditentukan itu, berhadap-hadapan dengan Musa. Fir'aun dan orang besar-besarnya menonton dengan serba keangkuhan dan rakyat banyak pun datanglah berduyun-duyun karena propaganda telah berjalan berhari-hari sebelumnya. Bukan main riuh rendahnya. Telah banyak orang yang memastikan dalam hati bahwa Musalah yang akan kalah, sebab mereka belum mengerti apa perbedaan di antara Mu'jizat Kuasa Tuhan dengan sihir khayalan orang yang kena sugesti.
Pertandingan dimulai,"kedua belah pihak telah sama tampil ke medan pertandingan, berpuluh ahli-ahli sihir menghadapi Musa dan Harun.
Hadirin menunggu dengan dada berdebar-debar. Menunggu mana yang akan kalah dan mana yang akan menang.
Setelah berkumpul ke tengah dan penonton menunggu dengan dada berdebar, Musa Utusan Tuhan yang gagah perkasa itulah yang lebih dahulu berkata: “Jatuhkanlah apa yang akan kalian jatuhkan(ayat 43). Artinya kalian mulailah terlebih dahulu, saya mau melihat apa macamnya sihir yang akan kalian keluarkan.
Ahli-ahli sihir itu pun segeralah memperlihatkan kepandaiannya. Mereka membawa bergulung-gulung tali, mereka pun membawa berpuluh-puluh tongkat. Melihat gulungan tali dan tongkat-tongkat itulah Musa dapat mengerti bahwa semuanya ini akan dilemparkan atau dijatuhkan. Mungkin juga bicara dari mulut ke mulut sudah tersiar, sehingga Musa tahu bahwa sihir yang akan dikeluarkan itu ialah cuma menjatuhkan tali dan tongkat.
Tali dan tongkat itu pun mereka jatuhkanlah ke tanah, sambil menyebut tuahnya: “Demi Kebesaran dan Kemuliaan Fir'aun, kami pasti menang." (ayat 44).
Dalam ayat di Surat yang lain diterangkan bahwa tali-tali yang bergulung-gulung dan tongkat yang lurus itu mereka lemparkan ke bumi, lalu kelihatan seakan-akan tali-tali dan tongkat-tongkat itu bergerak-gerak menyerupai ular. Semuanya menuju kepada Musa. Orang banyak tentu terpengaruh oleh sugesti, sehingga mereka merasa bahwa semuanya itu telah jadi ular hendak mengejar Musa.
Wajah Musa tidak berubah melihat ancaman itu, Fir'aun niscaya merasa gembira dan menunggu apa sikap tangkisan dari Musa. Dengan tenang: “Musa menjatuhkan tongkatnya, lalu dimakannya habis segala sunglap mereka itu." (ayat 46).
Tongkat Musa benar-benar menjelma menjadi seekor ular besar, dia menjalar di tanah dengan kepala terangkat ke atas, lalu ditelannya tali-tali dan tongkat-tongkat yang disulapkan menjadi ular itu. Ditelannya satu demi satu, sehingga habis masuk ke dalam perutnya, sehingga bersihlah tanah lapang itu. Dan setelah habis semua dimakannya, dia pun membelok kembali ke hadapan Musa, dia pun kembali kepada keadaan semula, yaitu jadi tongkat, sebanyak itu tali-temali, tongkat-menongkat yang masuk ke dalam perutnya, namun besar tongkat itu tidak bertambah.
Seluruh orang yang menonton, termasuk Fir'aun sendiri heran terpesona. Yang lebih heran terpesona ialah ahli-ahli sihir itu. Nyatalah bahwa yang mereka hadapi bukanlah sihir, tetapi kekuasaan Yang Maha Tinggi, yang tidak dapat dicapai dengan ilmu. Sihir hanya berlaku kalau orang yang menonton sihir terlebih dahulu merasa bahwa jiwanya terpengaruh. Tetapi sebelum jiwa orang lain terpengaruh oleh keajaiban besar ini, tukang-tukang sihir itulah yang terlebih dahulu terpengaruh. Mantra-mantra dukun tidak berlaku lagi, hembus-hembusan datu habis kuasanya, tali dan tongkat yang dikhayalkan jadi ular benar-benar ditelan habis, entah ke mana perginya, masuk perut dari ular jelmaan tongkat Musa.
Berpandang-pandanganlah di antara satu dengan yang lain. Sebab mereka telah menyebut tuah sihirnya."Demi kebesaran kemuliaan Fir'aun," namun bekas sihir mereka habis ditelan.
Bila membaca ayat-ayat ini, seakan-akan tergambarlah dalam pandangan batin kita betapa besarnya Musa pada waktu menanyakan apa yang akan kalian jatuhkan, cobakanlah sekarang.
Nampak betapa tenangnya dan tidak berkocak hatinya seketika tali-temali dan tongkat-menongkat itu telah berjalan menjalar di bumi, karena dia telah mempunyai keyakinan, yaitu keyakinannya seorang Rasul Allah bahwa semuanya itu tidak ada artinya samasekali di hadapan kebesaran Tuhan.
Tukang-tukang sihir yang tadinya terpesona termenung, akhirnya berfikir, apalah artinya pekerjaan mereka selama ini. Sudah terang kekuasaan dan kebesaran Fir'aun kalah di hadapan kebesaran yang disebut Musa, Tuhan Rabbul ‘Alamin.
Jatuh satu, jatuh dua. Hidayat Ilahi masuk ke dalam hati ahli-ahli sihir itu. Jatuh satu, jatuh dua, mereka bersujud ke bumi, sebagai tersebut dalam ayat 46. Mereka berkata terus-terang: “Kami percaya kepada Tuhan Rabbul ‘Alamin itu." (ayat 47). Mereka tidak perduli lagi bahwa mereka sedang berada di hadapan Fir'aun dan segenap orang besar-besarnya Mereka memang tidak ingat itu lagi. Ke dalam hati mereka telah masuk cahaya Iman.
Orang banyak terdiam!
Niscaya murka besarlah Fir'aun atas perubahan sikap yang tiba-tiba itu. Ahli-ahli sihir yang tadinya meminta upah dan telah dijanjikan upah, bahkan dijanjikan lagi bahwa mereka akan dimasukkan daftar orang yang dekat pada Fir'aun. sekarang berubah demikian saja. Ini adalah satu pengkhianatan. Maka dengan murkanya yang amat sangat Fir'aun berkata: “Apa? Kalian beriman kepadanya sebelum aku beri izin? Memang dia (MusAl itu pemimpin besar kalian yang mengajarkan sihir kepada kalian. Kalian akan tahu sendiri! Akan aku potong tanganmu dan kakimu semua, dari sebelah-menyebelah yang berlainan, dan sungguh akan aku salibkan kamu sekalian." (ayat 49).
Dimuntahkannyalah kemurkaannya oleh Fir'aun karena kekalahannya yang dua ganda itu. Kalau sekiranya tali-tali dan tongkat-tongkat ahli sihir itu hanya semata dimakan habis oleh tongkat Musa, dipandang sebagai suatu kekalahan, maka kekalahan yang lebih menyolok ialah karena ahli-ahli sihir itu berubah haluan, dalam sebentar waktu saja. Fir'aun tidaklah mau tahu kepada kenyataan yang dihadapi, sebab bagi dia soal ini adalah soal naik atau hancur bagi kekuasaannya. Sebab itu dia mengancam! Tukang sihir itu akan dipotong tangannya. Kalau tangan kanan yang dipotong, akan dipotong pula kakinya yang sebelah kiri, kalau tangan kiri dipotong timbalannya ialah kaki kanan, tangan hilang, kaki pincang. Bahkan sesudah itu dilakukan, mereka akan disalib, akan ditegakkan pancang kayu di tengah padang, dan mereka akan digantung sambil dipakukan di atas kayu palang itu.
Ahli-ahli sihir itu menyambut ancaman itu dengan tenang: “Tidak mengapa! Karena sesungguhnya kami semuanya akan kembali menghadap Tuhan kami." (ayat 50).
“Kami ingin sekali agar Tuhan kami itu memberi ampun kami atas kesalahan-kesalahan kami, karena kami adalah orang-orang yang mula-mula menyatakan Iman."
Dalam beberapa saat saja, ahli-ahli sihir yang beruntung dan berbahagia itu telah merasai lezat dan manisnya Iman. Tidak mereka ingat lagi upah yang telah dijanjikan dan pangkat istimewa yang akan dianugerahkan. Yang memenuhi hati sekarang ini adalah kepercayaan. Berapa banyaknya tukang-tukang sihir, dukun-dukun dan datu mencari berbagai macam ilmu kebal, ilmu tidak hangus berjalan di atas api dan lain-lain namun jiwa tidak juga puas, karena belum bertemu dengan inti ilmu, yaitu mengenal Kebesaran Tuhan Yang Maha Esa, Ilmu Tauhid.
Sekarang mereka telah melihat dengan mata kepala mereka sendiri kebesaran Tuhan itu, bagaimana mereka akan melepaskannya lagi. Walaupun mereka telah diancam akan dikerat tangan dan kaki, bahkan akan digantungkan di atas kayu palang sampai mati, namun bagi seorang yang telah merasai lezat citanya Iman, karena keyakinan yang telah padu, ancaman itu tidaklah ada laedahnya. Mati adalah tujuan bagi setiap orang yang hidup. Kini kau mati, esok pun kau mati. Kalau hukuman itu dilakukan, alangkah bahagianya mereka. Orang-orang yang menghadapi mati karena keyakinannya yang pekat padu, memandang bahwa mati itu adalah satu kepuasan batin yang tiada taranya, suatu pengurbanan karena Iman. Sebab itu tidak takut-takut mereka lagi kepada Fir'aun. Fir'aun tidak ada artinya lagi bagi mereka, mereka telah mendapat peyangan teguh, yaitu Tuhan Rabbul ‘Alamin. Mereka menjawab: “Tidak mengapa! Silakan hukum kami. Lebih lekas lebih baik. Sebab nyatalah sudah dengan ke matian itu kami akan lekas berjumpa dengan Tuhan kami, setelah bertahun-tahun hidup di dunia dengan menipu mata manusia, Dengan kemati-an karena engkau hukum hai Fir'aun, engkau hanya berkuasa membunuh badan kami, adapun Roh kami tidak dapat engkau kuasai lagi, hai Fir'aun. 5ebab Roh ini akan kembali kepada Tuhan. Di hadapanNya kami akan memohon ampun atas segala kesalahan kami selama ini, baik kesalahan bekerja menjadi tukang sihir, menipu orang, atau kesalahan karena dia selama ini kami jadikan mata pencarian mencari upah, dan kesalahan terbesar ialah karena kami telah mau diperalat untuk menentang Tuhan Rabbul ‘Alamin. Kami akan memohon ampun atas segala kesalahan itu langsung kepada Tuhan kami itu, dan kami yakin bahwa semuanya akan diampuni, karena kami adalah orang-orang yang mula-mula sekali berani menyatakan beriman kepadanya.
Saatnya hanya sedikit untuk menyatakan Iman, tetapi saat yang sedikit itu telah meliputi kepada seluruh hidup yang dilalui. Seakan-akan sesuailah sikap ahli-ahli sihir itu dengan ucaptam penyair.
“Sekali berarti.
Sesudah itu mati
Hukuman telah dijalankan kepada mereka sebagai “titah baginda", dipotong tangan kaki lalu dipalangkan pula, tetapi mereka mati dengan kepuasan. Fir'aun boleh tertawa atas kebesaran kuasanya, boleh memotong tangan dan kaki, dan boleh membunuh. Disangkanya bermula bahwa dengan demikian urusan telah selesai. Memang orang yang zalim aniaya selalu memungkiri kenyataan. Dengan terbunuh matinya tukang-tukang sihir, orang banyak mungkin jadi tenang dan kewibawaan Fir'aun dapat dipelihara dari luar. Tetapi tidaklah dia mempunyai kekuasaan yang demikian luas, sehingga dapat menguasai perasaan yang menjalar kepada seluruh rakyat, bahwa dengan dibunuhnya tukang-tukang sihir itu bukanlah berarti bahwa Fir'aun menang, melainkan adalah penyempurnaan dari kekalahannya.
Between Musa and Fir`awn
Allah tells us what He commanded His servant, son of Imran and Messenger Musa, peace be upon him, who spoke with Him, to do, when He called him from the right side of the mountain, and conversed with him, and chose him, sent him, and commanded him to go to Fir`awn and his people.
Allah says:
وَإِذْ نَادَى رَبُّكَ مُوسَى أَنِ ايْتِ الْقَوْمَ الظَّالِمِينَ
قَوْمَ فِرْعَوْنَ أَلَا يَتَّقُونَ
قَالَ رَبِّ إِنِّي أَخَافُ أَن يُكَذِّبُونِ
وَيَضِيقُ صَدْرِي وَلَا يَنطَلِقُ لِسَانِي فَأَرْسِلْ إِلَى هَارُونَ
وَلَهُمْ عَلَيَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ
And when your Lord called Musa:Go to the people who are wrongdoers. The people of Fir`awn. Will they not have Taqwa!
He said:My Lord! Verily, I fear that they will deny me, And my breast straitens, and my tongue expresses not well. So send for Harun. And they have a charge of crime against me, and I fear they will kill me.
So, Musa asked Allah to remove these difficulties for him, as he said in Surah Ta Ha:
قَالَ رَبِّ اشْرَحْ لِى صَدْرِى
وَيَسِّرْ لِى أَمْرِى
Musa said:O my Lord! Open for me my chest. And ease my task for me. (20:25-26) until:
قَدْ أُوتِيتَ سُوْلَكَ يمُوسَى
You are granted your request, O Musa! (20:36)
وَلَهُمْ عَلَيَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ
And they have a charge of crime against me, and I fear they will kill me.
because he had killed that Egyptian, which was the reason that he left the land of Egypt
قَالَ كَلَّ
(Allah) said:Nay!...
Allah told him:do not be afraid of anything like that.
This is like the Ayah,
سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَـناً
Allah said:We will strengthen your arm through your brother, and give you both power, (meaning, proof);
فَلَ يَصِلُونَ إِلَيْكُمَا بِـْايَـتِنَأ أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَـلِبُونَ
so they shall not be able to harm you, with Our signs, you two as well as those who follow you will be the victors. (28:35)
فَاذْهَبَا بِأيَاتِنَا إِنَّا مَعَكُم مُّسْتَمِعُونَ
Go you both with Our signs. Verily, We shall be with you, listening.
This is like the Ayah,
إِنَّنِى مَعَكُمَأ أَسْمَعُ وَأَرَى
I am with you both, hearing and seeing. (20:46)
Meaning, `I will be with you by My protection, care, support and help.'
فَأْتِيَا فِرْعَوْنَ فَقُولَاأ إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ
And go both of you to Fir`awn, and say:`We are the Messengers of the Lord of the all that exists.'
This is like the Ayah,
إِنَّا رَسُولَا رَبِّكَ
Verily, we are both Messengers of your Lord. (20:47)
which means, `both of us have been sent to you,'
أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَايِيلَ
So allow the Children of Israel to go with us.
Meaning, `let them go, free them from your captivity, subjugation and torture, for they are the believing servants of Allah, devoted to Him, and with you they are in a position of humiliating torture.'
When Musa said that to him, Fir`awn turned away and ignored him completely, regarding him with scorn and thinking little of him.
قَالَ
Saying:
...
أَلَمْ نُرَبِّكَ فِينَا وَلِيدًا
Did we not bring you up among us as a child!
meaning, we brought you up among us, in our home and on our bed, we nourished you and did favors for you for many years, and after all that you responded to our kindness in this manner:you killed one of our men and denied our favors to you.'
...
وَلَبِثْتَ فِينَا مِنْ عُمُرِكَ سِنِينَ
وَفَعَلْتَ فَعْلَتَكَ الَّتِي فَعَلْتَ
And you did dwell many years of your life with us.
And you did your deed, which you did.
So he said to him:
وَأَنتَ مِنَ الْكَافِرِينَ
While you were one of the ingrates.
meaning, one of those who deny favors.
This was the view of Ibn Abbas and Abdur-Rahman bin Zayd bin Aslam, and was the view favored by Ibn Jarir
قَالَ فَعَلْتُهَا إِذًا
(Musa) said:I did it then...
meaning, at that time,
وَأَنَا مِنَ الضَّالِّينَ
when I was in error.
meaning, `before revelation was sent to me and before Allah made me a Prophet and sent me with this Message.'
فَفَرَرْتُ مِنكُمْ لَمَّا خِفْتُكُمْ فَوَهَبَ لِي رَبِّي حُكْمًا وَجَعَلَنِي مِنَ الْمُرْسَلِينَ
So, I fled from you when I feared you. But my Lord has granted me Hukm, and made me one of the Messengers.
means, `the first situation came to an end and another took its place. Now Allah has sent me to you, and if you obey Him, you will be safe, but if you oppose Him, you will be destroyed.'
Then Musa said:
وَتِلْكَ نِعْمَةٌ تَمُنُّهَا عَلَيَّ أَنْ عَبَّدتَّ بَنِي إِسْرَايِيلَ
And this is the past favor with which you reproach me, -- that you have enslaved the Children of Israel.
meaning, `whatever favors you did in bringing me up are offset by the evil you did by enslaving the Children of Israel and using them to do your hard labor. Is there any comparison between your favors to one man among them and the evil you have done to all of them What you have mentioned about me is nothing compared to what you have done to them.
Allah tells us about the disbelief, rebellion, oppression and denial of Fir`awn
He tells:
قَالَ فِرْعَوْنُ وَمَا رَبُّ الْعَالَمِينَ
(Fir`awn) said:And what is the Lord of the `Alamin!
This is because he used to say to his people:
مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى
I know not that you have a god other than me. (28:38)
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
Thus he fooled his people, and they obeyed him. (43:54)
They used to deny the Creator, may He be glorified, and they believed that they had no other lord than Fir`awn.
When Musa said to them:I am the Messenger of the Lord of the worlds, Fir`awn said to him, Who is this who you are claiming is the Lord of Al-`Alamin other than me!
This is how it was interpreted by the scholars of the Salaf and the Imams of later generations.
As-Suddi said,
This Ayah is like the Ayah,
قَالَ فَمَن رَّبُّكُمَا يمُوسَى
قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
(Fir`awn) said:Who then, O Musa, is the Lord of you two!
He said:Our Lord is He Who gave to each thing its form and nature, then guided it aright. (20:49-50)
Those among the philosophers and others who claimed that this was a question about the nature or substance (of Allah) are mistaken.
Fir`awn did not believe in the Creator in the first place, so he was in no position to ask about the nature of the Creator; he denied that the Creator existed at all, as is apparent from the meaning, even though proof and evidence had been established against him.
When Fir`awn asked him about the Lord of Al-`Alamin, Musa said
قَالَ رَبُّ السَّمَاوَاتِ وَالاْاَرْضِ وَمَا بَيْنَهُمَا
(Musa) said:The Lord of the heavens and the earth, and all that is between them...
meaning, the Creator, Sovereign and Controller of all that, their God Who has no partner or associate. He is the One Who has created all things. He knows the higher realms and the heavenly bodies that are in them, both those that are stationary and those that move and shine brightly. He knows the lower realms and what is in them; the oceans, continents, mountains, trees, animals, plants and fruits. He knows what is in between the two realms; the winds, birds, and whatever is in the air. All of them are servants to Him, submitting and humbling themselves before Him.
إن كُنتُم مُّوقِنِينَ
if you seek to be convinced with certainty.
means, if you have believing hearts and clear insight
قَالَ لِمَنْ حَوْلَهُ
(Fir`awn) said to those around:
i.e., Fir`awn turned to the chiefs and leaders of his state around him, and said to them -- mockingly expressing his disbelief in Musa:
أَلَا تَسْتَمِعُونَ
Do you not hear!
meaning, `are you not amazed by what this man is claiming -- that you have another god other than me!'
Musa said to them:
قَالَ رَبُّكُمْ وَرَبُّ ابَايِكُمُ الاْاَوَّلِينَ
Your Lord and the Lord of your ancient fathers!
meaning, the One Who created you and your forefathers, those who came before Fir`awn and his time.
قَالَ
He (Fir`awn ) said:
إِنَّ رَسُولَكُمُ الَّذِي أُرْسِلَ إِلَيْكُمْ لَمَجْنُونٌ
Verily, your Messenger who has been sent to you is a madman!
meaning, there is no sense in his claim that there is any god other than me!
قَالَ
(Musa) said --
to those in whose hearts Fir`awn had planted doubts:
رَبُّ الْمَشْرِقِ وَالْمَغْرِبِ وَمَا بَيْنَهُمَا إِن كُنتُمْ تَعْقِلُونَ
Lord of the east and the west, and all that is between them, if you did but understand!
`He is the One Who made the east the place where the heavenly bodies rise, and made the west the place where they set; this is the system to which He has subjugated all the heavenly bodies, stationary and moving. If what Fir`awn claims is true, that he is your lord and your god, then let him turn things around so that the heavenly bodies set in the east and rise in the west.'
This is similar to the Ayah,
الَّذِى حَأجَّ إِبْرَهِيمَ فِى رِبِّهِ أَنْ اتَـهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَهِيمُ رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ قَالَ أَنَا أُحْىِ وَأُمِيتُ قَالَ إِبْرَهِيمُ فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ
who disputed with Ibrahim about his Lord, because Allah had given him the kingdom! When Ibrahim said:My Lord is He Who gives life and causes death.
He said, I give life and cause death.
Ibrahim said, Verily, Allah brings the sun from the east. So cause it to rise from the west. (2:258)
So when Fir`awn was defeated in debate, he resorted to the use of his force and power, believing that this would be effective in dealing with Musa, peace be upon him, so he said, as Allah tells us
After the Rational Proof, Fir`awn resorts to Force
Allah tells:
قَالَ
He (Fir`awn) said:
When proof had been established against Fir`awn, clearly and rationally, he resorted to using force against Musa, thinking that after this there would no further room for discussion. So he said:
لَيِنِ اتَّخَذْتَ إِلَهًا غَيْرِي لَاَجْعَلَنَّكَ مِنَ الْمَسْجُونِينَ
If you choose a god other than me, I will certainly put you among the prisoners.
To this, Musa responded:
قَالَ أَوَلَوْ جِيْتُكَ بِشَيْءٍ مُّبِينٍ
(Musa) said:Even if I bring you something manifest!
meaning, clear and definitive proof.
قَالَ فَأْتِ بِهِ إِن كُنتَ مِنَ الصَّادِقِينَ
فَأَلْقَى عَصَاهُ فَإِذَا هِيَ ثُعْبَانٌ مُّبِينٌ
He (Fir`awn) said:Bring it forth then, if you are of the truthful!
So he (Musa) threw his stick, and behold, it was a serpent, manifest.
meaning, it was very clear and obvious, with a huge body and a big mouth, terrifying in appearance
وَنَزَعَ يَدَهُ
And he (Musa) drew out his hand,
meaning, from his sleeve,
فَإِذَا هِيَ بَيْضَاء لِلنَّاظِرِينَ
and behold, it was white to all beholders!
It was shining like a piece of the moon
قَالَ لِلْمَلَاِ حَوْلَهُ
He said to the chiefs around him:
Since Fir`awn was already doomed, he hastened to stubborn denial, and said to the chiefs around him:
إِنَّ هَذَا لَسَاحِرٌ عَلِيمٌ
Verily, this is indeed a well-versed sorcerer.
One who knows a great deal of magic or witchcraft.
Fir`awn was trying to convince them that this was sorcery, not a miracle. Then he provoked them against Musa, trying to make them oppose him and disbelieve in him, and said
يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُم بِسِحْرِهِ
He wants to drive you out of your land by his sorcery...
meaning, `he wants to capture the people's hearts and win them over by doing this, so that they will support him, and help him and follow him, and he will defeat you in your own land and take the land from you.
فَمَاذَا تَأْمُرُونَ
what is it then that you command!
i.e., So advise me, what should I do with him!'
قَالُوا أَرْجِهِ وَأَخَاهُ وَابْعَثْ فِي الْمَدَايِنِ حَاشِرِينَ
يَأْتُوكَ بِكُلِّ سَحَّارٍ عَلِيمٍ
They said:Put him off and his brother, and send callers to the cities; to bring up to you every well-versed sorcerer.
meaning, `delay him and his brother until you gather together all the sorcerers from every city and region of your kingdom so that they may confront him and produce something like he produces, then you will defeat him and have the victory.'
So Fir`awn did as they suggested, which is what Allah decreed would happen to them, so that all the people would gather in one place and the signs and proof of Allah would be made manifest before them all in one day.
Between Musa, peace be upon him, and the Sorcerers
Allah describes the actual encounter between Musa, peace be upon him, and the Egyptians in Surah Al-A`raf, Surah Ta Ha, and in this Surah.
The Egyptians wanted to extinguish the Light of Allah with their words, but Allah insisted that His Light should prevail even though the disbelievers disliked that. This is the issue of disbelief and faith; they never confront one another but faith always prevails:
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَـطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ
Nay, We fling the truth against the falsehood, so it destroys it, and behold, it disappears. And woe to you for that which you ascribe. (21:18)
وَقُلْ جَأءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ
And say:Truth has come and falsehood has vanished. (17:81)
And Allah tells:
فَجُمِعَ السَّحَرَةُ لِمِيقَاتِ يَوْمٍ مَّعْلُومٍ
وَقِيلَ لِلنَّاسِ هَلْ أَنتُم مُّجْتَمِعُونَ
So, the sorcerers were assembled at a fixed time on a day appointed. And it was said to the people:Are you (too) going to assemble,
The sorcerers of Egypt were the most skilled in the art of illusion, but when a huge group of them gathered from all corners of the land, and the people came together on that day whose exact numbers are known to Allah Alone, one of them said:
لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ
That we may follow the sorcerers if they are the winners.
They did not say:`we will follow the truth, whether it rests with the sorcerers or with Musa;' the people were followers of the religion of their king.
فَلَمَّا جَاء السَّحَرَةُ
So, when the sorcerers arrived,
means, when they reached the court of Fir`awn, and a pavilion had been erected for him. There he gathered his servants, followers, administrators, and provincial leaders, and the soldiers of his kingdom. The sorcerers stood before Fir`awn, asking him to treat them well and bring them closer to him if they prevailed in this matter which he had brought them together for. They said:
...
قَالُوا لِفِرْعَوْنَ أَيِنَّ لَنَا لَااَجْرًا إِن كُنَّا نَحْنُ الْغَالِبِينَ
Will there surely be a reward for us if we are the winners!
قَالَ نَعَمْ وَإِنَّكُمْ إِذًا لَّمِنَ الْمُقَرَّبِين
He (Fir`awn) said:Yes, and you shall then verily be of those brought near.
meaning, `and you will be given more than what you are asking for; I will make you among those who are close to me, those who sit with me.'
So they went back to their places:
قَالُواْ يمُوسَى إِمَّأ أَن تُلْقِىَ وَإِمَّأ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَى قَالَ بَلْ أَلْقُواْ
They said:O Musa! Either you throw first or we be the first to throw!
(Musa) said:Nay, throw you (first)! (20:65-66)
Here the incident is described more briefly
قَالَ لَهُم مُّوسَى
Musa said to them:
أَلْقُوا مَا أَنتُم مُّلْقُونَ
فَأَلْقَوْا حِبَالَهُمْ وَعِصِيَّهُمْ وَقَالُوا بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ
Throw what you are going to throw!
So, they threw their ropes and their sticks, and said:By the might of Fir`awn, it is we who will certainly win!
This is what the ignorant masses say when they do something:`this is by the virtue of So-and-so!'
In Surah Al-A`raf Allah mentioned that:
سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَأءُو بِسِحْرٍ عَظِيمٍ
They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic. (7:116)
And in Surah Ta Ha He said:
فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَى
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الاَْعْلَى
وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ وَلَاأ يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى
Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast. So Musa conceived fear in himself. We (Allah) said:Fear not! Surely, you will have the upper hand. And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain. (20:66-69)
And here Allah says:
فَأَلْقَى مُوسَى عَصَاهُ فَإِذَا هِيَ تَلْقَفُ مَا يَأْفِكُونَ
Then Musa threw his stick, and behold, it swallowed up all that they falsely showed!
by snatching up and catching them from every corner and swallowing them up, and it did not leave any of them untouched.
Allah says:
فَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ
قَالُوا امَنَّا بِرَبِّ الْعَالَمِينَ
رَبِّ مُوسَى وَهَارُونَ
And the sorcerers fell down prostrate. Saying:We believe in the Lord of Al-`Alamin, the Lord of Musa and Harun.
This is as Allah mentions elsewhere:
فَوَقَعَ الْحَقُّ وَبَطَلَ مَا كَانُواْ يَعْمَلُونَ
فَغُلِبُواْ هُنَالِكَ وَانقَلَبُواْ صَاغِرِينَ
وَأُلْقِيَ السَّحَرَةُ سَاجِدِينَ
قَالُواْ امَنَّا بِرِبِّ الْعَالَمِينَ
رَبِّ مُوسَى وَهَارُونَ
Thus truth was confirmed, and all that they did was made of no effect. So they were defeated there and returned disgraced. And the sorcerers fell down prostrate. They said:We believe in the Lord of all that exists, the Lord of Musa and Harun. (7:118-122)
This was a very serious matter, furnishing decisive proof leaving no room for any excuse. Fir`awn's supporters, who sought and hoped that they would prevail over Musa, were themselves defeated. At that moment they believed in Musa and prostrated to Allah, the Lord of Al-`Alamin Who sent Musa and Harun with the truth and an obvious miracle. Fir`awn was defeated in a manner the likes of which the world had never seen, but he remained arrogant and stubborn despite the clear evidence, may the curse of Allah and the angels and all of mankind be upon him. He resorted to arrogance and stubbornness and propagating falsehood. He began to issue threats against them, saying:
إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ
Verily, he is your chief who has taught you magic. (20:71)
إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ
Surely, this is a plot which you have plotted in the city. (7:123
Between Fir`awn and the Sorcerers
His threats against them resulted only in an increase in their faith and submission to Allah, for the veil of disbelief had been lifted from their hearts and the truth became clear to them because they knew something that their people did not:that what Musa had done could not have been done by any human being unless Allah helped him, making it proof and an evidence of the truth of what he had brought from his Lord.
Allah tells that:
قَالَ امَنتُمْ لَهُ قَبْلَ أَنْ اذَنَ لَكُمْ
He (Fir`awn) said:You have believed in him before I give you leave.
meaning, `you should have asked my permission for what you did, and you did not consult with me; if I had given you permission you could have done it, and if I did not allow you, you should not have done it, for I am the ruler and the one to be obeyed.'
إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ
Surely, he indeed is your chief, who has taught you magic!
This is stubborn talk, and anyone can see that it is nonsense, for they had never met Musa before that day, so how could he have been their chief who taught them how to do magic! No rational person would say this.
فَلَسَوْفَ تَعْلَمُونَ لَاُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَفٍ وَلَاُصَلِّبَنَّكُمْ أَجْمَعِينَ
So verily, you shall come to know. Verily, I will cut off your hands and your feet on opposite sides, and I will crucify you all.
Then Fir`awn threatened to cut off their hands and feet, and crucify them
قَالُوا لَاا ضَيْرَ
They said:No harm!
meaning, `no problem, that will not harm us and we do not care.'
إِنَّا إِلَى رَبِّنَا مُنقَلِبُونَ
Surely, to our Lord we are to return.
means, `the return of us all is to Allah, may He be glorified, and He will never allow the reward of anyone who has done good to be lost. What you have done to us is not hidden from Him, and He will reward us in full for that.'
So they said
إِنَّا نَطْمَعُ أَن يَغْفِرَ لَنَا رَبُّنَا خَطَايَانَا
Verily, we really hope that our Lord will forgive us our sins,
`the sins we have committed and the magic you forced us to do.'
أَن كُنَّا أَوَّلَ الْمُوْمِنِينَ
as we are the first of the believers,
means, because we are the first of our people, the Egyptians, to believe.
So he killed them all
The Exodus of the Children of Israel from Egypt
Allah tells:
وَأَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِي إِنَّكُم مُّتَّبَعُونَ
فَأَرْسَلَ فِرْعَوْنُ فِي الْمَدَايِنِ حَاشِرِينَ
And We revealed to Musa, saying:Depart by night with My servants, verily, you will be pursued.
Then Fir`awn sent callers to (all) the cities.
After Musa stayed in Egypt for a long time, and the proof of Allah was established against Fir`awn and his chiefs, yet they were still arrogant and stubborn, then there was nothing left for them but punishment and vengeance. So Allah commanded Musa, peace be upon him, to take the Children of Israel out of Egypt by night, and take them wherever he would be commanded. So Musa, peace be upon him, did as he was commanded by his Lord, may He be glorified, and he led them forth after they had borrowed an abundance of jewelry from the people of Fir`awn.
As more than one of the scholars of Tafsir have said, they left when the moon was rising, and Mujahid, may Allah have mercy on him, said that the moon was eclipsed that night. And Allah knows best.
Musa asked about the grave of Yusuf (Prophet Joseph), peace be upon him, and an old woman from among the Children of Israel showed him where it was, so he took the remains with them, and it was said that they were among the things that were carried by Musa himself, may peace be upon them both.
It was also said that Yusuf, peace be upon him, had left instructions in his will that if the Children of Israel ever left Egypt, they should take his remains with them.
The following morning, when there was nobody to be found in the Israelite quarters, Fir`awn became angry and his anger intensified since Allah had decreed that he was to be destroyed. So he quickly sent his callers to all his cities, i.e., to mobilize his troops and bring them together, and he called out to them
إِنَّ هَوُلَاء
Verily, these,
meaning, the Children of Israel,
لَشِرْذِمَةٌ قَلِيلُونَ
indeed are but a small band.
meaning, a small group.
وَإِنَّهُمْ لَنَا لَغَايِظُونَ
And verily, they have done what has enraged us.
means, `every time we have heard anything about them, it has upset us and made us angry.'
وَإِنَّا لَجَمِيعٌ حَاذِرُونَ
But we are a host all assembled, amply forewarned.
means, `we are constantly taking precautions lest they betray us.'
Some of the Salaf read this with the meaning,
we are constantly forewarned and forearmed. And I want to destroy them to the last man, and destroy all their lands and property.
So he and his troops were punished with the very things he sought to inflict upon the Children of Israel.
Allah says:
فَأَخْرَجْنَاهُم مِّن جَنَّاتٍ وَعُيُونٍ
وَكُنُوزٍ وَمَقَامٍ كَرِيمٍ
So, We expelled them from gardens and springs, treasures, and every kind of honorable place.
meaning, they were thrown out of those blessings and into Hell, and they left behind the honorable places, gardens and rivers, wealth, provision, position and power in this world:
كَذَلِكَ وَأَوْرَثْنَاهَا بَنِي إِسْرَايِيلَ
Thus and We caused the Children of Israel to inherit them.
This is like the Ayat:
وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا
And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. (7:137)
وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الاَْرْضِ وَنَجْعَلَهُمْ أَيِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
وَنُمَكِّنَ لَهُمْ فِي الاَْرْضِ وَنُرِي فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ
And We wished to do a favor to those who were weak in the land, and to make them rulers and to make them the inheritors. And to establish them in the land, and We let Fir`awn and Haman and their armies receive from them that which they feared. (28:5-6)
Fir`awn's Pursuit and Expulsion of the Children of Israel, and how He and His People were drowned
More than one of the scholars of Tafsir said that Fir`awn set out with a huge group, a group containing the leaders and entire government of Egypt at that time, i.e., the decision-makers and influential figures, princes, ministers, nobles, leaders and soldiers.
Allah tells:
فَأَتْبَعُوهُم مُّشْرِقِينَ
So, they pursued them at sunrise.
means, they caught up with the Children of Israel at sunrise
فَلَمَّا تَرَاءى الْجَمْعَانِ
And when the two hosts ﷺ each other,
means, each group ﷺ the other.
At that point,
قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ
the companions of Musa said:We are sure to be overtaken.
This was because Fir`awn and his people caught up with them on the shores of the Red Sea, so the sea was ahead of them and Fir`awn and his troops were behind them. Hence they said:
إِنَّا لَمُدْرَكُونَ
(We are sure to be overtaken).
قَالَ كَلَّ إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ
(Musa) said:Nay, verily with me is my Lord. He will guide me.
meaning, `nothing of what you fear will happen to you, for Allah is the One Who commanded me to bring you here, and He does not go back on His promise.'
إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ
verily with me is my Lord. He will guide me.
Harun, peace be upon him, was in the front, with Yusha` bin Nun and a believer from the family of Fir`awn, and Musa, peace be upon him, was in the rear.
More than one of the scholars of Tafsir said that they stood there not knowing what to do, and Yusha` bin Nun or the believer from the family of Fir`awn said to Musa, peace be upon him, O Prophet of Allah, is it here that your Lord commanded you to bring us!
He said:Yes.
Then Fir`awn and his troops drew near and were very close indeed. At that point Allah commanded his Prophet Musa, peace be upon him, to strike the sea with his staff, so he struck it, and it parted, by the will of Allah.
Allah says
فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِب بِّعَصَاكَ الْبَحْرَ
Then We revealed to Musa (saying):Strike the sea with your stick.
فَانفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ
And it parted, and each separate part became like huge mountain.
meaning, like mighty mountains.
This was the view of Ibn Mas`ud, Ibn Abbas, Muhammad bin Ka`b, Ad-Dahhak, Qatadah and others.
Ata' Al-Khurasani said,
It refers to a pass between two mountains.
Ibn Abbas said,
The sea divided into twelve paths, one for each of the tribes.
As-Suddi added,
And in it there were windows through which they could see one another, and the water was erected like walls.
Allah sent the wind to the sea bed to make it solid like the land.
Allah says:
فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلَا تَخْشَى
and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid. (20:77)
And here He says:
وَأَزْلَفْنَا ثَمَّ الاْأخَرِينَ
Then We brought near the others to that place.
Ibn Abbas, Ata' Al-Khurasani, Qatadah and As-Suddi said:
وَأَزْلَفْنَا
(Then We brought near) means,
We brought Fir`awn and his troops near to the sea.
وَأَنجَيْنَا مُوسَى وَمَن مَّعَهُ أَجْمَعِينَ
ثُمَّ أَغْرَقْنَا الاْخَرِينَ
And We saved Musa and all those with him. Then We drowned the others.
meaning:`We saved Musa and the Children of Israel and whoever followed their religion, and none of them were destroyed, but Fir`awn and his troops were drowned and not one of them remained alive, but was destroyed.'
Then Allah says
إِنَّ فِي ذَلِكَ لَايَةً
Verily, in this is indeed a sign,
meaning, this story with its wonders and tales of aid to the believing servants of Allah is definitive proof and evidence of Allah's wisdom.
وَمَا كَانَ أَكْثَرُهُم مُّوْمِنِينَ
وَإِنَّ رَبَّكَ لَهُوَ الْعَزِيزُ الرَّحِيمُ
yet most of them are not believers. And verily your Lord, He is truly the All-Mighty, the Most Merciful.
The explanation of this phrase has already been discussed above.
Indeed We hope our Lord will forgive us our iniquities, for being the first to believe', in our time.
Not yet available. It requires resources to add this interpretation.
