Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (46)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

“in the sacred valley” refers to the Mount. A valley is a channel through which water flows. Allah called it sacred because revelation came to Moses (peace be upon him) there. “Tuwā” is the name of the valley.

“Go to Pharaoh, for he has transgressed.” Pharaoh was the king of Egypt. He told his people that he was their supreme lord and that they had no god other than him: “Pharaoh said, ‘O chiefs, I know of no god for you other than myself.’” Thus, he claimed what was not his and denied the right of another—namely Allah, Glorious and Exalted. Allah commanded His prophet Moses (peace be upon him) to go to Pharaoh, and this constituted his mission as a messenger. Allah also explained the reason: this man—Pharaoh—had transgressed. In Sūrat Tā Hā, He says: “Go, both of you, to Pharaoh, for he has transgressed.” [Tā Hā: 43]

There is no contradiction between the two verses. Allah Most High first sent Moses; then Moses (peace be upon him) asked his Lord to strengthen him through his brother Aaron. Allah therefore sent Aaron (peace be upon him) with Moses, so both Moses and Aaron were sent to Pharaoh.

His words, “for he has transgressed,” mean that he exceeded his proper bounds, for transgression means excess. This is seen in the words of Allah Most High: “Indeed, when the water overflowed, We carried you in the vessel.” [al-Hāqqah: 11] So too is the term tāghūt, because it involves exceeding the proper bounds.

“Then say, ‘Would you be willing to purify yourself?’” The interrogative here is intended to encourage Pharaoh to purify himself of the evil and corruption in which he was immersed. The root meaning of zakāh (purification) is growth and increase. The word is also used to mean Islam and monotheism. An example is the statement of Allah Most High: “And woe to the polytheists—those who do not give zakāh and who disbelieve in the Hereafter.” [Fussilat: 6–7] Another example is His statement: “Successful indeed is the one who purifies it, and failed indeed is the one who corrupts it.” [al-Shams: 9–10]

“And guide you to your Lord”—that is, direct you to your Lord, meaning to the religion of Allah, Glorious and Exalted, which leads to Him. “So that you may fear Him”—that is, so that you may fear Allah, Glorious and Exalted, on the basis of knowledge; for reverential fear is fear joined with knowledge. If there is no knowledge, it is merely ordinary fear. This is the distinction between reverential fear and ordinary fear.

The distinction

﴿بالواد المقدس﴾ هو الطور، والوادي هو مجرى الماء، وسماه الله مقدساً لأنه كان فيه الوحي إلى موسى ﵊. وقوله: ﴿طوى﴾ اسم للوادي. ﴿اذهب إلى فرعون إنه طغى﴾ فرعون كان ملك مصر، وكان يقول لقومه إنه ربهم الأعلى، وأنه لا إله غيره ﴿وقال فرعون يا أيها الملا ما علمت لكم من إله غيري﴾ فادعى ما ليس له، وأنكر حق غيره وهو الله ﷿، وأمر الله نبيه موسى ﵊ أن يذهب إلى فرعون وهذه هي الرسالة، وبين سبب ذلك وهو طغيان هذا الرجل ـ أعني فرعون ـ وفي سورة طه قال: ﴿اذهبا إلى فرعون إنه طغى﴾ [طه: ٤٣] . ولا منافاة بين الايتين وذلك أن الله تعالى أرسل موسى أولاً ثم طلب موسى ﵌ من ربه أن يشد أزره بأخيه هارون فأرسل هارون ﵊ مع موسى فصار موسى وهارون كلاهما مرسل إلى فرعون. وقوله تعالى: ﴿إنه طغى﴾ أي: زاد على حده؛ لأن الطغيان هو الزيادة، ومنه قوله تعالى: ﴿إنا لما طغى الماء حملناكم في الجارية﴾ [الحاقة: ١١] . ومنه الطاغوت: لأن فيه مجاوزة الحد. ﴿فقل هل لك إلى أن تزكى﴾ الاستفهام هنا للتشويق، تشويق فرعون أن يتزكى مما هو عليه من الشر والفساد، وأصل الزكاة النمو والزيادة، وتطلق بمعنى الإسلام والتوحيد، ومنه قوله تعالى: ﴿وويل للمشركين. الذين لا يؤتون الزكاة وهم بالآخرة هم كافرون﴾ [فصلت: ٦، ٧] . ومنه قوله تعالى: ﴿قد أفلح من زكاها وقد خاب من دساها﴾ [الشمس: ٩ ـ ١٠] . ﴿وأهديك إلى ربك﴾ أي أدلك إلى ربك أي إلى دين الله ﷿ الموصل إلى الله. ﴿فتخشى﴾ أي فتخاف الله ﷿ على علم منك؛ لأن الخشية هي الخوف المقرون بالعلم، فإن لم يكن علم فهو خوف مجرد، وهذا هو الفرق بين الخشية والخوف. الفرق