Tafsir al-Baghawi - Al-Baghawi - (5/275)

Tafsir al-BaghawiAl-Baghawi

And al-Suddi said: Gentle speech was that Moses came to Pharaoh and promised him, if he accepted faith, perpetual youth that would never fade, a kingdom that would not be taken from him except by death, and that the pleasures of food, drink, and marital relations would remain with him until his death; then, when he died, he would enter Paradise. This pleased Pharaoh, but he would not decide any matter without Haman. Haman was absent, and when he returned, Pharaoh informed him of what Moses had called him to and said, “I intended to accept it from him.” Haman replied, “I had thought you possessed intelligence and sound judgment. You are a lord—do you wish to become one ruled over? You are worshipped—do you wish to worship?” Thus he turned him away from his decision. (1)

Aaron was then in Egypt. Allah commanded Moses to go to Aaron, and He revealed to Aaron, while he was in Egypt, that he should meet Moses. So he met him after a day’s journey, and Moses informed him of what had been revealed to him. (2)

“That perhaps he may be reminded or fear Allah”: that is, that he may take heed and become fearful, and thus submit to Allah.

If it is asked: How could He say, “that perhaps he may be reminded,” when He already knew that Pharaoh would neither take heed nor submit to Allah?

It is said: Its meaning is: Go forth with hope and expectation on your part, while Allah’s decree lies beyond your command.

Al-Husayn ibn al-Fadl said: This refers to someone other than Pharaoh. Its sense is: Perhaps one who is willing to take heed will take heed, and one who is capable of fear will fear, when he sees My goodness and kindness toward one whom I created and bestowed favors upon, yet who then claimed lordship.

Abu Bakr Muhammad ibn Umar al-Warraq said: “Perhaps,” when spoken by Allah, is certain. (3) Pharaoh did indeed take heed and fear, at a time when such remembrance and fear could no longer benefit him: when drowning had overcome him. He said, “I believe that there is no deity except the One in whom the Children of Israel believe, and I am among those who submit.”

A man recited this verse in the presence of Yahya ibn Muadh: “Speak to him gently.” Yahya wept and said, “My God, such is Your gentleness (4) toward one who says, ‘I am the god’; then how great is Your gentleness (5) toward one who says, ‘You are the God’!” (6)

(1) For these views and their attribution, see: al-Tabari, 16:169; al-Durr al-Manthur, 5:580; Zad al-Masir, 5:287-288. The strongest of these views concerning the meaning of gentle speech is that Allah commanded them to speak to him in a kind, easy, and gentle manner, containing nothing that would anger or repel him. Allah, Mighty and Majestic, clarified what is meant by gentle speech in this verse when He said: “Go to Pharaoh; indeed, he has transgressed. Then say, ‘Would you be willing to purify yourself, and let me guide you to your Lord so that you may fear Him?’” This represents the utmost gentleness, kindness, and tenderness in speech. This is also the view of Muqatil, as mentioned above. See: Tafsir Ibn Kathir, 3:154; Adwa al-Bayan, 5:413. (2) See: Zad al-Masir, 5:289. (3) Tafsir al-Qurtubi, 11:201. See also al-Itqan by al-Suyuti, 2:275-276, which discusses the meanings of the particle la'alla in the Quran. (4) In manuscript B: “barak.” (5) In manuscript B: “barak.” (6) Tafsir al-Qurtubi, 11:201.

وَقَالَ السُّدِّيُّ: الْقَوْلُ اللَّيِّنُ: أَنَّ مُوسَى أَتَاهُ وَوَعَدَهُ عَلَى قَبُولِ الْإِيمَانِ شَبَابًا لَا يُهْرَمُ، وَمُلْكًا لَا يُنْزَعُ مِنْهُ إِلَّا بِالْمَوْتِ، وَتَبْقَى عَلَيْهِ لَذَّةُ الْمَطْعَمِ وَالْمَشْرَبِ وَالْمَنْكَحِ إِلَى حِينِ مَوْتِهِ، وَإِذَا مَاتَ دَخَلَ الْجَنَّةَ، فَأَعْجَبَهُ ذَلِكَ وَكَانَ لَا يَقْطَعُ أَمْرًا دُونَ هَامَانَ، وَكَانَ غَائِبًا فَلَمَّا قَدِمَ أَخْبَرَهُ بِالَّذِي دَعَاهُ إِلَيْهِ مُوسَى، وَقَالَ أَرَدْتُ أَنْ أَقْبَلَ مِنْهُ، فَقَالَ لَهُ هَامَانُ: كُنْتُ أَرَى أَنَّ لَكَ عَقْلًا وَرَأْيًا، أَنْتَ رَبٌّ، تُرِيدُ أَنْ تَكُونَ مَرْبُوبًا؟ وَأَنْتَ تُعْبَدُ تُرِيدُ أَنْ تَعْبُدَ؟ فَقَلَبَهُ عَنْ رَأْيِهِ (١) . وَكَانَ هَارُونُ يَوْمَئِذٍ بِمِصْرَ، فَأَمْرَ اللَّهُ مُوسَى أَنْ يَأْتِيَ هَارُونَ وَأَوْحَى إِلَى هَارُونَ وَهُوَ بِمِصْرَ أَنْ يَتَلَقَّى مُوسَى، فَتَلَقَّاهُ إِلَى مَرْحَلَةٍ، وَأَخْبَرَهُ بِمَا أُوحِيَ إِلَيْهِ (٢) . ﴿لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾ أَيْ: يَتَّعِظُ وَيَخَافُ فَيُسْلِمُ. فَإِنْ قِيلَ: كَيْفَ قَالَ: ﴿لَعَلَّهُ يَتَذَكَّرُ﴾ وَقَدْ سَبَقَ عِلْمُهُ أَنَّهُ لَا يَتَذَكَّرُ وَلَا يُسْلِمُ؟. قِيلَ: مَعْنَاهُ اذْهَبَا عَلَى رَجَاءٍ مِنْكُمَا وَطَمَعٍ، وَقَضَاءُ اللَّهِ وَرَاءَ أَمْرِكُمَا. وَقَالَ الْحُسَيْنُ بْنُ الْفَضْلِ: هُوَ يَنْصَرِفُ إِلَى غَيْرِ فِرْعَوْنَ، مَجَازُهُ: لَعَلَّهُ يَتَذَكَّرُ مُتَذَكِّرٌ، وَيَخْشَى خَاشٍ إِذَا رَأَى بِرِّي وَأَلْطَافِي بِمَنْ خَلَقْتُهُ وَأَنْعَمْتُ عَلَيْهِ ثُمَّ ادَّعَى الرُّبُوبِيَّةَ. وَقَالَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عُمَرَ الْوَرَّاقُ: "لَعَلَّ " مِنَ اللَّهِ وَاجِبٌ (٣) وَلَقَدْ تَذَكَّرَ فِرْعَوْنُ وَخَشِيَ حِينَ لَمْ تَنْفَعْهُ الذِّكْرَى وَالْخَشْيَةُ، وَذَلِكَ حِينَ أَلْجَمَهُ الْغَرَقُ، قَالَ: آمَنْتُ أَنَّهُ لَا إِلَهَ إِلَّا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ، وَأَنَا مِنَ الْمُسْلِمِينَ. وَقَرَأَ رَجُلٌ عِنْدَ يَحْيَى بْنِ مُعَاذٍ هَذِهِ الْآيَةَ: ﴿فَقُولَا لَهُ قَوْلًا لَيِّنًا﴾ فَبَكَى يَحْيَى، وَقَالَ: إِلَهِي هَذَا رِفْقُكَ (٤) بِمَنْ يَقُولُ أَنَا الْإِلَهُ، فَكَيْفَ رِفْقُكَ (٥) بِمَنْ يَقُولُ أَنْتَ الْإِلَهُ؟! (٦) .

(١) انظر في هذه الأقوال ونسبتها: الطبري: ١٦ / ١٦٩، الدر المنثور: ٥ / ٥٨٠، زاد المسير: ٥ / ٢٨٧ - ٢٨٨. وأقرب هذه الأقوال في تفسير القول اللين؛ أن الله تعالى أمرهما أن يقولا كلاما لطيفا سهلا رقيقا، ليس فيه ما يغضب وينفر. وقد بين الله جل وعلا المراد بالقول اللين في هذه الآية بقوله: "اذهب إلى فرعون إنه طغى فقل هل لك إلى أن تزكى وأهديك إلى ربك فتخشى". وهذا غاية لين الكلام ولطافته ورقته. وهو قول مقاتل، كما تقدم. انظر: تفسير ابن كثير ٣ / ١٥٤، أضواء البيان: ٥ / ٤١٣. (٢) انظر: زاد المسير: ٥ / ٢٨٩. (٣) تفسير القرطبي: ١١ / ٢٠١. وانظر: الاتقان للسيوطي: ٢ / ٢٧٥ - ٢٧٦ ففيه معاني حرف "لعل" في القرآن الكريم. (٤) في "ب": برك. (٥) في "ب": برك. (٦) تفسير القرطبي: ١١ / ٢٠١.