Tafsir al-Baghawi - Al-Baghawi - (7/146)

Tafsir al-BaghawiAl-Baghawi

“Moses said, ‘Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.’ (27)

“And a believing man from Pharaoh’s household, who concealed his faith, said, ‘Would you kill a man merely because he says, “My Lord is Allah,” although he has brought you clear proofs from your Lord? If he is lying, his lie will be against him; but if he is truthful, some of what he promises you will befall you. Indeed, Allah does not guide one who is a transgressor and a liar.’” (28)

Concerning His words, “And Moses said,” when Pharaoh threatened him with murder, “Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning. And a believing man from Pharaoh’s household, who concealed his faith, said.”

The scholars differed concerning this believer. Muqatil and al-Suddi said: “He was a Copt and Pharaoh’s paternal cousin. He was the one of whom Allah relates: ‘And a man came running from the farthest end of the city’ (al-Qasas, 20).” Others said that he was an Israelite. On this view, the meaning of the verse is: A believing man, concealing his faith from Pharaoh’s people, said. According to Ibn Abbas and most scholars, his name was Hiz’il. Ibn Ishaq said that his name was [Jubran] (1). It was also said that the name of the man from Pharaoh’s household who believed was Habib (2).

“Would you kill a man merely because he says, ‘My Lord is Allah’”—that is, because he says, “My Lord is Allah”—“although he has brought you clear proofs from your Lord”: that is, proofs indicating that he is truthful. “If he is lying, his lie will be against him”: ⦗110a⦘ it will not harm you. “But if he is truthful,” and you deny him, “some of what he promises you will befall you.”

Abu Ubayd said: Here, “some” means the whole; that is, if you kill him while he is truthful, the punishment with which he threatens you will befall you. Al-Layth said: “Some” is an additional word; its meaning is: What he promises you will befall you. The scholars of meaning said: This is to be understood according to its apparent sense in argumentation. It is as though he said: The least consequence of his being truthful is that some of what he promises you will befall you—and even some of that entails your destruction. Thus, he mentioned a part in order to establish the whole.

“Indeed, Allah does not guide”—to His religion—“one who is a transgressor [a polytheist] (3), a liar” against Allah.

(1) In manuscript B, it reads: Gabriel. (2) This latter view is mentioned by al-Suyuti in al-Durr al-Manthur, 7:285. The two preceding views are mentioned by al-Tabari, 24:58, who preferred the following view: “In my opinion, the sounder of the two views is that stated by al-Suddi: the believing man was from Pharaoh’s household. Pharaoh listened to his words, heard what he said, and refrained from killing Moses when he forbade him to kill him and said what he said. He told him, ‘I show you only what I see, and I guide you only to the way of rectitude.’ Had he been an Israelite, Pharaoh would have hastened to punish this man for what he said to him and his chiefs, for he did not regard the Children of Israel as sincere advisers, considering them his enemies. How then would he have reacted to his speaking against the killing of Moses, had he found a means to do so? But since he was one of the leading men of his people, Pharaoh listened to him and desisted from what he had intended concerning Moses.” (3) Added from manuscript B.

﴿وَقَالَ مُوسَى إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ (٢٧) وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ وَإِنْ يَكُ صَادِقًا يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ إِنَّ اللَّهَ لَا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ (٢٨) ﴾ ﴿وَقَالَ مُوسَى﴾ لَمَّا تَوَعَّدَهُ فِرْعَوْنُ بِالْقَتْلِ، ﴿إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ وَقَالَ رَجُلٌ مُؤْمِنٌ مِنْ آلِ فِرْعَوْنَ يَكْتُمُ إِيمَانَهُ﴾ . وَاخْتَلَفُوا فِي هَذَا الْمُؤْمِنِ: قَالَ مُقَاتِلٌ وَالسُّدِّيُّ: كَانَ قِبْطِيًّا ابْنَ عَمِّ فِرْعَوْنَ وَهُوَ الَّذِي حَكَى اللَّهُ عَنْهُ فَقَالَ: "وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَى" (الْقِصَصِ-٢٠) ، وَقَالَ قَوْمٌ: كَانَ إِسْرَائِيلِيًّا، وَمَجَازُ الْآيَةِ: وَقَالَ رَجُلٌ مُؤْمِنٌ يَكْتُمُ إِيمَانَهُ مِنْ آلِ فِرْعَوْنَ وَكَانَ اسْمُهُ حِزْئِيلَ عِنْدَ ابْنِ عَبَّاسٍ، وَأَكْثَرِ الْعُلَمَاءِ. وَقَالَ ابْنُ إِسْحَاقَ: كَانَ اسْمُهُ [جُبْرَانَ] (١) . وَقِيلَ: كَانَ اسْمُ الرَّجُلِ الَّذِي آمَنَ مِنْ آلِ فِرْعَوْنَ حَبِيبًا (٢) ﴿أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ﴾ لِأَنْ يَقُولَ رَبِّيَ اللَّهُ، ﴿وَقَدْ جَاءَكُمْ بِالْبَيِّنَاتِ مِنْ رَبِّكُمْ﴾ أَيْ: بِمَا يَدُلُّ عَلَى صِدْقِهِ، ﴿وَإِنْ يَكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ﴾ ١١٠/ألَا يَضُرُّكُمْ ذَلِكَ، ﴿وَإِنْ يَكُ صَادِقًا﴾ فَكَذَّبْتُمُوهُ، ﴿يُصِبْكُمْ بَعْضُ الَّذِي يَعِدُكُمْ﴾ قَالَ أَبُو عُبَيْدٍ: الْمُرَادُ بِالْبَعْضِ الْكُلُّ، أَيْ: إِنْ قَتَلْتُمُوهُ وَهُوَ صَادِقٌ أَصَابَكُمْ مَا يَتَوَعَّدُكُمْ بِهِ مِنَ الْعَذَابِ. قَالَ اللَّيْثُ: "بَعْضُ" صِلَةٌ، يُرِيدُ: يُصِبُكُمُ الَّذِي يَعِدُكُمْ. وَقَالَ أَهْلُ الْمَعَانِي: هَذَا عَلَى الظَّاهِرِ فِي الْحِجَاجِ كَأَنَّهُ قَالَ: أَقَلُّ مَا فِي صِدْقِهِ أَنْ يُصِيبَكُمْ بَعْضُ الَّذِي يَعِدُكُمْ وَفِي بَعْضِ ذَلِكَ هَلَاكُكُمْ، فَذَكَرَ الْبَعْضَ لِيُوجِبَ الْكُلَّ، ﴿إِنَّ اللَّهَ لَا يَهْدِي﴾ إِلَى دِينِهِ، ﴿مَنْ هُوَ مُسْرِفٌ﴾ [مُشْرِكٌ] (٣) ﴿كَذَّابٌ﴾ عَلَى اللَّهِ.

(١) في "ب" جبريل. (٢) هذا القول الأخير ذكره السيوطي في الدر المنثور: ٧ / ٢٨٥، وذكر القولين السابقين الطبري: ٢٤ / ٥٨ وقال مرجحا: "وأولى القولين في ذلك بالصواب عندي، القول الذي قاله السدي من أن الرجل المؤمن كان من آل فرعون، قد أصغى لكلامه، واستمع منه ما قاله، وتوقف عن قتل موسى عند نهيه عن قتله، وقيله ما قال، وقال له: ما أريكم إلا ما أرى، وما أهديكم إلا سبيل الرشاد، ولو كان إسرائيليا لكان حريا أن يعاجل هذا القائل له ولملئه ما قال بالعقوبة على قوله، لأنه لم يكن يستنصح بني إسرائيل، لاعتداده إياهم أعداء له، فكيف بقوله عن قتل موسى لو وجد إليه سبيلا، ولكنه لما كان من ملأ قومه، استمع قوله، وكف عما كان هم به في موسى" اهـ. (٣) زيادة من "ب".