Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (371)

Tafsir al-SadiAbd al-Rahman al-Sadi’

⦗78⦘ “They said” to Moses, responding to his words with something that did not refute them, “Have you come to us to turn us away from what we found our forefathers following?” That is: Have you come to divert us from the polytheism and worship of others besides Allah that we found our forefathers practicing, and to command us to worship Allah alone, without partner? They thus made the teachings of their misguided forefathers an argument with which to reject the truth that Moses (peace be upon him) had brought them.

Their further claim (1), “And that you two may have supremacy in the land,” means: Have you both come to us so that you yourselves may become the leaders and drive us from our land? This was merely a deception on their part, something they passed off on their ignorant followers and used to incite the masses to oppose Moses and refuse to believe in him.

No one who knows the realities and can distinguish one matter from another would resort to such an argument, for arguments can only be rebutted with arguments and proofs.

When someone brings the truth and his words are rejected by claims such as these, those claims demonstrate the inability of the one making them to produce anything that actually refutes what his opponent has brought. Had he possessed a proof, he would have presented it rather than resorting to saying, “Your aim is such-and-such,” or, “This is what you intend”—whether he was truthful in what he said about his opponent’s intention or was lying. Moreover, anyone acquainted with Moses (peace be upon him), his character, and the message to which he called knew that he had no desire to exalt himself in the land. His sole purpose, like that of his fellow messengers, was to guide people and direct them to what would benefit them.

The reality of the matter, however, was precisely what they expressed in their words: “We will not believe in either of you.” That is, their refusal arose from arrogance and obstinacy—not because what Moses and Aaron had brought was false, unclear, or for any other reason, but solely because of wrongdoing, aggression, and the very desire for supremacy of which they accused Moses and Aaron.

(1) Manuscript B reads: “and his statement.”

﴿٧٨﴾ ﴿قَالُوا﴾ لموسى رادين لقوله بما لا يرده: ﴿أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ آبَاءَنَا﴾ أي: أجئتنا لتصدنا عما وجدنا عليه آباءنا، من الشرك وعبادة غير الله، وتأمرنا بأن نعبد الله وحده لا شريك له؟ فجعلوا قول آبائهم الضالين حجة، يردون بها الحق الذي جاءهم به موسى ﵇. وقولهم (١) : ﴿وَتَكُونَ لَكُمَا الْكِبْرِيَاءُ فِي الأرْضِ﴾ أي: وجئتمونا لتكونوا أنتم الرؤساء، ولتخرجونا من أرضنا. وهذا تمويه منهم، وترويج على جهالهم، وتهييج لعوامهم على معاداة موسى، وعدم الإيمان به. وهذا لا يحتج به، من عرف الحقائق، وميز بين الأمور، فإن الحجج لا تدفع إلا بالحجج والبراهين. وأما من جاء بالحق، فرد قوله بأمثال هذه الأمور، فإنها تدل على عجز موردها، عن الإتيان بما يرد القول الذي جاء خصمه، لأنه لو كان له حجة لأوردها، ولم يلجأ إلى قوله: قصدك كذا، أو مرادك كذا، سواء كان صادقًا في قوله وإخباره عن قصد خصمه، أم كاذبًا، مع أن موسى ﵊ كل من عرف حاله، وما يدعو إليه، عرف أنه ليس له قصد في العلو في الأرض، وإنما قصده كقصد إخوانه المرسلين، هداية الخلق، وإرشادهم لما فيه نفعهم. ولكن حقيقة الأمر، كما نطقوا به بقولهم: ﴿وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ﴾ أي: تكبرًا وعنادًا، لا لبطلان ما جاء به موسى وهارون، ولا لاشتباه فيه، ولا لغير ذلك من المعاني، سوى الظلم والعدوان، وإرادة العلو الذي رموا به موسى وهارون.

(١) في ب: وقوله.