10:88 Yunus (Jonas)

{ رَبَّنَا إِنَّكَ آتَيْتَ فِرْعَوْنَ وَمَلَأَهُ زِينَةً } يتزينون بها من أنواع الحلي والثياب، والبيوت المزخرفة، والمراكب الفاخرة، والخدام، { وَأَمْوَالًا } عظيمة { فِي الْحَيَاةِ الدُّنْيَا رَبَّنَا لِيُضِلُّوا عَنْ سَبِيلِكَ } أي: إن أموالهم لم يستعينوا بها إلا على الإضلال في سبيلك، فيضلون ويضلون. { رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ } أي: أتلفها عليهم: إما بالهلاك، وإما بجعلها حجارة، غير منتفع بها. { وَاشْدُدْ عَلَى قُلُوبِهِمْ } أي: قسها { فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ } قال ذلك، غضبًا عليهم، حيث تجرؤوا على محارم الله، وأفسدوا عباد الله، وصدوا عن سبيله، ولكمال معرفته بربه بأن الله سيعاقبهم على ما فعلوا، بإغلاق باب الإيمان عليهم.

هذا إخبار من الله تعالى عما دعا به موسى عليه السلام على فرعون وملئه لما أبوا قبول الحق واستمروا على ضلالهم وكفرهم معاندين جاحدين ظلما وعلوا وتكبرا وعتوا قال "ربنا إنك آتيت فرعون وملأه زينة" أي من أثاث الدنيا ومتاعها "وأموالا" أي جزيلة كثيرة "في" هذه "الحياة الدنيا ربنا ليضلوا عن سبيلك" بفتح الياء أي أعطيتهم ذلك وأنت تعلم أنهم لا يؤمنون بما أرسلتني به إليهم استدراجا منك لهم كقوله تعالى "لنفتنهم فيه" وقرأ أخرون ليضلوا بضم الياء أي ليفتتن بما أعطيتهم من شئت من خلقك ليظن من أغويته أنك إنما أعطيتهم هذا لحبك إياهم واعتنائك بهم "ربنا اطمس على أموالهم" قال ابن عباس ومجاهد أي أهلكها وقال الضحاك وأبو العالية والربيع بن أنس جعلها الله حجارة منقوشة كهيئة ما كانت وقال قتادة بلغنا أن زروعهم تحولت حجارة وقال محمد بن كعب القرظي جعل سكرهم حجارة وقال ابن أبي حاتم حدثنا إسماعيل بن أبي الحارث حدثنا يحيى بن أبي بكير عن أبي معشر حدثني محمد بن قيس أن محمد بن كعب قرأ سورة يونس على عمر بن عبدالعزيز حتى بلغ "وقال موسى ربنا إنك آتيت فرعون وملأه زينة وأموالا في الحياة الدنيا" إلى قوله "ربنا اطمس على أموالهم" الآية. فقال عمر يا أبا حمزة أي شيء الطمس؟ قال: عادت أموالهم كلها حجارة فقال عمر بن عبدالعزيز لغلام له ائتني بكيس فجاءه بكيس فإذا فيه حمص وبيض قد حول حجارة وقوله "واشدد على قلوبهم" قال ابن عباس أي اطبع عليها "فلا يؤمنوا حتى يروا العذاب الأليم" وهذه الدعوة كانت من موسى عليه السلام غضبا لله ولدينه على فرعون وملائه الذين تبين له أنهم لا خير فيهم ولا يجيء منهم شيء كما دعا نوح عليه السلام فقال "رب لا تذر على الأرض من الكافرين ديارا إنك إن تذرهم يضلوا عبادك ولا يلدوا إلا فاجرا كفارا" ولهذا استجاب الله تعالى لموسى عليه السلام فيهم هذه الدعوة التي أمن عليها أخوه هارون.

Musa supplicated against Fir`awn and His Chiefs

Allah mentioned what Musa said when he prayed against Fir`awn and his chiefs after they refused to accept the truth. They continued to go astray and be haughty and arrogant. Musa said:

رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً

(Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor) and pleasure of this worldly life.

وَأَمْوَالاً

(and wealth) plentiful and abundant. Allah's statement,

فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ

(in the life of this world, Our Lord! That they may lead men astray from Your path.) was read with the word "Liyadillu" and "Liyudillu." The first is with a Fathah over the Ya, meaning that "You have given them that while You know they would not believe in what You have sent me with to them. You did that so they would gradually be drawn away from the truth." As Allah said:

لِنَفْتِنَهُمْ فِيهِ

(that We may test them thereby.)(20:131) and (72:17). Others read the word with a Dammah over the Ya. (i.e. Liyudillu) This makes the Ayah mean: You have given them that so whoever You willed from among Your creatures will be tried. Those whom You wish to misguide would think that You have given them that because You loved them and You cared about them."

رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ

("Our Lord! Destroy their wealth,") Ibn `Abbas and Mujahid said: "They asked Allah to destroy their wealth." Ad-Dahhak, Abu Al-`Aliyah and Ar-Rabi`a bin Anas said: "Allah made their wealth into engraved stones as it was before." About Allah's statement,

وَاشْدُدْ عَلَى قُلُوبِهِمْ

(and harden their hearts) Ibn `Abbas said, "Harden their hearts means put a seal on them."

فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

(so that they will not believe until they see the painful torment.) This prayer was from Musa because he was angry for the sake of Allah and His religion. He prayed against Fir`awn and his chiefs when he was certain that there was no good in them. Similarly, Nuh prayed and said:

وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً

(My Lord! Leave not one of the disbelievers on the earth! If You leave them, they will mislead Your servants, and they will beget none but wicked disbelievers.) (71:26-27) Harun said "Amin" to his brother's prayer. And Allah answered Musa's prayer. Allah said:

قَدْ أُجِيبَتْ دَّعْوَتُكُمَا

(Verily, the invocation of you both is accepted.) `in destroying Fir`awn's people.

قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا

(Verily I have answered your prayers (both of you). So you both keep to the straight way) So as I have answered your prayer, you should remain steadfast on My command.' Ibn Jurayj narrated that Ibn `Abbas said about this Ayah: "Be steadfast and follow My command."

And Moses said ‘Our Lord You have indeed given Pharaoh and his council splendour and riches in the life of this world. Our Lord You have given them this that they may lead people astray as a consequence thereof from Your way from Your religion. Our Lord obliterate transform their riches and harden their hearts stamp upon them and shackle them so that they do not believe until they see the painful chastisement’ he Moses invoked God against them and Aaron said ‘Amen’ at the end of his invocation.

Mentioned in the second verse (88), there is a curse which Sayyidna Musa (علیہ السلام) invoked after having lost all hopes of reforming the people of the Pharaoh. At its beginning, he submitted before his Lord that He had given the Pharaoh and his group glamour and riches in their worldly life (mines of gold, silver and precious stones in Egypt and Ethiopia - al-Qurtubi). As a result, they misled people from His way. Because, common-people, when they looked at their bulging affluence, they started doubting - had they been in error, why would they have been so blessed? Again, because common-people were unable to see through the reality that material affluence without good deeds cannot be the sign of a person being right and true. It was only after having been disappointed with his efforts to correct the people of the Pharaoh, and having realized the danger it posed for other people who were being misled by the glamour and wealth of the Pharaoh's group that he invoked the curse: رَ‌بَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (Our Lord, obliterate their riches).

According to the statement of Sayyidna Qatadah ؓ ، such was the effect of this invocation that all gold, precious coins, stones, land produce belonging to Pharaoh's people were transformed into bland rocks. In a bag found during the period of the pious Khalifah Sayyidna ` Umar ibn ` Abd al-` Aziz (رح) ، there were things dating back to the time of the Pharaoh. Seen in it, there were eggs and almonds of solid rock. Leading commentators say that Allah Ta` ala had turned all fruits, vegetables and grains they had into rocks. This is among the nine ayat (signs or miracles) mentioned in the Qur'an as in: وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ رَ‌بَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ (and We gave Musa [ Moses ] nine clear signs - 17:101).

The second curse invoked by Sayyidna Musa علیہ السلام for them appears in the words: وَاشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّىٰ يَرَ‌وُا الْعَذَابَ الْأَلِيمَ (and harden their hearts, so that [ they are deprived of the very ability to receive any good and ] they may not come to believe until they witness the painful punishment - 88).

The invocation of this curse obviously appears to be something far out as coming through the speech of an apostle or prophet, because the sole mission of a prophet's life is nothing but to invite people to believe and act right and make efforts towards that end.

But, in terms of the hard facts of the situation here, Sayyidna Musa (علیہ السلام) has already made whatever efforts he could. He was to-tally disappointed. Now he wanted that they better learn through the punishment for their deeds. In doing so, it was probable that these people, once they see the punishment coming, may make a confession and declare that they now believed, whereby the punishment could stand warded off. Therefore, what became the cause of this invocation from him was his hatred for kufr (disbelief, infidelity). This is similar to what happened to the Pharaoh. When he started to announce his belief at the time he was drowning, the angel, Jibra'il shut his mouth lest Divine mercy turns to him and he stands delivered from the punishment.