10:91 Yunus (Jonas)

قال الله تعالى - مبينا أن هذا الإيمان في هذه الحالة غير نافع له-: { آلْآنَ } تؤمن، وتقر برسول الله { وَقَدْ عَصَيْتَ قَبْلُ } أي: بارزت بالمعاصي، والكفر والتكذيب { وَكُنْتَ مِنَ الْمُفْسِدِينَ } فلا ينفعك الإيمان كما جرت عادة الله، أن الكفار إذا وصلوا إلى هذه الحالة الاضطرارية أنه لا ينفعهم إيمانهم، لأن إيمانهم، صار إيمانًا مشاهدًا كإيمان من ورد القيامة، والذي ينفع، إنما هو الإيمان بالغيب.

ولهذا قال الله تعالى في جواب فرعون حين قال ما قال "ءالآن وقد عصيت قبل" أي أهذا الوقت تقول وقد عصيت الله قبل هذا فيما بينك وبينه "وكنت من المفسدين" أي في الأرض الذين أضلوا الناس "وجعلناهم أئمة يدعون إلى النار ويوم القيامة لا ينصرون" وهذا الذي حكى الله تعالى عن فرعون من قوله هذا في حاله ذلك من أسرار الغيب التي أعلم الله بها رسوله صلي الله عليه وسلم ولهذا قال الإمام أحمد بن حنبل رحمه الله حدثنا سليمان بن حرب حدثنا حماد بن سلمة عن علي بن زيد عن يوسف بن مهران عن ابن عباس قال: قال رسول الله صلي الله عليه وسلم "لما قال فرعون آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل - قال - قال لي جبريل لو رأيتني وقد أخذت من حال البحر فدسسته في فيه مخافه أن تناله الرحمة". رواه الترمذي وابن جرير وابن أبي حاتم في تفاسيرهم من حديث حماد بن سلمة به وقال الترمذي حديث حسن وقال أبو داود الطيالسي حدثنا شعبة عن عدي بن ثابت وعطاء بن السائب عن سعيد بن جبير عن ابن عباس قال: قال رسول الله صلي الله عليه وسلم "قال لي جبريل لو رأيتني وأنا آخذ من حال البحر فأدسه في فم فرعون مخافة أن تدركه الرحمة" وقد رواه أبو عيسى الترمذي أيضا وابن جرير أيضا من غير وجه عن شعبة به فذكر مثله وقال الترمذي حسن غريب صحيح; ووقع في رواية عند ابن جرير عن محمد بن المثنى عن غندر عن شعبة عن عطاء وعدي عن سعيد عن ابن عباس رفعه أحدهما فكأنه الآخر لم يرفع فالله أعلم وقال ابن أبي حاتم حدثنا أبو سعيد الأشج حدثنا أبو خالد الأحمر عن عمر بن عبدالله بن يعلى السقفي عن سعيد بن جبير عن ابن عباس رفعه أحدهما فكأن الآخر لم يرفع فالله أعلم وقال ابن أبي حاتم حدثنا أبو سعيد الأشج حدثنا أبو خالد الأحمر عن عمر بن عبدالله بن يعلى الثقفي عن سعيد بن جبير عن ابن عباس قال: لما أغرق الله فرعون أشار بأصبعه ورفع صوته "آمنت أنه لا إله إلا الذي آمنت به بنو إسرائيل" قال فخاف جبريل أن تسبق رحمة الله فيه غضبه فجعل يأخذ الحال بجناحيه فيضرب به وجهه فيرمسه وكذا رواه ابن جرير عن سفيان بن وكيع عن أبي خالد به موقوفا وقد روى من حديث أبي هريرة أيضا فقال ابن جرير حدثنا ابن حميد حدثنا حكام عن عنبسة هو ابن أبي سعيد عن كثير بن زاذان عن أبي حازم عن أبي هريرة رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم "قال لي جبريل يا محمد لو رأيتني وأنا أغطه وأدس من الحال في فيه مخافة أن تدركه رحمة الله فيغفر له" يعني فرعون. كثير بن زاذان هذا قال ابن معين لا أعرفه وقال أبو زرعة وأبو حاتم مجهول وباقي رجاله ثقات وقد أرسل هذا الحديث جماعة من السلف قتادة وإبراهيم التيمي وميمون بن مهران ونقل عن الضحاك بن قيس أنه خطب بهذا للناس فالله أعلم.

The Children of Israel were saved and Fir`awn's People drowned

Allah tells us how He caused Fir`awn and his soldiers to drown. The Children of Israel left Egypt in the company of Musa. It was said that there were six hundred thousand soldiers, plus offspring. They borrowed a lot of ornaments from the Coptics and took that with them. Fir`awn became very angry with them. So he sent heralds to all the cities to send their soldiers. He embarked, following behind them, filled with great pride and with massive armies. Allah wanted this to happen for He had a plan for them. No one that had any authority or power remained behind in Fir`awn's kingdom. They were all together and caught the Children of Israel at sunrise.

فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ

(And when the two hosts met each other, the companions of Musa said: "We are sure to be overtaken.") (26:61) They said that because when they got to the seashore Fir`awn was behind them. The two groups met face to face. The people with Musa kept asking, "How can we be saved today" Musa replied, "I have been commanded to come this way." Musa said:

كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ

(Nay, verily, with me is my Lord. He will guide me.) (26:62) It had been so difficult, but it suddenly became easy. Allah commanded him to strike the ocean with his staff. He did and the sea was cleft asunder, each part stood like a mighty mountain. The sea was split into twelve paths, each route for each Israelite tribe. Allah then commanded the wind and the path was dry for them.

فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى

(And strike a dry path for them in the sea, fearing neither to be overtaken by Fir`awn nor being afraid (of drowning in the sea).)(20:77) The water in between the paths appeared as windows and every tribe was able to see the other so they would not think that others were destroyed. The Children of Israel crossed the sea. When the last one crossed, Fir`awn and his soldiers had arrived at the edge of the other shore. They were one hundred thousand black horses in addition to horsemen of other colors. When Fir`awn saw the sea he was frightened. He wanted to turn back, but it was too late. Allah's decree prevailed and the prayer of Musa was answered. Jibril came on a war stallion. He passed by Fir`awn's horse. Jibril's horse whinnied at Fir`awn's and then Jibril rushed into the sea, and Fir`awn did the same behind him. Fir`awn no longer had any control over matters. He wanted to sound strong before his chiefs, so he said: "The Children of Israel do not have more right in the sea." So they rushed into the sea. Mika'il was behind their army pushing them all to join. When they all were in the sea and the first of them was about to emerge on the other side, Allah, the All-Powerful, commanded the sea to strand them. The sea closed over them and none was saved. The waves took them up and down. The waves accumulated above Fir`awn and he was overwhelmed by the stupors of death. While in this state, he said:

ءَامَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِى ءَامَنَتْ بِهِ بَنواْ إِسْرَءِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ

(I believe that none has the right to be worshipped but He (Allah) in Whom the Children of Israel believe, and I am one of the Muslims.) He believed at a time when he couldn't benefit from his faith.

فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ

(So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners." Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly (when Our torment covered them).)(40:84-85) Therefore Allah said, as a response to Fir`awn,

ءَالَنَ وَقَدْ عَصَيْتَ قَبْلُ

(Now (you believe) while you refused to believe before) do you say that just now when you have disobeyed Allah before that.

وَكُنتَ مِنَ الْمُفْسِدِينَ

(And you were one of the mischief-makers.) You were among the makers of mischief on the earth who misled the people.

وَجَعَلْنَـهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيـمَةِ لاَ يُنصَرُونَ

(and We made them leaders inviting to the Fire: and on the Day of Resurrection, they will not be helped.) (28:41) These facts about Fir`awn and his status at that time were among the secrets of the Unseen that Allah revealed to His Messenger, Muhammad ﷺ. Similarly Abu Dawud At-Tayalisi recorded that Ibn `Abbas said that Allah's Messenger ﷺ said;

«قَالَ لِي جِبْرِيلُ: لَوْ رَأَيْتَنِي وَأَنَا آخِذٌ مِنْ حَالِ الْبَحْرِ فَأَدُسُّهُ فِي فَمِ فِرْعَونَ مَخَافَةَ أَنْ تُدْرِكَهُ الرَّحْمَة»

(Jibril said to me, "If you could have seen me while I was taking black mud from the sea and placing into the mouth of Fir`awn out of fear that the mercy would reach him.") Abu `Isa At-Tirmidhi and Ibn Jarir also recorded it. At-Tirmidhi said, "Hasan Gharib Sahih." About Allah's statement,

فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً

(So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you!) Ibn `Abbas and others from among the Salaf have said: "Some of the Children of Israel doubted the death of Fir`awn so Allah commanded the sea to throw his body -- whole, without a soul -- with his known armor plate. The body was thrown to a high place on the land so that the Children of Israel could confirm his death and destruction." That is why Allah said,

فَالْيَوْمَ نُنَجِّيكَ

("So this day We shall deliver your..") meaning that We will put your body on a high place on the earth. Mujahid said,

بِبَدَنِكَ

(your (dead) body) means, `your physical body. "

لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً

(that you may be a sign to those who come after you!) meaning, so that might be a proof of your death and destruction for the Children of Israel. That also stood as a proof that Allah is All-Powerful, in Whose control are all the creatures. Nothing can bear His anger. Fir`awn and his people were destroyed on the day of `Ashura', as recorded by Al-Bukhari, Ibn `Abbas said, "When the Prophet arrived at Al-Madinah, the Jews fasted the day of `Ashura'. So he asked,

«مَا هَذَا الْيَومُ الَّذِي تَصُومُونَهُ؟»

(What is this day that you are fasting) They responded `This is the day in which Musa was victorious over Fir`awn.' So the Prophet said,

«أَنْتُمْ أَحَقُّ بِمُوسَى مِنْهُمْ فَصُومُوه»

(You have more right to Musa than they, so fast it.)

‘Now do you believe when hitherto you have disobeyed and been of those who do corruption? on account of your being astray and your leading others astray away from belief.

The answer to this appearing in the fifth verse (91) came from Allah Almighty Himself. It says:

آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ ﴿91﴾

Is it now [ that you come to believe ] while you were rebellious before and you were among the mischief-makers?

This proves that the profession of faith exactly at the time of death is not legally trustworthy. It is further clarified by the Hadith in which the Holy Prophet ﷺ said, 'Allah Ta'ala keeps accepting the Taubah (repentance) of a servant until comes the time of the ghargharah of death. (Tirmidhi)

The ghargharah of death means the time the soul or spirit is drawn out or extracted from the body and it is a time when angels appear face to face. At that time, life in this world, the home of deeds, is all over and the laws of the Hereafter come into force. Therefore, nothing done at that time is acceptable, neither belief, nor disbelief. Whoever believes at such a time will not be called a believer. He will not be treated as a believer while shrouding and burying him. This stands proved from the fate of Pharaoh. There is a consensus that he died a disbeliever. This is also what the text of the Qur'an says. In case, someone is reported to have called the belief of the Pharaoh as valid, it will either be suitably interpreted, otherwise the statement would be considered false. (Ruh al-Ma` ani)

Similarly, if someone were to utter (God forbid) a word of disbelief (kufr) in a state when the soul is being drawn out of the body, he will not be called a kafir (disbeliever). Instead, a Salah of Janazah (Muslim funeral prayers) will be offered for him and he would be buried like Muslims, and the word of disbelief uttered by him would be interpreted (in his favor). This finds confirmation in what happened in the case of some Auliya' of Allah, specially when that which they uttered bothered people as if what they were uttering was nothing short of kufr (disbelief). However, when they became conscious and explained, it gave relief to everyone and they realized that it was nothing but a declaration of true belief.

In short, when the soul is being drawn out and the certain knock of death is on, that time is not counted in the life one lives in this world. Nothing done at that time is valid in terms of the Shari'ah. However, everything is, if done before that. But, those who see this transition from one world to the other have to be very cautious. It is possible to make a mistake in determining the correct situation. Is this the time of the drawing of the soul from the body (naz'atu'r-ruh)? Or, is it the last rattle of death (ghargharatu 'l-maut)? Or, is it that which prevails earlier (usually referred to in English as being in the throes of death or the agony of death or, uncharitably enough, giving up the ghost)?