Did the Believer’s Arguments End There, or Did He Continue to Preach His People? How Did He Complete His Sermon?
هل انتهت حجج الرجل المؤمن عند ذلك أو استمر في وعظ قومه؟ وبم أكمل موعظته لقومه؟
The believer did not stop defending the truth and repelling oppression from the oppressed, particularly the Prophet of Allah, Moses, who was being subjected to injustice. He said the following:
First: He warned them of the punishment of Allah, the Mighty and Majestic, in this world, saying, “I fear for you, if you insist on killing Moses, the doom of ˹earlier˺ enemy forces.” He meant the day Allah destroyed the people of Nuh, the day He destroyed the people of Hud, and the day He destroyed the people of Saleh, because those peoples threatened and belied their prophets, so Allah destroyed them, and he feared they would meet the same fate since they were doing as those peoples had done.
Second: He warned them of the Day of Resurrection, saying, “O my people! I truly fear for you the Day all will be crying out ˹to each other˺,” meaning the Day of Resurrection, when the oppressed will cry out to the oppressor, and the people of Paradise will cry out to the people of Hellfire, and vice versa. “The Day you will ˹try in vain to˺ turn your backs and run away,” meaning they would flee from those they had wronged, but that flight would not succeed, since it is the Day of Mutual Calling, and no one can escape the might and the seizing of Allah, the Mighty and Majestic, in this life or the next. As if the people had not listened, he added, “And whoever Allah leaves to stray will be left with no guide.”
Third: Realizing the uselessness of further advice since they were determined to belie Moses, he moved from advising them to reminding them of their ancestors’ past wrongdoing, recalling how they had doubted the prophethood of Yusuf (Joseph).
(“And the man who believed cautioned, ‘O my people! I truly fear for you the doom of ˹earlier˺ enemy forces, like the fate of the people of Noah, ‘Ad, Thamud, and those after them. For Allah would never will to wrong ˹His˺ servants. O my people! I truly fear for you the Day all will be crying out ˹to each other˺, the Day you will ˹try in vain to˺ turn your backs and run away, with no one to protect you from Allah. And whoever Allah leaves to stray will be left with no guide. Joseph already came to you earlier with clear proofs, yet you never ceased to doubt what he came to you with. When he died you said, “Allah will never send a messenger after him.”‘”) Ghafer 40:30-34
لم يتوقف المؤمن عن الدفاع عن الحق ودفع الظلم عن المظلوم، وهنا من يتعرض إلى الظلم هو نبي الله موسى عليه السلام. فقال ما يلي:
أولاً: خوفهم بعذاب الله عز وجل في الدنيا، فقال لهم: إني أخاف عليكم، أي إن أنتم أصررتم على قتل موسى وقتلتموه، “أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ” (غافر 40: 30)، أي اليوم الذي أخذ الله فيه قوم نوح، واليوم الذي أخذ الله فيه قوم هود، واليوم الذي أخذ الله فيه قوم صالح؛ لأن أولئك الأقوام هددوا أنبياءهم وكذبوهم فأهلكهم الله، فأخاف عليكم أن يصيبكم مثل ذاك الذي أصابهم وأنتم تصنعون كما صنعوا.
ثانيًا: خوفهم من يوم القيامة، فقال: “وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ”، التناد هو يوم القيامة، يوم ينادي المظلوم الظالم، وينادي أصحاب الجنة أصحاب النار وينادي أصحاب النار أصحاب الجنة… إلخ. “يَوْمَ تُوَلُّونَ مُدْبِرِينَ”: تفرون ممن ظلمتم وليس ذلك الفرار بنافع لأنه يوم التناد، ولأن الله عز وجل لا يمكن الفرار من بأسه وبطشه في الدنيا ولا في الآخرة. وكأن القوم لم يسمعوا نصيحته فقال: “وَمَن يُضْلِلِ اللَّـهُ فَمَا لَهُ مِنْ هَادٍ”
ثالثًا: توسم فيهم قلة جدوى النصح لهم وأنهم مصممون على تكذيب موسى، فارتقى في موعظتهم إلى اللوم على ما مضى، وتذكيرهم بما فعل أسلافهم من شكٍّ في نبوة يوسف.
(وَقَالَ الَّذِي آمَنَ يَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُم مِّثْلَ يَوْمِ الْأَحْزَابِ مِثْلَ دَأْبِ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِن بَعْدِهِمْ وَمَا اللَّـهُ يُرِيدُ ظُلْمًا لِّلْعِبَادِ وَيَا قَوْمِ إِنِّي أَخَافُ عَلَيْكُمْ يَوْمَ التَّنَادِ يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ اللَّـهِ مِنْ عَاصِمٍ وَمَن يُضْلِلِ اللَّـهُ فَمَا لَهُ مِنْ هَادٍ وَلَقَدْ جَاءَكُمْ يُوسُفُ مِن قَبْلُ بِالْبَيِّنَاتِ فَمَا زِلْتُمْ فِي شَكٍّ مِّمَّا جَاءَكُم بِهِ حَتَّىٰ إِذَا هَلَكَ قُلْتُمْ لَن يَبْعَثَ اللَّـهُ مِن بَعْدِهِ رَسُولًا) غافر 40: 30-34
1. Invoking the Fate of Earlier Nations | استحضار مصير الأمم السابقة
Rather than repeating his earlier logical arguments, the believer shifts to historical precedent, naming the peoples of Nuh (peace be upon him), Aad, and Thamud as nations destroyed for threatening and rejecting their prophets. Presenting Pharaoh’s people as repeating an established, well-documented pattern makes the warning concrete rather than hypothetical.
بدلا من تكرار حججه المنطقية السابقة، ينتقل المؤمن إلى الاستشهاد التاريخي، مسميا قوم نوح وعاد وثمود بوصفهم أمما أُهلكت لتهديدها ورفضها أنبياءها. وعرض قوم فرعون على أنهم يكررون نمطا ثابتا وموثقا جيدا يجعل التحذير ملموسا لا افتراضيا.
2. The Day of Mutual Calling | يوم التناد
He introduces a second, distinct fear, the Day of Resurrection itself, described as a day when the oppressed cry out to the oppressor and the people of Paradise and Hellfire call out to one another. Naming this specific dynamic, the oppressed finally given a voice against their oppressors, speaks directly to their treatment of Musa (peace be upon him). Pharaoh’s reply to the believer is covered in how Pharaoh responded to the believer’s words.
يقدم مخافة ثانية مستقلة، هي يوم القيامة نفسه، الموصوف بأنه يوم ينادي فيه المظلوم الظالم وينادي أهل الجنة أهل النار والعكس. وتخاطب تسمية هذه الديناميكية تحديدا، إعطاء المظلوم أخيرا صوتا ضد ظالمه، معاملتهم لموسى مباشرة.
3. No Escape, Even in Flight | لا مفر حتى بالفرار
He describes them turning their backs to flee on that Day, only for the attempt to fail entirely, since no protector exists against Allah in this life or the next. This detail closes off any comforting assumption that judgment could somehow be avoided or delayed. How the believer brought his sermon to a close is told in how the believer ended his sermon.
يصفهم وهم يولون مدبرين هاربين في ذلك اليوم، لكن المحاولة تفشل تماما، إذ لا يوجد أي حامٍ من الله في الدنيا ولا في الآخرة. ويسد هذا التفصيل أي افتراض مطمئن بإمكانية تجنب الحساب أو تأجيله بأي شكل.
4. From Persuasion to a Sharper Reminder | من الإقناع إلى تذكيرٍ أقسى
Sensing that reasoned argument alone was not moving them, the believer shifts tactics entirely, turning from advice to a direct reminder of their own history. This change in approach shows him adapting his method once he recognized their determination, rather than simply repeating the same appeal.
إذ يستشعر أن الحجة العقلية وحدها لا تحركهم، يغير المؤمن أسلوبه بالكامل، منتقلا من النصح إلى تذكير مباشر بتاريخهم نفسه. ويُظهر هذا التحول في الأسلوب تكيفه بمجرد إدراكه لإصرارهم، بدلا من مجرد تكرار النداء نفسه.
5. A Repeated Pattern: Doubting Every New Messenger | نمطٌ متكرر: الشك في كل رسول جديد
He recalls that their forefathers had doubted Yusuf’s prophethood too, and upon his death declared that Allah would never send another messenger after him, and now they were doubting Musa in exactly the same way. Pointing out this repeated cycle exposes their rejection of Musa not as a reasoned conclusion but as a habitual response to any new prophet. Yusuf’s story is told in full in its own surah, as explained in How Is Surat Yusuf Different From the Other Chapters of the Quran?
يذكّرهم بأن أسلافهم شكوا في نبوة يوسف من قبل، وعند وفاته قالوا إن الله لن يبعث رسولا بعده، وها هم الآن يشكون في موسى بالطريقة نفسها تماما. وكشف هذه الدورة المتكررة يفضح رفضهم لموسى بوصفه ليس استنتاجا عقليا بل استجابة معتادة لأي نبي جديد.
Frequently Asked Questions | الأسئلة الشائعة
Did the believer’s arguments end after his first defense of Moses?
No, he continued preaching, warning of historical destruction and the Day of Resurrection.
Which earlier nations did he mention as a warning?
The peoples of Nuh, Aad, and Thamud, all destroyed for rejecting their prophets.
What is the “Day of mutual calling” he described?
The Day of Resurrection, when the oppressed cry out to the oppressor and the people of Paradise and Hellfire call to one another.
Why did he bring up Yusuf?
To remind them that their forefathers had doubted his prophethood and declared no messenger would come after him, the same pattern now repeating with Moses.