Why Allah Introduced Pharaoh First

Continuing.

[Silence]

Allah. Come on. two verse. And that weation revelation the second chapter the third chapter in that order. This is the first account of the mention of and MSI and the story of MS and now if we take the verse on its own that means something but if we are to take these verses as the first mention that Allah makes to the prophet sallall.aii Wasam of the story of MS and this is the introduction of that. How is Pharaoh introduced to us? How is Musam introduced to us? That adds another layer of meaning and adds to the context of these verses. Allah subhanahu wa ta'ala says in these verses that which translates to indeed and listen very closely to the exact wording of the verses the exact wording because the wording is curious it's curiously worded and I want to ask you after you hear the wording what part of it strikes you as curious meaning it's unconventional in its wording for a reason obviously. He says, "Subhan, indeed we have sent to you all speaking to the people of Mecca or speaking to the disbelievers of Quraysh or speaking to all of mankind, anyone who hears these verses. Indeed, we have sent to you all a messenger as a witness upon you, just as we have sent to Pharaoh a messenger. And Pharaoh disobeyed that messenger. And so we then took him with a very heavy and very terrible punishment. Now what about that wording strikes you as interesting? He says indeed we have sent to you all a messenger just as we have sent to Pharaoh a messenger. What of that sentence is not as expected? Anyone want to take a take a a try? You look you want to try. I want you to try. I want you to succeed, too. What? What is it?

[Arabic recitation]

So, we have here that Pharaoh is mentioned, but the messenger isn't mentioned. So, Misam isn't mentioned. He didn't say we have sent to you all a m a messenger as we have sent to Pharaoh Mus. He said a messenger not what I was looking for but good try next time in what what about you? You were going to say the same thing. So Pharaoh's mentioned but the messenger is not. Anyone else? Yes. You're close. Listen to the pronouns. Listen to the lame the pronouns here. Hey. Yes. You hear this guy? Mashallah, we have our own homegrown mues here. Look at this intellectual. , fun fact about our homegrown intellectual. He's an architect. An architect or an engineer? An engineer and a lawyer. God help us. So here we have what is curious is the pronouns here. We have sent to you all a messenger as we have sent to Pharaoh singular. The first was was plural. We have sent to you all plural a messenger as we have sent to Pharaoh singular a messenger. It's a very interesting wording because you are expecting that the wording and the pronouns match up because Allah subhanahu wa ta'ala here is telling us that just this story was your story is as well to unfold. The story was that MS was sent to Pharaoh and Pharaoh disobeyed. So we punished him and we have sent to you all a messenger. You expect that the wording would be we have sent to you all a messenger plural as we sent to the people of Pharaoh a messenger plural matching with plural right or we have sent to each of you a messenger as we sent to Pharaoh a messenger singular and singular that's what you expect but here we have Why is that? Why is it worded that way? The word pharaoh in the Arabic language is an arabized word. What does arabized mean? Arabized means that you have a meaning, an idea, a product, a title that is not domestic, it is it is foreign to the Arab language. And so when that idea or when that product is brought into the Arab culture, its name is brought in with it and they give the name that is another language. They give it Arab letters in order to introduce that word. So for instance, if we were to say the names of the messengers, all the names of the messengers are names which are they are all foreign names. They're not Arab names. L there's only four Arab names in the Quran of messengers. Do we need do we know those names? What are they and Muhammad sallallahu alaihi wasallam? Those are the only four Arab names. The rest are all what? Foreign names. They're either Aramaic or whatever language they've been brought over in. Ibraim, for instance, it's not Arabic. It's a foreign name. Mika. These are all foreign names. But when they are brought into the Arabic language, they are given Arab letters. Arabic letters. This process is called Arabizing. In Arabic, it's called and for.

[Silence]

And so pharaoh is not an Arabic word originally. It is the title of anyone who rules over the Egyptians.

[Silence]

So for instance, the name is not Arabic is not a a name. It's a title. It's a title for whoever rules over the Romans. It's kind it's Khalifa for instance in other languages. Kisar is the title for the king of who or the emperor, the one who presides or rules over the Persians. And Nashi is a title of those who rule over the Ethiopians. Tubar is a title for those who rule over Yemen and so forth. So Pharaoh is originally a title of whoever presides over the Egyptians. When it was brought into the Arabic language, it carried a meaning with it. That meaning is that the Arabs actually used this title and made verbs out of it. for.

[Silence]

Men And so the word Pharaoh now means in the Arabic language someone who is very arrogant, someone who is very controlling, a tyrannical force, a force of arrogance and rejection and tyranny and someone who plots in evil. They will use this word in Arabic to describe such a person. And this is our first introduction of Pharaoh in all of the Quran. This is the first time our prophet sallallah.aii was hearing of it. And so Allah introduces him and introduces Pharaoh in his story to the people of Mecca in this way. Indeed, we have sent to you all. All of you, all of you, a messenger just as we have sent to Pharaoh, a messenger to Pharaoh. The connotations of that name is as we have sent to a man who was very arrogant, a man who was very tyrannical, a man who was very intelligent but used his intelligence for the wrong things. And so how did that what was the outcome of that? Pharaoh rejected. And so we punished him. From this verse and verses it, the scholars tell us.

[Silence]

That every single person, every human being has in him of the spirit of Pharaoh. Every human being has a part of him that is the spirit of Pharaoh, the spirit of arrogance, the spirit of wanting to be tyrannical, wanting to control, wanting to oppress, desiring and straining to overstep his bounds. All of the descriptions that we have in the Quran, every human being has a part of that in him. And every human being has a part of the spirit of Musam in him. Misam who was sent to Pharaoh to counteract that. And what does the person end up becoming of the people of paradise or the people of the hellfire? We can say it is safe to say that every person of paradise was able to win over his Pharaoh self. And every person of hellfire was unable to win over his Pharaoh self. And so every person has in him the spirit of the desire to do that. As a matter of fact, the scholars tell us the only difference between Fyon and every other person is that Fun had the ability to do the things that he did. But most people do not have the ability to do the things that he did. When you look at people, evil people in the past mentioned in the Quran, Pharaoh, a good example, he was a man who murdered, spilled blood. He was a tyrant. He was oppressive. He put people in prison camps. He murdered children and babies. A person would look at himself and say, "No, no, no. I would never do that. Pharaoh once started out as a man just that. I would never do that. I'm a good person. But as the things presented themselves, what did Pharaoh do? Slowly slowly he slipped into giving into those to that darkness until he unleashed upon the people of Bi is and his own people the most terrible person that could have come out. And for this reason, Allah tells us in the Quran that whoever murders one person, it's as if he has murdered what? Say it loud.

[Arabic recitation]

A person who kills another person, it's as if he has killed all of mankind. And a person who saves another person, it's as if he has what? saved all of mankind. What's the difference? The difference is the situation, the context. That's the only difference. If a person murders another person because that person is in his way. What about if it was two people? Would he do it? Three people? That same context presents itself, but instead of being two people, it's three. How about 10? At what point do you draw the line and say, "No, no, no, that's too much murder. People did not draw the line there. Once you have crossed that threshold, that person hypothetically is capable of killing all of mankind and vice versa. And so the difference between us and Pharaoh, the the human being and Pharaoh is that Pharaoh was able. He had the capability of doing whatever came to his mind, whatever his shan whispered to him. However, many other people do not have those capabilities. So it stays in check and it stays balanced. Allah subhanahu wa ta'ala sent to us a messenger just he sent to Pharaoh a messenger. Pharaoh rejected that messenger and Allah subhanahu wa ta'ala took him with punishment. Now notice the wording. He didn't just say belied him or disbelieved in the messenger. He said disobeyed the messenger. And that disobedience is enough for disbelief because disbelief is a type of disobedience which we will get into tomorrow inshallah subhanahuaala. And what it Allah subhanahua.