 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا النسيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه يبعين لهم بإحسان إلى يوم الدين أما بعد وإن نتفسير الصورة النازي عاد وانتوقفت في آية والله سبحانه وتعالى يقولون they say and they are persistently saying انا لما ردودون في الحافلة will we indeed be returned to our former self and how we were before هذه آية those who've rejected the resurrection who don't believe that they're going to be resurrected this is the statement that they say they say are we going to be brought back to how we used to be this is the question that they ask but the ayah is very powerful in the way Allah سبحانه وتعالى said it first of all Allah says يقولون they say and the word this is it's question are we and the reason why it came in this form is they're trying to be fascinated Allah didn't make it in a sentence where it's just affirmation rather it's in a form of meaning they are trying to say that they are fascinated that resurrection can take place so they're trying to make it seem like as though it is impossible for resurrection to take place but Allah also uses the word ويقولون وما يقولون they say and the word يقولون is this verb is a فعل مبارك it's a present verb and what does it benefit us it benefits us تجددو هذا الحديث and then it happened many occasions so it wasn't just that they asked the Prophet صلى الله عليه وسلم and this took place once but it was something that they always used to bring forward now today when you look at atheists and you look at the kufar when they speak they like to use this method and a Muslim shouldn't be fascinated when he sees the kufar speak the way that they speak when you see the heads of atheists today the way they try to put their shubh when they doubt forward we will just say this is تشابه تقلوبهم their hearts are the same the shaitan that sent revelation to the kufar of quraish is the one that's sending it to these atheists and these Christians it's the same shaitan so they played that same game even at then the word حافرة in the Arabic language it means رجوع المرأي the person to come back the exact part which he left it doesn't mean that you came back on another way it means حافرة means when you walk forward if you walk back on your footsteps this is called حافرة in the Arabic language so what they're trying to say is are we going to be exactly brought be brought back to how we were as for the علماء of تفصير the scholars of تفصير they differed amongst themselves what is meant by حافرة is that they held the first view is life after death يقولونة they say are we going to be brought back after we have died that's one view this view is attributed to عبد الله ابن عباس authentically and it's also attributed to two people ابن عباس قتادة the second view the second statement is الأرض the earth once the earth has taken us in and the earth has swallowed us are we going to be brought back this view is attributed to مجاهد ابن جبلين and the difference between the first view and the second view is only wordings is اختلاف بالألفاب difference in terms of wordings and it's a difference which is اختلاف التنوع it's difference of wordings the reality is nothing the third view is انار فاية this is the weakest of the three and it's attributed to ابن وزيد and it's a view which is weak because the context of the surah doesn't allow that so we won't go into the explanation of it then الله سبحانه وتعالى he says اذا كنا عظاماً نخرة even the kufara is still saying if we should be decayed bones even if we become decayed bones is Allah still going to bring us back this is what they say to the Prophet ﷺ there's two views regarding what this verse means one view is the call of ابن عباس رضي الله تعالى عنه ابن عباس said what they're trying to say is once we have gone are we going to be brought back that's one and we've perished we've become decayed bones and the earth has swallowed us are we going to be brought back the other one is before we become decayed bones when we die and we become empty inside because the word نخرة there's two قراءة on it there's two recitation the first recitation is بدولي ألف is نخرة نخرة is does anyone know the first one is with the elef and the second one is ناخرة which is على وزن فاعل the one that comes as نخرة it means decayed bones but when it comes in the recitation of ناخرة it means that we become empty inside where the wind would go through us so ابن عباس took one of the قراء as a meaning and the other قول قتادة تق which basically means once we've become dead decayed bones or even the نفس has been taken out of us so the first one is once the earth has swallowed us and eaten us are we gone and the second one is before the earth has eaten us whilst our body is still intact our soul is gone we're dead our body is still there and the wind is passing through us because we've become empty now there's no soul in us are we going to be brought back it comes to the same point so the كفار they refuse to accept that that they're going to be brought back الله سبحانه و تعالى said قالوا تلكئين كرطون حاصرة this is where they mock then they say تلكئين كرطون حاصرة they're going to be brought back and it does this concept or resurrection does actually exist then definitely if we're brought back we're going to be in a state of loss trying to mock and you hear them today they will say well let God come burn me if He wants to or I want to go to the hellfire they will say that and these believers they mock they say this and this statement I've said تفسير of قتادة إبنو دعامة السلوصة but it's every تفسير of every ayah that I give I will say to you who said it from the مصصرين and it's important that we mention that تفسير who Ima said it exactly like that قتادة رحمه الله is the one who said إن الرجعة إلى الحياتي بعد المماتي رجعتوا لا خير فيها بل فيها غبنوا لهم that they are saying this because they are trying to mock the concept of whether they are going to be brought back so they said if it happens that God even gets the ability to bring us back then we are truly going to be in a state of loss الله responds to them and he says to them فإنما هي ججرة واحدة the word فإنما هي it means of course indeed it will only be one shout for you to be brought back is only going to be one shout what does that one shout mean when israfil blows the second trumpet الله won't have to do much he will just blow and you will be brought back that's easy it will happen don't worry about that don't worry you will be resurrected and you will be brought back to life and it's as simple as a trumpet be blown فإنما it is nothing more than زجرة واحدة زجرة هي means what نفخة واحدة one time the blowing of the trumpet the one time of the blowing of the the trumpet then الله سبحانه وتعالى he says that one time israfil blows the trumpet because Allah says to us فإذا نفخ في السوري فصائق من في السماوات ومن في الأرض إلا من شاء الله ثم نفخ فيه أقرا فإذا فإذا هم قيام ينظرون the first time everybody dies and the second one what happens the second trumpet that is blown everybody is the everybody they come back to life that trumpet is what you're going to come through with Allah says when that trumpet happens you're going to give a life فإذا هم بالساهرة ما معنى الساهرة ساهرة the مفصلين they differed in two views the first view is that you're going to be you're going to be on this earth straight away as soon as the trumpet is blown نفخ is brought back to you فإذا هم بالساهرة straight away suddenly you're going to just come out of your grave and you're going to be on the surface of this earth this is the first view that your ساهرة means once the earth the trumpet is blown and the nefs is putting to you you will just come out of the grave and you will be on the surface straight away and it's going to be longer you want to spend more time there that view is attributed to nine of the أئمة المفصلين ابن عباس عكريمة عمارة ابن أبي حفصة حسن البصر بحرمة الله مجاهد ابن جبرين قتالت ابن دعمة السدوسي سعيد ابن جوبيرين ضحاك ابن مزاحب and ابن زيدن those nine they said at the earth is it's not the earth all of it but it's specifically that the person will come out on the surface of the day of hashar the day of resurrection it's a specific land it's not every land everybody will come out on the earth this is a view held by سفيانة ثوري أثمان ابن أبي عتكة these are the views that they held they don't go against each other that the person will come out of the grave and they will be on the surface of the day of the mashar because the day of the mashar is a part of the earth فإذا هم and suddenly فإذا هم بالساهرة and suddenly they will be alert on the surface of this earth then الله سبحانه وتعالى he says هل أتاك حليث موسى إذن دى ربه بالوائد المقدس يطوى الله سبحانه وتعالى he says هل أتاك has it come to you the way Allah wants to now go into the story of نبي الله موسى is على وجه استفهم it's a question Allah asks you has it come to you the story of نبي الله موسى has it reached you the story of نبي الله موسى why did Allah make it a question why didn't he just tell us the story why did Allah سبحانه وتعالى make it a question in the Arabic language this is called استفهم للتشويق it's called استفهم للتشويق it's a question the intent behind it is to make you say no no I haven't heard it what is it for you to desire to want to know it so Allah سبحانه وتعالى he says هل is an استفهم in the Arabic language هل has it come to you أتاك حليث موسى has it reached you the story of نبي الله موسى if the time ناداه he was called but called him ربه his Lord called him بالواد المقدس طوى in the sacred valley of طوى الله سبحانه وتعالى he called out to نبي الله موسى in what in the sacred valley of الطوى نبي الله موسى is the story إن شاء الله وتعالى it will come to us in details صورة طاها and in صورة القصص and also صورة شعراء mainly لكن صورة طاها صورة القصص it will mention many of the story of نبي الله موسى نبي الله موسى is the most mentioned prophet in the Quran who is the most mentioned prophet in the Quran نبي الله موسى his name is the most mentioned and his story are we all together brothers نبي الله موسى الله سبحانه وتعالى he says to نبي الله محمد has it reached you the story of نبي الله موسى موسى is from the five chosen prophets صح what are the five chosen prophets called أول العز who is the first of them نبي الله in order in order نبي الله in order ابراهين موسى عيسى نبي الله محمد صلى الله عليه وسلم those are the five chosen prophets نبي الله موسى is the one who الله سبحانه وتعالى spoke to الله سبحانه وتعالى spoke to نبي الله موسى his name is موسى ابن عمران ولي ذلك the scholars they differed what is meant by بالواد المقدسة طوى المقدسة المقدسة طوى especially طوى what is طوى there is a khilaf there is four views what is meant by طوى the first call is it's a name of a valley and now it's the name of the valley and that's the view that we took right when I explained it right now what did I say it is the sacred valley of a طوى that view of it being the name of a valley is the view taken by ابن عباس it is also a view held by مجاهد and it's also a view held by قتادة and ابن وزيد and this view هو أظهر الأقوان it's the most apparent and it seems to be the strongest of all of them الله سبحانه وتعالى was best the second is the second view is it's a command from الله سبحانه وتعالى طوى is a command from Allah to نبي الله موسى for him to place his legs his foot sorry on the the second view is أمر من الله تبارك وتعالى لموسى الله is commanding نبي الله موسى أن يطع الأرض بقدمه that he places his two foot on the and we all know الله سبحانه وتعالى طاها ودي الله سيتهم وأنا اخترتك فاستمع لما يوحى إنني أنا الله لا إلا إلا أنا فعبدني وقين الصلاة لذكري إن الساعة آتية أكاد أقفيها لتوجد كل نفس بما تسعى لا لا فخلعن عليك take of your shoes إنك بالوادل إنك بالوادل مقدسة طوى take of your two shoes so this is a command from Allah سبحانه وتعالى that's what the second view said the third view they said it's not a command but rather it is what Mousa did طوى is not a command but it's what Mousa did by placing his foot on the ground so the second view is attributed to Ibn Abbas and it's also attributed to Mujahid and it's attributed to Iqrima the third qul which I mentioned which is that طوى is a Masdar it's not a Fidel Amr which is that the thing that Mousa stood up to do Ibn Abbas is attributed to it he's the one who said this last but not least is the view طوى means twice and that's the first time that Mousa was taken to the when he went to the the earth which is مقدس and Mousa took his shoes off and he spoke to Allah that was the first time and the second time Mousa left his people with his brother Haroon those two times is طوى that's the fourth view the fourth view is attributed to حسن البصلي and مجاهد هل أتاك has it reached you حديث موسى the story of نبي الله موسى إذ ناداه when he was called out by his lord بالوادي in the sacred valley of قوى so we take in sha Allah the first view what did Allah سبحانه وتعالى say to him إذ هب Mousa go إلا فرعون go to فرعون إنه طغى فرعون has transgressed and he has exceeded his limits إذ هب go Mousa إلا فرعون go to فرعون إنه a فرعون فرعون طغى he has transgressed تجاوز الحد he exceeded the limits in what like in في العدوان والتكبر in arrogance and in transgression فرعون is the name of the leaders of Egypt every leader who control Egypt was called what فرعون before like in نبي الله Mousa the leadership was not held by the fara'ina anyone who held it was called ملك king and this is نبي الله إبراهيم إبراهيم when he came to Egypt the person he met was not called فرعون and he didn't have that name what was he called the ملك إبراهيم عليه الصلاة والسلام so you can see Egypt went through those two the first one was the ملك the king and the second one was فرعين the scholars they differed within themselves is the فرعون that raised Mousa the same فرعون he was sent to the scholars differed on that the one who raised Mousa and nurtured him was it the same فرعون who later Mousa was sent to and from the Quran context if you look it seems like the same it's the same فرعون because Allah سبحانه وتعالى He says were we not the ones who nurtured you and raised you مصورة الشعراء is going to come to us in more details so what it seems like his فرعون is the same individual so نبي الله موسى was sent to فرعون إذ have go to فرعون إنه طغع فرعون has exceeded his limits he has exceeded and transgressed he has claimed that which wasn't his and then Allah سبحانه وتعالى He says فقل say to him هلك إلا أنت زكا would you be willing to purify yourself this ayah teaches us what Mousa was sent to say to فرعون and I want everybody if you want paying attention to pay attention now Mousa is sent now and he is sent to who فرعون by who Allah سبحانه وتعالى says to him فقل this is exactly what he was told to say فقل say Mousa you Mousa say to who to فرعون this sentence هلك إلا أنت زكا would you be willing to purify yourself this which means the statement of Mousa is a very powerful statement a very powerful point in it what did Mousa become on it to say هل the word تزكا has been used here the word تزكا عكريمة said it means لا إله إلا الله تزكية means لا إله إلا الله do you want to purify yourself do you want to come with لا إله إلا الله ابلزيد رحمه الله he said no it's a more general do you want to be a Muslim and ابلزيد did something that we spoke about before which is دراسة كليات الألفاظ remember when we were speaking about the first lesson we had how to study تفسير we say you try to memorize each word in the Quran that has been used and it has one meaning remember we said that sometimes there's words in the like the word قلوت in the Quran whenever you find قلوت in the Quran what does it mean حجة is قاعدة مطاردة you just memorize it this is called دراسة كليات الألفاظ and we said the best book to read in this regard was what حسنو البيان في نظم مشتركات القرآن written by عبد الهدي الابياري رحمه الله we spoke about that before now pay attention here موسى عليه الصلاة والسلام has been sent to فرعون and has been told to say to فرعون the following do you want to be a Muslim do you want to come to لا إله الله then the first thing موسى was instructed was to call to what what was the first command it called to لا إله لا ترشيد teach this man لا إله الا الله this is something that your دعوة starts with and it's the last thing that you end your life with من كان آخر كلامه من الدنيا لا إله الا الله دخل الجنة the prophet said anyone who لا إله الا الله is his final statement he will enter a parallel so the person is distinct he is unique, he is known for that every opportunity he gets he wants to talk about لا إله الا الله from نبي الله موسى إبراعي النوح is time until نبي الله محمد one thing we know for sure they all had in common their salas were different their fasting were different their zakat was different their Hajj was different everything was different the one thing they were all together in was what لا إله الا الله no prophet came and said you could do trinity you can worship other than Allah and then another one came and abrogated that ruling no all of them من لده النوح عليه صلى الله عليه وسلم إله نبي الله محمد they all had this in common are you with me brothers that's powerful that's very powerful because it shows you the power and the weight of لا إله الا الله another thing that ابن القيم فائدة I came across from ابن القيم ابن القيم as a Kitab code اتبيانه في أقسام القرآن ابن القيم sat on this verse اي ده او اتبيانه اتبيانه he analyzes the way الله سبحانه وتعالى says to نبي الله موسى to go he says these benefits that you need to write فقول say to him هلك إلا أنت ذكا he said the first benefit ابن القيم he mentions is the way that the statement was put forward by Mousa to Pharaoh was in Awat مخرج العرض he says اخراج الكلامي the statement came from نبي الله موسى to Pharaoh in any presentation what does that mean he said to him فاهل فقول هل لكه isn't it for you presenting it for him are you willing he's presenting the idea to him he's not saying you test gear to your nuts he's not commanding him he's not prohibiting him he's only presenting the idea to him ولم يخرج مخرج الأمر والإلزام نبي الله موسى was not commanded to use what he was told he wasn't told to say do this stay away from this he didn't use that method he used a method in Arabic language which is Arabic just like this is in the Qaim's just like ابراهيم when he came to the idols what did he say to them أنا تأكلون are you guys not going to eat all of them they know that that doesn't it won't work Allah knows that Pharaoh won't take it and Allah knows Pharaoh won't accept it but Allah knows but the method doesn't change because you know it the person won't listen just because you know that the person won't listen that doesn't mean you change the method you need to give your دعوة be with me though acceptance and the rejection of the دعوة is not upon you that's not your job and whenever the prophet became concerned with people accepting the truth Allah who said to him سبحانه وتعالى لست عليهم بيمصيط إنما عليك البلاد upon you is the conveyer message whether the people accepted or rejected that's nothing to do with you whether your group it grows or it reduces that's nothing to do with you just convey the message إذا نبي الله موسى was being taught the way to give دعوة and the way he needs to call the people the way that you speak has to be very good but pay attention brothers the truth has to be said but it has to be said in a good way nowadays you find people conflate two things and they don't know how to distinguish one from the other and that is good manners and concealing the truth they think concealing the truth you see a person drinking with their left hand they think it's good manners not to tell him are you with me a person is drinking with his left hand you can see him drinking with his left hand you're silent about it why because you believe it's good manners that's not good manners good manners is what my beloved brother may Allah elevate your status I think you forgot I know you wouldn't do something like this I think it was out of forgetfulness if you can just drink with your right hand and you say it like that that's what Islam wants from you are you with me brothers concealing the truth is not good manners that's why the truth is not going to be concealed but the way you're going to say it make sure it's in a good way and so and he did that the second thing is what did he say the second benefit brings out is what إله أنت زكا are you willing to purify yourself he did not say for me to purify you إله أنت زكا to purify yourself why because the leader doesn't want anyone to do anything for him the leader believes he does things for himself صح this is Pharaoh he's arrogant so what's befitting for him to be said to him that you're going to purify yourself this is what إبن القيم says also the fourth benefit he brings out is وأهديكا and I will guide you I will take you the word أهديكا means I will show you I'll take you by the hand and I will show you إبن القيم said there's a very powerful point in this it's like you say to somebody أهديكا على كنز I'm going to take you to a land of gold and diamonds and you can take whatever you want it's better than saying I'm going to bring you guidance I'm going to take you where it is and you will take whatever you want no one's going to restrict you for what you can take because if you bring it you're going to bring a restricted amount also the ayah says إلى ربكة to your Lord and this is very very powerful because many of the times we forget that what we have to do as people who are giving دعوة is to Allah not our organization not our masjid and not ourselves أدعو إلى الله I'm going to take you to a land of gold I'm going to take you to a land of gold I'm going to take you to a land of gold I'm going to take you to a land of gold I'm going to take you to a land of gold أدعو إلى الله I'm going to take you to a land of gold أدعو إلى من The goal of دعوة The ultimate goal of دعوة is for people to be called to Allah when you're in Idalika when you're in Idalika just because the people have accepted that message from you because you're calling the people to Allah and you're not calling the people to yourselves that's why some prophets they came and they didn't have much followers rather a prophet will come the day of judgment وليه سمعه أحد يأتي نبي يون وليه سبعه أحد بعض البيتين سيأتون في يوم الجدمين ونعودون معهم يقومون بعملهم لماذا؟ لأنهم لا أحاولوا أن يتبعونهم أو أن يتبعونهم أو أن يتبعونهم their goal was who الله سبحانه وتعالى is who they were connecting the people to so when you're calling the people you're calling to who الله سبحانه وتعالى إلى ربكة your Lord is what I'm going to call you to when you say that to a person I'm calling to Allah somebody who you and I are a slave for he's both of our masters this makes a person like Pharaoh not feel like Musa is the one who's calling himself to everybody because then he would see Musa as a what a competition somebody wants to stay but Musa is saying the matter is not me I'm calling to Allah you can go directly to Allah as the way I go to him سبحانه وتعالى and this is the difference between the people who is Da'wah is not calling to Allah for example a Sufi person will call you to who he's sheikh and you have to go through him to go to Allah that doesn't exist in Islam who do you go to directly to Allah سبحانه وتعالى number six he says فتخشع فتخشع means once the guidance has come to you and you have come to know Allah سبحانه وتعالى you've been guided to him you're going to attain khashya and this is the reality of a person whose knowledge of Allah has come to them if you know Allah your fear of him and your khashya of him increases you can't do what normal people will do you are scared of him سبحانه وتعالى last but not least he said that Allah سبحانه وتعالى used حلكة is it for you and إبن القيم said that the usage of the word حلكة is and all the things that he mentioned after it is something a person who's rationally mind is there will not reject in other words the only answer that would be open for فرعون there's a Toyota SG 52 I think AE Eama 32 52 I think now if you can move your car then Allah سبحانه وتعالى he says وأهديك إلى ربك and I guide you to your Lord so you would fear him فأراه and he showed him آية الكبرى and Allah سبحانه وتعالى he showed him آية الكبرى the greatest sign the word فأراه in Arabic language it means فأظهره الله تبارك وتعالى made it apparent نبي الله موسى to فرعون so he came and he gave him a حجة and a proof he spoke to him he asked him this question when فرعون didn't want to accept it نبي الله موسى gave signs now for him to accept it now something okay you want to see it okay here it is sometimes Muslims who are giving دعوة it seems to them that the Quran is not enough so they go for signs the world this that look wow look at this video YouTube video and they think that if they bring this to the kufa they are going to accept it you will never accept it كلائك الذين لم نريد الله أن يطاهير أقلوا بهم لهم في الدنيا خزير ولهم في الأخرة عذابنا the person who Allah wants to guide if the Quran is not able to guide you nothing else is going to guide you when the prophets when their qawm came to them and they requested from them their qumam their qawm came to them and they said to them okay do this for us it was at a point when they were being stubborn every sign that came they were making it even more harder on themselves it wasn't because they acknowledged the truth sometimes some Muslim will come up to you and say to you I want an ayah in the Quran that clearly says this and I'll stop it no you're not the truth is you're not going to it's an ujjah he wants to use to justify him not accepting it صح why don't you want to take the hadith why don't you want to take the ijma'a of the ummah it's a miracle on this matter why do you want an ayah like this clear like this صح it's an indirect way of saying I'm not going to I'm not going to take it فأراءه الآية الكبراء الله سبحانه و تعالى made apparently بي الله موسى عليه الصلاة والسلام تفرعون آية الكبراء the word here that uses آية آية مفرد it's a singular but we know نبي الله موسى he was what was he only given one آية how many eyes was he given yeah الله صحانه و تعالى says تسع آيات الله gave نبي الله موسى 9 آيات 9 signs in the Quran but the biggest 2 signs that نبي الله موسى came with and he did was what فألقى عصاه فأيدا هي ثعبان مبين و نزع يده فأيدا هي بيضاء للناظرين صح these were the 2 آيات آية is referred and then the مفرد هي is referring to the jinns it's not talking about the actual signs in and within itself are you with me meaning if مفرد هي is the jinns which is this آية the stick and the hand of نبي الله موسى are both signs so the but موسى used 2 things in front of him which is what did he do موسى threw his stick فأيدا هي ثعبان مبين it was a a large snake و نزع يده he took his hand out of his pocket فأيدا هي بيضاء للناظرين it was shining look at it these were 2 signs that موسى was given to him فرعان was meant to what what was he meant to do here first of all he was spoken to in a very good manner he rejected it then what was he told after that okay you seeing is believing this is the atheist statement those who say seeing is believing this is an atheistic atheistic statement it's a كفر statement we believe so many things we don't see so he says to you seeing is believing it was done for him نبي الله موسى took his hand out he brought the stick for him what did فرعان do فرعان use a tactic that the followers of فرعان today they use فرعان has many people taking this from him فرعان turn towards the people as though he's a guide what did he say to them this man wants to do what يريد أن يخرج من أربكم بسحره this man wants to take you out of this city with you he's using emotions he wants to take you out of your land with what he's magic he turned this the ayah into what سحر عامة الناس this would sell to the people it would sell it would sell to the people so الله سبحانه وتعالى he said فكدب موسى two things were done for him pay attention here pay attention two things were done for فرعان فرعان was spoken to in the best way that a person could be spoken to second thing was two great signs were shown to him right in front of his face الله سبحانه وتعالى he said فكدب وعصا فرعان denied and he disobeyed this was the netija this was the result of what فرعان came with in response to موسى came with so the first thing he did was what he disbelieved and he what he disobeyed that's one then الله سبحانه وتعالى he said ثم أدبار يسعى الله سبحانه وتعالى he said ثم he turned his back striving when he refused he re denied he disobeyed فرعان strove to something instead of accepting humbling as himself taking the statements of Nebillahimوسى following and submitting he rejected he turned away from it and then he added onto it by doing what يسعى يسعى he strove facade on this earth he worked he worked towards corruption and this is what الله سبحانه وتعالى وإذا تولى سعى في الأرض اليسيد فيها ويهلك الحرثة والنس والله لا يشبه الفساد they turn away from you and they bring about corruption on this earth so if فرعان what did he do he turned away and he turned towards bringing about corruption onto this earth الله سبحانه وتعالى he tells what kind of corruption he came with فحشرة فنادة this is the way he bought the corruption he bought all of these magicians together فحشرة معنى فمعنى فحشرة he guarded his people his people here are his army he brought them together those who were with him and those who so eye to eye with him he brought them together ونادة and he screamed what did he say أنا ربكم العالى he brought them all together and then he said to them I am the greatest supreme lord there is for now he claims this why is he saying this right now ردو اللي ما جاء به موسى he's refuting what نبي الله موسى came with دعوه نبي الله موسى came with