💠The term Rabb and Rububiyyah of Allah (azza wajal)
Part - 7👈
❖❐ The Pharaoh and his People
❐ Next, we come to the Pharaoh and his people, regarding whom there are even greater misconceptions than in the case of Namrud and his people. The view generally held is that the Pharaoh not only denied the existence of Allah but himself claimed to be God,
❐ that is, that he had become so misled as to presume to be the creator of the heavens and the earth, and that his people too were so bereft of reason as to unquestioningly subscribe to such claim.
❐ The Qur'an and history both show, on the contrary, that there was little difference between his people and those of Namrud in regard to their beliefs about Allah (Subhanahu wa ta'ala) as both the Ilah and the Rabb.
❐ The only difference was the existence of a racial bias against the Bani-Isra'il which prompted the Egyptians to refuse, to openly acknowledge Allah (Subhanahu wa ta'ala) as the Ilah and the Rabb, although they knew that He existed, as do also many a professing atheist in our own day.
❐ The facts are that, after being vested by the king with high authority, Yusuf (alaihe wa sallam) had striven to the utmost to bring the people to the path of Islam, and the impact of his efforts had lasted right down to the time of Musa (alaihe wa sallam).
❐ Even though everybody had not come to embrace the true faith, there was nobody after Yusuf's time entirely ignorant of Allah's existence or of His being the sole Creator of the heavens and the earth.
❐ Not only that, but Yusuf's teachings had also inculcated in everybody the notion of His being both the, ilah and the Rabb in the supernatural sense, so that there was none who denied His existence. As to those who had stuck to their beliefs, even their error consisted in associating others with Him.
❐ And the impact of these teachings had not quite died out even till the time of Musa (alaihe wa sallam). This fact is clearly proved by the speech made by a Coptic noble at the court of the Pharaoh, who had become a Muslim but had not declared his faith openly and who, on learning of the Pharaoh's determination to have Musa (alaihe wa sallam ) put to death, protested boldly in the following words:
❖ "Would you people kill a person for the reason only that he says that his Rabb is Allah alone, and despite the fact that he comes to you with manifest signs from your Rabb? If he lies, then upon him be his lies. And if he should be telling the truth, then surely some of what he warns you against is bound to smite you.
❖ Verily, Allah does not guide aright any who exceeds all limits in lying. True, my people, the land is yours, but who will save us if Allah's chastisement should come down upon us? I fear grievously that you may suffer a fate the like of that which overtook, mighty nations before, like the people of Nuh, the Ad and the Thamud, and others after them (who wont wrong)...
❖ And there was also the time that Yusuf came to yon with clear signs (from Allah) but you continued to harbour doubts , but when he died you said that Allah would not send another prophet after him...
❖ And, is it not strange, my people, that while I call you to the path of salvation you call me to the one which leads to (the) fire (of Hell)? What you would have me do is to commit kufr in regard to Allah,
❖ and to associate those with him regarding whom I know not for sure that they are His associates; My call to you is that you turn to the One (God) Who is the Mighty and the Oft Forgiving!" [Ghafir 40/28-40]
❐ This whole speech bears witness that despite the passing of several centuries, the impact of the great personality of Yusuf (alaihe wa sallam) had persisted and, due to his teachings, the Egyptians had not yet sunk so low in ignorance as to be entirely unacquainted with the existence of Allah or to not know Him as being the Rabb and the Ilah,
❐ or that He is the Lord and master of all Nature and that His wrath is something to be feared.
*Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665*
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