And when he concluded with the good news of the one who indicated their faith, their Islam was by doing what indicates the insignificance of the matter of the enemy. The destruction of the adversary was one of the greatest good tidings. The misguidance of Pharaoh and his people by wealth and adornment was a misguidance for others. Moses, peace be upon him, asked for the removal of all that for relief from their evil. So Allah, the Most High, said narrating from him: ﴿And Moses said﴾, meaning: after a long supplication to Pharaoh and the display of miracles before him, and after his prolonged arrogance towards the command of Allah and his tyranny over the weak among His servants. And since he was among the greatest of those chosen, he omitted the tool as a practice with them. He indicated by the attribute of kindness that the destruction of their enemies is the greatest kindness to them. He said: ﴿Our Lord﴾, meaning: O You who are kind to us, ﴿Indeed, You﴾ emphasized what the ignorant deny, that the gift of the greatest king is a cause for humiliation. ﴿You have given Pharaoh and his people﴾, meaning: the nobles of his people, what they are in of disbelief and arrogance, ﴿adornment﴾, meaning: great adornments by which they adorn themselves with jewelry, clothing, and other things, ﴿and wealth﴾, meaning: much gold, silver, and other things, ﴿in this worldly life﴾. It has been narrated from Ibn Abbas, may Allah be pleased with them, that there were mountains from the encampment of Egypt to the land of Abyssinia containing mines of gold, silver, emeralds, and rubies. Then he clarified their ultimate end for them, saying, opening with the invocation in the name of the Lord to protect him and his followers from a similar state: ﴿Our Lord﴾, meaning: [O You] who brought us into existence, kind to us, and managing our affairs, ﴿to mislead﴾ themselves and mislead others ﴿from Your path﴾, meaning: the wide path that You have set for reaching Your mercy.

And when he clarified that their end is misguidance, he invoked against them, saying, also opening with the invocation in the name of the Lord a third time, for that is one of the signs of acceptance as indicated at the end of Aal Imran, and as a reference that there is no rectification for them without their destruction and its destruction: ﴿Our Lord, obliterate﴾, meaning: cause obliteration, which is the leveling between the obliterated and that which has no benefit. ﴿upon their wealth﴾.

And when he saw from them the arrogance towards Allah and the denial of His signs and the torment of His allies that did not satisfy his anger against them except for the continuation of their misery in this world and the Hereafter, and he was aware that Allah's power to keep them in disbelief, along with depriving them of wealth, is like His power to lead them to it through wealth. He said: "And strengthen" meaning: a visible strengthening for everyone - as indicated by the jaw being raised "over their hearts." Ibn Abbas said: Seal them and prevent them from faith. And He answered the supplication by saying: "So let them not believe" meaning: let the result of that strengthening be their disbelief when they see the beginnings of the torment by the obliteration "until they see" meaning: with their own eyes "the painful torment" where faith will not benefit them, and they will be gathering the humiliation of souls that is required from them today to benefit them with everlasting honor to the intensity of anger by placing the thing in its inappropriate position, resulting in the continuation of their humiliation through punishment. And this verse is a reminder that being pleased with a specific disbelief does not necessitate the approval of disbelief as it is disbelief. Imam al-Halimi said in the book of branches of faith called Al-Minhaj: And if a Muslim wishes for the disbelief of a Muslim, this is in two ways: one of them is that he wishes it for him as a friend wishes for his friend something he finds pleasing, so he loves for him to have a share in it. This is disbelief because finding disbelief pleasing is disbelief. The other is that he wishes it for him as he wishes for an enemy something he finds abhorrent - so it must occur to him. This is not disbelief. Musa, blessings of Allah and peace be upon him, wished after Pharaoh had oppressed him that Pharaoh and his people would not believe so that the punishment would befall them. He added to that by supplicating to Allah, glorified and exalted is He, and He did not deny that from him due to His knowledge that his severity towards Pharaoh and his harshness towards him because of what he saw of his tyranny and arrogance was what led him to that. So whoever is in his situation has his ruling. And this has been transmitted from him by al-Zarkashi in the letter 'Th' from his accepted principles. It has also been reported from him that he said: And if there is in the heart of a Muslim towards a disbeliever, and he converts to Islam, and the Muslim is saddened by that and wishes he would return to disbelief without actually disbelieving, because his abhorrence of disbelief is what led him to wish for it, and his finding Islam pleasing is what carries him to his dislike of it. And it has been reported from Sheikh Izz al-Din ibn Abd al-Salam that if an enemy of a person is killed unjustly and he rejoices, will he be sinful? If he rejoices because he disobeyed Allah in it, then yes. And if he rejoices because he has been saved from his evil, then there is no harm in the difference of the reasons for joy.

What supports this is what Al-Bayhaqi narrated in Dalail al-Nubuwwah with his chain from Muqsam, as a mursal report: "That the Prophet, blessings and peace be upon him, prayed against Utbah ibn Abi Waqqas on the day of Uhud when he broke his four teeth and wounded his face, saying: 'O Allah, do not allow him to live for a year until he dies as a disbeliever!'" So, a year did not pass upon him until he died as a disbeliever and went to the Fire. The issue that being pleased with disbelief is disbelief has been transmitted by the two Shaykhs from Al-Mutawalli, and they were silent about it. However, Shaykh Muhyi al-Din said in the explanation of Al-Muhadhdhab: This is an excess. What has been previously detailed by Al-Halimi and Ibn Abd al-Salam is the relied upon view, and the matter is in the origin of Al-Rawdah. For he said: If he said to a Muslim: 'Allah has taken away his faith,' or to a disbeliever: 'Allah has granted him faith,' it is not disbelief; because it is not being pleased with disbelief [but rather] a prayer against him with the severity of the matter and punishment. I said: Al-Qadi Husayn mentioned in the fatwas a weak view that if he said to a Muslim: 'Allah has taken away his faith,' he has disbelieved - and Allah knows best. He narrated both views from Al-Qadi in Al-Azhkar and said: That praying in this way is a disobedience.