Tafsir of Ghafir 40:23

Surah Ghafir (The Forgiver): Verse 23

And indeed, We sent Moses with Our clear signs and a manifest authority.

Allah, having consoled the Prophet (PBUH) by mentioning the disbelievers who rejected previous prophets and the visible consequences of their actions, now offers further solace by referencing the story of Moses (peace be upon him).

Even with his powerful miracles, Moses was sent to Pharaoh, Haman, and Qarun, who rejected him, acted arrogantly, and accused him of being a lying sorcerer.

When Moses brought them the clear signs and prophethood—which is meant by {When he came to them with the truth from Us}—Allah recounts the foolish responses they gave:

1. Accusation of Sorcery and Lying: They described him as a lying sorcerer. This is extremely far from the truth, as the miracles were so powerful and evident that any sound-minded person would testify they were not magic at all.

2. The Command to Kill: They said, {Kill the sons of those who believed with him and let their women live}.

• Scholars hold that this killing is different from the killing ordered at the time of Moses' birth. At that time, astrologers informed Pharaoh of an enemy to come, leading to the general order to kill male infants.
  • However, at this stage, Moses had arrived and displayed clear miracles. Therefore, the order was given to kill the sons of the believers specifically, lest they grow up following Moses' religion and strengthen his cause. This reason applies only to males, hence the specific command regarding the sons.

{And the plot of the disbelievers is nothing but in vain.}

This means all their scheming against Moses and his followers will be nullified, because {Whatever mercy Allah opens for people, none can withhold it}.

The third category of their reprehensible actions mentioned by Allah is: {And Pharaoh said, "Leave me to kill Moses..."}

This statement suggests that others were preventing him from killing Moses. There are two main interpretations for this:

First Possibility (Others Restrained Him):

1. Some among them might have secretly believed Moses was truthful in their hearts and used various stratagems to stop Pharaoh from killing him.
2. Al-Hasan reported that his associates told Pharaoh: "Do not kill him; he is merely a weak sorcerer and cannot overcome your sorcerers. If you kill him, you will introduce suspicion among the people, suggesting he was right and you were unable to answer him."
3. Perhaps they sought to keep Pharaoh preoccupied with Moses, preventing him from disciplining the rest of the populace. Rulers often occupy their king's mind with an external adversary to secure themselves from the king's potential harm.

Second Possibility (Pharaoh Feigned Restraint):

No one actually stopped Pharaoh. He intended to kill Moses but feared that any attempt would result in overwhelming miracles preventing the act, thus exposing his weakness. Due to his impudence, he uttered, {Leave me to kill Moses}, intending to conceal his fear by claiming he refrained only out of consideration for his followers' feelings.

{And let him call upon his Lord.}

Pharaoh said this mockingly, implying: "I will kill him; let him call his Lord to save him from me."

{Indeed, I fear that he will change your religion or that corruption will appear in the land.}

Regarding this statement, there are two issues:

Issue 1: Recitations (Qira'at)

• Ibn Kathir opens the Yā' in {Dharūnī} (Leave me).
• Nāfi', Ibn Kathir, and Abu 'Amr open the Yā' in {Innī akhāfu} (Indeed, I fear).
• Nāfi' and Ibn 'Amr read {wa-in yadhharū} (or if they appear) with a wāw and omit aw (or), meaning he combines the changing of religion and the appearance of corruption. Those who read with aw imply that one of the two events must occur.
• It was also read: yudhhar (passive voice) with al-fasād (corruption) in the accusative, attributing the action to Moses.
• Hamzah, Al-Kisā'ī, and Abu Bakr (from 'Āṣim) read with aw yadhhara (or it appears), with al-fasād in the nominative.
  • The first reading (passive/conjunction) maintains consistency, as the verb yubaddil (change) was attributed to Moses.
  • The second reading (active/disjunction) implies that when the religion is changed, the resulting corruption necessarily appears.

Issue 2: The Rationale for Killing

The purpose of this statement is to present the justification for killing Moses: his very existence necessitates either the corruption of religion or the corruption of the world.

1. Corruption of Religion: The people believed their existing religion was the true one. Since Moses sought to invalidate it, they perceived him as seeking to corrupt the true religion.
2. Corruption of the World: His presence would inevitably gather followers, leading to disputes and the stirring up of sedition.

Since people cherish their religion more than their wealth, Pharaoh began by mentioning religion: {Indeed, I fear that he will change your religion}, followed by the worldly corruption: {or that corruption will appear in the land}.

After recounting Pharaoh's words, Allah recounts what Moses (peace be upon him) said: {Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.}

Regarding this, there are two issues:

Issue 1: Recitation

• Nāfi', Abu Bakr, Hamzah, and Al-Kisā'ī read 'udhtu by merging the dhāl into the tā' (idgham). Others read it with clear separation (idh-hār).

Issue 2: The Meaning and Benefits

Moses only countered Pharaoh's evil by seeking refuge in Allah and relying on His grace. Consequently, Allah protected him from every affliction and brought him to every desire. These words contain several benefits:

1. Emphasis on Reliance: The word {Innī} (Indeed, I) denotes emphasis. This shows that the most confirmed and valid way to repel evils and calamities is reliance upon and trust in Allah's protection.
2. Scope of Refuge: He said, {in my Lord and your Lord}. Just as a Muslim says, "I seek refuge in Allah from the accursed Satan" to protect his faith from the whispers of Jinn devils, similarly, when facing calamities from human devils, saying "I seek refuge in Allah" protects him from all afflictions and fears.
3. Universal Lordship: {in my Lord and your Lord} implies the servant saying: Allah is He Who nurtured me, elevated me to degrees of good, protected me from calamities, and bestowed countless blessings upon me. Since Allah alone is the Master, the rational person must seek refuge only in Allah's protection against all adversities.
4. Encouragement to Believers: The phrase {and your Lord} encourages Moses' people to emulate him in seeking refuge in Allah. This shows that when pure, strong spirits align on one purpose, the effect is greatly strengthened—this is the primary reason for performing prayers in congregation.
5. Omission of Pharaoh's Name: Moses did not mention Pharaoh specifically in this supplication because Pharaoh had a prior claim of nurturing Moses in some respects (as his foster child). Omitting his specific name was an act of respect for that past relationship.
6. General Appeal: Although Pharaoh displayed this specific hostility, there is no benefit in cursing Pharaoh by name. It is better to seek refuge in Allah to repel anyone described by those attributes, encompassing every enemy, whether they manifest their enmity openly or conceal it.
7. Root Causes of Aggression: The motivation for harming people stems from two things:
   • Being arrogant and hard-hearted.
   • Denying the Resurrection and Judgment. An arrogant, hard-hearted person might naturally be inclined to harm others. However, if they believed in accountability and judgment, the fear of reckoning would prevent them from acting on their arrogance. If belief in accountability is absent, the natural inclination towards harm prevails, and the deterrent (fear of questioning) is removed, leading inevitably to harshness and aggression.
8. Rebuttal to Mockery: When Pharaoh mockingly said, {He fears his Lord}, Moses responded by saying: "What you mentioned mockingly, O Pharaoh, is the clear religion and the illuminating truth. I call upon my Lord and ask Him to repel your evil from me. You will see how my Lord will overpower you and grant me victory over you."

Whoever grasps these benefits understands that there is no path more sound or correct for repelling the schemes of enemies and invalidating their plots than seeking refuge in Allah and returning to His protection. And Allah knows best.

Surah Ghafir: Verse 24

{And a believing man from the people of Pharaoh, who concealed his faith, said, "Will you kill a man because he says, 'My Lord is Allah,' when he has already brought you clear proofs from your Lord? And if he is a liar, then upon him is his lie; but if he is truthful, there will strike you some of what he warns you. Indeed, Allah does not guide one who is a transgressor and a liar."}