Surah Ghafir (The Forgiver) 40 : 35

Overview (Verses 28 - 35)

In Defence of Moses

At this point, a man from Pharaoh's own household who had accepted the truth but kept his faith secret begins his argument in defence of Moses. In his address to Pharaoh and his courtiers, the man tries to touch their hearts with his advice and makes very convincing arguments that combine facts with the prospect of dreadful consequences.

A believing man of Pharaoh's family, who until then had concealed his faith, said: Would you kill a man because he says, 'God is my Lord' when he has brought you all evidence of the truth from your Lord? If he is a liar, his lie will fall back on him; but if he is speaking the truth, something of what he warns you against is bound to befall you. God will not grace with His guidance anyone who is a lying transgressor. My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us? Pharaoh said: 1 am only putting before you what I see myself and I am guiding you to none other than the path of rectitude.'

Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the `Ad, and Thamfid and those who came after them. God does not will any injustice for His creatures. And, my people! I fear for you the Day [of Judgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide. Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: 'God will never send any messenger after him.' In this way God lets go astray those who are transgressors and live in doubt. Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart of every arrogant tyrant. (Verses 28-35)

This is a long, powerful argument advanced by a believer against the conspirators in Pharaoh's court. His argument relies on the sound logic of uncorrupted human nature. It is a skilful argument that combines caution with power. He begins first by describing the enormity of what they propose to do: " Would you kill a man because he says, `God is my Lord?" (Verse 28) Do such innocent words that imply personal conviction deserve killing the person who says them? Can such words be answered by murder? Shown in this way, your action appears to be gruesome, horrid and repugnant.

He then takes a step forward, saying that this person, Moses, supports his own statement with solid and clear evidence: "he has brought you all evidence of the truth from your Lord." (Verse 28) Here, he is referring to the signs Moses had shown them. They certainly saw these signs, and when they were together, away from the masses, they could not argue about such signs nor their import.

The believer then puts to them the worst possible situation, taking an objective attitude to allow them to reflect on such a scenario: "If he is a liar, his lie will fall back on him." (Verse 28) If he is lying, he will bear the consequences of his lie and suffer his punishment. However, this does not justify killing him. There is, however, the other possibility that what he says is true. It is, then, prudent to be careful and not to expose oneself to its consequences: "but if he is speaking the truth, something of what he warns you against is bound to befall you." (Verse 28) Again this is the least that can be expected in this case. The man did not ask them to consider anything beyond this. His purpose was to make an objective stand, one that provided the most convincing argument.

He then delivers an implicit warning: one that applies to them and to Moses alike: "God will not grace with His guidance anyone who is a lying transgressor." (Verse 28) If this applies to Moses, God will not allow him to escape unscathed. Leave him to God, then, to receive his due punishment. However, you must be careful lest you be the ones who are lying transgressors, because this will mean your inescapable doom.

The believer then gives them a strong warning against incurring God's punishment, reminding them that should it befall them, no power can avert it. Their kingdom and power will then be of little use. They should remember this and be grateful to God for having given them what they enjoyed: "My people! Yours is the dominion today, having the upper hand in the land; but who will rescue us from God's punishment should it befall us?" (Verse 29)

At heart, the man feels what a true believer should feel: God's punishment is closest to those who are in power. Therefore, they are the ones who should be most careful and should try their best to avoid it. It could come upon them at any moment of the night or day, so they must dread such a possibility. The man reminds them of the power and authority they enjoyed, and includes himself among them as he reminds them of God's punishment: "Who will rescue us from God's punishment should it befall us?" (Verse 29) He, thus, shows them that what happens to them is a matter of great concern to him; he is one of them, awaiting the same destiny. Hence, his kind and caring advice. He hopes that they will take this to heart, realising that it is meant most sincerely, and that they stand no chance against God's punishment should it befall them.

At this point Pharaoh demonstrates the feeling that possesses any tyrant receiving honest advice. He turns in arrogance, perceiving detraction from his authority and encroachment on his dominion: "Pharaoh said: I am only putting before you what I see myself and I am guiding you to none other than the path of rectitude." (Verse 29) I am only telling you what I know to be true and useful. It is indeed the proper path to follow. Has anyone ever heard of a tyrant who did not feel that what he said was right and full of wisdom? Would any tyrant allow for someone to imagine that he be wrong? Do tyrants allow anyone to uphold a view other than theirs? How else do they become tyrants?

The believer, however, feels that it is his duty to warn and give sound advice, and to express his view lucidly. It is also his duty to stand by the truth, regardless of what tyrants say. He then tries another argument, in the hope that their hearts will soften to it and that they will begin to see the light of the truth. He refers to the fates of earlier communities of unbelievers. They testify to how powerfully God smites arrogant tyrants: "Then said the man who believed: My people! I fear for you the like of what one day befell earlier communities; the like of what happened to Noah's people, to the (Ach and Thamad and those who came after them. God does not will any injustice for His creatures." (Verses 30-31) Each community had its day, but the believer combines them together, making it the day when God's retribution strikes. The nature of these days is the same; hence, they are made to appear as just one day. God wills no injustice on anyone. He only punishes them for their sins, so that those who are close to them and those who come after them may take heed and follow the right course.

The man touches their hearts again, reminding them of another day, the Day of Resurrection, when everyone is calling out: "And, my people! Iftar for you the Day [of Judgement] when people will call out to one another [in distress]; the Day when you shall turn back and flee, with no one to defend you against God. He whom God lets go astray can never find a guide." (Verses 32-33)

On that day, the angels responsible for gathering people will be calling out to them; the people standing on the heights will call out, speaking to the people destined for heaven and to the people of hell; the people of heaven and hell will call out addressing each other. Thus, calling out takes place in different ways. Describing it as the 'day of calling out' imparts a feeling of loud clamouring emanating from everywhere, as also a day of overcrowding and dispute. The general air fits well with the believer's words: "the Day when you shall turn back and flee, with no one to defend you against God." They may try to flee when they see hell, but there is no escape. Yet the image of fright and attempting to flee is the first to be shown here of those who considered themselves mighty and who behaved arrogantly, revelling in their earthly power.

"He whom God lets go astray can never find a guide." (Verse 33) Do we see here an implicit reply to Pharaoh's earlier statement when he said: "I am guiding you to none other than the path of rectitude." (Verse 29) This also implies that true guidance comes only from God. Whoever God lets go astray will have no one to guide him. God knows people's conditions and who of them deserves to be guided and who deserves to be left astray.

Finally, the believer reminds them of their attitude to the Prophet Joseph, Moses' ancestor. They also doubted him and his message despite the clear evidence he showed them. They must not adopt the same attitude towards Moses who is confirming what Joseph had brought them earlier. In fact, Moses' message disproves their assertions that God would not send a ,messenger after Joseph. For, Moses has been sent to prove them wrong: "Long before this, Joseph came to you with clear evidence of the truth; but you never ceased to cast doubt on the message he brought you. When he died, you said: `God will never send any messenger after him.' In this way God lets go astray those who are transgressors and live in doubt. Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart of every arrogant tyrant." (Verses 34-35)

This is the only reference in the Qur'an to Joseph's message addressed to the people of Egypt. In the surah carrying his name we learn that he was placed in charge of Egypt's storehouses. He also carried the title of (Aziz, which probably meant the chief minister. There is an indication in the surah that he sat on Egypt's throne, but this is not confirmed. This may be understood from the verse that says: "And he raised his parents to the throne, and they fell down on their knees, prostrating themselves before him. He said: Father, this is the real meaning of my dream of long ago. My Lord has made it come true." (12: 100)

The 'throne' to which Joseph raised his parents might have been something other than Egypt's throne. Be that as it may, Joseph attained a position of power and authority. In light of all this, we can imagine the situation to which the believer in Pharaoh's household was referring: they doubted Joseph's message, but dared not deny it outright when he was the man in power. Then they said: 'God will never send any messenger after him.' They were practically relieved when he died. Expressing their relief in this way suggests that they did not accept his message based on God's complete oneness. They asserted that God would not send another messenger after him, yet this expressed nothing but their own desire. It is often the case that people desire something and then believe it to be true.

At this juncture, the believer takes a strong stance against such hardened denials of the truth: "In this way God lets go astray those who are transgressors and live in doubt." (Verse 34) He warns them that God will abandon those who continue to doubt His message after seeing clear evidence of its truth, letting them go astray. He then tells them plainly that those who continue to dispute God's revelation, without justification or evidence, will be loathed by God and the believers. Pharaoh and his people did this in a very deplorable way. He also condemns arrogance and warns against God's punishment to those who continue to behave arrogantly and resort to high-handedness. "Those who dispute God's revelations, with no authority granted to them, commit something that is exceedingly loathsome in the sight of God and of those who believe. In this way God sets a seal on the heart of every arrogant tyrant." (Verse 35) These words, from a believer among Pharaoh's household, are almost identical to those at the outset of the sii rah speaking of how God dislikes those who dispute His revelations without any proof in support of what they say. The result is that God lets them go astray until there is no room in their hearts for the light of guidance.