Surah Ghafir (The Forgiver) 40 : 42

Overview (Verses 36 - 50)

Pharaoh's Manoeuvre

Despite such solid arguments from the believer, Pharaoh persisted in his erring ways, adamant in his rejection of the truth. However, he sought to pretend that he wanted to find out whether what Moses said was true. It appears then that the believer's argument was so convincing and hard-hitting that Pharaoh and his courtiers could not totally ignore it. Therefore, Pharaoh tried to find a way out:

Pharaoh said 'Haman.' Build me a lofty tower that I may attain the right means; the means of approach to the heavens, so that I may have a look at this god of Moses. I am convinced that he is lying.' Thus, goodly seemed to Pharaoh the evil of his deed, and he was barred from the right path. Pharaoh's scheming led only to ruin. (Verses 36-37)

Thus, Pharaoh instructed Haman, his minister, to build him a very high tower so that he might climb and look into the heavens searching for Moses' God. He also added: I am convinced he is lying.' Pharaoh resorted to this manoeuvring so that he did not have to face the truth which would compel him to acknowledge God's oneness. Such acknowledgement would lose him his throne and dispel the legends upon which his kingdom was based. It is improbable that such was Pharaoh's understanding, or that he seriously wanted to look for Moses' God in this stupid, physical way. In fact, Pharaoh would have attained a high standard of education and knowledge. Therefore, his words really betray his ridicule on the one hand and trickery on the other. He wanted to deceive people into thinking that he was fair-minded, willing to test Moses' claims. Or perhaps this manoeuvre was meant as a retreat in the face of the strong logic advanced by the believer. Whatever is the truth behind his actions, all these possibilities indicate that he persisted in his erring ways, arrogantly denying the truth. "Thus, goodly seemed to Pharaoh the evil of his deed, and he was barred from the right path." (Verse 37) He deserved to be so barred, having chosen to persist with falsehood and deviancy. The surah's comment makes clear that such scheming can only lead to failure and utter loss. "Pharaoh's scheming led only to ruin." (Verse 37)

Faced with such thoughtless and devious manoeuvring, the believer makes his final say clear, free of ambiguity. He calls on his people to follow him in pursuing the right course leading to God. He emphasises to them that this present life is worthless, while the life to come provides pure bliss. He warns them against the punishment of the hereafter, exposing the hollow and false nature of idolatrous beliefs:

The man who believed said: My people! Follow me: I shall guide you to the path of rectitude. My people! This worldly life is but a brief enjoyment, whereas the life to come is the lasting home. Anyone who does a bad deed will be requited with no more than its like, whereas anyone, be it man or woman, who does righteous deeds and is a believer will enter paradise where they will receive blessings beyond reckoning. My people! How is it that I call you to salvation, while you call me to the fire? You call upon me to deny God and to associate with Him others of whom I have no knowledge, the while I call you to the Almighty, the All-Forgiving. There is no doubt that what you call me to is not fit to be invoked either in this world or in the life to come. To God is our return, when the transgressors shall find themselves in the fire. You shall then remember what I am telling you now. As for me, I commit myself to God: God is well aware of all His servants. (Verses 38-44)

These are the same facts established at the beginning of the surah. The believer restates them here as he confronts Pharaoh and his noblemen. He calls on them: "My people! Follow me: I shall guide you to the path of rectitude." (Verse 38) Only a few moments earlier, it was Pharaoh who said: "I am guiding you to none other than the path of rectitude." (Verse 29) This means that the believer was making a clear challenge, stating the word of truth, fearing nothing that the tyrant Pharaoh, or his two ministers, Haman and Korah, could do to him. He tells them of the nature of this present life: "My people! This worldly life is but a brief enjoyment." (Verse 39) It cannot continue. It will soon disappear; "whereas the life to come is the lasting home." (Verse 39) It is the one to be preferred.

He states for them the rule that governs reward and punishment in the life to come: "Anyone who does a bad deed will be requited with no more than its like, whereas anyone, be it man or woman, who does righteous deeds and is a believer will enter paradise where they will receive blessings beyond reckoning." (Verse 40) It is out of God's grace that good deeds will be rewarded in multiples, while bad ones are requited with no more than what they actually are. God is fully aware of people's weaknesses, the temptations to which they are exposed and the impediments they have to face when they try to adhere to His guidance. Therefore, He multiplies their good deeds and makes them a means to erase their bad ones. If, after the reckoning, they attain admittance into heaven, God grants them their blessings beyond all ken.

The believer expresses his amazement that he should call them to what saves them from punishment, while they call him to what will lead him to the fire: "My people! How is it that I call you to salvation, while you call me to the fire?' (Verse 41) Needless to say, they did not call on him to throw himself into a fire, but they called on him to associate partners with God. The two are synonymous. Therefore, he states the other call in the next verse: "You call upon me to deny God and to associate with Him others of whom I have no knowledge, the while I call you to the Almighty, the All-Forgiving." (Verse 42) The difference between his and their calls cannot be wider. His call is clear, straight, requiring them to believe in God, the Almighty, the All-Forgiving. He calls them to believe in the One God, whose work in the universe testifies to His oneness, limitless ability and infinite power. They should believe in Him so that He will forgive them, as He is the One who forgives all. How does this contrast with what they call him to do? They call him to disbelieve in God, to associate with Him beings of whom he has no knowledge: idols, myths, legends and paradoxes.

The believer then states in all clarity that those alleged partners have no say on any matter in this present world or in the life to come. All shall return to God Almighty when those who transgress the bounds will be the dwellers of fire: "There is no doubt that what you call me to is not fit to be invoked either in this world or in the lift to come. To God is our return, when the transgressors shall find themselves in the fire." (Verse 43)

Thus the basic facts of the true faith are laid down, clear, free of all ambiguity. This believer unhesitatingly states them in front of Pharaoh and his noblemen, although until then he had kept secret the fact that he believed in God. Now he declares his faith openly. What is left for him, then? Nothing other than to surrender himself to God. He has stated the truth as he knew it in the depths of his heart. He warns them that they are certain to remember his words when remembrance will avail them nothing. All matters are referred to God: "You shall then remember what I am telling you now. As for me, I commit myself to God: God is well aware of all His servants." (Verse 44)

The argument is now over, for the believer from among Pharaoh's household has declared the word of truth, which remains clear and-valid for the rest of time.