النص المفهرس

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('Al Ha Mim) or ~ (hawamim). Sayyidna 'Abdullah Ibn Mas'ud
said, آل لحم ('Al Ha Mim) is : ديباج القرآن (dibaj-ul- Qur'an): Dibaj, in Arabic, is
the cloth of pure silk, and here it signifies embellishment. Mis'ar Ibn
Kidam says, 'These are called: „sls ('ara'is: brides).' Sayyidna Ibn 'Abbas
said, 'Every thing has an essence. The essence of the Qur'an lies in Ji
(Al Ha Mim)' or said, ' ~~ (hawamim).' All these reports appear in
Fada'il-ul-Qur'an by the great scholar, Abu 'Ubaid Qasim Ibn Sallam.
And Sayyidna 'Abdullah (Ibn Mas'ud) des said that the example of the
Qur'an is similar to that of a person who started out to look for a place
where he and his family could live. Here, he finds some green open land
and is pleased with it. Then, he moves ahead, and finds gardens and
settling places far more verdant and growth-prone. He says, 'I was
wondering about the greenery produced by rains that I saw first, but
these are more wonderful'. Then, it would be said to him, "The first all
green layout is like the Qur'an in general, and the gardens and lodges are
like Ji ('Al Ha Mim) from out of the Qur'an.' Therefore, Sayyidna
'Abdullah Ibn Mas'ud 4ge said, 'As for me, when I, during the recitation of
the Qur'an, arrive at: > JI ('Al Ha Mim), it is as if I am enjoying myself.'
Protection against everything unwelcome
Al-Bazzar, quoting his own chains of authority in his Musnad, reports
from Sayyidna Abu Hurairah dee that the Holy Prophet
said, "A
person who has recited the 'Ayah of Kursiyy and the first three verses
(1-3) of Surah Al-Mu'min up to: ' (ilaihil-masir: To Him is the
return) early during the day, he (or she) will, on that day, remain safe
from everything bad and painful.' It has also been reported by Tirmidhi,
though, one of the reporting links in the chain of authority is doubtful.
(Ibn Kathir, page 69, volume 4)
Protection against an enemy
There appears a narration from Sayyidna Muhallab Ibn Abi Şafrah
in Abu Dawud and Tirmidhi through a chain rated as 'Şahin'in
which he said, 'it was reported to me by a person who had himself heard
the Holy Prophet g saying (on the occasion of some Jihad concerning a
night vigil) that 'should you be attacked at the time of night, you recite:
Ha Mim) and) ح Ha Mim la yunsarun) which means reciting) حمّ لَا يُنْصَرُوُنَ
praying that the enemy does not succeed. Then there are some narrations
in which this formulation appears as: I'my > (Ha Mim la yunsaru -

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without the letter: os (nun) at the end) the outcome of which is that,
should you say: > (Ha Mim), the enemy will not succeed.' From this we
learn that > (Ha Mim) serves as a fortress against the enemy. (Ibn Kathir)
A strange event
Thabit Bunani says, 'I was with Sayyidna Mus'ab Ibn Zubayr 4es in a
certain section of the city of Kufah. I walked into a garden to make two
raka āt of salah there. Before I would start my salah, I recited the verses
of Ha Mim Al-Mu'min (40:1-3) up to: 2 4J) (ilaihil-maşir: To Him is the
return). Of a sudden, I saw a man in Yemeni attire astride a white mule
standing behind me. This man said to me, 'when you say: while
يَا غَافِرَ الذَّنُبِ :ghafiridh-dhanbi: Forgiver of sins), with it, you should pray)
J'tél (ya ghafiradh-dhanbi, ighfirli: O Forgiver of sins, forgive me). And
when you say: ◌ِقَابِلِ التَّوُب (qabilit-tawbi: Accepter of repentance), you should
pray: يَا قَابِلَ التَّوْبِ اقْبَلُ تَوبَتِى (ya gabilata-tawbi, iqbal tawbati: O Accepter of
شدِيدِ الْعِقَاب :repentance, accept my repentance). After that, when you say
(shadidil-igābi: Severe in punishment), you should pray: y tel cité 5
S'ils (ya shadidal-iqabi, la tu'aqibni: O Allah, severe in punishment,
please do not punish me). And when you say: J'EN ss (dhit-tawli: Source
of all power), you should pray: ◌ٍيَا ذَا الطَّوُلِ طُلُ عَلَىَّ بِخَيْر (ya dhat-tawli, tul
'alaiyya bikhayr: O source of power, bestow the best on me).
Thabit Bunani says, 'After having heard this good counsel from him,
when I looked back at him, there was no one there. Looking for him, I
went to the gate of the garden. I asked people there if they had seen a
person in Yemeni attire passing through here. Everyone said that they
had not seen anyone like that.' In another narration from Thabit Bunani,
it has also been said that people think this person was Sayyidna Ilyas
Sell while it has not been mentioned in the other. (Ibn Kathir)
The effect of these verses in reforming people, and a great
directive of Sayyidna 'Umar 4ee
Ibn Kathir has reported on the authority of Ibn Abi Hatim that there
was a man of strong and dignified bearing among the Syrians who used
to visit Sayyidna 'Umar dee. When he did not show up for a longer than
usual period of time, Sayyidna 'Umar dee inquired about him. People said,
'ya amiral-mu'minin, please do not ask about him. He has become a
drunkard. Sayyidna 'Umar 4ge called his scribe and dictated a letter to
him in which he said:

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من عمر بن الخطاب الی فلان بن فلان. سلام علیک فانی احمد الیک الله الذی
لاَ إله إلّ هو غافر الذّنب وقابل التّوب شديد العقاب ذى الطول لاَ إِلهَ إِلاَّ هُو إِلَيْهِ
الْمَصِيْرُ.
"From 'Umar son of al-Khattab to --- son of ---. salamun 'alaik,
peace on you. After that, I praise Allah before you, other than
whom there is no god worthy of worship. He is the One who
forgives sins and accepts repentance, the One who is severe in
punishment, the One who is the source of all power. There is no
god but He. To Him is the ultimate return (of all)."
Then he turned toward those around him and said, 'Let us all join in
to pray for him that Allah Ta'ala reverses his heart and accepts his
repentance.' Sayyidna 'Umar dee had instructed the messenger who was
to deliver his letter that he was not to hand over the letter to the person
addressed until such time that he became sober, and that he was not to
hand over the letter to anyone other than the person intended to receive
it. So, when this person received this letter, he read it repeatedly and
thoughtfully while realizing that it carried a warning of punishment
against him with a concurrent promise of forgiveness for him. Then he
started weeping. Finally, he stopped drinking and made such a firm
taubah that he never touched it again.
When Sayyidna 'Umar 4
learnt about the effective manifestation of
these words, he said to people around, 'In such matters, you too should do
the same. When some brother falls into some slip of conduct, think of
ways to bring him back to his normal and better self. Prompt him to turn
to Allah, to place his trust in Him, to rely on His mercy. Pray to Allah for
him, pray that he is enabled to repent and make his taubah. And do not
become an accomplice of Satan against him (that is, if you chide him or
infuriate him and thereby estrange him from his religion, then, you
would actually be helping the Satan). (Ibn Kathir)
A warning
For people who work for the betterment of Allah's creation and serve
in the field of tabligh and da'wah, this verse offers great guidance. Here
is a person you would love to become a better person. First, you yourself
pray for him. Then, use soft ways to bring him towards that betterment.
Do not be aggressive towards him, for it would do no good to him, in fact,
it would amount to helping the Satan, for he would push him onto more

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ways of error.
Explanation of Verses
Some commentators have said that: (Ha Mim) is the name of Allah
Ta'ala. But, in the sight of early authorities, these isolated letters
(al-huruf-ul-muqatta 'at) are all from the category of: Chlis
(mutashabihat: of hidden meaning). Their meanings are known to Allah
Ta'ala alone - or, that they are a secret between Allah Ta'ala and the
Holy Prophet .
غافِرِ:3 ghafiridh-dhanb) in verse) غَافِرِ الذَّنُبِ وَقَابِلِ التَّوْبِ :The expression
J' literally means the one who puts a cover on sins (in the sense that
they are no more seen or known by anyone), and: ◌ِقَابِلِ التَّوْب (qabilit-tawb)
means: He who accepts taubah or repentance. These two expressions
appear separately, though the sense of both appears to be almost the
same. The reason is that by saying: Juju (ghafiridh-dhanb), the
purpose is to indicate that Allah Ta'ala does already possess the standing
authority and power to forgive the sin of a servant even without taubah -
while forgiving those who repent is yet another attribute of Allah.
(Mazharī)
The word: طُوُل (tawl) which follows immediately in : ذِى الطّوُّل (dhit-tawl)
literally means vastness and being need-free. Then, it could also mean
power or favor. (Mazhari)
In verse 4, it was said: مَايُجَادِلُ فِى أيتِ اللَّهِ إِلاَّ الَّذِيْنَ كَفَرُوا (No one quarrels
about the verses of Allah, except those who disbelieve.). This verse
declares quarreling in the matter of the Qur'an an act of kufr (disbelief).
And the Holy Prophet has said: ◌ٌإِنَّ جِدَالاً فِى الْقُرْآن كُفُر (Surely, quarreling
(jidal) in the Qur'an is kufr.' (Reported by al-Baghawi, al-Baihaqi in ash-Shu'ab
from Sayyidna Abu Hurairah 4%; and reported by Abu Dawud and al-Hakim who has
rated it as 'Sahih- Mazharī)
It appears in Hadith that, on a certain day, the Holy Prophet
heard two persons quarreling about some verse of the Qur'an. He got
angry, and came out with his blessed face showing the signs of anger. He
said, 'communities before you were ruined because they had started
quarreling in the matter of the Book of Allah.' (Reported by Muslim from
'Abdullah Ibn 'Amr Ibn Shu aib - Mazhar)

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This Jis? (jidal) declared as: " (kufr) by the Qur'an, and Hadith,
means throwing taunts, passing sarcastic remarks, engineering disputes
over self-invented and absurd doubts, or to give such meaning of a verse
of the Qur'an as is counter to other verses of the Qur'an and to the
binding textual imperatives of Sunnah - something that amounts to
alteration in the Qur'an. Otherwise, any honest inquiry about something
ambiguous or vague, or trying to find a solution of a difficult word or
expression, or to mutually investigate and discuss possibilities while
deducing injunctions and rulings from the text of some verse are things
not included under this jidal, in fact, it is an act of thawab (reward) in its
own place (al-Qadi al-Baidawi, Qurțubi and Mazhari).
In the last sentence of verse 4, it was said : ◌ِفَلَا يَغْرُرُكَ تَقَلَّبُهُمُ فِى الْبِلاَد (So,
their [prosperous] movements in the cities should not deceive you.). The
kuffar (disbelievers) from the tribe of Quraish used to travel to Yemen
during winter and to Syria in summer with their trading caravans. They
were held in esteem all over Arabia because of their services to Baytullah
at Makkah, therefore, they remained safe during their travels and
profited from their commercial ventures. This was the backbone of their
wealth and territorial power. That this state of affairs with them kept
continuing despite the challenge from Islam and the Holy Prophet 2 was
a matter of pride for them - 'Had we been the culprits in the sight of
Allah, all these blessings would have been taken away from us!' This
situation could have made even some Muslims easy victims of doubt.
Therefore, in this verse, it was said that Allah Ta'ala had granted them a
temporary respite in His wisdom and under His expedient consideration.
So, let Muslims not be deceived by this leash given to them. Once this
period of respite is over, they are going to be visited by a punishment, and
this territorial power of theirs is going to be taken away from them. This
started from the Battle of Badr, and up to the Conquest of Makkah, the
foreboding manifested itself fully and conclusively within a span of six
years.
In verse 7, it was said: ◌ُالَّذِيْنَ يَحْمِلُونَ الْعَرْشَ وَمَنُ حَوْلَه (Those who are bearing
the Throne and those who are around it). The present count of angels
who bear the Throne ('arsh) is four and, on the day of Qiyamah (the Day
of Judgment), they will be eight, and only Allah knows the number of
angels around the 'arsh. Some Hadith narrations give the number of

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their rows that reaches several hundred thousands. They are called: sis
(karrubi, [Heb. Kerubh or kerub], plural: [Eng. Cherubin, or Cherubim,
Heb. Cherubim]). They are angels close to Allah. In this verse, it has been
said that all these angels close to Allah pray for all believers, particularly
those who repent from their sins and follow the Shari'ah of the Holy
Prophet . Either Allah Ta'ala has appointed them to perform this task,
or their nature is such that they keep praying for the good servants of
Allah. Therefore, Sayyidna Mutarrif Ibn 'Abdullah Ibn Shikhkhir said
that out of all servants of Allah, the angels of Allah are the foremost
among those who wish well for believers. Firstly, they pray for them.
They implore Allah to forgive them, to save them from the punishment of
Jahannam and to admit them to the everlasting gardens of Jannah.
Along with it, they also pray for: ◌ْوَمَنْ صَلَحَ مِنُ ابَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّتِهِم ( ... those as
well who did good from among their fathers and wives and children. -
40:8), that is, also admit anyone from among their fathers and forefathers,
and their wives, and their children - who meet the criterion of goodness
that makes them deserving of forgiveness, a criterion that requires that
they should have departed from the mortal world while adhering to their
'iman or faith - yes, admit them too with the same believers into the
Jannah.
This tells us that one's 'iman or faith is the basic condition of salvation
(najah). After 'iman come other good deeds. The relatives of Muslim
believers - fathers, grandfathers or wives and children - even if they are
ranked lower than them, such is the munificence of Allah Ta'ala that He
would, in deference to them, also let the relatives of a lesser rank be along
with them in Jannah, so that their happiness becomes total and complete
as it has been said in another verse of the Qur'an appearing elsewhere: ...
(We will join their children with them - At-Tur, 52:21).
Said Ibn Jubayr has said, 'When a believer goes to Jannah, he will
ask about his father, son, brother and others, and would want to know
where they are. He will be told that their deeds were not like yours
(therefore, they will not be there). He will say, 'whatever good I did (was
not for me alone), in fact, it was for me and them both.' Then, the
command will come, 'admit them too into the Jannah.' (Ibn Kathir)
After having reported this Hadith narration in Tafsir Mazhari, the
author said, 'this 'mawquf (a Hadith mawquf or restricted tradition from

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a Companion who does not connect it to the Holy Prophet ) has the
same authority and force as 'marfu" (a Hadith marfu' is a tradition
attributed to the Holy Prophet
and is explicit on the point that 'doing
good' that is held as a pre-condition for having this privilege means 'Iman'
or adhering to the true faith.
Verses 10 - 12
إِنَّ الَّذِيْنَ كَفَرُوا يُنَادَوْنَ لَمَقْتُ اللّهِ أَكْبَرُ مِنْ مَّقُتِّكُمْ أَنْفُسَكُمُ إِذْ
تُدُعَوْنَ إِلَى الْإِيْمَانِ فَتَكْفُرُونَ ﴿١٠﴾ قَالُوا رَبَّنَآ أَمَتَّنَا اثْنَتَيْنٍ وَأَحْبَيْتَنَا
اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوْبِنَا فَهَلُ إِلَى خُرُوُجٍ مِّنُ سَبِيْلٍ ﴿١١﴾ ذَلِكُمْ
بِأَنَّهُ إِذَ ادُعِىَ اللهُ وَحْدَهُ كَفَرْتُمُ وَإِنْ يُشْرَكْ بِهِ تُؤْمِنُوْا فَالْحُكُمُ
لِلْهِ الْعَلِيِّ الْكَبِيُرِ ﴿١٣﴾
Those who disbelieve will be addressed (by a voice
saying): " The hatred of Allah (for you), when you were
invited to the true faith and you refused, used to be
greater than your hatred for yourselves (today when
you are hating your own selves out of remorse). [10]
They will say, "Our Lord, You gave us death twice and
You gave us life twice. Now we confess our sins. So, is
there any way to come out of here?" [11] (The reply will
be, "No.) This is because whenever Allah alone was
invoked, you used to disbelieve, and if partners were
associated with Him, you used to believe. Now the
decision lies with Allah, the High, the Great." [12]
Verses 13 - 22
هُوَالَّذِىُ يُرِيْكُمْ أَيتِهِ وَيُنَزِّلُ لَكُمْ مِّنَ السَّمَآءِ رِزْقًا ، وَمَا يَتَذَكَّرُ إِلاَّ
مَنْ تُنِيبُ ﴿١٣﴾ فَادْعُوا اللهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ وَلَوْكَرِهَ الْكُفِرُونَ
﴿١٤﴾ رَفِيُعُ الدَّرَجَتِ ذُوالْعَرْشِ" يُلْقِى الرُّوحَ مِنْ أَمْرِهِ عَلَى مَنُ
يَّشَآءُ مِنْ عِبَادِهِ لِيُنْذِرَ يَوْمَ التَّلاَقِ ﴿١٥﴾ يَوْمَ هُمْ بِرِزُوْنَ: لاَيَخُفى
عَلَى اللَّهِ مِنْهُمْ شَىْءٌ ◌ّ لِمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ ﴿١٦﴾

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اَلْيَوْمَ تُجْزِى كُلُّ نَفْسٍ بِمَا كَسَبَتُ « لاَظُلُمَ الْيَوْمَ، إِنَّ اللّهَ سَرِيْعُ
الْحِسَابِ ﴿١٧﴾ وَأَنْذِرُهُمْ يَوْمَ الْأَزِفَةِ إِذِ الْقُلُوُبُ لَدَى الْحَنَاجِرِ
كُظِمِيْنَ ؛ مَالِلِظُلِمِينَ مِنْ حَمِيْمٍ وَلاَ شَفِيْعِ يُّطَاعُ ﴿١٨﴾ يَعْلَمُ
خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِى الصُّدُوُرُ ﴿١٩) وَاللَّهُ يَقْضِىُ بِالْحَقِّ ـ
وَالَّذِيْنَ يَدْعُوْنَ مِنْ دُوْنِهِ لاَيَقْضُوْنَ بِشَىْءٍ * إِنَّ اللهَ هُوَ السَّمِيْعُ
الْبَصِيرُ ﴿٤٢٠﴾ اَوَلَمُ يَسِيرُوا فِى الْأَرُضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ
الَّذِيْنَ كَانُوا مِنْ قَبْلِهِمُ ﴿ كَانُوا هُمْ أَشَدَّ مِنْهُمُ قُوَّةً وَّاثَارًا فِى الْأَرْضِ
فَأَخَذَهُمُ اللهُ بِذُنُوبِهِمْ ، وَمَا كَانَ لَهُمُ مِّنَ اللَّهِ مِنْ وَّاقٍ ﴿٢١﴾ ذلِكَ
بِأَّهُمْ كَانَتْ تَّاتِيْهِمْ رُسُلُهُمْ بِالْبَيِّئْتِ فَكَفَرُوْا فَأَخَذَ هُمُ اللهُ إِنَّهَ
قَوِىٌّ شَدِيدُ الْعِقَابِ ﴿٢٢﴾
It is He who shows you His signs and sends down
provision for you from the sky; and no one takes lesson
but the one who turns to Him. [3] So, worship Allah,
making your submission exclusive for Him, even though
the disbelievers dislike. [14] He is High in stations, the
Owner of the Throne. He sends the spirit down, under
His command, on whomever He wills from among His
servants, so that he warns of the Day of Encounter - [15]
the day they will come in open view. Nothing about
them will remain hidden from Allah: To whom belongs
the kingdom today? To Allah alone, the One, the
All-Dominant. [16] Today, everyone will be recompensed
for what one earned. There is no injustice today. Surely,
Allah is swift in reckoning. [17] And warn them of the
Day of approaching horror, when hearts will jump up
into the throats, (and they will be) choked. There will
be neither a friend, for the unjust, nor an intercessor to
be listened to. [18] He knows the treachery of the eyes
and whatever is concealed by the hearts. [19] And He
will give His judgment with truth. And those whom
they invoke beside Him cannot judge anything. Surely,
it is Allah who is Hearing, Seeing. [20] Have they not
traveled through the earth and seen how was the fate of
those who used to be before them? They were stronger

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than these in power and in traces left on the earth, but
Allah seized them because of their sins. And there was
no one to save them from Allah. [21] That was because
messengers used to come to them with clear signs, but
they disbelieved. Then, Allah seized them. Surely, He is
Strong, severe in punishment. [22]
Commentary
رَفِيُعُ الدَّرَجَاتِ :darajat, translated above as 'stations') in) دَرَجَات :The word
(He is High in stations - 40:15) has been taken by some commentators as
meaning 'attributes.' If so, the sense of the expression would be that His
attributes of perfection are most exalted. Ibn Kathir has relied on the
words as they appear outwardly and has said that it refers to the most
exalted 'arsh' (throne) for it comprehends all land masses and heavens
and is located above them all like a roof as in Surah Al-Ma'arij: 55 AUn
From Allah, the Lord of) الْمَعَارِجِ تَعُرُجُ الْمَلَئِكَةُ وَالرُّوحُ إِلَيْهِ فِىُ يَوْمٍ كَانَ مِقُدَارُه، خَمْسِيْنَ الْفَ سَنَّةٍ
the stairways to whom ascend the angels and spirit, in a day the length of
which is fifty thousand years - 70:3,4).
According to some further investigation into this verse by Ibn Kathir,
it should be borne in mind that this measure of fifty thousand years is a
description of the travel distance from the seventh level of the earth up to
the 'arsh, and this is what has been declared as the preferred position by
a majority of earlier and later scholars. He has also said that according to
many scholars, 'arsh is made of a red ruby the diameter of which is so big
as would take a travel distance of fifty thousand years to cover. Similarly,
its height would take an identical travel distance to cover. Then there are
commentators who have said that ◌ِرَفِيُعُ الدَّرَجَات (rafi u-d-darajat) appears in
the sense of ◌ِرَافِعُ الدَّرَجَات (rafiu-d-darajat: that is, the One who elevates
others in ranks), that is, Allah Ta'ala is the one who elevates the ranks of
believers who have His fear in their hearts as borne by verses of the
Qur'an, such as: ◌ُنَرُفَعُ دَرَجتٍ مَّنُ نَّشَاء (We raise in ranks whom We will -
Al-Anam, 6:83) and ◌ِهُمْ دَرَجتٌ عِنْدُ اللَّه (They are of various ranks with Allah -
'Al-'Imran, 3:163).
The word: ◌َبَارِزُون (barizun) in verse 16 :ْيَوْمَهُمُ بَارِزُونَ لَا يَخْفِى عَلَى اللَّهِ مِنْهُم (the
day they will come in open view) refers to what would happen on the day
of Resurrection when its land surface will be turned into a single level
without any mountains, caves, trees or buildings that could obstruct the
view. Therefore, everyone will be in an open expanse, open to view.

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Surah Al-Mu'min : 40 : 13 - 22
لِمَنِ الْمُلُكُ الْيَوْمَ :In the concluding sentence of the same verse, it was said
(To whom belongs the kingdom today?). This statement has appeared in
this verse after ◌ِيَوْمَ التّلاَق (a day of encounter) and ◌َيَوْمَ هُمُ بَارِزُون (the day they
will come in open view) and it is obvious that 'the day of encounter' and
'the day of gathering together' will materialize after the second Horn has
been blown. Similarly, the event of 'the day they will come in open view'
will also materialize after the second Horn has been blown, and a new
venue in the form of a level surface will be put in place, a place with no
natural or man-made object obstructing the view. After that, now that
this statement:َلِمَنِ الْمُلْكُ الْيَوْم (To whom belongs the kingdom today?) has
been introduced, it only shows that this statement of Allah Ta'ala will be
made after everyone has been raised again by virtue of the blowing of the
second Horn. Al-Qurtubi has presented a Hadith in support with
reference to Nahhas. This Hadith has been reported by Abu Wa'il from
Sayyidna 'Abdullah Ibn Mas'ud Age. According to this Hadith, all human
beings will be assembled together on a clear surface, a surface on which
no sin would have been committed by anyone. At that time, a herald will
be commanded to herald: ◌َلِمَنِ الْمُلْكُ الْيَوْم (To whom belongs the kingdom
today?). Thereupon, the entire creation, believer or disbeliever, will
respond saying: ◌ِلِلّهِ الْوَاحِدِ الْقَهَّار (To Allah alone, the One, the All-Dominant.).
As for the believers, they will be more than pleased to say so, for this
would be part of their belief. As for the disbelievers, they will confess to it
sadly and helplessly.
But, some other narrations show that this statement will be made by
Allah Ta'ala Himself when the entire creation will lie annihilated after
the blowing of the first Horn, and when even specially close ones, the
angels - Jibra'il, Mika'il, Israfil and the angel of death - will also meet
death, and no one except the One Being of Allah subhanahu wa ta'ala
will remain, that will be the time He will say: ◌َلِمَنِ الْمُلْكُ الْيَوْم (To whom
belongs the kingdom today?). Since there will be no one to answer at that
time, He will Himself answer: ◌ِلِلّهِ الْوَاحِدِ الْقَهَّار (To Allah alone, the One, the
All-Dominant.). Sage Hasan al-Basri has said: In this situation, the entity
asking the question and the entity responding to it is no other but the
entity of one and only Allah. Muhammad Ibn Ka'b al-Qurai also says
this. It is supported by the Hadith of Sayyidna Abu Hurairah and Ibn
`Umaro
in which it is said, 'On the Day of Judgment, Allah Ta'ala will -

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Surah Al-Mu'min : 40 : 23 - 46
with all earth surfaces rolled up in His left hand and all heavens rolled up
in His right hand - say: "انا الملك اين الجبارون اين المتكبرون" (I am the owner of
the kingdom. Where are the tyrants? Where are the arrogant?). In Tafsir
Ad-Durr-ul- Manthur where, after reporting both narrations of this
nature, it has been said that it is possible that this statement is made
twice, the first being at the time of the annihilation of the existing
universe following the first blowing of the Horn, and the second at the
time the entire creation has been brought back to life following the second
blowing of the Horn. Maulana Ashraf 'All Thanavi has said in
Bayan-ul-Qur'an that the Tafsir of the noble Qur'an does not hinge on
declaring it as made twice only, instead, it is also possible that the cited
verse is mentioning the event that will come to pass after the first blowing
of the Horn, but it has been referred to here (while mentioning the events
after the second blowing) as a reminder of what happened before. Allah
knows best.
In verse 19, it was said: ◌ِيَعُلَمُ خَائِنَةَ الْأَعْيُن (He knows the treachery of the
eyes), in other words, eyes that betray the trust. It means the action of a
person who would, secretly and surreptitiously, cast a glance over
something haram and impermissible for him or her, for example, casts a
glance at a non-mahram person with sexual desire, and takes it away in
the event someone was around, or casts a glance in a manner that is not
noticed by others. All these things are open before Allah Ta'ala.
Verses 23 - 46
وَلَقَدْ أَرْسَلْنَا مُوسَى بِيْتِنَا وَسُلُظْنٍ مُّبِيْنِ ﴿٣ٌ﴾ إِلَى فِرُعَوُنَ وَهَامُنَ
وَقَارُوُنَ فَقَالُوا سُحِرٌ كَذَّابٌ ﴿٢٤﴾ فَلَمَّا جَآءَ هُمُ بِالْحَقِّ مِنْ عِنْدِنَا
قَالُوا اقُتُلُوا أَبْنَآءَ الَّذِينَ آمَنُوا مَعَه، وَاسْتَخُيُوا نِسَآءَ هُمُ ، وَمَا كَيْدُ
الْكُفِرِيْنَ إِلاَّ فِىُ ضَللٍ ﴿٢٥﴾ وَقَالَ فِرُعَوْنُ ذَرُوْنِىٌّ آَقْتُلُ مُؤُسى
وَلْيَدْعُ رَبَّهَ، إِنِّى أَخَافُ أَنْ يُيَدِّلَ دِيْنَكُمْ أَوْاَنُ يُظْهِرَ فِى الْأَرْضِ
الْفَسَادَ ﴿٢٦﴾ وَقَالَ مُوسَى ◌ُِّ عُذْتُ بِرَبِىُ وَرَبِّكُمْ مِّنْ كُلِّ مُتَكَبِّرٍ
لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ ﴿لَ﴾ وَقَالَ رَجُلٌ مُّؤْمِنٌ دُّمِّنُ الِ فِرْعَوْنَ

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Surah Al-Mu'min : 40 : 23 - 46
يَكْتُمُ إِيْمَانَهٌ أَتَقْتُلُوْنَ رَجُلاً أَنْ يَّقُوْلَ رَبِّىَ اللهُ وَقَدْ جَاءَ كُمْ بِالْبَيِّنْتِ
مِنْ رَّبِّكُمْ ، وَإِنْ يَّكُ كَاذِبًا فَعَلَيْهِ كَذِبُهُ، وَإِنْ يَّكُ صَادِقًا يُّصِبُّكُمْ
بَعْضُ الَّذِىُ يَعِدُكُمُ ﴿ إِنَّ اللهَ لَا يَهْدِىُ مَنْ هُوَمُسْرِفٌ كَذَّابٌ ﴿٢٨﴾
يَقَوُمِ لَكُمُ الْمُلْكُ الْيَوْمَ ظُهِرِيْنَ فِى الْأَرْضِ، فَمَنْ يَّنْصُرُنَا مِنْ بَأْسٍ
اللَّهِ إِنْ جَاءَنَا قَالَ فِرُعَوْنُ مَا أُرِيُّكُمُ إِلَّ مَا أَرِى وَمَا أَهْدِيْكُمْ إِلاَّ
سَبِيْلَ الرَّشَادِ ﴿٢٩﴾ وَقَالَ الَّذِىُ (مَنَ يَقَوْمِ إِّىَّ أَخَافُ عَلَيْكُمُ مِّثْلَ
يَوْمِ الْأَحْزَابِ ﴿٢﴾ مِثْلَ دَابٍ قَوْمِ نُوحٍ وَّعَادٍ وَّثَمُوُدَ وَالَّذِيْنَ مِنْ؟
بَعْدِهِمْ + وَمَا اللهُ يُرِيْدُ ظُلْمًا لِلْعِبَادِ ﴿٣١﴾ وَيَقَوْمِ إِنّىٌّ آَخَافُ عَلَيْكُمُ
يَوُمَ التَّادِ ﴿٢٣﴾ يَوْمَ تُوَلُّونَ مُدْيِرِيْنَ مَالَكُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ﴾
وَمَنْ يُضْلِلِ اللَّهُ فَمَالَهُ مِنْ هَادٍ ﴿٢٣﴾ وَلَقَدْ جَاءَكُمْ يُوسُفُ مِنْ
قَبْلُ بِالْبَّْتِ فَمَازِلْتُمُ فِىُ شَكٍّ مِّمَّا جَاءَكُمْ بِهِ ، حَتَّى إِذَا هَلَكَ
قُلْتُمْ لَنْ يَّبْعَثَ اللهُ مِنْ بَعْدِهِ رَسُوْلًا ، كَذلِكَ يُضِلُّ اللهُ مَنْ
هُوَ مُسْرِفٌ مُّرْتَابٌ ﴿٢٣٤﴾ إِلَّذِيْنَ يُجَادِلُونَ فِىِّ أيْتِ اللهِ بِغَيْرِ سُلْظنٍ
أَتْبُهُمْ كَبُرَ مَقْنًا عِنْدَ اللهِ وَعِنْدَ الَّذِيْنَ امَنُوا كَذلِكَ يَطْبَعُ اللّهُ
عَلَى كُلّ قَلْبٍ مُتَكَبِّرٍ جَبَّارٍ ﴿٣٥) وَقَالَ فِرُعَوُنُ فَهَامُنُ ابْنٍ لِىُ
صَرْحًا لَّعَلِى أَبْلُغُ الْأَسْبَابَ ﴿٦ْ﴾ أَسْبَابَ السَّمُوتِ فَطَّلِعَ إِلَى إِلّهِ
مُؤْسِى وَإِنِىُ لَاَظُنُّهُ كَاذِبًا ، وَكَذلِكَ زُيِّنَ لِفِرُعَوْنَ سُوَّهُ عَمَلِهِ وَصُدَّ
عَنِ السَّبِيْلِ * وَمَا كَيْدُ فِرْعَوْنَ إِلاَّ فِىُ تَبَابِ ﴿٢﴾ وَقَالَ الَّذِىٌّ آمَنَ
يَقَوُمِ اتَّبِعُونِ أَهْدِكُمُ سَبِيْلَ الرَّشَادِ ﴿٢٨)﴾ يَقَوْمِ إِنَّمَا هَذِهِ الْحَيْوةُ
الدُّنْيَا مَتَاعٌ ، وَّإِنَّ الْآخِرَةَ هِىَ دَارُ الْقَرَارِ ﴿٣٩) مَنْ عَمِلَ سَيِّئَةً
فَلَا يُجْزِّى إِلَّ مِثْلَهَا" وَمَنُ عَمِلَ صَالِحًا مِّنُ ذَكَرٍ أَوْ أُنْثَى وَهُوَ

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Surah Al-Mu'min : 40 : 23 - 46
مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُوْنَ الْجَنَّةَ يُرُزَقُوُنَ فِيْهَا بِغَيْرِ حِسَابٍ ﴿٤﴾
وَيَقَوْمِ مَالِىٌ أَدْعُوُكُمْ إِلَى النَّجوةِ وَتَدْعُوْنَنِىِّ إِلَى النَّارِ ﴿٤١)
تَدْعُوْنَنِىُ لِاَكُفُرَ بِاللّهِ وَأُشْرِكَ بِهِ مَالَيْسَ لِىُ بِهِ عِلْمٌ، وَأَنَا اَدْعُوْكُمُ
إِلَى الْعَزِيزِ الْغَفَّارِ ﴿٤٢﴾ لَا جَرَمَ أَّمَا تَدْعُونَنِىٌ إِلَيْهِ لَيْسَ لَهَ دَعُوَةٌ
فِى الدُّنْيَا وَلَا فِى الْآخِرَةِ وَأَنَّ مَرَدَّنَا إِلَى اللهِ وَأَنَّ الْمُسْرِفِيْنَ هُمْ
أَصُحِبُ النَّارِ ﴿٤٣﴾ فَسَتَذْكُرُوْنَ مَا أَقُولُ لَكُمُ ، وَأَفَوِّضُ أَمْرِىُ إِلَى
اللهِ ﴿ إِنَّ اللّهَ بَصِيْرٌ بِالْعِبَادِ ﴿٤٤﴾ فَوَقْهُ اللَّهُ سَيِّئَاتِ مَا مَكُرُوْا
وَحَاقَ بِالٍ فِرُعَوُنَ سُوْءُ الْعَذَابِ ﴿٤٥﴾ النَّارُ يُعُرَضُوْنَ عَلَيْهَا غُدُوًّا
وَّعَشِيًّا وَيَوْمَ تَقُوُمُ السَّاعَةُ فَ اَدْخِلُوا الَ فِرُعَوْنَ اَشَدَّ الْعَذَابِ
$ 170
And We did send Musa with Our signs and a manifest
proof [23] to the Pharaoh and Haman and Qarun, but
they said, "He is a sorcerer, a liar." [24] And when he
brought them the truth from Us, they said, "Kill the
sons of those who have accepted faith with him, and
spare the lives of their women." And the plot of the
disbelievers is nothing but a failure. [25] And the
Pharaoh said, "Let me kill Musa, and let him call his
Lord. I am afraid that he will change your religion or
that he will cause havoc to appear in the land." [26] And
Musa said, "I have sought protection of my Lord and
your Lord from every arrogant man who does not
believe in the day of reckoning." [27] And said a believing
man from the House of the Pharaoh who had kept his
faith secret, "Would you kill a man because he says -
'Allah is my Lord' - while he has come to you with clear
signs from your Lord? And if he is a liar, then, his lie
will fall back on himself, and if he is truthful, some of
that (punishment) of which he warns you will afflict
you. Indeed, Allah does not give guidance to anyone who
is transgressor, a liar. [28] O my people, the kingdom is
yours today, while you are dominant on the land. But,
who is going to help us against the punishment of
Allah, if it comes upon us?" Pharaoh said, " I do not give

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Surah Al-Mu'min : 40 : 23 - 46
you an opinion unless I myself believe it to be correct,
and I do not direct you to anything but to the right
way." [29] And said he who had believed, "I fear for you
something like a day of the (disbelieving) groups (of the
past) , [30] like the fate of the people of Nuh and 'Ad and
Thamud and those who were after them - and Allah does
not intend to do any injustice to His servants. [31] And
O my people, I fear for you a day when people will call
one another, [32] a day when you will turn back on your
heels, having no one to save you from Allah - but,
whomever Allah lets go astray, for him there is no one
to guide. [33] And Yusuf had already come to you earlier
with clear signs, but you remained in suspicion about
what he brought to you - until when he died, you said,
'Allah will never send a messenger after him.' That is
how Allah lets him go astray who crosses limits and
lives in doubt, - [34] those who quarrel in the matter of
the verses of Allah without any authority having
reached them. It is terribly hateful with Allah and with
those who believe. That is how Allah stamps a seal on
the entire heart of an arrogant tyrant." [35] And the
Fir'aun (the Pharaoh) said, "O Haman, make a tower for
me, perhaps I could reach the ways- [36] - the ways to
the heavens, and peek towards the God of Musa. And I
do think that he is a liar." And that is how his evil deeds
were made attractive to Fir'aun, and (how) he was held
back from the way. And the evil design of the Fir'aun
was (to end) in nothing but ruin. [37] And said he who
had believed, "O my people, follow me, I will show you
the path of guidance. [38] O my people, this life of the
world is only a (momentary) benefit, while the
Hereafter is, indeed, the place of permanent living. [39]
The one who does something evil will not be punished
but in its equal proportion, but the one who does a
righteous deed, be he male or female, while he is a
believer, then, such people will enter the Jannah where
they will be provided with bounties beyond reckoning.
[40] And O my people, what is wrong with me that I call
you to salvation and you call me to the Fire? You invite
me to reject my belief in Allah and ascribe to Him
partners about whom I have no knowledge, while I
invite you to (Him who is) the Mighty, the
Most-Forgiving. [42] It is obvious that those (gods) to
whom you are inviting me are not worth calling,
neither in this world nor in the world to come, and that
we have to return back to Allah, and that the

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Surah Al-Mu'min : 40 : 23 - 46
transgressors are indeed the people of the Fire. [43]
Soon you will remember what I am saying to you. And I
entrust my matter with Allah. Surely, Allah has all
(His) servants in sight." [44] Then Allah saved him from
the evils of what they designed, and the House of the
Pharaoh was encircled by an evil punishment. [45] It is
the Fire before which they are presented morning and
evening. And on the day when the Hour (of final
judgment) will take place, (the order will be released,):
"Admit the family of the Pharaoh into the most severe
punishment." [46]
Commentary
Frequent references were made earlier in the text to the warnings
given to deniers of pure monotheism and prophethood which brought
more opposition and hostility from disbelievers. Naturally, this situation
made the Holy Prophet
sad. It was to comfort him that, in nearly two
sections cited above, mentioned there is the story of Sayyidna Musa
and Pharaoh. In this story, there is a lengthy dialogue between the
Pharaoh, his people and a righteous elder who, despite being a scion of
the House of the Pharaoh, had believed in the faith of Sayyidna Musa
after having seen the miracles shown at his hands - but, had kept his
faith secret until that time. Once this dialogue took place, his faith stood
declared automatically and conclusively.
Out of early Tafsir authorities, Muqatil, Suddiyy and Hasan have
said that he was a cousin of the Pharaoh and was the same person who,
at the time they were talking in the court of Pharaoh about killing
Sayyidnā Musa in retaliation against the killing of the Copt, had come
running from the far side of the city and apprised Sayyidna Musa Sea of
the danger and advised him to go out of Egypt. This event has been
mentioned in Surah Al-Qasas:وَجَاءَ رَجُلٌ مِّنُ أَقْصَى الْمَدِيْنَةِ يَسُعى (And there came a
man running, from the farthest part of the city. - Al-Qasas, 28:20)
The name of this believing member of the House of the Pharaoh has
been given as Habib in some sources. But, the truth of the matter is that
Habib is the name of the person who has been mentioned in Surah Ya
Sin (36:20). The name of this person is plus (Sham'an). Suhaili considers
this name as most correct. Others say that his name is Hizqil. Tha'labi has
reported the same name from Sayyidna Ibn 'Abbas use.

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Surah Al-Mu'min : 40 : 23 - 46
In a Hadith, the Holy Prophet & said, 'Of some i. (siddiqin: the
truthful ones), there is Habib najjar (carpenter) whose incident appears
in Surah Ya Sin; the other is the believer from the House of Pharaoh; the
third, Abu Bakr (Sayyidna Abu Bakr as-Siddiq 4%), and he is the
foremost among them.' (Qurțubi)
In verse 28, it was said: ' (who had kept his faith secret). This
tells us that a person who does not declare his 'iman (faith) before people,
yet remains staunch in his faith by heart, then, this person is a believer.
But, it stands proved from clear textual authority (of the Qur'an and
Hadith) that, for 'iman to be acceptable, the simple certitude of the heart
is not enough, instead, it is subject to the condition of a verbal confession
and declaration. Unless the person concerned declares it verbally, he or
she will not be regarded as a believer. However, making this verbal
declaration before people publicly is not necessary. The only reason why it
is needed is that unless people come to know about the person's 'iman,
they would remain unable to interact with him or her in the same way as
they do with Muslims. (Qurtubi)
Earlier in the verse, by saying : ◌َمُؤُمِنٌ مِّنُ الِ فِرُعَون (a believing man from
the House of the Pharaoh), it is virtually demonstrated that the believer,
in his ensuing dialogue with Pharaoh and his people, invited them toward
truth and faith as well as restrained them from killing Sayyidna Musa
العليا
In verse 32, it was said: ◌ِيقَوُمِ إِنّى أَخَافُ عَلَيْكُمُ يَوْمَ التَّنَاد (Omy people, I fear for
you a day when people will call one another,). The last word: sus (tanad)
with a kasrah on the letter: Jus (dal) is an abbreviated form of the word:
Sű (tanadi) which means calling each other. The day of Qiyamah (the
Day of Doom, or Judgment) was called: Junex (yowm-ut-tanad) for the
reason that this horrendous day would be reverberating with countless
calls and cries. According to a narration of Sayyidna 'Abdullah Ibn 'Umar
, the Holy Prophet
said, "When comes the day of Qiyamah, an
announcer from Allah will proclaim: 'Let the adversaries of Allah stand'.
It would mean people who rejected taqdir or predestination. And then, the
people of Jannah will call out to the people of Jahannam, and the people
of Jahannam will call out to the people of Jannah, and the people of the
A'raf (Heights) will call out to both, all saying things about themselves.
And at that time, names will be announced, names of the lucky and the

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unlucky, alongwith their parentage. It will be like an announcement of
results indicating that such and such person named is fortunate and
successful, and that the probability of any misfortune for him or her
stands eliminated - and that such and such person has turned out to be
unfortunate, and that the probability of any good fortune for him or her
stands eliminated." (Reported by Ibn Abi Hatim in As-Sunnah - Mazhari)
And it has been reported from Sayyidna Abu Hazim Al-A'raj due that
he used to address his own self saying, "O A'raj, when comes the call on
the day of Qiyamah: 'Let those who committed such and such sins stand' -
you would be standing with them; and when comes the call: 'Let those
who committed such and such sins stand', you would be standing with
them too; and when comes the call: 'Let those who committed such and
such sins', you would be standing with them too - and I believe, every
time a sin is announced, you would have to stand with them (because you
have all sorts of sins in store with you!") - Reported by Abu Nu'aym - Mazhari.
In verse 33, it was said: ◌َيَوْمَ تُوَلَّوُنَ مُدُبِرِين (a day when you will turn back
on your heels,). In the summary of tafsir from Bayan-ul-Qur'an of
Maulana Ashraf 'Ali Thanavi (forming a part of the original Urdu edition
of Ma'ariful-Qur'an), it has been said with reference to Imam al-Baghawi
that this is a description of the state in which culprits will be taken from
the locale of reckoning out to the Jahannam. The outcome is that all calls
and announcements mentioned in the explanation of 'yowm-ut-tanad' ('a
day when people will call one another') would have been made and, after
that, these people will be made to detour from the locale of reckoning on to
their final destination towards the Jahannam.
And according to some commentators, this reflects the state that will
prevail in the world at the time of the first blowing of the Horn, that is,
when the Horn will be blown the first time, the earth will crack open, and
they will start running here and there but there will be angels on every
outlet, and there will be no way of escape. In the view of these
commentators, this way (yowm-ut-tanad) too means the time of the first
blowing of the Horn, for here too there will be calls and cries coming from
all corners. This view finds it support from another ods (qira'ah:
rendition) of this verse reported from Sayyidna Ibn 'Abbas age and
Dahhak who used to recite the words: Jies (yowm-ut-tanad) with a
tashdid (double sound) on the last letter: Jus (dal) which is a derivation

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from the infinitive: & (nadd) meaning to run away. Hence, according to
تُوَلَّونَ :will mean 'the day of running' and the expression يَوْمَ التَّنَادِ , this Tafsir
&& (you will turn back on your heels - 33) will become its explanation.
There is a lengthy Hadith in Tafsir Mazhari. It has been reported
from Sayyidna Abu Hurairah &
with reference to Ibn Jarir, Musnad
Abu Ya'la, al-Baihaqi, Musnad 'Abd Ibn Humaid and others. It mentions
three soundings of the Horn on the day of Qiyamah. The first blowing of
the Horn will cause consternation, the second, unconsciousness and the
third, resurrection. The sonic outburst causing consternation will make
the entire creation panic, then, this very outburst will become long
enough to make everyone unconscious following which everyone will die.
Generally, the combination of these two sonic outbursts has been called
the first blowing of the Horn for the obvious reason that a single blowing
will bring forth two manifestations, first - panic, then - swoon or
unconsciousness. In this Hadith too, it has been mentioned that, at the
time of the blowing causing consternation, people would be running
around in panic: ◌ِوَهُوَ الَّذِىُ يَقُولُ اللَّه يَوْمَ التَّنَاد (And that is what Allah says the
day of myriad calls is) which tells us that, in this verse, the statement: 2
, (yowm-ut-tanad) means people running around in panic at the time
of the first blowing of the Horn. And Allah is Pure and High who knows
best.
In verse 35, it was said: ◌ٍكَذلِكَ يَطْبَعُ اللهُ عَلى كُلّ قَلْبٍ مُتَكَبِّرِ جَبَّار (That is how
Allah stamps a seal on the entire heart of an arrogant tyrant), that is, the
way the hearts of Pharaoh and Haman remained unaffected by the good
counsel of Sayyidna Musa &Cd and the believer from the House of
Pharaoh, similarly, Allah Ta'ala cancels out or puts a seal on the heart of
every such person who is arrogant and tyrannical (someone proud and
arrogant, someone unjust and oppressive). When this happens, the effect
is that the light of faith does not enter that heart, and one is rendered
unable to distinguish between good and bad. In one als (qira'ah:
rendition of the Qur'an), the words for 'arrogant' and 'tyrant' have been
identified as attributes of the heart for the reason that the heart is the
reservoir of all morals and deeds. Every deed, good or bad, is born in the
heart. Therefore, it has been said in Hadith that there is a piece of flesh
(heart) in the human body which, when it works right, it makes the whole
body work right, and when it goes bad, it makes the whole body go bad.

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(Qurțubī)
The word: صَرْح (sarh) in verse 36 :وَقَالَ فِرُعَوُنُ يَاهَامنُ ابْنٍ لِىٌ صَرْحًا (And the
Pharaoh said, "O Haman, make a tower for me,) means a structure that
rises high. An outward look at this statement suggests that the Pharaoh
ordered his minister, Haman to build a structure that rises high into the
sky close enough for him to go up, peek in and have a glimpse of God. If
this wild thought, not imaginable even in the case of a man of very
ordinary commonsense, really comes from Pharaoh, the sole master of the
kingdom of Egypt, then, it is an evidence of his unbelievable folly - and if
the minister carried out his orders, then, the apple did not fall far from
the tree, as the king, so the courtier! Since no one expects any head of the
state to go that wild in his imagination, therefore, some commentators
have said that this much he too knew that, no matter how high a
structure is made for him, he still cannot reach the skies (by that mode of
ascent). But, he did that only to impress or confuse his people. Then, we
have no sound and strong report to prove whether or not such a palatial
high structure was ever raised. However, al-Qurtubi reports that this
building was constructed, but once it reached its higher levels, it
collapsed.
My respected father, Maulana Muhammad Yasin, a dear disciple of
Maulana Muhammad Ya'qub, the first principal of the famous
Darul-'Uloom of Deoband in India has reported his learned teacher
saying, 'For this lofty palace to collapse, it is not necessary that it be hit by
some Divine punishment. The fact is that the height of every building
depends on the capability of its foundation to bear weight. No matter how
deep the foundation is laid, it cannot go deeper than a certain limit. Now,
when levels after levels were added to this building, it was inevitable that,
once it exceeded the capability of its foundation to bear additional weight,
it must collapse.' This provides another proof of the folly of Pharaoh and
Haman. Allah knows best.
فَسَتَذْكُرُوْنَ مَآ أَقُوُلُ لَكُمْ وَأُفَوِّضُ أَمْرِىٌ إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ : In verse 44, it was said
(Soon you will remember what I am saying to you. And I entrust my
matter with Allah. Surely, Allah has all (His) servants in sight.). This is
what the believer from the House of Pharaoh said at the end of his
address to his people inviting them to accept the message of truth. Here, it
was said that, should they not listen to him within that point of time,

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there would come a time when the punishment would seize them, and
they would remember what he had told them. But, the remembrance of
that particular time will be useless. And when by virtue of this lengthy
dialogue, advice and invitation, the 'iman or faith of this believer from the
House of Pharaoh stood disclosed before these people, he realized that
they might bring some harm to him, therefore, he said that he was
leaving his case to rest with Allah, for He is the guardian and protector of
His servants. Early tafsir authority, Muqatil says: When the people of the
Pharaoh, as he had apprehended, went after him, he escaped towards the
mountains and they could not catch him.
This has been mentioned in verse 45 in the following words: an at
Then Allah saved him from the evils of) سَيّئاتِ مَا مَكَرُوا وَحَاقَ بِالِ فِرُعَوُنَ سُوْءُ الْعَذَابِ
what they designed, and the House of the Pharaoh was encircled by an
evil punishment.), that is, Allah Ta'ala saved the believer from the harm
the people of Pharaoh planned to bring to him, but they themselves were
seized by a severe punishment. First of all, Allah Ta'ala, in His mercy,
saved the believer belonging to the House of Pharaoh right here in this
world from the aggressive designs of the people of the Pharaoh against
him, the details of which have not been mentioned in the Qur'an. But, the
words of the Qur'an seem to say simply that the people of the Pharaoh
had made many plans to hurt and kill him, and when the people of
Pharaoh were drowned, Allah Ta'ala saved this believing servant of Allah
along with Sayyidna Musa Med. As for salvation in the Hereafter, it is
fairly obvious.
النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَّعَشِيَّاتٌ وَيَوْمَ تَقُومُ :In the last verse cited here, it was said
It is the Fire before which they are presented) السَّاعَةُ فَفَ ادْخِلُوا الَ فِرُعَوْنَ أَشَدَّ الْعَذَابِ
morning and evening. And on the day when the Hour (of final judgment)
will take place, (the order will be released,): "Admit the family of the
Pharaoh into the most severe punishment."- 46). Sayyidna 'Abdullah Ibn
Mas'ud de explained this verse by saying, "Spirits of people from the
House of Pharaoh are presented before the Jahannam in the form of
black birds, twice every day, morning and evening, and by pointing out to
the Jahannam, it is said to them: This is your abode." (Reported by 'Abd-ur-
Razzaq and Ibn Abī Hatim - Mazharī)
And according to a narration of Sayyidna 'Abdullah Ibn 'Umar
appearing in the two Sahins of al-Bukhari and Muslim, the Holy Prophet