The title of this chapter is taken from the mention of a believer in Moses from among Pharaoh’s people (v. 28) who pleaded for Moses when Pharaoh wanted to kill him. Chapters 40 to 46 form a group all beginning with the letters Ḥā Mīm, and belong to the middle period at Makkah when persecution of Muslims had begun. These chapters offer solace to Muslims, warn their persecutors and foretell the triumph of truth over opposition. This chapter begins with the mention of the Divine plan for the protection of the faithful and goes on to speak of the eventual failure of the opponents. This warning is illustrated from the history of Moses. The chapter then reiterates that prophets of God and believers in them are always helped against their opponents, it mentions that nothing is impossible before the power of Allah and warns the disbelievers that their opposition to the truth will end in failure.
Section 1 (Verses 40:1–40:9): Protection of the Faithful
This verse consists of the two letters ḥā and mīm. These may stand for the Divine name Al-Raḥmān, i.e. the Beneficent. They may also be abbreviations for Ḥamīd (Praised) and Majīd (Glorious), or for Ḥayy (the Living) and Qayyūm (the Self-subsisting), or for Raḥmān (Beneficent) and Raḥīm (Merciful).
Of the four attributes, the first two and the last refer to Divine forgiveness, mercy and bounty, while only one refers to punishment of evil, and thus the attribute of mercy preponderates even when punishment is spoken of.
Before them the people of Noah and the parties after them rejected (prophets), and every nation purposed against its messenger to destroy him, and disputed by means of falsehood to refute thereby the truth, so I seized them; how (terrible) was then My retribution!
Those who bear the Throne of Power and those around it celebrate the praise of their Lord and believe in Him and ask protection for those who believe: Our Lord, You embrace all things in mercy and knowledge, so protect those who turn (to You) and follow Your way, and save them from the punishment of hell.
Those who bear the ‘arsh or the Throne of Power are not the bearers of any material thing; see 7:54 footnote 2, for ‘arsh. Generally the words are explained as meaning angels, but may refer to bearers of Divine messages, i.e., the prophets, while those around it are the faithful who, walking in the footsteps of the prophets, carry the Divine message to the world. See also 69:17 footnote.
Our Lord, make them enter the Gardens of perpetuity, which You have promised them and such of their fathers and their wives and their offspring as are good. Surely You are the Mighty, the Wise;
Those who disbelieve are told: Certainly Allah’s hatred (of you), when you were called upon to the faith and you rejected, was much greater than your hatred (now) of yourselves.
The violent hatred referred to is the hatred of the evildoers for themselves, when the evil consequences of their evil deeds become manifest to them. How much greater must have been the hatred of Allah, the Fountain-head of purity, for them when they committed those deeds! How Forbearing and Merciful was He not to visit them with immediate punishment!
That is because when Allah alone was called upon, you disbelieved, and when partners were set up with Him, you believed. So judgment belongs to Allah, the High, the Great.
Exalter of degrees, Lord of the Throne of Power, He casts the spirit by His command upon whom He pleases of His servants, that he may warn (people) of the day of Meeting —
The rūḥ (spirit) is here spoken of as being granted only to the elect, and the object is to warn people; hence rūḥ means Divine revelation, not the soul which is given to every human being. By the day of Meeting is meant the day of meeting with God.
the day when they come forth. Nothing concerning them remains hidden from Allah. To whom belongs the kingdom this day? To Allah, the One, the Subduer (of all).
And warn them of the day that draws near, when hearts, grieving inwardly, rise up to the throats. The wrongdoers will have no friend, nor any intercessor who should be obeyed.
In the day that draws near, the nearer punishment of this life is spoken of. The verse depicts the state of the hearts of the disbelievers on the day of their vanquishment.
Have they not travelled in the land and seen what was the end of those who were before them? Mightier than these were they in strength and in fortifications in the land, but Allah destroyed them for their sins. And they had none to protect them from Allah.
That was because their messengers had come to them with clear arguments, but they disbelieved, so Allah destroyed them. Surely He is Strong, Severe in retribution.
The words do not indicate that the message to Pharaoh and Hāmān and Korah was given at one and the same time. All that is meant is that these three were the chief men who did not accept his message and they were destroyed.
So when he brought to them the Truth from Us, they said: Kill the sons of those who believe with him and keep their women alive. And the plot of the disbelievers is bound to fail.
A perusal of the verses that follow will show that the speaker here is only Pharaoh, as advised by his chiefs, both he and Hāmān being mentioned by name, the latter in v. 36, while no mention is made of Korah.
And Pharaoh said: Leave me to kill Moses and let him call upon his Lord. Surely I fear that he will change your religion or that he will make mischief to appear in the land.
And a believing man of Pharaoh’s people, who hid his faith, said: Will you kill a man because he says, My Lord is Allah, and indeed he has brought you clear arguments from your Lord? And if he is a liar, on him will be his lie, but if he is truthful, some of what he threatens you with will afflict you. Surely Allah does not guide one who exceeds all bounds, a liar.
My people, yours is the kingdom this day, being masters in the land, but who will help us against the punishment of Allah, if it comes to us? Pharaoh said: I only show you what I see and I guide you only to the right way.
The day of calling out to one another is the day of distress on which one will call out to the other for help, none being able to help himself or another. Every day of distress is the day of calling out, and the description need not be limited to the day of Judgment.
And Joseph indeed came to you before with clear arguments, but you ever remained in doubt as to what he brought you; until, when he died, you said: Allah will never raise a messenger after him. Thus does Allah leave him in error who exceeds all bounds, a doubter —
those who dispute concerning the messages of Allah without any authority that has come to them. Greatly hated is it by Allah and by those who believe. Thus does Allah seal every heart, of a proud, insolent one.
the means of access to the heavens, then reach the God of Moses, and I surely think him to be liar. And thus the evil of his deed was made to seem good to Pharaoh, and he was turned aside from the way. And the plot of Pharaoh ended only in ruin.
Whoever does evil, he is recompensed only with its like; and whoever does good, whether male or female, and is a believer, these shall enter the Garden, to be given sustenance in it without measure.
Without doubt, what you call me to has no claim to being invoked in this world, or in the Hereafter, and our return is to Allah, and those who exceed all bounds are companions of the Fire.
the Fire. They are brought before it (every) morning and evening, and on the day when the Hour comes to pass: Make Pharaoh’s people enter the most severe punishment.
And when they contend with one another in the Fire, the weak saying to those who were proud: Surely we were your followers; will you then avert from us a portion of the Fire?
They will say: Did not your messengers come to you with clear arguments? They will say: Yes, indeed. They will say: Then pray. And the prayer of the disbelievers only goes astray.
Section 6 (Verses 40:51–40:60): Messengers Receive Divine Help
The emphatic promise that the Prophet will be helped in this life, too, was made at a time when he was being persecuted, and there was not the least indication that his powerful opponents would be vanquished.
So be patient; surely the promise of Allah is true; and ask protection for your sin and celebrate the praise of your Lord in the evening and the morning.
These words, occurring here and in 47:19, do not negative the claim made repeatedly that the Prophet was sinless. Five times the Holy Prophet is described in the Quran as being one who purified others from sin (2:129, 2:151, 3:164, 9:103, 62:2). How could a sinful man purify others from sins? Again, he is repeatedly spoken of as walking in the way of perfect righteousness and entire submission to Allah. In fact, the Quran does not allow us to attribute sin to any prophet: “They do not speak before He speaks, and according to His command they act” (21:27). The words used here (istighfār and dhanb) not only signify asking for forgiveness of sins, but also asking for covering of sin, which is really the seeking of protection against sin. What the Prophet is asked to seek is a protection from the imperfections of human nature, which make a person liable to sin unless he is protected by Allah. (Editor’s Note: It may be the reader of the Quran who is primarily addressed in the words of this verse.)
Those who dispute about the messages of Allah without any authority having come to them, there is nothing in their hearts but (a desire) to become great, which they will never attain. So seek refuge in Allah. Surely He is the Hearing, the Seeing.
Man is insignificant as compared with the vast creation of the heavens and the earth, yet he considers himself so great that he would not bow his head before the great Creator of this vast creation.
Allah is He Who made for you the night for resting in and the day for seeing. Surely Allah is full of grace to mankind, but most people do not give thanks.
Allah is He Who made the earth a resting-place for you and the heaven a structure, and He formed you, then made goodly your forms, and He provided you with good things. That is Allah, your Lord — so blessed is Allah, the Lord of the worlds.
Say: I am forbidden to serve those whom you call upon besides Allah, when clear arguments have come to me from my Lord; and I am commanded to submit to the Lord of the worlds.
He it is Who created you from dust, then from a small life-germ, then from a clot, then He brings you forth as a child, then that you may attain your maturity, then that you may be old; and of you are some who die before and that you may reach an appointed term, and that you may understand.
Therefore be patient, surely the promise of Allah is true. But whether We show you part of what We promise them, or cause you to die (before it), to Us shall they be returned.
And certainly We sent messengers before you — among them are those We have mentioned to you and among them are those We have not mentioned to you. Nor was it possible for a messenger to bring a sign except with Allah’s permission; so when Allah’s command comes, judgment is given with truth, and those who treat (it) as a lie are lost.
Section 9 (Verses 40:79–40:85): The End of Opposition
And there are advantages in them for you, and that you may attain through them (many) a need which is in your hearts, and on them and on ships you are borne.
Do they not travel in the land and see what was the end of those before them? They were more numerous than these and greater in strength and in fortifications in the land, but what they earned did not avail them.
Then when their messengers came to them with clear arguments, they exulted in whatever knowledge they (already) had, and what they used to deride befell them.
But their faith could not benefit them when they saw Our punishment. Such is Allah’s law, which ever takes its course in the matter of His servants; and there the disbelievers are lost.