Surah 40. Ghafir

But Pharaoh said: "O Haman! Build me a lofty tower, that haply I may attain to the [right] means

  - Mohammad Asad

After hearing this, Fir'on said: "O Haman! Build me a high tower that I may attain the means of access,

  - Muhammad Farooq-i-Azam Malik

Pharaoh ordered, 'O Haman! Build me a high tower so I may reach the pathways

  - Mustafa Khattab

And Pharaoh said: O Haman! Build for me a tower that haply I may reach the roads,

  - Marmaduke Pickthall

Pharaoh said: "O Haman! Build me a lofty palace that I may attain the ways and means ⁴⁴⁰⁸

  - Abdullah Yusuf Ali

Cf. xxviii. 38, and n. 3371. There are two points to be noted here. (1) Pharaoh, in the arrogance of his materialism, thinks of the Kingdom of Heaven like a kingdom on earth; he thinks of spiritual things in terms of palaces and ladders: notice that the word asbab (ways and means) is emphasised by repetition (2) His sarcasm turns Moses and Allah to ridicule, and he frankly states that 'for his part he thinks Moses is a liar', though other men less lofty than he (Pharaoh) may he deceived by the Clear Signs of Moses.

the means of approach to the heavens - and that [thus] I may have a look at the god of Moses:²⁷ for, behold, I am indeed certain that he is a liar!" And thus, goodly seemed unto Pharaoh the evil of his own doings, and so he was barred from the path [of truth]: and Pharaoh's guile did not lead to aught but ruin.

  - Mohammad Asad

See surah {28}, notes [6] and [37].

an access to the heavens, so that I may see the God of Musa, I am convinced that he is lying." Thus Fir'on was seduced by his foul deeds and he turned away from the Right Way. The schemes of Fir'on led him to nothing but destruction.

  - Muhammad Farooq-i-Azam Malik

leading up to the heavens and look for the God of Moses, although I am sure he is a liar.'¹ And so Pharaoh's evil deeds were made so appealing to him that he was hindered from the 'Right' Way. But the plotting of Pharaoh was only in vain.

  - Mustafa Khattab

 See 28:38.

The roads of the heavens, and may look upon the God of Moses, though verily I think him a liar. Thus was the evil that he did made fair seeming unto Pharaoh, and he was debarred from the (right) way. The plot of Pharaoh ended but in ruin.

  - Marmaduke Pickthall

"The ways and means of (reaching) the heavens and that I may mount up to the Allah of Moses; but as far as I am concerned I think (Moses) is a liar!" Thus was made alluring in Pharaoh's eyes the evil of his deeds and he was hindered from the Path; and the plot of Pharaoh led to nothing but perdition (for him). ^{4409 4410}

  - Abdullah Yusuf Ali

Pharaoh's speech shows how his own egotism and haughty arrogance brought him to this pass, that even the evil which he did seemed alluring in his own eyes! His heart was indeed sealed, and his arrogance prevented him from seeing the right path. (With the Kufi Qiraat I read sudda in the passive voice).

Pharaoh had plotted to slay Moses (xi. 26) and to kill the Children of Israel (xl. 25). The plot recoiled on his own head and on the head of his people who joined in the plot; for they were all drowned in the Red Sea.

Still, the man who had attained to faith went on: "O my people! Follow me: I shall guide you onto the path of rectitude!

  - Mohammad Asad

The man who was true believer, said: "O my people! Follow me, I shall guide you to the Right Way.

  - Muhammad Farooq-i-Azam Malik

And the man who believed urged, 'O my people! Follow me, 'and' I will lead you to the Way of Guidance.

  - Mustafa Khattab

And he who believed said: O my people! Follow me. I will show you the way of right conduct.

  - Marmaduke Pickthall

The man who believed said further: "O my People! follow me: I will lead you to the Path of Right. ⁴⁴¹¹

  - Abdullah Yusuf Ali

Note the contrast between the earnest beseeching tone of the Believer here and the hectoring tone of Pharaoh in using similar words in xi. 29 above.

"O my people! This worldly life is but a brief enjoyment, whereas, behold, the life to come is the home abiding.

  - Mohammad Asad

O my people! The life of this world is only temporary enjoyment, while the abode of hereafter is everlasting.

  - Muhammad Farooq-i-Azam Malik

O my people! This worldly life is only 'a fleeting' enjoyment, whereas the Hereafter is truly the home of settlement.

  - Mustafa Khattab

O my people! Lo! this life of the world is but a passing comfort, and lo! the Hereafter, that is the enduring home.

  - Marmaduke Pickthall

"O my people! This life of the present is nothing but (temporary) convenience: it is the Hereafter that is the Home that will last. ⁴⁴¹²

  - Abdullah Yusuf Ali

Faith makes him see the contrast between vanities, even though they may glitter temporarily, and the eternal Good that is destined for man.

[There,] anyone who has done a bad deed will be requited with no more than the like thereof, whereas anyone, be it man or woman, who has done righteous deeds and is a believer withal - all such will enter paradise, wherein they shall be blest with good beyond all reckoning!²⁸

  - Mohammad Asad

I.e., beyond any earthly imagination. The concept of rizq (expressed in the verb yurzaqun) has here its full significance of all that is good and of benefit to a living being, comprising things material as well as intellectual and spiritual; hence my rendering of yurzaqun (lit., "they will be given sustenance") as "they shall be blest with good".

The one who does evil shall be recompensed to the extent of the evil done; and the one who is a believer and does good deeds, whether man or woman, shall enter the paradise and therein receive sustenance without measure.

  - Muhammad Farooq-i-Azam Malik

Whoever does an evil deed will only be paid back with its equivalent. And whoever does good, whether male or female, and is a believer, they will enter Paradise, where they will be provided for without limit.

  - Mustafa Khattab

Whoso doeth an ill deed, he will be repaid the like thereof, while whoso doeth right, whether male or female, and is a believer, (all) such will enter the Garden, where they will be nourished without stint.

  - Marmaduke Pickthall

"He that works evil will not be requited but by the like thereof: and he that works a righteous deed whether man or woman and is a believer such will enter the Garden (of Bliss): therein will they have abundance without measure. ⁴⁴¹³

  - Abdullah Yusuf Ali

Cf. ii. 212. This sustenance will not only last. It will be a most liberal reward, far above any merits of the recipient.

"And, O my people, how is it²⁹ that I summon you to salvation, the while you summon me to the fire?

  - Mohammad Asad

Lit., "what is the matter with me": an expression of astonishment at the incongruity of the two attitudes referred to in the sequence.

And O my people! How is it that I call you to salvation, while you call me to the fire?

  - Muhammad Farooq-i-Azam Malik

O my people! How is it that I invite you to salvation, while you invite me to the Fire!

  - Mustafa Khattab

And, O my people! What aileth me that I call you unto deliverance when ye call me unto the Fire?

  - Marmaduke Pickthall

"And O my People! how (strange) it is for me to call you to Salvation while ye call me to the Fire! ⁴⁴¹⁴

  - Abdullah Yusuf Ali

It may seem strange according to the laws of this world that he should be seeking their Good while they are seeking his damnation! But that is the merit of Faith. Its mission is to rescue its enemies and Allah's enemies, as far as their will will consent!

[for] you call upon me to deny [the oneness of] God and to ascribe a share in His divinity to aught of which I cannot [possibly] have any knowledge,³⁰ the while I summon you to [a cognition of] the Almighty, the All-Forgiving!

  - Mohammad Asad

I.e., because there is no reality whatsoever in those supposedly "divine" beings or forces (Zamakhshari).

You bid me to deny Allah and worship other gods I know nothing of; while I bid you to worship the All-Mighty, the All-Forgiving.

  - Muhammad Farooq-i-Azam Malik

You invite me to disbelieve in Allah and associate with Him what I have no knowledge of, while I invite you to the Almighty, Most Forgiving.

  - Mustafa Khattab

Ye call me to disbelieve in Allah and ascribe unto Him as partners that whereof I have no knowledge, while I call you unto the Mighty, the Forgiver.

  - Marmaduke Pickthall

"Ye do call upon me to blaspheme against Allah and to join with Him Partners of whom I have no knowledge; and I call you to the Exalted in Power Who forgives again and again!" ⁴⁴¹⁵

  - Abdullah Yusuf Ali

The worship of Pharaoh was blasphemy, but it had many sides, including the worship of heroes, animals, powers of good and evil in nature, and idols of all kinds. It is this comprehensive cult which required warnings again and again, but Allah is Exalted in Power, and gives such forgiveness on repentance.

"There is no doubt that what you summon me to is something that has no claim to being invoked either in this world or in the life to come - as [there is no doubt] that unto God is our return, and that they who have wasted their own selves shall find themselves in the fire:

  - Mohammad Asad

No doubt you call me towards those who can be invoked neither in this world nor in the hereafter. In fact, we all have to return back to Allah and the transgressors are the ones who shall go to hell.

  - Muhammad Farooq-i-Azam Malik

There is no doubt that whatever 'idols' you invite me to 'worship' are not worthy to be invoked either in this world or the Hereafter.¹ 'Undoubtedly,' our return is to Allah, and the transgressors will be the inmates of the Fire.

  - Mustafa Khattab

 Another possible translation: “Without a doubt, whatever ˹gods˺ you are calling me to ˹worship˺ have no claim ˹to divinity˺ in this world or the Hereafter.”

Assuredly that whereunto ye call me hath no claim in the world or in the Hereafter, and our return will be unto Allah, and the prodigals will be owners of the fire.

  - Marmaduke Pickthall

"Without doubt ye do call me to one who is not fit to be called to whether in this world or in the Hereafter; our Return will be to Allah; and the Transgressors will be Companions of the Fire! ⁴⁴¹⁶

  - Abdullah Yusuf Ali

Faith is not content with its own inner vision and conviction. It can give ample arguments. Three are mentioned here: (1) nothing but Allah is worthy of worship, either in this world of sense or in the next world; (2) our Return will be to Allah, the Eternal Reality; and (3) the worship of Falsehood must necessarily lead to the Penalty of Falsehood, unless Allah's Mercy intervenes and forgives on our sincere repentance.

and at that time you will [have cause to] remember what I am telling you [now]. "But [as for me,] I commit myself unto God: for, verily, God sees all that is in [the hearts of] His servants."

  - Mohammad Asad

So bear in mind what I have told you, I am entrusting my affairs to Allah, surely Allah is ever watchful over His servants."

  - Muhammad Farooq-i-Azam Malik

You will remember what I say to you, and I entrust my affairs to Allah. Surely Allah is All-Seeing of all 'His' servants.'

  - Mustafa Khattab

And ye will remember what I say unto you. I confide my cause unto Allah. Lo! Allah is Seer of (His) slaves.

  - Marmaduke Pickthall

"Soon will ye remember what I say to you (now) my (own) affair I commit to Allah: for Allah (ever) watches over His Servants." ⁴⁴¹⁷

  - Abdullah Yusuf Ali

The next verse shows his thought to the last is with his People. 'No matter what you do to me: you will have cause to remember my admonition, when perhaps it is too late for you to repent. For my part I commit myself to the care of Allah, and my Faith tells me that all will be right.'

And God preserved him from the evil of their scheming, whereas suffering vile was to encompass Pharaoh's folk:

  - Mohammad Asad

So Allah saved that believer from all those evil plots that the people devised against him, and the people of Fir'on were overtaken by a horrible scourge.

  - Muhammad Farooq-i-Azam Malik

So Allah protected him from the evil of their schemes. And Pharaoh's people were overwhelmed by an evil punishment:

  - Mustafa Khattab

So Allah warded off from him the evils which they plotted, while a dreadful doom encompassed Pharaoh's folk.

  - Marmaduke Pickthall

Then Allah saved him from (every) ill that they plotted (against him) but the brunt of the Penalty encompassed on all sides the People of Pharaoh. ⁴⁴¹⁸

  - Abdullah Yusuf Ali

The Pharaoh of the time of Moses, and his people, suffered many calamities in this world: vii. 130-136. But those were nothing to the Penalties mentioned in the next verse.

the fire [of the hereafter-that fire] which they had been made to contemplate [in vain], morning and evening:³¹ for on the Day when the Last Hour dawns [God will say], "Make Pharaoh's folk enter upon suffering most severe!"

  - Mohammad Asad

I.e., of which they had been warned, day-in and day-out, by prophets and believers like the one spoken of in this passage.

It is the fire of hell before which they are presented morning and evening, and on the Day when the time of their Judgment will come, it will be commanded: "Make the people of Fir'on (Pharaoh) to enter the severest punishment."

  - Muhammad Farooq-i-Azam Malik

they are exposed to the Fire 'in their graves' morning and evening. And on the Day the Hour will be established 'it will be said', 'Admit Pharaoh's people into the harshest punishment 'of Hell'.'

  - Mustafa Khattab

The Fire; they are exposed to it morning and evening; and on the day when the Hour upriseth (it is said): Cause Pharaoh's folk to enter the most awful doom.

  - Marmaduke Pickthall

In front of the Fire will they be brought morning and evening: and (the Sentence will be) on the Day that Judgment will be established: "Cast ye the People of Pharaoh into the severest Penalty!" ⁴⁴¹⁹

  - Abdullah Yusuf Ali

When the Judgment really comes, it is not like an ordinary physical disaster. The Fire of Punishment is ever present-morning and evening-i.e., at all times. The sentence becomes final and there is no mitigation.

AND LO! They [who in life were wont to deny the truth] will contend with one another in the fire [of the hereafter]; and then the weak will say unto those who had gloried in their arrogance, "Behold, we were but your followers: can you, then, relieve us of some [of our] share of this fire?"³²

  - Mohammad Asad

Cf. 14:21 and the corresponding notes [28] and [29].

Then imagine that time when these people will start arguing with each other in the fire, and the weak followers will say to the arrogant leaders: "We were your followers: can you now save us from some of these flames?"

  - Muhammad Farooq-i-Azam Malik

'Consider the Day' when they will dispute in the Fire, and the lowly 'followers' will appeal to the arrogant 'leaders', 'We were your 'dedicated' followers, will you then shield us from a portion of the Fire?'

  - Mustafa Khattab

And when they wrangle in the fire, the weak say unto those who were proud: Lo! we were a following unto you: will ye therefor rid us of a portion of the Fire?

  - Marmaduke Pickthall

Behold they will dispute with each other in the Fire! The weak ones (who followed) will say to those who had been arrogant "We but followed you: can ye then take (on yourselves) from us some share of the Fire?" ⁴⁴²⁰

  - Abdullah Yusuf Ali

Just as Unity, Harmony, and Peace are indications of Truth, Bliss, and Salvation, so Reproaches, Disputes, and Disorders are indications of Hell.

[to which] they who had [once] been arrogant will reply, "Behold, we are all in it [together]! Verily, God has judged between His creatures!"

  - Mohammad Asad

The arrogant leaders will reply: "We are all in it together! Allah has already judged between His servants."

  - Muhammad Farooq-i-Azam Malik

The arrogant will say, 'We are all in it! 'For' Allah has already passed judgment over 'His' servants.'

  - Mustafa Khattab

Those who were proud say: Lo! we are all (together) herein. Lo! Allah hath judged between (His) slaves.

  - Marmaduke Pickthall

Those who had been arrogant will say: "We are all in this (Fire)! Truly Allah has judged between (His) Servants!" ⁴⁴²¹

  - Abdullah Yusuf Ali

Note the evasion and cynicism of the answer, befitting the character of spiritual misleaders! 'What! are we not suffering with you in the same Fire! Pray to Allah if you like! He has pronounced His Judgment!' Cf. xiv. 21-22.

And they who are in the fire will say to the keepers of hell,³³ "Pray unto your Sustainer that He lighten, [though it be] for one day [only], this suffering of ours!"

  - Mohammad Asad

I.e., the angelic forces that are to watch over the suffering of the sinners in the hereafter: perhaps an allegory of the belated awakening of the latters' conscience.

Also imagine when the dwellers of fire will ask the Keepers of hell: "Pray to your Rabb for relieving our punishment at least for one day!"

  - Muhammad Farooq-i-Azam Malik

And those in the Fire will cry out to the keepers of Hell,¹ 'Pray to your Lord to lighten the torment for us 'even' for one day!'

  - Mustafa Khattab

 The verse does not say “Those in the Fire will cry out to its keepers,” simply because there are levels in the Fire: those in higher levels will plead to the keepers of the depths of Hell to appeal to Allah to lighten the punishment even for one day, since they think they are better than those at the bottom.

And those in the Fire say unto the guards of hell: Entreat your Lord that He relieve us of a day of the torment.

  - Marmaduke Pickthall

Those in the Fire will say to the Keepers of Hell: "Pray to your Lord to lighten us the Penalty for a Day (at least)!" ⁴⁴²²

  - Abdullah Yusuf Ali

Cf. xxxix. 71. The poor misguided ones will turn to the angels who are their Keepers, asking them to pray and intercede for them. But the angels are set there to watch over them, not to intercede for them. In their innocence they ask, 'Did you have no warnings from messengers, men like yourselves, in your past life?'

[But the keepers of hell] will ask, "Is it not [true] that your apostles came unto you with all evidence of the truth?" Those [in the fire] will reply, "Yea, indeed." [And the keepers of hell] will say, "Pray, then!"³⁴ -for the prayer of those who deny the truth cannot lead to aupht but delusion.

  - Mohammad Asad

According to the classical commentators, this answer implies no more than a refusal on the part of the "keepers of hell" to intercede for the doomed sinners, telling them, as it were, "Pray yourselves, if you can." It seems to me, however, that we have here an indirect allusion to the sinners' erstwhile, blasphemous devotion to false objects of worship and false values - the meaning being, "Pray now to those imaginary powers to which you were wont to ascribe a share in God's divinity, and see whether they can help you!" This interpretation finds support in the next sentence, which speaks of the delusion (dalal) inherent in the prayers of "those who deny the truth", i.e., during their life on earth - for, obviously, on the Day of Judgment all such delusions will have disappeared.

The Keepers of hell will ask: "Did there not come to you Rasools with clear revelations?" "Yes," they will answer. The Keepers of hell will say: "Then pray yourselves." But vain shall be the prayer of the disbelievers.

  - Muhammad Farooq-i-Azam Malik

The keepers will reply, 'Did your messengers not 'constantly' come to you with clear proofs?' They will say, 'Yes 'they did'.' The keepers will say, 'Then pray! Though the prayer of the disbelievers is only in vain.'

  - Mustafa Khattab

They say: Came not your messengers unto you with clear proofs? They say: Yea, verily. They say: Then do ye pray, although the prayer of disbelievers is in vain.

  - Marmaduke Pickthall

They will say: "Did there not come to you your apostles with Clear Signs?" They will say "Yes." They will reply "Then pray (as ye like) but the Prayer of those without Faith is nothing but (futile wandering) in (mazes of) error!" ⁴⁴²³

  - Abdullah Yusuf Ali

The answer being in the affirmative, they will have to tell the dreadful truth: 'This is neither the time nor the place for prayer, for mercy! And in any case, Prayer without Faith is Delusion, and must miss its mark.' Cf. xiii. 14.