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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.
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See surah {28}, notes [6] and [37].
See 28:38.
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.
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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.
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Faith makes him see the contrast between vanities, even though they may glitter temporarily, and the eternal Good that is destined for man.
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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".
Cf. ii. 212. This sustenance will not only last. It will be a most liberal reward, far above any merits of the recipient.
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Lit., "what is the matter with me": an expression of astonishment at the incongruity of the two attitudes referred to in the sequence.
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!
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I.e., because there is no reality whatsoever in those supposedly "divine" beings or forces (Zamakhshari).
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.
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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.”
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.
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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.'
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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.
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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.
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.
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Cf. 14:21 and the corresponding notes [28] and [29].
Just as Unity, Harmony, and Peace are indications of Truth, Bliss, and Salvation, so Reproaches, Disputes, and Disorders are indications of Hell.
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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.
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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.
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.
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?'
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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 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.
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