Surah Ghafir ayat 26 Tafsir Quran 40:26

﴿وَقَالَ فِرْعَوْنُ ذَرُونِي أَقْتُلْ مُوسَىٰ وَلْيَدْعُ رَبَّهُ ۖ إِنِّي أَخَافُ أَن يُبَدِّلَ دِينَكُمْ أَوْ أَن يُظْهِرَ فِي الْأَرْضِ الْفَسَادَ﴾
[ غافر: 26]

40:26 And Pharaoh said, "Let me kill Moses and let him call upon his Lord. Indeed, I fear that he will change your religion or that he will cause corruption in the land."

And Pharaoh said ‘Let me slay Moses — for they used to restrain him from slaying him — and let him call to his Lord to defend him against me. Indeed I fear that he may change your religion involving your worship of me so that you will then follow him in his religion or that he may cause corruption to appear in the land’ by initiating killing and otherwise a variant reading for wa-an ‘and that’ is aw-an ‘or that’; a variant reading for an yuzhira fī’l-ardi’l-fasāda is the impersonal construction an yazhara fī’l-ardi’l-fasādu ‘that corruption may appear in the land’.

And Pharaoh added Allow me to kill Mussa and let him invoke Allah, his Creators to deliver him out of my hands; I fear he might induce you to change religions or cause dissension and discord to spring in thc land

The Story of Musa and Fir`awn Allah consoles His Prophet Muhammad ﷺ for the disbelief of his people and gives him the glad tidings of good consequences and victory in this world and the Hereafter, as happened to Musa bin `Imran, peace be upon him, whom Allah sent with clear proof and definitive evidence.
Allah says: بِـَايَـتِنَا وَسُلْطَانٍ مُّبِينٍ ( with Our Ayat, and a manifest authority ).
Authority means proof and evidence. إِلَى فِرْعَوْنَ ( to Fir`awn ), who was the king of the Copts of Egypt. وَهَـمَـنَ ( Haman ) who was his adviser. وَقَـشرُونَ ( and Qarun ) who was the richest trader among the people of his time. فَقَالُواْ سَـحِرٌ كَـذَّابٌ ( but they called (him ): "A sorcerer, liar!") means, they rejected him and thought he was a sorcerer, a madman and an illusionist who was telling lies about having been sent by Allah.
This is like the Ayah: كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ ( Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds! ) ( 51:52-53 ) فَلَمَّا جَآءَهُمْ بِالْحَقِّ مِنْ عِندِنَا ( Then, when he brought them the Truth from Us, ) means, with definite evidence that Allah had sent him to them, قَالُواْ اقْتُلُواْ أَبْنَآءَ الَّذِينَ ءَامَنُواْ مَعَهُ وَاسْتَحْيُواْ نِسَآءَهُمْ ( they said: "Kill with him the sons of those who believe and let their women live; ) This was a second command from Fir`awn to kill the males of the Children of Israel.
The first command had been as a precaution against the emergence of a man like Musa, or an act intended to humiliate this people or reduce their numbers or both.
The second command was for the second reason, to humiliate the people so that they would regard Musa as a bad omen.
they said: أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ ( "We (Children of Israel ) had suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act") ( 7:129 ).
Qatadah said, this was one command after another. وَمَا كَـيْدُ الْكَـفِرِينَ إِلاَّ فِى ضَلَـلٍ ( but the plots of disbelievers are nothing but in vain! ) means, their schemes and intentions -- to reduce the numbers of the Children of Israel lest they prevail over them -- were doomed to failure. وَقَالَ فِرْعَوْنُ ذَرُونِى أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ ( Fir`awn said: "Leave me to kill Musa, and let him call his Lord!..." ) Fir`awn, may Allah curse him, resolved to kill Musa, peace be upon him, i.e., he said to his people, `let me kill him for you.' وَلْيَدْعُ رَبَّهُ ( and let him call his Lord! ) means, `I do not care.' This is the utmost in offensive stubbornness. إِنِّى أَخَافُ أَن يُبَدِّلَ دِينَكُـمْ أَوْ أَن يُظْهِرَ فِى الاٌّرْضِ الْفَسَادَ ( I fear that he may change your religion, or that he may cause mischief to appear in the land! ) means, Musa; Fir`awn was afraid that Musa would lead his people astray and change their ways and customs.
As if Fir`awn would be concerned about what Musa might do to his people! The majority understood this as meaning, `he will change your religion and cause mischief to appear in the land.' وَقَالَ مُوسَى إِنِّى عُذْتُ بِرَبِّى وَرَبِّكُـمْ مِّن كُلِّ مُتَكَبِّرٍ لاَّ يُؤْمِنُ بِيَوْمِ الْحِسَابِ ( Musa said: "Verily, I seek refuge in my Lord and your Lord from every arrogant who believes not in the Day of Reckoning!" ) means, when he heard that Fir`awn had said, ذَرُونِى أَقْتُلْ مُوسَى ( Leave me to kill Musa, ) Musa, peace be upon him, said, "I seek refuge and protection with Allah from his evil and the evil of those like him." So he said: إِنِّى عُذْتُ بِرَبِّى وَرَبِّكُـمْ ( Verily, I seek refuge in my Lord and your Lord ) -- those who were being addressed here -- مِّن كُلِّ مُتَكَبِّرٍ ( from every arrogant ) means, from every evildoer, لاَّ يُؤْمِنُ بِيَوْمِ الْحِسَابِ ( who believes not in the Day of Reckoning! ) It was reported in the Hadith narrated from Abu Musa, may Allah be pleased with him, that when the Messenger of Allah ﷺ was afraid of some people, he would say:
«اللْهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ شُرُورِهِمْ، وَنَدْرَأُ بِكَ فِي نُحُورِهِم»
( O Allah, we seek refuge in You from their evil and we seek Your help in repulsing them. )

(40:26) One day *41 Pharaoh said: 'Let me go and kill Moses; *42 then let him invoke his Lord. I fear that he will change your religion or cause disruption in the land.' *43

And Pharaoh said, "Let me kill Moses meaning

*41) The event which is being related here is a very important event of the Israelite history, which the Israelites themselves have totally forgotten.
Both the Bible and the Talmud are without it, and no mention of it is found in the other Israelite traditions either.
Only through the Qur'an has the world come to know that during the conflict between Pharaoh and the Prophet Moses this event had taken place at some time.
Anybody who reads this story, provided that he has not been blinded by prejudice against Islam and the Qur'an, cannot but realize that from the viewpoint of the invitation to the Truth this story is very valuable, and this thing by itself also is in no way against reason that a person from among the nobles of the kingdom of Pharaoh himself might have quietly believed in his heart, having been influenced by the personality of the Prophet Moses, his preaching and the wonderful miracles shown by him, and might not have been able to restrain himself when he saw that Pharaoh was planning to kill him.
But the way the Western orientalists, in spite of their tall claims to knowledge ard research, try to repudiate the self-evident truths of the Qur'an, on account of prejudice, can be judged from this that the author of the article " Musa " in the Encyclopaedia of Islam writes in respect of this story:
" The Kuranic story of a believer at the court of Pharaoh who wants to save Musa is not quite clear ( xl, 28 ).
Ought we to compare Jethro in the Haggada who advises clemency at Pharaoh's court? "
In other words, these so-called researchers have one thing settled with them: they must find fault with everything that the Qur'an presents.
Now, if they do not find any ground for criticising a statement of it, they should at least say this much out of mischief that the story is not entirely clear, and also should incidentally create this doubt in the reader's mind that the Prophet Muhammad ( upon whom be Allah's peace ) might have heard from somewhere the story of Jethro mentioned in the Haggada taking place even before the birth of Prophet Moses, and inserted it here in this form.
This is the type of literary research" which these people have adopted with regard to Islam and the Qur'an and the Holy Prophet Muhammad ( upon whom be Allah's peace ).

*42) In this sentence Pharaoh tries to give the impression as if some people were restraining him .from killing the Prophet Moses.
Had they not stood in his way.
he would have killed him long ago, whereas in fact there was no external power to restrain him; it was the fear of his own heart which was preventing him from laying his hands on the Messenger of Allah.

*43) That is, "I fear a revolution from him, and even if he is unable to bring it about, there is at least the danger that he will cause mischief to appear in the country by his activities.
Therefore, even if he doesn't commit a crime punishable with death, he should be put to death only for the sake of the maintenance of public order.
As for this whether there is a real danger to the public order from him, the king's satisfaction in this regard is enough.
If his majesty is convinced that he is dangerous, it should be declared that he is really dangerous and punishable with death."
Here, the meaning of "changing the religion" also should be understood well.
on account of which Pharaoh wanted to put the Prophet Moses to death.
Din here implies the system of government, and what Pharaoh meant to say was this: "I fear that he will change your king." ( Ruh al-Ma'ani, vol.
XXIV, p.
56 ).
In other words, the din of the land was the religious, political, cultural and economic system that was prevalent in Egypt on the basis of Pharaoh's and his family's sovereignty, and Pharaoh was afraid that Moses' message would change that very din.
But like the cunning and deceitful rulers of every age he also did not say that he feared being deposed from his position of authority and, therefore, he wanted to kill Moses, but he presented the case like this: "O people, the danger is for you, not for me; for if Moses' movement succeeded your din would change.
I am not worried for myself: I am worried for your sake as to what would become of you when you have been deprived of the protection of my authority.
Therefore, the wicked man who poses such a danger should be put to death, for he is an enemy of the state.
"
 

The Story of Musa and Fir`awn Allah consoles His Prophet Muhammad ﷺ for the disbelief of his people and gives him the glad tidings of good consequences and victory in this world and the Hereafter, as happened to Musa bin `Imran, peace be upon him, whom Allah sent with clear proof and definitive evidence.
Allah says: بِـَايَـتِنَا وَسُلْطَانٍ مُّبِينٍ ( with Our Ayat, and a manifest authority ).
Authority means proof and evidence. إِلَى فِرْعَوْنَ ( to Fir`awn ), who was the king of the Copts of Egypt. وَهَـمَـنَ ( Haman ) who was his adviser. وَقَـشرُونَ ( and Qarun ) who was the richest trader among the people of his time. فَقَالُواْ سَـحِرٌ كَـذَّابٌ ( but they called (him ): "A sorcerer, liar!") means, they rejected him and thought he was a sorcerer, a madman and an illusionist who was telling lies about having been sent by Allah.
This is like the Ayah: كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ ( Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds! ) ( 51:52-53 ) فَلَمَّا جَآءَهُمْ بِالْحَقِّ مِنْ عِندِنَا ( Then, when he brought them the Truth from Us, ) means, with definite evidence that Allah had sent him to them, قَالُواْ اقْتُلُواْ أَبْنَآءَ الَّذِينَ ءَامَنُواْ مَعَهُ وَاسْتَحْيُواْ نِسَآءَهُمْ ( they said: "Kill with him the sons of those who believe and let their women live; ) This was a second command from Fir`awn to kill the males of the Children of Israel.
The first command had been as a precaution against the emergence of a man like Musa, or an act intended to humiliate this people or reduce their numbers or both.
The second command was for the second reason, to humiliate the people so that they would regard Musa as a bad omen.
they said: أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِن بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى الاٌّرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ ( "We (Children of Israel ) had suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act") ( 7:129 ).
Qatadah said, this was one command after another. وَمَا كَـيْدُ الْكَـفِرِينَ إِلاَّ فِى ضَلَـلٍ ( but the plots of disbelievers are nothing but in vain! ) means, their schemes and intentions -- to reduce the numbers of the Children of Israel lest they prevail over them -- were doomed to failure. وَقَالَ فِرْعَوْنُ ذَرُونِى أَقْتُلْ مُوسَى وَلْيَدْعُ رَبَّهُ ( Fir`awn said: "Leave me to kill Musa, and let him call his Lord!..." ) Fir`awn, may Allah curse him, resolved to kill Musa, peace be upon him, i.e., he said to his people, `let me kill him for you.' وَلْيَدْعُ رَبَّهُ ( and let him call his Lord! ) means, `I do not care.' This is the utmost in offensive stubbornness. إِنِّى أَخَافُ أَن يُبَدِّلَ دِينَكُـمْ أَوْ أَن يُظْهِرَ فِى الاٌّرْضِ الْفَسَادَ ( I fear that he may change your religion, or that he may cause mischief to appear in the land! ) means, Musa; Fir`awn was afraid that Musa would lead his people astray and change their ways and customs.
As if Fir`awn would be concerned about what Musa might do to his people! The majority understood this as meaning, `he will change your religion and cause mischief to appear in the land.' وَقَالَ مُوسَى إِنِّى عُذْتُ بِرَبِّى وَرَبِّكُـمْ مِّن كُلِّ مُتَكَبِّرٍ لاَّ يُؤْمِنُ بِيَوْمِ الْحِسَابِ ( Musa said: "Verily, I seek refuge in my Lord and your Lord from every arrogant who believes not in the Day of Reckoning!" ) means, when he heard that Fir`awn had said, ذَرُونِى أَقْتُلْ مُوسَى ( Leave me to kill Musa, ) Musa, peace be upon him, said, "I seek refuge and protection with Allah from his evil and the evil of those like him." So he said: إِنِّى عُذْتُ بِرَبِّى وَرَبِّكُـمْ ( Verily, I seek refuge in my Lord and your Lord ) -- those who were being addressed here -- مِّن كُلِّ مُتَكَبِّرٍ ( from every arrogant ) means, from every evildoer, لاَّ يُؤْمِنُ بِيَوْمِ الْحِسَابِ ( who believes not in the Day of Reckoning! ) It was reported in the Hadith narrated from Abu Musa, may Allah be pleased with him, that when the Messenger of Allah ﷺ was afraid of some people, he would say: «اللْهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ شُرُورِهِمْ، وَنَدْرَأُ بِكَ فِي نُحُورِهِم» ( O Allah, we seek refuge in You from their evil and we seek Your help in repulsing them. )

And Pharaoh said: Suffer me to kill Moses, and let him cry unto his Lord) Whom he claims sent him to me. ( Lo! I fear that he will alter your religion ) you presently practise ( or that he will cause confusion in the land ) or that he will kill your sons and use your daughters as servants, as you did yourself with his people; it is also said that this means: or they will cause confusion in the land by leaving your religion and the religion of your forefathers and accepting his religion.

Fir'aun (Pharaoh) said: "Leave me to kill Musa (Moses), and let him call his Lord (to stop me from killing him)! I fear that he may change your religion, or that he may cause mischief to appear in the land!"

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