Overview - Surah 28: al-Qasas (The Stories)
The basic theme of this Surah is the prophethood. Some aspects of the life of Prophet Moses -peace be upon him- are mentioned to show the similarity between him and Prophet Muhammad – peace be upon all the prophets of Allah. There are also answers here to the questions and doubts that were raised by some non-believers.
Sections:
- Story of Moses and Pharaoh is related. Pharaoh was persecuting the Israelites. Allah wished to show his favor to the oppressed people. Birth of Moses and then his growing up in Pharaoh's own palace.
- Moses' encounter with an Egyptian and his escape to Madyan.
- Moses' marriage in Madyan.
- Moses receives Prophethood and especial signs from Allah. His appearance before Pharaoh. Pharaoh's denial and then Allah's punishment for him and his armies.
- The Prophet relating these stories by inspiration from Allah and for a purpose.
- Allah's guidance is continuos.
- The message of Islam is tawhid.
- The story of Qarun: his character and his end.
- Allah's promise for the Believers.
Surah al-Qasas [The Story] takes it name from being mentioned in [28:25], 'Then one of the two women came to him walking with shyness. She said, "Indeed, my father invites you that he may reward you for having watered for us." So when he came to him and related to him the story, he said, "Fear not. You have escaped from the wrongdoing people."
This Surah has 88 Ayat.
Overview
| Total Ayat | 88 |
| Total Words * | 1430 |
| Root Words * | 304 |
| Makki / Madani | Makki |
| Chronological Order* | 49th (according to Ibn Abbas) |
| Year of Revelation* | 6th year of Prophethood |
| Events during/before this Surah*
2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Musa, Harun
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| Surah Index
Aaron, Adversity (patience during) , Death (those communities who have no revelation will not be destroyed) , Haman, Hell, Iblis, Knowledge, Knowledge (obligation upon man to obtain and impart) , Madyan, Materialism, Moses, Pharaoh, Pharaoh (punishment of) , Qarun, Qur’an, Resurrection (Day) , Revelation, Shu’ayb, Sin, Torah
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Theme 1: God will fulfill His Promise.
Theme 2: To remove the doubts and objections that were being raised against the Prophethood of the Prophet Muhammad and to invalidate the excuses which were being offered for not believing in him. The story of the Prophet Moses has been related, which by analogy with the period of revelation impresses the following points in the listener’s mind:
1. First God provides the means and motives of whatever He wills in an undetectable way. Thus did God arrange things such that the child through whom Pharaoh had to be removed from power was brought up in his own house, without him knowing whom he was fostering. Who can challenge God and disrupt His plans?
2. Secondly, Prophethood is not granted to a person amid festivities by issuing a proclamation from the heavens. You wonder how Muhammad has been blessed with Prophethood unexpectedly but Moses, whom you acknowledge as a Prophet (v.48) was also appointed Prophet unexpectedly while on a journey. This event occurred in the desert at the foot of Mt. Sinai and there were no witnesses. Even Moses himself did not anticipate what he was going to be blessed with. He in fact had seen a fire in the distance and sought to either seek directions or at least return with a branch – little did he know that he would return with the gift of Prophethood.
3. Thirdly, those whom God wishes to use in his service are often without military might and manage to successfully overcome much stronger and better equipped opponents. The contrast that existed between the might of Moses and Pharaoh was far more prominent and obvious than that which existed between Muhammad and the Quraysh; yet the world came to know who the victor was.
4. Fourthly, objections were raised time and time again saying, ‘Why has Muhammad not been given the same which was given to Moses?’ i.e. miracles of the staff and the shining hand etc. as if to suggest that they would readily believe only if they were shown the kind of the miracles that were shown by Moses to Pharaoh. But then they are reminded, ‘Do you know what sort of response was made by those who were shown those miracles?’ They had not believed even after seeing the miracles and had only said, ‘This is magic’ for they were adamant in their stubbornness and hostility to the Truth. Will you then only believe when you are shown the same kind of miracles? Are you aware what fate the disbelievers were met with after seeing the miracles? They were annihilated by God. Do you now wish to meet the same fate by asking for miracles in your stubbornness.
- Promise of Allah. There is a promise in the begining of the Surah to the mother of Musa, that her child shall be returned to her (28:7). Indeed, Allah fulfilled His promise. The Surah ends with Allah promising the Prophet Muhammad, that He shall return him back home (28:85). This seems to be towards the end of the Makki period and just prior to the Hijrah [migration] to Madinah. Indeed, Allah did fulfill His promise with the conquest of Makkah. This is a demonstration of the fact that, with out doubt, Allah does help and give victory to His friends and this adds to the Yaqin [certainty] of the Believer.
- Those arrogant on Earth. In the beginning of the Surah, Allah mentions in [28:4] that Pharaoh was arrogant in the land. Towards the end in [28: 83], Allah mentions that He has reserved the after-life for those who are not arrogant on Earth.
Manuscripts / Inscriptions
Total Word Count per Ayat (shows how many words per Ayat) = * | ||
According to Ibn Abbas (a great companion of the Prophet) the Surah 26: ash-Shu’ara’ (The Poets), Surah 27: an-Naml (The Ants) and Surah 28: al-Qasas (The Story) were sent down one after the other. The language, the style and the theme also show that the period of the revelation of these three Surahs is nearly the same. Another reason for their close resemblance is that the different parts of the story of Prophet Moses are mentioned in these Surahs together to make up a complete story.
- The promise of Allah to His slaves is fulfilled without doubt.
- The story of Pharaoh who plotted to kill all the male children of the Israelites. How Allah saved Musa (pbuh) and arranged for him to be brought up in Pharaoh's own household.
- Youth of Prophet Musa (pbuh), his folly of killing a man, his escape to Madyan, his marriage, his seeing a fire at Mount Tur, and his assignment as a Rasool to Fir'on.
- The stories of prior generations are related in The Qur'an as an eye opener for the disbelievers to learn a lesson.
- Unbiased Jews and Christians; when they hear The Qur'an, can recognize the Truth and feel that they were Muslims even before hearing it.
- The Prophets cannot give guidance; it is Allah Who gives guidance.
- The fact that on the Day of Judgement, disbelievers will wish that they had accepted guidance and became Muslims.
- Allah has not allowed the mushrikin to assign His powers to whom they want.
- The story of Qarun, the legendary rich man.
- Allah's commandment that the revelation of The Qur'an is His mercy; a believer should let no one turn him away from it.
Tafsir Zone
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Overview (Verses 25 - 28) Security in a New Home We have barely had time to absorb Moses’ passionate prayer when the sūrah quickly moves on to the next scene that ushers in an end to his troubles. This begins with the conjunction fa, indicating a quick sequence. It is as if the heavens rush to respond to Moses’ prayer: One of the two women then came back to him, walking shyly, and said: My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) It is a quick rescue granted by God. It comes in the form of an invitation sent by the old man, who wants to extend his hospitality to Moses for his noble action. The invitation is delivered by “one of the two’ who came walking shyly,’ as a virtuous young woman should walk, displaying neither adornment nor temptation. She delivers the invitation in a brief and clear manner which the Qur’ān expresses as: “My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) Shy as she was, she speaks clearly, without hesitation, and delivers her message in full. This is, again, a reflection of a pure and virtuous nature. Her shyness does not overcome her, because she is assured by her purity and virtue. The sūrah ends this brief scene, limiting it to the delivery of the invitation and Moses’ acceptance. The next scene shows Moses with the old man whose name is withheld. Some reports say he was called Yathrūn and that he was the Prophet Shu`ayb’s nephew. “And when [Moses] went to him and told him his story, he said: Have no fear. You are now safe from those wrongdoing folk.” (Verse 25) Moses was in need of security, as also of something to eat and drink, but his need for the former was stronger. Hence, the account given in the sūrah emphasizes this, making the first words the old man says in comment to Moses’ story: “Have no fear.” He wanted him to feel at ease by dispelling his fear. He then explains: “You are now safe from those wrongdoing folk.” (Verse 25) They have no authority over Madyan. We then hear a feminine voice that reflects honesty and propriety: “Said one of the two women: My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.” (Verse 26) Both she and her sister have endured the hard task of tending sheep, fending for themselves in the midst of men. Neither of them is happy with this. They would prefer to be at home, doing the work of women, and not having to compete with strangers at grazing and watering places. They are, after all, virtuous women. Here, the one who speaks sees a young man, a stranger in their town, but at the same time someone who is strong and trustworthy. She has seen how the other shepherds held him in awe, making way for him when he watered her sheep. But he is in a weak position because he is a stranger. She also recognized him as worthy of trust when she noticed his sense of propriety as she delivered her father’s invitation to him. Hence, she advises her father to hire him so that he would spare her and her sister the trouble of doing a shepherd’s work. She commends him for his ability to do the work as also his honesty and integrity. As she gives this advice, she speaks clearly, without hesitation, fearing no misunderstanding or unworthy suggestion. We need not bother ourselves with what commentators exaggerate about Moses’ physical strength, saying for example, that he, single- handed, lifted the stone covering the well. Normally, it would have taken 20 or 40 men to lift it. In fact, the well was not covered, but the herdsmen were watering their cattle and flocks, and Moses either moved them away while he watered the two women’s sheep, or joined them as they watered their own cattle. Nor do we need to bother with those reports that speak about his integrity suggesting that he said to the woman that she should walk behind him and direct him as to which way to go. Thus, he would not see her walking in front of him. Other reports suggest that he said this after the wind lifted her skirts and exposed her legs. All this is unnecessary, trying to remove suspicion that does not exist. Both Moses and the girl were naturally prudish, and this reflects in their normal behaviour, without any affectation. A Marriage Proposal The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses, one which could be the basis for a happy family. It is only natural that a young woman with a healthy, uncorrupted nature be inclined towards a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses that he marries one of his daughters in return for eight years work. Should Moses increase the period to ten years, this would be an added favour, not a commitment to which he would be held: [The father] said: ‘I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.’ (Verse 27) Frankly and simply the old man offered one of his daughters, without naming her, as a wife for Moses, but he might have felt that the intended girl was known to him as they seemed inclined towards each other. He stated this without any embarrassment, for the offer was one of marriage. There is after all nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values, to observe unhealthy traditions, that they are unnecessarily restricted. Thus, in our social environment today, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that a proposal should be made by the woman’s side. The irony is that under such deviant traditions and in such social environment young men and women meet, talk and play together without any intention to get engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion. During the Prophet’s lifetime, fathers used to offer their daughters to men in marriage. Indeed, women offered themselves to the Prophet or to whoever he wished them to marry. This was done in all honesty and propriety, without any embarrassment for anyone. `Umar offered his daughter in marriage to Abū Bakr first, but he did not answer, so he then offered her to `Uthmān but he regretfully declined. Then `Umar told the Prophet who comforted him saying that God may give her a better husband than both. It was the Prophet who then married her. A woman also offered herself to the Prophet but he expressed his regret. She then placed herself under his care so as to marry her to whomever he thought suitable. He married her to a man who had nothing to offer as dowry except his having learnt two sūrahs, which he undertook to teach her. This, then, was the dowry she received. With such an open and simple approach Islamic society used to build its homes. Nothing needed to be done under cover, or with affected or devious means. This is exactly what the old man did with regard to Moses, promising not to impose any hardship on him or to ask of him what was beyond his means. He hoped that, with God’s grace, Moses would find him to be an upright man. This is the most appropriate way of talking about oneself. One neither boasts of one’s virtues nor emphatically states that one is a good person. One only hopes to be so, leaving the matter to God. Moses accepted the offer, and the contract was made, clear and precise, with God as a witness: “Answered [Moses]: This is agreed between me and you. Whichever of the two terms I fulfil, I trust I shall not be wronged. God is the witness to all we say.” (Verse 28) Contractual agreements must be made in all clarity, leaving no room for ambiguity. Neither parry should allow shyness or embarrassment to interfere with such purpose. Thus, Moses approves the offer and accepts the conditions outlined by the old man. He then repeats the main condition to ensure that there is no misunderstanding: “Whichever of the two terms I fulfil, I trust I shall not be wronged.” (Verse 28) Whether I stay eight or ten years I shall not be wronged with regard to the working conditions, or with being forced to stay ten years. Any stay beyond eight years is a matter of my own choice. “God is the witness to all we say.” (Verse 28) God is the witness who ensures justice between the two parties to any contract. Moses put this so clearly because he was a straight and frank person who wanted the agreement to be absolutely clear and precise. Yet he also intended to stay the longer term, and did actually do so. The Prophet Muhammad (peace be upon him) mentioned that Moses “spent the longer and better of the two terms.” [Related by al- Bukhārī.] Thus Moses found a place of security in his father-in-law’s home, having no fear of Pharaoh and his designs. This was certainly for a definite purpose God wanted to accomplish. We will now let this episode pass, as the sūrah does not state anything further about it. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 25 - 28) Security in a New Home We have barely had time to absorb Moses’ passionate prayer when the sūrah quickly moves on to the next scene that ushers in an end to his troubles. This begins with the conjunction fa, indicating a quick sequence. It is as if the heavens rush to respond to Moses’ prayer: One of the two women then came back to him, walking shyly, and said: My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) It is a quick rescue granted by God. It comes in the form of an invitation sent by the old man, who wants to extend his hospitality to Moses for his noble action. The invitation is delivered by “one of the two’ who came walking shyly,’ as a virtuous young woman should walk, displaying neither adornment nor temptation. She delivers the invitation in a brief and clear manner which the Qur’ān expresses as: “My father invites you, so that he might duly reward you for having watered our flock for us.” (Verse 25) Shy as she was, she speaks clearly, without hesitation, and delivers her message in full. This is, again, a reflection of a pure and virtuous nature. Her shyness does not overcome her, because she is assured by her purity and virtue. The sūrah ends this brief scene, limiting it to the delivery of the invitation and Moses’ acceptance. The next scene shows Moses with the old man whose name is withheld. Some reports say he was called Yathrūn and that he was the Prophet Shu`ayb’s nephew. “And when [Moses] went to him and told him his story, he said: Have no fear. You are now safe from those wrongdoing folk.” (Verse 25) Moses was in need of security, as also of something to eat and drink, but his need for the former was stronger. Hence, the account given in the sūrah emphasizes this, making the first words the old man says in comment to Moses’ story: “Have no fear.” He wanted him to feel at ease by dispelling his fear. He then explains: “You are now safe from those wrongdoing folk.” (Verse 25) They have no authority over Madyan. We then hear a feminine voice that reflects honesty and propriety: “Said one of the two women: My father! Hire him; for the best person that you could hire is one who is strong and worthy of trust.” (Verse 26) Both she and her sister have endured the hard task of tending sheep, fending for themselves in the midst of men. Neither of them is happy with this. They would prefer to be at home, doing the work of women, and not having to compete with strangers at grazing and watering places. They are, after all, virtuous women. Here, the one who speaks sees a young man, a stranger in their town, but at the same time someone who is strong and trustworthy. She has seen how the other shepherds held him in awe, making way for him when he watered her sheep. But he is in a weak position because he is a stranger. She also recognized him as worthy of trust when she noticed his sense of propriety as she delivered her father’s invitation to him. Hence, she advises her father to hire him so that he would spare her and her sister the trouble of doing a shepherd’s work. She commends him for his ability to do the work as also his honesty and integrity. As she gives this advice, she speaks clearly, without hesitation, fearing no misunderstanding or unworthy suggestion. We need not bother ourselves with what commentators exaggerate about Moses’ physical strength, saying for example, that he, single- handed, lifted the stone covering the well. Normally, it would have taken 20 or 40 men to lift it. In fact, the well was not covered, but the herdsmen were watering their cattle and flocks, and Moses either moved them away while he watered the two women’s sheep, or joined them as they watered their own cattle. Nor do we need to bother with those reports that speak about his integrity suggesting that he said to the woman that she should walk behind him and direct him as to which way to go. Thus, he would not see her walking in front of him. Other reports suggest that he said this after the wind lifted her skirts and exposed her legs. All this is unnecessary, trying to remove suspicion that does not exist. Both Moses and the girl were naturally prudish, and this reflects in their normal behaviour, without any affectation. A Marriage Proposal The old man acted on his daughter’s advice. He probably sensed a mutual liking between his daughter and Moses, one which could be the basis for a happy family. It is only natural that a young woman with a healthy, uncorrupted nature be inclined towards a man in whom she discerns strength and honesty. Hence, the old man combined the two purposes, suggesting to Moses that he marries one of his daughters in return for eight years work. Should Moses increase the period to ten years, this would be an added favour, not a commitment to which he would be held: [The father] said: ‘I will give you one of these two daughters of mine in marriage on the understanding that you will remain eight years in my service. If you should complete ten years, it will be of your own choice. I do not wish to impose any hardship on you. You will find me, if God so wills, an upright man.’ (Verse 27) Frankly and simply the old man offered one of his daughters, without naming her, as a wife for Moses, but he might have felt that the intended girl was known to him as they seemed inclined towards each other. He stated this without any embarrassment, for the offer was one of marriage. There is after all nothing to be embarrassed about when the aim is to build a home and establish a family. It is only when people move away from sound, natural values, to observe unhealthy traditions, that they are unnecessarily restricted. Thus, in our social environment today, we see that no parent or guardian can approach a man of sound faith and integrity to propose that he should marry his daughter, sister or other relative. Such traditions make it imperative that the man or his parents should make the proposal, as it is improper that a proposal should be made by the woman’s side. The irony is that under such deviant traditions and in such social environment young men and women meet, talk and play together without any intention to get engaged to be married. Once the idea of marriage is entertained, affected shyness is observed and other barriers are erected to prevent any simple, frank and honest discussion. During the Prophet’s lifetime, fathers used to offer their daughters to men in marriage. Indeed, women offered themselves to the Prophet or to whoever he wished them to marry. This was done in all honesty and propriety, without any embarrassment for anyone. `Umar offered his daughter in marriage to Abū Bakr first, but he did not answer, so he then offered her to `Uthmān but he regretfully declined. Then `Umar told the Prophet who comforted him saying that God may give her a better husband than both. It was the Prophet who then married her. A woman also offered herself to the Prophet but he expressed his regret. She then placed herself under his care so as to marry her to whomever he thought suitable. He married her to a man who had nothing to offer as dowry except his having learnt two sūrahs, which he undertook to teach her. This, then, was the dowry she received. With such an open and simple approach Islamic society used to build its homes. Nothing needed to be done under cover, or with affected or devious means. This is exactly what the old man did with regard to Moses, promising not to impose any hardship on him or to ask of him what was beyond his means. He hoped that, with God’s grace, Moses would find him to be an upright man. This is the most appropriate way of talking about oneself. One neither boasts of one’s virtues nor emphatically states that one is a good person. One only hopes to be so, leaving the matter to God. Moses accepted the offer, and the contract was made, clear and precise, with God as a witness: “Answered [Moses]: This is agreed between me and you. Whichever of the two terms I fulfil, I trust I shall not be wronged. God is the witness to all we say.” (Verse 28) Contractual agreements must be made in all clarity, leaving no room for ambiguity. Neither parry should allow shyness or embarrassment to interfere with such purpose. Thus, Moses approves the offer and accepts the conditions outlined by the old man. He then repeats the main condition to ensure that there is no misunderstanding: “Whichever of the two terms I fulfil, I trust I shall not be wronged.” (Verse 28) Whether I stay eight or ten years I shall not be wronged with regard to the working conditions, or with being forced to stay ten years. Any stay beyond eight years is a matter of my own choice. “God is the witness to all we say.” (Verse 28) God is the witness who ensures justice between the two parties to any contract. Moses put this so clearly because he was a straight and frank person who wanted the agreement to be absolutely clear and precise. Yet he also intended to stay the longer term, and did actually do so. The Prophet Muhammad (peace be upon him) mentioned that Moses “spent the longer and better of the two terms.” [Related by al- Bukhārī.] Thus Moses found a place of security in his father-in-law’s home, having no fear of Pharaoh and his designs. This was certainly for a definite purpose God wanted to accomplish. We will now let this episode pass, as the sūrah does not state anything further about it. |
- Surah 28. Al Qasas - Saad al Ghamidi https://www.youtube.com/watch?v=PHDxgsO41SA&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN&index=28
- Surah 28. Al Qasas Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=0jgVzGaKQ9I&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=28
- Surah 28. Al Qasas Muhammad Al Luhaydan https://www.youtube.com/watch?v=YXe6Lt0CzDE&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=28
- Idris Akbar Surah Al Qasas https://www.youtube.com/watch?v=ALSYIZSw25k
- Surah 28. Al Qasas muhammad Minshawi https://www.youtube.com/watch?v=dqXP_Vks3x4&index=28&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
