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 |
| Unique Root Words * | 9 |
| 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
6th Century AH
6th Century AH
5th/6th Century
5th/6th Century
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
13th century AD
13th century AD
Total Word Count per Ayat (shows how many words per Ayat) = 9* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ق و ل | 50 | 1722 |
| 2. | ك و ن | 37 | 1390 |
| 3. | أ ل ه | 34 | 2851 |
| 4. | إِلَىٰ | 24 | 742 |
| 5. | أ ت ي | 19 | 549 |
| 6. | ر ب ب | 19 | 980 |
| 7. | ٱلَّذِى | 16 | 1464 |
| 8. | ع ل م | 15 | 854 |
| 9. | ق و م | 14 | 660 |
| 10. | ه د ي | 12 | 316 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ق و ل | 50 | 1722 |
| ك و ن | 37 | 1390 |
| أ ل ه | 34 | 2851 |
| إِلَىٰ | 24 | 742 |
| أ ت ي | 19 | 549 |
| ر ب ب | 19 | 980 |
| ٱلَّذِى | 16 | 1464 |
| ع ل م | 15 | 854 |
| ق و م | 14 | 660 |
| ه د ي | 12 | 316 |
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 76 - 78) The sūrah opened with the story of Moses and Pharaoh showing the power of government and authority and how, when coupled with injustice, tyranny, disbelief and abandonment of God’s guidance, it ended in failure and ruin. Now the sūrah tells us about Qārūn, or Korah, portraying the power of wealth and knowledge and how, when coupled with arrogance and ingratitude, this leads to the same end. In essence, the sūrah depicts those values that make wealth and luxury practically insignificant when compared with faith and righteousness, as also with moderation in enjoying life’s pleasures without arrogance or corruption. The Qur’ān does not specify the time and place where these events took place. It only tells us that Qārūn belonged to Moses’ people and that he was unjust to them. Did this happen in Egypt before the Israelites left? Or was it after their departure but during Moses’ lifetime? Or did it take place after Moses’ death? There are some reports which suggest that Qārūn was Moses’ cousin and that the events related in the sūrah took place during Moses’ lifetime. Other reports add that he even wronged Moses and was party to a plot that sought to accuse Moses of adultery. Qārūn was to receive a bribe in return. God showed that Moses was innocent and allowed him to punish Qārūn, who was swallowed into the earth. We do not need any of these reports, nor do we need to know the exact time and place of these events. The story, as told in the Qur’ān, is sufficient to serve its purpose and to establish its own values. If its time, place and circumstances could have benefited its purpose, the Qur’ān would have provided these details. Therefore, we will discuss here only what the sūrah imparts, without reference to other reports. Sound Advice Met with Arrogance Qārūn [or Korah] was one of the people of Moses, but he treated them unjustly. We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men. His people said to him: Do not exult [in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.’ Answered he: ‘I have been given this wealth only by virtue of the knowledge that I have.’ (Verses 76-78) This is how the story begins, naming its main character, Qārūn, and his community, “the people of Moses”, as well as the way he treated his people, which was unjust. It also tells us right at the very start the reason for such injustice, namely wealth: “We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men.” (Verse 76) It goes on to explain the events, statements and reactions involved. Qārūn belonged to Moses’ people. God had given him abundant wealth, described in the sūrah as “treasures”, a term that signifies a hoarded surplus of money which is taken out of circulation. Indeed the mere carrying of the keys to these treasures represented a heavy burden even for a band of strong men. It was because of his wealth that Qārūn treated his people unjustly. The sūrah does not specify the form of injustice dealt out by Qārūn, leaving it indefinite so as to include all types of injustice. He might have taken their land and property unfairly, as is often done by those who use power and wealth to deprive others of their rights. He might also have deprived them of their fair share in his property. God has given the poor their rightful share in the property of the rich, so that wealth does not circulate exclusively among the rich while all around them the poor are in desperate need. When this happens, corruption becomes manifest. Qārūn might equally have been guilty of other forms of injustice. However, some in his community tried to stop such injustice, counselling him to maintain the path that earns God’s pleasure. Thus, he would be able to enjoy his wealth and partake of the pleasures it provides, but in moderation and within reason. More importantly, this path requires wealthy people to watch God in all their actions, for it is He who granted them all they have. They too will have to account for their deeds on the Day of Judgement: “His people said to him: Do not exult (in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.” (Verses 76-77) This outlines the values and features that sum up the divine way of life and distinguish it from all other ways. “Do not exult” in your riches nor be so proud of them as to forget the One who has granted you this blessing. Do not neglect to give due thanks. Do not treat your money as an object of extreme delight so that you become insolent and arrogant in your treatment of other people. “For God does not love those who are exultant.” (Verse 76) His compatriots remind him of God and the fact that He does not love those who are infatuated with wealth, showing arrogance and using its power to humiliate others. “Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world.” (Verse 77) Here we see the right balance that is characteristic of the divine way of life. It makes the wealthy look forward to the life to come hoping to be among the successful on the Day of Judgement, without depriving him of his share of enjoyment in the present life. In fact, the divine system urges him to do so as a duty, so that he does not discard life’s pleasures and look down upon the life of this world. God has created the pleasures and luxuries of this life so that people may enjoy their share of these, and work towards obtaining them. Thus human life is set on the way to progress and man fulfils the task God has assigned him on earth. The only proviso is that in such enjoyment of pleasures they should seek the reward of the hereafter. Thus, the wealthy neither deviate from the road leading to heaven, nor neglect their duties as a result of their riches. When they seek the hereafter, their enjoyment of pleasure becomes a form of gratitude to God and proper acceptance of His blessings. Thus it is, in turn, a way to earn more reward. The divine way of life achieves harmony and balance in human life. It enables man to progress spiritually without suffering deprivation or wasting natural resources. “Do good just as God has done good to you.” (Verse 77) The money you have is a gift God has granted you out of his kindness. Hence, it should be received with gratitude and used for good purposes, and doing kindness to other people. “Do not seek to spread corruption on earth.” (Verse 77) Corruption takes many forms including injustice, indulgence in pleasure, paying no heed to God’s guidance or to the hereafter, doing what causes envy and hatred, spending money wastefully and blocking its proper use. “For God does not love the ones who spread corruption,” in the same way as He does not love those who are exultant. Such was the honest advice given to Qārūn by his people. Yet in one sentence his reply carried every meaning of corruption: “Answered he: I have been given this wealth only by virtue of the knowledge that I have.” (Verse 78) I have got this wealth and amassed it through the knowledge I have; all by my own endeavour. So, why are you trying to tell me how to use what is my private property? This is the attitude of one who chooses to be oblivious to the source of the blessings he has been given. He has been blinded by his wealth. Such people are common, seen in all societies. Many a rich person believes that his knowledge and effort are the only means by which he has amassed his wealth. Hence, he is not to be questioned about the way he uses his wealth, what he spends or for what purpose, whether it be for good or foul. No thought does he entertain of God or earning His pleasure. Islam accepts private ownership and appreciates people’s efforts in this regard, provided that they remain within the realm of what is permissible. While it does not belittle the importance of private effort, it stipulates a certain method of spending money just like it stipulates rules and methods that must be observed in acquiring it. Its system combines balance and moderation. It does not deprive anyone of the fruits of their enterprise, but at the same time it does not approve either unrestricted indulgence or miserly hoarding. It gives the community its dues in such wealth, as well as the right to watch and monitor the methods of obtaining, investing, spending and enjoying wealth. Qārūn, however, did not listen to his people, nor did he appreciate the blessings granted by his Lord. He did not abide by the divine method, but instead turned away arrogantly. Therefore, a warning was issued to him for his insolence and arrogance: “Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins.” (Verse 78) If he believed himself to be powerful and rich, God had in the past destroyed communities that were far more powerful and wealthy. He should have known this, because it is such knowledge that saves man from destruction. Let him know, then, that he and all guilty people like him are worth nothing in God’s sight. They are not even worth questioning about their sins. They are neither the arbiters nor the witnesses: “The guilty are not questioned about their sins.” (Verse 78) |
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 76 - 78) The sūrah opened with the story of Moses and Pharaoh showing the power of government and authority and how, when coupled with injustice, tyranny, disbelief and abandonment of God’s guidance, it ended in failure and ruin. Now the sūrah tells us about Qārūn, or Korah, portraying the power of wealth and knowledge and how, when coupled with arrogance and ingratitude, this leads to the same end. In essence, the sūrah depicts those values that make wealth and luxury practically insignificant when compared with faith and righteousness, as also with moderation in enjoying life’s pleasures without arrogance or corruption. The Qur’ān does not specify the time and place where these events took place. It only tells us that Qārūn belonged to Moses’ people and that he was unjust to them. Did this happen in Egypt before the Israelites left? Or was it after their departure but during Moses’ lifetime? Or did it take place after Moses’ death? There are some reports which suggest that Qārūn was Moses’ cousin and that the events related in the sūrah took place during Moses’ lifetime. Other reports add that he even wronged Moses and was party to a plot that sought to accuse Moses of adultery. Qārūn was to receive a bribe in return. God showed that Moses was innocent and allowed him to punish Qārūn, who was swallowed into the earth. We do not need any of these reports, nor do we need to know the exact time and place of these events. The story, as told in the Qur’ān, is sufficient to serve its purpose and to establish its own values. If its time, place and circumstances could have benefited its purpose, the Qur’ān would have provided these details. Therefore, we will discuss here only what the sūrah imparts, without reference to other reports. Sound Advice Met with Arrogance Qārūn [or Korah] was one of the people of Moses, but he treated them unjustly. We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men. His people said to him: Do not exult [in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.’ Answered he: ‘I have been given this wealth only by virtue of the knowledge that I have.’ (Verses 76-78) This is how the story begins, naming its main character, Qārūn, and his community, “the people of Moses”, as well as the way he treated his people, which was unjust. It also tells us right at the very start the reason for such injustice, namely wealth: “We had granted him such treasures that their very keys would have been too heavy a burden for a band of strong men.” (Verse 76) It goes on to explain the events, statements and reactions involved. Qārūn belonged to Moses’ people. God had given him abundant wealth, described in the sūrah as “treasures”, a term that signifies a hoarded surplus of money which is taken out of circulation. Indeed the mere carrying of the keys to these treasures represented a heavy burden even for a band of strong men. It was because of his wealth that Qārūn treated his people unjustly. The sūrah does not specify the form of injustice dealt out by Qārūn, leaving it indefinite so as to include all types of injustice. He might have taken their land and property unfairly, as is often done by those who use power and wealth to deprive others of their rights. He might also have deprived them of their fair share in his property. God has given the poor their rightful share in the property of the rich, so that wealth does not circulate exclusively among the rich while all around them the poor are in desperate need. When this happens, corruption becomes manifest. Qārūn might equally have been guilty of other forms of injustice. However, some in his community tried to stop such injustice, counselling him to maintain the path that earns God’s pleasure. Thus, he would be able to enjoy his wealth and partake of the pleasures it provides, but in moderation and within reason. More importantly, this path requires wealthy people to watch God in all their actions, for it is He who granted them all they have. They too will have to account for their deeds on the Day of Judgement: “His people said to him: Do not exult (in your riches]; for God does not love those who are exultant. Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world; and do good just as God has done good to you, and do not seek to spread corruption on earth; for God does not love the ones who spread corruption.” (Verses 76-77) This outlines the values and features that sum up the divine way of life and distinguish it from all other ways. “Do not exult” in your riches nor be so proud of them as to forget the One who has granted you this blessing. Do not neglect to give due thanks. Do not treat your money as an object of extreme delight so that you become insolent and arrogant in your treatment of other people. “For God does not love those who are exultant.” (Verse 76) His compatriots remind him of God and the fact that He does not love those who are infatuated with wealth, showing arrogance and using its power to humiliate others. “Seek instead, by means of what God has granted you, the good of the life to come, without forgetting your rightful share in this world.” (Verse 77) Here we see the right balance that is characteristic of the divine way of life. It makes the wealthy look forward to the life to come hoping to be among the successful on the Day of Judgement, without depriving him of his share of enjoyment in the present life. In fact, the divine system urges him to do so as a duty, so that he does not discard life’s pleasures and look down upon the life of this world. God has created the pleasures and luxuries of this life so that people may enjoy their share of these, and work towards obtaining them. Thus human life is set on the way to progress and man fulfils the task God has assigned him on earth. The only proviso is that in such enjoyment of pleasures they should seek the reward of the hereafter. Thus, the wealthy neither deviate from the road leading to heaven, nor neglect their duties as a result of their riches. When they seek the hereafter, their enjoyment of pleasure becomes a form of gratitude to God and proper acceptance of His blessings. Thus it is, in turn, a way to earn more reward. The divine way of life achieves harmony and balance in human life. It enables man to progress spiritually without suffering deprivation or wasting natural resources. “Do good just as God has done good to you.” (Verse 77) The money you have is a gift God has granted you out of his kindness. Hence, it should be received with gratitude and used for good purposes, and doing kindness to other people. “Do not seek to spread corruption on earth.” (Verse 77) Corruption takes many forms including injustice, indulgence in pleasure, paying no heed to God’s guidance or to the hereafter, doing what causes envy and hatred, spending money wastefully and blocking its proper use. “For God does not love the ones who spread corruption,” in the same way as He does not love those who are exultant. Such was the honest advice given to Qārūn by his people. Yet in one sentence his reply carried every meaning of corruption: “Answered he: I have been given this wealth only by virtue of the knowledge that I have.” (Verse 78) I have got this wealth and amassed it through the knowledge I have; all by my own endeavour. So, why are you trying to tell me how to use what is my private property? This is the attitude of one who chooses to be oblivious to the source of the blessings he has been given. He has been blinded by his wealth. Such people are common, seen in all societies. Many a rich person believes that his knowledge and effort are the only means by which he has amassed his wealth. Hence, he is not to be questioned about the way he uses his wealth, what he spends or for what purpose, whether it be for good or foul. No thought does he entertain of God or earning His pleasure. Islam accepts private ownership and appreciates people’s efforts in this regard, provided that they remain within the realm of what is permissible. While it does not belittle the importance of private effort, it stipulates a certain method of spending money just like it stipulates rules and methods that must be observed in acquiring it. Its system combines balance and moderation. It does not deprive anyone of the fruits of their enterprise, but at the same time it does not approve either unrestricted indulgence or miserly hoarding. It gives the community its dues in such wealth, as well as the right to watch and monitor the methods of obtaining, investing, spending and enjoying wealth. Qārūn, however, did not listen to his people, nor did he appreciate the blessings granted by his Lord. He did not abide by the divine method, but instead turned away arrogantly. Therefore, a warning was issued to him for his insolence and arrogance: “Did he not know that God had destroyed many a generation that preceded him, and who were far more powerful and greater in wealth than he? The guilty are not questioned about their sins.” (Verse 78) If he believed himself to be powerful and rich, God had in the past destroyed communities that were far more powerful and wealthy. He should have known this, because it is such knowledge that saves man from destruction. Let him know, then, that he and all guilty people like him are worth nothing in God’s sight. They are not even worth questioning about their sins. They are neither the arbiters nor the witnesses: “The guilty are not questioned about their sins.” (Verse 78) |
- 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
