Surah al-Qasas (The Stories) 28 : 74
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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| Word | Arabic word | |
| (28:74:1) wayawma And (the) Day |
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| (28:74:2) yunādīhim He will call them |
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| (28:74:3) fayaqūlu and say |
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| (28:74:5) shurakāiya (are) My partners |
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| (28:74:6) alladhīna whom |
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| (28:74:7) kuntum you used (to) |
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| (28:74:8) tazʿumūna claim |
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Explanatory Note
Then follows a quick image of the Day of Judgement presented in a rhetorical question about those beings the unbelievers alleged to be partners with God. The sūrah, thus, confronts them with their false claims, showing them to be absolutely without substance.
This image of the day when they are called and the question about God’s alleged partners was drawn earlier. It is now repeated to confirm it once more in connection with the scene that draws a witness from each community. This witness is the prophet sent to each community, and he will state what reception he and his message were given. The Arabic word naza`nā, which is rendered as ‘We shall draw’ signifies a particularly strong movement. Yet the meaning intended here is that he is called out from among them, standing where he could see and be seen by them all. As they face this witness, they are required to produce their evidence for what they believed in. They have no evidence and cannot on that day persist in their denials.
3. Surah Overview
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.
10. Wiki Forum
11. Tafsir Zone
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Overview (Verses 74 - 75) Then follows a quick image of the Day of Judgement presented in a rhetorical question about those beings the unbelievers alleged to be partners with God. The sūrah, thus, confronts them with their false claims, showing them to be absolutely without substance: On that day, He will call to them and ask: ‘Where are those whom you alleged to be My partners?’ We shall draw from each community a witness, and We shall then say [to the unbelievers]: ‘Produce your evidence!’ They will then come to realize that all truth belongs to God alone, and all the falsehood they invented will forsake them. (Verses 74-75) This image of the day when they are called and the question about God’s alleged partners was drawn earlier. It is now repeated to confirm it once more in connection with the scene that draws a witness from each community. This witness is the prophet sent to each community, and he will state what reception he and his message were given. The Arabic word naza`nā, which is rendered as ‘We shall draw’ signifies a particularly strong movement. Yet the meaning intended here is that he is called out from among them, standing where he could see and be seen by them all. As they face this witness, they are required to produce their evidence for what they believed in. They have no evidence and cannot on that day persist in their denials. “They will then come to realize that all truth belongs to God alone.” (Verse 75) Indeed, all truth in its complete purity belongs to God alone. “And all the falsehood they invented will forsake them.” (Verse 75) Whatever falsehood they invented is useless. It cannot find them, nor can they find it at the time when they need it most. Thus the comments on the story of Moses and Pharaoh are concluded. These comments took us on a long trip looking at hearts, souls, worlds, events and great scenes, moving repeatedly between the life of this world and the world beyond. It went far and wide in the universe, and deep into the soul, and far back in history, looking at the laws that govern life and the universe. Yet it always remained in full harmony with the central theme of the sūrah, and with the two main stories it relates: the one about Moses and Pharaoh and the other about Qārūn, or Korah. We have already looked at the first story and we will now look at the second. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
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 74 - 75) Then follows a quick image of the Day of Judgement presented in a rhetorical question about those beings the unbelievers alleged to be partners with God. The sūrah, thus, confronts them with their false claims, showing them to be absolutely without substance: On that day, He will call to them and ask: ‘Where are those whom you alleged to be My partners?’ We shall draw from each community a witness, and We shall then say [to the unbelievers]: ‘Produce your evidence!’ They will then come to realize that all truth belongs to God alone, and all the falsehood they invented will forsake them. (Verses 74-75) This image of the day when they are called and the question about God’s alleged partners was drawn earlier. It is now repeated to confirm it once more in connection with the scene that draws a witness from each community. This witness is the prophet sent to each community, and he will state what reception he and his message were given. The Arabic word naza`nā, which is rendered as ‘We shall draw’ signifies a particularly strong movement. Yet the meaning intended here is that he is called out from among them, standing where he could see and be seen by them all. As they face this witness, they are required to produce their evidence for what they believed in. They have no evidence and cannot on that day persist in their denials. “They will then come to realize that all truth belongs to God alone.” (Verse 75) Indeed, all truth in its complete purity belongs to God alone. “And all the falsehood they invented will forsake them.” (Verse 75) Whatever falsehood they invented is useless. It cannot find them, nor can they find it at the time when they need it most. Thus the comments on the story of Moses and Pharaoh are concluded. These comments took us on a long trip looking at hearts, souls, worlds, events and great scenes, moving repeatedly between the life of this world and the world beyond. It went far and wide in the universe, and deep into the soul, and far back in history, looking at the laws that govern life and the universe. Yet it always remained in full harmony with the central theme of the sūrah, and with the two main stories it relates: the one about Moses and Pharaoh and the other about Qārūn, or Korah. We have already looked at the first story and we will now look at the second. |
