Surah al-Qasas (The Stories) 28 : 1
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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| Word | Arabic word | |
| (28:1:1) |
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The مقطعات حروف Huruf Muqatta’at
The مقطعات حروف Huruf Muqatta’at "disjointed letters" are combinations of between one and five Arabic letters appearing at the beginning of 29 out of the 114 Surahs of the Quran (approximately 33% of Surahs). The letters are written together like a word, but each letter is pronounced separately. Some of these are a complete Ayat in it of themselves whilst others are part of a longer Ayat (some qurra number the endings of Ayat differently). There is only one instance, Surah 42: Shura (Ha Mim, Ayn Sin Qaf), where the disjointed letters are part of two separate Ayaat.
Meaning of the Muqatta’at
A group of scholars refrained from interpreting Ayaat which contain Huruf Muqatta’at and it was not narrated that the Prophet explained them. It is preferable to say Allah knows better about what they mean. However, it was narrated that some of the scholars, even amongst the Sahabah, did interpret them and they differed in their interpretation.
Some of the scholars who tried to discover the wisdom behind these letters said; these letters mentioned at the beginning of Surahs point to the miraculous nature of the Qur’an, and implies that all mankind is unable to match it, even though it is composed of the letters that they use in their daily speech.
Ibn Kathir writes, "The individual letters in the beginning of some Surahs are among those things whose knowledge Allah has kept only for Himself. This was reported from Abu Bakr, Umar, Uthman, Ali and Ibn Mas’ud. It was said that these letters are the names of some of the Surahs. The wisdom behind mentioning these letters in the beginning of the Surahs, regardless of the exact meanings of these letters, is that they testify to the miracle of the Qur'an. Indeed, the servants are unable to produce something like the Qur'an, although it is comprised of the same letters with which they speak to each other."
One of the benefits of these letters is a rhetorical benefit; O you disbelievers, how come you cannot come up with a similar Qur'an to this one? Aren't these the same letters you use in your daily speech? So why can't you produce a similar Qur'an if it is not from Allah?
We do not know their true meaning and this humbles mankind - people who recite letters in their daily speech but they do not have full knowledge of the meanings of all words. In Surah al Fatihah, we asked Allah to 'guide us to the upright path'. These letters show that we cannot be guided by our own will and we need Allah's help. The letters show that we cannot know and understand everything, so we should put more hope and reliance upon Allah. Allah lets us know that if you really want to get guidance from this Book - you will have to ask Allah to give you understanding of this religion, you cannot know it of your own accord. So an arrogant attitude will prevent you from true knowledge, and submission to Allah will open the doors for true understanding.
Analysis and Figures
There are 29 Surahs that have the Huruf Muqatta’at. These are:
1. Surah 2: al-Baqarah - Alif Lam Mim الم
2. Surah 3: ale-Imran - Alif Lam Mim الم
3. Surah 7: al-A'raf - Alif Lam Mim Sad المص
4. Surah 10: Yunus - Alif Lam Ra الر
5. Surah 11: Hūd - Alif Lam Ra الر
6. Surah 12: Yusuf - Alif Lam Ra الر
7. Surah 13: ar-Ra'd - Alif Lam Mim Ra المر
8. Surah 14: Ibrahim - Alif Lam Ra الر
9. Surah 15: al-Hijr - Alif Lam Ra الر
10. Surah 19: Maryam - Kaf Ha Ya Ain Sad كهيعص
11. Surah 20: Ta Ha - Ta Ha طه
12. Surah 26: ash-Shuʿara - Ta Sin Mim طسم
13. Surah 27: an-Naml - Ta Sin طس
14. Surah 28: al-Qasas - Ta-Sin Mim طسم
15. Surah 29: al-Ankabut - Alif Lam Mim الم
16. Surah 30: ar-Rum - Alif Lam Mim الم
17. Surah 31: Luqman - Alif Lam Mim الم
18. Surah 32: as-Sajdah - Alif Lam Mim الم
19. Surah 36: Ya Sin - Ya Sin يس
20. Surah 38: Saad - Saad ص
21. Surah 40: Ghafir - Ha Mim حم
22. Surah 41: Fussilat - Ha Mim حم
23. Surah 42: ash-Shura - Ha Mim; Ain Sin Qaf حم عسق
24. Surah 43: Az-Zukhruf Ha Mim حم
25. Surah 44: ad-Dukhan - Ha Mim حم
26. Surah 45: al-Jathiya Ḥā Mīm حم
27. Surah 46: al-AHqaf - Ha Mim حم
28. Surah 50: Qaf - Qaf ق
29.Surah 68: Al-Qalam - Nun ن
Four Surahs are named after their Muqatta'at letters, Surah Ta-Ha (20), Ya-Sin (36), Sad (38) and Qaf (50).
14, 14 and 14
Of the 28 letters of the Arabic alphabet, exactly one half appear as Muqatta'at, either singly or in combinations of two, three, four or five letters. The most frequent are Alif Lam Mim and Ha Mim, occurring six times each.
The 14 letters that are used as Muqatta'at are; alif أ, ha هـ, Ha ح, ta ط, ya ي, kaf ك, lam ل, mim م, nun ن, sin س, ayn ع, saad ص, qaf ق, ra ر.
The 14 letters that are not used are; ba ب, ta ت, tha ث, jeem ج, kha خ, dal د, dhal ذ, zal ز, dzha ظ, dhad ض, ghayn غ, fa ف, sheen ش, waw و.
Interestingly, there is also a total combination of 14 patterns used;
1. Alif Lam Mim الم
2. Alif Lam Mim Sad المص
3. Alif Lam Ra الر
4. Alif Lam Mim Ra المر
5. Kaf Ha Ya Ain Sad كهيعص
6. Ta Ha طه
7. Ta Sin Mim طسم
8. Ta Sin طس
9. Ya Sin يس
10. Saad ص
11. Ha Mim حم
12. Ha Mim; Ain Sin Qaf حم عسق
13. Qaf ق
14. Nun ن
Combinations of 1, 2, 3, 4 and 5 letters.
a. Three Surahs begin with only one letter:
(i) Surah 38: Sad with Sad
(ii) Surah 50: Qaf with Qaf
(iii) Surah 68: Qalam with Nun
b. The combination of two letters occurs in 10 Surahs:
Three of them occur only once each:
(i) Surah 20: Ta Ha has Ta Ha
(ii) Surah 27: al Naml has Ta Seen
(iii) Surah 36: Ya Sin has Ya Seen
Ha Meem occurs in seven consecutive Surahs from Surah 40 to Surah 46:
(i) Surah 40: Ghafir
(ii) Surah 41: Fussilat
(iii) Surah 42: ash-Shura
(iv) Surah 43: az-Zukhruf
(v) Surah 44: ad-Dukhan
(vi) Surah 45: al-Jathiyah
(vii) Surah 46:al-Ahqaf
c. There are three combinations of three letters each occurring in 14 Surahs.
Alif Laam Meem occurs in six Surahs
(i) Surah Al Baqarah 2
(ii) Surah Ali ‘Imran 3
(iii) Surah Al ‘Ankabut 29
(iv) Surah Al Rum 30
(v) Surah Luqman 31
(vi) Surah Al Sajdah 32
Alif Laam Ra occurs in six consecutive Surahs: Surah 10 to Surah 15:
(i) Surah Yunus 10
(ii) Surah Hud 11
(iii) Surah Yusuf 12
(iv) Surah Al Rad 13
(v) Surah Ibrahim 14
(vi) Surah Al Hijr 15
Ta Seen Meem occurs in two Surahs:
(i) Surah Al-Shura 26
(ii) Surah Al-Qasas 28
d. Combination of four letters occurs twice:
(i) Surah Aaraf 7: Alif Laam Meem Sad
(ii) Surah Ar-Ra`d 13: Alif Laam Meem Ra
e. Combination of five letters occurs twice:
(i) Surah Maryam 19 begins with Kaf Ha Ya Ayn Sad
(ii) Surah Al-Shura 42 begins with Ha Meem Ayn Seen Qaf
Some reflections on the Disjointed Letters - حروف مقطعات Huruf Muqatta’at
The human body is composed of various fundamental elements that are found in nature. Clay and dust are composed of the same fundamental elements. Yet it would be absurd to say that a human being is exactly the same as the dust. We can all have access to the elements that are found in the human body, and add a few gallons of water, which is the constitution of the human body. We know the elements in the human body and yet we are at a loss when asked the secret of life.
Similarly the Qur’an addresses those people who reject its Divine authority. It tells them that this Qur’an, is in your own language, and over which the Arabs took pride. It is composed of the same letters that the Arabs used to express themselves most eloquently. The Arabs were very proud of their language and Arabic was at its peak when the Qur’an was revealed. With the letters Alif Lam Mim, Ya Sin, Ha-Mim, etc., (in English we would say A, B, C, D) the Qur’an challenges mankind to produce a Surah similar to the Qur’an, in beauty, elegance, accuracy and truth, if they doubt its authenticity.
Initially, the Qur’an challenges all the men and jinn to produce a recital like the Qur’an and adds that they would not be able to do it even if they backed each other. This challenge is mentioned in Surah Isra (17:88) and in Surah Tur (52:34). Later the Qur’an repeats the challenge in Surah Hud (11:13) by saying produce ten Surahs like it and later in Surah Yunus (10:38) produce one surah like it and finally the easiest challenge is given in Surah Al-Baqarah (2:23).
"And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto; and call your witnesses or helpers (if there are any) besides Allah if your doubts are true. But if ye cannot – and of a surety ye cannot – then fear the fire whose fuel is men and stones – which is prepared for those who reject faith." (2:23-24).
The Arabs are noted for their rhetoric ability, eloquence and meaningful expression. Just as the constituents of the human body are known to us and can be obtained by us, the letters comprising the Qur’an, such as Alif Lam Mim are known to us, and used frequently to formulate words. Life cannot be created by us, even if we possess knowledge of the constituents of the human body. Similarly we cannot capture the same eloquence and beauty of expression, accuracy and truth that we find in the Qur’an, despite knowing the letters that constitute the Qu’ran. The Qur’an thus proves its Divine origin.
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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Sayyid Qutb Overview (Verses 1 - 6) “Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them. This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3) The sūrah then relates the story of Moses and Pharaoh, right from its very first moment, when Moses was born. Although Moses’ story is related in many other sūrahs, it is never recounted from the very beginning anywhere else. It is this very beginning, describing the difficult circumstances in which Moses was born, powerless among a people who had long been persecuted and humiliated by Pharaoh, that serves as the main theme of the sūrah. It shows the hand of the divine will working openly, without any apparent human medium, striking directly at the root of tyranny and injustice. It thus gives support and empowerment to the oppressed. This is a concept that the small and weak Muslim minority in Makkah needed to fully understand. It was equally important that the powerful majority be made well aware of it too. In the majority of cases, Moses’ story, frequently related in other sūrahs, begins with him receiving his message, giving an account of how strong faith stands up to tyrannical power, and eventually leading to the triumph of faith and the defeat of tyranny. But this is not the message this sūrah intends to give. Its message is that when evil is at its zenith, it carries the cause of its own destruction, and when aggression is let loose, it does not need people to fight and repel it. God will intervene to support the powerless who are made to suffer at its hands. He will then save the good elements among them, educating them and making them leaders of mankind and the inheritors of the earth. Such is the purpose of relating this story in this sūrah. Hence, it begins with the episode that highlights this aspect. Every story related in the Qur’ān is told in the way that best serves the purpose of the sūrah in which it occurs. It is a means to educate people and to emphasize concepts, values and meanings. Hence, it is made to fit smoothly with the context in which it occurs. The episodes of Moses’ story that are told here are those of his birth in exceptionally difficult circumstances and how God took care of him; his youth and the wisdom and knowledge God imparted to him. It also covers the events that occurred; how he killed an Egyptian, fled from Egypt after learning about a plot to kill him, his marriage in the land of Madyan and the time he spent there. It then moves on to his being called by God and given his message; the confrontation with Pharaoh and his people and how they rejected both Moses and Aaron, and finally a quick reference to Pharaoh’s ultimate end. The first two episodes, which are mentioned only in this sūrah, are treated at length because they bring to the fore the open challenge to aggressive tyranny. We clearly see how Pharaoh is totally unable to evade God’s will despite all his precautions and manoeuvres: “But it was Our will... to let Pharaoh, Hāmān and their hosts experience at their [i.e. the oppressed] hands the very things against which they were taking precautions.” (Verse 6) Following the Qur’ānic method, the story is actually shown in a series of scenes with some gaps in between that are left to our imagination. In fact the reader does not miss anything of the events and images that are left out between scenes. On the contrary, we actually enjoy the active participation of our imagination. The first episode is recounted in five scenes, while the second takes up nine scenes, followed by four scenes in the third episode. In between each two episodes there is a wide or narrow gap, as is between scenes, allowing the curtains to drop and be lifted again. Before relating the events of the story, however, the sūrah sets the scene against which it all unfolds, thus telling us the story’s overall purpose: Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption. But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions. (Verses 4-6) Thus the stage is set, and the hand that controls events is shown, together with the goal to be achieved. Declaring to whom this hand belongs right at the outset is intentional and fits the drift of the story from beginning to end. We do not know for certain the identity of the Pharaoh in whose reign these events took place. Defining specific historical periods is not important in Qur’ānic stories, as these do not contribute anything to their morals. It is sufficient that we know that it all took place long after the Prophet Joseph’s time. It was Joseph who brought his father, Jacob or Israel, and his brothers to Egypt where they lived for several generations and, thus, becoming a large community. When the Pharaoh of this story took power, he attributed to himself too much personal power and divided the people of Egypt into castes. The Children of Israel were the most oppressed group during his reign, because they followed a religion different from the one he and his own people followed. They believed in the faith preached by their first grandfather, Abraham, and his grandson, Jacob. Despite all the distortions that had crept into their faith, they still retained their basic belief in the One God and denied Pharaoh’s claims to be a deity. Indeed, they rejected Pharaohnic polytheism altogether. The tyrant felt that the presence of this community represented a threat to his throne, not least because they could side with hostile neighbours. He could not, however, expel them because of their large numbers, amounting to hundreds of thousands. He, therefore, hit on a devilish plan to forestall the danger he anticipated from such a community that did not recognize him as their deity. His plan involved putting them to do the hardest and most dangerous of jobs, thereby ensuring their suffering. On top of all this, he slew their male children at birth, but spared their female offspring. This ensured that their women would be much larger in number than their men, and so weaken them. Historical reports also suggest that he appointed birth attendants to inform him of what children were born to the Israelites, in this way enabling the slaying of all the males, showing no compassion for their tender age. It was in such circumstances that Moses was born: “Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption.” (Verse 4) God, however, wanted and willed something totally different from what this tyrant wanted. Despotic rulers are often deceived by their own power and the means available to them. They forget God, His power and His planning, thinking that they choose what they wish both for themselves and for their enemies. They believe that nothing can stop them from fulfilling their own agenda. God declares here what He wishes and challenges Pharaoh, Hāmān and their hosts, telling them that whatever precautions they might take will be of no avail: “But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions.” (Verses 5-6) Thus God wants to grant the oppressed some of His gifts, which He does not specify, and to change their situation making them leaders after they have been subjected to other people’s leadership. He also wanted to give them the Holy Land once they had attained a degree of faith and righteousness which made them worthy of it. God’s intent, then was to give the Children of Israel power and security, and at the same time foil Pharaoh’s plans. Thus the sūrah paints a clear picture of both the existing situation and the future one. It does this prior to its recounting of events so as to place Pharaoh’s boasting power, which to human sensibilities appears enormous, face to face with God’s infinite power, against which nothing can stand. The stage is thus set and the audience’s interest so focused that they are now eager to know how this objective can be achieved. This adds life to the story; it is as though it is being acted out now, rather than centuries ago. Such is the general Qur’ānic method of storytelling. Overview (Verses 1 - 6) “Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them. This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3) The sūrah then relates the story of Moses and Pharaoh, right from its very first moment, when Moses was born. Although Moses’ story is related in many other sūrahs, it is never recounted from the very beginning anywhere else. It is this very beginning, describing the difficult circumstances in which Moses was born, powerless among a people who had long been persecuted and humiliated by Pharaoh, that serves as the main theme of the sūrah. It shows the hand of the divine will working openly, without any apparent human medium, striking directly at the root of tyranny and injustice. It thus gives support and empowerment to the oppressed. This is a concept that the small and weak Muslim minority in Makkah needed to fully understand. It was equally important that the powerful majority be made well aware of it too. In the majority of cases, Moses’ story, frequently related in other sūrahs, begins with him receiving his message, giving an account of how strong faith stands up to tyrannical power, and eventually leading to the triumph of faith and the defeat of tyranny. But this is not the message this sūrah intends to give. Its message is that when evil is at its zenith, it carries the cause of its own destruction, and when aggression is let loose, it does not need people to fight and repel it. God will intervene to support the powerless who are made to suffer at its hands. He will then save the good elements among them, educating them and making them leaders of mankind and the inheritors of the earth. Such is the purpose of relating this story in this sūrah. Hence, it begins with the episode that highlights this aspect. Every story related in the Qur’ān is told in the way that best serves the purpose of the sūrah in which it occurs. It is a means to educate people and to emphasize concepts, values and meanings. Hence, it is made to fit smoothly with the context in which it occurs. The episodes of Moses’ story that are told here are those of his birth in exceptionally difficult circumstances and how God took care of him; his youth and the wisdom and knowledge God imparted to him. It also covers the events that occurred; how he killed an Egyptian, fled from Egypt after learning about a plot to kill him, his marriage in the land of Madyan and the time he spent there. It then moves on to his being called by God and given his message; the confrontation with Pharaoh and his people and how they rejected both Moses and Aaron, and finally a quick reference to Pharaoh’s ultimate end. The first two episodes, which are mentioned only in this sūrah, are treated at length because they bring to the fore the open challenge to aggressive tyranny. We clearly see how Pharaoh is totally unable to evade God’s will despite all his precautions and manoeuvres: “But it was Our will... to let Pharaoh, Hāmān and their hosts experience at their [i.e. the oppressed] hands the very things against which they were taking precautions.” (Verse 6) Following the Qur’ānic method, the story is actually shown in a series of scenes with some gaps in between that are left to our imagination. In fact the reader does not miss anything of the events and images that are left out between scenes. On the contrary, we actually enjoy the active participation of our imagination. The first episode is recounted in five scenes, while the second takes up nine scenes, followed by four scenes in the third episode. In between each two episodes there is a wide or narrow gap, as is between scenes, allowing the curtains to drop and be lifted again. Before relating the events of the story, however, the sūrah sets the scene against which it all unfolds, thus telling us the story’s overall purpose: Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption. But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions. (Verses 4-6) Thus the stage is set, and the hand that controls events is shown, together with the goal to be achieved. Declaring to whom this hand belongs right at the outset is intentional and fits the drift of the story from beginning to end. We do not know for certain the identity of the Pharaoh in whose reign these events took place. Defining specific historical periods is not important in Qur’ānic stories, as these do not contribute anything to their morals. It is sufficient that we know that it all took place long after the Prophet Joseph’s time. It was Joseph who brought his father, Jacob or Israel, and his brothers to Egypt where they lived for several generations and, thus, becoming a large community. When the Pharaoh of this story took power, he attributed to himself too much personal power and divided the people of Egypt into castes. The Children of Israel were the most oppressed group during his reign, because they followed a religion different from the one he and his own people followed. They believed in the faith preached by their first grandfather, Abraham, and his grandson, Jacob. Despite all the distortions that had crept into their faith, they still retained their basic belief in the One God and denied Pharaoh’s claims to be a deity. Indeed, they rejected Pharaohnic polytheism altogether. The tyrant felt that the presence of this community represented a threat to his throne, not least because they could side with hostile neighbours. He could not, however, expel them because of their large numbers, amounting to hundreds of thousands. He, therefore, hit on a devilish plan to forestall the danger he anticipated from such a community that did not recognize him as their deity. His plan involved putting them to do the hardest and most dangerous of jobs, thereby ensuring their suffering. On top of all this, he slew their male children at birth, but spared their female offspring. This ensured that their women would be much larger in number than their men, and so weaken them. Historical reports also suggest that he appointed birth attendants to inform him of what children were born to the Israelites, in this way enabling the slaying of all the males, showing no compassion for their tender age. It was in such circumstances that Moses was born: “Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption.” (Verse 4) God, however, wanted and willed something totally different from what this tyrant wanted. Despotic rulers are often deceived by their own power and the means available to them. They forget God, His power and His planning, thinking that they choose what they wish both for themselves and for their enemies. They believe that nothing can stop them from fulfilling their own agenda. God declares here what He wishes and challenges Pharaoh, Hāmān and their hosts, telling them that whatever precautions they might take will be of no avail: “But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions.” (Verses 5-6) Thus God wants to grant the oppressed some of His gifts, which He does not specify, and to change their situation making them leaders after they have been subjected to other people’s leadership. He also wanted to give them the Holy Land once they had attained a degree of faith and righteousness which made them worthy of it. God’s intent, then was to give the Children of Israel power and security, and at the same time foil Pharaoh’s plans. Thus the sūrah paints a clear picture of both the existing situation and the future one. It does this prior to its recounting of events so as to place Pharaoh’s boasting power, which to human sensibilities appears enormous, face to face with God’s infinite power, against which nothing can stand. The stage is thus set and the audience’s interest so focused that they are now eager to know how this objective can be achieved. This adds life to the story; it is as though it is being acted out now, rather than centuries ago. Such is the general Qur’ānic method of storytelling. |
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 1 - 6) “Ţā. Sīn. Mīm. These are verses of the Book that makes things clear.” (Verses 1-2) The sūrah begins with these three separate letters to make clear that it is from letters like these that the Qur’ān is composed. Its verses are of a greatly superior quality and of much finer import than what is normally composed by people: “These are verses of the Book that makes things clear.” (Verse 2) Thus, this book is not the work of ordinary people; for no one can produce its like. It is revelation that God relates to His servants, reflecting His incomparable ability, and the truth that is at the heart of everything God makes, large or small: “We shall relate to you some of the story of Moses and Pharaoh, setting forth the truth for people who will believe.” (Verse 3) It is then to the believers that this book is addressed. It is meant to remould and cultivate them, pointing out their way for them and showing them the code to implement. The stories related in this sūrah are meant for those believers, because they are the ones who will benefit from them. This direct relation from God imparts an air of the special care taken of believers, making them feel worthy and important. How could they fail to realize this, when it is God Almighty that relates His book to His Messenger for their own sake. Being believers, they have the necessary qualities to receive such sublime care: “for people who will believe.” (Verse 3) The sūrah then relates the story of Moses and Pharaoh, right from its very first moment, when Moses was born. Although Moses’ story is related in many other sūrahs, it is never recounted from the very beginning anywhere else. It is this very beginning, describing the difficult circumstances in which Moses was born, powerless among a people who had long been persecuted and humiliated by Pharaoh, that serves as the main theme of the sūrah. It shows the hand of the divine will working openly, without any apparent human medium, striking directly at the root of tyranny and injustice. It thus gives support and empowerment to the oppressed. This is a concept that the small and weak Muslim minority in Makkah needed to fully understand. It was equally important that the powerful majority be made well aware of it too. In the majority of cases, Moses’ story, frequently related in other sūrahs, begins with him receiving his message, giving an account of how strong faith stands up to tyrannical power, and eventually leading to the triumph of faith and the defeat of tyranny. But this is not the message this sūrah intends to give. Its message is that when evil is at its zenith, it carries the cause of its own destruction, and when aggression is let loose, it does not need people to fight and repel it. God will intervene to support the powerless who are made to suffer at its hands. He will then save the good elements among them, educating them and making them leaders of mankind and the inheritors of the earth. Such is the purpose of relating this story in this sūrah. Hence, it begins with the episode that highlights this aspect. Every story related in the Qur’ān is told in the way that best serves the purpose of the sūrah in which it occurs. It is a means to educate people and to emphasize concepts, values and meanings. Hence, it is made to fit smoothly with the context in which it occurs. The episodes of Moses’ story that are told here are those of his birth in exceptionally difficult circumstances and how God took care of him; his youth and the wisdom and knowledge God imparted to him. It also covers the events that occurred; how he killed an Egyptian, fled from Egypt after learning about a plot to kill him, his marriage in the land of Madyan and the time he spent there. It then moves on to his being called by God and given his message; the confrontation with Pharaoh and his people and how they rejected both Moses and Aaron, and finally a quick reference to Pharaoh’s ultimate end. The first two episodes, which are mentioned only in this sūrah, are treated at length because they bring to the fore the open challenge to aggressive tyranny. We clearly see how Pharaoh is totally unable to evade God’s will despite all his precautions and manoeuvres: “But it was Our will... to let Pharaoh, Hāmān and their hosts experience at their [i.e. the oppressed] hands the very things against which they were taking precautions.” (Verse 6) Following the Qur’ānic method, the story is actually shown in a series of scenes with some gaps in between that are left to our imagination. In fact the reader does not miss anything of the events and images that are left out between scenes. On the contrary, we actually enjoy the active participation of our imagination. The first episode is recounted in five scenes, while the second takes up nine scenes, followed by four scenes in the third episode. In between each two episodes there is a wide or narrow gap, as is between scenes, allowing the curtains to drop and be lifted again. Before relating the events of the story, however, the sūrah sets the scene against which it all unfolds, thus telling us the story’s overall purpose: Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption. But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions. (Verses 4-6) Thus the stage is set, and the hand that controls events is shown, together with the goal to be achieved. Declaring to whom this hand belongs right at the outset is intentional and fits the drift of the story from beginning to end. We do not know for certain the identity of the Pharaoh in whose reign these events took place. Defining specific historical periods is not important in Qur’ānic stories, as these do not contribute anything to their morals. It is sufficient that we know that it all took place long after the Prophet Joseph’s time. It was Joseph who brought his father, Jacob or Israel, and his brothers to Egypt where they lived for several generations and, thus, becoming a large community. When the Pharaoh of this story took power, he attributed to himself too much personal power and divided the people of Egypt into castes. The Children of Israel were the most oppressed group during his reign, because they followed a religion different from the one he and his own people followed. They believed in the faith preached by their first grandfather, Abraham, and his grandson, Jacob. Despite all the distortions that had crept into their faith, they still retained their basic belief in the One God and denied Pharaoh’s claims to be a deity. Indeed, they rejected Pharaohnic polytheism altogether. The tyrant felt that the presence of this community represented a threat to his throne, not least because they could side with hostile neighbours. He could not, however, expel them because of their large numbers, amounting to hundreds of thousands. He, therefore, hit on a devilish plan to forestall the danger he anticipated from such a community that did not recognize him as their deity. His plan involved putting them to do the hardest and most dangerous of jobs, thereby ensuring their suffering. On top of all this, he slew their male children at birth, but spared their female offspring. This ensured that their women would be much larger in number than their men, and so weaken them. Historical reports also suggest that he appointed birth attendants to inform him of what children were born to the Israelites, in this way enabling the slaying of all the males, showing no compassion for their tender age. It was in such circumstances that Moses was born: “Pharaoh exalted himself in the land and divided its people into castes. One group of them he persecuted, slaying their sons and keeping their women alive. For certain, he was one who sows corruption.” (Verse 4) God, however, wanted and willed something totally different from what this tyrant wanted. Despotic rulers are often deceived by their own power and the means available to them. They forget God, His power and His planning, thinking that they choose what they wish both for themselves and for their enemies. They believe that nothing can stop them from fulfilling their own agenda. God declares here what He wishes and challenges Pharaoh, Hāmān and their hosts, telling them that whatever precautions they might take will be of no avail: “But it was Our will to bestow Our favour upon those who were oppressed in the land and to make them leaders, and to make them the ones to inherit [the land], and to establish them securely on earth, and to let Pharaoh, Hāmān and their hosts experience at their hands the very things against which they were taking precautions.” (Verses 5-6) Thus God wants to grant the oppressed some of His gifts, which He does not specify, and to change their situation making them leaders after they have been subjected to other people’s leadership. He also wanted to give them the Holy Land once they had attained a degree of faith and righteousness which made them worthy of it. God’s intent, then was to give the Children of Israel power and security, and at the same time foil Pharaoh’s plans. Thus the sūrah paints a clear picture of both the existing situation and the future one. It does this prior to its recounting of events so as to place Pharaoh’s boasting power, which to human sensibilities appears enormous, face to face with God’s infinite power, against which nothing can stand. The stage is thus set and the audience’s interest so focused that they are now eager to know how this objective can be achieved. This adds life to the story; it is as though it is being acted out now, rather than centuries ago. Such is the general Qur’ānic method of storytelling. |
