QN 028 Al-Qasas
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ص |
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Classification |
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Other
names |
(The)
History, The Narrations |
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Position |
Juzʼ 20 |
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Hizb no. |
40 |
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No. of Rukus |
9 |
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No. of verses |
88 |
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Opening muqaṭṭaʻāt |
Ṭā
Sīn Mīm طسم |
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According to Ibn Kathir's
commentary, the chapter takes its name from
verse 25 in
which the word Al-Qasas occurs.
Lexically, qasas means
to relate events in their proper sequence.
Thus, from the viewpoint of the meaning too, this word can be a suitable title
for this Surah,
for in it the
detailed story of the Prophet Moses
has been related, also
it includes story of Qarun from
verse 76 to verse 83, explaining how Qarun was proud of himself thinking that
his huge wealth earned by his own science, denying the grace of God on him, and
later God destroyed him with his wealth underground.
Summary[edit]
·
1-2 Muhammad receives the story of Moses for the benefit of believers
·
3 Pharaoh oppresses the Israelites
·
4-5 God determines to befriend the weak and to destroy
oppressors
·
6 Moses's mother directed to commit
her child to the river
·
7-8 Pharaoh's family take up the infant Moses
·
9-10 The anxiety of Moses's mother—his sister watches him
·
11-12 Moses refuses the Egyptian nurse, and his mother is
employed
·
13 God bestows on him wisdom and strength
·
14-20 He slays an Egyptian and flies to Madian
·
21-22 By divine direction he reaches the
wells of Madian
·
23-24 He waters the flocks of the daughters of Shuaib (Jethro)
·
25 Meeting Shuaib, he relates his history
·
26-28 Shuaib gives him one of his daughters in marriage
·
29 Fulfilling the marriage contract, Moses journeys
towards Egypt
·
29-32 He sees the burning bush, and receives prophetic
commission and power to perform miracles
·
33-35 Moses, fearing Pharaoh, asks the help of Aaron
·
36 Egyptians regard Moses and Aaron as sorcerers
·
37 Moses threatens them with God's judgment
·
38 Pharaoh, claiming to be a god, asks Hámán to build
a tower up to heaven
·
38-39 Pharaoh and his princes blaspheme God
·
40 God drowns Pharaoh and his princes in the sea
·
41-42 They shall be rejected of God in the resurrection
·
43 Moses receives the Pentateuch for a direction to
his people
·
44-46 Muhammad inspired to preach to the Arabs
·
47 His preaching renders unbelievers inexcusable
·
48 The Quraish reject both Pentateuch and Quran
·
49 They are challenged to produce a better book than
these
·
50-53 The Makkans warned by the faith of certain Jews
·
54 Reward of converted Jews and
Christians
·
55 Character of true converts to Islam
·
56 Allah guides whomever he wills
·
57 The Quraish fear to follow Muhammad lest they be
expelled from Makkah
·
58-59 Cities destroyed for unbelief in, and persecution
of, God's true prophets
·
60-61 Present prosperity no sign of God's favour
·
62-64 False gods will desert their votaries in
judgment-day
·
65-67 The idolaters shall be speechless then, but
penitents shall be saved
·
70-73 God, the only true God, produces the recurrence of
day and night
·
74-75 God shall produce a witness against every nation at
the judgment
·
76-82 The story of Qárún
·
83-85 Pardon granted to the humble and obedient
·
86 Muhammad received the Quran unexpectedly
·
86-88 Muhammad exhorted to steadfastness in the faith of
Islam [1]
Verse [Section]
Complete [9]
1-13 [1]
14-21 [2]
22-28 [3]
29-42 [4]
43-50 [5]
51-60 [6]
61-75 [7]
76-82 [8]
83-88 [9
Verse Theme
Surah 28. Al-Qasas
14-21 Musa's youth, his folly of killing a man, and
his escape from Fir'on's retribution R2xx
22-28 His arrival at Madyan, acceptance of ten years
term employment, and marriage R3xx
35 2/3xx
43-50 Information about the destruction of prior
generations is given to teach a lesson R5
46 xx 50xx
56-60 Prophets cannot give guidance, it is Allah who
gives guidance R6 xx
61-67 On the Day of Judgement disbelievers will wish
that they had accepted Guidance r71/2 xx
83-88 Revelation of Al-Quran is the mercy of Allah,
let no one turn you away from it R9 xx
(28:4) Indeed Pharaoh transgressed in the
land3 and divided its people into
sections.4 One group of them he humiliated, and slew their sons and spared their daughters.5 Truly he was among
the mischief-makers.
3. The words ala fil-ard in
the text are comprehensive and mean that he
adopted a rebellious attitude in the land, assumed independence and godhead and
superiority instead of behaving like a servant and a subordinate, and started
oppressing his subjects like a tyrannical and haughty ruler.
நிச்சயமாக
ஃபிர்அவ்ன் இப்பூமியில் பெருமையடித்துக் கொண்டு, அந்த பூமியிலுள்ளவர்களைப் (பல) பிரிவினர்களாக்கி, அவர்களிலிருந்து ஒரு கூட்டத்தாரை பலஹீனப்படுத்தினான்; அவர்களுடைய ஆண் குழந்தைகளை
அறுத்(துக் கொலை செய்)து பெண் குழந்தைகளை
உயிருடன் விட்டும் வைத்தான்; நிச்சயமாக அவன் குழப்பம் செய்வோரில் ஒருவனாக இருந்தான்.
“------பூமியில் வரம்பு
மீறி நடந்துகொண்டான்.
அதில் வசிப்பவர்களை
பல்வேறு பிரிவுகளாகப் பிரித்தான்
ஒரு பிரிவினரை
இழிவு படுத்தினான் --------- குழப்பம் செய்வோரில் ஒருவனாக இருந்தான் .”
தி ரு மறையின்
எந்தப்பகுதியில் இது வருகிறது ?
விடை
சுரா28 அல்கஸஸ்(கதை) வசனம் 4
சரியான விடை
அனுப்பிய
சகோ. பீர் ராஜா (முதல்
சரியான விடை)
அசன் அலி,
முத்தவல்லி அக்பர் அலி, சிராஜுதீன்
அனைவருக்கும்
வாழ்த்துகள் பாராட்டுகள்
விடை பற்றி ஒரு
சிறு விளக்கம்
“திண்ணமாக பிர் அவுன்
பூமியில் வரம்பு மீறி நடந்து கொண்டான் .அதில் வ்சிப்பவர்களை பல்வேறு பிரிவுகளாகப்
பிரித்தான் .அதில் ஒரு பிரிவினரை இழிவு படுத்தினான். அவர்களின் ஆண் பிள்ளைகளைகொன்று , பெண் பிள்ளைகளை விட்டு வைத்தான் உண்மையில் அவன் வரம்பு மீறியவனாக இருந்தான் “
குரான் 28:4
(அந்தப்பிரிவில்
பிறக்கும் ஆண் குழந்தை ஓன்று பின்னாளில் பிர் அவுனை வென்று வீழ்த்தும் என்று
ஆருடம் சொல்லப்பட்டதன் அடிப்படையில் ஆண் பிள்ளைகளைக் கொல்லச் செய்தான் )
இது தொடர்பான
இன்னும் சில வசனங்கள்
அவனும் ((பிர் அவுனும்
) அவனுடைய படைகளும் பூமியில் நீதியின்றி தற்பெருமை
கொண்டனர் . இறைவனிடம் திரும்பிச் செல்ல வேண்டும் என்பதை அவர்கள் மறந்து
விட்டார்கள் (28:39)
( பரந்த பூமியில்
ஒரு சிறிய பகுதியின் ஆட்சியைக் கைப்பற்றிய அவர்கள் தங்களை மிகவும் வலிமை ,
அதிகாரம் மிக்கவர்களாய் கற்பனை செய்து கொண்டார் கள்
தங்களை தட்டிக்
கேட்க யாரும் இல்லை என்ற நினைப்பில் முழுக்க முழுக்க தம் மனம் போன போக்கில்
நடந்தனர் .
இது அறிஞர்கள்
தரும் விளக்கம் )
முடிவில்
ஒடுக்கப்பட்ட
மக்களுக்கு அருள் புரிந்து அவர்களுக்கு ஆட்சி அதிகாரத்தை வழங்க இறைவன்
விரும்புகிறான் (28:5)
என்ற வசனத்தில்
சொன்னபடி
இறைவன் அவர்களைக் கடலில் தூக்கி வீசி விடுகிறான் (28:40 )
பிர அவுன்
என்பது ஒரு தனி மனிதன் பெயர் அல்ல . சேரன் ,சோழன் என்பது போல் ஒரு குலப்பெயர்
இன்று வரை
உலகில் அவ்வப்போது அங்கங்கே தோன்றும் கொடுங்கோல் ஆட்சியாளர்களுக்கு ஒரு முன்னோடி,
எடுத்துக்காட்டு என்று வைத்துக்கொள்ளலாம்
இறைவன் நாடினால் மீண்டும்
சிந்திப்போம்
10122021வெள்ளி
சர்புதீன் பீ
(28:5) We(ALMIGHTY) wanted to bestow favour on those who were oppressed in the land. We
wanted to make them leaders and heirs6
ஆயினும் (மிஸ்று) பூமியில் பலஹீனப் படுத்தப்பட்டோருக்கு நாம் உபகாரம்
செய்யவும், அவர்களைத் தலைவர்களாக்கிவிடவும் அவர்களை (நாட்டுக்கு) வாரிசகளாக்கவும் நாடினோம்
(28:6) and to grant them
power in the land,7 and make Pharaoh and Haman8 and their hosts see what they had feared.
இன்னும், அப்பூமியில் அவர்களை நிலைப்படுத்தி ஃபிர்அவ்னும், ஹாமானும், அவ்விருவரின் படைகளும் இவர்களைப்பற்றி எ(வ் விஷயத்)தில் பயந்து கொண்டிருந்தார்களோ அதைக் காண்பிக்கவும் (நாடினோம்
041212021
(28:12) And We had already forbidden the breasts of the nurses for the child.14 (So seeing the girl)
said: "Shall I direct you to the people of a household that will rear him
with utter sincerity?"15
14. That is, “The child would not take to any nurse whom
the queen would call for suckling him.”
15.
This shows that the sister did not go and sit back at home when she found that
her brother had reached Pharaoh’s palace, but cleverly hung about the palace to
watch every new development. Then, when she found that the child was not taking
to any nurse, and the queen was anxious to get a nurse who would suit it, the
intelligent girl went straight into the palace, and said, “I can tell you the
whereabouts of a nurse, who will bring him up with great affection.” Here it
should be borne in mind that in old days the well-to-do and noble families of
these countries generally used to entrust their children to nurses for bringing
up. We know that in the time of the Prophet (peace be upon him) nurses from the
suburbs also used to visit Makkah from time to time in order to get infants
from the well-to-do families for suckling and nursing on rich wages. The
Prophet (peace be upon him) himself was brought up by Halimah Sadiyah in the
desert. The same custom was prevalent in Egypt, that is why the Prophet Moses’
(peace be upon him) sister did not say that she would bring a suitable nurse,
but said that she would tell them of a house whose people would take up the
responsibility of bringing him up with care and affection.
051212021
(28:14) When Moses reached the age of full
youth and grew to maturity,18 We bestowed upon him wisdom and knowledge.19 Thus do We reward
those who do good.
18. That is, when he had
attained his full mental and physical development. In this connection,
different ages of the Prophet Moses (peace be upon him) have been mentioned in
the Jewish traditions. Some say he was 18, others have mentioned 20 years and
still others 40 years. According to the New Testament, he was 40 years old.
(Acts, 7: 23). But the Quran does not mention any age. For the purpose of the
incident being mentioned in the following verses, it is enough to know that he
had attained his full maturity at that time.
19.
Hukum implies wisdom, understanding, and power of judgment. Ilm is both
religious and worldly knowledge. The Prophet Moses (peace be upon him) became
familiar with the teachings of his forefathers, Prophets Joseph, Jacob, Isaac
and Abraham (peace be upon all of them) through his contact with his parents,
and with the sciences prevalent in Egypt by virtue of his training as a prince
in the king’s palace. Here the gift of Hukm (wisdom) and Ilm (knowledge) does
not refer to the gift of prophethood, because prophethood was bestowed on Moses
several years afterwards, as is mentioned below, and has already been mentioned
in (Surah
Ash-Shuaraa: Ayat 21).
Regarding
his education and training while as a prince, the New Testament says: “Moses
was learned in all the wisdom of the Egyptians, and was mighty in words and in
deeds.” The Talmud says: Moses grew up, a handsome lad, in the palace of the
king: he dressed royally, was honored by the people, and seemed in all things
of royal lineage. He visited the land of Goshen daily,
observing the rigor with which his brethren were treated. Moses urged the king
of Egypt to grant the men of Goshen one day
of rest from the labor, in each week, and the king acceded to his request. Moses
said, “If you compel them to labor steadily their strength will fail them; for
your benefit and profit allow them at least one day in the week for rest and
renewal of strength”, And the Lord was with Moses, and his fame extended
through all the land.
(28:39) And he and his hosts waxed arrogant
in the land without any right,54 believing that they will never have to return to
Us!55
54. That is, Allah, Lord of
the worlds, alone is entitled to the right to greatness, but Pharaoh and his
hosts assumed greatness when they attained a little power in a small territory
on the earth.
55.
That is, “They thought they were answerable to none and with this assumption
they started behaving absolutely independently in their day to day life.”
06122021
(28:39) And he and his hosts waxed arrogant in the land without any right,54 believing
that they will never have to return to Us!55
54. That is, Allah, Lord of
the worlds, alone is entitled to the right to greatness, but Pharaoh and his
hosts assumed greatness when they attained a little
power in a small territory on the earth.
55.
That is, “They thought they were answerable to none and
with this assumption they started behaving absolutely independently in their
day to day life.”
(28:40) Eventually We seized him and his
hosts and We flung them into the sea.56 So do see the end of the
wrong-doers!
56. Allah in these words
has depicted their worthlessness and insignificance
as against their false pride. They thought they were big people, but when the
respite, Allah had granted them to reform, came to an end, they were thrown
into the sea like rubbish.
09122021
(28:44) (O Muhammad), you were then not on
the western side60 when
We bestowed this commandment (of Law), and you were not among its witnesses.61
60. “Western side”: Mount
Sinai, which lies to the west of the Hijaz and on which the Prophet Moses
(peace be upon him) was given the Divine Law.
61. “The witnesses”: the seventy
of the elders of Israel who had been summoned along with Moses for the covenant
to follow the Law. See (Surah Al-Aaraf7: Ayat 155).
07:155And out of his people
Moses singled out seventy men for Our appointment. 109 Then, when violent
shaking seized them, he addressed his Lord: 'Had You willed, O my Lord, You
could have destroyed them and me long ago. Will You destroy us for what the
fools amongst us did? That was nothing but a trial from You whereby You mislead
whom You will and guide whom You will. 110 You alone are our guardian. Forgive us,
then, and have mercy upon us. You are the best of those who forgive.
Notes
109. Moses was summoned for the second time
to Mount Sinai along with seventy chiefs of the nation in order that they might
seek pardon for their calf-worship and renew their covenant with God. Reference
to this event is not found in the Bible and Talmud. They simply mention that
Moses was summoned to receive new tablets as replacements for the ones he had
thrown down and broken. (Cf. Exodus 34.)
110. When a people are put to the test it is
an occasion of crucial importance for it helps to distinguish the righteous
from the wicked. Like a winnow, it separates out of the mass the useful from
the useless. Hence in his wisdom God subjects people to tests. Those who
successfully pass through them, owe their success to the support and guidance they
receive from God. As for those who are unsuccessful, their failure is the
result of their not receiving that support and guidance. This does not detract
from the fact that men neither arbitrarily receive or are denied God's support
and guidance. Both extending and withholding support and guidance follow a rule
which is based on wisdom and justice. The fact, however, remains that man can
succeed in the test to which he is put only if God supports and guides him.
10122021
(28:55) and when they hear any vain talk,78 they turn away from
it, saying: "We have our deeds and you have your deeds. Peace be to you.
We do not desire to act like the ignorant."
78. The reference is to the
“vain talk” that Abu Jahl and his men had with the Christians from Habash, as
mentioned in (E.N. 72) above.
12122021
(28:56) (O Prophet), you cannot grant
guidance to whom you please.
It
is Allah Who guides those whom He will.79 He knows best who are
amenable to guidance.
79. The context shows that
the object of addressing this sentence to the Prophet (peace be upon him),
after mentioning the affirmation of the faith by this Christians from Habash,
was to put the disbelievers of Makkah to shame, as if to say. “O unfortunate
people, what wretches you are! People from far off places are coming to benefit
from the fountainhead of blessings that has been made available in your own
city, but you are willfully depriving yourselves of it.” But the same thing has
been said like this: “O Muhammad, you wish that your clansmen and your
kinsfolk; and your near and dear ones should benefit from this life-giving
nectar, but your willing alone cannot avail. To give guidance is in the power
of Allah: He favors with it only those whom He finds inclined to accept
guidance. If your kinsfolk lack this inclination, how can they be favored with
this blessing?”
According
to Bukhari and Muslim, this verse was sent down with regard to the Prophet’s
(peace be upon him) uncle, Abu Talib. When he was about to breathe his last,
the Prophet (peace be upon him) tried his utmost that he should affirm faith in
La ilaha illallah, so that he might die as a Muslim, but he preferred to die on
the creed of Abdul Muttalib; that is why Allah said: “You cannot give guidance
to whom you please.” But this is a well known method of the traditionalists and
commentators that when they find that a particular verse applies to an event of
the Prophet's time, they regard it as the occasion of the verse’s revelation.
Therefore, it cannot be necessarily concluded from this and the other similar
traditions that have been related in Tirmidhi, Musnad Ahmad, etc. on the
authority of Abu Hurairah, Ibn Abbas, Ibn Umar, etc. that this verse of Surah
Al-Qasas was revealed on the occasion of Abu Talib’s death. This only shows
that the truth of its meaning became most evident only on that occasion. Though the Prophet (peace be upon him) sincerely wished that every man
should be blessed with guidance, the person whose dying on disbelief could
cause him the greatest anguish and of whose guidance he was most desirous on
account of personal bonds of love and affection, was Abu Talib. But when he was
helpless in affording guidance even to him, it became evident that it did not
lie in the power of the Prophet to give guidance to one or withhold it from
another, but it lay wholly in the power of Allah. And Allah bestows this favor
on whomever He wills not on account of a family or tribal relationship, but on
the basis of one’s sincerity, capability and inclination of the heart.
(28:60)
Whatever you have been given is a provision for the life of this world and its
glitter. But that which is with Allah is better and more enduring. Do you not
use your intellect?
13122021
(28:76) To be sure,94 Qarun (Korah) was one
of Moses' people; then he transgressed against them.95 We had bestowed on
him such treasure that their very keys would
have been raised with difficulty by a whole group of strong people.96 Once when his people said to him: "Do not exult, for
Allah does not love those who exult (in their riches).
94. This fact also is being
related in continuation of the answer to the excuse which has been the theme of
the discourse from (verse 57) onward. In this regard, one should bear in mind the
fact that the people who feared that the Prophet Muhammad’s (peace be upon him)
message would affect the overall national interests adversely were, in fact,
the big money owners, money lenders, and capitalists of Makkah, who by virtue
of their international trade and money lending business had become the Korahs
of their time.
These
were the people who thought that the real truth was to earn and amass maximum
wealth. Anything that seemed to vitiate this object was an untruth which could
not be accepted in any case. On the other hand, there were the common people
who looked with longing eyes at these magnates and earnestly desired that they
should also attain the same heights as those people had attained. In an
atmosphere charged with the love of money, as it was, people considered it to
be a weighty argument that if the invitation of the Prophet Muhammad (peace be
upon him) towards Tauhid and the Hereafter and the moral code was accepted, it
would spell ruin for the Quraish not only commercially but economically too.
95.
Qarun who has been called Korah in the Bible and the Talmud was a first cousin
of the Prophet Moses (peace be upon him). According to the account of descent
given in Exodus, the
fathers of the Prophet Moses (peace be upon him) and Korah were real brothers. At another place in the Quran it has been stated that
this man had joined with Pharaoh in spite of being an Israelite and become one of his favorites; so much so that one of
the two ring leaders of opposition to Prophet Moses (peace be upon him) after
Pharaoh was this same Korah:
“We sent Moses to Pharaoh and Haman and Korah with Our signs and a clear authority of
appointment, but they said: He is a sorcerer, a liar.” (Surah Al-Mumin: Ayats 23-24).
From
this it follows that Korah had rebelled against his own people and become a supporter
of the hostile forces which were bent upon wiping out the Israelites. On
account of this rebellion against his own people he had attained a high place
with Pharaoh. The two persons, besides Pharaoh, to whom the Prophet Moses
(peace be upon him) had been sent were Pharaoh’s minister Haman, and this
Israelite capitalist, Korah. All other chiefs and couriers were of inferior
status, who were not worth mentioning. The same position of Korah has been
alluded to in (Surah
Al-Ankabut: Ayat 39).
96. In
the story related of him in the Bible, there is no mention of this man’s
wealth. But according to the
ewish
traditions, he possessed immense wealth, so much so that three hundred mules were required to carry the keys of his treasures. Though greatly exaggerated, this statement shows that
even according to the Israelite traditions, Korah was a very wealthy man of his
time.
(28:78)
He replied: "All this has been given to me on account of a certain
knowledge that I have."97 Did he not know that Allah had destroyed before him
those who were stronger in might98 than he and were more numerous in multitude? The wicked
are not asked about their acts of sin
(28:81)
At last We caused the earth to swallow him and his house. Thereafter there was
no group of people that could come to his aid against Allah; nor was he able to
come to his own aid.
(28:82) And those who had envied his position
the day before began to say on the morrow: "Alas, we had forgotten that it
is Allah Who increases the provision of those of His servants whom He will and
grants in sparing measure to those whom He will.101 But for Allah's
favour upon us, He could have made us to be swallowed too. Alas, we had
forgotten that the unbelievers do not prosper."102
101. That is “The extension
or the restriction of provisions is always according to the will of Allah, and
Allah’s will is determined by His own reasons and considerations. His favoring
somebody with generous provisions does not necessarily mean that Allah is well
pleased with him and is honoring him with gifts. Mostly it so happens that a
person is under Allah’s wrath, but He goes on favoring him with more and more
wealth till, at last, the same wealth causes Allah’s torment to descend on him.
Contrary to this, if somebody is being given restricted provisions, it does not
necessarily mean that Allah is displeased with him and is punishing him. Mostly
the righteous live in hardship although they are Allah’s favorites, and in many
cases the same hardship becomes a cause of Allah’s mercy for them.
Consequently, a person who does not understand this reality looks with envious
eyes at the prosperity of those who actually deserve Allah’s wrath.”
102.
That is, “We had the misconception, that worldly prosperity and wealth by
themselves constituted real success. Therefore, we thought that Korah was
highly successful, but now we have come to know that real success is an
entirely different thing, and it is never attained by the disbelievers.”
This
moral of the story of Korah has been mentioned only in the Quran. The Bible and
the Talmud are without it. However, according to the details given in these
books, when the Israelites left Egypt, Korah also accompanied them along with his
men, and then conspired against the Prophets Moses and Aaron (peace be upon
them) and was joined in this by 250 of his followers. At last, Allah’s wrath
descended on him, and the earth opened up and swallowed him and his followers
together with their possessions.”
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(28:88) and do not invoke any god beside
Allah. There is no god but He. All will perish but He. To Him belongs the command.112 And to Him
shall all of you return.
112. Another meaning can
be: “Sovereignty is for Him, for He alone is entitled to it by right.
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