Surah 28. Al-Qasas

Ta. Sin. Mim.¹

  - Mohammad Asad

See Appendix II.

Tua Sin M'im.

  - Muhammad Farooq-i-Azam Malik

Ta-Sin-Mim.

  - Mustafa Khattab

Ta.Sin.Mim.

  - Marmaduke Pickthall

Ta. Sin. Mim. ³³²⁶

  - Abdullah Yusuf Ali

See n. 3137 to xxvi. 1.

THESE ARE MESSAGES of a divine writ clear in itself and clearly showing the truth.²

  - Mohammad Asad

For an explanation of the above rendering of the adjective mubin, see note [2] on 12:1 .

These are the verses of the Glorious Book that makes the things clear.

  - Muhammad Farooq-i-Azam Malik

These are the verses of the clear Book.

  - Mustafa Khattab

These are revelations of the Scripture that maketh plain.

  - Marmaduke Pickthall

These are Verses of the Book that makes (things) clear. ³³²⁷

  - Abdullah Yusuf Ali

See n. 3138 to xxvi. 2.

We [now] convey unto thee some of the story of Moses and Pharaoh, setting forth the truth for [the benefit of] people who will believe.

  - Mohammad Asad

In all truth, We narrate to you some information about Musa (Moses) and Fir'on (Pharaoh) for the instruction of the believers.

  - Muhammad Farooq-i-Azam Malik

We narrate to you 'O Prophet' part of the story of Moses and Pharaoh in truth for people who believe.

  - Mustafa Khattab

We narrate unto thee (somewhat) of the story of Moses and Pharaoh with truth, for folk who believe.

  - Marmaduke Pickthall

We rehearse to thee some of the story of Moses and Pharaoh in Truth for people who believe. ³³²⁸

  - Abdullah Yusuf Ali

The part of the story of Moses told here is how Moses and his mother were guided in the child's infancy, that even as he grew up, he might be prepared for his high destiny; how in youth he trusted Allah in the most awkward situations and sought His help; how he fled into exile, and yet found love and support because of his well-doing: and how, when he was called to his mission, he received Allah's favour, which defeated all the plots of his enemies. Thus Allah's Plan works continuously in the web of events. Those who have faith will thus see the hand of Allah in everything and welcome the light that comes to them by Revelation. With such a Faith there is no room for Chance or blind Fate.

Behold, Pharaoh exalted himself in the land and divided its people into castes.³ One group of them he deemed utterly low; he would slaughter their sons and spare [only] their women:⁴ for, behold, he was one of those who spread corruption [on earth].

  - Mohammad Asad

Lit., "parties" or "sects" - here undoubtedly referring to the division of people into "high" and "low-born": a division which the Qur'an utterly condemns. The group which, as mentioned in the next sentence, Pharaoh "deemed utterly low" were the Israelites, who had been placed on the lowest rung of the Egyptian social scale and were deprived of almost all human rights.

See note [7].

The fact is that Fir'on elevated himself in the land and divided its residents into groups, one group of which he persecuted, putting their sons to death and sparing only their females. Indeed he was one of the mischief-makers.

  - Muhammad Farooq-i-Azam Malik

Indeed, Pharaoh 'arrogantly' elevated himself in the land and divided its people into 'subservient' groups, one of which he persecuted, slaughtering their sons and keeping their women. He was truly one of the corruptors.

  - Mustafa Khattab

Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he suppressed, killing their sons and sparing their women. Lo! he was of those who work corruption.

  - Marmaduke Pickthall

Truly Pharaoh elated himself in the land and broke up its people into sections depressing a small group among them: their sons he slew but he kept alive their females: for he was indeed a maker of mischief. ³³²⁹

  - Abdullah Yusuf Ali

For a king or ruler to make invidious distinctions between his subjects, and specially to depress or oppress any particular class of his subjects, is a dereliction of his kingly duties, for which he is responsible to Allah. Pharaoh and his clique were intoxicated with pride of race and pride of material civilization, and grievously oppressed the Israelites. Pharaoh decreed that all male sons born to his Israelite subjects should be killed, and the females kept alive for the pleasure of the Egyptians. Moses was saved in a wonderful way, as related further.

But it was Our will to bestow Our favour upon those [very people] who were deemed [so] utterly low in the land, and to make them forerunners in faith,⁵ and to make them heirs [to Pharaoh's glory],

  - Mohammad Asad

Lit., "leaders" or "exemplars" (a'immah, sing. imam) - an allusion to the historical fact that the Hebrews were the first to accept a monotheistic creed in a clear, unequivocal formulation, and thus became the forerunners of both Christianity and Islam.

But We wanted to favor those who were oppressed in the land, and make them leaders, and make them the heirs,

  - Muhammad Farooq-i-Azam Malik

But it was Our Will to favour those who were oppressed in the land, making them models 'of faith' as well as successors;

  - Mustafa Khattab

And We desired to show favor unto those who were oppressed in the earth, and to make them examples and to make them the inheritors,

  - Marmaduke Pickthall

And We wished to be gracious to those who were being depressed in the land to make them leaders (in faith) and make them heirs ³³³⁰

  - Abdullah Yusuf Ali

What Pharaoh wished was to crush them. But Allah's Plan was to protect them as they were weak, and indeed to make them custodians and leaders in His Faith, and to give them in inheritance a land "flowing with milk and honey". Here they were established in authority for such time as they followed Allah's Law. As regards Pharaoh and his ministers and hosts, they were to be shown that they would suffer, at the hands of the Israelites, the very calamities against which they were so confidently taking precautions for themselves.

and to establish them securely on earth, and to let Pharaoh and Haman⁶ and their hosts experience through those [children of Israel] the very thing against which they sought to protect themselve.⁷

  - Mohammad Asad

This Haman, who is mentioned several times in the Qur'an as Pharaoh's chief adviser, is not to be confused with the Persian Haman of the Old Testament (The Book of Esther iii ff.). Most probably, the word "Haman" as used in the Qur'an is not a proper name at all but the Arabicized echo of the compound designation Ha-Amen given to every high priest of the Egyptian god Amon. Since at the time in question the cult of Amon was paramount in Egypt, his high priest held a rank second only to that of the reigning Pharaoh. The assumption that the person spoken of in the Qur'an as Haman was indeed the high priest of the cult of Amon is strengthened by Pharaoh's demand (mentioned in verse {38} of this surah as well as in {40:36-37}) that Haman erect for him "a lofty tower" from which he could "have a look at [or "ascend to"] the god of Moses": which may be, among other things, an allusion to the hieratic purpose of the great pyramids of Egypt and to the function of the high priest as their chief architect. (But see also note [37].)

The Egyptians - obviously remembering the earlier, alien Hyksos dynasty that had invaded Egypt and subsequently allied itself with the Hebrews (see surah {12}, note [44]) - feared that the latter might in the future, too, make common cause with foreign invaders (cf. Exodus i, 10): and to protect themselves against this danger, they decided - as mentioned in several places in the Qur'an as well as in the Bible - to have every male Hebrew child killed.

establish them in the land, and show Fir'on, Haman and their warriors at their hands the same which they feared.

  - Muhammad Farooq-i-Azam Malik

and to establish them in the land; and through them show Pharaoh, Haman,¹ and their soldiers 'the fulfilment of' what they feared.²

  - Mustafa Khattab

 It is commonly believed that Hamân was in charge of architecture during the reign of Pharaoh at the time of Moses (ﷺ).

 The fulfilment of the Pharaoh’s old dream that his reign would come to an end at the hands of a boy from the Children of Israel.

And to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.

  - Marmaduke Pickthall

To establish a firm place for them in the land and to show Pharaoh Haman and their hosts at their hands the very things against which they were taking precautions. ^{3331 3332}

  - Abdullah Yusuf Ali

Haman was evidently Pharaoh's minister, not to be confounded with a Haman who is mentioned in the Old Testament (Esther iii.1), as a minister of Ahasuerus (Xerxes) King of Persia, the same who invaded Greece, and ruled from B.C. 485 to 464.

Pharaoh was trying to kill the Israelites. Instead, the Plagues of Egypt, invoked by Moses, killed thousands of Egyptians (vii. 133, and notes 1091-92), because "they were steeped in arrogance,-a people given to sin." In pursuing the Israelites in their flight, Pharaoh and his army were themselves overwhelmed in the sea.

And so, [when he was born,] We inspired [thus] the mother of Moses: "Suckle him [for a time], and then, when thou hast cause to fear for him, cast him into the river⁸ and have no fear and do not grieve-for We shall restore him to thee, and shall make him one of Our message-bearers!"

  - Mohammad Asad

Sc., "and he will be saved": cf. 20:39 .

So We revealed Our will to the mother of Musa: "Suckle him, and when you feel any danger to his life, cast him into the river without any fear or grief; for We shall certainly restore him to you and make him one of Our Rasools."

  - Muhammad Farooq-i-Azam Malik

We inspired the mother of Moses: 'Nurse him, but when you fear for him, put him then into the river, and do not fear or grieve. We will certainly return him to you, and make him one of the messengers.'

  - Mustafa Khattab

And We inspired the mother of Moses, saying: Suckle him and, when thou fearest for him, then cast him into the river and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him (one) of Our messengers.

  - Marmaduke Pickthall

So We sent this inspiration to the mother of Moses: "Suckle (thy child) but when thou hast fears about him cast him into the river but fear not nor grieve: for We shall restore him to thee and We shall make him one of Our apostles." ³³³³

  - Abdullah Yusuf Ali

The Egyptian midwives had orders to kill Israelite babies. Moses was saved from them, and his mother nursed the infant at her breast herself. But when the danger of discovery was imminent, she put him into a chest or basket, and floated him on the river Nile. It flowed by the King's palace, and the chest with the baby was picked up, as related further on. The mother had no cause to fear or grieve afterwards, as the child grew up under her tender care and became afterwards one of the Prophets of Allah.

And [some of] Pharaoh's household⁹ found [and spared] him: for [We had willed] that he become an enemy unto them and [a source of] grief, seeing that Pharaoh and Haman and their hosts were sinners indeed!

  - Mohammad Asad

As is evident from the next verse as well as from 66:11 , it was Pharaoh's own wife.

We made Fir'on's family pick him up from the river: it was intended that Musa may become their adversary and a cause of their sorrow; for Fir'on, Haman and their warriors were all sinners.

  - Muhammad Farooq-i-Azam Malik

And 'it so happened that' Pharaoh's people picked him up, only to become their enemy and source of grief. Surely Pharaoh, Haman, and their soldiers were sinful.

  - Mustafa Khattab

And the family of Pharaoh took him up, that he might become for them an enemy and a sorrow. Lo! Pharaoh and Haman and their hosts were ever sinning.

  - Marmaduke Pickthall

Then the people of Pharaoh picked him up (from the river): (it was intended) that (Moses) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin. ³³³⁴

  - Abdullah Yusuf Ali

This was the Plan of Providence: that the wicked might cast a net round themselves by fostering the man who was to bring them to naught and be the instrument of their punishment,-or (looking at it from the other side) that Moses might learn all the wisdom of the Egyptians in order to expose all that was hollow and wicked in it.

Now the wife of Pharaoh said: "A joy to the eye [could this child be] for me and thee! Slay him not: he may well be of use to us, or we may adopt him as a son!" And they had no presentiment [of what he was to become].

  - Mohammad Asad

The wife of Fir'on said: "This child may become the comfort of the eyes for me and for you. Do not kill him. He may prove useful to us or it may be that we will adopt him as our son." They were unaware of the result of what they were doing.

  - Muhammad Farooq-i-Azam Malik

Pharaoh's wife said 'to him', ''This baby is' a source of joy for me and you. Do not kill him. Perhaps he may be useful to us or we may adopt him as a son.' They were unaware 'of what was to come'.

  - Mustafa Khattab

And the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not.

  - Marmaduke Pickthall

The wife of Pharaoh said: "(Here is) a joy of the eye for me and for thee: slay him not. It may be that he will be of use to us or we may adopt him as a son." And they perceived not (what they were doing)! ^{3335 3336}

  - Abdullah Yusuf Ali

He was a darling to look at, and Pharaoh had apparently no son, but only a daughter, who afterwards shared his throne. This is on the supposition that the Pharaoh was Thothmes.

In all life Providence so orders things that Evil is defeated by its own weapons. Not only is it defeated, but it actually, though unwittingly, advances the cause of Good!

On the morrow, however, an aching void grew up in the heart of the mother of Moses, and she would indeed have disclosed all about him¹⁰ had We not endowed her heart with enough strength to keep alive her faith [in Our promise].¹¹

  - Mohammad Asad

I.e., disclose his true identity in the hope that he would be returned to her.

Lit., "so that she might be of those who have faith".

On the other hand, the heart of Musa's mother was sorely troubled. She would have disclosed as to who he was, had We not strengthened her heart so that she might become one of the true believers.

  - Muhammad Farooq-i-Azam Malik

And the heart of Moses' mother ached so much that she almost gave away his identity, had We not reassured her heart in order for her to have faith 'in Allah's promise'.

  - Mustafa Khattab

And the heart of the mother of Moses became void, and she would have betrayed him if We had not fortified her heart, that she might be of the believers.

  - Marmaduke Pickthall

But there came to be a void in the heart of the mother of Moses: she was going almost to disclose his (case) had We not strengthened her heart (with faith) so that she might remain a (firm) believer. ³³³⁷

  - Abdullah Yusuf Ali

The mother's heart felt the gaping void at parting from her son; but her Faith in Allah's Providence kept her from betraying herself.

And so she said to his sister, "Follow him"-and [the girl] watched him from afar, while they [who had taken him in] were not aware of it.

  - Mohammad Asad

She said to Musa's sister: "Go, and follow him." So she (Musa's sister) watched him from a distance in such a way that the other did not notice it.

  - Muhammad Farooq-i-Azam Malik

And she said to his sister, 'Keep track of him!' So she watched him from a distance, while they were unaware.

  - Mustafa Khattab

And she said unto his sister: Trace him. So she observed him from afar, and they perceived not.

  - Marmaduke Pickthall

And she said to the sister of (Moses) "Follow him." So she (the sister) watched him in the character of a stranger and they knew not.

  - Abdullah Yusuf Ali

Now from the very beginning We caused him to refuse the breast of [Egyptian] nurses; and [when his sister came to know this,] she said: "Shall I guide you to a family that might rear him for you, and look after him with good will?"

  - Mohammad Asad

We had already ordained that he would refuse to suck any foster mother. His sister came to Fir'on's wife and said: "Shall I point out to you a house whose people will take care of him for you and they will be sincere to him?"

  - Muhammad Farooq-i-Azam Malik

And We had caused him to refuse all wet-nurses at first, so his sister suggested, 'Shall I direct you to a family who will bring him up for you and take good care of him?'

  - Mustafa Khattab

And We had before forbidden foster-mothers for him, so she said: Shall I show you a household who will rear him for you and take care of him?

  - Marmaduke Pickthall

And We ordained that he refused suck at first until (his sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"... ³³³⁸

  - Abdullah Yusuf Ali

For you: i.e., on your behalf. Thus Moses got the benefit of his mother's milk as well as the prestige and the opportunities of being brought up in the royal family, with the best of teachers to teach him Egyptian wisdom. In addition, there was the comfort to his mother.

And thus We restored him to his mother, so that her eye might be gladdened, and that she might grieve no longer, and that she might know that God's promise always comes true - even though most of them know it not!

  - Mohammad Asad

Thus did We restore him to his mother that her eye might be comforted, that she might not grieve and that she might know that the promise of Allah is true. Yet most of the people do not understand.

  - Muhammad Farooq-i-Azam Malik

This is how We returned him to his mother so that her heart would be put at ease, and not grieve, and that she would know that Allah's promise is 'always' true. But most people do not know.

  - Mustafa Khattab

So We restored him to his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. But most of them know not.

  - Marmaduke Pickthall

Thus did We restore him to his mother that her eye might be comforted that she might not grieve and that she might know that the promise of Allah is true: but most of them do not understand. ³³³⁹

  - Abdullah Yusuf Ali

Allah's promise is always true, but short-sighted people, if they are a little thwarted in their plan, do not understand that Allah's wisdom, power, and goodness are far more comprehensive than any little plans which they may form.

NOW WHEN [Moses] reached full manhood and had become mature [of mind] We bestowed upon him the ability to judge [between right and wrong] as well as [innate] knowledge: for thus do We reward the doers of good.¹²

  - Mohammad Asad

This statement, almost entirely identical with 12:22 (where it refers to Joseph), stresses the supreme divine blessing of spiritual consciousness ('ilm in its deepest significance) combined with rational thought, as expressed in the concept of hukm, the "ability to judge [between right and wrong]". As is evident from 26:20 , Moses reached this spiritual maturity after the events described in verses {15} ff.

When he reached maturity and became full-grown, We bestowed on him wisdom and knowledge. Thus do We reward the righteous.

  - Muhammad Farooq-i-Azam Malik

And when he reached full strength and maturity, We gave him wisdom and knowledge. This is how We reward the good-doers.

  - Mustafa Khattab

And when he reached his full strength and was ripe, We gave him wisdom and knowledge. Thus do We reward the good.

  - Marmaduke Pickthall

When he reached full age and was firmly established (in life) We bestowed on him wisdom and knowledge: for thus do We reward those who do good. ³³⁴⁰

  - Abdullah Yusuf Ali

Full age may be taken to be mature youth, say between 18 and 30 years of age. By that time a person is fully established in life; his physical build is completed, and his mental and moral habits are formed. In this case, as Moses was good at heart, true and loyal to his people, and obedient and just to those among whom he lived, he was granted wisdom and knowledge from on high, to be used for the times of conflict which were coming for him. His internal development being complete, he now goes out into the outer world, where he is again tried and proved, until he gets his divine commission.

And [one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets];¹³ and there he encountered two men fighting with one another-one of his own people,¹⁴ and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies-whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: "This is of Satan's doing! Verily, he is an open foe, leading [man] astray!"¹⁵

  - Mohammad Asad

Lit., "at a time of its people's unawareness".

I.e., of the Hebrews.

Regarding the reference to "Satan's doing", see first half of note [16] on 15:17 . In the present instance, verses {16-17} seem to indicate that it was the Israelite, and not the Egyptian, who had been in the wrong (cf. next note). Apparently, Moses had come to the assistance of the Israelite out of an instinctive sense of racial kinship without regard to the rights and wrongs of the case; but immediately afterwards he realized that he had committed a grave sin not only by killing, however inadvertently, an innocent person, but also by basing his action on a mere tribal - or, as we would describe it today, racial or national-prejudice. Evidently, this is the purport of the above Qur'anic segment of the story of Moses. Its moral has been stressed and explained by the Prophet on many occasions: cf. his famous saying, "He is not of us who proclaims the cause of tribal partisanship ('asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Da'ud, on the authority of Jubayr ibn Mut'im). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, "It means helping thine own people in an unjust cause" (ibid., on authority of Wathilah ibn al-Aqsa').

One day he entered the city at a time when its, people were not yet active, he found two men reaching to each others throats; one was from his own race and the other of his foes. The man of his own race appealed for his help against his foe, thereupon Musa gave his foe a blow which killed him. On seeing what he has done he said: "This is the work of Shaitan, surely he is an enemy that openly misleads."

  - Muhammad Farooq-i-Azam Malik

'One day' he entered the city unnoticed by its people.¹ There he found two men fighting: one of his own people, and the other of his enemies. The man from his people called to him for help against his foe. So Moses punched him, causing his death. Moses cried, 'This is from Satan's handiwork. He is certainly a sworn, misleading enemy.'

  - Mustafa Khattab

 In his adulthood, Moses and Pharaoh’s people were not on good terms because he started to question their evil practices.

And he entered the city at a time of carelessness of its folk, and he found therein two men fighting, one of his own caste, and the other of his enemies; and he who was of his caste asked him for help against him who was of his enemies. So Moses struck him with his fist and killed him. He said: This is of the devil's doing. Lo! he is an enemy, a mere misleader.

  - Marmaduke Pickthall

And he entered the City at a time when its people were not watching: and he found there two men fighting one of his own religion and the other of his foes. Now the man of his own religion appealed to him against his foe and Moses struck him with his fist and made an end of him. He said: "This is a work of Evil (Satan): for he is an enemy that manifestly misleads!" ^{3341 3342}

  - Abdullah Yusuf Ali

That may have been either the time of the noontime siesta, when all business is suspended even now in Egypt, or the time of night, when people are usually asleep. The latter is more probable, in view of verse 18 below. But there is also another suggestion. A guest in a Palace is not free to wander about at will in the plebeian quarters of the City at all sorts of hours, and this applies even more to an inmate of the Palace brought up as a son. Moses was therefore visiting the City privately and eluding the guards. His object may have been to see for himself how things were going on; perhaps he had heard that his people were being oppressed, as we may suppose that he had retained contact with his mother.

His object was apparently to strike him so as to release the Israelite, not to kill the Egyptian, In fact he killed the Egyptian. This was unfortunate in more ways than one. His visit to the City was clandestine; he had taken the side of the weaker and despised party; and he had taken the life of an Egyptian. He was full of regrets and repentance, and he prayed to Allah, and obtained Allah's forgiveness.