Par Excellence - Qur'aan - Surah Comparative Translations

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NAME:
The Surah 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 view-point 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.

PERIOD OF REVELATION:
As already mentioned in the Introduction to Surah An-Namal, according to Ibn 'Abbas and Jabir bin Zaid, Surahs Ash-Shu’aa, An-Naml and Al-Qasas 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 Prophet Moses' story as mentioned in these Surahs together make up a complete story. In Surah Ash-Shu'araa', he excuses him-self for not accepting the office of Prophethood. Prohet Moses submits, "The people of Pharaoh have the charge of a crime against me; therefore, I fear that they will put me to death." Then, when he goes before Pharaoh, the latter says, "Did we not bring you up as a child in our house? You lived quite a few years of your life among us, and then you did what you did." Nothing more of this has been mentioned there, but in this Surah the other details have been suppli-ed. Similarly, in Surah An-Naml the story starts abruptly from the time when the Prophet Moses was journeying with his family and suddenly saw a fire at a distance. In that Surah nothing has been said about the nature of his journey, or the place he was coming from, or his destina-tion. But this Surah supplies all the necessary details. Thus, the three Surahs read together complete the story of the Prophet Moses (Allah's peace be upon him).

THEME AND TOPICS:
The main theme is to remove the doubts and objections that were being raised against the Prophethood of the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) and to invalidate the excuses which were being offered for not believing in him.

For this purpose, first the story of the Prophet Moses has been related, which, by analogy with the period of revelation, impresses the following points in the listener's mind automatically:

First, Allah provides the means and motives of what-ever He wills to do, in imperceptible ways. Thus, Allah so arranged things that the child through whom Pharaoh had to be removed from power, was bred and brought up in his own house. Pharaoh could not know whom he was fostering. Who can then fight God and frustrate Him by his machinations?

Secondly, Prophethood is not granted to a person amid festivities by issuing a proclamation from the earth and heavens. You wonder how Muhammad (upon whom be Allah's peace) has been blessed with Prophethood unexpectedly, all of a sudden. ‘Moses whom you yourselves acknowledge as a Prophet’ (v. 48) had also become a Prophet unexpectedly, while on a journey, and nobody had known what event had occurred in the desolation at the foot of Mt. Sinai. Even Moses himself did not know a moment before what he was going to be blessed with. He, in fact, had gone to bring a piece of the fire but had return-ed with the gift of Prophethood.

Thirdly, the person from whom Allah wants to take some service comes out without any army and armour and without an apparent helper or force at his back. Yet he puts to test much stronger and better equipped opponents. The contrast that existed between the strengths of Moses (peace be upon him) and Pharaoh was much more pro-minent and glaring than that which existed between Muhammad (peace be upon him) and the Quraish; yet the world knows who had come out victorious in the end and who had failed.

Fourthly, you refer to Moses again and again and say, "Why has Muhammad not been given the same which was given to Moses? - i.e. miracles of the staff, the shining hand, etc.--as if to suggest that you would readily believe only if you were shown the kind of miracles that were shown by Moses to Pharaoh. But do you know what sort of response was made by those who were shown those miracles? They had not believed even after seeing the miracles, and had only said, "This is magic", for they were involved in stubbornness and hostility to the Truth. The same malady afflicts you today. Will you believe only when you are shown the same kind of miracles? Then, do you know what fate the disbelievers had met even after seeing the miracles? They were annihilated by Allah. Do you now wish to meet the same doom by asking for the miracles in your obstinacy?

These were the things which were automatically impressed in the mind of every listener who heard this story in the pagan environment of Makkah. After all, a similar conflict was going on at that time between the Holy Prophet and disbelievers of Makkah as had already taken place between the Prophet Moses and Pharaoh before. This was the background against which the story of Prophet Moses was narrated so that a perfect analogy was established automatically in every detail between the conditions prevail-ing then in Makkah and those existing in the time of the Prophet Moses. Then, from verse 43 onward the discourse turns to the real theme.

In the first place, the narration of a two thousand year old historical event by the Holy Prophet with such accuracy and detail is presented as a proof of his Prophet-hood although he was un-lettered. The people of his city and clan knew full well that he had no access to any source of such information as they could point out.

Then his appointment as a Prophet is put forward as Allah's mercy to them, for they were heedless and Allah had made this arrangement for their guidance. Then when their oft-repeated objection, "Why has not this Prophet brought the miracles which Moses had brought?" has been answer-ed, it is said to them, "How can you be justified in demand-ing miracles from this Prophet when you did not believe in Moses either, who, as you yourselves acknowledge, had brought miracles from God? You can still see the truth only if you do not serve your lusts and whims. But if you remained afflicted with this recurring stubborness, you would never see it even though you were shown all kinds of miracles."

Then the disbelievers of Makkah have been warned and put to shame for an event that occurred in those very days. Some Christians had come to Makkah and embrac-ed Islam when they heard the Qur'an from the Holy Prophet. Instead of learning any lesson from this the Makkans were so upset at this that their leader, Abu Jahl, disgraced those people publicly.

In conclusion, the excuse that the disbelievers put forward for not believing in the Holy Prophet has been dealt with. What they feared was this: "If we give up the polytheistic creed of the Arabs and accept the doctrine of Tauhid instead, this will put an end to our supremacy in the religious, political and economic fields.This, in turn, will destroy our position of the most influential tribe of Arabia and we shall be left with no refuge anywhere in the land." As this was the real motive of the chiefs of the Quraish for their antagonism towards the Truth, and their doubts and objections were only the pretences, which they invented to deceive the common people. Allah has dealt with these fully till the end of the Surah, considered each aspect of these in a wise manner and offered the remedy for their basic ailment. Those people judged the Truth and falsehood only from the viewpoint of their worldly interests.

Verse: 0

Pickthall Translation: In the name of Allah, the Beneficent, the Merciful

Yusuf Ali Translation: In the name of Allah Most Gracious Most Merciful

Daryabadi Translation: In the name of Allah, the Compassionate, the Merciful

Muhsin Khan Translation: In the Name of Allah, the Most Beneficent, the Most Merciful.

Verse: 1

Pickthall Translation: Ta.Sin.Mim.

Yusuf Ali Translation: Ta Sin Mim

Daryabadi Translation: Ta. Sin. Mim.

Muhsin Khan Translation: TaSinMim [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings]

Verse: 2

Pickthall Translation: These are revelations of the Scripture that maketh plain.

Yusuf Ali Translation: These are Verses of the Book that makes (things) clear.

Daryabadi Translation: These are verses of the Manifest Book.

Muhsin Khan Translation: These are Verses of the manifest Book (that makes clear truth from falsehood, good from evil, etc.).

Verse: 3

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

Yusuf Ali Translation: We rehearse to thee some of the story of Moses and Pharaoh in Truth for people who believe.

Daryabadi Translation: WE recite unto thee of the story of Musa and Fir'awn with truth fora people who believe.

Muhsin Khan Translation: We recite to you some of the news of Musa (Moses) and Fir'aun (Pharaoh) in truth, for a people who believe (those who believe in this Qur'an, and in the Oneness of Allah).

Verse: 4

Pickthall Translation: 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.

Yusuf Ali Translation: 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.

Daryabadi Translation: Verily Fir'awn exalted himself in the earth and made the people thereof into sects, weakening a party among them, slaying their sons and letting their women live. Verify he was of the corrupters.

Muhsin Khan Translation: Verily, Fir'aun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, he was of the Mufsidun (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.).

Verse: 5

Pickthall Translation: 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,

Yusuf Ali Translation: 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

Daryabadi Translation: And We desired that We should be gracious unto those who were weakened in the land, and We should make them leaders and We should make them the inheritors.

Muhsin Khan Translation: And We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors,

Verse: 6

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

Yusuf Ali Translation: 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.

Daryabadi Translation: And We should establish them in the earth, and We should let Fir'awn and Haman and their hostee from them that which they dreaded.

Muhsin Khan Translation: And to establish them in the land, and We let Fir'aun (Pharaoh) and Haman and their hosts receive from them that which they feared.

Verse: 7

Pickthall Translation: 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.

Yusuf Ali Translation: 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."

Daryabadi Translation: And We inspired the mother of Musa, saying: suckle him, then when thou fearest for him, cast him into the river and fear not, nor grieve. Verily We are going to restore him unto thee, and shall make him one of the sent ones.

Muhsin Khan Translation: And We inspired the mother of Musa (Moses), (saying): "Suckle him [Musa (Moses)], but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers."

Verse: 8

Pickthall Translation: 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.

Yusuf Ali Translation: 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.

Daryabadi Translation: And the household of Fir'awn took him Up, that he should become unto them an enemy and a grief. Verily Fir'awn and Haman and their hosts were sinners.

Muhsin Khan Translation: Then the household of Fir'aun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily! Fir'aun (Pharaoh), Haman and their hosts were sinners.

Verse: 9

Pickthall Translation: 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.

Yusuf Ali Translation: 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)!

Daryabadi Translation: And the wife of Fir'awn said: a comfort unto me and thee slay him not; belike he shall be of benefit to us or we might like him for a son; and they perceived not.

Muhsin Khan Translation: And the wife of Fir'aun (Pharaoh) said: "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son." And they perceive not (the result of that).

Verse: 10

Pickthall Translation: 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.

Yusuf Ali Translation: 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.

Daryabadi Translation: And the heart of the mother of Musa became void, and she had wellnigh disclosed him, had We not fortified her heart, that she might remain one of the believers.

Muhsin Khan Translation: And the heart of the mother of Musa (Moses) became empty [from every thought, except the thought of Musa (Moses)]. She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.

Verse: 11

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

Yusuf Ali Translation: 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.

Daryabadi Translation: And she said unto his sister: follow him. So she watched him from afar; and they perceived not.

Muhsin Khan Translation: And she said to his [Musa's (Moses)] sister: "Follow him." So she (his sister) watched him from a far place secretly, while they perceived not.

Verse: 12

Pickthall Translation: 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?

Yusuf Ali Translation: 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?"...

Daryabadi Translation: And We had aforetime forbidden foster-mothers for him; so she said: shall direct you unto a household who will rear him for you and who will be unto him good counsellors.

Muhsin Khan Translation: And We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: "Shall I direct you to a household who will rear him for you, and sincerely they will look after him in a good manner?"

Verse: 13

Pickthall Translation: 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.

Yusuf Ali Translation: 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.

Daryabadi Translation: So We restored him unto his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. Yet most of them know not.

Muhsin Khan Translation: So did We restore him to his mother, that she might be delighted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not.

Verse: 14

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

Yusuf Ali Translation: 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.

Daryabadi Translation: And when he attained his full strength and became firm, We vouchsafed unto him wisdom and knowledge; and Thus We reward the well-doers.

Muhsin Khan Translation: And when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukman (Prophethood, right judgement of the affairs) and religious knowledge [of the religion of his forefathers i.e. Islamic Monotheism]. And thus do We reward the Muhsinun (i.e. good doers - see the footnote of V.9:120).

Verse: 15

Pickthall Translation: 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.

Yusuf Ali Translation: 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!"

Daryabadi Translation: And he entered the City at a time of unawareness of the inhabitants thereof, and he found therein two men fighting, one being of his own party, and the other of his enemies. And he who was of his party, called him for help against him who was of his enemies. So Musa truck him with his fist, and put an end of him. He said: this is of the work of the satan, verily he is an enemy, a misleader manifest.

Muhsin Khan Translation: And he entered the city at a time of unawareness of its people, and he found there two men fighting, - one of his party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Musa (Moses) struck him with his fist and killed him. He said: "This is of Shaitan's (Satan) doing, verily, he is a plain misleading enemy."

Verse: 16

Pickthall Translation: He said: My Lord! Lo! I have wronged my soul, so forgive me. Then He forgave him. Lo! He is the Forgiving, the Merciful.

Yusuf Ali Translation: He prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So (Allah) forgave him: for He is the Oft-Forgiving Most Merciful.

Daryabadi Translation: He said: my Lord! verily I have wronged my soul, so wherefore forgive me. So He forgave him. Verily He! He is the Forgiving, the Owner of Mercy.

Muhsin Khan Translation: He said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.

Verse: 17

Pickthall Translation: He said: My Lord! Forasmuch as Thou hast favored me, I will nevermore be a supporter of the guilty.

Yusuf Ali Translation: He said: "O my Lord! for that Thou hast bestowed Thy Grace on me never shall I be a help to those who sin!"

Daryabadi Translation: He said: my Lord! whereas Thou hast favoured me, I shall nevermore be a supporter of the culprits.

Muhsin Khan Translation: He said: "My Lord! For that with which You have favoured me, I will never more be a helper for the Mujrimun (criminals, disobedient to Allah, polytheists, sinners, etc.)!"

Verse: 18

Pickthall Translation: And morning found him in the city, fearing, vigilant, when behold! he who had appealed to him the day before cried out to him for help. Moses said unto him: Lo! thou art indeed a mere hothead.

Yusuf Ali Translation: So he saw the morning in the City looking about in a state of fear when behold the man who had the day before sought his help called aloud for his help (again). Moses said to him: "Thou art truly it is clear a quarrelsome fellow!"

Daryabadi Translation: And in the morning he was in the city fearing and looking about, when lo! he who had asked his succour yesterday was crying out unto him. Musa said: verily thou art a seducer manifest.

Muhsin Khan Translation: So he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Musa (Moses) said to him: "Verily, you are a plain misleader!"

Verse: 19

Pickthall Translation: And when he would have fallen upon the man who was an enemy unto them both, he said: O Moses! Wouldst thou kill me as thou didst kill a person yesterday. Thou wouldst be nothing but a tyrant in the land, thou wouldst not be of the reformers.

Yusuf Ali Translation: Then when he decided to lay hold of the man who was an enemy to both of them that man said: "O Moses! is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land and not to be one who sets things right!"

Daryabadi Translation: And when he sought to seize him who was an enemy unto them both, he said: O Musa wouldst thou slay me as thou didst slay a person yesterday? Thou seekest only to be a tyrant in the land, and thou seekest not to be of the reconcilers.

Muhsin Khan Translation: Then when he decided to seize the man who was an enemy to both of them, the man said: "O Musa (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."

Verse: 20

Pickthall Translation: And a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefor escape. Lo! I am of those who give thee good advice.

Yusuf Ali Translation: And there came a man running from the furthest end of the City. He said: "O Moses! the Chiefs are taking counsel together about thee to slay thee: so get thee away for I do give thee sincere advice."

Daryabadi Translation: And there came a man from the farthest part of the city, running; he said: O Musa! the chiefs are taking counsel together concerning thee, that they might slay thee; wherefore go forth thou, verily I am unto thee of the admonishers.

Muhsin Khan Translation: And there came a man running, from the farthest end of the city. He said: "O Musa (Moses)! Verily, the chiefs are taking counsel together about you, to kill you, so escape.Truly, I am to you of those who give sincere advice."

Verse: 21

Pickthall Translation: So he escaped from thence, fearing, vigilant. He said: My Lord ! Deliver me from the wrongdoing folk.

Yusuf Ali Translation: He therefore got away therefrom looking about in a state of fear. He prayed: "O my Lord! save me from people given to wrongdoing."

Daryabadi Translation: So he went forth from thence fearing, looking abcut. He said: my Lord! deliver me from the wrong-doing people.

Muhsin Khan Translation: So he escaped from there, looking about in a state of fear. He said: "My Lord! Save me from the people who are Zalimun (polytheists and wrong-doers)!"

Verse: 22

Pickthall Translation: And when he turned his face toward Midian, he said: Peradventure my Lord will guide me in the right road.

Yusuf Ali Translation: Then when he turned his face towards (the land of) Madyan he said: "I do hope that my Lord will show me the smooth and straight Path."

Daryabadi Translation: And when he betook himself toward Madyan, he said: belike my Lord will guide me even way.

Muhsin Khan Translation: And when he went towards (the land of) Madyan (Midian) he said: "It may be that my Lord guides me to the Right Way."

Verse: 23

Pickthall Translation: And when he came unto the water of Midian he found there a whole tribe of men, watering. And he found apart from them two women keeping, back (their flocks). He said: What aileth you? The two said: We cannot give (our flocks) to drink till the shepherds return from the water; and our father is a very old man.

Yusuf Ali Translation: And when he arrived at the watering (place) in Madyan he found there a group of men watering (their flocks) and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): and our father is a very old man."

Daryabadi Translation: And when he arrived at the water of Madyan, he found there a community of the people watering. And he found, apart from them, two women keeping back their flocks. He said: what aileth you twain! The twain said: we water not until the shepherds have driven away their flocks; and our father is a very old man.

Muhsin Khan Translation: And when he arrived at the water of Madyan (Midian) he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man."

Verse: 24

Pickthall Translation: So he watered (their flock) for them. Then he turned aside into the shade, and said: My Lord! I am needy of whatever good thou sendest down for me.

Yusuf Ali Translation: So he watered (their flocks) for them; then he turned back to the shade and said: "O my Lord! truly am I in (desperate) need of any good that thou dost send me!"...

Daryabadi Translation: Then he watered their flocks for the twain. Then he turned aside into the shade, and said: my Lord! I verily of the good which Thou mayest send down for me I am needy.

Muhsin Khan Translation: So he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! Truly, I am in need of whatever good that You bestow on me!"