Surah 28. Al-Qasas

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Verses [Section]: 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]

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Quran Text of Verse 14-2128. Al-Qasas Page 387وَ لَمَّاAnd whenبَلَغَhe reachedاَشُدَّهٗhis full strengthوَ اسْتَوٰۤیand became matureاٰتَیْنٰهُWe bestowed upon himحُكْمًاwisdomوَّ عِلْمًا ؕand knowledgeوَ كَذٰلِكَAnd thusنَجْزِیWe rewardالْمُحْسِنِیْنَ the good-doers وَ دَخَلَAnd he enteredالْمَدِیْنَةَthe cityعَلٰیatحِیْنِa timeغَفْلَةٍ(of) inattentionمِّنْofاَهْلِهَاits peopleفَوَجَدَand foundفِیْهَاthereinرَجُلَیْنِtwo menیَقْتَتِلٰنِ ؗۗfighting each otherهٰذَاthisمِنْofشِیْعَتِهٖhis partyوَ هٰذَاand thisمِنْofعَدُوِّهٖ ۚhis enemyفَاسْتَغَاثَهُAnd called him for helpالَّذِیْthe one whoمِنْ(was) fromشِیْعَتِهٖhis partyعَلَیagainstالَّذِیْthe one whoمِنْ(was) fromعَدُوِّهٖ ۙhis enemyفَوَكَزَهٗso struck him with his fistمُوْسٰیMusaفَقَضٰیand killed himعَلَیْهِ ؗۗand killed himقَالَHe saidهٰذَاThis (is)مِنْofعَمَلِ(the) deedالشَّیْطٰنِ ؕ(of) ShaitaanاِنَّهٗIndeed, heعَدُوٌّ(is) an enemyمُّضِلٌّone who misleadsمُّبِیْنٌ clearly قَالَHe saidرَبِّMy Lord!اِنِّیْIndeed Iظَلَمْتُ[I] have wrongedنَفْسِیْmy soulفَاغْفِرْso forgiveلِیْ[for] meفَغَفَرَThen He forgaveلَهٗ ؕ[for] himاِنَّهٗIndeed HeهُوَHe (is)الْغَفُوْرُthe Oft-Forgivingالرَّحِیْمُ the Most Merciful قَالَHe saidرَبِّMy Lord!بِمَاۤBecauseاَنْعَمْتَYou have favoredعَلَیَّ[on] meفَلَنْso notاَكُوْنَI will beظَهِیْرًاa supporterلِّلْمُجْرِمِیْنَ (of) the criminals فَاَصْبَحَIn the morning he wasفِیinالْمَدِیْنَةِthe cityخَآىِٕفًاfearfulیَّتَرَقَّبُ(and) was vigilantفَاِذَاwhen behold!الَّذِیThe one whoاسْتَنْصَرَهٗsought his helpبِالْاَمْسِthe previous dayیَسْتَصْرِخُهٗ ؕcried out to him for helpقَالَSaidلَهٗto himمُوْسٰۤیMusaاِنَّكَIndeed youلَغَوِیٌّ(are) surely a deviatorمُّبِیْنٌ clear فَلَمَّاۤThen whenاَنْ[that]اَرَادَhe wantedاَنْtoیَّبْطِشَstrikeبِالَّذِیْthe one whoهُوَ[he] (was)عَدُوٌّan enemyلَّهُمَا ۙto both of themقَالَhe saidیٰمُوْسٰۤیO Musa!اَتُرِیْدُDo you intendاَنْtoتَقْتُلَنِیْkill meكَمَاasقَتَلْتَyou killedنَفْسًۢاa personبِالْاَمْسِ ۖۗyesterdayاِنْNotتُرِیْدُyou wantاِلَّاۤbutاَنْthatتَكُوْنَyou becomeجَبَّارًاa tyrantفِیinالْاَرْضِthe earthوَ مَاand notتُرِیْدُyou wantاَنْthatتَكُوْنَyou beمِنَofالْمُصْلِحِیْنَ the reformers وَ جَآءَAnd cameرَجُلٌa manمِّنْfromاَقْصَا(the) farthest endالْمَدِیْنَةِ(of) the cityیَسْعٰی ؗrunningقَالَHe saidیٰمُوْسٰۤیO Musa!اِنَّIndeedالْمَلَاَthe chiefsیَاْتَمِرُوْنَare taking counselبِكَabout youلِیَقْتُلُوْكَto kill youفَاخْرُجْso leaveاِنِّیْindeed I amلَكَto youمِنَofالنّٰصِحِیْنَ the sincere advisors فَخَرَجَSo he leftمِنْهَاfrom itخَآىِٕفًاfearingیَّتَرَقَّبُ ؗ(and) vigilantقَالَHe saidرَبِّMy Lord!نَجِّنِیْSave meمِنَfromالْقَوْمِthe peopleالظّٰلِمِیْنَ۠ the wrongdoers

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Translation of Verse 14-21

(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.

(28:15) Once he entered the city at a time when its people were heedless,²⁰ and he encountered two men fighting, one of whom belonged to his own people and the other to his foes. Now the man belonging to Moses' own people cried out to him for help against the man from the foes, and Moses struck him with his fist²¹ and finished him. Moses said: "This is an act of Satan. Surely he is an enemy who openly misleads."²²

(28:16) Then he prayed:²³ "My Lord! I have indeed inflicted wrong on myself, so do forgive me," wherefore Allah forgave him for He is Ever Forgiving, Most Merciful.²⁴

(28:17) Thereupon Moses vowed: "My Lord, because of the favour that You have done me I shall never support the guilty."²⁶

(28:18) The next morning he proceeded to the city in fear and looking around as one apprehensive of danger when all of a sudden, the man who had sought his help the day before again called out to him for his help. Moses said to him: "Clearly, you are a very misguided fellow."²⁷

(28:19) And when Moses decided to lay his violent hands on the man belonging to the enemy,²⁸ he cried out:²⁹ "Moses, do you intend to kill me as you killed a person yesterday?" You simply want to live in the land as a tyrant, and do not wish to set things right."

(28:20) Then a man came running from the farther end of the city³⁰ and said: "O Moses, the nobles are deliberating about you that they may put you to death. So do be gone. I am one of your well-wishers."

(28:21) Soon after hearing this Moses departed in a state of fear, looking around as one in apprehension and prayed: "My Lord, deliver me from these unjust people."

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Commentary

18. That is, when he had attained to his full mental and physical development.

Different ages have been mentioned in the Israelite traditions: some say 18 years, others 20, and still others 40, According to the New Testament, he was forty years old at the time (Acts 7:23). As for the Qur’an, it does not mention any age.

The purpose for which this story is narrated here does not require the mention of any specific age. It is enough to know that the event took place at a time when Moses had reached full maturity.

19. Hukm means wisdom, understanding, the power of discernment and judgement. As for ‘ilm, it denotes both worldly and religious knowledge. Through his parents, Moses had come to have substantial information about the lives of his forefathers — Joseph, Jacob, Isaac and Abraham (peace be on them). Also, thanks to his upbringing as a prince, he had acquired all the worldly knowledge then imparted in Egypt. It would be pertinent to point out that Audw and ‘im, in the present context, do not signify Prophethood. Moses was endowed with

* Iraqi and Hindi have narrated a slightly different version of this hadith. The text is as follows: “Whoever performs Hajj (pilgrimage) from among my people, for my people is like Moses’ mother who fed her own child and was paid for it.” ‘Iraqi’s comment on the hadith is that according to Dhahabi, the isnad (chain) of the tradition is sound, and it should not be classified as a mawdu (fabricated)~ Ed.

Prophet hood several years later, as will be mentioned in the subsequent verses and as has been mentioned in Surah al-Shu‘ara’ (26:21). As regards Moses’ training as a prince, the Bible states: “Moses was instructed in all the wisdom of the Egyptians, and he was mighty in words and deeds” (Acts 7:22). According to the Talmud, Moses grew up in the palace of the King.

A handsome young man, clad in princely dress, he lived a royal lifestyle and was honored and respected by people. He often went to the land of Goshen where the Israelites lived and he himself saw the harsh treatment meted out to them by the Coptic government officials. It was as a result of his efforts that Pharaoh granted the Israelites a day of rest. He had told Pharaoh that if they worked every day, their strength would fail them and that this would eventually work against the interests of the state. Hence a day of respite was a necessity. He did many other good things using his wisdom and these acts made him very popular in Egypt. (H. Polano, The Talmud Selections, pp. 128-9.)

20. It might have been early in the morning, or midday in summer, or night time in winter. In any case, what is suggested here is that it was a time when the roads were deserted.

The words “entered the city” seem to suggest that the royal palaces were outside the city. Since Moses lived in one of these palaces, it was thus appropriate to say that he “entered the city”.

21. The word wakaza could mean “he slapped” or “he struck with a fist”. Since it is hard to imagine someone dying merely from a slap we have. therefore, translated it as “struck him with his fist”.

22. One can imagine the state of remorse and perturbation in which Moses would have uttered these words when he saw the Egyptian fall down and breathe his last. He had no intention of killing him, the blow had not been struck for that purpose. Hence why Moses exclaimed that this must be Satan’s act, Satan had planned the mischief which had prompted him to act so. Satan’s purpose being to raise a storm of enmity against Moses, the latter having killed a Copt in the course of helping an Israelite. This storm was not only directed against Moses, but against all the Israelites.

The Biblical account of this event varies from the Qur’anic one. The Bible accuses Moses of intentionally killing the Egyptian. It says that when Moses saw an Israelite and an Egyptian engaged in a fight, “He looked this way and that, and seeing no one he killed the Egyptian and hid him in the sand.” (Exodus 2:12 - Ed.) The Talmud says the same. (The Talmud does not mention whether he killed him intentionally or not. The words are: “... he saw an Egyptian smiting a Hebrew, and he killed the Egyptian and fled from Egypt, as the occurrence is related in the Bible.” H. Polano, The Talmud Selections, p. 129 - Ed.)

Everyone can see how the Israelites stigmatized the characters of their elders and how the Qur’an exonerated them from the charges so levelled against them. Common sense also dictates that he who was about to become a great Prophet, and who was going to hand over a great code of justice to humanity would be a very wise, discreet and sober person. He could not have been such a blind racist that on seeing a member of his own community fighting with the member of another, he would become so infuriated that he would deliberately kill that person. Obviously, it was not lawful to deliberately kill an Egyptian in order to rescue an Israelite.

23. The word maghfirah means to indulge, to forgive as well as to conceal. What Moses (peace be on him) means by this Prayer is that God may forgive him his sin which, as He knew, he had not committed intentionally, that He may hide it from others so that his enemies would not be able to trace it.

24. This has two meanings and both are intended here. God, indeed, forgave Moses for his action and also hid it from others. This happened because at that time no Copt or government functionary was in the area so the Copts did not come to know about the incident. Moses was, therefore, able to leave the place unobserved.

25. The favor alluded to here consists of God concealing Moses’ act of killing and of His enabling him to escape.

26. Moses’ pledge is couched in very broad terms. It not only means that he would never lend any assistance to the guilty, but also that his help and assistance would never be for the perpetrators of injustice and tyranny. Ibn Jarir al-Tabari and many other Qur’anic commentators have taken these words to mean that, on that very day, Moses decided to sever his relations with Pharaoh and his government because it was a tyrannical government which had established an unjust rule over God’s land. A just person could not be a cog in such machinery of government nor could a just person be instrumental in augmenting its power and majesty. (Surprisingly, Tabari does not say anything to-this effect. But one can trace this line of thought in Zamakhshari’s Kashshaf. See his comments on Sarah al-Shu‘ara’ 26: verse t7-Ed.)

Muslim scholars have deduced from Moses’ pledge that a believer should shun helping a tyrant, regardless of whether that tyrant is a person, a group, or a government. Someone asked ‘Ata’ ibn Abi Rabah, a well-known Successor (Tabi’i): “My brother is a scribe to the governor of Kifah under the Umayyads. Though he does not judge the disputes of people, the judgements are written by his pen. If he does not have this job, he will become penniless.” ‘Ata’ at this point recited this verse, saying: “It is better for your brother to throw away his pen for it is God Who provides livelihood.” Another scribe asked ‘Amir al-Sha‘bi: “O ‘Amir, I am only responsible for writing the orders and sending them, I do not make any decision myself. Is the livelihood thus earned lawful for me?” He said: “Maybe the decision will be to kill an innocent person and your pen will be used to write that order. Maybe it will be decided that someone’s possessions should be taken away unlawfully, or someone’s house should be demolished, and your pen will write that decree.” Then Sha‘bi recited this verse upon which the scribe said: “After this day, my pen will not be used to write the decrees of the Umayyads.” Thereafter, Sha ‘bi said: “God will not leave you without sustenance.” To take another instance, ‘Abd al-Rahman ibn Muslim asked Dahhak to go to Bukhara and to distribute salaries to the officials there, but he declined to do so. His friends asked him about his reasoning. He said that he did not want to assist the tyrants in anything. All these incidents have been mentioned by Alusi.

See Alusi, Ruh al-Ma‘ani, Vol. 20, pp. 56-7.

All biographers of Abu Hanifah, including al-Muwaffaq al-Makki, Ibn al- Bazzaz al-Kardari and Mulla ‘Ali al-Qari have related that Hasan ibn Qahtubah, Mansur’s commander-in-chief, tendered his resignation on his instruction, saying: “Whatever I have done to support your kingdom so far would suffice for me if it was in the cause of God; but if it was in the cause of injustice and tyranny, then I do not want to add anything to my sins in the scroll of my deeds.” See Muhammad ibn Muhammad, popularly known as Ibn al-Bazzaz al-Kardari, Manaqib al-Imam al-A‘zam Abu Hanifah, Vol. 2, p. 22.

27. When Moses saw the same person engaged in two fights, he became convinced that he was a quarrelsome character who regularly picked on others. A day earlier he had quarreled with one person, and the next day he was quarrelling with another.

28. The Biblical account of this is different from the Qur’anic one. According to the former, the fight on the next day was between two Israelites. The Qur'an, however, mentions that it was between an Israelite and an Egyptian. (See Exodus 2:13 - Ed.) The Qur’anic version seems more plausible because the manner in which the secret of the first day’s murder — which is narrated in the following verses — was made known would only have been possible if it were an Egyptian who had found it out. An Israelite would not have divulged a prince’s secret to Pharaoh's officials when that prince, in fact, belonged to his own people.

29. The person who cried out was the same Israelite whom Moses had helped the day earlier. After scolding him, when Moses turned to strike the Egyptian, the Israelite thought he was going to hit him and so he cried out and foolishly divulged the secret.

30. This second incident ted to the disclosure of a secret that had hitherto ‘remained unknown, i.e. Moses’ involvement in the killing. It first became known to the Copt involved in this particular quarrel, and he then disclosed it to others.

The event mentioned here was a direct sequel of that disclosure.