Al-Qasas (The Stories): Verses 14–17

Commentary on Verse 14: {And when he reached his maturity and became fully developed...}

There are two main views regarding the phrase: {reached his maturity (balagha ashuddahu) and became fully developed (wastawa)}:

1. They mean the same thing: Both refer to the completion of physical strength, the balance of temperament, and physical structure.
2. They are two distinct meanings (The more correct view): Scholars differed on the specifics:
   • View 1 (Closest): Ashudd (maturity/strength) refers to the completion of physical strength, while Istiwa' (fully developed) refers to the completion of intellectual strength.
   • View 2: Ashudd refers to the completion of strength, and Istiwa' refers to the completion of physical form/stature.
   • View 3: Ashudd refers to reaching puberty, and Istiwa' refers to the perfection of form.
   • View 4 (Ibn Abbas): Ashudd is the period between eighteen and thirty years. From thirty to forty, one remains constant without increase or decrease. After forty, decline begins. This view is sound because a person grows in youth, then stabilizes, and then begins to decline. The peak of increase is up to twenty years. From twenty to thirty, the increase is slight, but strength is very potent. From thirty to forty, one stops increasing or decreasing. From forty to sixty, subtle decline begins, and from sixty onward, the apparent decline is evident.

It is narrated that no Prophet was sent except at the age of forty. The wisdom in this is clear: until forty, the physical powers (desire, anger, senses) are strong and engaging, drawing a person toward them. When forty is reached, physical powers begin to decline while intellectual power increases. At this point, the man is at his most complete state, which is why God chose this age for revelation.

Scholars differed on the singular form of al-Ashudd:

• Al-Farra’: The singular is shidd based on analogy, but it has not been heard.
• Abu al-Haytham: The singular is shiddah (strength/force), just as the singular of al-an'am (blessings) is ni'mah (blessing).

Commentary on Verse 15: {We gave him judgment and knowledge...}

There are two interpretations:

1. It refers to Prophethood and the sciences and ethics associated with it. Under this view, the verse does not indicate whether this prophethood occurred before or after the killing of the Copt, because the conjunction waw (and) in {And he entered the city} does not necessarily imply sequence.
2. It means He gave him wisdom and knowledge (separate from prophethood). This view is preferable for several reasons:
   • Prophethood is the highest human rank; it must be preceded by perfection in knowledge and praiseworthy conduct (the ethics of the great and wise).
   • The subsequent verse, {And thus do We reward the doers of good}, indicates that He granted him wisdom and knowledge as a recompense for his good deeds, whereas prophethood is not a reward for mere action.
   • If wisdom and knowledge were prophethood, then every doer of good would necessarily receive prophethood due to the phrase {And thus do We reward the doers of good}. This is because thus refers back to the previously mentioned wisdom and knowledge, and God mentions His favor upon him before the killing of the Copt.

Scholars differed on the identity of the city:

• The Majority: It is the city where Pharaoh resided, a village two leagues from Egypt.
• Al-Dahhak: It is Ayn Shams (Heliopolis).

There are several opinions on the meaning:

1. View 1 (The First): When Moses reached maturity, was fully developed, and God granted him judgment and knowledge in his religion and the religion of his forefathers, he realized that Pharaoh and his people were in error. He began to speak the truth and criticize their religion. This became known until they feared him, and he feared them. He had followers among the Children of Israel who listened to him. His fear reached such a point that he would only enter Pharaoh's city cautiously. He entered one day at a time when its people were heedless. Most agree this means midday when people were taking their noon rest (qaylulah). Ibn Abbas suggested it was between sunset and nightfall. The first view is stronger because God attributed the heedlessness to the people (ahl), whereas if one enters stealthily due to fear, the heedlessness is not attributed to the group.
2. View 2 (Al-Suddi): When Moses grew up, he used to ride Pharaoh's conveyances, wear similar clothing, and was called the son of Pharaoh. One day, he rode in Pharaoh's wake, and the midday rest overtook him in a certain place. He entered the city at noon when the roads were empty—this is the meaning of {at a time when its people were heedless}.
3. View 3 (Ibn Zayd): The meaning is not heedlessness at that specific hour, but rather heedlessness regarding the mention of Moses and his affair. When Moses was young, he struck Pharaoh's head with a staff and plucked his beard. Pharaoh wanted to kill him, but they brought hot coals, which Moses took and put in his mouth, causing his tongue to become tied. Pharaoh then said, "I will not kill him, but expel him from the house and the land." He was expelled and did not return until he grew up, and the people had forgotten his mention—this is the meaning of {at a time when its people were heedless}.

There is no basis in the Qur'an to prefer one narration over the others.

• Al-Zajjaj: The statement "this is of his party and this is of his enemy" is a description made by the observer upon seeing them, as if saying: "If one looks at them, one says this one is of his party and this one is of his enemy," even though they were absent (i.e., the statement is reported speech).
• Scholars differed on their identity:
  • Muqatil: Both men were disbelievers, but one was from the Children of Israel and the other was Coptic. He argues this because Moses said to the Israelite the next day, {Indeed, you are a manifest deviant} (18).
  • The Famous View: The one from Moses's party was a Muslim, because one would not call someone who opposes another in religion and path "of his party."
  • It is said the Copt who mocked the Israelite was Pharaoh's cook, whom he had ordered to carry firewood to his kitchen.
  • Another view suggests the two fighting were the Samiri (who was of his party) and Pharaoh's cook.

The one from his party sought his help against the one from his enemy, meaning he asked Moses to save him from the Copt and seek victory over him. Moses then gave him a wakzah (a push with the tips of the fingers, or with a closed fist). Ibn Mas'ud recited it as (lakazahu). Some said wakz is to the chest and lakz is to the back. Moses was known for his strong striking. Some commentators said he struck him with his staff, but Al-Mufaddal considered this wrong, as one does not say wakazahu bi-'l-'asa (he struck him with the staff).

{So he decided his fate (qada 'alayhi)}: Meaning, Moses killed him.

Those who challenge the infallibility of the Prophets used this verse in several ways:

1. The Copt killed was either deserving of death or not.
   • If he deserved death, why did Moses say, {This is from the work of Satan}, and why did he seek forgiveness: {My Lord, indeed I have wronged myself, so forgive me}, and why did he say in another Surah, {I did it then, while I was of those who went astray} (Ash-Shu'ara: 20)?
   • If he did not deserve death, then killing him was a sin.
2. The phrase {and one of his enemy} suggests the Copt was a hostile disbeliever whose blood was permissible to shed. If so, why did Moses seek forgiveness for killing him? Seeking forgiveness for a permissible act is not allowed, as it implies the act was forbidden.
3. The wakzah (push) does not outwardly intend killing, so the resulting death was accidental manslaughter. Why did he seek forgiveness for it?

The Response:

• Regarding Point 1: It is possible that although killing the disbeliever was permissible due to his disbelief, the preferred course of action was to delay the killing until a later time. By killing him prematurely, Moses abandoned a recommended action, so {This is from the work of Satan} means his action of abandoning the recommended act was from Satanic influence.
• Regarding Point 2: The word hadha (this) might refer to the action of the slain man, not Moses's action. {This is from the work of Satan} means the action of this slain man was the work of Satan, indicating he was opposed to God and deserved killing. Alternatively, hadha refers to the slain man himself, meaning he was from the host of Satan, as one might say someone is "from the work of Satan" meaning "from his party."
• Regarding {My Lord, indeed I have wronged myself, so forgive me}: This is in the manner of Adam's plea: {Our Lord, we have wronged ourselves} (Al-A'raf: 23). This means one of two things:
  • A complete turning to God and an admission of falling short in fulfilling His rights, even if no sin occurred.
  • He wronged himself by forfeiting the reward for abandoning the recommended action.
• Regarding {so forgive me}: Forgive me for abandoning this recommended act. Another view: He wronged himself by killing this accursed man, because if Pharaoh had known, he would have killed Moses. Thus, {so forgive me} means "conceal it from Pharaoh." This is supported by the next verse: {My Lord, for the favor You have bestowed upon me, I will never be an assistant to the criminals}. If aiding the Israelite was a sin, then swearing not to aid criminals afterward would be like saying, "Since You forgave me for that sin, I will continue to commit similar sins."
• Regarding {I did it then, while I was of those who went astray} (Ash-Shu'ara: 20): He did not say he became astray by that act. Rather, since Pharaoh claimed Moses was a disbeliever at the time of the killing, Moses negated that he was a disbeliever then, admitting instead that he was ḍāll (confused/bewildered) about what he ought to do or how to manage the situation.
• Regarding the Copt being a hostile disbeliever: The permissibility of shedding a disbeliever's blood varies by religious law; perhaps it was forbidden at that time, or even if permissible, abandoning it was preferable (as established above).
• Regarding it being accidental manslaughter: We do not concede this. Perhaps the man was weak, and Moses was at the peak of strength, so the push was certainly fatal. Even if it was accidental, perhaps Moses could have saved the Israelite without that push, which was the preferable course. Hence, he sought forgiveness. Furthermore, even if this verse implies the commission of a sin, we have already established that there is no proof he was a Messenger at that time; thus, the act occurred before prophethood, which is not disputed.

The Mu'tazila use this verse to refute those who attribute sins to God. Moses attributed the act to Satan: {This is from the work of Satan}. If it were created by God, it would be from God, not Satan. This is similar to Joseph's statement: {after Satan had caused dissension between me and my brothers} (Yusuf: 100), and the statement of Moses's companion: {None made me forget it except Satan} (Al-Kahf: 63), and God's saying: {Let not Satan tempt you as he drove your parents out of Paradise} (Al-A'raf: 27).

Commentary on Verse 16: {My Lord, for the favor You have bestowed upon me, I will never be an assistant to the criminals}

There are several interpretations:

1. The apparent meaning: Moses said, "Since You have favored me with this favor (forgiveness/concealment), I will never assist any criminal; rather, I will assist the Muslims." This implies that his previous action—aiding the Israelite against the Copt—was an act of obedience, not sin. If it were a sin, the statement would be like saying, "Since You forgave me for that sin, I will continue to commit similar sins."
2. Al-Qaffal: It is an oath sworn by the favor God bestowed upon him: "By Your favor upon me, I will never assist a criminal." The Bā' (ب) here is for the oath.
3. Al-Kisa'i and Al-Farra’: It is a statement of fact conveying a prayer (a khabar meaning du'a). It means, "So do not make me an assistant." Al-Farra’ noted that in 'Abdullah's recitation, it is {So do not make me a helper}.

This verse indicates that assisting oppressors and the wicked is impermissible. Ibn Abbas said that because Moses did not add the exception, "if God wills," he was afflicted the next day. This is weak, because the next day he ceased aiding the Israelite; rather, the enemy feared him and said, {You only intend to be a tyrant in the land} (19), implying that the sin did not actually occur.

Verses 17–21

{17. So he left the city that morning, fearful and watchful. And behold, the one who had sought his help the day before was crying out to him. Moses said to him, "Indeed, you are a manifest deviant!" 18. Then when Moses intended to strike the one who was his enemy, that man said, "O Moses, do you intend to kill me as you killed a soul yesterday? You only intend to be a tyrant in the land, and you do not intend to be a reformer." 19. And there came a man running from the farthest part of the city, saying, "O Moses, indeed the chiefs are plotting concerning you to kill you. So leave; indeed, I am to you one of the sincere advisors." 20. So he left the city that morning, fearful and watchful. He said, "My Lord, save me from the wrongdoing people."}

(Note: The original text jumps directly from verse 16 to verse 17, covering the subsequent events.)

Verse 17: {So he left the city that morning, fearful and watchful...}

Moses left the city in the morning, in a state of fear and vigilance. The man who had sought his help the previous day was crying out to him again. Moses said to him, {Indeed, you are a manifest deviant!}.

Why did Moses call him a deviant? This is debated. It might be because the Israelite immediately sought conflict again, or because he revealed Moses's secret (the killing of the Copt) to the enemy, or because he was provoking Moses into another confrontation.

Verse 18: {Then when Moses intended to strike the one who was his enemy...}

When Moses intended to strike the Copt (who was the enemy of the Israelite), the Copt said: {O Moses, do you intend to kill me as you killed a soul yesterday? You only intend to be a tyrant in the land, and you do not intend to be a reformer.}

This shows the Copt was aware of the previous killing, which implies the news spread quickly, or that the Copt was the one who reported it. The Copt accused Moses of intending tyranny rather than reform.

Verse 19: {And there came a man running from the farthest part of the city...}

A man came running from the edge of the city, saying: {O Moses, indeed the chiefs are plotting concerning you to kill you. So leave; indeed, I am to you one of the sincere advisors.} This man was a believer from the family of Pharaoh, as mentioned in other narrations.

Verse 20: {So he left the city that morning, fearful and watchful.}

This repeats the description of his departure, emphasizing his state of fear and vigilance.

Verse 21: {He said, "My Lord, save me from the wrongdoing people."}

Moses supplicated to God for deliverance from the oppressive people.