Al-Qasas (The Stories): (1 - 6) Ṭā Sīn

Verse 1

Know that His saying, the Exalted, {Ṭā Sīn} is like the other initial letters (Fawātiḥ), concerning which the discussion has already preceded.

{That} is a demonstrative pronoun referring to the verses of this Sūrah. {The Manifest Book} means either the Preserved Tablet (al-Lawḥ) or the Book that God promised to reveal to Muhammad (peace be upon him). It is clarified that the verses of this Sūrah are verses of that Book. It is described as Manifest because it clearly distinguishes between lawful (ḥalāl) and unlawful (ḥarām), or because its eloquence demonstrates that it is the speech of God, not of humans, or because it proves the truthfulness of Muhammad's prophethood, or because it clarifies the accounts of the ancients and the latter ones, or because it explains the means of escaping the doubts of the misguided.

Verse 2-3

{We relate to you} means through the tongue of Gabriel (peace be upon him), as he used to recite to Muhammad so that he might memorize it. {from the news of Moses and Pharaoh} is the object of {We relate to you}, meaning We recite to you some of their true story, confirming the truth, like His saying: {that grows with oil} (Al-Mu’minūn: 20).

Regarding {for a people who believe}, there are two interpretations:

1. God Almighty intended this for those who do not believe as well, but He singled out the believers because they accepted and benefited. This is like His saying: {a guidance for the righteous} (Al-Baqarah: 2).
2. It is possible that God Almighty knew that the benefit of its recitation would be their faith, and the intention for those who do not believe is secondary.

Verse 4

It is read Fir'awn with a ḍammah on the fā’ or a kasrah. The kasrah is better, similar to al-qisṭās and al-qusṭās. {Exalted himself} means he became arrogant, tyrannical, and haughty, committing transgression. This refers to the power of his kingship and his high status in the land, meaning the land of his dominion.

Then God Almighty detailed some of that by saying: {and made its people into factions (shī'an)}. This means groups who followed him in whatever he willed and obeyed him, none of whom could oppose him; or that some of them used others in service; or different categories of service; or diverse groups between whom he incited enmity so that they would be more obedient to him. Or, what is explained by His saying: {oppressing a group of them}—meaning using them—is what is intended by shī'an.

{oppressing a group of them}: That group was the Children of Israel.

There are several accounts regarding the reason for slaughtering the sons:

1. A soothsayer told him that a male child would be born among the Children of Israel on a certain night, and his kingdom would end by his hand. Twelve boys were born that night, so he killed them. According to most commentators, this torment remained upon the Children of Israel for many years. Wahb said that the Copts killed ninety thousand of the Children of Israel while searching for Moses (peace be upon him).
   • Some commented that this proves Pharaoh's foolishness: If the soothsayer was truthful, the killing would not avert the destined event; and if he was lying, what was the reason for killing? This question is sometimes raised to discredit the science of judicial astrology and similar claims. Objectors to divine decree argue: If Zayd is destined in God's knowledge and decree to be fortunate, there is no need for obedience; and if he is destined to be wretched, there is no benefit in obedience. Furthermore, if this question were valid, the science of dream interpretation and its benefit would be nullified. The astrologer's reply is that the stars indicated that a child would be born who, if not killed, would cause such-and-such, and under this estimation, the attempt to kill him would not be futile.

However, this view is weak because attributing such a report to a soothsayer is an admission that one can report on the unseen in detail. If we allowed that, the evidential value of reports about the unseen for proving the truthfulness of messengers would be invalidated, which is false by Muslim consensus.

2. The view of Al-Suddī: Pharaoh saw in a dream that a fire came from Jerusalem and enveloped Egypt, burning the Copts but sparing the Children of Israel. He asked about his dream, and they told him that a man would emerge from the land where the Children of Israel came from who would be the cause of Egypt's destruction. So he ordered the killing of the males.

3. The prophets before Moses (peace be upon him) gave glad tidings of his coming, and Pharaoh had heard this, which is why he slaughtered the sons of the Children of Israel. This view is the most worthy of acceptance.

The author of Al-Kashshāf said: {oppressing} is either a circumstantial clause (ḥāl) related to the pronoun in {and made}, or an adjective for shī'an, or a new, independent clause. {slaughtering} is a substitute (badal) for {oppressing}.

His saying {Indeed, he was of the corrupters} indicates that this killing only resulted in corruption and had no effect in averting God's decree.

Verse 5

{And We intended to confer favor} is a clause coordinated with {Indeed, Pharaoh exalted himself in the land} because it is parallel to it in explaining the news of Moses and Pharaoh and recounting it. The word {We intended} is for the future tense, but it is used here to narrate a past event. Alternatively, it could be a circumstantial clause related to {oppressing}, meaning Pharaoh oppressed them while We intended to confer favor upon them.

If it is asked: How can their oppression coexist with God's intention to favor them, when whatever God wills happens immediately without delay? The answer is: Since God's favor upon them—their deliverance from Pharaoh—was imminent, the intention for it to occur is presented as if it coincided with their oppression.

Verse 6

{And establish them in the land}: Know that it is said makkana lahu if one makes a place for him to sit (or lie down), treads upon it, and prepares it. Its parallel is arḍa lahu (to make the land for him). The meaning of establishing them in the land (the land of Egypt and the Levant) is that their command should be executed and their hands freed.

His saying {and show Pharaoh and Hāmān and their soldiers what they used to fear from them}: It is read {and Pharaoh and Hāmān and their soldiers will see from them} (with the ḍammah on yuraw). This means they will see from them what they were afraid of: the loss of their dominion and their destruction at the hands of the newborn from the Children of Israel.

Verses 7-9

{And We inspired to the mother of Moses}: We sent revelation to her. {Suckle him; but when you fear for him, cast him into the river} (the Nile). {and do not fear and do not grieve}. {Indeed, We will return him to you and will make him one of the messengers}.

{So the people of Pharaoh picked him up}—meaning they found him—{to be an enemy and a sorrow to them}. {Indeed, Pharaoh and Hāmān and their soldiers were sinners}.

{And the wife of Pharaoh said, "A delight to my eye and yours. Do not kill him; perhaps he will benefit us, or we may adopt him as a son," while they did not perceive}—meaning they did not know the reality of his destiny or that he was the one destined to destroy them.