1. Ta. Sin. Mim.

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

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

4. 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.

5. 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,

6. 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.

7. 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."

8. 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.

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

10. 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.

11. 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.

12. 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?"...

13. 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.

14. 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.

15. 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!"

16. 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.

17. He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!"

18. 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!"

19. 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!"

20. 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."

21. He therefore got away therefrom, looking about, in a state of fear. He prayed "O my Lord! save me from people given to wrong-doing."

22. 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."

23. 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."

24. 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!"

25. Afterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear thou not: (well) hast thou escaped from unjust people."

26. Said one of the (damsels): "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty"....

27. He said: "I intend to wed one of these my daughters to thee, on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: thou wilt find me, indeed, if Allah wills, one of the righteous."

28. He said: "Be that (the agreement) between me and thee: whichever of the two terms I fulfil, let there be no ill-will to me. Be Allah a witness to what we say."

29. Now when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves."

30. But when he came to the (fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I am Allah, the Lord of the Worlds....

31. "Now do thou throw thy rod!" but when he saw it moving (of its own accord) as if it had been a snake, he turned back in retreat, and retraced not his steps: O Moses!" (It was said), "Draw near, and fear not: for thou art of those who are secure.

32. "Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked."

33. He said: "O my Lord! I have slain a man among them, and I fear lest they slay me.

34. "And my brother Aaron - He is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me: for I fear that they may accuse me of falsehood."

35. He said: "We will certainly strengthen thy arm through thy brother, and invest you both with authority, so they shall not be able to touch you: with Our Sign shall ye triumph,- you two as well as those who follow you."

36. When Moses came to them with Our clear signs, they said: "This is nothing but sorcery faked up: never did we head the like among our fathers of old!"

37. Moses said: "My Lord knows best who it is that comes with guidance from Him and whose end will be best in the Hereafter: certain it is that the wrong-doers will not prosper."

38. Pharaoh said: "O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!"

39. And he was arrogant and insolent in the land, beyond reason,- He and his hosts: they thought that they would not have to return to Us!

40. So We seized him and his hosts, and We flung them into the sea: Now behold what was the end of those who did wrong!

41. And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find.

42. in this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised).

43. We did reveal to Moses the Book after We had destroyed the earlier generations, (to give) Insight to men, and guidance and Mercy, that they might receive admonition.

44. Thou wast not on the Western side when We decreed the Commission to Moses, nor wast thou a witness (of those events).

45. But We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send apostles (with inspiration).

46. Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition.

47. If (We had) not (sent thee to the Quraish),- in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us an apostle? We should then have followed Thy Signs and been amongst those who believe!"

48. But (now), when the Truth has come to them from Ourselves, they say, "Why are not (Signs) sent to him, like those which were sent to Moses?" Do they not then reject (the Signs) which were formerly sent to Moses? They say: "Two kinds of sorcery, each assisting the other!" And they say: "For us, we reject all (such things)!"

49. Say: "Then bring ye a Book from Allah, which is a better guide than either of them, that I may follow it! (do), if ye are truthful!"

50. But if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follow his own lusts, devoid of guidance from Allah. for Allah guides not people given to wrong-doing.

51. Now have We caused the Word to reach them themselves, in order that they may receive admonition.

52. Those to whom We sent the Book before this,- they do believe in this (revelation):

53. And when it is recited to them, they say: "We believe therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to Allah's Will) from before this.

54. Twice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them.

55. And when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours; peace be to you: we seek not the ignorant."

56. It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance.

57. They say: "If we were to follow the guidance with thee, we should be snatched away from our land." Have We not established for them a secure sanctuary, to which are brought as tribute fruits of all kinds,- a provision from Ourselves? but most of them understand not.

58. And how many populations We destroyed, which exulted in their life (of ease and plenty)! now those habitations of theirs, after them, are deserted,- All but a (miserable) few! and We are their heirs!

59. Nor was thy Lord the one to destroy a population until He had sent to its centre an apostle, rehearsing to them Our Signs; nor are We going to destroy a population except when its members practise iniquity.

60. The (material) things which ye are given are but the conveniences of this life and the glitter thereof; but that which is with Allah is better and more enduring: will ye not then be wise?

61. Are (these two) alike?- one to whom We have made a goodly promise, and who is going to reach its (fulfilment), and one to whom We have given the good things of this life, but who, on the Day of Judgment, is to be among those brought up (for punishment)?

62. That Day (Allah) will call to them, and say "Where are my 'partners'?- whom ye imagined (to be such)?"

63. Those against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: we led them astray, as we were astray ourselves: we free ourselves (from them) in Thy presence: it was not us they worshipped."

64. It will be said (to them): "Call upon your 'partners' (for help)" :they will call upon them, but they will not listen to them; and they will see the Penalty (before them); (how they will wish) 'if only they had been open to guidance!'

65. That Day (Allah) will call to them, and say: "What was the answer ye gave to the apostles?"

66. Then the (whole) story that Day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other.

67. But any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation.

68. Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah. and far is He above the partners they ascribe (to Him)!

69. And thy Lord knows all that their hearts conceal and all that they reveal.

70. And He is Allah. There is no god but He. To Him be praise, at the first and at the last: for Him is the Command, and to Him shall ye (all) be brought back.

71. Say: See ye? If Allah were to make the night perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you enlightenment? Will ye not then hearken?

72. Say: See ye? If Allah were to make the day perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you a night in which ye can rest? Will ye not then see?

73. It is out of His Mercy that He has made for you Night and Day,- that ye may rest therein, and that ye may seek of his Grace;- and in order that ye may be grateful.

74. The Day that He will call on them, He will say: "Where are my 'partners'? whom ye imagined (to be such)?"

75. And from each people shall We draw a witness, and We shall say: "Produce your Proof": then shall they know that the Truth is in Allah (alone), and the (lies) which they invented will leave them in lurch.

76. Qarun was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men, behold, his people said to him: "Exult not, for Allah loveth not those who exult (in riches).

77. "But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief."

78. He said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed, before him, (whole) generations,- which were superior to him in strength and greater in the amount (of riches) they had collected? but the wicked are not called (immediately) to account for their sins.

79. So he went forth among his people in the (pride of his wordly) glitter. Said those whose aim is the Life of this World: "Oh! that we had the like of what Qarun has got! for he is truly a lord of mighty good fortune!"

80. But those who had been granted (true) knowledge said: "Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)."

81. Then We caused the earth to swallow up him and his house; and he had not (the least little) party to help him against Allah, nor could he defend himself.

82. And those who had envied his position the day before began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision or restricts it, to any of His servants He pleases! had it not been that Allah was gracious to us, He could have caused the earth to swallow us up! Ah! those who reject Allah will assuredly never prosper."

83. That Home of the Hereafter We shall give to those who intend not high- handedness or mischief on earth: and the end is (best) for the righteous.

84. If any does good, the reward to him is better than his deed; but if any does evil, the doers of evil are only punished (to the extent) of their deeds.

85. Verily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance, and who is in manifest error."

86. And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject ((Allah)'s Message).

87. And let nothing keep thee back from the Signs of Allah after they have been revealed to thee: and invite (men) to thy Lord, and be not of the company of those who join gods with Allah.

88. And call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back.

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 viewpoint 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 Naml, according to Ibn Abbas and Jabir bin Zaid, Surahs Ash-Shu`araa', 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 lose 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', excusing himself for not accepting the office of Prophethood the Prophet 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 lie 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 supplied. 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 destination, 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 listeners mind automatically:

First, Allah provides the means and motives of whatever 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, and he 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, but 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 returned with the gift of Prophethood.

Thirdly, the person from whom Allah wants to take some service comes out without any army and armor and without an apparent helper or force at his back, yet he puts to rout much stronger and better equipped opponents. The contrast that existed between the strengths of Moses (peace be upon him) and Pharaoh was much more prominent 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 been routed.

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 the 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 slowly 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, for 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 the Prophet Moses was narrated so that a perfect analogy was established automatically in every detail between the conditions prevailing 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 Prophethood although he was un-lettered and 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 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 embraced 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, which, 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 pretenses, 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 due to which those people judged the Truth and falsehood only from the viewpoint of their worldly interests.