Surah Al-Qasas (28) — Ayah 3

(Ayah 3) ➊ {نَتْلُوْا عَلَيْكَ مِنْ نَّبَاِ مُوْسٰى وَ فِرْعَوْنَ: ’’ نَبَاِ ‘‘} refers to the news that is important and of high status. {’’ مِنْ ‘‘} is in the meaning of "some," therefore the translation is "some news." To arouse interest, the story begins with these words: We narrate to you some part of the important incident of Musa (Moses) and Pharaoh with truth, that is, exactly as it happened.

➋ { لِقَوْمٍ يُّؤْمِنُوْنَ:} "That is, Muslims should compare their own situation with that of the oppressors." (Muwazzih) The meaning is that in this story, Muslims are told that no one can be more oppressive than Pharaoh, and no one more oppressed than the Children of Israel. So just as Allah, through Musa (Moses), made the Children of Israel successful against Pharaoh despite their weakness, in the same way, Muslims who are weak and subdued in Makkah, or those who are oppressed and helpless in any part of the world or at any time, should never lose hope; Allah will help them in the same way, grant them deliverance from their enemies, and destroy their enemies.

➌ { لِقَوْمٍ يُّؤْمِنُوْنَ:} Just as at the beginning of Surah Al-Baqarah, this Book without doubt was declared to be guidance only for the God-fearing, similarly here it is said that We are narrating to you some part of the story of Musa (Moses) and Pharaoh for those who believe, because although disbelievers also listen, only the people of faith benefit. Those who have decided that they will not believe, they will gain nothing from this incident or from the entire Qur’an. "Some part" is mentioned because many parts of this story are in other surahs, not in this surah, and the Qur’an never narrates any incident as a complete history, but only mentions those parts which are needed.

➍ For further details of this incident, see Surah Al-Baqarah (Ruku 6), Al-A'raf (Ruku 13 to 16), Yunus (Ruku 8, 9), Hud (Ruku 9), Bani Isra'il (Ruku 12), Maryam (Ruku 4), Ta-Ha (Ruku 1 to 5), Al-Mu’minun (Ruku 3), Ash-Shu’ara (Ruku 2 to 4), An-Naml (Ruku 1), Al-Ankabut (Ruku 4), Al-Mu’min (Ruku 3 to 5), Az-Zukhruf (Ruku 5), Ad-Dukhan (Ruku 1), Adh-Dhariyat (Ruku 2), and An-Nazi’at (Ruku 1).

3-1. This incident is evidence that you are a messenger of Allah, because without divine revelation, it is impossible to narrate events from centuries ago in exactly the manner in which they occurred; however, even so, only the believers will benefit from this, because only they will affirm your words.

3. We recite to you the true account of Moses [1] and Pharaoh [2] for the benefit of those who believe [3].

[1]
Why is the Mention of Sayyiduna Musa (Moses) ؑ Usually First in the Stories of the Prophets in the Quran?

In most places in the Noble Quran, the mention of Hazrat Musa ؑ and Pharaoh is given in great detail, and among the Prophets, the mention of Hazrat Musa ؑ comes first. We have already written the reasons for this. In brief, it is that Musa ؑ was commanded to fulfill the duty of Prophethood under circumstances even more severe than those faced by the Messenger of Allah ﷺ. For example, the nation to which Hazrat Musa ؑ belonged, Bani Israel, had been made by Pharaoh into a lower class of beings, like untouchables, and practically enslaved. Whereas you ﷺ were a member of your own nation, the Quraysh. Then, Hazrat Musa ؑ was sent with the message of Prophethood to a ruler like Pharaoh, who was arrogant, rebellious, tyrannical, and quick to anger, whereas your ﷺ primary addressees were your own people. Thirdly, Hazrat Musa ؑ was also commanded to demand, along with the call to monotheism, the release of his nation, Bani Israel, whereas the Messenger of Allah ﷺ was not given such a command. Fourthly, he was a wanted criminal in Pharaoh’s eyes. And the outcome of this story is that, in the end, Allah Almighty helps Hazrat Musa ؑ and his companions, granting them deliverance from the Pharaoh’s people, and drowns Pharaoh and his people in the sea, erasing the very trace of such oppressors from the face of the earth. Thus, in this story, the lesson for you ﷺ and for the Muslims is that when Musa ؑ endured such severe circumstances and, relying on Allah, bore all hardships, then you should do the same, and the glad tidings are that Allah Almighty, in this battle between truth and falsehood, ultimately grants success to His Messenger and the believers, and their enemies are destroyed.

[2]
The Title and Era of Pharaoh:

The kings of Egypt were called Pharaoh, just as in ancient times the kings of the Turks were called Khagan, the kings of Yemen were called Tubba’, the kings of Abyssinia were called Najashi, the kings of Rome were called Caesar, and the kings of Persia were called Kisra. Similarly, the kings of Egypt were called Pharaoh. Musa ؑ encountered two Pharaohs or two kings. The Pharaoh who raised him was named Ramses, and the one to whom he was sent after receiving Prophethood was Ramses’ son, Merneptah. Their reign was approximately fourteen hundred years before Christ.

[3] That is, the real purpose of narrating this story in the Quran is to inform people of the ultimate fate of those who disobey and are arrogant towards Allah, and what becomes of those who obey Allah. But only those people can derive admonition, guidance, and lessons from this story who accept these events as true and, by reflecting on them, become believers. As for those who consider it merely a historical tale or a legend, what lesson can they possibly draw from it?