In the name of Allah, the Most Gracious, the Most Merciful.
A gentle commentary
on the book of identification cards
for the images of the Noble Qur'an,
by Dr. Muhammad ibn 'Abd al-'Aziz ibn 'Umar Nasif,
may Allah preserve him.
Surah al-Qasas.
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah,
and may prayers and peace be upon the Messenger of Allah.
We continue with our gentle commentary
on the identification cards
for the images of the Noble Qur'an
by Muhammad ibn 'Umar Nasif,
now with Surah al-Qasas.
I have three observations regarding it,
all of which will be connected
to the science of thematic coherence (munasabat).
The first observation
concerns the placement of the Surah,
which I have previously stated
aims to clarify the relationship of the Surah
to the one preceding it.
He says here that its coherence
with An-Naml and Ash-Shu'ara'
lies in its detailed elaboration
of the story of Musa, peace be upon him,
which is mentioned in both of them.
Thus, the coherence here is not
related only to the preceding Surah,
which is An-Naml,
but to the two preceding Surahs:
Ash-Shu'ara' and An-Naml.
These three Surahs—
Ash-Shu'ara', An-Naml, and Al-Qasas—
are called the "Tawasin."
They are united by the similarity in their opening,
even if the similarity is complete between Al-Qasas,
Ash-Shu'ara', and An-Naml,
[all starting with] "Ta-Sin" without a "Mim."
Here, I would like to speak
about what some brothers mentioned.
One asked me, saying:
"Do these thematic coherences have
a fixed rule
that is consistent?"
Although I have pointed
to something of this before, there is no harm
in repeating it.
I say, firstly,
these thematic coherences
are not a matter
of consensus among scholars;
they are a matter of ijtihad (scholarly exertion),
and one may be satisfied
with the slightest connection.
Furthermore, this specific connection—
a connection that Al-Suyuti saw
in his book *Tanasuq al-Durar*—
is consistent throughout the Qur'an,
[the idea] that a Surah elaborates on what preceded it.
This requires research;
meaning, the book *Tanasuq al-Durar*
by Al-Suyuti needs
to be examined for the general rules
he mentioned,
and to verify those rules
by looking
at the Qur'an.
In truth, he mentioned
subtle points that deserve study,
among them this [notion] that every Surah elaborates
on what preceded it.
He did not present the argument just like that;
rather, he provided multiple proofs
scattered throughout his book
for this matter.
The second observation:
what helps in understanding thematic coherence
is the study of the reasons for revelation (asbab al-nuzul).
We have two reasons in this Surah
that may help in dating the revelation.
Of course, not
the dating of the entire Surah,
because it was revealed—
or the two reasons were revealed in verses close to each other,
almost within the same period.
However, [this applies to] some verses of the Surah.
Therefore, we say it is better to say
that it indicates the dating of
the revelation of some verses of the Surah;
this is more precise.
They are two reasons that may help in dating the revelation,
but if you reflect upon them,
you will find they also help in thematic coherence. For the first reason for revelation:
﴾And We have conveyed the word to them so that they might remember. Those to whom We gave the Book before it, they believe in it. And when it is recited to them, they say...﴿
[The verses continue] regarding spending from what We have provided, until it says: ﴾Indeed, you do not guide whom you love.﴿
“And when it is recited unto them, they say: We believe in it. Lo! it is the Truth from our Lord. Lo! even before it we were of those who surrender (unto Him).” (28:53)
“These will be given their reward twice over, because they are steadfast and repel evil with good, and spend of that wherewith We have provided them,” (28:54)
Abu Talib, and the preceding verses were revealed regarding some of the Jews who
accepted Islam, the connection becomes clear. Thus, the science of thematic coherence does not rely on
one thing alone. It may rely on language,
it may rely on
rhetoric, it may rely on the history of revelation, it may rely on...
Therefore, we find among the sources of Imam Al-Tabari in the coherences he
mentions are the reports (athar) he narrates from the Tabi'un, which indicates that this
science is authentic—the science of thematic coherence. And it came in the reasons for revelation after
mentioning the first reason,
and there is evidence indicating that this was before the Hijrah.
Meaning, the identification of this incident was reported. This was reported, and though I have not verified
it, some have strengthened it, as in the *Seerah Dhahabiyyah*.
However, it needs further examination. Its absence does not harm [the argument], in the sense that
the fact that the first verses speak about people who believed even though they were
distant, and the verses that follow are about Abu Talib—who was
very close to the Prophet, peace be upon him, and did not believe—means the connection
is established. But if it is proven that this was before the Hijrah, it is useful
also for dating the revelation. So, this is the second observation,
which is that the reasons for revelation assist in the science of thematic coherence. The third
and final issue is regarding the sections of the Surah. You notice in the
last two lines of the second part of the Surah, there is a reminder to the
Prophet, peace be upon him, of the blessing of the Qur'an with the promise
of a return to a place of return: ﴾Indeed, He who imposed the Qur'an upon you will return you to a place of return.﴿
This "return" is connected to the beginning of the Surah, as explained by Al-Suyuti
and Al-Biqa'i, may Allah have mercy on them all. Therefore, you find at the beginning
of the Surah: ﴾Indeed, We will return him to you,﴿ then He said: ﴾So We returned him to his mother.﴿
Allah returned Musa after he left in fear to Madyan;
Allah returned him to Egypt as a righteous prophet and caller, and granted him victory over
Pharaoh. Thus, the "return" is repeated in the Surah,
in wording and in meaning.
Therefore, it can be added here in the third line of the
first section: "Then the mention of the situation of the mother of Musa, the picking up by
the family of Pharaoh, and returning him to her"—meaning returning Musa to her.
Then the maturation and establishment of Musa, then the journey to Madyan, then
the sending of Musa, peace be upon him, and his discourse, then his return
to Egypt—this sentence can be added—and the calling of
Pharaoh and his destruction. Why did I say it is appropriate to mention
the word "return"? To draw attention to the connection between the beginning of the Surah,
the first section, and the end of the second section. And this connection
is not of the type of connection we spoke about before;
this is a connection between the parts of the Surah, and this
is clearer than the connection between the Surah and the one preceding it.
For the Surah and the one preceding it, as I said, scholars differed;
a number of scholars stated that one should not be preoccupied
with it, while some were interested in it. The connection there
is subtle and light, perhaps based on the slightest association. But
this one, which is inside the Surah, is very precise,
clearer, with manifest wording and precise matters.
I ask Allah to grant me and you success in what He loves and is pleased with, and that He
gives us understanding of His Book and makes it a proof for us, not a proof
against us. And may Allah send prayers upon our Prophet Muhammad and upon
his family and all his companions. Praise be to Allah, Lord of the Worlds.