Draft:Verse 7 of Sura al-Qasas
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| Verse's Information | |
|---|---|
| Name | Verse 7 of Sura al-Qasas |
| Sura | al-Qasas |
| Verse | 7 |
| Juz' | 20 |
| Content Information | |
| Place of Revelation | Mecca |
| Topic | Theological |
| About | Saving Moses (a) from Pharaoh at the time of birth |
| Related Verses | Verses 38, 39, and 40 of Sura Ta-Ha |
Verse 7 of Sura al-Qasas expresses God's plan to save Moses from the hands of Pharaoh at the time of his birth.[1] According to this verse, the mother of Moses was commanded to suckle Moses and, if she feared Pharaoh's agents, to cast him into the Nile. In this verse, God gives heart to the mother of Moses by the news of returning Moses and the glad tidings of his prophethood.[2] This event is also mentioned in the Quran in verses 38, 39, and 40 of Sura Ta-Ha.[3]
Template:Quran: نام سوره اشتباه است
Template:Quran: نام سوره اشتباه است
Based on what is mentioned in exegeses, Pharaoh, after becoming aware of the emergence of a person from the Bani Isra'il who would overthrow his kingdom in the future, ordered the killing of the sons of the Bani Isra'il, to the extent that the government midwives would inform the agents after delivering a male child for the Bani Isra'il.[4]
By divine help, love for Moses resided in the midwife's heart, and she refrained from reporting the birth of Moses to Pharaoh's officials. Meanwhile, God inspired Jochebed, the mother of Moses, to suckle Moses as long as possible and, if she feared the government agents, to put him in the Nile without fear or grief.[5] By divine will, the chest went toward Pharaoh's palace and reached the hands of Asiya, the wife of Pharaoh. The placement of his love in the heart of Asiya prevented Moses from being killed. Moses' refusal to suckle led them to search for a wet nurse for Moses to feed from, and thus Moses returned to his mother's bosom in a way that his relationship with his mother remained hidden.[6] In verses 9 to 13 of Sura al-Qasas, the story of Moses returning to his mother is expressed.[7]
Some Persian-speaking poets such as Rumi and Parvin E'tesami have composed this event into verse.[8]Template:NoteA few initial verses of Rumi's poem are as follows:
Notes
- ↑ Makārim Shīrāzī, Tarjuma-yi Qurʾān, 1373 Sh/1994, p. 386.
- ↑ Makārim Shīrāzī, Tarjuma-yi Qurʾān, 1373 Sh/1994, p. 386.
- ↑ Qurʾān, Sūra Ṭā-Hā, verses 38-40.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992, vol. 16, pp. 23-37; Ṭabarsī, Majmaʿ al-bayān, 1372 Sh/1993, vol. 7, p. 377.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992, vol. 16, pp. 23-37; Ṭūsī, al-Tibyān, vol. 8, p. 131.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh/1992, vol. 16, pp. 23-37.
- ↑ Makārim Shīrāzī, Tarjuma-yi Qurʾān, 1373 Sh/1994, p. 386.
- ↑ Iʿtiṣāmī, Dīwān-i Parvīn Iʿtiṣāmī, 1341 Sh/1962, p. 236.
Footnotes
References
- "Luṭf-i Ḥaqq". Ganjoor website, accessed April 17, 2024.
- Iʿtiṣāmī, Parvīn. Dīwān-i qaṣāʾid wa mathnawiyyāt wa tamthīlāt wa muqaṭṭaʿāt. Sāzmān-i Mustaqill-i Chāpkhāna-yi Dawlatī-yi Īrān, 5th ed. Tehran, 1341 Sh/1962.
- Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 10th ed, 1371 Sh/1992.
- Makārim Shīrāzī, Nāṣir. Tarjuma-yi Qurʾān. Qum, Daftar-i Muṭālaʿāt-i Tārīkh wa Maʿārif-i Islāmī, 2nd ed, 1373 Sh/1994.
- Ṭabarsī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran, Nāṣir Khusraw, 3rd ed, 1372 Sh/1993.
- Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1st ed.
- "Waḥy āmadan bi mādar-i Mūsā ki Mūsā rā dar āb afkan". Ganjoor website, accessed April 17, 2024.