Trying to understand the flow of Surah Al-Qasas up till Ayah 50:
1. God tells to the Prophet s.a.w. the story of Moses a.s. up to the point where He gave Moses the book as guidance and mercy after He had destroyed previous generations so that they (who are the "they"? The Quraisy?The Jews of Madinah?) will remember.
2. There is a switch here when God addresses the Prophet s.a.w. directly, noting how he wasn't a witness at certain points in the story and ended that with it (I hazard a guess that "it" refers to the story) was a mercy so that the Prophet could warn those who have not had any warners, hopefully they would remember (the Quraisy?) and not they blame God for not sending them a Messenger for them to follow
3. Another point of view switch to the truth coming to them (are "they" here the "they" of 1 or of 2) and they would say it was not like what was given to Moses a.s. yet they rejected both
4. Another switch where now the Prophet s.a.w. was commanded to say/challenge the people in 3 to bring a book from God which would be a better guide than the two messages/books. Then back to addressing the Prophet denoting that these people could never do that because they only followed their desires and that God would not guide those who oppress. (Interesting, the link between the following of desires and oppression)
From Ayat 51-60:
1. A switch to back God saying that He sent the Word so that they (a different group presumably) will remember as these had been sent previous scriptures, gladly accepting the message as the truth because they had already surrendered/submitted before. This group also had the characteristic of repelling evil with good, patience, and charitable. They turn away from idle chatter in a good manner.
2. A switch back to the Prophet s.a.w. who was reminded that not even he can guide; only God has the power.
3. Another switch to yet another group of they (or perhaps the original group - looks like these were the Meccans) who were concern about losing material wealth and power if they were to follow the Prophet. God reminded them that He established them in the sanctuary (the haram) and brought the fruits and food to them. Also a reminder of how being arrogant and reckless of their wealth has brought many towns and villages their downfall. But before the destruction, messengers would have been sent. Lastly their destruction were due to their wrongdoing. It seems to imply being concerned with material things, placing pride in them will lead to wrongdoing while actually these things are actually temporary and as adornment in this world.
4. Then there is a switch when God address them directly to use their reasoning.
Ayat 61 onwards
1. God tells to the Prophet s.a.w. the story of Moses a.s. up to the point where He gave Moses the book as guidance and mercy after He had destroyed previous generations so that they (who are the "they"? The Quraisy?The Jews of Madinah?) will remember.
2. There is a switch here when God addresses the Prophet s.a.w. directly, noting how he wasn't a witness at certain points in the story and ended that with it (I hazard a guess that "it" refers to the story) was a mercy so that the Prophet could warn those who have not had any warners, hopefully they would remember (the Quraisy?) and not they blame God for not sending them a Messenger for them to follow
3. Another point of view switch to the truth coming to them (are "they" here the "they" of 1 or of 2) and they would say it was not like what was given to Moses a.s. yet they rejected both
4. Another switch where now the Prophet s.a.w. was commanded to say/challenge the people in 3 to bring a book from God which would be a better guide than the two messages/books. Then back to addressing the Prophet denoting that these people could never do that because they only followed their desires and that God would not guide those who oppress. (Interesting, the link between the following of desires and oppression)
From Ayat 51-60:
1. A switch to back God saying that He sent the Word so that they (a different group presumably) will remember as these had been sent previous scriptures, gladly accepting the message as the truth because they had already surrendered/submitted before. This group also had the characteristic of repelling evil with good, patience, and charitable. They turn away from idle chatter in a good manner.
2. A switch back to the Prophet s.a.w. who was reminded that not even he can guide; only God has the power.
3. Another switch to yet another group of they (or perhaps the original group - looks like these were the Meccans) who were concern about losing material wealth and power if they were to follow the Prophet. God reminded them that He established them in the sanctuary (the haram) and brought the fruits and food to them. Also a reminder of how being arrogant and reckless of their wealth has brought many towns and villages their downfall. But before the destruction, messengers would have been sent. Lastly their destruction were due to their wrongdoing. It seems to imply being concerned with material things, placing pride in them will lead to wrongdoing while actually these things are actually temporary and as adornment in this world.
4. Then there is a switch when God address them directly to use their reasoning.
Ayat 61 onwards
- Shift focus to the hereafter. A transition ayah in 61 where God compares the person who will meet the good promise and the person who enjoyed the good life
- The next set of ayat until 67 will about God calling with a set of questions and the people who were not guided responding.
- Then there is a shift in the theme to a description of God's abilities, commanding the Prophet to ask people to ponder about night and day
- Then back to the scene on the Day of Judgement again in ayah 74
- Then the story of Qarun in ayah 76 onwards with the message that wealth is a test but most people did not see what is with God is better.
- Back to the hereafter where God encourages people to come with good deeds (by not specifying the reward) but that for those who come with evil deeds will be recompensed with the same in ayah 84.
