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Surah 28. Al-Qasas

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28:46
وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذْ نَادَيْنَا وَلَـٰكِن رَّحْمَةً مِّن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ Wam a kunta bij a nibi a l tt oori i th n a dayn a wal a kin ra h matan min rabbika litun th ira qawman m a at a hum min na th eerin min qablika laAAallahum yata th akkaroon a
And neither wert thou present on the slope of Mount Sinai when We called out [to Moses]:46 but [thou, too, art sent] as an act of thy Sustainer's grace, to warn people to whom no warner has come before thee, so that they might bethink themselves [of Us];
  - Mohammad Asad

According to some of the classical commentators, this second reference to "the slope of Mount Sinai" contains an allusion to the divine assurance mentioned in 7:156 : "My grace overspreads everything ..." (Tabari, Razi). This interpretation is most plausible in view of the subsequent reference to Muhammad's mission as "an act of thy Sustainer's grace (rahmah)".

Nor were you at the side of the mountain of Tur when We called out to Musa, but it is your Rabb's mercy that you are being given this information so that you may forewarn a nation to whom no Warner had come before you. Maybe they will take heed,
  - Muhammad Farooq-i-Azam Malik
And you were not at the side of Mount Ṭûr when We called out 'to Moses'. But 'you have been sent' as a mercy from your Lord to warn a people to whom no warner has come before you, so perhaps they may be mindful.
  - Mustafa Khattab
And thou wast not beside the Mount when We did call; but (the knowledge of it is) a mercy from thy Lord that thou mayest warn a folk unto whom no warner came before thee, that haply they may give heed.
  - Marmaduke Pickthall
Nor wast thou at the side of (the Mountain of) Tur when We called (to Moses) Yet (art thou sent) as a 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. 3379
  - Abdullah Yusuf Ali

This people was the Quraish. 'Though thou didst not see how Moses was invested with the prophetic office at Mount Tur, thou hast had similar experience thyself, and We have sent thee to the Quraish to warn them of all their sins, and to repent and come into the Faith'.

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28:47
وَلَوْلَآ أَن تُصِيبَهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ ءَايَـٰتِكَ وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ Walawl a an tu s eebahum mu s eebatun bim a qaddamat aydeehim fayaqooloo rabban a lawl a arsalta ilayn a rasoolan fanattabiAAa a y a tika wanakoona mina almumineen a
and [We have sent thee] lest they say [on Judgment Day], when disaster befalls them as an outcome of what their own hands have wrought, "O our Sustainer, if only Thou hadst sent an apostle unto us, we would have followed Thy messages, and would have been among those who believe!"
  - Mohammad Asad
so that they may not be able to say, when a disaster befalls them on account of their misdeeds: "Our Rabb, had You sent us a Rasool, we should have followed Your revelations and became the believers."
  - Muhammad Farooq-i-Azam Malik
Also so they would not say, if struck by an affliction for what their hands have done: 'Our Lord! If only You had sent us a messenger, we would have followed Your revelations and become believers.'
  - Mustafa Khattab
Otherwise, if disaster should afflict them because of that which their own hands have sent before (them), they might say: Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and been of the believers?
  - Marmaduke Pickthall
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 send us an apostle? We should then have followed the Signs and been amongst those who believe!" 3380
  - Abdullah Yusuf Ali

Now that a warner has come among them with all the authority that previous Messengers possessed and with all the knowledge which can only come by divine inspiration, they have no excuse left whatever. They cannot say, "No warner came to us." If any evil comes to them, as the inevitable result of their ill-deeds, they cannot blame Allah and say that they were not warned. Cf. xx. 134.

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28:48
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوا۟ لَوْلَآ أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَىٰٓ ۚ أَوَلَمْ يَكْفُرُوا۟ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبْلُ ۖ قَالُوا۟ سِحْرَانِ تَظَـٰهَرَا وَقَالُوٓا۟ إِنَّا بِكُلٍّ كَـٰفِرُونَ Falamm a j a ahumu al h aqqu min AAindin a q a loo lawl a ootiya mithla m a ootiya moos a awalam yakfuroo bim a ootiya moos a min qablu q a loo si h r a ni ta th a har a waq a loo inn a bikullin k a firoon a
And yet, now that the truth has come unto them from Us, they say, "Why has he not been vouch-safed the like of what Moses was vouchsafed?"47 But did they not also, before this, deny the truth of what Moses was vouchsafed? For] they do say, "Two examples of delusion, [seemingly] supporting each other!"48 And they add, "Behold, we refuse to accept either of them as true!"
  - Mohammad Asad

As the Qur'an frequently points out, the basic ethical truths enunciated in it are the same as those of earlier revelations. It is this very statement which induced the opponents of Muhammad - in his own time as well as in later times - to question the authenticity of the Qur'an: "If it had really been revealed by God," they argue, "would so many of its propositions, especially its social laws, differ so radically from the laws promulgated in that earlier divine writ, the Torah?" By advancing this argument (and quite apart from the question of whether the text of the Bible as we know it today has or has not been corrupted in the course of time), the opponents of Muhammad's message deliberately overlook the fact, repeatedly stressed in the Qur'an, that the earlier systems of law were conditioned by the spiritual level of a particular people and the exigencies of a particular chapter of human history, and therefore had to be superseded by new laws at a higher stage of human development (see in this connection the second paragraph of 5:48 and the corresponding note [66]). However, as is evident from the immediate sequence - and especially from the last sentence of this verse - the above specious argument is not meant to uphold the authenticity of the Bible as against that of the Qur'an, but, rather, aims at discrediting both - and through them, the basic religious priciple against which the irreligious mind always revolts: namely, the idea of divine revelation and of man's absolute dependence on and responsibilty to God, the Ultimate Cause of all that exists.

A contemptuous allusion, on the one hand, to Old-Testament predictions of the coming of the Prophet Muhammad 9cf. surah {2}, note [33]), and, on the other, to the oft-repeated Qur'anic statement that this divine writ had been revealed to "confirm the truth of earlier revelations". As regards my rendering of the term sihr (lit., "magic" or "sorcery") as "delusion" - and occasionally as "spellbinding eloquence" - see note [12] on 74:24 .

Now that the Truth has come to them from Us, they are saying: "Why is he (Muhammad) not given the like of what was given to Musa?" Have they not rejected that which was given to Musa before? They claim: "These (Torah and Qur'an) are the two works of sorcery complementing each other!" And they say: "We believe in neither."
  - Muhammad Farooq-i-Azam Malik
But when the truth came to them from Us, they said, 'If only he was given the like of what Moses had been given.'1 Did they not deny what had been given to Moses earlier? They claimed, 'Both 'Scriptures' are works of magic, supporting each other!'2 Adding, 'We truly deny both.'
  - Mustafa Khattab

 The pagans of Mecca demanded that the Quran should have been revealed all at once like the Torah, and the Prophet (ﷺ) should have had some tangible signs like the staff of Moses.

 Some Meccan pagans approached some Jewish authorities to inquire about the Prophet’s message and they were told that there are references of him in the Torah. So the pagans immediately rejected both the Torah and the Quran as two works of magic.

But when there came unto them the Truth from Our presence, they said: Why is he not given the like of what was given unto Moses? Did they not disbelieve in that which was given unto Moses of old? They say: Two magics that support each other; and they say: Lo! in both we are disbelievers.
  - Marmaduke Pickthall
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)!" 3381 3382
  - Abdullah Yusuf Ali

When a Revelation is sent to them, in the Qur-an, adapted to all their needs and the needs of the time they live in, they hark back to antiquity. The holy Prophet was in many respects like Moses, but the times in which he lived were different from the times of Moses, and his age did not suffer from the deceptions of sorcery, like that of Moses. The remedies which his age and future ages required (for his Message was universal) were different. His miracle of the Qur-an was different and most permanent than the Rod and the Radiant-White Hand of Moses. But supposing that the Quraish had been humoured in their insincere demands, would they have believed? Did they believe in Moses ? They were only put up by the Jews to make objections which they themselves did not believe in.

Moses was called a sorcerer by the Egyptians, and the wonderful words of the Qur-an were called sorcery by the Quraish. As the Qur-an confirmed the Message of Moses, the Quraish objectors said that they were in collusion. The Quraish did not believe in Allah's Revelation at all.

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28:49
قُلْ فَأْتُوا۟ بِكِتَـٰبٍ مِّنْ عِندِ ٱللَّهِ هُوَ أَهْدَىٰ مِنْهُمَآ أَتَّبِعْهُ إِن كُنتُمْ صَـٰدِقِينَ Qul fatoo bikit a bin min AAindi All a hi huwa ahd a minhum a attabiAAhu in kuntum sa diqeen a
Say: "Produce, then, [another] revelation from God which would offer better guidance than either of these two49 - [and] I shall follow it, if you speak the truth! "
  - Mohammad Asad

I.e., the Torah and the Qur'an. The Gospel is not mentioned in this context because, as Jesus himself had stressed, his message was based on the Law of Moses, and was not meant to displace the latter.

Ask them: "Bring a Book from Allah which is a better guide than these two, I will follow it, if what you say be true!"
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Bring then a scripture from Allah which is a better guide than these two so I may follow it, if your claim is true.'
  - Mustafa Khattab
Say (unto them, O Muhammad): Then bring a Scripture from the presence of Allah that giveth clearer guidance than these two (that) I may follow it, if ye are truthful.
  - Marmaduke Pickthall
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!"
  - Abdullah Yusuf Ali

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28:50
فَإِن لَّمْ يَسْتَجِيبُوا۟ لَكَ فَٱعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَآءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ ٱتَّبَعَ هَوَىٰهُ بِغَيْرِ هُدًى مِّنَ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Fain lam yastajeeboo laka fa i AAlam annam a yattabiAAoona ahw a ahum waman a d allu mimmani ittabaAAa haw a hu bighayri hudan mina All a hi inna All a ha l a yahdee alqawma a l thth a limeen a
And since they cannot respond to this thy challenge,50 know that they are following only their own likes and dislikes: and who could be more astray than he who follows [but] his own likes and dislikes without any guidance from God? Verily, God does not grace with His guidance people who are given to evildoing!
  - Mohammad Asad

Lit., "if they do not respond to thee", implying that they are unable to accept the above challenge.

So if they do not meet this demand, you should know that they only follow their own desires. And who is more misguided than the one who follows his own desires rather than the guidance from Allah? In fact, Allah does not guide such wrongdoing people.
  - Muhammad Farooq-i-Azam Malik
So if they fail to respond to you, then know that they only follow their desires. And who could be more astray than those who follow their desires with no guidance from Allah? Surely Allah does not guide the wrongdoing people.
  - Mustafa Khattab
And if they answer thee not, then know that what they follow is their lusts. And who goeth farther astray than he who followeth his lust without guidance from Allah. Lo! Allah guideth not wrongdoing folk.
  - Marmaduke Pickthall
But if they hearken not to thee know that they only follow their own lusts: and who is more astray than one who follows his own lusts devoid of guidance from Allah? For Allah guides not people given to wrongdoing. 3383
  - Abdullah Yusuf Ali

They were challenged to produce something better, to be a guide in life. But as they could not, it was evident that their objections were fractious. They were only following their own selfish lusts of power, monopoly, and exploitation of the poor and ignorant. How can such people receive guidance?

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28:51
وَلَقَدْ وَصَّلْنَا لَهُمُ ٱلْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ Walaqad wa ss aln a lahumu alqawla laAAallahum yata th akkaroon a
NOW, INDEED, We have caused this word [of Ours] to reach mankind step by step,51 so that they might [learn to] keep it in mind.
  - Mohammad Asad

Lit., "We have caused this word to reach them gradually": this meaning is implied in the verbal form wassalna, which - like the grammatically identical form nazzalna - points to the gradual, step-by-step revelation of the Qur'an during the twenty-three years of Muhammad's prophetic ministry.

We have conveyed Our Word to them over and over again in order that they may take heed.
  - Muhammad Farooq-i-Azam Malik
Indeed, We have steadily delivered the Word 'of Allah' to the people so they may be mindful.
  - Mustafa Khattab
And now verily We have caused the Word to reach them, that haply they may give heed.
  - Marmaduke Pickthall
Now have We caused the word to reach them themselves in order that they may receive admonition. 3384
  - Abdullah Yusuf Ali

Before this the Quraish might have said that the Word of Allah had come to the Hebrews in their tongue or in Greek, which was used by the Hebrews in the time of Jesus. Now that Word is brought to their own doors, in their own Arabic tongue, by a man of their own race and family. Surely they have no excuse now for remaining strangers to the higher moral and spiritual law.

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28:52
ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ مِن قَبْلِهِۦ هُم بِهِۦ يُؤْمِنُونَ Alla th eena a tayn a humu alkit a ba min qablihi hum bihi yuminoon a
As for those unto whom We have vouchsafed revelation aforetime-they [are bound to] believe in this one [as well];52
  - Mohammad Asad

This is both a statement of historical fact - alluding to conversions of Jews and Christians in Muhammad's lifetime - and a prophecy. It must, however, be understood that, in the above context, God's "vouchsafing" revelation implies a conscious, sincere acceptance of its teachings by those to whom it has been conveyed: for it is this sincerity that has enabled them - or will enable them-to realize that the Qur'an preaches the same ethical truths as those forthcoming from earlier revelations. (Cf. {26:196-197} and the corresponding notes [83-85].)

Those to whom the scriptures were given before this (Jews and Christians), they do recognize the Truth and believe in this (Qur'an).
  - Muhammad Farooq-i-Azam Malik
'As for' those 'faithful' to whom We had given the Scripture before this 'Quran', they do believe in it.
  - Mustafa Khattab
Those unto whom We gave the Scripture before it, they believe in it,
  - Marmaduke Pickthall
Those to whom We sent the Book before this they do believe in this (Revelation);
  - Abdullah Yusuf Ali

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28:53
وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوٓا۟ ءَامَنَّا بِهِۦٓ إِنَّهُ ٱلْحَقُّ مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبْلِهِۦ مُسْلِمِينَ Wai tha yutl a AAalayhim q a loo a mann a bihi innahu al h aqqu min rabbin a inn a kunn a min qablihi muslimeen a
and whenever it is [clearly] conveyed unto them, they [are bound to] profess, "We have come to believe in it, for, behold, it is the truth from our Sustainer - and, verily, even before this have we surrendered ourselves unto Him!"
  - Mohammad Asad
When it is recited to them they say: "We believe in it, surely this is the Truth from our Rabb: indeed we were Muslims even before this."
  - Muhammad Farooq-i-Azam Malik
When it is recited to them, they declare, 'We believe in it. This is definitely the truth from our Lord. We had already submitted1 'even' before this.'
  - Mustafa Khattab

 lit., ‘We had already been Muslims.’

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).
  - Marmaduke Pickthall
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." 3385
  - Abdullah Yusuf Ali

There were Christians and Jews who recognised that Islam was a logical and natural development of Allah's revelations as given in earlier ages, and they not only welcomed and accepted Islam, but claimed, and rightly, that they had always been Muslims. In that sense Adam, Noah, Abraham, Moses, and Jesus had all been Muslims.

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28:54
أُو۟لَـٰٓئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا۟ وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ Ol a ika yutawna ajrahum marratayni bim a s abaroo wayadraoona bi a l h asanati a l ssayyiata wamimm a razaqn a hum yunfiqoon a
These it is that shall receive a twofold reward for having been patient in adversity, and having repelled evil with good,53 and having spent on others out of what We provided for them as sus-tenance,
  - Mohammad Asad

See note [44] on the identical phrase in 13:22 . In the present context, the reference to "patience in adversity" and "repelling evil with good" evidently relates to the loss of erstwhile communal links, social ostracism, and all manner of physical or moral persecution which is so often the lot of persons who accept religious tenets different from those of their own community.

They are the ones who will be given their reward twice, because they have endured with fortitude, repelling evil with good and giving in charity out of what We have given them.
  - Muhammad Farooq-i-Azam Malik
These 'believers' will be given a double reward for their perseverance, responding to evil with good, and for donating from what We have provided for them.
  - Mustafa Khattab
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,
  - Marmaduke Pickthall
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. 3386
  - Abdullah Yusuf Ali

Their credit is twofold, in that before they knew Islam, they followed the earlier Law in truth and sincerity, and when they were offered Islam, they readily recognised and accepted it, suffered in patient perseverance for its sake, and brought forth the fruits of righteousness.

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28:55
وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ سَلَـٰمٌ عَلَيْكُمْ لَا نَبْتَغِى ٱلْجَـٰهِلِينَ Wai tha samiAAoo allaghwa aAAra d oo AAanhu waq a loo lan a aAAm a lun a walakum aAAm a lukum sal a mun AAalaykum l a nabtaghee alj a hileen a
and, whenever they heard frivolous talk,54 having turned away from it and said: "Unto us shall be accounted our deeds, and unto you, your deeds. Peace be upon you- [but] we do not seek out such as are ignorant [of the meaning of right and wrong]."
  - Mohammad Asad

This obviously refers to attempts, based on prejudice, at deriding the spiritual reorientation of the person concerned.

When they hear vain talk, they withdraw from it saying: "Our deeds are for us and yours for you; peace be on to you: we do not desire the way of ignorant."
  - Muhammad Farooq-i-Azam Malik
When they hear slanderous talk, they turn away from it, saying, 'We are accountable for our deeds and you for yours. Peace 'is our only response' to you! We want nothing to do with those who act ignorantly.'
  - Mustafa Khattab
And when they hear vanity they withdraw from it and say: Unto us our works and unto you your works. Peace be unto you! We desire not the ignorant.
  - Marmaduke Pickthall
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." 3387
  - Abdullah Yusuf Ali

The righteous do not encourage idle talk or foolish arguments about things sacred. If they find themselves in some company in which such things are fashionable, they leave politely. Their only rejoinder is: "We are responsible for our deeds, and you for yours; we have no ill-will against you; we wish you well, and that is why we wish you to know of the knowledge we have received; after that knowledge you cannot expect us to go back to the Ignorance which we have left."

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28:56
إِنَّكَ لَا تَهْدِى مَنْ أَحْبَبْتَ وَلَـٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۚ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ Innaka l a tahdee man a h babta wal a kinna All a ha yahdee man yash a o wahuwa aAAlamu bi a lmuhtadeen a
VERILY, thou canst not guide aright everyone whom thou lovest: but it is God who guides him that wills [to be guided];55 and He is fully aware of all who would let themselves be guided.56
  - Mohammad Asad

Or: "God guides whomever He wills" - either of these two renderings being syntactically correct. According to several extremely well-authenticated Traditions, the above verse relates to the Prophet's inability to induce his dying uncle Abu Talib, whom he loved dearly and who had loved and protected him throughout his life, to renounce the pagan beliefs of his ancestors and to profess faith in God's oneness. Influenced by Abu Jahl and other Meccan chieftains, Abu Talib died professing, in his own words, "the creed of 'Abd al-Muttalib" (Bukhari) or, according to another version (quoted by Tabari), "the creed of my ancestors (al-ashyakh)". However, the Qur'anic statement "thou canst not guide aright everyone whom thou lovest" has undoubtedly a timeless import as well: it stresses the inadequacy of all human endeavours to "convert" any other person, however loving and loved, to one's own beliefs, or to prevent him from falling into what one regards as error, unless that person wills to be so guided.

The above rendering of the expression al-muhtadin conforms to the interpretations offered in this context by many classical commentators - e.g., "those who accept guidance" (Zamakhshari), "everyone who in time would find the right way" (Razi), "those who are prepared (musta'iddin) for it" (Baydawi), "all who deserve guidance" (Ibn Kathir), and so forth. Thus, God's guidance is but the final act of His grace with which He rewards all who desire to be guided. For a further consideration of this problem, the reader is referred to Zamakhshari's illuminating remarks quoted in note [4] on 14:4 .her with thee, we would be snatched away from our land" (or "our soil").

O Prophet, you cannot give guidance to whom you wish, it is Allah Who gives guidance to whom He pleases, and He is quite aware of those who are guided.
  - Muhammad Farooq-i-Azam Malik
You surely cannot guide whoever you like 'O Prophet', but it is Allah Who guides whoever He wills, and He knows best who are 'fit to be' guided.
  - Mustafa Khattab
Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is best aware of those who walk aright.
  - Marmaduke Pickthall
It is true thou wilt not be able to guide everyone whom thou lovest: but Allah guides those whom He will and He knows best those who receive guidance. 3388
  - Abdullah Yusuf Ali

The immediate occasion for this was the death of Abu Talib, an uncle whom the holy Prophet loved dearly and who had befriended and protected him. The Prophet was naturally anxious that he should die in the profession of the true Faith, but the pagan Quraish leaders persuaded him to remain true to the faith of his fathers. This was an occasion of disappointment and grief to the Prophet. We are told that in such circumstances we should not grieve. All whom we love do not necessarily share our views or beliefs. We must not judge. Allah will guide whom He pleases and as He pleases. He alone knows the true inwardness of things.

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28:57
وَقَالُوٓا۟ إِن نَّتَّبِعِ ٱلْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ ۚ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا ءَامِنًا يُجْبَىٰٓ إِلَيْهِ ثَمَرَٰتُ كُلِّ شَىْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ Waq a loo in nattabiAAi alhud a maAAaka nutakha tt af min ar d in a awalam numakkin lahum h araman a minan yujb a ilayhi thamar a tu kulli shayin rizqan min ladunn a wal a kinna aktharahum l a yaAAlamoon a
Now some say, "If we were to follow the guidance to which thou invites" us. we would be torn away from our very soil!"57 Why - have We not established for them a sanc-tuary secure, to which, as a provision from Us, shall be gathered the fruits of all [good] things?58 But most of them are unaware [of this truth].
  - Mohammad Asad

Lit., "If we were to follow the guidance together with thee, we would be snatched away from our land" (or "our soil"). This passage has obviously a twofold connotation. On the historical plane, it echoes an objection voiced by many pagan Meccans to Muhammad's preaching: "If we were to accept thy call, most of the other tribes would regard this as a betrayal of our common ancestral beliefs, and would drive us away from our land." In a more general, timeless sense it reflects the hesitation of so many people - of whatever period, environment or religious persuasion - who, while realizing the truth of a new spiritual call, are yet fearful of acknowledging it as true lest this acknowledgment cause a total breach between them and their community and thus, as it were, cut the ground from under their feet.

Like the preceding expression of fear, this Qur'anic answer, too, can be understood in two senses. In the limited, historical sense it is an allusion to Abraham's prayer that the land around the Ka'bah be made secure for all times and its natural barrenness be compensated by fruitful help from outside (cf. {14:35-41}; also 2:126 ), and to God's acceptance of this prayer: thus, the Prophet's Meccan contemporaries are reminded that they need not fear to be dispossessed of this holy land so long as they remain righteous and trust in God. In its purely spiritual connotation, on the other hand, the "sanctuary secure" is God's promise - referred to in verse {61} below - that all who have faith in Him and are conscious of their responsibility to Him shall be graced with a sense of inner peace in this world and with enduring bliss in the life to come; and since they are thus to be rewarded with the "fruits" of all their good deeds, "no fear need they have, and neither shall they grieve" (cf. 2:62 , 3:170 , 5:69 , 6:48 , 7:35 , 10:62 , 46:13 ). See also note [59] on 29:67 .

Those who do not wish to be guided say: "If we go along with you and accept this guidance, we shall be driven out from our land." But have We not given them a secure sanctuary to which are brought the fruits of all kinds as a provision from Us? But most of them have no knowledge.
  - Muhammad Farooq-i-Azam Malik
They say 'to the Prophet', 'If we were to follow 'true' guidance with you, we would certainly be snatched away from our land.' Have We not established for them a safe haven 'in Mecca' to which fruits of all kinds are brought as a provision from Us? But most of them do not know 'this favour'.
  - Mustafa Khattab
And they say: If we were to follow the Guidance with thee we should be torn out of our land. Have We not established for them a sure sanctuary, whereunto the produce of all things is brought (in trade), a provision from Our presence? But most of them know not.
  - Marmaduke Pickthall
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. 3389
  - Abdullah Yusuf Ali

Some Quraish said: "We see the truth of Islam, but if we abandon our people, we shall lose our hold on the land, and other people will dispossess us." The answer is twofold, one literal and the other of deeper import. (1) 'Your land? Why, the sanctuary of Makkah is sacred and secure because Allah has made it so. If you obey Allah's Word, you will be strengthened, not weakened.' (2) 'Makkah is the symbol of the Fortress of Spiritual Well-being. The Fruit of every Deed comes or should come as a tribute to Spiritual Well-being. What are you afraid of? It is Allah's Fortress. The more you seek Allah, the stronger you are in the Fortress.'

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28:58
وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍۭ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَـٰكِنُهُمْ لَمْ تُسْكَن مِّنۢ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ ٱلْوَٰرِثِينَ Wakam ahlakn a min qaryatin ba t irat maAAeeshatah a fatilka mas a kinuhum lam tuskan min baAAdihim ill a qaleelan wakunn a na h nu alw a ritheen a
And how many a community that [once] exult-ed in its wanton wealth and ease of life have We destroyed, so that those dwelling-places of theirs - all but a few - have never been dwelt-in after them: for it is indeed We alone who shall remain when all else will have passed away! 59
  - Mohammad Asad

Lit., "We are indeed (kunna) the inheritors". For an explanation of my rendering of this phrase, see note [22] on 15:23 . The above passage stresses the insignificance and brittleness of all worldly "advantages" as compared with the imperishable good of divine guidance.

How many towns have We destroyed who once flourished in their economy? Just see those dwellings of theirs, only a few of which have been inhabited after them; at last We Alone became their inheritors.
  - Muhammad Farooq-i-Azam Malik
'Imagine' how many societies We have destroyed that had been spoiled by their 'comfortable' living! Those are their residences, never inhabited after them except passingly.1 And We 'alone' were the Successor.
  - Mustafa Khattab

 By travellers such as the Meccan pagans.

And how many a community have We destroyed that was thankless for its means of livelihood! And yonder are their dwellings, which have not been inhabited after them save a little. And We, even We, were the inheritors.
  - Marmaduke Pickthall
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! 3390
  - Abdullah Yusuf Ali

A life of ease and plenty is nothing to boast of. Yet peoples or cities or civilisations grow insolently proud of such things. There were many such in the past, which are now mere names! Their very sites are deserted in most cases, or buried in the debris of ages. India is full of such sites nearly everywhere. The sites of Harappa and Mohenjo Daro are the most ancient hitherto unearthed in India, and they are themselves in layers covering centuries of time! And how many more there may be, of which we do not know even names! Fatehpur-Sikri was a magnificent ruin within a single generation. And there are thousands of Qasbas once flourishing and now reduced to small villages or altogether deserted. But God is merciful and just. He does not destroy or degrade a people until they have had full opportunities of turning in repentance to Him and they have deliberately rejected His Law and continued in the practice of iniquity.

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28:59
وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِنَا ۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَـٰلِمُونَ Wam a k a na rabbuka muhlika alqur a h att a yabAAatha fee ommih a rasoolan yatloo AAalayhim a y a tin a wam a kunn a muhlikee alqur a ill a waahluh a th a limoon a
Yet, withal, thy Sustainer would never destroy a community without having [first] raised in its midst an apostle who would convey unto them Our mes-sages;60 and never would We destroy a community unless its people are wont to do wrong [to one another].61
  - Mohammad Asad

Sc., "and thus make them aware of the meaning of right and wrong": cf. {6:130-132} and the corresponding notes [116] and [117].

Cf. in this connection 11:117 and note [149]. All the three passages referred to in this as well as the preceding note (i.e., {6:130-132}, 11:117 and 28:59 ) are interdependent and must, therefore, be read side by side. The present passage connect with verse {58} above and its reference to "wanton wealth and ease of life", for the sake of which people so often wrong one another.

Your Rabb would never destroy the towns until He had sent in their metropolis a Rasool, proclaiming to them Our revelations; and We would not destroy towns except when their dwellers had become wrongdoers.
  - Muhammad Farooq-i-Azam Malik
Your Lord would never destroy a society until He had sent to its capital a messenger, reciting Our revelations to them. Nor would We ever destroy a society unless its people persisted in wrongdoing.
  - Mustafa Khattab
And never did thy Lord destroy the townships, till He had raised up in their mother(town) a messenger reciting unto them Our revelations. And never did We destroy the townships unless the folk thereof were evil-doers.
  - Marmaduke Pickthall
Nor was thy Lord the one to destroy a population until He had sent to its Center an apostle rehearsing to them Our Signs: nor are We going to destroy a population except when its members practice iniquity.
  - Abdullah Yusuf Ali

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28:60
وَمَآ أُوتِيتُم مِّن شَىْءٍ فَمَتَـٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِندَ ٱللَّهِ خَيْرٌ وَأَبْقَىٰٓ ۚ أَفَلَا تَعْقِلُونَ Wam a ooteetum min shayin famat a AAu al h ay a ti a l dduny a wazeenatuh a wam a AAinda All a hi khayrun waabq a afal a taAAqiloon a
And [remember:] whatever you are given [now] is but for the [passing] enjoyment of life in this world, and for its embellishment- whereas that which is with God is [so much] better and more enduring. Will you not, then, use your reason?
  - Mohammad Asad
The things which you have been given are but the provisions and adornments of this worldly life; and that which is with Allah is better and more lasting. Why don't you use your common sense?
  - Muhammad Farooq-i-Azam Malik
Whatever 'pleasure' you have been given is no more than 'a fleeting' enjoyment and adornment of this worldly life. But what is with Allah is far better and more lasting. Will you not then understand?
  - Mustafa Khattab
And whatsoever ye have been given is a comfort of the life of the world and an ornament thereof; and that which Allah hath is better and more lasting. Have ye then no sense?
  - Marmaduke Pickthall
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? 3391
  - Abdullah Yusuf Ali

The good things of this life have their uses and serve their convenience. But they are fleeting and their value is infinitely lower than that of Truth and Justice and Spiritual Well-being, the gifts which come as it were from Allah. No wise soul will be absorbed in the one and neglect the other, or will hesitate for a moment if it comes to be a choice between them.

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