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Surah 28. Al-Qasas

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28:76
إِنَّ قَـٰرُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ ۖ وَءَاتَيْنَـٰهُ مِنَ ٱلْكُنُوزِ مَآ إِنَّ مَفَاتِحَهُۥ لَتَنُوٓأُ بِٱلْعُصْبَةِ أُو۟لِى ٱلْقُوَّةِ إِذْ قَالَ لَهُۥ قَوْمُهُۥ لَا تَفْرَحْ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْفَرِحِينَ Inna q a roona k a na min qawmi moos a fabagh a AAalayhim wa a tayn a hu mina alkunoozi m a inna maf a ti h ahu latanooo bi a lAAu s bati olee alquwwati i th q a la lahu qawmuhu l a tafra h inna All a ha l a yu h ibbu alfari h een a
[NOW,] BEHOLD, Qarun was one of the people of Moses;84 but he arrogantly exalted himself above them - simply because We had granted him such riches that his treasure-chests alone would surely have been too heavy a burden for a troop of ten men or even more.85 When [they perceived his arrogance,] his people said unto him: "Exult not [in thy wealth], for, verily, God does not love those who exult [in things vain]!
  - Mohammad Asad

The structure of the above sentence is meant to show that even a person who had been a follower of one of the greatest of God's apostles was not above the possibility of sinning under the influence of false pride and self-exaltation - a particular example of the "false imagery" referred to in the preceding passage. The conventional "identification" of Qarun with the Korah of the Old Testament (Numbers xvi) is neither relevant nor warranted by the Qur'anic text, the more so as the purport of this legend is a moral lesson and not a historical narrative. this, by the way, explains also the juxtaposition, elsewhere in the Qur'an ( 29:39 and 40:24 ), of Qarun with Pharoah, the arch-sinner.

The term 'usbah denotes a company of ten or more (up to forty) persons; since it is used here metonymically, pointing to the great weight involved, it is best rendered as above. - The noun mafatih is a plural of both miftah or miftah ("key") and muftah ("that which is under lock and key", i.e., a "hoard of wealth" or "treasure chest"), which latter meaning is obviously the one intended in the present context.

The fact is that Qarun (Korah) was one of Musa's people, but he rebelled against them. We had given him such treasures that their very keys were a heavy burden to a band of strong men. When his people said to him: "Do not exult, for Allah does not love the exultant.
  - Muhammad Farooq-i-Azam Malik
Indeed, Korah1 was from the people of Moses, but he behaved arrogantly towards them. We had granted him such treasures that even their keys would burden a group of strong men. 'Some of' his people advised him, 'Do not be prideful! Surely Allah does not like the prideful.
  - Mustafa Khattab

 Korah was the cousin of Moses. Because of Korah’s close association with Pharaoh, he became very rich and started to behave arrogantly towards his own people. When he was asked repeatedly by Moses (ﷺ) to pay his alms-tax to help poor Israelites, Korah refused and eventually conspired with a prostitute to damage the reputation of Moses, but Moses was cleared of any wrongdoing.

Now Korah was of Moses folk, but he oppressed them and We gave him so much treasure that the stores thereof would verily have been a burden for a troop of mighty men. When his own folk said unto him: Exult not; lo! Allah loveth not the exultant;
  - Marmaduke Pickthall
Qarun was doubtless of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men: Behold his people said to him: "Exult not for Allah loveth not those who exult (in riches). 3404 3405 3406
  - Abdullah Yusuf Ali

Qarun is identified with the Korah of the English Bible. His story is told in Num. xvi. 1-35. He and his followers, numbering 250 men, rose in rebellion against Moses and Aaron, on the ground that their position and fame in the congregation entitled them to quality in spiritual matters with the Priests,-that they were as holy as any, and they claimed to burn incense at the sacred Altar reserved for the Priests. They had an exemplary punishment: "the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods: they, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation."

Qarun's boundless wealth is described in the Midrashim, or the Jewish compilations based on the oral teachings of the Synagogues, which however exaggerate the weight of the keys to be the equivalent of the load of 300 mules!

Usbat: a body of men, here used indefinitely. It usually implies a body of 10 to 40 men. The old-fashioned keys were big and heavy, and if there were hundreds of treasure-chests, the keys must have been a great weight. As they were travelling in the desert, the treasures were presumably left behind in Egypt, and only the keys were carried. The disloyal Qarun had left his heart in Egypt, with his treasures.

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28:77
وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْـَٔاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ Wa i btaghi feem a a t a ka All a hu a l dd a ra al a khirata wal a tansa na s eebaka mina a l dduny a waa h sin kam a a h sana All a hu ilayka wal a tabghi alfas a da fee alar d i inna All a ha l a yu h ibbu almufsideen a
Seek instead, by means of what God has granted thee, [the good of] the life to come,86 without forget-ting, withal, shine own [rightful] share in this world;87 and do good [unto others] as God has done good unto thee; and seek not to spread corruption on earth: for, verily, God does not love the spreaders of corrup-tion!"
  - Mohammad Asad

I.e., by spending in charity and on good causes.

Lit., "and do not forget . . .", etc.: a call to generosity and, at the same time, to moderation (cf. 2:143 -"We have willed you to be a community of the middle way").

Rather seek, by means of what Allah has given you, to attain the abode of the hereafter, while not neglecting your share in this world. Be good to others as Allah has been good to you, and do not seek mischief in the land, for Allah does not love the mischief makers."
  - Muhammad Farooq-i-Azam Malik
Rather, seek the 'reward' of the Hereafter by means of what Allah has granted you, without forgetting your share of this world. And be good 'to others' as Allah has been good to you. Do not seek to spread corruption in the land, for Allah certainly does not like the corruptors.'
  - Mustafa Khattab
But seek the abode of the Hereafter in that which Allah hath given thee and neglect not thy portion of the world, and be thou kind even as Allah hath been kind to thee, and seek not corruption in the earth; lo! Allah loveth not corrupters,
  - Marmaduke Pickthall
"But seek with the (wealth) which Allah has bestowed on thee the Home of the Hereafter nor forget thy portion in this world: but do thou good as Allah has been good to thee and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief." 3407
  - Abdullah Yusuf Ali

That is, 'spend your wealth in charity and good works. It is Allah Who has given it to you, and you should spend it in Allah's cause. Nor should you forget the legitimate needs of this life, as misers do, and most people become misers who think too exclusively of their wealth'. If wealth is not used properly, there are three evils that follow: (1) its possessor may be a miser and forget all claims due to himself and those about him; (2) he may forget the higher needs of the poor and needy, or the good causes which require support; and (3) he may even misspend on occasions and cause a great deal of harm and mischief. Apparently Qarun had all three vices.

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28:78
قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلْمٍ عِندِىٓ ۚ أَوَلَمْ يَعْلَمْ أَنَّ ٱللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِۦ مِنَ ٱلْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْـَٔلُ عَن ذُنُوبِهِمُ ٱلْمُجْرِمُونَ Q a la innam a ooteetuhu AAal a AAilmin AAindee awalam yaAAlam anna All a ha qad ahlaka min qablihi mina alqurooni man huwa ashaddu minhu quwwatan waaktharu jamAAan wal a yusalu AAan th unoobihimu almujrimoon a
Answered he: "This wealth] has been given to me only by virtue of the knowledge that is in me!"88 Did he not know that God had destroyed [the arrogant of] many a generation that preceded him-people who were greater than he in power, and richer in what they had amassed? But such as are lost in sin may not be asked about their sins....89
  - Mohammad Asad

I.e., "as a result of my own experience, shrewdness and ability" (cf. 39:49 and the corresponding note [55]).

Obviously implying that "such as are lost in sin" (al-mujrimun) are, as a rule, blind to their own failings and, therefore, not responsive to admonition.

He replied: "All that I have been given is by virtue of the knowledge that I possess." Did he (Qarun) not know that Allah had destroyed many people before, who were mightier in strength and greater in riches than him? But the criminals are not called to account immediately for their sins.
  - Muhammad Farooq-i-Azam Malik
He replied, 'I have been granted all this because of some knowledge I have.'1 Did he not know that Allah had already destroyed some from the generations before him who were far superior to him in power and greater in accumulating 'wealth'? There will be no need for the wicked to be asked about their sins.2
  - Mustafa Khattab

 Or: “I have been granted all this because I know that Allah knows I deserve it.”

 Since their sins are already known to Allah and written in perfect records, they will only be interrogated as a form of punishment.

He said: I have been given it only on account of knowledge I possess. Knew he not that Allah had destroyed already of the generations before him men who were mightier than Him in strength and greater in respect of following? The guilty are not questioned of their sins.
  - Marmaduke Pickthall
He said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed before him (whole) generations which were superior to him in strength and greater in amount (of riches) they had collected? But the wicked are not called (immediately) to account for their sins. 3408 3409
  - Abdullah Yusuf Ali

He was so blind and arrogant that he thought that his own merit, knowledge, and skill or cleverness had earned him his wealth, and that now, on account of it, he was superior to everybody else and was entitied to ride rough-shod over them. Fool!-he was soon pulled up by Allah.

Even Qarun was given a long run of enjoyment with his fabulous wealth before he had to be removed for the mischief he was doing.

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28:79
فَخَرَجَ عَلَىٰ قَوْمِهِۦ فِى زِينَتِهِۦ ۖ قَالَ ٱلَّذِينَ يُرِيدُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا يَـٰلَيْتَ لَنَا مِثْلَ مَآ أُوتِىَ قَـٰرُونُ إِنَّهُۥ لَذُو حَظٍّ عَظِيمٍ Fakharaja AAal a qawmihi fee zeenatihi q a la alla th eena yureedoona al h ay a ta a l dduny a y a layta lan a mithla m a ootiya q a roonu innahu la th oo h a thth in AAa th eem in
And so he went forth before his people in all his pomp; [and] those who cared only for the life of this world would say, "Oh, if we but had the like of what Qarun has been given! Verily, with tremendous good fortune is he endowed!"
  - Mohammad Asad
One day he came out before his people in his worldly glitter. Those who sought the life of this world said: "Would that we had the like of Qarun's fortune! He is indeed a very lucky man."
  - Muhammad Farooq-i-Azam Malik
Then he came out before his people in all his glamour. Those who desired the life of this world wished, 'If only we could have something like what Korah has been given. He is truly a man of great fortune!'
  - Mustafa Khattab
Then went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that unto us had been given the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.
  - Marmaduke Pickthall
So he went forth among his people in the (pride of his worldly) glitter. Said those whose aim is the Life of this World: "Oh that we had the like of what Qarun has got! For he is truly a lord of mighty good fortune." 3410
  - Abdullah Yusuf Ali

When he was in the hey-day of his glory, worldly people envied him and thought how happy they would be if they were in his place. Not so the people of wisdom and discernment. They knew a more precious and lasting wealth, which is described in the next verse.

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28:80
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَيْلَكُمْ ثَوَابُ ٱللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـٰلِحًا وَلَا يُلَقَّىٰهَآ إِلَّا ٱلصَّـٰبِرُونَ Waq a la alla th eena ootoo alAAilma waylakum thaw a bu All a hi khayrun liman a mana waAAamila sa li h an wal a yulaqq a h a ill a a l ssa biroon a
But those who had been granted true knowl-edge said: "Woe unto you! Merit in the sight of God90 is by far the best for any who attains to faith and does what is right: but none save the patient in adversity can ever achieve this [blessing]."
  - Mohammad Asad

Lit., "God's reward", se., "of spiritual merit".

But those who were endowed with knowledge said: "Alas for you! Better is the reward of Allah for him that has faith and does good deeds; but none shall attain it save those who endured with fortitude."
  - Muhammad Farooq-i-Azam Malik
But those gifted with knowledge said, 'Shame on you! Allah's reward is far better for those who believe and do good. But none will attain this except the steadfast.'
  - Mustafa Khattab
But those who had been given knowledge said: Woe unto you! The reward of Allah for him who believeth and doeth right is better, and only the steadfast will obtain it.
  - Marmaduke Pickthall
But those who had been granted (true) knowledge said: "Alas for you! the reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain save those who steadfastly persevere (in good)."
  - Abdullah Yusuf Ali

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28:81
فَخَسَفْنَا بِهِۦ وَبِدَارِهِ ٱلْأَرْضَ فَمَا كَانَ لَهُۥ مِن فِئَةٍ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مِنَ ٱلْمُنتَصِرِينَ Fakhasafn a bihi wabid a rihi alar d a fam a k a na lahu min fiatin yan s uroonahu min dooni All a hi wam a k a na mina almunta s ireen a
And thereupon We caused the earth to swallow him and his dwelling; and he had none and nothing to succour him against God, nor was he of those who could succor themselves.91
  - Mohammad Asad

Lit., "he had no host whatever to succour him ...", etc. Qarun's being "swallowed by the earth" may possibly be a metaphor of a catastrophic, unforeseen loss - from whatever cause - of all his worldy goods and, thus, of erstwhile grandeur.

Then We caused the earth to swallow him, together with his dwelling, and he had no host to help him against Allah; nor was he able to defend himself.
  - Muhammad Farooq-i-Azam Malik
Then We caused the earth to swallow him up, along with his home. There was no one to help him against Allah, nor could he even help himself.
  - Mustafa Khattab
So We caused the earth to swallow him and his dwelling place. Then he had no host to help him against Allah, nor was he of those who can save themselves.
  - Marmaduke Pickthall
Then We caused the earth to swallow him up and his house; and he had not (the least little) party to help him against Allah nor could he defend himself. 3411
  - Abdullah Yusuf Ali

See n. 3404 above. Cf. also xvi. 45 and n. 2071. Besides the obvious moral in the literal interpretation of the story, that material wealth is fleeting and may be a temptation and a cause of fall, there are some metaphorical implications that occur to me. (1) Material wealth has no value in itself, but only a relative and local value. (2) In body he was with Israel in the wilderness, but his heart was in Egypt with its fertility and its slavery. Such is the case of many hypocrites, who like to be seen in righteous company but whose thoughts, longings, and doing are inconsistent with such company. (3) There is no good in this life but comes from Allah. To think otherwise is to set up a false god besides Allah, Our own merits are so small that they should never be the object of our idolatry. (4) If Qarun on account of his wealth was setting himself up in rivalry with Moses and Aaron, he was blind to the fact that spiritual knowledge is far above any little cleverness in worldly affairs. Mob-leaders have no position before spiritual guides.

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28:82
وَأَصْبَحَ ٱلَّذِينَ تَمَنَّوْا۟ مَكَانَهُۥ بِٱلْأَمْسِ يَقُولُونَ وَيْكَأَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ ۖ لَوْلَآ أَن مَّنَّ ٱللَّهُ عَلَيْنَا لَخَسَفَ بِنَا ۖ وَيْكَأَنَّهُۥ لَا يُفْلِحُ ٱلْكَـٰفِرُونَ Waa s ba h a alla th eena tamannaw mak a nahu bi a lamsi yaqooloona waykaanna All a ha yabsu t u a l rrizqa liman yash a o min AAib a dihi wayaqdiru lawl a an manna All a hu AAalayn a lakhasafa bin a waykaannahu l a yufli h u alk a firoon a
And on the morrow, those who but yesterday had longed to be in his place exclaimed: "Alas [for our not having been aware] that it is indeed God [alone] who grants abundant sustenance, or gives it in scant measure, unto whichever He wills of His crea-tures! Had not God been gracious to us, He might have caused [the earth] to swallow us, too! Alas [for our having forgotten] that those who deny the truth can never attain to a happy state!"
  - Mohammad Asad
Now the same people who envied him for his lot the day before, began to say: "Alas! We had forgotten that it is indeed Allah Who enlarges the provision for whom He wills and restricts it from whom He pleases. If Allah had not been gracious to us, He could have caused the earth to swallow us too. Alas! We did not remember that the disbelievers never attain felicity."
  - Muhammad Farooq-i-Azam Malik
And those who had craved his position the previous day began to say, 'Ah! It is certainly Allah Who gives abundant or limited provisions to whoever He wills of His servants. Had it not been for the grace of Allah, He could have surely caused the earth to swallow us up! Oh, indeed! The disbelievers will never succeed.'
  - Mustafa Khattab
And morning found those who had coveted his place but yesterday crying: Ah, welladay! Allah enlargeth the provision for whom He will of His slaves and straiteneth it (for whom He will). If Allah had not been gracious unto us He would have caused it to swallow us (also). Ah, welladay! the disbelievers never prosper.
  - Marmaduke Pickthall
And those who had envied his position the day before began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision or restricts it to any of His servants He pleases! Had it not been that Allah was gracious to us He could have caused the earth to swallow us up! Ah! those who reject Allah will assuredly never prosper." 3412
  - Abdullah Yusuf Ali

Provision or Sustenance, both literally and figuratively: wealth and material things in life as well as the things that sustain our higher and spiritual faculties. The rabble, that admired Qarun's wealth when he was in worldly prosperity, now sees the other side of the question and understands that there are other gifts more precious and desirable, and that these may actually be withheld from men who enjoy wealth and worldly prosperity. In fact it is false prosperity, or no prosperity in the real sense of the word, which is without spiritual well-being.

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28:83
تِلْكَ ٱلدَّارُ ٱلْـَٔاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا ۚ وَٱلْعَـٰقِبَةُ لِلْمُتَّقِينَ Tilka a l dd a ru al a khiratu najAAaluh a lilla th eena l a yureedoona AAuluwwan fee alar d i wal a fas a dan wa a lAA a qibatu lilmuttaqeen a
As for that [happy] life in the hereafter, We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption: for the future belongs to the God-conscious.92
  - Mohammad Asad

This last clause makes it clear that, in order to have spiritual value, man's "not seeking" worldly grandeur or self-indulgence in things depraved must be an outcome, not of indifference or of a lack of opportunity, but solely of a conscious moral choice.

As for the abode of the Hereafter, We have reserved it for those who seek neither glory nor corruption in the earth; the ultimate good is for the righteous.
  - Muhammad Farooq-i-Azam Malik
That 'eternal' Home in the Hereafter We reserve 'only' for those who seek neither tyranny nor corruption on the earth. The ultimate outcome belongs 'only' to the righteous.
  - Mustafa Khattab
As for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil).
  - Marmaduke Pickthall
That House of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the End is (best) for the righteous. 3413
  - Abdullah Yusuf Ali

High-handedness or arrogance, as opposed to submission to the Will of Allah, Islam. Mischief, as opposed to doing good, bringing forth fruits of righteousness. It is the righteous who will win in the end.

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28:84
مَن جَآءَ بِٱلْحَسَنَةِ فَلَهُۥ خَيْرٌ مِّنْهَا ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجْزَى ٱلَّذِينَ عَمِلُوا۟ ٱلسَّيِّـَٔاتِ إِلَّا مَا كَانُوا۟ يَعْمَلُونَ Man j a a bi a l h asanati falahu khayrun minh a waman j a a bi al ssayyiati fal a yujz a alla th eena AAamiloo a l ssayyi a ti ill a m a k a noo yaAAmaloon a
Whosoever shall come [before God] with a good deed will gain [further] good therefrom;93 but as for any who shall come with an evil deed-[know that] they who do evil deeds will not be requited with more than [the like of] what they have done.94
  - Mohammad Asad

See note [79] on the identical phrase in 27:89 .

Cf. 6:160 and the corresponding note [162].

Anyone who brings a good deed shall have something even better; while anyone who brings an evil deed will find that those who perform evil deeds will be punished only to the extent of their misdeeds.
  - Muhammad Farooq-i-Azam Malik
Whoever comes with a good deed will be rewarded with what is better. And whoever comes with an evil deed, then the evildoers will only be rewarded for what they used to do.
  - Mustafa Khattab
Whoso bringeth a good deed, he will have better than the same; while as for him who bringeth an ill deed, those who do ill deeds will be requited only what they did.
  - Marmaduke Pickthall
If any does good the reward to him is better than his deed; but if any does evil the doers of evil are only punished (to the extent) of their deeds. 3414
  - Abdullah Yusuf Ali

A good deed has its sure reward, and that reward will be better than the merits of the doer. An evil deed may be forgiven by repentance, but in any case will not be punished with a severer penalty than justice demands.

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28:85
إِنَّ ٱلَّذِى فَرَضَ عَلَيْكَ ٱلْقُرْءَانَ لَرَآدُّكَ إِلَىٰ مَعَادٍ ۚ قُل رَّبِّىٓ أَعْلَمُ مَن جَآءَ بِٱلْهُدَىٰ وَمَنْ هُوَ فِى ضَلَـٰلٍ مُّبِينٍ Inna alla th ee fara d a AAalayka alqur a na lar a dduka il a maAA a din qul rabbee aAAlamu man j a a bi a lhud a waman huwa fee d al a lin mubeen in
VERILY, [O believer,] He who has laid down this Qur'an in plain terms, making it binding on thee,95 will assuredly bring thee back [from death] to a life renewed 96 Say [unto those who reject the truth]: My Sustainer knows best as to who is right-guided97 and who is obviously lost in error!"
  - Mohammad Asad

According to Mujahid (as quoted by Tabari), the phrase farada 'alayka is almost synonymous with a'taka, "He gave [it] to thee". This, however, elucidates only one part of the above complex expression, which, I believe, has here a meaning similar to that of faradnaha ("We laid it down in plain terms") occurring én the first verse of surah {24} (An-Nur) and explained in the corresponding note [1]. In the present context, the particle 'alayka ("upon thee"), with its pronominal suffix, gives to the above clause the additional meaning of a moral obligation on the part of the recipient of the Qur'anic message to conform his or her way of life to its teachings; hence my compound rendering of the phrase.

The term ma'ad denotes, literally, "a place [or "a state"] to which one returns", and, tropically, one's "ultimate destination" or "ultimate condition", in the present context, it is obviously synonymous with "life in the hereafter". This is how most of the classical authorities interpret the above phrase. But on the vague assumption that this passage is addressed exclusively to the Prophet, some commentators incline to the view that the noun has here a specific, purely physical connotation-"a place of return"-allegedly referring to God's promise to His Apostle (given during or after the latter's exodus from Mecca to Medina) that one day he would return victoriously to the city of his birth. To my mind, however, the passage has a much deeper meaning, unconnected with any place or specific point in history: it is addressed to every believer, and promises not only a continuation of life after bodily death but also a spiritual rebirth, in this world, to anyone who opens his heart to the message of the Qur'an and comes to regard it as binding on himself.

Lit., "as to who comes with guidance".

O Prophet, rest assured that He Who charged you with The Qur'an will bring you to the best destination. Say: "My Rabb best knows him who has brought guidance and him who is in manifest error."
  - Muhammad Farooq-i-Azam Malik
Most certainly, the One Who has ordained the Quran for you will 'ultimately' bring you back home 'to Mecca'.1 Say, 'My Lord knows best who has come with 'true' guidance and who is clearly astray.'
  - Mustafa Khattab

 This verse was revealed while the Prophet (ﷺ) was on the way to Medina, emigrating from Mecca after years of persecution. Eventually the Prophet (ﷺ) returned to Mecca and the majority of its people accepted Islam.

Lo! He Who hath given thee the Qur'an for a law will surely bring thee home again. Say: My Lord is best aware of he who bringeth guidance and him who is in error manifest.
  - Marmaduke Pickthall
Verily He Who ordained the Qur'an for thee will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance and who is in manifest error." 3415 3416 3617
  - Abdullah Yusuf Ali

That is: order in His wisdom and mercy that the Qur-an should be revealed, containing guidance for conduct in this life and the next, and further ordered that it should be read out and taught and its principles observed in practice. It is because of this teaching and preaching that the holy Prophet was persecuted, but as Allah sent the Qur-an, He will see that those who follow it will not eventually suffer, but be restored to happiness in the Place of Return, for which see next note.

Place of Return: (1) a title of Makkah; (2) the occasion when we shall be restored to the Presence of our Lord. It is said that this verse was revealed at Juhfa, on the road from Makkah to Madinah, a short distance from Makkah on the Hijrat journey. The Prophet was sad at heart, and this was given as consolation to him. If this was the particular occasion, the general meaning would refer the Place of Return to the occasion of the Resurrection, when all true values will be restored, however they may be disturbed by the temporary interference of evil in this life.

Allah's greatness and infinitude are such that He can create and cherish not only a whole mass, but each individual soul, and He can follow its history and doings until the final Judgment. This shows not only Allah's glory and Omniscience and Omnipotence: it also shows the value of each individual soul in His eyes, and lifts individual responsibility right up into relations with Him.

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28:86
وَمَا كُنتَ تَرْجُوٓا۟ أَن يُلْقَىٰٓ إِلَيْكَ ٱلْكِتَـٰبُ إِلَّا رَحْمَةً مِّن رَّبِّكَ ۖ فَلَا تَكُونَنَّ ظَهِيرًا لِّلْكَـٰفِرِينَ Wam a kunta tarjoo an yulq a ilayka alkit a bu ill a ra h matan min rabbika fal a takoonanna th aheeran lilk a fireen a
Now [as for thyself, O believer,] thou couldst never foresee98 that this divine writ would [one day] be offered to thee: but [it did come to thee] by thy Sustainer's grace. Hence, never uphold those who deny the truth [of divine guidance],
  - Mohammad Asad

Lit., "hope" or "expect".

You (O Muhammad) never expected that the Book would be revealed to you. Only through your Rabb's mercy has it been revealed to you: therefore do not be a helper in any way to the unbelievers.
  - Muhammad Farooq-i-Azam Malik
You never expected this Book to be revealed to you, but 'it came' only 'as' a mercy from your Lord. So never side with the disbelievers 'in their disbelief'.
  - Mustafa Khattab
Thou hadst no hope that the Scripture would be inspired in thee; but it is a mercy from thy Lord, so never be a helper to the disbelievers.
  - Marmaduke Pickthall
And thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: therefore lend not thou support in any way to those who reject (Allah's Message). 3418 3419
  - Abdullah Yusuf Ali

Revelation and the preaching of Truth may in the beginning bring persecution, conflict, and sorrow in its train; but in reality it is the truest mercy from Allah, which comes even without our expecting it, as it came to the Prophets without their consciously asking for it. This is proved in the history of Moses related in this Sura, and the history of the holy Prophet which it is meant to illustrate.

If Allah's Message is unpalatable to evil and is rejected by it, those who accept it may (in their natural human feelings) sometimes wonder that such should be the case, and whether it is really Allah's Will that the conflict which ensues should be pursued. Any such hesitation would lend unconscious support to the aggressions of evil and should be discarded. The servant of Allah stands forth boldly as His Mujahid (fighter of the good fight), daring all, and knowing that Allah is behind him.

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28:87
وَلَا يَصُدُّنَّكَ عَنْ ءَايَـٰتِ ٱللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ ۖ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ ٱلْمُشْرِكِينَ Wal a ya s uddunnaka AAan a y a ti All a hi baAAda i th onzilat ilayka wa o dAAu il a rabbika wal a takoonanna mina almushrikeen a
and never let them turn thee away from God's messages after they have been bestowed upon thee from on high: instead,99 summon [all men] to thy Sustainer. And never be of those who ascribe divinity to aught but Him,
  - Mohammad Asad

Lit., "and".

Let no one turn you away from the revelations of Allah now that they have been revealed to you. Invite people to your Rabb and be not of the mushrikin (who join other deities with Allah).
  - Muhammad Farooq-i-Azam Malik
Do not let them turn you away from the revelations of Allah after they have been sent down to you. Rather, invite 'all' to 'the Way of' your Lord, and never be one of the polytheists.
  - Mustafa Khattab
And let them not divert thee from the revelations of Allah after they have been sent down unto thee; but call (mankind) unto thy Lord, and be not of those who ascribe partners (unto turn).
  - Marmaduke Pickthall
And let nothing keep thee back from the Signs of Allah after they have been revealed to thee: and invite (men) to thy Lord and be not of the company of those who join gods with Allah. 3420
  - Abdullah Yusuf Ali

The soldier of Allah, having taken up the fight against evil, and knowing that he is in touch with the true Light, never yields an inch of ground. He is always to the fore in inviting others to his own ranks, but he himself refuses to be with those who worship anything else but Allah.

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28:88
وَلَا تَدْعُ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ ۘ لَآ إِلَـٰهَ إِلَّا هُوَ ۚ كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ ۚ لَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ Wal a tadAAu maAAa All a hi il a han a khara l a il a ha ill a huwa kullu shayin h a likun ill a wajhahu lahu al h ukmu wailayhi turjaAAoon a
and never call upon any other deity side by side with God. There is no deity save Him. Everything is bound to perish? save His [eternal] Self.100 With Him rests all judgment; and unto Him shall you all be brought back.
  - Mohammad Asad

See {55:26-27} and the corresponding note [11].

Invoke no other god besides Allah. There is no god but Him. Everything is perishable except Him. To him belongs the judgement and to him will you all be returned.
  - Muhammad Farooq-i-Azam Malik
And do not invoke any other god with Allah. There is no god 'worthy of worship' except Him. Everything is bound to perish except He Himself.1 All authority belongs to Him. And to Him you will 'all' be returned.
  - Mustafa Khattab

 lit., except His Face.

And cry not unto any other god along with Allah. There is no God save him. Everything will perish save His countenance. His is the command, and unto Him ye will be brought back.
  - Marmaduke Pickthall
And call not besides Allah on another god. There is no god but He. Everything (that exists) will perish except His own Face. To him belongs the Command and to him will ye (all) be brought back. 3421
  - Abdullah Yusuf Ali

This sums up the lesson of the whole Sura. The only Eternal Reality is Allah. The whole phenomenal world is subject to flux and change and will pass away, but He will endure for ever.

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