Al-Qasas
القصص88 āyāt · 23 tafsīrs
طسم
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
1. Ṭā Sīn Mīm The discussion on similar letters has already passed in Sūrah Al-Baqarah.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of 88 verses, revealed after [surat] al-Naml. In the Name of God, the Compassionate, the Merciful: [28:1] Ta sin mim: God knows beSt what He means by these [letters]. [28:2] Those, namely, these signs, are the signs of the Manifest Book (the genitive annexation conveys the [partitive] sense of min, ‘of’ [‘verses from the Manifest Book’]), [the Manifest Book] which reveals truth from falsehood. [28:3] We will recount, narrate, to you [something] of the tale of Moses and Pharaoh truthfully, for a people who believe, for their sake, since they are the ones to benefit from such [an account].
Open in library →تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
2. These are the verses of a clear Qur’ān.
Open in library →Tafsir al-Jalalayn
—
نَتْلُو عَلَيْكَ مِن نَّبَإِ مُوسَىٰ وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
3. We recite upon you with truth, the story of Moses and Pharoah for the peopleof faith as they are the ones who will take lessons and benefit from it.
Open in library →Tafsir al-Jalalayn
—
إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
4. Indeed Pharaoh ruled over Egypt, acting tyranically therein. He divided its people into groups and oppressing a certain group - which were the Children of Israel - killing their male children and letting the females live, to exploit and humiliate them. Indeed he was one who caused corruption on Earth through oppression, tyranny and arrogance.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
or a people who believe, for their sake, since they are the ones to benefit from such [an account]. [28:4] Truly Pharaoh had exalted himself in the land, the land of Egypt, and reduced its people into setts, groups, to serve him, oppressing a group of them, namely, the Children of Israel, slaughtering their sons, the new-born, and sparing their women, keeping them alive — for some of the [Egyptian] priests had told him, ‘A new-born of the Children of Israel shall bring about the end of your kingdom’.…
Open in library →وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
5. And I wanted to bestow a favour upon the Israelites who had been oppressed by the Pharaoh in Egypt, by destroying their enemy, liberating them from the oppression, making them leaders, to be followed by those who seek the truth, and making them inheritors of Pharaoh’s kingdom in Egypt after I drowned him and his armies.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ingdom’. Indeed he was of those who cause corruption, through [the use of] slaughter and otherwise. [28:5] And We desired to show favour to those who were oppressed in the land, and to make them ex¬ emplars (read a’immatan, pronouncing both hamzas, or by replacing the second one with a yaj whose good example would be followed, and to make them the inheritors, of Pharaoh’s kingdom;
Open in library →وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوا يَحْذَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
6. I wanted to grant them authority on the land of Egypt by making them dominate and rule over it, showing Pharaoh and his biggest supporters - Hāmān and their armies who helped them in their rule - what they feared most, which was the loss of their kingdom at the hands of a male child from the Israelites.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a yaj whose good example would be followed, and to make them the inheritors, of Pharaoh’s kingdom; [28:6] and to establish them in the land, the land of Egypt and Syria, and to show Pharaoh and Haman and their hofts (a variant reading has wa-yara Fir’awnu wa-Hamanu wa-junuduhuma, ‘so that Pharaoh and Haman and their hoSts might see’, with all three [nouns] in the nominative) from them that of which they were apprehensive, [that which] they feared of the new-born [Israelite] who would bring about the end of their kingdom.
Open in library →وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
7. I inspired the mother of Moses (peace be upon him) to breastfeed him until she feared that Pharaoh and his people would kill him, and when that time came, to place him in a box, cast it into the sea and not fear him drowning, being harmed by Pharaoh or even having to separate from him, as I would return him to her alive and make him one of My Messengers I send to My creation.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
that which] they feared of the new-born [Israelite] who would bring about the end of their kingdom. [28:7] And We revealed, by inspiration or in a dream, to the mother of Moses — who was the said new¬ born; his siSter was the only other person aware of his birth — ‘Suckle him, then, when you fear for him, caft him into the waters, namely, the Nile, and do not fear, that he should drown, or grieve, for being separated from him, for We will restore him to you and make him one of the messengers’. She suckled him for three months during which he never cried.…
Open in library →فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
8. So she acted upon whatever I inspired her with, placing him in a box and casting it into the sea. The family of Pharaoh found him and took him in, so that Allah’s plan for Moses to become an enemy to Pharaoh by having his kingdom taken away from him and bringing him grief at his hands, comes to fruition. Indeed, Pharaoh, his minister Hāmān and their aides were sinful due to their disbelief, oppression and corruption on Earth.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
cradle for him on the inside. She then closed it and caSt it into the waters of the Nile at night. [28:8] Then Pharaoh’s folk, aids, picked him up, with him [Still] in the basket, the morning following that night — it was placed him in front of him [Pharaoh] and then opened and Moses was brought out of it, sucking milk from his thumb — to be, at the end of the affair, an enemy, slaying their menfolk, and a [cause of] grief to them, enslaving their womenfolk (a variant reading [for hazanan] is huznan, both of which are alternative forms of the verbal noun, and it functions as an a dive par…
Open in library →وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّي وَلَكَ لَا تَقْتُلُوهُ عَسَىٰ أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
9. And when Pharaoh intended to kill him, his wife said to him: “This child could be a source of happiness for me and you; do not kill him, perhaps he will benefit is by serving us, or we could adopt him as our child.” They did not know how their kingdom would end at his hands.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d their hoCts were sinners, that is, disobedient, and so they were punished at his [Moses’s] hands. [28:9] And Pharaoh’s wife said, after he and his aids had resolved to slay him: he is, ‘A joyous sight for me and you. Do not slay him. Perhaps he will be of benefit to us, or we will adopt him as a son’, and so they obeyed her [wish]. And they were not aware, of the sequel to their affair with him. [28:10] And the heart of Moses’s mother, when she found out that they had picked him up, became empty, of everything other than him.…
Open in library →وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا إِن كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
10. The heart of Moses’s mother forgot every worldly matter and became preoccupied with the matter of Moses, barely able to bear patience so much so that she almost expressed that it was her son, due to the immense attachment she had with him. It was only because of My strengthening her heart and granting her the ability to bear patience, that she became one of those believers who fully thrust their Lord and are patient upon what He decrees for them.
Open in library →Tafsir al-Jalalayn
—
وَقَالَتْ لِأُخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَن جُنُبٍ وَهُمْ لَا يَشْعُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
11. And after she had cast him into the sea, Moses’s mother said to his sister, “Follow him so that you know what happens to him”, and so she observed him from a distance so that she was not implicated. Pharaoh and his people were not aware that she was his sister and that she was keeping an eye on him.
Open in library →Tafsir al-Jalalayn
—
وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
12. By the decree of Allah, Moses refused to feed from the women. When his sister saw their eagerness to feed him, she said to them, “Shall I tell you of a household who shall feed him and look after him, who will also treat him with goodwill?”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
secretly, while they were not aware, that she was his siSter, or that she was [even] watching him. [28:12] And We had forbidden him to [take to the breads ofJ fodermothers from before, that is to say, we prevented him from taking to the breaSts of any suckling mother other than his own mother. There¬ fore he would not accept the breaSts of any of the foSter-mothers brought for him.…
Open in library →فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
13. So we returned Moses to his mother, for her eyes, after seeing what they longed for, called become joyful and rest, so that she would not be grieved by separation from him, and that she would realise the promise of Allah to return him to her to have been undoubtedly true. However, many people were unaware of this promise; no one knew she was his mother.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to breaSt-feed him in her own house and so she returned with him, juSt as God, exalted be He, says: [28:13] Thus We redored him to his mother so that her eyes might delight, in seeing him [again], and not grieve, thereat, and that she might know that God’s promise, to restore him to her, is true; but mod of them, that is, the people, do not know, about this promise, or of the facft that this was his siSter and the other was his mother. He [Moses] remained with her until he was weaned during which time she was paid wages at one dinar per day.…
Open in library →وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
14. When body and vigour grew stronger and peaked, completing the phase of youth, I granted him knowledge and understanding in religion. Just as I rewarded Moses for his obedience, likewise I reward those who do good in every era and place.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
6:18], Did we not rear you among us as a child, and did you not day with us for years of your life? [28:14] And when he came of age, namely, at 30 or 33, and [then] was [fidly] mature, that is, when he reached the age of 40, We gave him judgement, wisdom, and knowledge, comprehension of religious matters before he was sent as a prophet. And so, just as We rewarded him, do We reward those are virtu¬ ous, to their own souls.
Open in library →وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِن شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ قَالَ هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
15. Moses entered the city at a time when its inhabitants were unaware, and saw two men arguing and brawling. One was from the Israelites: Moses’s tribe, while the other was a Copt: Pharaoh’s people, who were Moses’s enemies. The one who was from the Israelites sought assistance from Moses against the Copt, so Moses struck him with a punch and because of his power, it killed him. Moses said, “This is from the adornment and deception of Satan. Indeed, Satan is a deceiving enemy of whoever follows him; he is open in his enmity.…
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
a prophet. And so, just as We rewarded him, do We reward those are virtu¬ ous, to their own souls. [28:15] And he, Moses, entered the city. Pharaohs city, Memphis, having been absent from it for a while, at a time when its people were oblivious, the time of the afternoon nap, and found therein two men fighting, one of his own faction, namely, an Israelite, and the other of his enemies, in other words, an Egyptian, who was exploiting an Israelite to carry firewood to Pharaoh’s kitchen.…
Open in library →قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
16. Beseeching his Lord and acknowledging his action, Moses said, “O my Lord! I have wronged myself by killing this Copt, so forgive my sin.” So Allah forgave him; indeed He Forgiving to whoever repents from His servants and merciful towards them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
doing, inciting my anger. Indeed he is an enemy, to the son of Adam, a manifed misleader’, of him. [28:16] He said, remorsefully, ‘My Lord, I have indeed wronged myself, by killing him, so forgive me!’ So He forgave him. Truly He is the Forgiving, the Merciful, that is to say, the One Who has always pos¬ sessed, and will always possess, these two attributes. [28:17] He said, ‘My Lord, forasmuch as You have been gracious to me, with forgiveness, protect me [so], I will never be a partisan, a supporter, of the criminals’, the disbelievers henceforth, if you were to protedt me.
Open in library →قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
17. Moses said, “O my Lord! Due to your blessing me with the ability to repent, among other blessings, I shall never assist any criminal in their crime.”
Open in library →Tafsir al-Jalalayn
—
فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَىٰ إِنَّكَ لَغَوِيٌّ مُّبِينٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
18. After the incident of killing the Copt, Moses awoke in the morning anxious as to what may happen. Suddenly, the very same person who had sought his aid and assistance against an enemy Copt the previous day, was now seeking his assistance against another Copt. Moses said to him, “Indeed, you are misguided and a clear inciter!”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ion is that the family of Moses, being the Muslims of that time, were living within enemy territory. [28:18] In the morning he was in the city, fearful, vigilant, waiting to see what would happen to him [in reaction] from the side of the slain man; — when behold, the one who had sought his help the day before cried out to him for help [again], asking for his help against another Egyptian. Moses said to him, ‘Clearly you are a trouble-maker!’, whose trouble-making is evident, judging by what you did yesterday and today.
Open in library →فَلَمَّا أَنْ أَرَادَ أَن يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَّهُمَا قَالَ يَا مُوسَىٰ أَتُرِيدُ أَن تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِن تُرِيدُ إِلَّا أَن تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ الْمُصْلِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
19. So when Moses (peace be upon him) intended to strike the Copt who was his and the caller’s enemy, the Copt said: “Do you intend to kill me just like you killed another yesterday? You only wish to become a tyrant on Earth by killing people and oppressing them; you have no desire to be one of those who reconcile between those who dispute!”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
re a trouble-maker!’, whose trouble-making is evident, judging by what you did yesterday and today. [28:19] But when (fa-lamma an: an is extra) he was about to fitrike the man who was an enemy to both of them, to Moses and the one seeking his help, he, the one seeking help, supposing that Moses was about to strike him, because of what he [Moses] had said to him, said: ‘O Moses, do you want to slay me juft as you slew a soul yesterday? You merely want to be a tyrant in the land, and you do not want to be of the reformers’.…
Open in library →وَجَاءَ رَجُلٌ مِّنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
20. A man came rushing from the far end of the city, fearing persecution against Moses. He said, “O Moses! Indeed, the leaders of the people of Pharaoh are holding counsel regarding your killing, so leave the city. I am one of those who wish well for you and I fear that they may seize and kill you.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
m him of this. Pharaoh then ordered slaughterers to slay Moses, and they set off in his direcftion. [28:20] And a man, who was the [only] believer among Pharaoh’s kinsfolk, came from the outskirts of the city, hastening, walking fast, via a route quicker than theirs. He said, ‘O Moses, lo! the council, of Pharaoh’s folk, are conspiring, discussing [the means], to slay you. So leave, the city.…
Open in library →فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
21. So Moses acted according to the instruction of the well-wishing man and left the city in fear and anxiety over what may happen. He said, beseeching his Lord, “O my Lord! save me from the oppressive nation, so that they cannot harm me.”
Open in library →Tafsir al-Jalalayn
—
وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
22. And when he walked heading towards Madyan, he said, “I hope in my Lord that He guides me towards the best path from which I do not stray.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
t God might rescue him. He said, ‘My Lord, deliver me from the evildoing people’. Pharaoh’s people. [28:22] And when he turned his face towards Midian, in the direcftion thereof — and this [Midian] was the town of [the prophet] Shu'ayb, eight day’s journeying from Egypt, [so] named after Midian son of Abraham; he [Moses] did not know the route to it — he said, ‘Perhaps my Lord will show me the right way’, that is to say, which route to follow, in other words, the simplest route to it.…
Open in library →وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِن دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ وَأَبُونَا شَيْخٌ كَبِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
23. When he reached the waterhole of Madyan he found a group of people watering their livestock. He also found two women a little distance away, stopping their livestock from the water until the rest of the people finished. Moses asked them: “Why is it that you do not water your livestock along with the rest of the people?” They said to him, “It is our habit that we arrive but do not water until the shepherds disperse, fearing mixing in with them. Our father is an aged man; he cannot water the livestock, so we are compelled to do it ourselves.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s sent forth to him an angel with a goat, which he [Moses] set off following towards it [the town]. [28:23] And when he arrived at the Water of Midian, [the name of] a well therein, he found a group of people there watering, their flocks, and he found, besides them, two women holding back their flock, from the water.…
Open in library →فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
24. So he felt pity for them and watered their livestock for them. He then took shelter in the shade and rested there, beseeching Allah and presenting his need to him, saying, “O my Lord! Indeed I am for any and every goodness you send down to me in dire need for and it is my only recourse.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
n their flocks away from the water’) and our father is a very old man’, unable to [come and] water. [28:24] So he watered [their flock] for them, from another well nearby, by lifting a rock from on top of it, which only ten men could have lifted; then he retreated to the shade, of an acacia tree ( samura ), be¬ cause of the extreme heat of the sun and he was hungry, and said, ‘My Lord, indeed I am in utter need of whatever good, [whatever] food, You send down to me’. The two women returned to their father quicker than usual and so he asked them why [it was so].…
Open in library →فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَاءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
25. When they went back, they informed their father of Moses, so he sent one of them to him, inviting him. She approached him walking modestly, saying, “Indeed, my father is inviting you to meet him, intending to reward you for watering our livestock for us.” When Moses came to their father and told him of his situation, he reassuringly told him, “Do not fear, for you have escaped from an oppressive nation: Pharaoh and his crowd. They have no authority over Madyan, so they will not be able to harm you.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
an who had watered [their flock] for them. So he said to one of them, ‘Summon him to [come to] me’. [28:25] God, exalted be He, says: Then one of the two women came to him, walking bashfully — in other words, covering her face with the sleeve of her shirt, being shy of him — and said, ‘My father invites you, that he may pay you a wage for watering [our flock] for us’. He accepted her invitation, while inwardly he disapproved of accepting any wage, for it was as though she sought to remunerate him and as though he were of those who would want it [which he was not].…
Open in library →قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
26. One of his two daughters said, “O my father! Hire him to shepherd our livestock for us, because he is worthy of being hired by you. He possesses strength and is trustworthy; through his strength he will be able to fulfil his responsibility, and with his trustworthiness he will safeguard whatever he is entrusted with.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
not be afraid. You have escaped from the evildoing people’, as Pharaoh had no authority over Midian. [28:26] One of the two women, the one that had been sent [by her father], either the elder or the younger, said, ‘O my father, hire him, employ him in return for a wage, that he may tend our flock instead of us. Surely the beSt [man] you can hire is the Strong, the trustworthy man’, in other words, hire him on account of his strength and trustworthiness.…
Open in library →قَالَ إِنِّي أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَن تَأْجُرَنِي ثَمَانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِندِكَ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّالِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
27. Addressing Moses, their father said, “Indeed, I wish to marry you to one of these two daughters of mine, on the condition that their dowry is your shepherding our livestock for eight years. If you extend the period to ten years, it would be a favour on your part and not obligatory upon you, because the agreement is only for eight years, so whatever exceeds that is optional. I do not wish to impose upon you anything that would put you in difficulty; Allah-willing, you will find me one of the pious ones who fulfils their promises and doesnot break their agreements.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
lift it [until she left]. He [Shu'ayb] therefore was keen to have him marry [one of his daughters]. [28:27] He said, ‘I desire to marry you to one of these two daughters of mine, either the elder or the younger one, on condition that you hire yourself to me, that you are employed by me to tend my flock, for eight years. And if you complete ten, that is, the tending of ten years, that, completion, shall be of your own accord. I do not want to be hard on you, by making it [the marriage] conditional on ten [years service].…
Open in library →قَالَ ذَٰلِكَ بَيْنِي وَبَيْنَكَ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
28. Moses (peace be upon him) said, “The agreement between us is as we agreed; whichever of the two periods I work for you, eight years or ten, I would have fulfilled my end of the deal, so do not ask me for anything above that; Allah is a witness and a guardian over what we say.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
s] blessing — you shall find me to be one of the right¬ eous’, of those who fulfil their covenants. [28:28] He, Moses, said, ‘That, which you have said, is [settled then] between me and you. Whichever of the two terms, the eight or the ten (the md [in ayyamd, ‘whichever of the two’] is extra), in other words, the tending thereof, I complete, there shall be no injustice [done] to me, by demanding [of me] to do more [tending]. And God is Guardian, Keeper or Witness, over what we, you and 1, say’. The contract was agreed in this way.…
Open in library →فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِن جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
29. So when Moses completed the agreed duration - either eight or ten years - and was returning with his family from Madyan to Egypt, he saw a fire towards the side of Mount Sinai. He said to his family, “Stay here. I have noticed a fire, perhaps I can bring some news to you from it, or a torch of fire with which we can light one for ourselves and get some warmth from the cold.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
om the myrtle of Paradise, that fell into her hands and so Moses took it, with Shu'ayb’s knowledge. [28:29] So when Moses had completed the term, of his tending — of eight years, or of ten years, which is what is generally assumed — and was travelling with his family, his wife, with the permission of her father, in the direction of Egypt, he saw in the distance on the side of the Mount [Tur] afire ( al-Tur is the name of a mountain). He said to his family, ‘Wait, here; I see afire in the distance.…
Open in library →فَلَمَّا أَتَاهَا نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
30. So when Moses came to the fire which he had noticed, his Lord, may He be glorified, called out to him from the right of where Moses (peace be upon him) was standing, on the blessed spot near the tree: “O Moses! Indeed, I am Allah, the Lord of all creation.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
una : the ta replaces the ta of the [8 th verbal paradigm] iftaala of the verb saliya, or salaya ). [28:30] And when he reached it, a call came from the right bank, [the right] side, of the valley, to Mo¬ ses, at the blessed Spot, [blessed] for Moses, because of his hearing God’s speech therein, from the tree (mina’l-shajarati substitutes for min shdti’i, ‘from the [right] bank’, and the preposition [min, ‘from’] has been repeated because it [the tree] grows there) — the tree was a jujube, a bramble, or a boxthorn — [saying] that (an here is explicative, and not in its softened form) ‘O M…
Open in library →وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ يَا مُوسَىٰ أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
31. “And throw down your staff.” So Moses threw it down, fulfilling the command of his Lord. When he saw it move and slither as if it were a snake, he turned, fleeing in fear of it and did not return. His Lord then called him: “O Moses! Come forward and do not fear it, because you one of those who are safe from it and other things you may fear.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e is explicative, and not in its softened form) ‘O Moses! Indeed I am God, the Lord of the Worlds’. [28:31] And: ‘Throw down your Staff’, and he threw it down. And when he saw it quivering, moving, as if it were a serpent (jdnn: is a small snake [so called] because of the SJieed of its movement) he turned his back, to flee from it, and did not look back, in other words, he did not return, and so there called out [the voice]: ‘O Moses! Come forward, and do not be afraid. Indeed you are safe.
Open in library →اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِن رَّبِّكَ إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
32. “Enter your right hand into your shirt collar, it will turn white upon you taking it out without any ailment.” So Moses placed it into his collar and removed it, with it having turned white like snow. “and draw your arm to your side” so Moses pressed it against his side and his fear subsided. So these two things that have been mentioned: the staff and the hand, are two proofs sent from your Lord to Pharaoh and the leaders from his people. Indeed, they were a nation who left the obedience of Allah by disbelief and sin.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
on to Muhammad: a Study of the early caliphate (Cambridge: Cambridge University Press, 1997), 1-18. [28:32] Insert your, right, hand, meaning, the palm, into your bosom (jayb is the neck [area] of the shirt) and [then] take it out, and it will emerge, not in its usual skin colour [but], white, without any blemish, any [vestige of] leprosy.…
Open in library →قَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَن يَقْتُلُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
33. Moses said, pleading to his Lord, “Indeed, I have killed a man from amongst them: the Copt that a man from my tribe sought my help against, and so I fear that if I was to go to convey to them the message I have been sent with, they will kill me in return.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ofs, to be sent, from your Lord to Pharaoh and his council; for surely they are an immoral people’. [28:33] He said, ‘My Lord, I have indeed slain a soul among them — the mentioned Egyptian — and so I fear that they will slay me, because of him. [28:34] And my brother Aaron is more eloquent, more intelligible, than me in speech.…
Open in library →وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي إِنِّي أَخَافُ أَن يُكَذِّبُونِ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
34. And my brother Aaron speaks with more clarity than I do, so send him with me as my aide. I fear Pharaoh and his people will reject me, just as it is common for nations passed to reject the Messengers that were sent to them.
Open in library →Tafsir al-Jalalayn
—
قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا بِآيَاتِنَا أَنتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
35. Allah said in response to Moses’s supplication, “O Moses! I shall strengthen you by sending your brother with you as a Messenger and aide to you, and give you the upper hand over your enemy. They shall not be able to harm you with anything you dislike. By our ayaat (signs), you and those believers who follow you, will be victorious over Pharoah and his people.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
quni, as an adjectival qualification of rid’an, ‘helper’), for I truly fear that they will deny me’. [28:35] He said, ‘We will Strengthen your arm. We will make you Strong, by means of your brother, and We will give authority, victory, so that they will not be able to touch [either of ] you, with any evil; go both of you, with Our signs the two of you, and those who follow you [two], will be the victors’, over them. [28:36] But when Moses brought them Our clear signs ( bayyinatin, a circumstantial qualifier) they said, ‘This is nothing but concoded, invented, sorcery.…
Open in library →فَلَمَّا جَاءَهُم مُّوسَىٰ بِآيَاتِنَا بَيِّنَاتٍ قَالُوا مَا هَٰذَا إِلَّا سِحْرٌ مُّفْتَرًى وَمَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
36. When Moses (peace be upon him) brought My clear signs to them, they said, “This is nothing but a lie that Moses has fabricated; we have not heard anything like it from our forefathers. If it had been true, we would have heard something of the sort among the nations that have passed before us.”
Open in library →Tafsir al-Jalalayn
—
وَقَالَ مُوسَىٰ رَبِّي أَعْلَمُ بِمَن جَاءَ بِالْهُدَىٰ مِنْ عِندِهِ وَمَن تَكُونُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
37. And Moses, addressing Pharaoh, said, “My Lord knows of the truthful one who has brought the guidance from Him, may He be glorified; He also knows who will face a praiseworthy outcome in the afterlife. The oppressors will never succeed in achieving their motives and acquiring safety from their fears.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
. And we never heard of such [ a thing], to have [ever] existed, in, the days of, our forefathers’. [28:37] And Moses said, (wa-qala, or qdla, without the ‘and’) My Lord knows bed who brings guidance from Him (the suffixed pronoun [in ' indihi ] refers to the Lord) and whose ( man here is a supplement to the previous man ) will be (read takiina or yakuna) the sequel of the [Blissful] Abode, that is to say, the praiseworthy sequel in the Abode of the Hereafter, in other words, it is I [Moses], in both cases, and I Sjseak truthfully in what I have brought [you].…
Open in library →وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُم مِّنْ إِلَٰهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَل لِّي صَرْحًا لَّعَلِّي أَطَّلِعُ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
38. Addressing the leaders from his people, Pharaoh said, “O Leaders! I do not know of any deity for you except myself, so O Haman, bake some bricks and build a tall structure for me so that I can look at the deity of Moses and acquaint myself with Him. We believe Moses to be lying in his claim to have been sent as a Messenger for Allah, to me and my people.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
hfully in what I have brought [you]. Truly the evildoers, the disbelievers, will not be successful’. [28:38] And Pharaoh said, ‘O [members of the] council, I do not know of any god for you other than me. So kindle for me, O Haman, [afire] over the clay, and bake for me bricks [of clay], and make me a tower, a lofty palace, that I may take a look at the god of Moses, to observe him and inSjieCt him;/or truly I consider him to be a liar’, in his claim of [the existence of] some other god and that he is his messenger. [28:39] And he and his hods aded arrogantly in the land, the land of Egypt…
Open in library →وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
39. Pharaoh and his armies became arrogant and sought to remain dominant in Egypt without any right. They denied the resurrection and thought they would not return to Me on the Day of Judgement for accountability and requital.
Open in library →Tafsir al-Jalalayn
—
فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
40. So I seized him and his armies, and threw them into the sea, destroying them by drowning them all. O Messenger! Ponder over what the outcome and ending of the oppressors was: it was destruction.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
not return to Us (read aCti \e yarjiuna, or passive yurja'una, ‘they would [not] be brought back’). [28:40] So We seized him and his hods, and flung them into the waters, the sea, and they drowned. So behold how was the sequel for the evildoers, when they ended up being destroyed. [28:41] And We made them, in this world, leaders (read a-imma, pronouncing both hamzas, or by changing the second one into a yd'), chieftains of idolatry, who invite to the Fire, by inviting to idolatry, and on the Day of Resurredion they will not be helped, by having the chastisement averted from them. [28:42]…
Open in library →وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
41. I made Pharoah and his people leaders/predecessors for the tyrants and misguided after them, by spreading to their disbelief and misguidance they are calling to the fire. And on the of judgement, they will not be helped by being saved from the punishment; rather, the punishment will be multiplied for them because of the evil example of calling towards deviation they set. The consequences of their evil deeds and those of whoever followed them, shall be decreed against them.
Open in library →Tafsir al-Jalalayn
—
وَأَتْبَعْنَاهُمْ فِي هَٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ هُم مِّنَ الْمَقْبُوحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
42. And I followed their punishment up with another, which was humiliation and exile in the worldly life. And then on the Day of Judgement they will be distanced from My mercy and detested by Me and My believing servants.
Open in library →Tafsir al-Jalalayn
—
وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِن بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَىٰ بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
43. Verily I gave Moses the Torah after I had sent My Messengers to the previous nations who were destroyed because they disbelieved. In this Torah were clear evidences and teachings showing people that which would benefit them and that which would lead to their harm. Therein was instruction towards goodness and mercy leading you to the good of both this world and the Hearafter. Perhaps then they would contemplate over the bounties of Allah upon them, showing gratitude and believing in Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d, and on the Day of Resurredion they will be among the spurned, those banished [from God’s mercy]. [28:43] And verily We gave Moses the Scripture, the Torah, after We had dedroyed the former genera¬ tions, the people of Noah, ‘Ad, Thamud and others, [containing] eye-openers for mankind (basaira, is a circumstantial qualifier referring to al-kitab, ‘the Scripture’, the plural of basira, which is the [perceptive] light of the heart), in other words, illumination for the hearts [of mankind], and as guidance, from error, for those who implement it, and mercy, for those who believe therein, t…
Open in library →وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنتَ مِنَ الشَّاهِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
44. O Messenger! You were not present on the western side of the mountain from Moses’s perspective, when I completed the matter of sending Moses as a Messenger to Pharaoh and his people. You were not present to know of that incident so you could relate it to people, so what you do relate to them is only due to Allah’s revelation to you.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
y might remem¬ ber, [that] they might be admonished by the admonitions it [the Scripture] contains. [28:44] And you were not, O Muhammad (s), on the western side, of the mountain, the valley, or the SJiot, [to the weSt] of Moses at the time of the communion, when We decreed, revealed, to Moses the commandment, to deliver the Message to Pharaoh and his people, nor were you among the witnesses, to this, to know it and inform of it;
Open in library →وَلَٰكِنَّا أَنشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
45. However, I created nations and other creations after Moses and a long time passed due to which they forgot the covenants of Allah. You were not a resident of Madyan reciting My verses before them; but I sent you as a Messenger of My own accord and revealed the incident of Moses and his residing in Madyan to you, which you then related to the people.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
to Pharaoh and his people, nor were you among the witnesses, to this, to know it and inform of it; [28:45] but We brought forth generations, communities, after Moses, and life was prolonged in their case, in other words, they lived long lives and so they forgot the covenants [made with God], knowledge disappeared and revelation ceased. Then We brought you as Messenger and revealed to you the Story of Moses and others.…
Open in library →وَمَا كُنتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَٰكِن رَّحْمَةً مِّن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّا أَتَاهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
46. Neither were you present at the side of mount Sinai when I called out to Moses and revealed whatever I revealed to him, so that you could relate that to the people either. Rather, I sent you as a mercy from your Lord to the people and revealed that incident to you, so that you could warn a nation to whom no Messenger had come prior to yourself, perhaps they would take heed and believe in whatever was brought to them from Allah, may He be glorified.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e the senders, of you [as Messenger] and [the senders] to you of the stories of former generations. [28:46] And you were not on the side of the Mount when We called out, to Moses to take the Scripture earnestly; but. We have sent you, as a mercy from your Lord, that you may warn a people to whom no warner came before you — these are the people of Mecca — and that perhaps they may remember, they may be admonished.
Open in library →وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
47. And if a divine punishment were to afflict them due to the sins and disbelief they were upon, they would have argued: “why did you not send a messenger to us, so we could have followed your ayaat and acted upon them, and have been from the true believers who follow your commandments. If it was not for that we would have hastened the punishment. However, we delayed it so that we may be excused by sending a messenger to them.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e you — these are the people of Mecca — and that perhaps they may remember, they may be admonished. [28:47] Otherwise, if an affliction, a punishment, should befall them because of what their own hands have sent before them, in the way of disbelief and otherwise, they might say, ‘Our Lord, why did You not send a messenger to us, that we might have followed Your signs, the ones sent with the messengers, and been of the believers?’ (the response to [the conditional particle] lawla, ‘if’, has been omitted, and what follows it is a [new] subjecft; the meaning is: ‘were it not for the afflicti…
Open in library →فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِن قَبْلُ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
48. So when Muhammad came to them as a Messenger, they said: “Why has Muhammad not been given miracles proving his messengership, similar to what Moses was given in the Hand, Staff and the Torah which was revealed at once?” O Messenger! Say to them, refuting them: “Did the Jews not reject what Moses was given previously, and they said regarding the Torah and the Qur’ān, “Both are sorcery, each supporting the other!” and they also said, “I reject both the Torah and the Qur’ān!”?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
have hastened on for them their punishment and We would not have sent you as a messenger to them’). [28:48] But when the truth, namely, Muhammad (s), came to them from Us, they said, ‘Why has he not been given the like of what Moses was given?’, in the way of signs, such as the glowing hand, the Staff and others, or [by having] the Book revealed all at once.…
Open in library →قُلْ فَأْتُوا بِكِتَابٍ مِّنْ عِندِ اللَّهِ هُوَ أَهْدَىٰ مِنْهُمَا أَتَّبِعْهُ إِن كُنتُمْ صَادِقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
49. O Messenger! Say to these people: “If indeed you are truthful in your claim that the Torah and Qur’ān are sorcery, bring a book revealed by Allah which is better in guidance than the two. If you bring forth one, I shall follow it.”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
d, ‘We indeed disbelieve in both’, the two prophets and the two Scriptures [of Moses and Muhammad]. [28:49] Say, to them: ‘Then bring some Scripture from God that is better in guidance than these two. Scriptures, that I may follow it, if you are truthful’, in what you say. [28:50] Then if they do not respond to you, regarding your invitation [to them] to bring a Scripture, know that they are only following their desires, in [persisting in] their disbelief.…
Open in library →فَإِن لَّمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
50. And if they do not take up your challenge to bring a book better guiding than the Torah and Qur’ān, know for certain that their rejection of the two is not based on any proof; it is only a result of following their own desires. There is no one more deviant than the one who follows his desires without guidance from Allah, may He be glorified. Allah does not grant a nation who wrongs itself through disbelief in Allah, opposing His Messengers and countering the truth that comes to them from Allah with falsehood, the ability to be guided.
Open in library →Tafsir al-Jalalayn
—
وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
51. I continuously conveyed to the idolaters and the Jews amongst the People of the Book the word regarding the stories of the previous nations and the punishment I sent down on them when they denied My Messengers, in the hope that they will be reminded by this and then believe, so that they are not afflicted by what afflicted them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ne more aStray than such [a person]. Truly God does not guide the evildoing, the disbelieving,/o/k. [28:51] And now verily We have brought. We have explained [to], them the Word, the Qur’an, that per¬ haps they might remember, [they might] be admonished and believe. [28:52] Those to whom We gave the Scripture before this, that is, [before] the Qur’an, they believe in it, too. This was revealed regarding certain Jews who became Muslims, such as ‘Abd Allah b.…
Open in library →الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
52. Those who were firm in believing the Torah before the Qur’ān was revealed believe in the Qur’ān, due to them finding it being informed of and described in their books.
Open in library →Tafsir al-Jalalayn
—
وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
53. When it is recited to them they say: “We believe it is the truth in which there is no doubt and which is revealed from our Lord. We were Muslims before this Qur’ān was revealed, due to our faith in what the Messengers before him brought”.
Open in library →Tafsir al-Jalalayn
—
أُولَٰئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
54. Those who have been described as mentioned will be given the reward of their actions by Allah twice, due to their persevering in faith in their own book and due to their faith in Muhammad (peace be upon him) when he was sent. They repel through the good of their righteous actions the sins they earned, and from what I have provided them they spend in the avenues of good.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
indeed the Truth from our Lord. Lo! [even] before it we had submitted’, we affirmed God’s Oneness. [28:54] Those will be given their reward twice over, for believing in both Scriptures, for the patience they showed, for having been Steadfast in implementing [the prescriptions in] them; and they ward off, from themselves, evil with good, and expend, give as voluntary alms, of that which We have pro¬ vided them.
Open in library →وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
55. When these believers hear any false speech from the People of the Book, they turn away from it without paying attention it, and they say addressing those who say such: “For us is the reward of our actions and for you is the reward of your actions. You are safe from us swearing and causing harm. I do not seek to accompany ignorant people, due to the damage and harm it contains for one’s religion and worldly life”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
mselves, evil with good, and expend, give as voluntary alms, of that which We have pro¬ vided them. [28:55] And when they hear vanity, vile words and hurtful intent from the disbelievers, they disregard it and say, ‘To us [belong] our deeds and to you [belong] your deeds. Peace to you — a parting truce (salam mutdraka),* in other words you are secure from any abuse or the like on our part.…
Open in library →إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
56. O Messenger, you do not guide whomever you love, such as Abu Talib and others, by enabling him to bring faith, but rather Allah alone is the one who enables whomever He wants to be guided. And He knows better regarding whom it has already passed in His knowledge that he will be amongst those guided to the straight path.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
do not de¬ sire [friendship with] the ignorant’, we do not seek companionship with them. [28:56] The following was revealed regarding the Prophets longing for his uncle Abu Talib to embrace faith: You cannot guide whom you like, to be guided, but [it is] God [Who] guides whomever He will, and He knows beSt those who will be guided.
Open in library →وَقَالُوا إِن نَّتَّبِعِ الْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا أَوَلَمْ نُمَكِّن لَّهُمْ حَرَمًا آمِنًا يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِّزْقًا مِّن لَّدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
57. The idolaters amongst the people of Makkah said, excusing themselves from following Islam and bringing faith in it: “If we follow this Islam which you brought, our enemies will quickly snatch us from our land”. Did I not establish these idolaters in a safe sanctuary in which bloodshed and oppression are unlawful, and in which they are safe from others attacking them, with fruits of everything being brought to them as sustenance from Me which I draw towards them?” However, most of them do not know what Allah has blessed them with that they should be grateful to Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
guided, but [it is] God [Who] guides whomever He will, and He knows beSt those who will be guided. [28:57] And they, his people, say, ‘If we were to follow the Guidance with you, we will be deprived from our land’, torn out of it swiftly. God, exalted be He, says: Have We not established for them a secure Sanc¬ tuary, [one] in which they are secure from the raids and killings that occur among the Arab tribes, to which are brought (read tujbd or yujbd) fruits of all kinds, [fruits] from every direction, as a provision, for them, from Us? But moil of them do not know, that what We say is th…
Open in library →وَكَمْ أَهْلَكْنَا مِن قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا وَكُنَّا نَحْنُ الْوَارِثِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
58. And how many a city were there which were ungrateful for Allah’s blessings on them, then they exceeded the bounds in sins and disobedience, so I sent a punishment to them and destroyed them through it. So these are their dwellings in ruins, with people passing by them. They were not inhabited after those who lived in them, except for a few travellers. And it is I who will inherit the heavens, the earth and everyone in them.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
on, as a provision, for them, from Us? But moil of them do not know, that what We say is the truth. [28:58] And how many a town We have destroyed whose lifestyle was one of arrogant ungratefulness — by ‘town is meant the inhabitants thereof. Those are their dwellings, which have not been dwelt in after them except a little, by passers-by, for a day or part of it.…
Open in library →وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرَىٰ إِلَّا وَأَهْلُهَا ظَالِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
59. O Messenger, your Lord did not destroy the cities until he had given opportunity to their inhabitants by sending Messengers to their main cities, just as He sent you to the Mother of Cities. And I was not one to destroy the people of the cities when they were firm on the truth. I only destroy them when they are unjust through disbelief and committing sins.
Open in library →Tafsir al-Jalalayn
—
وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِندَ اللَّهِ خَيْرٌ وَأَبْقَىٰ أَفَلَا تَعْقِلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
60. Whatever your Lord has given you, it is of what you enjoy and adorn yourselves with in this worldly life, then it will finish. And the great reward which is with Allah in the afterlife is better and more lasting than the enjoyment and adornment in this world. Do you not understand that so that you prefer what is everlasting over what is going to finish?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
never destroyed the towns unless their inhabitants were committing evil, by denying the messengers. [28:60] And whatever things you have been given are [only] the [short-lived] enjoyment of the life of this world and an ornament thereof, in other words, [things] which you enjoy and adorn yourselves with for the days of your lives, after which they perish; and what is with God, in other words, His re¬ ward, is better and more lasting. Will you not understand? (ta’qiluna; or read yaqiliina, ‘will they [not] understand’) that what laSts is better than what perishes.
Open in library →أَفَمَن وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَن مَّتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
61. Is the one I have promised paradise in the afterlife and the everlasting pleasure it contains like the one I have given wealth and adornment to enjoy in the worldly life, then he will be on the day of judgment amongst those who will be presented to the fire of hell?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
una; or read yaqiliina, ‘will they [not] understand’) that what laSts is better than what perishes. [28:61] Is he to whom We have given a fair promise, which he will receive, which he will attain, and that [promise] is Paradise, like him to whom We have given the enjoyment of the life of this world, [enjoy¬ ment] which will disappear soon, then on the Day of Resurrection he will be of those arraigned?, before the Fire.…
Open in library →وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. On the day their Lord will call them saying: “Where are My partners you used to worship besides Me and claim they are My partners?”
Open in library →Tafsir al-Jalalayn
—
قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَٰؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوا إِيَّانَا يَعْبُدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
63. The callers towards disbelief for whom the punishment will become binding will say: “Our Lord, these are the ones I misguided just as I became misguided. I disassociate ourselves from them to You. They never used to worship us, but they only used to worship the satans”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
them and say, ‘Where [then] are My partners, those whom you used to claim?’, were partners of Mine. [28:63] Those againSt whom the Word [ of punishment] will have become due, the justified [Word], that they be admitted into the Fire — and these are the leaders of misguidance — they shall say, ‘Our Lord! These are the ones whom we led aSlray ( haulai’lladhina aghwayna is both a subject and an adjectival qualification). We led them aSlray ( aghwayndhum, the predicate thereof) and they went astray, even as we went aSlray — we did not compel them to [follow] error.…
Open in library →وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
64. It will be said to them: “Call upon your partners so they can save you from the disgrace you are in”. They will then call their partners, but they will not respond to their call, and they will see the punishment prepared for them. If they had been amongst those guided to the truth, they would not have fallen into the punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
cedes [the verb yabuduna, ‘they worshipped’] in order to concord with the end-rhyme of the verses). [28:64] And it shall be said, ‘Call [now] to your associates!’, namely, the idols you alleged to be partners of God. So they will call to them, but they will not answer them, their call, and they, the former, will see, they will sight, the chastisement: [they will wish] if only they had been guided!, in this world, they would not have seen it in the Hereafter. 4 As opposed to a greeting or an affectionate salutation. [28:65] And, mention, the day when He will call to them and say, ‘What res…
Open in library →وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
65. On the day their Lord will call them saying: “What answer did you give My Messengers I sent to you?”
Open in library →Tafsir al-Jalalayn
—
فَعَمِيَتْ عَلَيْهِمُ الْأَنبَاءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَاءَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
66. So that which they can argue with will become hidden to them and they will not mention anything. They will not ask one another, due to the frightening shock they will be in, because they will know for sure they are heading towards the punishment.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ll call to them and say, ‘What response did you give to those [messengers] who were sent?’, to you. [28:66] The tidings, the news of deliverance contained in the re^onse, will be obscured to them on that day, in other words, they will not find any statement that might contain [hope of] deliverance for them; so they will not question one other, about this, and will fall silent. [28:67] But as for him who repents, of idolatry, and believes, in the affirmation of Gods Oneness, and ads righteously, he observes the duties [of religion], maybe he will be among the successful, those deliv¬ ered…
Open in library →فَأَمَّا مَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَىٰ أَن يَكُونَ مِنَ الْمُفْلِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
67. As for one amongst these idolaters who repents from his disbelief, brings faith in Allah and His Messengers, and does good actions, perhaps he will be amongst those who are successful in attaining what they seek and who are saved from what they fear.
Open in library →Tafsir al-Jalalayn
—
وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
68. O Messenger, your Lord creates what He wishes to create, and He chooses whoever he wants for His obedience and prophethood. The idolaters have no choice that they should object to Allah. Pure and holy is Allah from the partners they worship with Him.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
[of religion], maybe he will be among the successful, those deliv¬ ered according to Gods promise. [28:68] And your Lord creates whatever He will and chooses, whatever He will. They, the idolaters, do not have the choice, the right to choose anything. Glory be to God and exalted be He above what they associate, [above] their idolatry. [28:69] And your Lord knows what their breads conceal, [what] their hearts keep secret of disbelief and otherwise, and what they proclaim, by their tongues of such things.
Open in library →وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
69. And your Lord knows what their chests hide and make apparent. Nothing of this is hidden from Him and He shall reward them for it.
Open in library →Tafsir al-Jalalayn
—
وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
70. And He is Allah besides whom there is no true deity. For Him alone is praise in this world and for Him is praise in the afterlife. For Him is the decree which is implemented and which nothing can repel. And to Him alone you will be returned on the day of judgment for reckoning and recompense.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ts keep secret of disbelief and otherwise, and what they proclaim, by their tongues of such things. [28:70] And He is God; there is no god except Him. To Him belongs [all] praise in the former, namely, the life of this world, and in the latter. Paradise. And to Him belongs the judgement, the decree effective in [the case of] all things, and to Him you will be returned, through resurrection. [28:71] Say, to the people of Mecca: ‘Have you considered, in other words, inform Me: if God were to make the night everlading over you until the Day of Resurredion, what god other than God, as you [ar…
Open in library →قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِضِيَاءٍ أَفَلَا تَسْمَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
71. Say - O Messenger, to these idolaters: Tell me if Allah were to make the light last continuously for you, without any break until the Day of Judgment, which god besides Allah can bring you light like that of day? Do you not hear these proofs and know that there is no god besides Allah who can bring that to you?
Open in library →Tafsir al-Jalalayn
—
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفَلَا تُبْصِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
72. O Messenger! Say to them: Tell me if Allah were to make the day last continuously for you until the Day of Judgment, which god besides Allah can bring you night in which you can rest to be relieved of the tiredness of working in the day? Do you not see these signs and know that there is no god besides Allah who can bring any of that to you?
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
Will you not then liden?’, to this in a way so as to understand it and so repent of your idolatry. [28:72] Say, to them: ‘Have you considered, if God were to make the day everlading over you until the Day of Resurredion, what god other than God, as you [are wont to] claim, could bring you night wherein you red?, from [any] weariness.…
Open in library →وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
73. And it is from His mercy, O people, that He has made the night dark for you, so you can rest in it after you have become tired through working in the day, and He has made the day bright for you, so you can strive to earn sustenance in it, and so that you can be grateful for Allah’s blessings on you and not be ungrateful for them.
Open in library →Tafsir al-Jalalayn
—
وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنتُمْ تَزْعُمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
74. On the day their Lord will call them saying: “Where are My partners you used to worship besides Me and claim they are My partners?”
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
elihood], that perhaps you might give thanks’, for the grace [of God] during both of these [times]. [28:74] And, mention, the day when He will call to them and say, ‘Where [now] are My associates those whom you used to claim?’ — this is mentioned again in order to expound upon it: [28:75] And We shall draw, bring forth, from every community a witness, and this will be their prophet, who will bear witness against what they say, and We shall say, to them: ‘Produce your evidence’, for [the justification of] the idolatry which you asserted.…
Open in library →وَنَزَعْنَا مِن كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُم مَّا كَانُوا يَفْتَرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
75. I shall bring from every nation its prophet to testify against them their disbelief and denial, then I will say to these nations: “Bring your proofs and evidences for the disbelief and denial you were in”. So their pretexts will run out and they will be convinced that the truth in which there is no doubt is for Allah, and the partners they used to invent for Him will disappear from him.
Open in library →Tafsir al-Jalalayn
—
إِنَّ قَارُونَ كَانَ مِن قَوْمِ مُوسَىٰ فَبَغَىٰ عَلَيْهِمْ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
76. Qarun was from the people of Moses (peace be upon him), but he was arrogant over them. And I granted him such treasures of wealth, that the keys to his treasuries would be heavy to carry for even a strong group. When his people said to him: “Do not rejoice arrogantly, for Allah does not love those who rejoice arrogantly, but rather he despises them and will punish them for that.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
world, of His having an associate, exalted be He [high] above such [associations], will fail them. [28:76] Indeed Korah belonged to the people of Moses — [being] his paternal and maternal cousin, and he had believed in him [in Moses] — but he became insolent towards them, through [his] disdain, haughtiness and great wealth.…
Open in library →وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
77. And seek by the wealth Allah has given you the reward of the abode of the afterlife, by spending it in avenues of good. Do not forget your share of food, drink, clothes, and so forth amongst the blessings, without excessiveness or pride. And deal well with your Lord and with His servants, just as Allah has been good to you. Do not seek corruption on earth by committing sins and leaving obedience. Allah does not love those who cause corruption on earth through that. In fact, he despises them”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
] great wealth, an exultation of insolence; truly God does not love the exultant, in such [things]; [28:77] but seek, in that which God has given you, of wealth, the Abode of the Hereafter, by expending it 5 In other words, to allow for a dired objed to follow tanuu. in obedience to God, and do not forget your share of this world, that is, [do not forget] to strive in it for the sake of the Hereafter; and be good, to people, by [giving] voluntary alms, juft as God has been good to you. And do not seek to cause corruption in the earth, by committing acfts of disobedience.…
Open in library →قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِندِي أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَن ذُنُوبِهِمُ الْمُجْرِمُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
78. Qarun said: “I have only been given this wealth because of the knowledge and power I have, so I am deserving of that”. Did Qarun not know that Allah had destroyed nations before him who were stronger and who had gathered more wealth? But there power or wealth did not benefit them. On the Day of Judgment, the wrongdoers will not be interrogated about their sins due to Allah's complete knowledge of them and any questioning they will face is for reprimand and censure.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
disobedience. Surely God does not love the agents of corruption’, meaning that He will punish them. [28:78] He said, ‘In fad I have been given it, that is, [this] wealth, because of knowledge I possess’, in other words, in return for it — he was the most knowledgeable of the Children of Israel in the Torah, after Moses and Aaron. God, exalted be He, says: Does he not know that God had already destroyed be¬ fore him generations, communities, of men stronger than him in might and greater in the amassing?, of wealth; in other words, he does know this.…
Open in library →فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
79. Qarun came out in his adornment, showing off his wealth and status. Those amongst Qarun’s companions who were desirous of the adornment of the worldly life said: “If only we were given worldly adornment like Qarun has been given. Indeed he has been given a great share of everything!”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of God’s knowledge of these [sins], and so they will be admitted into the Fire without a reckoning. [28:79] So he, Korah, emerged before his people in his finery, with his large retinue [all of them] in pro¬ cession dressed in gold and silk garments and mounted on adorned horses and mules. Those who desired the life of this world said, ‘O (yd is for drawing attention) woidd that we had the like of what Korah has been given, this world. Truly he enjoys great fortune’, abundant [fortune] in it.
Open in library →وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
80. Those given knowledge said when they saw Qarun in his adornment and when they heard what his companions wished for: “Woe unto you! The reward of Allah in the afterlife and the pleasure He has prepared for those who bring faith and do good deeds is better than the worldly splendour given to Qarun”. And none are granted the ability to say this statement and act accordingly except the patient who persevere in preferring the reward with Allah over the temporary enjoyment of this world.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
of what Korah has been given, this world. Truly he enjoys great fortune’, abundant [fortune] in it. [28:80] But those to whom knowledge had been given, [knowledge] of what God had promised in the Hereafter, said, to them: ‘Woe to you! ( waylakum, is an expression of reprimand) God’s reward, of Para¬ dise in the Hereafter, is better for him who believes and ads righteously, than what Korah has been given in this world; and none will obtain it, namely, the Paradise that is given as a reward, except those who are Steadfast’, in [their adherence to] obedience and [refrain] from disobedience.
Open in library →فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِن فِئَةٍ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنتَصِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
81. Then I made the earth swallow him and his house, along with all in it, in retribution for his transgression. He had no group to help him against Allah nor was he amongst those who can help themselves.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
except those who are Steadfast’, in [their adherence to] obedience and [refrain] from disobedience. [28:81] So We caused the earth to swallow him, Korah, and his dwelling, and he had no hoSt to help him besides God, that is, other than Him, to protect him from destruction, nor was he of those who can rescue themselves, from it.
Open in library →وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلَا أَن مَّنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
82. Those who wished for the wealth and adornment he had before being swallowed up began saying heedfully: “Did we not know that Allah extends sustenance for whom He wishes amongst His servants and restricts it for whomever He wishes amongst them? Had Allah not favoured us by not punishing us for what we said, He would have made the earth swallow us as He did with Qarun. The disbelievers are not successful, neither in this life or the afterlife, but rather their return and outcome is loss in both”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
than Him, to protect him from destruction, nor was he of those who can rescue themselves, from it. [28:82] And those who had longed to be in his place the day before, that is, only recently, were saying, ‘Alas! God expands provision for whomever He will of His servants and Straitens [it]. He restricts it for whomever He will ( way-ka’anna : way is a noun of acftion, with the sense of‘How astonished I am’, while the kdf fund ions as a [causative] lam, ‘because’). Had God not been gracious to us, He would have made us to be swallowed too’ (read acftive la-khasafa, or passive la-khusifa).…
Open in library →تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
83. That is the abode of the afterlife which I shall make an abode of pleasure and honour for those who do not seek to be arrogant on earth by turning away from faith in the truth and its followers, nor do they want corruption in it. And the praiseworthy outcome, in the form of the enjoyment of paradise and the pleasure of Allah therein, is for those who are mindful of their Lord by carrying out His commands and refraining from His prohibitions.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
la-khusifa). Lo! indeed those who are ungrate¬ ful, for God’s grace, such as Korah, never prosper. [28:83] That is the Abode of the Hereafter, namely, Paradise, which We shall grant to those who do not desire to be haughty in the earth, through insolence, nor [to cause] corruption, by committing acfts of disobedience.…
Open in library →مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
84. Whoever brings a good deed on the Day of Judgment, such as prayer, Zakat, fasting and so forth, for him is a good reward for that good deed, where the good deed will be multiplied to ten the like thereof. And whoever brings a bad deed on the Day of Judgment, such as disbelief, consuming interest, adultery and so forth, then those who did bad deeds will not be rewarded except as much as they did, without any increase.
Open in library →Tafsir al-Jalalayn
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إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ قُل رَّبِّي أَعْلَمُ مَن جَاءَ بِالْهُدَىٰ وَمَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
85. The One who revealed the Qur’ān to you and made it compulsory upon you to convey it and act upon it is going to return you to Makkah victoriously. O Messenger, say to the idolaters: “My Lord knows best who has brought guidance and who is clearly astray from guidance and truth”.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
ll only be requited, the requital, for what they used to do, in other words, [only] the like of it. [28:85] Indeed He Who has prescribed for you the Qur’an, [He Who] has revealed it, will surely restore you to a place of return, to Mecca — he had yearned for it. Say: ‘My Lord knows beSt him who brings guidance and him who is in manifest error’ — this was revealed in order to refute what the Meccan disbelievers had said to him: ‘Indeed, you are error’. In other words [God is saying that] he [the Prophet] is the one who has brought guidance, while they are the ones in error.
Open in library →وَمَا كُنتَ تَرْجُو أَن يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّن رَّبِّكَ فَلَا تَكُونَنَّ ظَهِيرًا لِّلْكَافِرِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
86. O Messenger, you did not expect, before prophethood, that the Qur’ān would be revealed to you, as revelation from Allah. However, His mercy required it to be revealed to you, so do not be a helper to the disbelievers in the misguidance they are upon.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
aying that] he [the Prophet] is the one who has brought guidance, while they are the ones in error. [28:86] And you never expected that the Scripture, the Qur’an, would be conferred on you; but it was, conferred on you, as a mercy from your Lord. So never be a supporter of the disbelievers, in that religion of theirs to which they summon you. [28:87] And never let them bar you (yasuddunnaka is actually yasuddunannaka, but the nun of the in¬ dicative [ending] has been omitted because of the apocopating particle [Id], as has the wdw of the [third
Open in library →وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ وَادْعُ إِلَىٰ رَبِّكَ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
87. These idolaters should not turn you away from the verses of Allah after they have been revealed to you, making you leave reciting and conveying them. And call people towards faith in Allah, declaring His Oneness, and acting on His sacred law. And do not become from the idolaters who worship others besides Allah, but rather be from those who declare Allah’s Oneness and only worship Allah alone.
Open in library →Tafsir al-Jalalayn
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وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا إِلَٰهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
Al-Mukhtasar
Tafsīr Center for Qur'anic Studies · Contemporary
88. And do not worship alongside Allah any god besides Him. There is no true god besides Him. Everything will perish besides His Face. For Him alone is the judgment; He judges as He wishes. And to Him alone you will be returned on the day of judgment to be reckoned and rewarded.
Open in library →Tafsir al-Jalalayn
al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE
e apocopating particle does not affedt the [ending of the] verb here because of its invariability). [28:88] And do not call on, [do not] worship, another god with God; there is no god except Him. Every¬ thing will perish except His Countenance, except Him. His is the judgement, the effective decree, and to Him you will be brought back, by being raised from the grave. Meccan, except for verses 1 to 11 inclusive, which are Medinese; it consists of 69 verses revealed after [surat] al-Rum. In the Name of God, the Compassionate, the Merciful: [29:1] Aliflam mim: God knows heft what He means…
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