Surah 28. Al-Qasas

but all arguments and excuses will by then have been erased from their minds,⁷¹ and they will not [be able to] obtain any [helpful] answer from one another.⁷²

  - Mohammad Asad

Lit., "will on that Day have become obscured to them". The operative noun anba', which literally denotes "tidings", has here the compound meaning of "arguments and excuses" (Tabari).

I.e., they will all be equally confused. For the above rendering of la yatasa'alun (lit., "they will not [be able to] ask one another"), see the explanations of this phrase advanced by Baghawi, Zamakhshari and Baydawi.

They will be so confused on that Day that they will not even ask one another.

  - Muhammad Farooq-i-Azam Malik

They will be too dumbstruck on that Day to ask one another 'for answers'.

  - Mustafa Khattab

On that day (all) tidings will be dimmed for them, nor will they ask one of another,

  - Marmaduke Pickthall

Then the (whole) story that day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other. ³³⁹⁶

  - Abdullah Yusuf Ali

In their utter confusion and despair their minds will be blank. The past will seem to them unreal, and the present unintelligible, and they will not even be able to consult each other, as every one's state will be the same.

But as against this - anyone who repents⁷³ and attains to faith and does righteous deeds may well [hope to] find himself among those who achieve a happy state [in the life to come]

  - Mohammad Asad

I.e., during his life in this world. For an explanation of this stress on repentance-which flows from one's realization of moral failure - see surah {24}, note [41].

However, the one who has repented in this life, and believed, and done good deeds may hope to be among those who will achieve salvation.

  - Muhammad Farooq-i-Azam Malik

As for those who repent, believe, and do good 'in this world', it is right to hope that they will be among the successful.

  - Mustafa Khattab

But as for him who shall repent and believe and do right, he haply may be one of the successful.

  - Marmaduke Pickthall

But any that (in this life) had repented believed and worked righteousness will have hopes to be among those who achieve salvation.

  - Abdullah Yusuf Ali

AND [thus it is:] thy Sustainer creates whatever He wills; and He chooses [for mankind] whatever is best for them.⁷⁴ Limitless is God in His glory, and sublimely exalted above anything to which they may ascribe a share in His divinity!

  - Mohammad Asad

Some of the classical commentators incline to interpret the ma in the phrase ma kana lahum al-khirah as a particle of negation and the noun khirah as "choice" or "freedom of choice", thus giving to this phrase the meaning of "He chooses, [but] they [i.e., human beings] have no freedom of choice". To my mind, however, this interpretation conflicts not only with the immediately preceding passages but with the tenor of the Qur'an as a whole, which insists throughout on man's responsibility for (and, hence, on relative freedom in) choosing between right and wrong - and this side by side with its stress on God's unlimited power to determine the factual course of events. Hence, I prefer to base my rendering on the interpretation advanced and convincingly argued by Tabari, who regards the crucial particle ma not as a negation but as a relative pronoun synonymous with alladhi ("that which" or "whatever"), and understands the noun khirah in its primary significance of "that which is chosen" or "preferred", i.e., because it is considered to be the best: in another word, as a synonym of khayr. Zamakhshari refers to this interpretation with evident approval (without, however, mentioning Tabari specifically), and enlarges upon it thus: "God chooses for mankind whatever is best (ma hawa khayr) and most beneficial (aslah) for them, for He knows better than they themselves do what is good for them."

Your Rabb creates whatever He wills and chooses for His work whom He pleases. It is not for them (mushrikin) to choose and assign the powers of Allah to whom they want. Glory be to Allah! He is far above the shirk that these people commit.

  - Muhammad Farooq-i-Azam Malik

Your Lord creates and chooses whatever He wills- the choice is not theirs. Glorified and Exalted is Allah above what they associate 'with Him'!

  - Mustafa Khattab

Thy Lord bringeth to pass what He willeth and chooseth. They have never any choice. Glorified be Allah and exalted above all that they associate (with Him)!

  - Marmaduke Pickthall

Thy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah! and far is He above the partners they ascribe (to Him)! ³³⁹⁷

  - Abdullah Yusuf Ali

As He pleases: according to His own Will and Plan. Allah is not dependent on other people for advice or help. He has no partners. All creation is an act of His Will, and no one can direct Him how or why certain things should be, because He is supreme in wisdom and knowledge. He chooses His messengers also by His own unfettered choice. Inspiration or spiritual knowledge and dignity cannot be judged of by our relative or temporary standards. Worldly greatness or even wisdom do not necessarily go with spiritual insight.

And thy Sustainer knows all that their hearts conceal as well as all that they bring into the open:

  - Mohammad Asad

Your Rabb knows all that they conceal in their hearts and all that they reveal.

  - Muhammad Farooq-i-Azam Malik

And your Lord knows what their hearts conceal and what they reveal.

  - Mustafa Khattab

And thy Lord knoweth what thee breasts conceal, and what they publish.

  - Marmaduke Pickthall

And thy Lord knows all that their hearts conceal and all that they reveal. ³³⁹⁸

  - Abdullah Yusuf Ali

Men may form all sorts of vain wishes or conceal their designs. But Allah's Will is supreme, and nothing can withstand its fulfilment.

for He is God, save whom there is no deity. Unto Him all praise is due, at the beginning and at the end [of time];⁷⁵ and with Him rests all judgment; and unto Him shall you all be brought back.

  - Mohammad Asad

Or: "in this first [i.e., present life] as well as in the life to come".

He is Allah; there is no god but Him. Praise belongs to Him in this world and in the hereafter: His is the Judgement and to Him you all shall be brought back.

  - Muhammad Farooq-i-Azam Malik

He is Allah. There is no god 'worthy of worship' except Him. All praise belongs to Him in this life and the next. All authority is His. And to Him you will 'all' be returned.

  - Mustafa Khattab

And He is Allah; there is no God save Him. His is all praise in the former and the latter (state), and His is the command, and unto Him ye will be brought back.

  - Marmaduke Pickthall

And He is Allah: there is no god but He. To him be praise at the first and at the last: for Him is the Command and to Him shall ye (all) be brought back.

  - Abdullah Yusuf Ali

Say: "Have you ever considered [this]: If God had willed that there should always be night about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you light?⁷⁶ Will you not, then, listen [to the truth]?"

  - Mohammad Asad

Lit., "who [i.e., "where"] is a deity . . .". etc.. obviously implying that no such "deity" exists.

O Prophet, ask them: "Have you ever considered that if Allah were to make the night perpetual till the Day of Resurrection, which deity other than Allah could bring you light?" Will you not listen?

  - Muhammad Farooq-i-Azam Malik

Ask 'them, O Prophet', 'Imagine if Allah were to make the night perpetual for you until the Day of Judgment, which god other than Allah could bring you sunlight? Will you not then listen?'

  - Mustafa Khattab

Say: Have ye thought, if Allah made night everlasting for you till the Day of Resurrection, who is a God beside Allah who could bring you light? Will ye not then hear?

  - Marmaduke Pickthall

Say: see ye? If Allah were to make the Night perpetual over you to the Day of Judgment what god is there other than Allah who can give you enlightenment? Will ye not then hearken? ³³⁹⁹

  - Abdullah Yusuf Ali

In the physical world the Night and the Day are both blessings, the one for rest and the other for work, and the alternation itself is one of the mercies of Allah, and none but He can give us these blessings. If we were perpetually resting, or screened from the light, our faculties would be blunted and we should be worse than dead. If we were perpetually working, we should be tired, and we should also be dead in another way. This daily miracle keeps us alive and prepares us, in this our probationary life, for our final destiny in the Hereafter. In the same way our spiritual strivings require periodical alternations of rest in the form of attention to our temporal concerns: hence the justification of a good and pure life on the plane of this earth also. Also, in the world's history, there are periods when a living messenger stimulates intense spiritual activity, and periods when it is comparatively quiescent (the so-called Dark Ages); but both are examples of the working of Allah's Plan of wisdom and mercy. But this applies only up to the Day of Judgment. After that we shall be on another plane altogether.

Say: "Have you ever considered [this]: If God had willed that there should always be daylight about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you [the darkness of] night, wherein you might rest? Will you not, then, see [the truth]?"⁷⁷

  - Mohammad Asad

I.e., "Will you not recognize the miracle of planned and purposeful creation?"

Ask them again: "Have you ever considered that if Allah were to make the day perpetual till the Day of Resurrection, which deity other than Allah could bring you the night in which you could rest? Will you not see?

  - Muhammad Farooq-i-Azam Malik

Ask 'them also', 'Imagine if Allah were to make the day perpetual for you until the Day of Judgment, which god other than Allah could bring you night to rest in? Will you not then see?'

  - Mustafa Khattab

Say: Have ye thought, if Allah made day everlasting for you till the Day of Resurrection, who is a God beside Allah who could, bring you night wherein ye rest? Will ye not then see?

  - Marmaduke Pickthall

Say: see ye? If Allah were to make the Day perpetual over you to the Day of Judgment what god is there other than Allah who can give you a Night in which ye can rest? Will ye not then see? ³⁴⁰⁰

  - Abdullah Yusuf Ali

In verse 71 was mentioned a "perpetual Night," for which the faculty of "hearkening" was appropriate, as all light was shut out. In this verse a perpetual Day is mentioned, for which the faculty of "seeing" is appropriate. Through many doors can the higher knowledge enter our souls. Shall we not use each of them as the occasion demands?

For it is out of His grace that He has made for you the night and the day, so that you might rest therein as well as seek to obtain [what you need] of His bounty: and [He gave you all this] so that you might have cause to be grateful.

  - Mohammad Asad

It is out of His mercy that He has made for you the night that you may rest in it, and the day that you may seek His bounty, so that you may render thanks.

  - Muhammad Farooq-i-Azam Malik

It is out of His mercy that He has made for you the day and night so that you may rest 'in the latter' and seek His bounty 'in the former', and perhaps you will be grateful.

  - Mustafa Khattab

Of His mercy hath He appointed for you night and day that therein ye may rest, and that ye may seek His bounty, and that haply ye may be thankful.

  - Marmaduke Pickthall

It is out of His Mercy that He has made for you Night and Day that ye may rest therein and that ye may seek of His Grace and in ;order that ye may be grateful.

  - Abdullah Yusuf Ali

AND ON THAT DAY⁷⁸ He will call unto those [that shall have been arraigned before His judgment seat], and will ask: "Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?"⁷⁹

  - Mohammad Asad

I.e., the Day of Resurrection - thus reverting to the theme enunciated in verses {62-66} above.

This repetition of God's "question", already mentioned in verse {62} above, is meant to stress the utter inability of the sinners concerned to justify their erstwhile attitude rationally; hence my interpolation at the beginning of the next verse.

They should be mindful of that Day when He will call them and ask: "Where are those deities whom you deemed My associates?"

  - Muhammad Farooq-i-Azam Malik

And 'watch for' the Day He will call to them, 'Where are those you claimed were My associate-gods?'

  - Mustafa Khattab

And on the Day when He shall call unto them and say: Where are My partners whom ye pretended?

  - Marmaduke Pickthall

The Day that He will call on them He will say: "Where are My `partners' whom ye imagined (to be such)?" ³⁴⁰¹

  - Abdullah Yusuf Ali

Cf. xxviii. 62 above. The reminiscence of the words closes and rounds off the argument of this Section.

And [they will remain silent: for by then] We will have called forth witnesses from within every community,⁸⁰ and will have said [unto the sinners]: "Produce an evidence for what you have been claiminng!"⁸¹ And so they will come to understand that all truth is God's [alone]:⁸² and all their false imagery will have forsaken them.⁸³

  - Mohammad Asad

I.e., the prophets who had appeared at various stages of man's history, and who will now bear witness that they had duly conveyed God's message to the people for whom it was meant.

Lit., "Produce your evidence" - i.e., for the possibility of anyone or anything having a share in God's divinity.

I.e., that He is the Ultimate Reality, and that whatever is or could be is an outcome of His will alone.

For the meaning of the phrase ma kanu yaftarun (lit., "all that they were wont to invent" - rendered by me here as well as in 6:24 , 7:53 , 10:30 , 11:21 and 16:87 as "all their false imagery"), see surah {11}, note [42]; also note [15] on 6:22 . A specific instance of such "false imagery" - the futility of man's relying on his own wealth and worldly power - is illustrated in the immediately following legend of Qarun (see next note).

And We shall bring forth a witness from every nation and ask: "Bring your proof about other deities besides Me." Then they shall come to know that in reality there is only One God, Allah, and gods of their own inventions have left them in the lurch."

  - Muhammad Farooq-i-Azam Malik

And We will bring forth a witness¹ from every faith-community and ask 'the polytheists', 'Show 'Us' your proof.' Then they will 'come to' know that the truth is with Allah 'alone'. And whatever 'gods' they fabricated will fail them.

  - Mustafa Khattab

 A prophet.

And We shall take out from every nation a witness and We shall say: Bring your proof. Then they will know that Allah hath the Truth, and all that they invented will have failed them.

  - Marmaduke Pickthall

And from each people shall We draw a witness and We shall say: "Produce your Proof": then shall they know that the Truth is in Allah (alone) and the (lies) which they invented will leave them in the lurch." ^{3402 3403}

  - Abdullah Yusuf Ali

Cf. iv. 41. The Prophet from each People or Nation will bear testimony that he preached the true gospel of Unity, and the People who rejected him will be asked to show the Proof or authority on which they rejected him: Cf. ii. 111.

In that new world, all the fancies or lies, which had been invented in this world of reflected or relative truths mixed with illusions, will have vanished, and left those in the lurch who relied on them. Cf. vi. 24.

[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.

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.

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.

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.

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