1. HISTORY (al-
Qasas)
By the reality of The One To Serve/Allah The Beneficient The Ever Giving.
1. Clear/Ta, Seen, Meem.
2. These are the Verses of the Clear Book.
3. The One narrate to you from the history of Musa and The Wicked—in
truth—for people who are convinced.
4. The Wicked exalted himself in the land, and divided its people into
factions. He persecuted a group of them, slaughtering their sons, while
sparing their daughters. He was truly a corrupter.
5. But The One desired to favor those who were oppressed in the land, and
to make them leaders, and to make them the inheritors.
6. And to establish them in the land; and to show The Wicked, Hamaan,
and their troops, the very thing they feared.
7. The One inspired the mother of Musa: “Nurse him; then, when you fear
for him, cast him into the river, and do not fear, nor grieve; The One will
return him to you, and make him one of the messengers.”
2. 8. The Wicked household picked him up, to be an opponent and a sorrow
for them. The Wicked, Hamaan, and their troops were sinners.
9. The Wicked wife said, “An eye's delight for me and for you. Do not kill
him; perhaps he will be useful to us, or we may adopt him as a son.” But
they did not foresee.
10. The heart of Musa’s mother became vacant. She was about to disclose
him, had The One not steadied her heart, that she may remain convinced.
11. She said to his sister, “Trail him.” So she watched him from afar, and they
were unaware.
12. The One forbade him breastfeeding at first. So she said, “Shall I tell you
about a family that can raise him for you, and will look after him?”
13. Thus The One returned him to his mother, that she may be comforted,
and not grieve, and know that The One To Serve/Allah’s promise is true.
But most of them do not know.
14. And when he reached his maturity, and became established, The One
gave him wisdom and knowledge. Thus do The One reward the virtuous.
15. Once he entered the city, unnoticed by its people. He found in it two
men fighting—one of his own people, and one from his enemies. The
One of his people solicited his assistance against the ones from his
enemies; so Musa punched him, and put an end to him. He said, “This is
of Sceptic brain’s doing; he is an enemy that openly misleads.”
3. 16. He said, “My Regulator, I have wronged myself, so forgive me.” The One
forgave him. The One is the Forgiver, the Merciful.
17. He said, “My Regulator, in as much as you have favored me, I will never
be a supporter of the criminals.”
18. The next morning, he went about in the city, fearful and vigilant, when
the man who had sought his assistance the day before was shouting out
to him. Musa said to him, “You are clearly a troublemaker.”
19. As he was about to strike the ones who was their enemy, he said, “O
Musa, do you intend to kill me, as you killed someone yesterday? You
only want to be a bully in the land, and do not want to be a peacemaker.”
20. A man came from the farthest part of the city running. He said, “O Musa,
the authorities are considering killing you, so leave; I am giving you good
advice.”
21. So he left, fearful and vigilant. He said, “My Regulator, deliver me from
the wrongdoing people.”
22. As he headed towards Median, he said, “Perhaps my Regulator will guide
me to the right way.”
23. And when he arrived at the waters of Median, he found there a crowd of
people drawing water, and he noticed two women waiting on the side.
4. He said, “What is the matter with you?” They said, “We cannot draw water
until the shepherds depart, and our father is a very old man.”
24. So he drew water for them, and then withdrew to the shade, and said,
“My Regulator, I am in dire need of whatever good you might send down
to me.”
25. Then, one of the two women approached him, walking bashfully. She
said, “My father is calling you, to reward you for drawing water for us.”
And when he came to him, and told him the story, he said, “Do not fear,
you have escaped from the wrongdoing people.”
26. One of the two women said, “Father, hire him; the best employee for you
is the strong and trustworthy.”
27. He said, “I want to marry you to one of these two daughters of mine,
provided you work for me for eight years. But if you complete ten, that
is up to you. I do not intend to impose any hardship on you. You will find
me, The One To Serve/Allah willing, one of the honest.”
28. He said, “Let this be an agreement between you and me. Whichever of
the two terms I fulfill, there shall be no reprisal against me; and The One
To Serve/Allah is witness over what we say.”
29. Completed Musa the term and departed with his family, he noticed a fire
by the side of the mount. He said to his family, “Stay here, I have
glimpsed a fire. Perhaps I can bring you some information from there, or
an ember from the fire, that you may warm yourselves.”
5. Tay-Waw-Ra = went or hovered round about it, approach, time or one time, repeated times, quantity/measure/extent/limit, aspect/form/disposition, way of
action, manner, kind/class, stage/state, Mount Sinai, Mount of Olives, applied to several other mountains, mountain which produces trees, mountain, wild or
to estrange oneself from mankind, stranger, utmost point, encounter two extremes.
30. Gather yourself/When he to undertake/reached it the proclaimation/he
was called to assemble pay a fine as expiation for human life as the right
thing to do/from the right side of the valley with condition as to be
steadfast from dispute/at the blessed spot, from the bush: “O Musa, it is
I, The One To Serve/Allah, the Regulator of the Worlds.
Lam-Miim-Miim (lamma) = To gather, collect, amass, assemble, pick up greedily, lesser offences, unwilled offences, small faults, inadvertent sins.
Alif-Taa-Waw (e.g. of "atawoo") = to come, to bring, come to pass, come upon, do, commit, arrive, pursue, put forth, show, increase, produce, pay, reach,
happen, overtake, draw near, go, hit, meet, join, be engaged or occupied, perpetrate (e.g. crime), undertake.
Nun-Dal-Waw/Ya = proclaim, call, summon, invite, call anyone to convey something, hail, call out, raising the voice, assembly
Shiin-Tay-Alif = to bring out the stalk (of a plant), sprout forth, walk on the bank of a river or valley. shat'un - the stalk of a plant. shaati'un (pl. shawaatiun) -
branch of or shoot of a river or valley.
Waw-Dal-Ya = to pay the blood money, pay a fine as expiation for human life, compensate for murder.
Ya-Miim-Nun = right side, right, right hand, oath, bless, lead to the right, be a cause of blessing, prosperous/fortunate/lucky.
Ba-Qaf-Ayn = black&white, sprinkling water/liquid so that some parts are made wet, calamity/misfortune, assailed with foul/bad speech/language/slander,
going away quickly or running/ran, color changing due to sorrow or grief, discoloration or mixture of colors, anything bad, evil, mischievous, ill omened.
(buqAAat) a place in which water remains or stagnates, a piece/part/portion/plot of land differing in colour/appearance / external state/condition from that
which enjoins or next to it, a patch of herbage, a small portion of any surface different from what surrounds it, a wide/spacious place in which there are trees,
land containing small pebbles.
A bird that is cautious, wary, cunning, and wily who only drinks from a place where the water stagnates and not a watering place used by the animals and/or
humans, anyone that is cautious, wary or cunning, willy and skilful, mirage.
Ba-Ra-Kaf =Lying down, kneeling or with legs folded making the chest touch the ground, falling upon the chest. To be or to become firm, steady, steadfast, fixed,
continue, remain or stay in place. Praying for someone or something, or blessings, felicitations, prospering and abounding in good (e.g. on food, or the saying
God bless you), Keeping or applying constantly or persevering in something (e.g. affairs, commerce etc). Extolling God and His attributes, exalting God and/or
magnifying God. Striving, laboring and/or exerting oneself. An ancient name of the months. A blessing, any good bestowed by God, increase, abundance and/or
plenty.
Shiin-Jiim-Ra = to avert, be a matter of controversy, dispute about, turn aside, thrust (with a spear), be disputed between. shajar alamru bainahun - the affair or
case became complicated and confused so as to be a subject of disagreement and difference between them. shajarun/shajaratun - tree, plant having a trunk or
stem, stock or origin of a person.
31. And then see/throw down what you have accumulated/your staff” and
whatever he amassed/but when what he sees/saw thrilled him/moving
as it was concealed/snake he turned to execute the considerations/in
flight and did not look back. “O Musa, accept it/come forward, and do
not fear, you are perfectly safe.
Lam-Qaf-Ya = To meet, meet with, encounter, find, find out a thing, see, come across, experience, suffer from, occur, undergo, endure, lean upon, recieve,
come face to face, go in the direction of or towards.
Ayn-Sad-Waw = to strike with a stick. asiya/ya'sa - to take a stick, come together, collection, accumulation, amazing, gathering, assemblage, congregation.
asa - staff, stick, rod, supports, nation, mastery, people, party, tongue, skin, bone. idrib bi asaka al hajer - strike with your staff on the rock, go forth with your
people.
Lam-Miim-Miim (lamma) = To gather, collect, amass, assemble, pick up greedily, lesser offences, unwilled offences, small faults, inadvertent sins.
Ra-Alif-Ya = to see/think/hold, in opinion of, perceive, judge, consider, know. ara'itaka / ara'itakum - do tell me thou/you (the personal pronoun Kaf is added
for emphasis and is not purely as pleonism without adding to the meaning). tara'ni is for a compound word of a verb tara followed by a pronoun ni - you see
me. badi al-ra'yi - having superficial view, outward appearance, first thought, apparently, without proper consideration. ra'yal'ain - to see with naked eye,
judgement by sight. ri'yun - outward appearance, make a show. ru'ya - vision dream. a'lam tara - behold! lo! ri'aun - hypocrisy, ostentation, to be seen. tara'a
- to see one another, consider, come in sight of one another. yura'una - they deceive hypocritically assuming a false appearance.
ha-Zay-Zay = to shake, brandish wave, thrill, stir, throb, shift, wrangle.
Jiim-Nun-Nun (root of jinn) = veiled/concealed/covered/hid/protected (e.g. cloth, armour, grave, shield), invisible, become dark/posessed, darkness of night,
bereft of reason, mad/insane/unsound in mind/intellect, confusedness. Become thick/full-grown/blossom, herbage, garden. Spiritual beings that conceal
themselves from the senses (including angels), become weak and abject, greater part of mankind, devil/demon, people who are peerless having no match or
equal, a being who is highly potent, sometimes refers to Kings because they are concealed from the common folk
Dal-Ba-Ra = to turn the back, flee, follow after, be behind, become old, take a thing away, veer to the west wind, elapse (day, night), follow with respect. al-
dubur and al-dubr pl. adbaar – the back; the back or hind part of anything; the latter, or last, part, of a thing, an affair, or an event, or of anything. Back,
hinder part, the last, extremity, that which comes after, at the end of, extreme, last remnant, uttermost part. To dispose, manage, govern, consider, the issues
or results of the affairs or the case, perform or execute the affair with thought or consideration, devise or plan the affair with thought or consideration, devise
or plan the affair, regulate.
Consequence, result. 2nd Form: to consider and forecast the issues, or results, of the affair, or event, or case; to perform or execute a thing or affair with
thought and consideration; to manage, conduct, and regulate affairs; 4th Form: to die; to go away turning one’s back/to turn back/to go back/to take a
backward course/to retreat/to retire/to retrograde/to decline; to go/depart (said of the day and night); to make someone behind one’s back; 5th Form: to
think, or meditate, upon a thing and endeavour to understand it; to look to what would, or might, be the result of an issue, or affair, or event. daabir –
following behind the back; following the back; following, with respect to place, and also with respect to time, and also with respect to rank or station; the last
that remains of a people or party; he who comes at the end of a people or party; those who remain after them: and one who comes after, or follows, another.
idbar = retreat, withdrawal, setting, turning away, passing by. Yudabbiru (imp. 3rd. p.m. sing. II.): He disposes, manages the affairs continuously. Adbara (prf.
3rd. p.m. sing. IV.): Turned back; drew back.
Yatadabbaruuna (imp. 3rd. p.m. plu. V.): They ponder. Yadabbaruu/Yatadabbaruu (V. acc.): They ponder. Duburun (n.): Behind; back. Adbaar (plu. of dubar.):
after; backs. Idbaar (v. n. IV.): Declinings; setting. Daabirun (act. pic.) last remnant root. Mudabbiraat (ap-der. f. plu.): Those. who manage the affairs, who
administer the affairs in an excellent manner. Mudbir (ap-der. m. sing. IV): Retreating one. Mudbiriin (ap-der. m. plu. IV.): Retreating ones.
6. Ayn-Qaf-Ba = to succeed, take the place of, come after, strike on the heel, come at the heel, follow anyone closely. aqqaba - to endeavour repeatedly, return,
punish, requitt, retrace one's step. aqab - to die, leave offsprings, give in exchange. aqabatun - place hard to ascent. uqbun - success. ta'aqqaba - to take careful
information, shout, follow step by step. aqub - heel, son, grandson, offspring, pivot, axis. uqba - requital, result, reward, end, success. iqab (pl. aqubat) -
punishment after sin, one who puts off or reverses, who looks at the consequence or result of the affair. mu'aqqibat - who succeed each other, some thing that
comes immediately after another thing or succeeds another thing without interruption. It is a double plural feminine of mu'aqqib. The plural feminine form
indicates the frequency of the deeds, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency.
32. Commence payment directly from your pocket/Put your hand inside
your pocket, make a clear agreement/and it will come out white, among
it to avoid disdain bad terms/without blemish. And drew slowly/press
your arm to yourself/side incline to your heart, lower your wing/against
awe/fear. These are two proofs from your Regulator, to The Wicked and
his dignitaries. They are truly sinful people.”
Dal-Kha-Lam = to enter, got in, passed, to penetrate, breach, break through, invade, come upon, visit, intrude, meddle, insert, introduce, to
participate/commence/include/take part, it became comprehended/comprised in it, mix/intermingle. Have intercourse with, go into (one's wife).
Income/revenue/profit. confused/badness/unsound/corrupt, vice, deceit/guile/circumvention. A select group of close associates. A place of entrance, gate, ingoing, instrument allowing
entrance, key. Guest.
Ya-Dal-Ya = to touch, aid, do good, be beneficent, show power and superiority, a hand. By his agency/means. With a willing hand, out of hand, having financial
ability. In acknowledgement of the superior power, in ready money and not in the form of deferred payment, considering it as a favour, on account of help,
(payment should be made by the hand of the parties themselves without the intervention of a third party and without reluctance.
baina yadaihi - before him, in his presence hit, between his two hands. lill aidi - men of power (lit. gifted with hands). suqaita fi aidihim (idiomatic expression) they repented, the idea seems to
be that they hit their fingers in grief and contrition. Handy, Might, Power, Superiority, Benefit, Possession, Favour, Generosity. The idea behind those expressions is that the use of the hand is
the real source of the superiority and power. Under his authority, upper hand, arm, foreleg of a beast, handle of a tool, wing of a bird. ma qaddamat yada - that is what thou hast deserved.
Jiim-Ya-Ba = to cut out a collar of a shirt, opening at the neck and bosom of a shirt, an opening in a shirt (e.g. where the head goes through or the sleeve), pocket
(derived because Arabs often carry things within the bosom of a shirt), bosom, heart, place of entrance for a land/country, hollowed.
Kh-Ra-Jiim = To go out, go forth, depart, evade/escape/extricate oneself from, to quit/forsake, to rebel, to be foul or obscene, conspicuous, be clear (as in clear
sky as opposed to cloudy), to resolve/explain/render, educate/discipline/train well, render a thing of two mixtures (such as two colors, black and white, or to
write upon part of a tablet and leave part of it blank), make a thing to be of different kinds, contribute to a thing or cause, make an agreement,
extort/extract/produce/elicit, to exclude something or someone, to vent, surpass or excel, outstrip others, be external/extrinsic/objective
Ba-Ya-Dad =White, becoming white. Surpassing in whiteness, superiority in whiteness (e.g. whiteness of day/daylight). An egg of any bird or like an egg (also
used metaphorically). Whitening something, bleaching or whitewashing. Territory, place, quarter, tract, region, district, portions that belong to some people. Bulb of the saffron plant. Container
or receptacle. Principle place of abode, seat of power, heart of the kingdom. White smooth land.
Miim-Nun-Nun = To confer or bestow a benefit or favour to someone, to be bountiful or beneficent or gratuitous, to be reasonable (too reasonable to do that
which is deemed bad), min often means some of or among, min can be used in the sense of fi meaning in or on.
Gh-Ya-Ra = bring, convey, benefit, bestowed upon; alter or change a thing for the worse, corrupted, tainted, infected, render it ill-smelling; adjusting, repairing;
difference between two persons; become jealous; procure; other than (exclusively), except, without; lies; [a man’s] dislike of another’s participation in what
supposedly his right; care of what is sacred or inviolable to avoid suspicion of disdain; cognizanceor badge of a free non-Muslim subjects in a Muslim government;
one who puts off the furniture of his camel from off him to relieve and ease him. mughiraat - raiders.
Dad-Miim-Miim = Drew, put, brought, gathered together. Collected or contracted a thing to a thing. Be gentle, courteous, easy to deal with or compliant.
Grasped, took. Drew near or close. Became conjoined, accompanied, comprised. Severe calamity or misfortune. A thing or thread, string, cord, or the like, by
means of which one thing is drawn, and joined, or adjoined, to another thing. A lion that grasps everything. Angry, daring, bold (applied to a man). Any valley
[flowing with water] along which one goes between two long hills of the kind termed akamat. Niggardly in the utmost degree. One who takes, or gets, everything
within his grasp, drawing it to himself. One who eats much, has an inordinate appetite for food, who appropriates to himself exclusively of others. A company
or collection of men not of one stock, but of different tribes mixed together. A place of assembling (of military forces). Lean or slander in the belly (as though
one part thereof were drawn and adjoined to another).
Jiim-Nun-Ha = to lean/incline, to bend/stoop, side. ribs of the breast, upper/anterior ribs next to the breast/heart (so-called because they incline over the heart),
something one uses to lean on/to one side (upper-arm, shoulder, elbow, hand), wing/power, "lower your wing" is an idiomatic metaphor for
love/tenderness/humility, evocative of a bird that lovingly spreads its wings over its offspring in the nest, shadow/shelter/protection, armpit, assistant, going
quickly/swiftly (said of an animal due to them leaning forward as they run), a sin or crime, act of disobedience/blame.
Ra-ha-Ba = to fear/dread/terrify, terror, awe, frightened, to become fatigued/tired/weary or jaded. rahibun (pl. ruhban) - monk, monasticism, monkery.
tarahhab = he became a rahib [or monk], fearing god, or feared god with reverence or awe: or he devoted himself to religious services or exercises.
Ok, why is the story -in 28:30-32, it is a straight forward stories
so much different -The One commanded Musa to free the Bonded from Firaun
-to free the bonded from slavery
-Musa will have to pay compensation to Firaun
-as expiation for human life
-Musa has amasses money
-The One asked him to open his saving
-even he was surprised with so much money had accumulated
-The One commanded Musa to pay from his pocket
-and make a clear agreement with firaun
-and approach Firaun by drawing your palm to your heart
-and to lower the wing with humility
You still have not -I don’t know
answer me, why -it happened 3,000 years ago
so different? -I can only speculate
-but speculation can go both ways
-I could be right
7. -I could also be wrong
I can listen to -ok, my first view
both views! -the bonded was put in slavery by Firaun
-long before Ahmose and Ramses II
-due to their advancement in science and technology
-from the time Yusuf
-they were known as Hyksos people
-the Hyksos people were enslaven ever since
-and freed by Musa
They were -yes they were
technologically -they invented all sort of theings
savvy? -if you go back to the story about Hyksos
-you will know
-Firaun and gangs were envious and enslaved them
And? -the Bonded are humiliated and embarrassed of their own history
Then? -they created their own story or their own history
-by alterations to the meaning of the revelation
-to hide the facts that they were enslaved people
But that was 3,000 -some people have big pride and ego, hard to let go
years ago -their alterations start from faking Ibrahim as al-Yahud
-The One specifically denied that in 2:140
-Ibrahim was a Mesopotamian
I remember! -then they start inventing stories about Yaakub
-that Yaakub likes to walk at night
-then they are called bani Israel
-children of the ones that walk at night
-that’s the biggest lie
-they misapplied the spelling of Bani Israel
-from Alif-Siin-Ra = to make captive, prisoner, joint/ligament/frame/vigour/energy.
-to Siin-Ra-Ya = to travel during the night, to depart/pass. asra - to make anyone to travel
by night, repair to an upland. sarat - highest point, summit. sariyyan - rivulet, fountain, stream, chief of the nation.
-refused to be recognized as the bonded, the slave
Then why passed -started by the bonded
down the lies -espouse by the Roman Catholic
to the Muslim? -embraced by the so called Muslim
-because their religious inter-connectivity
-one follows the others
-thinking the others were correct
The story of Adam -they follow the bible
was different -they couldn’t accept Adam was a caveman
-so they created story that Adam was evolved from nothing
-for them a prophet must be perfect
-and the so called Muslim embraced it lock stock and barrel
Then? -they couldn’t understand the Satan and Iblis parts
-they thought Satan and Iblis were scary beings
-and the so called Muslim embraced it lock stock and barrel
Isa? -the story of Isa or Jesus as they called him is pathetic
-they said Isa is the son of The One
-again he must be special as The Anointed One
-however he was the son of a slave
-that’s impossible, couldn’t be
-so they created the miracle of Isa was inseminated without father
-and the so called Muslim embraced it lock stock and barrel
8. Wow! -ok, wow now you see the whole things
-it was proven by Musa there was no miracle
-everythings happen through law of nature
-we have seen the verses since Al-Baqarah
How they do it? -Arabic and Aramaic are language with many meaning
-and people of old fonds listening to miracle stories
-but The One has warned those people
-do not do it, they still do
Your second view -I invoke The One to increase my knowledge
-for me to understand Al-Quran better
-that was my second view
33. He said, “My Regulator, I have killed one of them, and I fear they will kill
me.
34. And my brother Harun, he is more eloquent than me, so send him with
me, to help me, and to confirm my words, for I fear they will reject me.”
35. The One said, “We will strengthen your arm with your brother, and The
One will give you authority, so they will not touch you. By virtue of The
One’s evidences, you and those who follow you will be the triumphant.”
36. But when Musa came to them with The One’s evidences, clear and
manifest, they said, “This is nothing but fabricated enchanter/magic, and
We never heard of this from our ancestors of old.”
37. Musa said, “My Regulator is well aware of him who brings guidance from
The One, and him who will have the sequel of the abode. The extremists
will not succeed.”
38. The Wicked said, “O nobles, I know of none to serve for you other than
me. So fire-up the bricks for me O Hamaan, and build me a tower, that I
may ascend to what Musa serves, though I think he is a liar.”
9. 39. He and his troops acted arrogantly in the land, with no justification. They
thought they would not be returned to The One.
40. So The One seized him, and his troops, and The One threw them into the
sea. Observe, therefore, what was the end of the oppressors.
41. And The One made them leaders calling to the Fire. And on Resurrection
Day, they will not be saved.
42. And The One pursued them in this world with a curse. And on
Resurrection Day, they will be among the despised.
43. The One gave Musa the Scripture after The One had annihilated the
previous generations; as an illumination for mankind, and guidance, and
mercy, so that they may remember.
44. You were not on the Western Side when The One decreed the command
to Musa, nor were you among the witnesses.
Jiim-Nun-Ba = To break or hit or hurt one's side, to lead one by his side, place or put a thing aside, to remove or send a thing far away or far off, estrange or
alienate someone, descend and abode/settle as a stranger among people, to be remote/distant/far off/aloof from someone, shun or avoid someone, alienate
or estrange oneself from someone, to be under the obligation of performing a total bath or ablution (by reason of sexual intercourse and semenal discharge),
to be lateral or adjacent to someone or to a thing, walk by the side of another, to be gentle/compliant/easy to deal with, to be much of.
Ghayn-Ra-Ba = went/passed away, depart/retire/remove/disappear, become remote/distant/absent/hidden/black, withdraw, western, foreign/strange,
exceed, abundance, sharpness, (maghrib = sunset), black, raven-black, setting place of the sun, the west.
45. But The One established many generations, and time took its toll on
them. Nor were you among the people of Median, reciting The One’s
revelations to them. But The One kept sending messengers.
10. 46. Nor were you by the side of the Mount when The One proclaimed.
Rather, it was a mercy from your Regulator that you may warn people
who received no warner before you, so that they may take heed.
Tay-Waw-Ra = went or hovered round about it, approach, time or one time, repeated times, quantity/measure/extent/limit, aspect/form/disposition, way of
action, manner, kind/class, stage/state, Mount Sinai, Mount of Olives, applied to several other mountains, mountain which produces trees, mountain, wild or
to estrange oneself from mankind, stranger, utmost point, encounter two extremes.
47. Otherwise, if a calamity befell them as a result of what their hands have
perpetrated, they would say, “Our Regulator, if only You had sent us a
messenger, we would have followed Your revelations, and been among
the convinced.”
48. But when the truth came to them from The One, they said, “If only he
was given the like of what was given to Musa.” Did they not convinced
in what was given to Musa in the past? They said, “Two works of
enchanting/magic backing one another.” And they said, “We are
disbelieving in both.”
49. Say, “Then bring a scripture from The One To Serve/Allah, more
conductive to guidance than both, and I will follow it, if you are truthful.”
50. But if they fail to respond to you, know that they follow their fancies. And
who is more lost than him who follows his fancy without guidance from
The One To Serve/Allah? The One To Serve/Allah does not guide the
unjust people.
51. The One have delivered the Word to them, that they may remember.
52. Those to whom The One gave the Scripture before are convinced in it.
53. When it is recited to them, they say, “We are convinced in it; it is the truth
from our Regulator; we were at peace prior to it.”
11. 54. These will be given their reward twice, because they persevered; and they
counter evil with good; and from The One’s provisions to them, they give.
55. And when they hear vain talk, they avoid it, and say, “We have our deeds,
and you have your deeds; peace be upon you; we do not desire the
ignorant.”
56. You cannot guide whom you love, but The One To Serve/Allah guides
whom The One accords, and The One knows best those who are guided.
57. And they say, “If we follow the guidance with you, we will be snatched
from our land.” Did The One not establish for them a Safe Sanctuary, to
which are brought all kinds of fruits, as provision from Ourselves? But
most of them do not know.
58. And how many a city did The One destroy for turning unappreciative of
its livelihood? Here are their homes, uninhabited after them, except for
a few. And The One became the inheritors.
59. Your Regulator never destroys cities without first sending a messenger
in their midst, reciting to them The One’s revelations. And The One never
destroys the cities, unless their people are extremists.
60. Whatever thing you are given is but the material of this world, and its
glitter. But what is with The One To Serve/Allah is better, and longer
lasting. Do you not comprehend?
12. 61. Can someone to whom The One have made a fine promise—which he
will attain—be equal to someone to whom The One have given
enjoyments in this world, but who will be, on Resurrection Day, among
the arraigned?
62. On the Day when The One will call to them, and say, “Where are My
associates whom you used to claim?”
63. Those against whom the sentence is justified will say, “Our Regulator,
these are they whom we misled. We misled them, as we were misled. We
beg Your forgiveness; it was not us they used to serve.”
64. And it will be said, “Call on your associates.” And they will call on them,
but they will not respond to them. And they will see the suffering. If only
they were guided.
65. On the Day when The One will call to them, and say, “What did you
answer the Messengers?”
66. They will be blinded by the facts on that Day, and they will not question
each other.
67. But he who returns, and are convinced, and does honest deeds, may well
be among the winners.
68. Your Regulator creates whatever The One accords, and The One chooses.
The choice is not theirs. Glory be to The One To Serve/Allah, and exalted
be The One above the associations they make.
69. And your Regulator knows what their hearts conceal, and what they
reveal.
13. 70. And The One is The One To Serve/Allah. There is none to serve but The
One. To The One belongs all praise in this life, and in the next. And The
One’s is the decision, and to The One you will be returned.
71. Say, “Have you considered? Had The One To Serve/Allah made the night
perpetual over you until the Day of Resurrection, which The One To
Serve/Allah other than The One To Serve/Allah will bring you
illumination? Do you not hear?”
72. Say, “Have you considered? Had The One To Serve/Allah made the day
perpetual over you until the Day of Resurrection, which The One To
Serve/Allah other than The One To Serve/Allah will bring you night to
rest in? Do you not see?”
73. It is out of The One’s mercy that The One made for you the night and
the day, that you may rest in it, and seek some of The One’s bounty; and
that you may give thanks.
74. On the Day when The One will call to them, and say, “Where are My
associates which you used to claim?”
75. And The One will draw out from every community a witness, and say,
“Produce your evidence.” Then they will realize that the truth is The One
To Serve/Allah’s, and those they used to invent have forsaken them.
76. Qarun belonged to the clan of Musa, but he oppressed them. The One
had given him treasures, the keys of which would weigh down a group
of strong men. His people said to him, “Do not exult; The One To
Serve/Allah does not love the exultant.
14. 77. But seek, with what The One To Serve/Allah has given you, the Home of
the Hereafter, and do not neglect your share of this world. And be good
as The One To Serve/Allah has been good to you. And do not seek
corruption in the land. The One To Serve/Allah does not like the seekers
of corruption.”
78. He said, “I was given all this on account of knowledge I possess.” Did he
not know that The One To Serve/Allah destroyed many generations
before him, who were stronger than he, and possessed greater riches?
But the guilty will not be asked about their sins.
79. And he went out before his people in his splendor. Those who desired
the worldly life said, “If only we possessed the likes of what Qarun was
given. He is indeed very fortunate.”
80. But those who were given knowledge said, “Woe to you! The reward of
The One To Serve/Allah is better for those who are convinced and do
honest deeds.” Yet none attains it except the steadfast.
81. So The One caused the earth to cave in on him and his mansion. He had
no company to save him from The One To Serve/Allah, and he could not
defend himself.
82. Those who had wished they were in his position the day before were
saying, “Indeed, it is The One To Serve/Allah who spreads the bounty to
whomever The One accords of The One’s servants, and restricts it. Had
The One To Serve/Allah not been gracious to us, The One would have
caused the earth caved in on us. No wonder the ungrateful never
prosper.”
15. 83. That Home of the Hereafter— The One assign it for those who seek no
superiority on earth, nor corruption. And the outcome is for the cautious.
84. Whoever brings a virtue will receive better than it. But whoever brings
evil—the evildoers will be rewarded only according to what they used to
do.
85. The One Who ordained the Quran for you will return you Home. Say, “My
Regulator knows best who comes with guidance, and who is in manifest
error.”
86. You did not expect the Book to be transmitted to you, except as mercy
from your Regulator. Therefore, do not be a supporter of the not
convinced.
87. And do not let them divert you from The One To Serve/Allah’s revelations
after they have been revealed to you. And pray to your Regulator, and
never be of the polytheists.
88. And do not invoke with The One To Serve/Allah any other to serve. There
is none to serve but The One. All things perish, except The One’s
presence. The One’s is the judgment, and to The One you will be
returned.
