بسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful.

طسم {1}

[Pooya/Ali Commentary 28:1]

See commentary of al Baqarah: 1 for Ta, Sin, Mim (huruf muqatta-at).


تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ {2}

[Pooya/Ali Commentary 28:2]

See commentary of Ma-idah: 15; Yunus: 1; Hijr: 1.


نَتْلُو عَلَيْكَ مِنْ نَبَإِ مُوسَىٰ وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ {3}

[Pooya/Ali Commentary 28:3]

The history of Musa and Firawn has been narrated in the commentary of several verses of the surahs so far covered.


إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائِفَةً مِنْهُمْ يُذَبِّحُ أَبْنَاءَهُمْ وَيَسْتَحْيِي نِسَاءَهُمْ ۚ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ {4}

[Pooya/Ali Commentary 28:4]

Refer to the commentary of al Baqarah: 49; Araf: 127 and 141 and Ibrahim: 6 for slaying the new born male children of Bani Israil.


وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ {5}

[Pooya/Ali Commentary 28:5]

Imam Ali ibn abi Talib says in the Nahj al Balagha that “those who were deemed weak” refers to the Ahl ul Bayt.

When Imam Muhammad bin Hasan al-Mahdi would appear and Islam would be established in the whole world with his coming, the entire earth would be ruled by him and all disbelievers will vanish from the face of the earth (see commentary of Araf: 137).

Aqa Mahdi Puya says:

This is a positive proof that Imams appointed by Allah come from those whom the world considered weak and poor. They do not belong to the arrogant and ignorant ruling class (see commentary of al Baqarah: 247).


وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُمْ مَا كَانُوا يَحْذَرُونَ {6}

[Pooya/Ali Commentary 28:6]

Firawn was warned by scholars of ancient scriptures that a son born among Bani Israil would bring destruction to his kingdom. He passed orders that all male children born to them be killed.

When Musa was born, the midwife was determined either to kill him or inform Firawn, but the wonderful beauty of the baby so enchanted her that she changed her mind. Instead, she advised Musa’s mother to take care of the boy and hide him from people. She went out to report that a dead girl was born and has been buried.

Spies of Firawn came to search. Musa’s sister put him in the oven, but the aunt of Musa, not knowing that he was hidden there. Lit the oven and flames started shooting out.

The informers searched the house and finding flames coming out of the oven did not go near it and went away. When Musa’s mother heard of the oven being lit, she came full of grief to see what had happened to her baby. She found Musa sitting in the flames and playing with them.

The mother of Musa approached Hazkil, a carpenter, to make a small box for her. He asked the purpose and was told the plan by Musa’s mother who was unable to tell a lie. Hazkil made the box, but he also went to Firawn’s informers to tell them what he had heard from Musa’s mother. However, when he came to them, he turned dumb and on his attempt to talk by making signs, the informers considered him mad and drove him away. When he returned to his shop he was not dumb any more. Again he went to the informers but this time he not only became dumb but also lost sight. This time, again, he was driven away, but when he returned home he was fit and sound again.

Now, being convinced that the child must be the promised messenger of Allah Hazkil came to Musa’s mother and declared his belief in Allah. Since Musa was the prophet of Allah Hazkil is called the believer among Firawn’s people mumin min ali Firawn.

Haman is here coupled with Firawn, as the former, next to the king, was the highest authority of the state .

Refer to the commentary of Ta Ha: 38 to 40 and Nur :55.


وَأَوْحَيْنَا إِلَىٰ أُمِّ مُوسَىٰ أَنْ أَرْضِعِيهِ ۖ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي ۖ إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ {7}

[Pooya/Ali Commentary 28:7] (see commentary for verse 6)

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا ۗ إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ {8}

[Pooya/Ali Commentary 28:8]

Aqa Mahdi Puya says:

Lam in liyakuna does not refer to the motive of “picking up Musa” but to the consequences that Musa would be their destroyer.


وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِي وَلَكَ ۖ لَا تَقْتُلُوهُ عَسَىٰ أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ {9}

[Pooya/Ali Commentary 28:9]

One of Firawn’s daughters had patches on her body. Scholars of ancient scriptures had predicted that a creature like a human child would come floating in the river, if the saliva of that child is applied on the patches, they will be gone.

When Musa came floating in the box, it was picked up and the astronomers were consulted to know if the baby is the promised deliverer of Bani Israil. They said: “No.” Asi-ya, the wife of Firawn, said that they might be benefited by the child. The child’s saliva was tried and the white patches on the body of Firawn’s daughter disappeared.


وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا ۖ إِنْ كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَنْ رَبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِينَ {10}

[Pooya/Ali Commentary 28:10]

وَقَالَتْ لِأُخْتِهِ قُصِّيهِ ۖ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُونَ {11}

[Pooya/Ali Commentary 28:11]

وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَىٰ أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُونَ {12}

[Pooya/Ali Commentary 28:12]

Musa was forbidden milk except that of his mother. This was Allah’s plan to bring back Musa to his restless mother and at the same time give Musa all the care and protection to grow up containing the excellence of character and conduct of the spiritual heritage of his ancestry. Refer to the commentary of Ta Ha: 38 to 40.

When Ali ibn abi Talib was born in Ka-bah, he neither opened his eyes nor sucked his mother’s milk, unless the Holy Prophet took him in his arms, then he opened his eyes and sucked his tongue.

Aqa Mahdi Puya says:

The mother of Musa is referred to as Ahli Bayt, not as the wife of Imran but as the mother of Musa. Likewise Sara is referred to as Ahli Bayt in verse 73 of Hud as the mother of Is-haq. As the wives, even of prophet’s can be divorced, and Allah would give him better wives in return (Tahrim: 5), they cannot be included in the Ahl ul Bayt. The wives of Nuh and Lut were wicked. Nevertheless, so far as any woman remains the wife of a prophet she should be respected.


فَرَدَدْنَاهُ إِلَىٰ أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {13}

[Pooya/Ali Commentary 28:13]

وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَىٰ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ {14}

[Pooya/Ali Commentary 28:14]

Aqa Mahdi Puya says:

Hukm means authority and prophethood.

Istawa refers to the state of perfect equity which is an essential quality or attribute for being appointed as the prophet of Allah. It is a state of perfect balance for viewing both the aspects of creation-manifest and hidden.


وَدَخَلَ الْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِنْ شِيعَتِهِ وَهَٰذَا مِنْ عَدُوِّهِ ۖ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَٰذَا مِنْ عَمَلِ الشَّيْطَانِ ۖ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ {15}

[Pooya/Ali Commentary 28:15]

One day, Musa found an Egyptian cook of Firawn beating a poor helpless Jew who sought Musa’s help. Musa asked the Egyptian to spare the poor Jew but he did not cease beating him whereupon Musa gave a blow to make him stay away from the Jew but the Egyptian fell dead.

Musa had killed the offender in an effort to help the oppressed Jew, but fearing that Egyptians would retaliate for the death of a fellow Egyptian, Musa prayed to Allah to keep his deed hidden from the men of Firawn.

Faghfir-li here means “protect me”.


قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ {16}

[Pooya/Ali Commentary 28:16] (see commentary for verse 15)

قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِلْمُجْرِمِينَ {17}

[Pooya/Ali Commentary 28:17] (see commentary for verse 15)

فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا يَتَرَقَّبُ فَإِذَا الَّذِي اسْتَنْصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ ۚ قَالَ لَهُ مُوسَىٰ إِنَّكَ لَغَوِيٌّ مُبِينٌ {18}

[Pooya/Ali Commentary 28:18]

Aqa Mahdi Puya says:

These two events took place before Musa was allowed by Allah to declare war against the infidels. This stage is called taqiyyah “hiding the faith” but self defence is not prohibited.

Thus, in the first quarrel Musa had put aside taqiyyah and killed the infidel. That action encouraged his companion to quarrel with another offender. Musa blamed him for being hot tempered and not able to observe taqiyyah, which compelled Musa to take his side. But legally there was nothing against Musa on both occasions.

The infidels of Makka expected a compromising attitude from the Holy Prophet, therefore they approached Abu Talib to ask the Holy Prophet not to abuse their gods and be confined to his own way of worship.


فَلَمَّا أَنْ أَرَادَ أَنْ يَبْطِشَ بِالَّذِي هُوَ عَدُوٌّ لَهُمَا قَالَ يَا مُوسَىٰ أَتُرِيدُ أَنْ تَقْتُلَنِي كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ ۖ إِنْ تُرِيدُ إِلَّا أَنْ تَكُونَ جَبَّارًا فِي الْأَرْضِ وَمَا تُرِيدُ أَنْ تَكُونَ مِنَ الْمُصْلِحِينَ {19}

[Pooya/Ali Commentary 28:19] (see commentary for verse 18)

وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ {20}

[Pooya/Ali Commentary 28:20]

Aqa Mahdi Puya says:

Among the people of Firawn, Hazkil was the believer in Allah but kept his faith hidden in order to help Musa (see Mumin: 18), and so was Abu Talib who protected the cause of Islam and the Holy Prophet against the strong and powerful non-believers of Makka.


فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ ۖ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ {21}

[Pooya/Ali Commentary 28:21]

وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَىٰ رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ {22}

[Pooya/Ali Commentary 28:22]

وَلَمَّا وَرَدَ مَاءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِنَ النَّاسِ يَسْقُونَ وَوَجَدَ مِنْ دُونِهِمُ امْرَأَتَيْنِ تَذُودَانِ ۖ قَالَ مَا خَطْبُكُمَا ۖ قَالَتَا لَا نَسْقِي حَتَّىٰ يُصْدِرَ الرِّعَاءُ ۖ وَأَبُونَا شَيْخٌ كَبِيرٌ {23}

[Pooya/Ali Commentary 28:23]

When going away from Egypt, Musa went towards Midian, and wandering in the desert, arrived at an oasis, weak and hungry, after a week. He sat under a tree near a well and saw shepherds giving water to their flocks while two girls waited with their flocks for their turn. The shepherds were drawing water for their own flocks but none drew water for the girls. These two girls were Safura and Safra, daughters of prophet Shu-ayb, who was very old and could not come to give water to the flocks which compelled the young ladies to go out but because of their modesty and personal nobility they could not thrust themselves into the crowd of males.


فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ {24}

[Pooya/Ali Commentary 28:24]

Musa could not tolerate the highhandedness and went over to the girls to help, who stood quiet and helpless. Musa asked the shepherds to help the young ladies but they told Musa to draw water for the flocks of the girls himself.

The robust figure and strong arms of Musa kept the shepherds away and he drew the huge bowl from the well alone which the shepherds used to pull out jointly, several of them, and gave water to the flocks of the girls.

Another version says that Musa asked the girls if there was another well. The girls pointed out a well whose mouth a huge rock, almost immovable, had kept shut. Musa, at once, removed it and took out water from the well.


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 {25}

[Pooya/Ali Commentary 28:25]

News of this event went to Shu-ayb through one of his daughters who invited Musa home.

While walking, he told the girl to walk behind him and in case he needed guidance she might point the direction by throwing a small stone in that direction before him.

When Shu-ayb ordered food to be served, Musa declined it because he would not sell any of his good deeds for a profit of this world; he did not give water to his flock for any return from him. On this, Shu-ayb replied that it was not in return that he served food, but as his custom to welcome and receive a guest. Musa then accepted the food.


قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ {26}

[Pooya/Ali Commentary 28:26]

One of his daughters recommended to Shu-ayb that Musa be taken in employment because he was strong and trustworthy.

Imam Musa bin Jafar al Kazim says that Shu-ayb asked his daughter: “I know by his removing the huge rock from the mouth of the well that he is strong, but how do you know that he is also trustworthy?” Then the girl narrated to her father how Musa had asked her to walk behind him and point the way by throwing a small stone before him, for he said that he did not belong to those people who cast their eyes upon the backs of women.

Syed Safdar Husain in his Early History of Islam refers to W. Irving’s Succ. of Mohd., and says that at the time of going to Siffin, the army made a halt at a place where there was no water. Imam Ali, with some of his warriors, went in search of water. In a nearby monastery, a monk informed him that water is available at a place five miles away from there. Not only the soldiers but the horses and other beasts of burden were so thirsty that there was no possibility of taking them to the pointed out place. The Imam asked his men to dig the earth on a particular spot. After some digging a huge rock appeared. All the men, who could gather round the rock, did their best to lift and remove it, but the rock did not move an inch. Then the Imam, who had once lifted the door of the fort of Khaybar, put his hand under the rock, lifted it and threw it several feet away. There was abundant water under the earth covered by the rock. The monk asked Ali if he was a prophet. Ali said: “No. I am the successor of the last prophet of Allah.” The monk said: “It is written in our holy books that there is a well in this vicinity but none save a prophet of Allah or a divinely chosen successor will discover it. Now I become a Muslim.” He took part in the battle of Siffin and was martyred.

At the time of departure Ali covered the well with the earth. While returning from the battle Ali asked his men if they could find the well again. They thought it was easy, but in spite of extensive search they could not. Ali informed them that the well would remain hidden till the day of resurrection .


قَالَ إِنِّي أُرِيدُ أَنْ أُنْكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَىٰ أَنْ تَأْجُرَنِي ثَمَانِيَ حِجَجٍ ۖ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ ۖ وَمَا أُرِيدُ أَنْ أَشُقَّ عَلَيْكَ ۚ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّالِحِينَ {27}

[Pooya/Ali Commentary 28:27]

قَالَ ذَٰلِكَ بَيْنِي وَبَيْنَكَ ۖ أَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ ۖ وَاللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ {28}

[Pooya/Ali Commentary 28:28]

فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ {29}

[Pooya/Ali Commentary 28:29]

فَلَمَّا أَتَاهَا نُودِيَ مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَىٰ إِنِّي أَنَا اللَّهُ رَبُّ الْعَالَمِينَ {30}

[Pooya/Ali Commentary 28:30]

Aqa Mahdi Puya says:

Refer to Maryam: 52 and Ta Ha: 13. This was the place where Musa came in direct communion with Allah. The Holy Prophet had direct communion with Allah in mi-raj (see commentary of Bani Israil: 1); and the stage of aw adna (Najm: 9) is beyond sidratil muntaha (Najm: 14).


وَأَنْ أَلْقِ عَصَاكَ ۖ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَانٌّ وَلَّىٰ مُدْبِرًا وَلَمْ يُعَقِّبْ ۚ يَا مُوسَىٰ أَقْبِلْ وَلَا تَخَفْ ۖ إِنَّكَ مِنَ الْآمِنِينَ {31}

[Pooya/Ali Commentary 28:31]

Refer to the commentary of Araf: 107, 108 Ta Ha: 19 to 22.


اسْلُكْ يَدَكَ فِي جَيْبِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ ۖ فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ ۚ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ {32}

[Pooya/Ali Commentary 28:32] (see commentary for verse 31)

قَالَ رَبِّ إِنِّي قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَقْتُلُونِ {33}

[Pooya/Ali Commentary 28:33]

Refer to the commentary of Ta Ha: 25 to 36.


وَأَخِي هَارُونُ هُوَ أَفْصَحُ مِنِّي لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُصَدِّقُنِي ۖ إِنِّي أَخَافُ أَنْ يُكَذِّبُونِ {34}

[Pooya/Ali Commentary 28:34] (see commentary for verse 33)

قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ۚ بِآيَاتِنَا أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُونَ {35}

[Pooya/Ali Commentary 28:35]

Imam Muhammad bin Ali al Baqir said that when Musa returned to his wife from mount Sinai, she asked him from where he was returning. Musa replied that he was coming from Allah who is the creator of fire. He then left to see Firawn.

When Musa reached Firawn’s palace and started inviting people to the true faith someone informed Firawn that there was a man at his door who claimed to be a prophet from Allah.

It was Firawn’s habit to throw the victims of his anger before wild animals who ate them before his eyes. He ordered some lions and other animals to be brought and Musa to be presented in chains. When Musa was brought and turned towards wild beasts they began to wag their tails and lick Musa’s feet. Firawn was surprised and said that he had never seen such a person. Then Musa turned his face to the throne and Firawn recognised him and said: “Did we not nourish you and brought you up?” He ordered Musa to be beheaded by the executioner. When the executioner raised his sword on Musa, Jibrail caused the sword to cut the executioner himself and thereafter whoever attempted to slay Musa was himself beheaded. At last, Firawn ordered Musa to be released.

Musa showed his hand shining as a bright star and said that this is my sign of being a prophet and then he threw his staff which turned into a big snake and opened its wide mouth big enough to swallow Firawn sitting on his throne.

Firawn got frightened and ran out requesting Musa to hold back the snake. He held it, and it came back to its original state of an ordinary stick.

Imam Ali said:

By Allah I see Musa with his large arms, clad in a woollen shirt, his waist tied with a rope, his shoes made of mule’s skin in his feet, his staff in his hand, standing on the door of Firawn and inviting him to declare his belief in the Lord of the worlds.”

This verse also contains the prophecy of the fall of Makka when the Holy Prophet and Ali entered the city and Ali removed the idols in Ka-bah by standing on the shoulders of the Holy Prophet.


فَلَمَّا جَاءَهُمْ مُوسَىٰ بِآيَاتِنَا بَيِّنَاتٍ قَالُوا مَا هَٰذَا إِلَّا سِحْرٌ مُفْتَرًى وَمَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ {36}

[Pooya/Ali Commentary 28:36]

Firawn termed these miracles as mere tricks but acknowledged that he had never seen such a thing. Similarly although the non-believers called the Holy Prophet a sorcerer but they did not dare to call him a liar.


وَقَالَ مُوسَىٰ رَبِّي أَعْلَمُ بِمَنْ جَاءَ بِالْهُدَىٰ مِنْ عِنْدِهِ وَمَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ {37}

[Pooya/Ali Commentary 28:37]

وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِنْ إِلَٰهٍ غَيْرِي فَأَوْقِدْ لِي يَا هَامَانُ عَلَى الطِّينِ فَاجْعَلْ لِي صَرْحًا لَعَلِّي أَطَّلِعُ إِلَىٰ إِلَٰهِ مُوسَىٰ وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِينَ {38}

[Pooya/Ali Commentary 28:38]

Aqa Mahdi Puya says:

Firawn wanted to reach the heavens by building a tower of bricks to go into outer space (the heaven) and see if there is any God there. The modern scientists are also making efforts to reach and investigate the higher realms. According to verse 33 of Rahman such attempts may bear fruit if done with authority (after knowing the laws made by Allah), but it is in vain to search for God whether here on earth or in the farthest space, in such ways.

In search of God, one’s mind should cross the material world and aims.


وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُونَ {39}

[Pooya/Ali Commentary 28:39]

Aqa Mahdi Puya says:

As the last sentence of this verse says the arrogant and the insolent of every age will be punished when they will come before Allah for the final judgement.


فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ ۖ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِينَ {40}

[Pooya/Ali Commentary 28:40]

وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ {41}

[Pooya/Ali Commentary 28:41]

Refer to the commentary of Bani Israil: 71 wherein it is said that on the day of judgement every group of people will come with their Imam.


وَأَتْبَعْنَاهُمْ فِي هَٰذِهِ الدُّنْيَا لَعْنَةً ۖ وَيَوْمَ الْقِيَامَةِ هُمْ مِنَ الْمَقْبُوحِينَ {42}

[Pooya/Ali Commentary 28:42]

Reference to the encounters of Musa and Harun with Firawn was to provide an example and a warning to all those people who would defy the Holy Prophet and Ali. If they follow in the footsteps of Firawn the wrath of Allah will be on them, both in this world and in the hereafter.


وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَا أَهْلَكْنَا الْقُرُونَ الْأُولَىٰ بَصَائِرَ لِلنَّاسِ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ يَتَذَكَّرُونَ {43}

[Pooya/Ali Commentary 28:43]

وَمَا كُنْتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَىٰ مُوسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشَّاهِدِينَ {44}

[Pooya/Ali Commentary 28:44]

The valley of Tuwa where Musa was commissioned as prophet is situated in Sinai. Refer to Aqa Puya’s note in the commentary of Maryam : 16 to 40.

Here, the Holy Prophet is addressed “O Our Messenger Muhammad you were not physically present when Musa was appointed prophet to have witnessed that event to have it related to the people as you do it now.”

Several generations and a lot of time had passed between Musa and the Holy Prophet yet he had the inspired knowledge of the distant and obscure past. This is to indicate that he is none else other than a prophet of Allah.


وَلَٰكِنَّا أَنْشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ ۚ وَمَا كُنْتَ ثَاوِيًا فِي أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِينَ {45}

[Pooya/Ali Commentary 28:45] (see commentary for verse 44)

وَمَا كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَٰكِنْ رَحْمَةً مِنْ رَبِّكَ لِتُنْذِرَ قَوْمًا مَا أَتَاهُمْ مِنْ نَذِيرٍ مِنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ {46}

[Pooya/Ali Commentary 28:46]

Though the people did not believe in the messengers of Allah yet Allah sent the Holy Prophet as a warner and bearer of glad tidings to mankind in order to save them from eternal chastisement, and more so because if messengers were not sent then disbelievers could say that if one had been sent they would have followed Allah’s signs and obeyed the prophets, and become believers.


وَلَوْلَا أَنْ تُصِيبَهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ وَنَكُونَ مِنَ الْمُؤْمِنِينَ{47}

[Pooya/Ali Commentary 28:47] (see commentary for verse 46)

فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ ۚ أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِنْ قَبْلُ ۖ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ {48}

[Pooya/Ali Commentary 28:48]

It may mean the same miracles as were given to Musa or the same form of book which came all at once, complete. However, the coming of a divine book either gradually or all at once makes no difference.

The two books referred to in comparison are the Tawrat and the Quran.

Aqa Mahdi Puya says:

Whether the original uncorrupted Tawrat or the Quran, man must follow the true guidance sent by Allah through His messengers. This also indicates that man must follow the true guidance which is the basis of imamah as well as the doctrine of ijtihad .


قُلْ فَأْتُوا بِكِتَابٍ مِنْ عِنْدِ اللَّهِ هُوَ أَهْدَىٰ مِنْهُمَا أَتَّبِعْهُ إِنْ كُنْتُمْ صَادِقِينَ {49}

[Pooya/Ali Commentary 28:49] (see commentary for verse 48)

فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ أَهْوَاءَهُمْ ۚ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِنَ اللَّهِ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ {50}

[Pooya/Ali Commentary 28:50]

Aqa Mahdi Puya says:

The permissibility of using one’s discretion without being supported by divine revelation is denied in this verse and it is said that divine guidance is not given to unjust people (refer to the commentary of al Baqarah: 124).


وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُونَ {51}

[Pooya/Ali Commentary 28:51]

The revelation of the word of Allah, verse after verse, was continuous. In order to keep the continuity of wisdom and guidance it was necessary to choose and appoint ahlul dhikr (the people of the book) or natiq Quran (speaking Quran) as guides (see commentary of al Baqarah: 2). So this verse draws reference to the decree of Allah for Imamat i.e. the series of twelve Imams to follow the conclusion of Muhammad’s prophethood, the last prophet of Allah.


الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ {52}

[Pooya/Ali Commentary 28:52]

These two verses are said to have come in praise of those 32 Christians who had come from Abyssinia with the Holy Prophet’s cousin Jafar Tayyar and 8 from Syria including Buhayra.

These converts, even before their open declaration of Islam, are called Muslims or those who had submitted themselves to the will of Allah. In this sense, it will be true to call all the prophets of Allah preceding the Holy Prophet as Muslims because there could not be a prophet of Allah who would not have submitted himself to Allah’s will.

Similarly, extending the argument further, there cannot be any doubt about Abu Talib, under whose protection Islam and the Holy Prophet lived to thrive and flourish, being a Musllm.


وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ {53}

[Pooya/Ali Commentary 28:53] (see commentary for verse 52)

أُولَٰئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ {54}

[Pooya/Ali Commentary 28:54]

The believers are those who return good for evil bearing all torture and maltreatment done to them. Islam was started by one lonely helpless prophet with the help of Ali (see commentary of Ali Imran: 52 and 53) and his father in the face of all opposition around.

Islam has always stood for peace and harmony despite all provocations of the enemies.


وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ {55}

[Pooya/Ali Commentary 28:55] (see commentary for verse 54)

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ {56}

[Pooya/Ali Commentary 28:56]

Some misinformed commentators, out of their latent evil, have called Abu Talib a nonbeliever-despite the clear evidence of Abu Talib being the foremost believer in the truth of Allah’s message. Refer to the commentary of al Bara-at: 113 for Abu Talib’s faith and his help to the Holy Prophet and the religion of Allah.

Aqa Mahdi Puya says:

There is no difference between the liking and disliking of Allah and the Holy Prophet, because the Holy Prophet never did or said anything on his own accord, independent of the divine will (Najm: 2 to 10 and Jumu-ah: 2).


وَقَالُوا إِنْ نَتَّبِعِ الْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا ۚ أَوَلَمْ نُمَكِّنْ لَهُمْ حَرَمًا آمِنًا يُجْبَىٰ إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِزْقًا مِنْ لَدُنَّا وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ {57}

[Pooya/Ali Commentary 28:57]

وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا ۖ فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ الْوَارِثِينَ {58}

[Pooya/Ali Commentary 28:58]

وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَىٰ حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَسُولًا يَتْلُو عَلَيْهِمْ آيَاتِنَا ۚ وَمَا كُنَّا مُهْلِكِي الْقُرَىٰ إِلَّا وَأَهْلُهَا ظَالِمُونَ {59}

[Pooya/Ali Commentary 28:59]

وَمَا أُوتِيتُمْ مِنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا ۚ وَمَا عِنْدَ اللَّهِ خَيْرٌ وَأَبْقَىٰ ۚ أَفَلَا تَعْقِلُونَ {60}

[Pooya/Ali Commentary 28:60]

أَفَمَنْ وَعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَنْ مَتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ {61}

[Pooya/Ali Commentary 28:61]

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ {62}

[Pooya/Ali Commentary 28:62]

قَالَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَٰؤُلَاءِ الَّذِينَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا ۖ تَبَرَّأْنَا إِلَيْكَ ۖ مَا كَانُوا إِيَّانَا يَعْبُدُونَ {63}

[Pooya/Ali Commentary 28:63]

Aqa Mahdi Puya says:

Those who submit to or worship the authority of others than Allah are, in reality, worshipping or submitting to their own inclinations (Furqan: 43).


وَقِيلَ ادْعُوا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ وَرَأَوُا الْعَذَابَ ۚ لَوْ أَنَّهُمْ كَانُوا يَهْتَدُونَ {64}

[Pooya/Ali Commentary 28:64]

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرْسَلِينَ {65}

[Pooya/Ali Commentary 28:65]

فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَاءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَاءَلُونَ {66}

[Pooya/Ali Commentary 28:66]

فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَىٰ أَنْ يَكُونَ مِنَ الْمُفْلِحِينَ {67}

[Pooya/Ali Commentary 28:67]

Aqa Mahdi Puya says:

Allah gives hope which is as good as an assurance. “Asa” (may be) is used in the sense of giving assurance.


وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ ۚ سُبْحَانَ اللَّهِ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ {68}

[Pooya/Ali Commentary 28:68]

Aqa Mahdi Puya says:

Creation and legislation is by Allah’s will alone and man has no choice in either of these fields.

Those who claim that the question of supreme authority in Islam, meaning khilafat, is to be decided by human choice are mistaken.


وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ {69}

[Pooya/Ali Commentary 28:69]

وَهُوَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْحَمْدُ فِي الْأُولَىٰ وَالْآخِرَةِ ۖ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ {70}

[Pooya/Ali Commentary 28:70]

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ {71}

[Pooya/Ali Commentary 28:71]

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ ۖ أَفَلَا تُبْصِرُونَ{72}

[Pooya/Ali Commentary 28:72]

وَمِنْ رَحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ {73}

[Pooya/Ali Commentary 28:73]

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِينَ كُنْتُمْ تَزْعُمُونَ {74}

[Pooya/Ali Commentary 28:74]

وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيدًا فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِمُوا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ {75}

[Pooya/Ali Commentary 28:75]

إِنَّ قَارُونَ كَانَ مِنْ 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 {76}

[Pooya/Ali Commentary 28:76]

Qarun was a cousin of Musa who believed in his ministry but when Allah tested him with abundance of wealth he proved to be a disbeliever.

Aqa Mahdi Puya says:

Though there is no restriction on the legitimate enjoyments, but the purpose of life is to seek nearness and pleasure of Allah in the life of the hereafter. According to the Holy Prophet the fundamental principle of life given by Islam is balance and harmony in all spheres, worldly and spiritual.


وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ ۖ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا ۖ وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ ۖ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ {77}

[Pooya/Ali Commentary 28:77] (see commentary for verse 76)

قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ عِنْدِي ۚ أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا ۚ وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُونَ {78}

[Pooya/Ali Commentary 28:78]

فَخَرَجَ عَلَىٰ قَوْمِهِ فِي زِينَتِهِ ۖ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ {79}

[Pooya/Ali Commentary 28:79]

وَقَالَ الَّذِينَ أُوتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُونَ {80}

[Pooya/Ali Commentary 28:80]

After Firawn and his people had been drowned in the Nile, Musa delegated the authority to Harun. This caused envy in Qarun towards Musa and Harun. To degrade Musa he employed a woman, bribing her with two purses of gold, and told her to say before public that Musa had committed adultery with her.

Next day when Musa was preaching to the crowd against adultery, Qarun stood up and asked if the same punishment would be against Musa also if he committed the crime? Musa said that it would certainly be, at which Qarun pointed out to the woman and said that the woman alleged that Musa had committed adultery with her. Musa called the woman and asked her to tell the truth. When face to face with Musa the woman divulged the secret plan of Qarun saying that she had been hired by Qarun to lay this false charge against him.

Musa got angry and prayed to Allah to punish Qarun. Allah responded to Musa’s prayer and asked Musa to order the earth to swallow Qarun and his fellow disbelievers who were with him.

When the earth had taken up Qarun and his party to their waists they shouted for mercy but Musa did not stop the earth and they were completely swallowed. Allah addressed Musa, at this stage, and said to Musa that Qarun and his men cried for mercy several times but Musa commanded the earth to swallow them completely. “Had they called Me even once, I would certainly have forgiven them and saved them.”

Here the grief of the Holy Prophet for the disbelievers should be remembered.


فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ {81}

[Pooya/Ali Commentary 28:81]

وَأَصْبَحَ الَّذِينَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ ۖ لَوْلَا أَنْ مَنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا ۖ وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ {82}

[Pooya/Ali Commentary 28:82]

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ {83}

[Pooya/Ali Commentary 28:83]

Quran assures that no matter what be the fortune of individuals and nations in this world, at the end success is only for the pious ones.


مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا ۖ وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوا يَعْمَلُونَ {84}

[Pooya/Ali Commentary 28:84]

إِنَّ الَّذِي فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَىٰ مَعَادٍ ۚ قُلْ رَبِّي أَعْلَمُ مَنْ جَاءَ بِالْهُدَىٰ وَمَنْ هُوَ فِي ضَلَالٍ مُبِينٍ {85}

[Pooya/Ali Commentary 28:85]

وَمَا كُنْتَ تَرْجُو أَنْ يُلْقَىٰ إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِنْ رَبِّكَ ۖ فَلَا تَكُونَنَّ ظَهِيرًا لِلْكَافِرِينَ {86}

[Pooya/Ali Commentary 28:86]

Aqa Mahdi Puya says:

Whatever is given to any man in return of his or her efforts is of Allah’s will because unless laws made by Him are followed, there can be no success. Thus Allah alone should be trusted and none should attempt to make any compromise with the infidels who deny and reject the laws of Allah.

وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنْزِلَتْ إِلَيْكَ ۖ وَادْعُ إِلَىٰ رَبِّكَ ۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ {87}

[Pooya/Ali Commentary 28:87]

وَلَا تَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ ۘ لَا إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ ۚ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ {88}

[Pooya/Ali Commentary 28:88]

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