سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 68
وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ ٱلْخِيَرَةُ ۚ سُبْحَـٰنَ ٱللَّهِ وَتَعَـٰلَىٰ عَمَّا يُشْرِكُونَ ﴿68﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And your Lord creates whatsoever He wills and chooses: no choice have they (in any matter). Glorified be Allâh, and exalted above all that they associate (as partners with Him).
Word by Word — Arabic, Transliteration & Meaning
وَرَبُّكَ
warabbuka
And your Lord
يَخْلُقُ
yakhluqu
creates
مَا
mā
what
يَشَآءُ
yashāu
He wills
وَيَخْتَارُ ۗ
wayakhtāru
and chooses
مَا
mā
Not
كَانَ
kāna
they have
لَهُمُ
lahumu
for them
ٱلْخِيَرَةُ ۚ
l-khiyaratu
the choice
سُبْحَـٰنَ
sub'ḥāna
Glory be
ٱللَّهِ
l-lahi
(to) Allah
وَتَعَـٰلَىٰ
wataʿālā
and High is He
عَمَّا
ʿammā
above what
يُشْرِكُونَ
yush'rikūna
they associate (with Him)
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
And your Lord creates whatever He wills and chooses for His work [92] whom He wills. They have no choice in the matter [93]. Exalted is Allah and far above what they associate with Him.
[92] That is, since Allah Almighty alone is the Creator of all people, only He can know what kind of characteristics and abilities He has granted to each person. Then, based on this very knowledge, He selects whomever He wills from among His creation for whatever task He wills. Its second meaning is that since Allah has created all these people, therefore, the authority to command or prohibit, or to order people to do something or to refrain from something, also belongs solely to Allah. Furthermore, if Allah appoints someone as His Messenger, then no one else has the right to object to this. And if Allah says that obedience to the Messenger is obligatory upon you, whatever he commands you must do, and whatever he forbids you must refrain from, and in opposition to him, the word of anyone else cannot be accepted, then no one has the right to object to the actions and sayings of the Messenger.
[93]
The Devoted Disciples Who Grant Authority to Their Spiritual Leaders:
That is, they do not have the right to begin distributing Allah Almighty’s authorities among others. To start considering someone as the god of rain, to make someone a provider and granter of treasures, to regard someone as the master of illness and health, and to declare someone as the helper and supporter. In short, among My authorities, to assign whichever authority to whomever they wish. Whether it is an angel, a jinn, a prophet, or a saint, all are created by Us alone, and if they possess any excellences, those too are granted by Us. Then how did this selection come to mean that a created being is raised from the station of servitude and made a partner in the authorities of Allah Almighty? How did they come to understand that they too have some right to distribute Allah’s authorities?
[92] That is, since Allah Almighty alone is the Creator of all people, only He can know what kind of characteristics and abilities He has granted to each person. Then, based on this very knowledge, He selects whomever He wills from among His creation for whatever task He wills. Its second meaning is that since Allah has created all these people, therefore, the authority to command or prohibit, or to order people to do something or to refrain from something, also belongs solely to Allah. Furthermore, if Allah appoints someone as His Messenger, then no one else has the right to object to this. And if Allah says that obedience to the Messenger is obligatory upon you, whatever he commands you must do, and whatever he forbids you must refrain from, and in opposition to him, the word of anyone else cannot be accepted, then no one has the right to object to the actions and sayings of the Messenger.
[93]
The Devoted Disciples Who Grant Authority to Their Spiritual Leaders:
That is, they do not have the right to begin distributing Allah Almighty’s authorities among others. To start considering someone as the god of rain, to make someone a provider and granter of treasures, to regard someone as the master of illness and health, and to declare someone as the helper and supporter. In short, among My authorities, to assign whichever authority to whomever they wish. Whether it is an angel, a jinn, a prophet, or a saint, all are created by Us alone, and if they possess any excellences, those too are granted by Us. Then how did this selection come to mean that a created being is raised from the station of servitude and made a partner in the authorities of Allah Almighty? How did they come to understand that they too have some right to distribute Allah’s authorities?
