سُوْرَةُ الْقَصَصِ
Surah Al-Qasas (28) — Ayah 83
تِلْكَ ٱلدَّارُ ٱلْـَٔاخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِى ٱلْأَرْضِ وَلَا فَسَادًا ۚ وَٱلْعَـٰقِبَةُ لِلْمُتَّقِينَ ﴿83﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqûn (the pious - See V.2:2).
Word by Word — Arabic, Transliteration & Meaning
تِلْكَ
til'ka
That
ٱلدَّارُ
l-dāru
the Home
ٱلْـَٔاخِرَةُ
l-ākhiratu
(of) the Hereafter
نَجْعَلُهَا
najʿaluhā
We assign it
لِلَّذِينَ
lilladhīna
to those who
لَا
lā
(do) not
يُرِيدُونَ
yurīdūna
desire
عُلُوًّۭا
ʿuluwwan
exaltedness
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
وَلَا
walā
and not
فَسَادًۭا ۚ
fasādan
corruption
وَٱلْعَـٰقِبَةُ
wal-ʿāqibatu
And the good end
لِلْمُتَّقِينَ
lil'muttaqīna
(is) for the righteous
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.
83. That home of the Hereafter We assign to those who do not desire exaltation or corruption in the land, and the best outcome is for the righteous.
[112] ﴿عَلَوْا﴾ means exalted, arrogant, proud; that is, they do not live by making themselves great nor by suppressing others, rather they live with humility and modesty, and as obedient servants of Allah. The home of the Hereafter is reserved only for such people. It is never for those who seek exaltation and fame, or who live arrogantly.
[113]
The Meaning of Corruption. What is Corruption in the Land?
The word "corruption" is generally used in the sense of theft, robbery, usurpation, embezzlement, looting, and murder and bloodshed, whereas in the Islamic legal terminology, the meaning of "corruption in the land" is much broader; that is, any act in which a person exceeds his own rights or violates the rights of others will fall under the category of "corruption in the land." In the story of Qarun, Allah has declared Qarun guilty of "corruption in the land." Although he neither stole, nor looted, nor committed murder or bloodshed, nor did he do any of these acts. His "corruption in the land" was that the wealth he possessed included the rights of others, which he was not fulfilling. Similarly, if a person sells his goods by deception or by taking a false oath, even though society does not consider him corrupt, from the Islamic legal perspective he is corrupt. Because by deceit or false oath, he received more than the actual price of the item and caused harm to the buyer or usurped his right. In other words, "corruption" refers to the disorder in the system of human life that inevitably arises as a result of exceeding the limits of rights. In other words, whatever a person does while transgressing the commands of Allah is nothing but corruption, and the greatest corruption is the violation of Allah's rights or associating partners with Him (shirk).
[112] ﴿عَلَوْا﴾ means exalted, arrogant, proud; that is, they do not live by making themselves great nor by suppressing others, rather they live with humility and modesty, and as obedient servants of Allah. The home of the Hereafter is reserved only for such people. It is never for those who seek exaltation and fame, or who live arrogantly.
[113]
The Meaning of Corruption. What is Corruption in the Land?
The word "corruption" is generally used in the sense of theft, robbery, usurpation, embezzlement, looting, and murder and bloodshed, whereas in the Islamic legal terminology, the meaning of "corruption in the land" is much broader; that is, any act in which a person exceeds his own rights or violates the rights of others will fall under the category of "corruption in the land." In the story of Qarun, Allah has declared Qarun guilty of "corruption in the land." Although he neither stole, nor looted, nor committed murder or bloodshed, nor did he do any of these acts. His "corruption in the land" was that the wealth he possessed included the rights of others, which he was not fulfilling. Similarly, if a person sells his goods by deception or by taking a false oath, even though society does not consider him corrupt, from the Islamic legal perspective he is corrupt. Because by deceit or false oath, he received more than the actual price of the item and caused harm to the buyer or usurped his right. In other words, "corruption" refers to the disorder in the system of human life that inevitably arises as a result of exceeding the limits of rights. In other words, whatever a person does while transgressing the commands of Allah is nothing but corruption, and the greatest corruption is the violation of Allah's rights or associating partners with Him (shirk).
