Am I (not) better than him who is contemptible, and cannot even express himself clearly?
“Or that I am better than him, for he is lowly – and he does not seem to talk plainly.”
Or am I better than this man, who is contemptible and scarcely makes things clear?
Am I not better than this contemptible man who can hardly make his meaning clear?
Aye! I am better than this one who is depicable, and well- nigh cannot make himself plain.
"Am I not better than this one [Musa (Moses)], who is Mahin [has no honour nor any respect, and is weak and despicable] and can scarcely express himself clearly?
Am I not better than this miserable wretch, who can barely express himself?
Am I better or this contemptible man who is scarcely able to express himself?
"Am I not better than this one (Musa) who is despicable and can scarcely express himself clearly"
I am surely better than this fellow, who is despicable and can hardly make (his meaning) plain!
Am I not better than this wretch who cannot even speak clearly?
Am I not better than this contemptible (man), who can scarcely make things clear (because of the impediment of his speech)?
Or am I [not] better than this one who is insignificant and hardly makes himself clear?
Am I not better than this lowly man who can barely express himself?
Nay! I am better than this fellow, who is contemptible, and who can hardly speak distinctly:
Am an<u>a</u> khayrun min h<u>atha</u> alla<u>th</u>ee huwa maheenun wal<u>a</u> yak<u>a</u>du yubeen<b>u</b>
Am I not better than this contemptible man who can hardly make his meaning clear:
"Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly?
أَمْ أَنَا۠ خَيْرٌ مِّنْ هَٰذَا ٱلَّذِى هُوَ مَهِينٌ وَلَا يَكَادُ يُبِينُ
“Therefore, I am better than the weak, runaway Moses who cannot even speak well.”
“Therefore, I am better than the weak, runaway Moses who cannot even speak well.”
<p>وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).</p>
وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).