The Lord Complete Holy Book the English Quran

 

Compared Translations of the meaning of the Quran

 

# (28) The Narration (Al-Qasas)

Compared Translations of the meaning of the Quran - Sura 28
al-Qasas - The Story, Stories, The Narrative
Total Verses: 88


al-Qasas 028:001

28:1 سورة القصص بسم الله الرحمن الرحيم ٛــــ طسم


TransliterationTa-seen-meem
LiteralT S M .

Yusuf AliTa. Sin. Mim.
PickthalTa. Sin. Mim.
Arberry Ta Sin Mim
ShakirTa sin Mim.
SarwarTa. Sin. Mim.
KhalifaT. S. M.
Hilali/KhanTaSeenMeem (These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings)
H/K/SaheehTa, Seen, Meem.
MalikTua Sin M'im.[1]
QXPT.S.M. Toor-e-Sina, Moses. Commandments were given to Moses at Mount Sinai.
Maulana AliBenignant, Hearing, Knowing God!
Free MindsT'.S.M.
Qaribullah TaSeenMeem.

George SaleT.S.M.
JM RodwellTA. SIN. MIM.

AsadTa. Sin. Mim. [See Appendix II.]



al-Qasas 028:002

28:2 تلك ايات الكتاب المبين


TransliterationTilka ayatu alkitabi almubeeni
LiteralThose are the Book's verses/evidences, the clear/evident.

Yusuf AliThese are Verses of the Book that makes (things) clear.
PickthalThese are revelations of the Scripture that maketh plain.
Arberry Those are the signs of the Manifest Book.
ShakirThese are the verses of the Book that makes (things) clear.
SarwarThese are the verses of the illustrious Book.
KhalifaThese (letters) constitute proofs of this profound book.
Hilali/KhanThese are Verses of the manifest Book (that makes clear truth from falsehood, good from evil, etc.).
H/K/SaheehThese are the verses of the clear Book.
MalikThese are the verses of the Glorious Book that makes the things clear.[2]
QXPNow these are Messages of the Book clear in itself and it makes things clear.
Maulana AliThese are the verses of the Book that makes manifest.
Free MindsThese are the signs of the clear Scripture.
Qaribullah Those are the verses of the Clear Book.

George SaleThese are the signs of the perspicuous book.
JM RodwellThese are the signs of the lucid Book.

AsadThese are messages of a divine writ clear in itself and clearly showing the truth. 2 [For an explanation of the above rendering of the adjective mubin, see note on 12:1.]



al-Qasas 028:003

28:3 نتلو عليك من نبا موسى وفرعون بالحق لقوم يؤمنون


TransliterationNatloo AAalayka min naba-i moosa wafirAAawna bialhaqqi liqawmin yu/minoona
LiteralWe read/recite on you from Moses' information/news, and Pharaoh, with the truth to a nation believing.

Yusuf AliWe rehearse to thee some of the story of Moses and Pharaoh in Truth, for people who believe.
PickthalWe narrate unto thee (somewhat) of the story of Moses and Pharaoh with truth, for folk who believe.
Arberry We will recite to thee something of the tiding of Moses and Pharaoh truthfully, for a people who believe.
ShakirWe recite to you from the account of Musa and Firon with truth for people who believe.
SarwarWe recite to you some of the story of Moses and the Pharaoh for a genuine purpose, and for the benefit of the believing people.
KhalifaWe recite to you herein some history of Moses and Pharaoh, truthfully, for the benefit of people who believe.
Hilali/KhanWe recite to you some of the news of Moosa (Moses) and Firaun (Pharaoh) in truth, for a people who believe (those who believe in this Quran, and in the Oneness of Allah).
H/K/SaheehWe recite to you from the news of Moses and Pharaoh in truth for a people who believe.
MalikIn all truth, We narrate to you some information about Moses and Pharoah (Pharaoh) for the instruction of the believers.[3]
QXPWe narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe.
Maulana AliWe recite to thee the story of Moses and Pharaoh with truth, for a people who believe.
Free MindsWe recite to you from the news of Moses and Pharaoh with truth, for a people who believe.
Qaribullah We shall in truth recite to you some of the news of Moses and Pharaoh for a nation who believe.

George SaleWe will dictate unto thee, O Mohammed, some parts of the history of Moses and Pharaoh, with truth; for the sake of people who believe.
JM RodwellWe will recite to thee portions of the History of Moses and Pharaoh with truth, for the teaching of the faithful.

AsadWe [now] convey unto thee some of the story of Moses and Pharaoh, setting forth the truth for [the benefit of] people who will believe.



al-Qasas 028:004

28:4 ان فرعون علا في الارض وجعل اهلها شيعا يستضعف طائفة منهم يذبح ابناءهم ويستحيي نساءهم انه كان من المفسدين


TransliterationInna firAAawna AAala fee al-ardi wajaAAala ahlaha shiyaAAan yastadAAifu ta-ifatan minhum yuthabbihu abnaahum wayastahyee nisaahum innahu kana mina almufsideena
LiteralThat Pharaoh became high, mighty and dignified in the earth/Planet Earth, and he made its people (into) groups/parties , he weakens a group of people from them, he slaughters their sons, and he shames/keeps alive their women, that he truly was from the corrupting/disordering .

Yusuf AliTruly Pharaoh elated himself in the land and broke up its people into sections, depressing a small group among them: their sons he slew, but he kept alive their females: for he was indeed a maker of mischief.
PickthalLo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption.
Arberry Now Pharaoh had exalted himself in the land and had divided its inhabitants into sects, abasing one party of them, slaughtering their sons, and sparing their women; for he was of the workers of corruption.
ShakirSurely Firon exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live; surely he was one of the mischiefmakers.
SarwarThe Pharaoh dominated the land and divided its inhabitants into different groups, suppressing one group by killing their sons and keeping their women alive. He was certainly an evil-doer.
KhalifaPharaoh turned into a tyrant on earth, and discriminated against some people. He persecuted a helpless group of them, slaughtering their sons, while sparing their daughters. He was indeed wicked.
Hilali/KhanVerily, Firaun (Pharaoh) exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them, killing their sons, and letting their females live. Verily, he was of the Mufsidoon (i.e. those who commit great sins and crimes, oppressors, tyrants, etc.).
H/K/SaheehIndeed, Pharaoh exalted himself in the land and made its people into factions, oppressing a sector among them, slaughtering their [newborn] sons and keeping their females alive. Indeed, he was of the corrupters.
MalikThe fact is that Pharoah elevated himself in the land and divided its residents into groups, one group of which he persecuted, putting their sons to death and sparing only their females. Indeed he was one of the mischief-makers.[4]
QXPBehold, Pharaoh exalted himself in the land and divided its people into castes. A tribe among them (the Israelites) he oppressed, killing their sons and sparing their women. Verily, he was of the corrupters. (2:49), (7:141), (40:25).
Maulana AliSurely Pharaoh exalted himself in the land and made its people into parties, weakening one party from among them; he slaughtered their sons and let their women live. Surely he was one of the mischief-makers.
Free MindsPharaoh became mighty in the land, and he turned its people into factions, he oppressed a group of them by killing their children and raping their women. He was of those who corrupted.
Qaribullah Pharaoh had exalted himself in the land and had divided its people into sects, one group he abased, putting their sons to death and sparing their women, for he was one of those who corrupted.

George SaleNow Pharaoh lifted himself up in the land of Egypt; and he caused his subjects to be divided into parties: He weakened one party of them, by slaying their male-children, and preserving their females alive; for he was an oppressor.
JM RodwellNow Pharaoh lifted himself up in the earth, and divided his people into parties: one portion of them he brought low-He slew their male children, and let their females only live; for he was one of those who wrought disorders.

AsadBehold, Pharaoh exalted himself in the land and divided its people into castes. [Lit., "parties" or "sects" - here undoubtedly referring to the division of people into "high" and "low-born": a division which the Quran utterly condemns. The group which, as mentioned in the next sentence, Pharaoh "deemed utterly low" were the Israelites, who had been placed on the lowest rung of the Egyptian social scale and were deprived of almost all human rights.] One group of them he deemed utterly low; he would slaughter their sons and spare (only) their women: for, behold, he was one of those who spread corruption [on earth].



al-Qasas 028:005

28:5 ونريد ان نمن على الذين استضعفوا في الارض ونجعلهم ائمة ونجعلهم الوارثين


TransliterationWanureedu an namunna AAala allatheena istudAAifoo fee al-ardi wanajAAalahum a-immatan wanajAAalahumu alwaritheena
LiteralAnd We want/intend that We bless on those who were weakened in the earth/Planet Earth, and We make them leaders/examples, and We make them the heirs/inheritants.

Yusuf AliAnd We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs,
PickthalAnd We desired to show favour unto those who were oppressed in the earth, and to make them examples and to make them the inheritors,
Arberry Yet We desired to be gracious to those that were abased in the land, and to make them leaders, and to make them the inheritors,
ShakirAnd We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs,
SarwarBut We have decided to grant a favor to the suppressed ones by appointing them leaders and heirs of the land,
KhalifaWe willed to compensate those who were oppressed on earth, and to turn them into leaders, and make them the inheritors.
Hilali/KhanAnd We wished to do a favour to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors,
H/K/SaheehAnd We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors
MalikBut We wanted to favor those who were oppressed in the land, and make them leaders, and make them the heirs,[5]
QXPBut it was Our Will to bestow favor unto those who were oppressed in the land, and to make them leaders, and to make them inheritors.
Maulana AliAnd We desire to bestow a favour upon those who were deemed weak in the land, and to make them the leaders, and to make them the heirs,
Free MindsAnd We wanted to help those who were oppressed in the land, and to make them role models, and to make them the inheritors.
Qaribullah But We wanted to be gracious to those abased in the land, and to make them leaders and inheritors,

George SaleAnd We were minded to be gracious unto those who were weakened in the land, and to make them models of religion; and to make them the heirs of the wealth of Pharaoh and his people,
JM RodwellAnd we were minded to shew favour to those who were brought low in the land, and to make them spiritual chiefs, and to make them Pharaoh's heirs,

AsadBut it was Our will to bestow Our favour upon those [very people] who were deemed [so] utterly low in the land, and to make them forerunners in faith. [Lit., "leaders" or "exemplars" (a immah, sing. imam) - an allusion to the historical fact that the Hebrews were the first to accept a monotheistic creed in a clear, unequivocal formulation, and thus became the forerunners of both Christianity and Islam.] and to make them heirs [to Pharaoh's glory],



al-Qasas 028:006

28:6 ونمكن لهم في الارض ونري فرعون وهامان وجنودهما منهم ماكانوا يحذرون


TransliterationWanumakkina lahum fee al-ardi wanuriya firAAawna wahamana wajunoodahuma minhum ma kanoo yahtharoona
LiteralAnd We highly position/empower for them in the earth/Planet Earth, and We show Pharaoh and Haman and their (B)'s soldiers from them what they were warning/cautioning .

Yusuf AliTo establish a firm place for them in the land, and to show Pharaoh, Haman, and their hosts, at their hands, the very things against which they were taking precautions.
PickthalAnd to establish them in the earth, and to show Pharaoh and Haman and their hosts that which they feared from them.
Arberry and to establish them in the land, and to show Pharaoh and Ha man, and their hosts, what they were dreading from them.
ShakirAnd to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared.
Sarwargive them power in the land and make the Pharaoh, Haman (his Minister), and their armies to experience from their victims what they feared most.
KhalifaAnd to establish them on earth, and to give Pharaoh, Hamaan, and their troops a taste of their own medicine.
Hilali/KhanAnd to establish them in the land, and We let Firaun (Pharaoh) and Haman and their hosts receive from them that which they feared.
H/K/SaheehAnd establish them in the land and show Pharaoh and [his minister] Haman and their soldiers through them that which they had feared.
Malikestablish them in the land, and show Pharoah, Haman and their warriors at their hands the same which they feared.[6]
QXPAnd to establish them in the earth, and to show Pharaoh (the King) and Haman (the Chief Adviser and High Priest) and their troops what they feared from the Israelites (rebellion).
Maulana AliAnd to grant them power in the land, and to make Pharaoh and Haman and their hosts see from them what they feared.
Free MindsAnd to enable them in the land, and to show Pharaoh and Haamaan and their troops what they had feared.
Qaribullah and to establish them in the land; and to show Pharaoh and Haman, and their armies, the very thing they dreaded.

George Saleand to establish a place for them in the earth; and to shew Pharaoh, and Haman, and their forces, that destruction of their kingdom and nation by them, which they sought to avoid.
JM RodwellAnd to stablish them in the land; and to make Pharaoh and Haman and their hosts, the eye-witnesses of what they dreaded from them.

Asadand to establish them securely on earth, and to let Pharaoh and Haman [This Haman, who is mentioned several times in the Quran as Pharaoh's chief adviser, is not to be confused with the Persian Haman of the Old Testament (The Book of Esther iii ff). Most probably, the word "Haman" as used in the Quran is not a proper name at all but the Arabicized echo of the compound designation Ha-Amen given to every high priest of the Egyptian god Amon. Since at the time in question the cult of Amon was paramount in Egypt, his high priest held a rank second only to that of the reigning Pharaoh. The assumption that the person spoken of in the Quran as Haman was indeed the high priest of the cult of Amon is strengthened by Pharaoh's demand (mentioned in verse 38 of this surah as well as in 40:36-37) that Haman erect for him "a lofty tower" from which he could "have a look at [or "ascend to"] the god of Moses": which may be, among other things, an allusion to the hieratic purpose of the great pyramids of Egypt and to the function of the high priest as their chief architect.] and their hosts experience through those [children of Israel] the very thing against which they sought to protect themselves. [The Egyptians - obviously remembering the earlier, alien Hyksos dynasty that had invaded Egypt and subsequently allied itself with the Hebrews (see surah 12:43) - feared that the latter might in the future, too, make common cause with foreign invaders (cf. Exodus i, 10): and to protect themselves against this danger, they decided - as mentioned in several places in the Quran as well as in the Bible - to have every male Hebrew child killed.]



al-Qasas 028:007

28:7 واوحينا الى ام موسى ان ارضعيه فاذا خفت عليه فالقيه في اليم ولاتخافي ولاتحزني انا رادوه اليك وجاعلوه من المرسلين


TransliterationWaawhayna ila ommi moosa an ardiAAeehi fa-itha khifti AAalayhi faalqeehi fee alyammi wala takhafee wala tahzanee inna raddoohu ilayki wajaAAiloohu mina almursaleena
LiteralAnd We inspired/transmitted to Moses' mother: "That breast feed him, so if you feared on (for) him, so throw him in the body of water and do not fear, and do not be sad/grieving, that We are returning him to you, and making him from the messengers."

Yusuf AliSo We sent this inspiration to the mother of Moses: "Suckle (thy child), but when thou hast fears about him, cast him into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers."
PickthalAnd We inspired the mother of Moses, saying: Suckle him and, when thou fearest for him, then cast him into the river and fear not nor grieve. Lo! We shall bring him back unto thee and shall make him (one) of Our messengers.
Arberry So We revealed to Moses' mother, 'Suckle him, then, when thou fearest for him, cast him into the sea, and do not fear, neither sorrow, for We shall return him to thee, and shall appoint him one of the Envoys.'
ShakirAnd We revealed to Musa's mothers, saying: Give him suck, then when you fear for him, cast him into the river and do not fear nor grieve; surely We wi!l bring him back to you and make him one of the messengers.
SarwarWe inspired Moses' mother saying, "Breast-feed your son. When you become afraid for his life, throw him into the sea. Do not be afraid or grieved for We shall return him to you and make him a Messenger."
KhalifaWe inspired Moses' mother: "Nurse him, and when you fear for his life, throw him into the river without fear or grief. We will return him to you, and will make him one of the messengers."
Hilali/KhanAnd We inspired the mother of Moosa (Moses), (saying): "Suckle him (Moosa (Moses)), but when you fear for him, then cast him into the river and fear not, nor grieve. Verily! We shall bring him back to you, and shall make him one of (Our) Messengers."
H/K/SaheehAnd We inspired to the mother of Moses, Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him [one] of the messengers.
MalikSo We revealed Our will to the mother of Moses: "Suckle him, and when you feel any danger to his life, cast him into the river without any fear or grief; for We shall certainly restore him to you and make him one of Our Messengers."[7]
QXPWe inspired the mother of Moses, "Nourish him and when you worry for his life, then (place him in a box and) cast him into the river, and have no fear nor grieve. We shall bring him back to you and make him one of Our Messengers."
Maulana AliAnd We revealed to Moses’ mother, saying: Give him suck; then when thou fearest for him, cast him into the river and fear not, nor grieve; surely We shall bring him back to thee and make him one the messengers.
Free MindsAnd We inspired to Moses' mother: "Suckle him, and when you become fearful for him, then cast him off in the sea, and do not fear nor grieve. We will return him to you and We will make him of the messengers."
Qaribullah We revealed this to Moses' mother: 'Suckle him, but when you fear for him cast him into the water. Neither fear, nor sorrow because We shall restore him to you and make him among the Messengers. '

George SaleAnd We directed the mother of Moses by revelation, saying, give him suck: And if thou fearest for him, cast him into the river; and fear not, neither be afflicted; for We will restore him unto thee, and will appoint him one of our Apostles.
JM RodwellAnd we said by revelation to the mother of Moses, "Give him suck; and if thou fearest for him, launch him on the sea; and fear not, neither fret; for we will restore him to thee, and make him one of the apostles."

AsadAnd so, [when he was born,] We inspired [thus] the mother of Moses: Suckle him [for a time], and then, when thou hast cause to fear for him, cast him into the river, [Sc., "and he will be saved": cf. 20:39.] and have no fear and do not grieve - for We shall restore him to thee, and shall make him one of Our message-bearers!"



al-Qasas 028:008

28:8 فالتقطه ال فرعون ليكون لهم عدوا وحزنا ان فرعون وهامان وجنودهما كانوا خاطئين


TransliterationFailtaqatahu alu firAAawna liyakoona lahum AAaduwwan wahazanan inna firAAawna wahamana wajunoodahuma kanoo khati-eena
LiteralSo Pharaoh's family unintentionally found and picked him up, to be for them an enemy and sadness/grief, that truly Pharaoh and Haman and their (B)'s soldiers were erroneous/sinners .

Yusuf AliThen the people of Pharaoh picked him up (from the river): (It was intended) that (Moses) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin.
PickthalAnd the family of Pharaoh took him up, that he might become for them an enemy and a sorrow, Lo! Pharaoh and Haman and their hosts were ever sinning.
Arberry So then the folk of Pharaoh picked him out to be an enemy and a sorrow to them; certainly Pharaoh and Haman, and their hosts, were of the sinners.
ShakirAnd Firon's family took him up that he might be an enemy and a grief for them; surely Firon and Haman and their hosts were wrongdoers.
SarwarThe people of the Pharaoh picked him up (without realizing) that he would become their enemy and a source of their sorrow. The Pharaoh, Haman, and their army were sinful people.
KhalifaPharaoh's family picked him up, only to have him lead the opposition and to be a source of grief for them. That is because Pharaoh, Hamaan, and their troops were transgressors.
Hilali/KhanThen the household of Firaun (Pharaoh) picked him up, that he might become for them an enemy and a (cause of) grief. Verily! Firaun (Pharaoh), Haman and their hosts were sinners.
H/K/SaheehAnd the family of Pharaoh picked him up [out of the river] so that he would become to them an enemy and a [cause of] grief. Indeed, Pharaoh and Haman and their soldiers were deliberate sinners.
MalikWe made Pharoah’s family pick him up from the river: it was intended that Moses may become their adversary and a cause of their sorrow; for Pharoah, Haman and their warriors were all sinners.[8]
QXPAnd the family of Pharaoh picked him up, not knowing that he would become an enemy unto them and a source of grief. That is because Pharaoh, Haman and their troops were a folk bent on committing fault upon fault.
Maulana AliSo Pharaoh’s people took him up that he might be en enemy and a grief for them. Surely Pharaoh and Haman and their hosts were wrongdoers.
Free MindsThen the family of Pharaoh picked him up, so he would be an enemy to them and a source of sadness. Certainly, Pharaoh and Haamaan and their troops were doing wrong.
Qaribullah Then the family of Pharaoh picked him out to be an enemy and a sorrow for them, indeed Pharaoh and Haman, and their army were sinners.

George SaleAnd when she had put the child in the ark, and had cast it into the river, the family of Pharaoh took him up; providence designing that he should become an enemy, and a sorrow unto them. Verily Pharaoh, and Haman, and their forces were sinners.
JM RodwellAnd Pharaoh's family took him up to be a foe and a sorrow to them, for sinners were Pharaoh and Haman and their hosts!

AsadAnd [some of] Pharaoh's household [As is evident from the next verse as well as from 66:11, it was Pharaoh's own wife.] found [and spared] him: for [We had willed] that he becomes an enemy unto them and [a source of] grief, seeing that Pharaoh and Haman and their hosts were sinners indeed!



al-Qasas 028:009

28:9 وقالت امراة فرعون قرة عين لي ولك لاتقتلوه عسى ان ينفعنا او نتخذه ولدا وهم لايشعرون


TransliterationWaqalati imraatu firAAawna qurratu AAaynin lee walaka la taqtuloohu AAasa an yanfaAAana aw nattakhithahu waladan wahum la yashAAuroona
LiteralAnd Pharaoh's woman (wife) said: "An eye's delight/pleasure for me and for you, do not kill him, maybe/perhaps that he benefits us, or we take/receive him (as) a child (son): "And they do not feel/know/sense .

Yusuf AliThe wife of Pharaoh said: "(Here is) joy of the eye, for me and for thee: slay him not. It may be that he will be use to us, or we may adopt him as a son." And they perceived not (what they were doing)!
PickthalAnd the wife of Pharaoh said: (He will be) a consolation for me and for thee. Kill him not. Peradventure he may be of use to us, or we may choose him for a son. And they perceived not.
Arberry Said Pharaoh's wife, 'He will be a comfort to me and thee. Slay him not; perchance he will profit us, or we will take him for a son.' And they were not aware.
ShakirAnd Firon's wife said: A refreshment of the eye to me and to you; do not slay him; maybe he will be useful to us, or we may take him for a son; and they did not perceive.
SarwarThe Pharaoh's wife said, "He, (Moses), is the delight of our eyes. Do not kill him. Perhaps he will benefit us or we may adopt him." They were unaware of the future.
KhalifaPharaoh's wife said, "This can be a joyous find for me and you. Do not kill him, for he may be of some benefit for us, or we may adopt him to be our son." They had no idea.
Hilali/KhanAnd the wife of Firaun (Pharaoh) said: "A comfort of the eye for me and for you. Kill him not, perhaps he may be of benefit to us, or we may adopt him as a son." And they perceive not (the result of that).
H/K/SaheehAnd the wife of Pharaoh said, [He will be] a comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son. And they perceived not.
MalikThe wife of Pharoah said: "This child may become the comfort of the eyes for me and for you. Do not kill him. He may prove useful to us or it may be that we will adopt him as our son." They were unaware of the result of what they were doing.[9]
QXPNow the wife of Pharaoh said, "A joy to the eye for me and you! Slay him not. He may well be of use to us, or we may adopt him as a son." And they perceived not (the future).
Maulana AliAnd Pharaoh’s wife said: A refreshment of the eye to me and to thee -- slay him not; maybe he will be useful to us, or we may take him for a son. And they perceived not.
Free MindsAnd Pharaoh's wife said: "A pleasure to my eye and yours, so do not kill him, perhaps he will benefit us or we may take him as a son!", while they did not perceive.
Qaribullah Pharaoh's wife said to him: 'He will be a comfort to me and you. Do not slay him, perhaps he may benefit us, or we will take him for our son. ' But they were unaware.

George SaleAnd the wife of Pharaoh said, this child is a delight of the eye to me, and to thee: Kill him not; peradventure it may happen that he may be serviceable unto us; or we may adopt him for our son. And they perceived not the consequence of what they were doing.
JM RodwellAnd Pharaoh's wife said, "Joy of the eye to me and thee! put him not to death: haply he will be useful to us, or we may adopt him as a son." But they knew not what they did.

AsadNow the wife of Pharaoh said: "A joy to the eye [could this child be] for me and thee! Slay him not: he may well be of use to us, or we may adopt him as a son!" And they had no presentiment [of what he was to become].



al-Qasas 028:010

28:10 واصبح فؤاد ام موسى فارغا ان كادت لتبدي به لولا ان ربطنا على قلبها لتكون من المؤمنين


TransliterationWaasbaha fu-adu ommi moosa farighan in kadat latubdee bihi lawla an rabatna AAala qalbiha litakoona mina almu/mineena
LiteralAnd Moses' mother's heart became/became in the morning empty, that truly she was about to/almost to show/uncover with him, where it not for that We strengthened/braced on her heart/mind , to be from the believers.

Yusuf AliBut there came to be a void in the heart of the mother of Moses: She was going almost to disclose his (case), had We not strengthened her heart (with faith), so that she might remain a (firm) believer.
PickthalAnd the heart of the mother of Moses became void, and she would have betrayed him if We had not fortified her heart, that she might be of the believers.
Arberry On the morrow the heart of Moses" mother became empty, and she wellnigh disclosed him had We not strengthened her heart, that she might be among the believers;
ShakirAnd the heart of Musa's mother was free (from anxiety) she would have almost disclosed it had We not strengthened her heart so that she might be of the believers.
SarwarThe heart of Moses' mother was relieved and confident. But she would almost have made the whole matter public had We not strengthened her heart with faith.
KhalifaThe mind of Moses' mother was growing so anxious that she almost gave away his identity. But we strengthened her heart, to make her a believer.
Hilali/KhanAnd the heart of the mother of Moosa (Moses) became empty (from every thought, except the thought of Moosa (Moses)). She was very near to disclose his (case, i.e. the child is her son), had We not strengthened her heart (with Faith), so that she might remain as one of the believers.
H/K/SaheehAnd the heart of Mosesâ mother became empty [of all else]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers.
MalikOn the other hand, the heart of Moses’s mother was sorely troubled. She would have disclosed as to who he was, had We not strengthened her heart so that she might become one of the true believers.[10]
QXPAnd the heart of the mother of Moses became void. She almost gave away his identity had We not strengthened her heart, so that she might remain a firm believer.
Maulana AliAnd the heart of Moses’ mother was free (from anxiety). She would almost have disclosed it, had We not strengthened her heart, so that she might be of the believers.
Free MindsAnd Moses' mother's heart became anxious, that she nearly revealed her identity. But We strengthened her heart, so that she would be of the believers.
Qaribullah In the morning the heart of Moses' mother became empty. She would have revealed (who he was) had We not settled her heart so that she might be among the believers.

George SaleAnd the heart of the mother of Moses became oppressed with fear; and she had almost discovered him, had We not armed her heart with constancy, that she might be one of those who believe the promises of God.
JM RodwellAnd the heart of Moses' mother became a blank through fear: and almost had she discovered him, but that we girt up her heart with constancy, in order that she might be one of those who believe.

AsadOn the morrow, however, an aching void grew up in the heart of the mother of Moses, and she would indeed have disclosed all about him [I.e., disclose his true identity in the hope that he would he returned to her.] had We not endowed her heart with enough strength to keep alive her faith [in Our promise]. [Lit., "so that she might be of those who have faith".]



al-Qasas 028:011

28:11 وقالت لاخته قصيه فبصرت به عن جنب وهم لايشعرون


TransliterationWaqalat li-okhtihi qusseehi fabasurat bihi AAan junubin wahum la yashAAuroona
LiteralAnd she said to his sister, track/follow him, so she saw/watched with him, from (a) distance and (while) they do not feel/know/sense.

Yusuf AliAnd she said to the sister of (Moses), "Follow him" so she (the sister) watched him in the character of a stranger. And they knew not.
PickthalAnd she said unto his sister: Trace him. So she observed him from afar, and they perceived not.
Arberry and she said to his sister, 'Follow him,' and she perceived him from afar, even while they were not aware.
ShakirAnd she said to his sister: Follow him up. So she watched him from a distance while they did not perceive,
SarwarShe told Moses' sister to follow her brother. His sister watched him from one side and the people of the Pharaoh did not notice her presence.
KhalifaShe said to his sister, "Trace his path." She watched him from afar, while they did not perceive.
Hilali/KhanAnd she said to his (Musas (Moses)) sister: "Follow him." So she (his sister) watched him from a far place secretly, while they perceived not.
H/K/SaheehAnd she said to his sister, Follow him ; so she watched him from a distance while they perceived not.
MalikShe said to Moses’s sister: "Go, and follow him." So she (Moses's sister) watched him from a distance in such a way that the others did not notice it.[11]
QXPAnd so she said to his sister, "Follow him -and the girl (the 12 year old Miriam) watched him from afar, while they were not aware.
Maulana AliAnd she said to his sister: Follow him up. So she watched him from a distance, while they perceived not.
Free MindsAnd she said to his sister: "Follow his path." So she watched him from afar, while they did not notice.
Qaribullah She said to his sister: 'Follow him. ' And she watched him from a distance, but they were unaware.

George SaleAnd she said unto his sister, follow him. And she watched him at a distance; and they perceived it not.
JM RodwellShe said to his sister, "Follow him." And she watched him from afar: and they perceived it not.

AsadAnd so she said to his sister, "Follow him" - and [the girl] watched him from afar, while they [who had taken him in] were not aware of it,



al-Qasas 028:012

28:12 وحرمنا عليه المراضع من قبل فقالت هل ادلكم على اهل بيت يكفلونه لكم وهم له ناصحون


TransliterationWaharramna AAalayhi almaradiAAa min qablu faqalat hal adullukum AAala ahli baytin yakfuloonahu lakum wahum lahu nasihoona
LiteralAnd We forbade/prohibited on him the wet nurses/breast feeders from before, so she said: "Do I guide/lead you on a house's/home's people they sponsor/maintain him for you, and they are for him faithful/sincere?"

Yusuf AliAnd we ordained that he refused suck at first, until (His sister came up and) said: "Shall I point out to you the people of a house that will nourish and bring him up for you and be sincerely attached to him?"...
PickthalAnd We had before forbidden foster-mothers for him, so she said: Shall I show you a household who will rear him for you and take care of him?
Arberry Now We had forbidden to him aforetime to be suckled by any foster-mother; therefore she said, 'Shall I direct you to the people of a household who will take charge of him for you and look after him?'
ShakirAnd We ordained that he refused to suck any foster mother before, so she said: Shall I point out to you the people of a house who will take care of him for you, and they will be benevolent to him?
SarwarWe had decreed that the infant must not be breast-fed by any nurse besides his mother. His sister said to the people of the Pharaoh, "May I show you a family who can nurse him for you with kindness?".
KhalifaWe forbade him from accepting all the nursing mothers. (His sister) then said, "I can show you a family that can raise him for you, and take good care of him."
Hilali/KhanAnd We had already forbidden (other) foster suckling mothers for him, until she (his sister came up and) said: "Shall I direct you to a household who will rear him for you, and sincerely they will look after him in a good manner?"
H/K/SaheehAnd We had prevented from him [all] wet nurses before, so she said, Shall I direct you to a household that will be responsible for him for you while they are to him [for his upbringing] sincere?
MalikWe had already ordained that he would refuse to suck any foster mother. His sister came to Pharoah's wife and said: "Shall I point out to you a house whose people will take care of him for you and they will be sincere to him?"[12]
QXPNow from the very beginning We caused him to refuse suckling from foster mothers. She (Miriam, the sister of baby Moses) said, "Shall I tell you of a family that can raise him for you and take good care of him?"
Maulana AliAnd We did not allow him to suck before, so she said: Shall I point out to you the people of a house who will bring him up for you, and they will wish him well?
Free MindsAnd We forbade him from accepting all the nursing mothers. Then his sister said: "Shall I lead you to a family that can nurse him for you, and take good care of him?"
Qaribullah We had forbidden to him before that he should be suckled by foster mothers, therefore she (Moses' sister) said (to them): 'Shall I direct you to a people of a household who will take charge of him for you and advise him? '

George SaleAnd We suffered him not to take the breasts of the nurses who were provided before his sister came up: And she said, shall I direct you unto some of his nation, who may nurse him for you, and will be careful of him?
JM RodwellAnd we caused him to refuse the nurses, until his sister came and said, Shall I point out to you the family of a house that will rear him for you, and will be careful of him?

AsadNow from the very beginning We caused him to refuse the breast of [Egyptian] nurses; and [when his sister came to know this,] she said: "Shall I guide you to a family that might rear him for you, and look after him with good will?"



al-Qasas 028:013

28:13 فرددناه الى امه كي تقر عينها ولاتحزن ولتعلم ان وعد الله حق ولكن اكثرهم لايعلمون


TransliterationFaradadnahu ila ommihi kay taqarra AAaynuha wala tahzana walitaAAlama anna waAAda Allahi haqqun walakinna aktharahum la yaAAlamoona
LiteralSo We returned him to his mother in order that her eye delights/satisfies and she not be saddened/grieved, and to know that God's promise (is) truth , and but most of them do not know.

Yusuf AliThus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand.
PickthalSo We restored him to his mother that she might be comforted and not grieve, and that she might know that the promise of Allah is true. But most of them know not.
Arberry So We returned him to his mother, that she might be comforted and not sorrow, and that she might know that the promise of God is true; but most of them do not know.
ShakirSo We gave him back to his mother that her eye might be refreshed, and that she might no grieve, and that she might know that the promise of Allah is true, but most of them do not know.
SarwarThus did We return Moses to his mother that We would delight her eyes, relieve her sorrows, and let her know that the promise of God was true, but many people do not know.
KhalifaThus, we restored him to his mother, in order to please her, remove her worries, and to let her know that GOD's promise is the truth. However, most of them do not know.
Hilali/KhanSo did We restore him to his mother, that she might be delighted, and that she might not grieve, and that she might know that the Promise of Allah is true. But most of them know not.
H/K/SaheehSo We restored him to his mother that she might be content and not grieve and that she would know that the promise of Allah is true. But most of the people do not know.
MalikThus did We restore him to his mother that her eye might be comforted, that she might not grieve and that she might know that the promise of Allah is true. Yet most of the people do not understand.[13]
QXPAnd thus We restored him to his mother so that her eye might be gladdened and that she might grieve no longer, and that she might know that Allah's Promise always comes true. But most of them know not.
Maulana AliSo We gave him back to his mother that her eye might be refreshed, and that she might not grieve, and that she might know that the promise of Allah is true. But most of them know not.
Free MindsThus, We returned him to his mother, so that she may be pleased and not be saddened, and to let her know that God's promise is the truth. However, most of them do not know.
Qaribullah So, We restored him to his mother, so that she might be comforted and not sorrow, and that she might know that the promise of Allah is true. Yet most of them do not know.

George SaleAnd, at their desire, she brought his mother to them. So We restored him to his mother, that her mind might be set at ease, and that she might not be afflicted; and that she might know that the promise of God was true: But the greater part of mankind know not the truth.
JM RodwellSo we restored him to his mother, to be the joy of her eyes, and that she might not fret, and that she might know that the promise of God was true. But most men knew it not.

AsadAnd thus We restored him to his mother, so that her eye might he gladdened, and that she might grieve no longer, and that she might know that God's promise always comes true - even though most of them know it not!



al-Qasas 028:014

28:14 ولما بلغ اشده واستوى اتيناه حكما وعلما وكذلك نجزي المحسنين


TransliterationWalamma balagha ashuddahu waistawa ataynahu hukman waAAilman wakathalika najzee almuhsineena
LiteralAnd when he reached his maturity/strength and straightened/leveled (matured) , We gave/brought him judgment/rule and knowledge, and like that We reward/reimburse the good doers.

Yusuf AliWhen he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.
PickthalAnd when he reached his full strength and was ripe, We gave him wisdom and knowledge. Thus do We reward the good.
Arberry And when he was fully grown and in the perfection of his strength, We gave him judgment and knowledge; even so do We recompense the good-doers.
ShakirAnd when he attained his maturity and became full grown, We granted him wisdom and knowledge; and thus do We reward those who do good (to others).
SarwarWhen he become matured and grow to manhood, We granted him wisdom and knowledge. Thus do We reward the righteous ones.
KhalifaWhen he reached maturity and strength, we endowed him with wisdom and knowledge. We thus reward the righteous.
Hilali/KhanAnd when he attained his full strength, and was perfect (in manhood), We bestowed on him Hukman (Prophethood, right judgement of the affairs) and religious knowledge (of the religion of his forefathers i.e. Islamic Monotheism). And thus do We reward the Muhsinoon (i.e. good doers - see the footnote of V.9:120).
H/K/SaheehAnd when he attained his full strength and was [mentally] mature, We bestowed upon him judgement and knowledge. And thus do We reward the doers of good.
MalikWhen he reached maturity and became full-grown, We bestowed on him wisdom and knowledge. Thus do We reward the righteous.[14]
QXPNow when Moses reached full strength and maturity, We blessed him with wisdom and knowledge. This is how We reward those who live a balanced, virtuous life.
Maulana AliAnd when he attained his maturity and became full-grown, We granted him wisdom and knowledge. And thus do We reward those who do good (to others).
Free MindsAnd when he reached his maturity and strength, We bestowed him with wisdom and knowledge. We thus reward the good doers.
Qaribullah And when he was full grown, and reached the perfection of his strength, We gave him judgment and knowledge. As such We recompense the gooddoers.

George SaleAnd when Moses had attained his age of full strength, and was become a perfect man, We bestowed on him wisdom and knowledge: And thus do We reward the upright.
JM RodwellAnd when he had reached his age of strength, and had become a man, we bestowed on him wisdom and knowledge; for thus do we reward the righteous.

AsadNow when [Moses] reached full manhood and had become mature [of mind]. We bestowed upon him the ability to judge [between right and wrong] as well as [innate] knowledge: for thus do We reward the doers of good. [This statement, almost entirely identical with 12:22 (where it refers to Joseph), stresses the supreme divine blessing of spiritual consciousness (ilm in its deepest significance) combined with rational thought, as expressed in the concept of hukm, the "ability to judge [between right and wrong]". As is evident from 26:20, Moses reached this spiritual maturity after the events described in verses 15 ff.]



al-Qasas 028:015

28:15 ودخل المدينة على حين غفلة من اهلها فوجد فيها رجلين يقتتلان هذا من شيعته وهذا من عدوه فاستغاثه الذي من شيعته على الذي من عدوه فوكزه موسى فقضى عليه قال هذا من عمل الشيطان انه عدو مضل مبين


TransliterationWadakhala almadeenata AAala heeni ghaflatin min ahliha fawajada feeha rajulayni yaqtatilani hatha min sheeAAatihi wahatha min AAaduwwihi faistaghathahu allathee min sheeAAatihi AAala allathee min AAaduwwihi fawakazahu moosa faqada AAalayhi qala hatha min AAamali alshshaytani innahu AAaduwwun mudillun mubeenun
LiteralAnd He entered the city/town at a time of negligence/disregard (unnoticed) from its people , so he found in it two men (B) fighting/killing each other, that from his group/party , and that from his enemy, so who (was) from his group/party seeked/asked him for help, on (against) who (was) from his enemy, so he struck himwith his fist so he killed on him, Moses, he said that (is) from the devils' work/deed , that he truly is an enemy, misguiding, clear/evident ."

Yusuf AliAnd he entered the city at a time when its people were not watching: and he found there two men fighting,- one of his own religion, and the other, of his foes. Now the man of his own religion appealed to him against his foe, and Moses struck him with his fist and made an end of him. He said: "This is a work of Evil (Satan): for he is an enemy that manifestly misleads!"
PickthalAnd he entered the city at a time of carelessness of its folk, and he found therein two men fighting, one of his own caste, and the other of his enemies; and he who was of his caste asked him for help against him who was of his enemies. So Moses struck him with his fist and killed him. He said: This is of the devil's doing. Lo! he is an enemy, a mere misleader.
Arberry And he entered the city, at a time when its people were unheeding, and found there two men fighting; the one was of his own party, and the other was of his enemies. Then the one that was of his party cried to him to aid him against the other that was of his enemies; so Moses struck him, and despatched him, and said, 'This is of Satan's doing; he is surely an enemy misleading, manifest.'
ShakirAnd he went into the city at a time of unvigilance on the part of its people, so he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies, so Musa struck him with his fist and killed him. He said: This is on account of the Shaitan's doing; surely he is an enemy, openly leading astray.
SarwarHe entered the city without the knowledge of its inhabitants and found two men fighting each other. One was his follower and the other his enemy. His follower asked him for help. Moses struck his enemy to death, but later said, "It was the work of satan; he is the sworn enemy of the human being and wants to mislead him".
KhalifaOnce he entered the city unexpectedly, without being recognized by the people. He found two men fighting; one was (a Hebrew) from his people, and the other was (an Egyptian) from his enemies. The one from his people called on him for help against his enemy. Moses punched him, killing him. He said, "This is the work of the devil; he is a real enemy, and a profound misleader."
Hilali/KhanAnd he entered the city at a time of unawareness of its people, and he found there two men fighting, - one of his party (his religion - from the Children of Israel), and the other of his foes. The man of his (own) party asked him for help against his foe, so Moosa (Moses) struck him with his fist and killed him. He said: "This is of Shaitans (Satan) doing, verily, he is a plain misleading enemy."
H/K/SaheehAnd he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called for help to him against the one from his enemy, so Moses struck him and [unintentionally] killed him. [Moses] said, This is from the work of Satan. Indeed, he is a manifest, misleading enemy.
MalikOne day he entered the city at a time when its people were not yet active, he found two men reaching to each others throats; one was from his own race and the other of his foes. The man of his own race appealed for his help against his foe, whereupon Moses gave his foe a blow which killed him. On seeing what he has done he said: "This is the work of Satan, surely he is an enemy that openly misleads."[15]
QXPAnd one day the young Moses entered the city at a time when most of its people were resting unaware of what was going on in the streets. And there he encountered two men fighting with each other. One was of his people (a Hebrew) and the other of his (Egyptian) adversaries. His tribesman cried out to him for help against the one who was of the enemies - Whereupon Moses struck him with his fist and thus, (accidentally) brought about his end. But then he said to himself, "This is of Satan's doing! Verily, he is an open enemy, a misleader." (Moses, not yet commissioned to Prophethood, was denouncing his emotions).
Maulana AliAnd he went into the city at a time of carelessness on the part of its people, so he found therein two men fighting -- one being of his party and the other of his foes; and he who was of his party cried out to him for help against him who was of his enemies, so Moses struck him with his fist and killed him. He said: This is on account of the devil’s doing; surely he is an enemy, openly leading astray.
Free MindsAnd he entered the city unexpectedly, without being noticed by the people. He found in it two men who were fighting, one was from his own race, and the other was from his enemy's. So the one who was from his own race called on him for help against his enemy, whereby Moses punched him, killing him. He said: "This is from the work of the devil; he is an enemy that clearly misleads."
Qaribullah And he entered the city unnoticed by the people and found two men fighting, one was of his own party, and the other of his enemies. The one of his party appealed for his help against his enemy, Moses struck and killed him, and said: 'This is the work of satan, he is surely a clear, misleading enemy.

George SaleAnd he went into the city, at a time when the inhabitants thereof observed not what passed in the streets: And he found therein two men fighting; the one being of his own party, and the other of his enemies. And he who was of his party, begged his assistance against him who was of the contrary party; and Moses struck him with his fist, and slew him: But being sorry for what had happened, he said, this is of the work of the devil; for he is a seducing and an open enemy.
JM RodwellAnd he entered a city at the time when its inhabitants would not observe him, and found therein two men fighting: the one, of his own people; the other, of his enemies. And he who was of his own people asked his help against him who was of his enemies. And

AsadAnd [one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets]; [Lit., "at a time of its people's unawareness".] and there he encountered two men fighting with one another - one of his own people, [I.e., of the Hebrews.] and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies - whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: "This is of Satan's doing! Verily, he is an open foe, leading [man] astray!" [Regarding the reference to "Satan's doing", see first half of note on 15:17. In the present instance, verses 16 -17 seem to indicate that it was the Israelite, and not the Egyptian, who had been in the wrong (cf. next note). Apparently, Moses had come to the assistance of the Israelite out of an instinctive sense of racial kinship without regard to the rights and wrongs of the case; but immediately afterwards he realized that he had committed a grave sin not only by killing, however inadvertently, an innocent person, but also by basing his action on a mere tribal - or, as would describe it today, racial or national - prejudice. Evidently, this is the purport of the above Quranic segment of the story of Moses. Its moral has been stressed and explained by the Prophet on many occasions: cf. his famous saying, "He is not of us who proclaims the cause of tribal partisanship (asabiyyah); and he is not of us who fights in the cause of tribal partisanship; and he is not of us who dies in the cause of tribal partisanship" (Abu Daud, on the authority of Jubayr ibn Mutim). When he was asked to explain the meaning of "tribal partisanship", the Prophet answered, it means helping thine own people in an unjust cause" (ibid., on the authority of Wathilah ibn al-Asqa).



al-Qasas 028:016

28:16 قال رب اني ظلمت نفسي فاغفر لي فغفر له انه هو الغفور الرحيم


TransliterationQala rabbi innee thalamtu nafsee faighfir lee faghafara lahu innahu huwa alghafooru alrraheemu
LiteralHe said: "My Lord, that I caused injustice (to) myself, so forgive for me." So He forgave for Him, that He truly is, He is the forgiving, the merciful.

Yusuf AliHe prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So (Allah) forgave him: for He is the Oft-Forgiving, Most Merciful.
PickthalHe said: My Lord! Lo! I have wronged my soul, so forgive me. Then He forgave him. Lo! He is the Forgiving, the Merciful.
Arberry He said, 'My Lord, I have wronged myself. Forgive me!' So God forgave him, for He is the All-forgiving, the All-compassionate.
ShakirHe said: My Lord! surely I have done harm to myself, so do Thou protect me. So He protected him; surely He is the Forgiving, the Merciful.
Sarwar(Moses) said, "Lord, I have wronged myself. Forgive me!" The Lord forgave him; He is All-forgiving and All-merciful.
KhalifaHe said, "My Lord, I have wronged my soul. Please forgive me," and He forgave him. He is the Forgiver, Most Merciful.
Hilali/KhanHe said: "My Lord! Verily, I have wronged myself, so forgive me." Then He forgave him. Verily, He is the Oft-Forgiving, the Most Merciful.
H/K/SaheehHe said, My Lord, indeed I have wronged myself, so forgive me, and He forgave him. Indeed, He is the Forgiving, the Merciful.
MalikThen he prayed: "O my Lord! I have indeed wronged my soul, please forgive me." So Allah forgave him, surely He is the Forgiving, the Merciful.[16]
QXPAnd he prayed, "My Lord! Verily, I have hurt my 'Self'. Forgive me then." And He forgave him - for, indeed, He is the Forgiving, the Merciful. (Moses had intended only to help the weak and not to kill the other man).
Maulana AliHe said: My Lord, surely I have done harm to myself, so do Thou protect me; so He protected him. Surely He is the Forgiving, the Merciful.
Free MindsHe said: "My Lord, I have wronged my soul, so forgive me." He then forgave him, for He is the Forgiver, the Merciful.
Qaribullah Forgive me, my Lord, for I have wronged myself, ' and so He forgave him; for He is indeed the Forgiving, the Most Merciful.

George SaleAnd he said, O Lord, verily I have injured my own soul: Wherefore forgive me. So God forgave him; for He is ready to forgive, and merciful.
JM RodwellHe said, "O my Lord, I have sinned to mine own hurt: forgive me." So God forgave him; for He is the Forgiving, the Merciful.

Asad[And] he prayed: O my Sustainer! Verily, I have sinned against myself! Grant me, then, Thy forgiveness!" And He forgave him - for, verily, He alone is truly forgiving, a dispenser of grace.



al-Qasas 028:017

28:17 قال رب بما انعمت على فلن اكون ظهيرا للمجرمين


TransliterationQala rabbi bima anAAamta AAalayya falan akoona thaheeran lilmujrimeena
LiteralHe said: "My Lord, with what you blessed on me, so I will never/not be a supporter/helper to the criminals/sinners."

Yusuf AliHe said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!"
PickthalHe said: My Lord! Forasmuch as Thou hast favoured me, I will nevermore be a supporter of the guilty.
Arberry He said, 'My Lord, forasmuch as Thou hast blessed me, I will never be a partisan of the sinners.'
ShakirHe said: My Lord! because Thou hast bestowed a favor on me, I shall never be a backer of the guilty.
SarwarHe said, "Lord, in appreciation for Your favor to me I shall never support the criminals".
KhalifaHe said, "My Lord, in return for Your blessings upon me, I will never be a supporter of the guilty ones."
Hilali/KhanHe said: "My Lord! For that with which You have favoured me, I will never more be a helper for the Mujrimoon (criminals, disobedient to Allah, polytheists, sinners, etc.)!"
H/K/SaheehHe said, My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals.
MalikMoses promised: "O my Lord! After this favor that You have bestowed on me, I shall never be a helping hand to the criminals."[17]
QXPHe said, "My Lord! For You have bestowed Your Grace on me, nevermore shall I be a supporter of the guilty."
Maulana AliHe said: My Lord, because Thou has bestowed a favour on me, I shall never be a backer of the guilty.
Free MindsHe said: "My Lord, for what blessings you have bestowed upon me, I will never be a supporter for the criminals."
Qaribullah He said: 'My Lord as You have favored me, I will never be a helper to the wrongdoer. '

George SaleHe said, O Lord, by the favours with which thou hast favoured me, I will not be an assistant to the wicked for the future.
JM RodwellHe said, "Lord, because thou hast showed me this grace, I will never again be the helper of the wicked."

AsadSaid he: "O my Sustainer! [I vow] by all the blessings which Thou hast bestowed on me: Nevermore shall I aid such as are lost in sin!" [According to Ibn Abbas and Muqatil (both of them quoted by Baghawi), "this is an indication that the Israelite whom Moses had helped was a denier of the truth (kafir)" - i.e., in the moral sense of this definition. (See also last sentence of verse 86 of this surah.)]



al-Qasas 028:018

28:18 فاصبح في المدينة خائفا يترقب فاذا الذي استنصره بالامس يستصرخه قال له موسى انك لغوي مبين


TransliterationFaasbaha fee almadeenati kha-ifan yataraqqabu fa-itha allathee istansarahu bial-amsi yastasrikhuhu qala lahu moosa innaka laghawiyyun mubeenun
LiteralSo he became in the city/town afraid/frightened, observing/guarding , so then who seeked victory/aid from him at the yesterday/past, he cries out/screams for his help, Moses said to him: "That you are a misguider/lurer (E) clear/evident ."

Yusuf AliSo he saw the morning in the city, looking about, in a state of fear, when behold, the man who had, the day before, sought his help called aloud for his help (again). Moses said to him: "Thou art truly, it is clear, a quarrelsome fellow!"
PickthalAnd morning found him in the city, fearing, vigilant, when behold! he who had appealed to him the day before cried out to him for help. Moses said unto him: Lo! thou art indeed a mere hothead.
Arberry Now in the morning he was in the city, fearful and vigilant; and behold, the man who had sought his, succour on the day before cried out to him again. Moses said to him, 'Clearly thou art, a quarreller.'
ShakirAnd he was in the city, fearing, awaiting, when lo! he who had asked his assistance the day before was crying out to him for aid. Musa said to him: You are most surely one erring manifestly.
SarwarHe remained in the city but very afraid and cautious. Suddenly the person who asked him for help the previous day asked him for help again. Moses said, "You are certainly a mischievous person".
KhalifaIn the morning, he was in the city, afraid and watchful. The one who sought his help yesterday, asked for his help again. Moses said to him, "You are really a trouble maker."
Hilali/KhanSo he became afraid, looking about in the city (waiting as to what will be the result of his crime of killing), when behold, the man who had sought his help the day before, called for his help (again). Moosa (Moses) said to him: "Verily, you are a plain misleader!"
H/K/SaheehAnd he became inside the city fearful and anticipating [exposure], when suddenly the one who sought his help the previous day cried out to him [once again]. Moses said to him, Indeed, you are an evident, [persistent] deviator.
MalikNext morning as he was walking in the city in fear and caution, suddenly he saw the same man whom he had helped the day before cried out to him again for help. Moses replied: "You are certainly a misguided person."[18]
QXPAnd next morning he was in the city, fearful and vigilant when, behold! The man who had asked him the day before cried out to him for help. Moses said to him, "You are indeed one erring manifestly."
Maulana AliAnd he was in the city, fearing, awaiting, when lo, he who had asked his assistance the day before was crying out to him for help. Moses said to him: Thou art surely one erring manifestly.
Free MindsSo he spent the night in the city, afraid and watchful. Then the one who sought his help yesterday, was asking again for his help. Moses said to him: "You are clearly a trouble maker."
Qaribullah In the morning, he was in the city, fearful and vigilant, then he whom he had helped the day before cried out to him again for help. 'Clearly, ' said Moses, 'you are quarrelsome. '

George SaleAnd the next morning he was afraid in the city, and looked about him, as one apprehensive of danger: And behold, he whom he had assisted the day before, cried out unto him for help a secong time. But Moses said unto him, thou art plainly a quarrelsome fellow.
JM RodwellAnd in the city at noon he was full of fear, casting furtive glances round him: and lo! the man whom he had helped the day before, cried out to him again for help. Said Moses to him, "Thou art plainly a most depraved person."

AsadAnd next morning he found himself in the city, looking fearfully about him, when lo! the one who had sought his help the day before [once again] cried out to him [for help (Sc., "against another Egyptian".) whereupon] Moses said unto him: "Behold, thou art indeed, most clearly, deeply in the wrong! [Lit., "lost in grievous error" or "deviating from what is right".]



al-Qasas 028:019

28:19 فلما ان اراد ان يبطش بالذي هو عدو لهما قال ياموسى اتريد ان تقتلني كما قتلت نفسا بالامس ان تريد الا ان تكون جبارا في الارض وماتريد ان تكون من المصلحين


TransliterationFalamma an arada an yabtisha biallathee huwa AAaduwwun lahuma qala ya moosa atureedu an taqtulanee kama qatalta nafsan bial-amsi in tureedu illa an takoona jabbaran fee al-ardi wama tureedu an takoona mina almusliheena
LiteralSo when that he wanted/intended that he attacks violently with who he is an enemy to them (B) he said: "You Moses, do you intend/want that you kill me, as you killed a self at the yesterday/past, that you want/intend except that you be a tyrant/oppressor in the earth/Planet Earth, and you do not want that you be from the correcting/reconciliating ."

Yusuf AliThen, when he decided to lay hold of the man who was an enemy to both of them, that man said: "O Moses! Is it thy intention to slay me as thou slewest a man yesterday? Thy intention is none other than to become a powerful violent man in the land, and not to be one who sets things right!"
PickthalAnd when he would have fallen upon the man who was an enemy unto them both, he said: O Moses! Wouldst thou kill me as thou didst kill a person yesterday. Thou wouldst be nothing but a tyrant in the land, thou wouldst not be of the reformers.
Arberry But when he would have assaulted the man who was an enemy to them both, the man said, 'Moses, dost thou' desire to slay me, even as thou slewest a living 'soul yesterday? Thou only desirest to be a tyrant in the land; thou desirest not to be of them that put things right.'
ShakirSo when he desired to seize him who was an enemy to them both, he said: O Musa! do you intend to kill me as you killed a person yesterday? You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright.
SarwarWhen Moses was about to attack their enemy, he said, "Moses, do you want to kill me as you slew a soul the other day? Do you want to become a tyrant in the land, not a reformer?"
KhalifaBefore he attempted to strike their common enemy, he said, "O Moses, do you want to kill me, as you killed the other man yesterday? Obviously, you wish to be a tyrant on earth; you do not wish to be righteous."
Hilali/KhanThen when he decided to seize the man who was an enemy to both of them, the man said: "O Moosa (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."
H/K/SaheehAnd when he wanted to strike the one who was an enemy to both of them, he said, O Moses, do you intend to kill me as you killed someone yesterday? You only want to be a tyrant in the land and do not want to be of the amenders.
MalikThen when Moses was about to lay his hands on a man who was an enemy to both of them, he cried out: "O Moses! Do you intend to kill me as you killed a person yesterday? You only want to become a tyrant in the land and have no intention of reforming anything."[19]
QXPBut then, as soon as he was about to lay his hands on their enemy the man said, "O Moses! Would you kill me as you killed a person yesterday? Your aim is to become a tyrant in the land, for you care not to be of those who set things right."
Maulana AliSo when he desired to seize him who was an enemy to them both, he said: O Moses, dost thou intend to kill me as thou didst kill a person yesterday? Thou only desirest to be a tyrant in the land, and thou desirest not to be of those who act aright.
Free MindsBut when he was about to strike their common enemy, he said: "O Moses, do you want to kill me, as you killed that person yesterday? Obviously, you wish to be a tyrant on Earth; you do not wish to be of the righteous."
Qaribullah And when Moses was about to seize he who was the enemy of both of them, he said: 'Moses, would you kill me as you killed a living soul yesterday? You desire only to be a tyrant in the land, and you do not want to be among the reformers! '

George SaleAnd when he sought to lay hold on him who was an enemy unto them both, he said, O Moses, dost thou intend to kill me, as thou killedst a man yesterday? Thou seekest only to be an oppressor in the earth, and seekest not to be a reconciler of quarrels.
JM RodwellAnd when he would have laid violent hands on him who was their common foe, he said to him, "O Moses, dost thou desire to slay me, as thou slayedst a man yesterday? Thou desirest only to become a tyrant in this land, and desirest not to become a peacemaker.

AsadBut then [Sc., "swayed once again by his feeling of kinship with the Israelite", as indicated in the subsequent reference to the Egyptian as "their [common] enemy".] as soon as he was about to lay violent hands on the man who was their [common] enemy, the latter exclaimed: "O Moses, dost thou intend to slay me as thou didst slay another man yesterday? Thy sole aim is to become a tyrant in this land, for thou dost not care to be of those who would set things to rights!"



al-Qasas 028:020

28:20 وجاء رجل من اقصا المدينة يسعى قال ياموسى ان الملا ياتمرون بك ليقتلوك فاخرج اني لك من الناصحين


TransliterationWajaa rajulun min aqsa almadeenati yasAAa qala ya moosa inna almalaa ya/tamiroona bika liyaqtulooka faokhruj innee laka mina alnnasiheena
LiteralAnd a man came form the farthest of the city/town walking quickly/hastening he said: "You Moses, that the nobles/assembly , they conspire/plot with each other with (about) you, to kill you, so get out , that I am for you from the advisors/counselors."

Yusuf AliAnd there came a man, running, from the furthest end of the City. He said: "O Moses! the Chiefs are taking counsel together about thee, to slay thee: so get thee away, for I do give thee sincere advice."
PickthalAnd a man came from the uttermost part of the city, running. He said: O Moses! Lo! the chiefs take counsel against thee to slay thee; therefor escape. Lo! I am of those who give thee good advice.
Arberry Then came a man from the furthest part of the city, running; he said, 'Moses, the Council are conspiring to slay thee. Depart; I am one of thy sincere advisers.'
ShakirAnd a man came running from the remotest part of the city. He said: O Musa! surely the chiefs are consulting together to slay you, therefore depart (at once); surely I am of those who wish well to you.
SarwarA man came running from the farthest part of the city saying, "Moses, people are planning to kill you. I sincerely advise you to leave the city.
KhalifaA man came running from the other side of the city, saying, "O Moses, the people are plotting to kill you. You better leave immediately. I am giving you good advice."
Hilali/KhanAnd there came a man running, from the farthest end of the city. He said: "O Moosa (Moses)! Verily, the chiefs are taking counsel together about you, to kill you, so escape.Truly, I am to you of those who give sincere advice."
H/K/SaheehAnd a man came from the farthest end of the city, running. He said, O Moses, indeed the eminent ones are conferring over you [intending] to kill you, so leave [the city]; indeed, I am to you of the sincere advisors.
MalikAt that time, there came a man running from the other end of the city and said: "O Moses! The chiefs are plotting to kill you, therefore, run away, surely I am your well wisher."[20]
QXPAnd then and there a man came running from the other side of the city, and said, "O Moses! Behold, the chiefs are considering your case with a view to killing you. You better leave immediately. Verily, I am of those who wish you well."
Maulana AliAnd a man came running from the remotest part of the city. He said: O Moses, the chiefs are consulting together to slay thee, so depart (at once); surely I am of those who wish thee well.
Free MindsAnd a man came running from the far side of the city, saying: "O Moses, the commanders are plotting to kill you, so leave immediately. I am giving you good advice."
Qaribullah Then a man came running from the furthest part of the city, 'Moses, ' he said, 'the Assembly are plotting to kill you. Leave, for I am one of your sincere advisers. '

George SaleAnd a certain man came from the farther part of the city, running hastily, and said, O Moses, verily the magistrates are deliberating concerning thee, to put thee to death: Depart therefore; I certainly advise thee well.
JM RodwellBut a man came running up from the city's end. He said, "O Moses, of a truth, the nobles consult to slay thee-Begone then-I counsel thee as a friend."

AsadAnd [then and there] a man came running from the farthermost end of the city, and said: "O Moses! Behold, the great ones [of the kingdom] are deliberating upon thy case with a view to killing thee! Begone, then: verily, I am of those who wish thee well!"



al-Qasas 028:021

28:21 فخرج منها خائفا يترقب قال رب نجني من القوم الظالمين


TransliterationFakharaja minha kha-ifan yataraqqabu qala rabbi najjinee mina alqawmi alththalimeena
LiteralSo he got out from it afraid/frightened, observing/guarding , he said: "My Lord save/rescue me, from the nation, the unjust/oppressive ."

Yusuf AliHe therefore got away therefrom, looking about, in a state of fear. He prayed "O my Lord! save me from people given to wrong-doing."
PickthalSo he escaped from thence, fearing, vigilant. He said: My Lord! Deliver me from the wrongdoing folk.
Arberry So he departed therefrom, fearful and vigilant; he said, 'My Lord, deliver me from the people of the evildoers.'
ShakirSo he went forth therefrom, fearing, awaiting, (and) he said: My Lord! deliver me from the unjust people.
SarwarSo he left the city afraid and cautious, saying, "Lord, protect me against the unjust people".
KhalifaHe fled the city, afraid and watchful. He said, "My Lord, save me from the oppressive people."
Hilali/KhanSo he escaped from there, looking about in a state of fear. He said: "My Lord! Save me from the people who are Zalimoon (polytheists and wrong-doers)!"
H/K/SaheehSo he left it, fearful and anticipating [apprehension]. He said, My Lord, save me from the wrongdoing people.
MalikHearing this, Moses left that place in fear and caution, praying: "O my Lord! Deliver me from the nation of wrongdoers."[21]
QXPSo he escaped from there, fearful, vigilant. He said, "My Lord! Save me from the oppressive people."
Maulana AliSo he went forth therefrom, fearing, awaiting. He said: My Lord, deliver me from the iniquitous people.
Free MindsHe exited the city, afraid and watchful. He said: "My Lord, save me from the wicked people."
Qaribullah So he left, fearful and vigilant, saying: 'My Lord, save me from the harmdoing nation. '

George SaleWherefore he departed out of the city in great fear, looking this way and that, lest he should be pursued. And he said, O Lord, deliver me from the unjust people.
JM RodwellSo forth he went from it in fear, looking warily about him. He said, "O Lord, deliver me from the unjust people."

AsadSo he went forth from thence, looking fearfully about him, and prayed: "O my Sustainer! Save me from all evildoing folk!"



al-Qasas 028:022

28:22 ولما توجه تلقاء مدين قال عسى ربي ان يهديني سواء السبيل


TransliterationWalamma tawajjaha tilqaa madyana qala AAasa rabbee an yahdiyanee sawaa alssabeeli
LiteralAnd when he aimed/turned towards Madya , he said: "Maybe/perhaps my Lord that He guides me the road's/path's straightness ."

Yusuf AliThen, when he turned his face towards (the land of) Madyan, he said: "I do hope that my Lord will show me the smooth and straight Path."
PickthalAnd when he turned his face toward Midian, he said: Peradventure my Lord will guide me in the right road.
Arberry And when he turned his face towards Midian he said, 'It may be that my Lord will guide me
ShakirAnd when he turned his face towards Madyan, he said: Maybe my Lord will guide me in the right path.
SarwarWhen he started his journey to Midian he said, "Perhaps my Lord will show me the right path."
KhalifaAs he traveled towards Midyan, he said, "May my Lord guide me in the right path."
Hilali/KhanAnd when he went towards (the land of) Madyan (Midian) he said: "It may be that my Lord guides me to the Right Way."
H/K/SaheehAnd when he directed himself toward Madyan, he said, Perhaps my Lord will guide me to the sound way.
MalikAs he made his way towards Madyan, he said: "Soon my Lord shall guide me to the Right Way."[22]
QXPAs he turned his face towards Midyan, he said to himself, "It may well be that my Lord will guide me onto the right road."
Maulana AliAnd when he turned his face towards Midian, he said: Maybe my Lord will guide me in the right path.
Free MindsAnd as he traveled towards Midyan, he said: "Perhaps my Lord will guide me to the right path."
Qaribullah And when he turned his face towards Midian, he said: 'It may be that my Lord will guide me on the right way. '

George SaleAnd when he was journeying towards Madian, he said, peradventure my Lord will direct me in the right way.
JM RodwellAnd when he was journeying toward Madian, he said, "Haply my Lord will direct me in an even path."

AsadAnd as he turned his face towards Madyan, he said [to himself]: "It may well be that my Sustainer will [thus] guide me onto the right path" [The inhabitants of Madyan (called Midian in the Bible) were Arabs of the Amorite group. Since they were racially and linguistically closely related to the Hebrews, they could he counted upon to help Moses in his plight. For the geographical location of the region of Madyan, see note on 7:85.]



al-Qasas 028:023

28:23 ولما ورد ماء مدين وجد عليه امة من الناس يسقون ووجد من دونهم امراتين تذودان قال ماخطبكما قالتا لانسقي حتى يصدر الرعاء وابونا شيخ كبير


TransliterationWalamma warada maa madyana wajada AAalayhi ommatan mina alnnasi yasqoona wawajada min doonihimu imraatayni tathoodani qala ma khatbukuma qalata la nasqee hatta yusdira alrriAAao waaboona shaykhun kabeerun
LiteralAnd when he neared/approached Madya's water he found at it a nation/generation from the people, they water/irrigate and he found from other than them two women, (B) pushing/defending , he said: "What (is) your matter/concern ." They (B) said: "We do not water/irrigate until the shepherds/protectors return from the water/proceed , and our father (is) an old aged old ."

Yusuf AliAnd when he arrived at the watering (place) in Madyan, he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take back (their flocks): And our father is a very old man."
PickthalAnd when he came unto the water of Midian he found there a whole tribe of men, watering. And he found apart from them two women keeping back (their flocks). He said: What aileth you? The two said: We cannot give (our flocks) to drink till the shepherds return from the water; and our father is a very old man.
Arberry On the right way. And when he came to the waters of Midian he found a company of the people there drawing water, and he found, apart from them, two women holding back their flocks. He said, 'What is your business?' They said, 'We may not draw water until the shepherds drive off; and our father is passing old.'
ShakirAnd when he came to the water of Madyan, he found on it a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water, and our father is a very old man.
SarwarWhen he arrived at the well of Midian, he found some people watering (their sheep) and two women keeping the sheep away from the others. He asked the two women, "What is the matter with you?" They replied, "We cannot water our sheep until all the shepherds have driven away their flocks. Our father is an old man".
KhalifaWhen he reached Midyan's water, he found a crowd of people watering, and noticed two women waiting on the side. He said, "What is it that you need?" They said, "We are not able to water, until the crowd disperses, and our father is an old man."
Hilali/KhanAnd when he arrived at the water of Madyan (Midian) he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: "What is the matter with you?" They said: "We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man."
H/K/SaheehAnd when he came to the well of Madyan, he found there a crowd of people watering [their flocks], and he found aside from them two women driving back [their flocks]. He said, What is your circumstance? They said, We do not water until the shepherds dispatch [their flocks]; and our father is an old man.
MalikWhen he arrived at the well of Madyan, he saw a multitude of men watering their flocks, and besides them two women who were keeping their flocks back. He asked: "What is the problem?" They replied: "We cannot water our flocks until the shepherds take away their flocks from the water, because we are weak and our father is a very old man."[23]
QXPNow when he arrived at the wells of Midyan, he found a crowd of people watering their herds and flocks. And he found two women who were keeping away their flocks. He asked, "What is the matter with you?" They said, "We cannot water our flocks until the shepherds take back their flocks. And our father is a very old man."
Maulana AliAnd when he came to the water of Midian, he found there a group of men watering, and he found besides them two women keeping back (their flocks). He said: What is the matter with you? They said: We cannot water until the shepherds take away (their sheep) from the water; and our father is a very old man.
Free MindsWhen he arrived at the watering hole of Midyan, he found a crowd of people watering, and he noticed two women waiting on the side. He said: "What is holding you back." They said: "We cannot draw water until the shepherds finish, and our father is an old man."
Qaribullah When he came to the water wells of Midian he found there some people drawing water, and he found two women apart from them who were keeping back (their flocks). 'What is your business? ' he asked. They replied: 'We cannot draw water until the shepherds have driven away (their flocks), and our father is an elderly man. '

George SaleAnd when he arrived at the water of Madian, he found about the well a company of men, who were watering their flocks. And he found, besides them, two women, who kept off their sheep at a distance. And he said unto them, what is the matter with you? They answered, we shall not water our flock, until the shepherds shall have driven away theirs; for our father is an old man, stricken in years.
JM RodwellAnd when he arrived at the water of Madian, he found at it a company of men watering. And he found beside them, two women keeping back their flock: "Why do ye," said he, "thus?" They said "We shall not water till the shepherds shall have driven off; for ou

AsadNOW WHEN he arrived at the wells [Lit., "water" or "waters".] of Madyan, he found there a large group of men who were watering [their herds and flocks]; and at some distance from them he came upon two women who were keeping back their flock. He asked [them]: "What is the matter with you?" They answered: "We cannot water [our animals] until the herdsmen drive [theirs] home - for [we are weak and] our father is a very old man."



al-Qasas 028:024

28:24 فسقى لهما ثم تولى الى الظل فقال رب اني لما انزلت الي من خير فقير


TransliterationFasaqa lahuma thumma tawalla ila alththilli faqala rabbi innee lima anzalta ilayya min khayrin faqeerun
LiteralSo he watered/gave drink for them (B), then he turned away to the shade/water shaded by trees , so he said: "My Lord, that I am to what you descended to me from goodness/wealth poor/deprived ."

Yusuf AliSo he watered (their flocks) for them; then he turned back to the shade, and said:"O my Lord! truly am I in (desperate) need of any good that Thou dost send me!"
PickthalSo he watered (their flock) for them. Then he turned aside into the shade, and said: My Lord! I am needy of whatever good Thou sendest down for me.
Arberry So he drew water for them; then he turned away to the shade, and he said, 'O my Lord, surely I have need of whatever good Thou shalt have sent down upon me.
ShakirSo he watered (their sheep) for them, then went back to the shade and said: My Lord! surely I stand in need of whatever good Thou mayest send down to me.
SarwarMoses watered their flocks and then sought shelter under a shadow praying, "Lord, I need the means to preserve (the power) that You have granted me."
KhalifaHe watered for them, then turned to the shade, saying, "My Lord, whatever provision you send to me, I am in dire need for it."
Hilali/KhanSo he watered (their flocks) for them, then he turned back to shade, and said: "My Lord! Truly, I am in need of whatever good that You bestow on me!"
H/K/SaheehSo he watered [their flocks] for them; then he went back to the shade and said, My Lord, indeed I am, for whatever good You would send down to me, in need.
MalikSo he watered their flocks for them and went back to the shade and prayed: "O Lord! Surely I am in desperate need of whatever good that You may send down to me."[24]
QXPSo he watered their flocks for them; then he turned back to the shade (of the tree he had been relaxing under). And he said, "My Lord! I am in dire need of any good that You bestow upon me and any opportunity that You provide me for doing good."
Maulana AliSo he watered (their sheep) for them, then went back to the shade, and said: My Lord, I stand in need of whatever good Thou mayest send to me.
Free MindsSo he drew water for them, then he turned to a shaded area, and he said: "My Lord, I am poor, lacking any provisions You may have sent down."
Qaribullah So he drew water for them and then retired to the shade, saying: 'O my Lord, surely I have need of whatever good You send me. '

George SaleSo Moses watered their sheep for them; and afterwards retired to the shade, saying, O Lord, verily I stand in need of the good which thou shalt send down unto me.
JM RodwellSo he watered for them-then retired to the shade and said, "O my Lord, of the good thou hast caused me to meet with I stand in need."

AsadSo he watered [their flock] for them: and when he withdrew into the shade and prayed: "O my Sustainer! Verily, in dire need am I of any good which Thou mayest bestow upon me!"



al-Qasas 028:025

28:25 فجاءته احداهما تمشي على استحياء قالت ان ابي يدعوك ليجزيك اجر ماسقيت لنا فلما جاءه وقص عليه القصص قال لاتخف نجوت من القوم الظالمين


TransliterationFajaat-hu ihdahuma tamshee AAala istihya-in qalat inna abee yadAAooka liyajziyaka ajra ma saqayta lana falamma jaahu waqassa AAalayhi alqasasa qala la takhaf najawta mina alqawmi alththalimeena
LiteralSo one of them (B) came to him, she walks on (with) shame/shyness, she said: "That my father calls you to reimburse you a wage/fee (for) what you watered/gave drink for us." So when he came to him, and he narrated/related on (to) him the narration/information (true stories) he said: "Do not fear, you were saved/rescued from the nation, the unjust/oppressive."

Yusuf AliAfterwards one of the (damsels) came (back) to him, walking bashfully. She said: "My father invites thee that he may reward thee for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear thou not: (well) hast thou escaped from unjust people."
PickthalThen there came unto him one of the two women, walking shyly. She said: Lo! my father biddeth thee, that he may reward thee with a payment for that thou didst water (the flock) for us. Then, when he came unto him and told him the (whole) story, he said: Fear not! Thou hast escaped from the wrongdoing folk.
Arberry Then came one of the two women to him, walking modestly, and said, 'My father invites thee, that he may recompense thee with the wage of thy drawing water for us.' So when he came to him and had related to him the story, he said, 'Be not afraid; thou hast escaped from the people of the evildoers.'
ShakirThen one of the two women came to him walking bashfully. She said: My father invites you that he may give you the reward of your having watered for us. So when he came to him and gave to him the account, he said: Fear not, you are secure from the unjust people.
SarwarOne of the women, walking bashfully, came to Moses and said, "My father calls you and wants to pay you for your watering our flocks." When Moses came to the woman's father and told him his whole story, he said, "Do not be afraid. Now you are secure from the unjust people."
KhalifaSoon, one of the two women approached him, shyly, and said, "My father invites you to pay you for watering for us." When he met him, and told him his story, he said, "Have no fear. You have been saved from the oppressive people."
Hilali/KhanThen there came to him one of the two women, walking shyly. She said: "Verily, my father calls you that he may reward you for having watered (our flocks) for us." So when he came to him and narrated the story, he said: "Fear you not. You have escaped from the people who are Zalimoon (polytheists, disbelievers, and wrong-doers)."
H/K/SaheehThen one of the two women came to him walking with shyness. She said, Indeed, my father invites you that he may reward you for having watered for us. So when he came to him and related to him the story, he said, Fear not. You have escaped from the wrongdoing people.
MalikSoon after that, one of the two women came to him walking bashfully and said: "My father is calling you. He wishes to reward you for watering our flocks for us." When Moses came to him and narrated his story, the old man said: "Have no fear. You have escaped from those wicked people."[25]
QXPShortly afterwards, one of the two maidens came to him walking shyly, and said, "Behold, my father invites you, so that he might duly reward you for having watered our flocks for us." As soon as Moses came unto him and told him the story, he said, "Have no fear! You are now safe from those oppressive folk."
Maulana AliThen one of the two women came to him walking bashfully. She said: My father invites thee that he may reward thee for having watered for us. So when he came to him and related to him the story, he said: Fear not, thou art secure from the iniquitous people.
Free MindsSo one of the two women approached him, shyly, and said: "My father invites you to reward you for watering for us." So when he came to him, and told him his story, he said: "Do not fear, for you have been saved from the wicked people."
Qaribullah Then, one of the two came to him walking shyly, and said: 'My father invites you, so that he can recompense you with a wage for having drawn water for us.' So when he came to him and told him his story, (the father) said: 'Do not be afraid, you have been saved from the nation of harmdoers. '

George SaleAnd one of the damsels came unto him, walking bashfully, and said, my father calleth thee, that he may recompence thee for the trouble which thou hast taken in watering our sheep for us. And when he was come unto Shoaib, and had told him the story of his adventures, he said unto him, fear not; thou hast escaped from unjust people.
JM RodwellAnd one of them came to him, walking bashfully. Said she, "My father calleth thee, that he may pay thee wages for thy watering for us." And when he came to him and had told him his STORY, "Fear not," said he, "thou hast escaped from an unjust people."

Asad[Shortly] afterwards, one of the two [maidens] approached him, walking shyly, and said: "Behold, my father invites thee, so that he might duly reward thee for thy having watered [our flock] for us." And as soon as [Moses] came unto him and told him the story [of his life], he said: "Have no fear! Thou art now safe from those evildoing folk!"



al-Qasas 028:026

28:26 قالت احداهما ياابت استأجره ان خير من استأجرت القوي الامين


TransliterationQalat ihdahuma ya abati ista/jirhu inna khayra mani ista/jarta alqawiyyu al-ameenu
LiteralOne of them (B) said: "You my father, hire him, that best (of) who you hired, (is) the powerful/strong, the faithful/loyal ."

Yusuf AliSaid one of the (damsels): "O my (dear) father! engage him on wages: truly the best of men for thee to employ is the (man) who is strong and trusty"....
PickthalOne of the two women said: O my father! Hire him! For the best (man) that thou canst hire in the strong, the trustworthy.
Arberry Said one of the two women, 'Father, hire him; surely the best man thou canst hire is the one strong and trusty.'
ShakirSaid one of them: O my father! employ him, surely the best of those that you can employ is the strong man, the faithful one.
SarwarOne of the women said to her father, "Father, hire him; the best whom you may hire is a strong and trustworthy one."
KhalifaOne of the two women said, "O my father, hire him. He is the best one to hire, for he is strong and honest."
Hilali/KhanAnd said one of them (the two women): "O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy."
H/K/SaheehOne of the women said, O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.
MalikOne of the daughters said: "Father, hire this man. The best that one can hire is a man who is strong and trustworthy."[26]
QXPSaid one of the two maidens, "O My father! Hire him! For, the best one you can hire is the competent, the trustworthy."
Maulana AliOne of them said: O my father, employ him; surely the best of those that thou canst employ is the strong, the faithful one.
Free MindsOne of the two women said: "O my father, hire him. For the best to be hired is one who is strong and honest."
Qaribullah One of the two women said: 'Father, hire him. The best who you can hire, is the strong, the honest. '

George SaleAnd one of the damsels said, my father, hire him for certain wages: The best servant thou canst hire, is an able and trusty person.
JM RodwellOne of them said, "O my father, hire him: for the best thou canst hire is the strong, the trusty."

AsadSaid one of the two [daughters]: "O my father! Hire him: for, behold, the best [man] that thou couldst hire is one who is [as] strong and worthy of trust [as he]!"



al-Qasas 028:027

28:27 قال اني اريد ان انكحك احدى ابنتي هاتين على ان تاجرني ثماني حجج فان اتممت عشرا فمن عندك ومااريد ان اشق عليك ستجدني ان شاء الله من الصالحين


TransliterationQala innee oreedu an onkihaka ihda ibnatayya hatayni AAala an ta/juranee thamaniya hijajin fa-in atmamta AAashran famin AAindika wama oreedu an ashuqqa AAalayka satajidunee in shaa Allahu mina alssaliheena
LiteralHe said: "That I, I want , that I marry you to one (of) my two daughters, those two, on that you hire to me (yourself for) eight pilgrimages (years), so if you completed ten, so (it) is from at you, and I do not want that I make hardship/difficulty on you, you will find me, if God willed/wanted from the correct/righteous."275

Yusuf AliHe said: "I intend to wed one of these my daughters to thee, on condition that thou serve me for eight years; but if thou complete ten years, it will be (grace) from thee. But I intend not to place thee under a difficulty: thou wilt find me, indeed, if Allah wills, one of the righteous."
PickthalHe said: Lo! I fain would marry thee to one of these two daughters of mine on condition that thou hirest thyself to me for (the term of) eight pilgrimages. Then if thou completest ten it will be of thine own accord, for I would not make it hard for thee. Allah willing, thou wilt find me of the righteous.
Arberry He said, 'I desire to marry thee to one of these my two daughters, on condition that thou hirest thyself to me for eight years. If thou completest ten, that shall be of thy own accord; I do not desire to' press hard 'upon thee. Thou shalt assuredly find me, if God wills, one of the righteous.'
ShakirHe said: I desire to marry one of these two daughters of mine to you on condition that you should serve me for eight years; but if you complete ten, it will be of your own free will, and I do not wish to be hard to you; if Allah please, you will find me one of the good.
SarwarHe (Shu'ayb) said to (Moses), "I want to give one of my daughters to you in marriage on the condition that you will work for me for eight years, but you may continue for two more years only out of your own accord. I do not want it to become a burden for you. God willing, you will find me a righteous person".
KhalifaHe said, "I wish to offer one of my two daughters for you to marry, in return for working for me for eight pilgrimages; if you make them ten, it will be voluntary on your part. I do not wish to make this matter too difficult for you. You will find me, GOD willing, righteous."
Hilali/KhanHe said: "I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years, but if you complete ten years, it will be (a favour) from you. But I intend not to place you under a difficulty. If Allah will, you will find me one of the righteous."
H/K/SaheehHe said, Indeed, I wish to wed you one of these, my two daughters, on [the condition] that you serve me for eight years; but if you complete ten, it will be [as a favor] from you. And I do not wish to put you in difficulty. You will find me, if Allah wills, from among the righteous.
MalikThe old man said to Moses: "I am willing to give you one of my daughters in marriage if you stay in my service for eight years; but you may complete ten if you wish. I do not want to put you in trouble; Allah willing, you will find me one of the righteous."[27]
QXPHe (the father) said, "Behold, I am willing to let you marry one of these two daughters of mine on the understanding that you will remain eight pilgrimages (years) in my service. Then if you make it ten, it will be a grace from you. I do not want to impose any hardship on you. God Willing, you will find me righteous in all my dealings."
Maulana AliHe said: I desire to marry one of these two daughters of mine to thee on condition that thou serve me for eight years; but, if thou complete ten, it will be of thy own free will, and I wish not to be hard on thee. If Allah please, thou wilt find me one of the righteous.
Free MindsHe said: "I wish you to marry one of my two daughters, on condition that you work for me through eight pilgrimage periods; if you complete them to ten, it will be voluntary on your part. I do not wish to make this matter too difficult for you. You will find me, God willing, of the righteous."
Qaribullah He said: 'I will let you marry one of these two daughters of mine on condition that you hire yourself to me for eight years. If you complete ten that is of your own accord; I shall not press you. Surely, you will find me, if Allah wills, among the good. '

George SaleAnd Shoaib said unto Moses, verily I will give thee one of these my two daughters in marriage, on condition that thou serve me for hire eight years: And if thou fulfill ten years, it is in thine own breast; for I seek not to impose a hardship on thee: And thou shalt find me, if God please, a man of probity.
JM RodwellHe said, "Truly to one of these my two daughters I desire to marry thee, if for eight years thou wilt be my hired servant: and if thou fulfil ten, it shall be of thine own accord, for I wish not to deal hardly with thee. Thou wilt find me, if God will, one

Asad[After some time, the father] said: "Behold, I am willing to let thee wed one of these two daughters of mine on the understanding that thou wilt remain eight years in my service; and if thou shouldst complete ten [years], that would be [an act of grace] from thee, for I do not want to impose any hardship on thee: [on the contrary,] thou wilt find me, if God so wills, righteous in all my dealings." [Lit., "one of the righteous".]



al-Qasas 028:028

28:28 قال ذلك بيني وبينك ايما الاجلين قضيت فلا عدوان علي والله على مانقول وكيل


TransliterationQala thalika baynee wabaynaka ayyama al-ajalayni qadaytu fala AAudwana AAalayya waAllahu AAala ma naqoolu wakeelun
LiteralHe said: "That (is) between me and between you, whichever (of) the two terms/times I accomplished/carried out, so no transgression/aggression (be) on me, and God (is) on what we say a guardian ."

Yusuf AliHe said: "Be that (the agreement) between me and thee: whichever of the two terms I fulfil, let there be no ill-will to me. Be Allah a witness to what we say."
PickthalHe said: That (is settled) between thee and me. Whichever of the two terms I fulfil, there will be no injustice to me, and Allah is Surety over what we say.
Arberry Said he, 'So let it be between me and thee. Whichever of the two' terms I fulfil, it shall be no Injustice to me; and God is guardian of what we say.
ShakirHe said: This shall be (an agreement) between me and you; whichever of the two terms I fulfill, there shall be no wrongdoing to me; and Allah is a witness of what we say.
Sarwar(Moses) said, "Let it be a binding contract between us and I shall be free to serve for any of the said terms. God will bear witness to our agreement."
KhalifaHe said, "It is an agreement between me and you. Whichever period I fulfill, you will not be averse to either one. GOD is the guarantor of what we said."
Hilali/KhanHe (Moosa (Moses)) said: "That (is settled) between me and you whichever of the two terms I fulfill, there will be no injustice to me, and Allah is Surety over what we say."
H/K/Saheeh[Moses] said, That is [established] between me and you. Whichever of the two terms I complete there is no injustice to me, and Allah, over what we say, is Witness.
MalikMoses replied: "So be it an agreement between me and you. Whichever of the two terms I complete, let there be no compulsion on me. Allah is the witness to what we have agreed upon."[28]
QXPHe (Moses) said, "Be that the agreement between me and you. Whichever of the two terms I fulfill, there will be no injustice to me. And Allah be Witness to all that we say." (Moses married Shoaib's daughter Zipporah and in time they had two sons).
Maulana AliHe said: That is (agreed) between me and thee; whichever of the two terms I fulfil, there will be no injustice to me; and Allah is surety over what we say.
Free MindsHe said: "It is then an agreement between me and you. Whichever period I fulfill, you will not be averse to either one. And God is entrusted over what we said."
Qaribullah 'So be it between me and you, ' said Moses. 'Whichever of the two terms I fulfill, it will be no injustice to me. Allah is the Guardian of what we say. '

George SaleMoses answered, let this be the covenant between me and thee: Whichsoever of the two terms I shall fulfil, let it be no crime in me if I then quit thy service; and God is witness of that which we say.
JM RodwellHe said, "Be it so between me and thee: Whichever of the two terms I fulfil, there will be no injustice to me. And God is witness of what we say."

AsadAnswered [Moses]: "Thus shall it be between me and thee! Whichever of the two terms I fulfill, let there be no ill will against me. And God be witness to all that we say!"



al-Qasas 028:029

28:29 فلما قضى موسى الاجل وسار باهله انس من جانب الطور نارا قال لاهله امكثوا اني انست نارا لعلي اتيكم منها بخبر او جذوة من النار لعلكم تصطلون


TransliterationFalamma qada moosa al-ajala wasara bi-ahlihi anasa min janibi alttoori naran qala li-ahlihi omkuthoo innee anastu naran laAAallee ateekum minha bikhabarin aw jathwatin mina alnnari laAAallakum tastaloona
LiteralSo when Moses accomplished the term/time, and he walked/moved/rode with his family , he perceived/ saw from the mountain's side/direction a fire, he said to his family : "Wait/remain that I perceived/saw a fire, maybe/perhaps I come to you from it with news/information/knowledge, or a fire brand/burning ember from the fire, maybe/perhaps you warm (yourselves)."

Yusuf AliNow when Moses had fulfilled the term, and was travelling with his family, he perceived a fire in the direction of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to bring you from there some information, or a burning firebrand, that ye may warm yourselves."
PickthalThen, when Moses had fulfilled the term, and was travelling with his housefolk, he saw in the distance a fire and said unto his housefolk: Bide ye (here). Lo! I see in the distance a fire; peradventure I shall bring you tidings thence, or a brand from the fire that ye may warm yourselves.
Arberry So when Moses had accomplished the term and departed with his household, he observed on the side of the Mount a fire. He said to his household, 'Tarry you here; I observe a fire. Perhaps I shall bring you news of it, or a faggot from the fire, that haply you shall warm yourselves.'
ShakirSo when Musa had fulfilled the term, and he journeyed with his family, he perceived on this side of the mountain a fire. He said to his family: Wait, I have seen a fire, maybe I will bring to you from it some news or a brand of fire, so that you may warm yourselves.
SarwarWhen Moses completed the term of the contract and departed from his employer with his family, he saw a fire (on his way) on one side of the Mount (Sinai). He asked his wife, "Stay here. I can see some fire. Perhaps I will be able to bring some news of it or some fire for you to warm-up yourselves."
KhalifaWhen he had fulfilled his obligation, he traveled with his family (towards Egypt). He saw from the slope of Mount Sinai a fire. He said to his family, "Stay here. I have seen a fire. Maybe I can bring to you news, or a portion of the fire to warm you."
Hilali/KhanThen, when Moosa (Moses) had fulfilled the term, and was travelling with his family, he saw a fire in the direction of Toor (Mount). He said to his family: "Wait, I have seen a fire; perhaps I may bring to you from there some information, or a burning fire-brand that you may warm yourselves."
H/K/SaheehAnd when Moses had completed the term and was traveling with his family, he perceived from the direction of the mount a fire. He said to his family, Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm yourselves.
MalikAfter completing the term of his agreement, when Moses was travelling with his family, he saw a fire in the direction of Mount Tur. He said to his family: "Stay here, I saw a fire and I hope to bring some information from there or a lighted torch with which you may warm yourselves."[29]
QXPAnd when Moses had fulfilled his term, and was traveling with his family, he saw a fire on the slope of Mount Toor of Sinai. He said to his family, "Stay here. Behold, I have seen a fire. I hope to bring you some information from there, or a burning torch, that you may warm yourselves."
Maulana AliThen when Moses had completed the term, and was travelling with his family, he perceived a fire on the side of the mountain. He said to his family: Wait, I see a fire; maybe I will bring to you from it some news or a brand of fire, so that you may warm yourselves.
Free MindsSo when Moses fulfilled his obligation, he was traveling with his family and he saw a fire from the slope of the mount. He said to his family: "Stay here. I have seen a fire. Perhaps I can bring to you news from there, or a portion of the fire to warm you."
Qaribullah And when Moses had fulfilled the term and departed with his household, he saw from far away on the side of the Tor a fire. He said to his household: 'Stay here, for I can see a fire. Perhaps I can bring you news, or a flame from the fire so that you can warm yourselves. '

George SaleAnd when Moses had fulfilled the term, and was journeying with his family towards Egypt, he saw fire on the side of mount Sinai. And he said unto his family, tarry ye here; for I see fire: Peradventure I may bring you thence some tidings of the way, or at least a brand out of the fire, that ye may be warmed.
JM RodwellAnd when Moses had fulfilled the term, and was journeying with his family, he perceived a fire on the mountain side. He said to his family, "Wait ye, for I perceive a fire. Haply I may bring you tidings from it, or a brand from the fire to warm you."

AsadAnd when Moses had fulfilled his term and was wandering with his family [in the desert], he perceived a fire on the slope of Mount Sinai; [For an explanation of Moses' wanderings in the desert, see note on 20:10; for that of the allegory of the "fire", note on 27:7-8. Throughout this work, the noun at-tur ("the mountain") is being rendered as "Mount Sinai", for it is to this and to no other mountain that the Quran invariably refers in the above term.] [and so] he said to his family: "Wait here. Behold, I perceive a fire [far away]; perhaps I may bring you from there some tiding, [Sc., "as to which way we are to pursue".] or [at least] a burning brand from the fire, so that you might warm yourselves.



al-Qasas 028:030

28:30 فلما اتاها نودي من شاطئ الواد الايمن في البقعة المباركة من الشجرة ان ياموسى اني انا الله رب العالمين


TransliterationFalamma ataha noodiya min shati-i alwadi al-aymani fee albuqAAati almubarakati mina alshshajarati an ya moosa innee ana Allahu rabbu alAAalameena
LiteralSo when he came to it, (it) was called/cried, from the valley's the right side/shore/bank, in the spot/place the blessed from the tree, that: "You Moses that I am God, Lord (of) the creations all together/(universes)."

Yusuf AliBut when he came to the (fire), a voice was heard from the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I am Allah, the Lord of the Worlds....
PickthalAnd when he reached it, he was called from the right side of the valley in the blessed field, from the tree: O Moses! Lo! I, even I, am Allah, the Lord of the Worlds;
Arberry When he came to it, a voice cried from the right of the watercourse, in the sacred hollow, coming from the tree: 'Moses, I am God, the Lord of all Being.'
ShakirAnd when he came to it, a voice was uttered from the right side of the valley in the blessed spot of the bush, saying: O Musa! surely I am Allah, the Lord of the worlds.
SarwarHe was called from a tree of the blessed spot of the bank of the right side of the valley when he appraoched it, "Moses, I am God, the Lord of the Universe.
KhalifaWhen he reached it, he was called from the edge of the right side of the valley, in the blessed spot where the burning bush was located: "O Moses, this is Me. GOD; Lord of the universe.
Hilali/KhanSo when he reached it (the fire), he was called from the right side of the valley, in the blessed place from the tree: "O Moosa (Moses)! Verily! I am Allah, the Lord of the Alameen (mankind, jinns and all that exists)!
H/K/SaheehBut when he came to it, he was called from the right side of the valley in a blessed spot from the tree, O Moses, indeed I am Allah, Lord of the worlds.
MalikBut when he reached there, a voice called out to him from the right side of the valley of the blessed spot from a tree , saying: "O Moses, surely I am Allah the Lord of the Worlds."[3]
QXPBut when he came close to it, he was called from the right side of the valley in the blessed field, from the tree, "O Moses! Behold! I, verily I am Allah, the Lord of the Worlds." (27:7-8).
Maulana AliAnd when he came to it, he was called from the right side of the valley in the blessed spot of the bush: O Moses, surely I am Allah, the Lord of the worlds:
Free MindsWhen he reached it, he was called from the tree at the edge of the right side of the valley on blessed ground: "O Moses, it is Me, God, the Lord of the worlds."
Qaribullah When he came to it, he was called from the right bank in the blessed plot of the tree (he heard speech without letter or voice coming from all directions): 'Moses, I am Allah, Lord of the Worlds.

George SaleAnd when he was come thereto, a voice cried unto him from the right side of the valley, in the sacred bottom, from the tree, saying, O Moses, verily I am God, the Lord of all creatures:
JM RodwellAnd when he came up to it, a Voice cried to him out of the bush from the right side of the valley in the sacred hollow, "O Moses, I truly am God, the Lord of the Worlds:

AsadBut when he came close to it, a call was sounded from the right-side bank of the valley, out of the tree [burning] on blessed ground: [As in 19:52 and 20:80, the reference to the "right" side has a connotation of "blessedness": see in his respect note on 74:39. As regards the "blessed ground", see note on the expression "twice-hallowed valley" in 20:12. The "tree" referred to in the above verse is obviously identical with the "burning bush" of the Bible (Exodus iii. 2).] "O Moses! Verily, I am God, the Sustainer of all the worlds!"



al-Qasas 028:031

28:31 وان الق عصاك فلما راها تهتز كانها جان ولى مدبرا ولم يعقب ياموسى اقبل ولاتخف انك من الامنين


TransliterationWaan alqi AAasaka falamma raaha tahtazzu kaannaha jannun walla mudbiran walam yuAAaqqib ya moosa aqbil wala takhaf innaka mina al-amineena
LiteralAnd that (E) throw/throw away your stick/cane. So when he saw it it shakes/moves as though it (is) a Jinn , he turned away giving his back, and he did not follow/track . "You Moses approach/come, and do not fear, that you are from the safe/secure."

Yusuf Ali"Now do thou throw thy rod!" but when he saw it moving (of its own accord) as if it had been a snake, he turned back in retreat, and retraced not his steps: O Moses!" (It was said), "Draw near, and fear not: for thou art of those who are secure.
PickthalThrow down thy staff. And when he saw it writhing as it had been a demon, he turned to flee headlong, (and it was said unto him): O Moses! Draw nigh and fear not. Lo! thou art of those who are secure.
Arberry 'Cast down thy staff.' And when he saw it quivering like a serpent, he turned about retreating, and turned not back. 'Moses, come forward, and fear not; for surely thou art in security.'
ShakirAnd saying: Cast down you staff. So when he saw it in motion as if it were a serpent, he turned back retreating, and did not return. O Musa! come forward and fear not; surely you are of those who are secure;
SarwarThrow down your staff." When Moses saw his staff moving on the ground like a living being he fled with no desire to step forward. He was told, "Moses, step forward. Do not be afraid; you will be safe and secure.
Khalifa"Throw down your staff." When he saw it moving like a demon, he turned around and fled. "O Moses, come back; do not be afraid. You are perfectly safe.
Hilali/Khan"And throw your stick!" But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said): "O Moosa (Moses)! Draw near, and fear not. Verily, you are of those who are secure.
H/K/SaheehAnd [he was told], Throw down your staff. But when he saw it writhing as if it was a snake, he turned in flight and did not return. [Allah said], O Moses, approach and fear not. Indeed, you are of the secure.
Malik0 Then Allah commanded, "Throw down your staff." When Moses saw that the staff was writhing like a snake, he turned his back and fled, and did not even look behind. Allah said, "O Moses, come back and do not fear; you are quite safe.[31]
QXP(God said), "Rehearse your supporting power of Truth." Moses felt as if the mission assigned to him was like holding a huge dragon, and he retreated hesitating. (See (27:10) 'kannaha jann' -'as if it was a dragon, applies to the living Truth as well as to the great mission). We said, "O Moses! Draw near (to conviction), and fear not - for, behold, you are secure from harm." (7:107-108), (20:17-24), (26:32-33), (27:10-12).
Maulana AliAnd cast down thy rod. So when he saw it in motion as if it were a serpent, he turned away retreating, and looked not back. O Moses, come forward and fear not; surely thou art of the those who are secure.
Free Minds"Now, throw down your staff." So when he saw it vibrate as if it were a Jinn, he turned around to flee and would not return. "O Moses, come forward and do not be afraid. You are of those who are safe."
Qaribullah Cast down your staff. ' And when he saw his staff writhing as though it were a serpent, he turned about in retreat, and did not turn back. 'O Moses, approach and have no fear. You are surely safe.

George SaleCast down now thy rod. And when he saw it that it moved, as though it had been a serpent, he retreated and fled, and returned not. And God said unto him, O Moses, draw near, and fear not; for thou art safe.
JM RodwellThrow down now thy rod." And when he saw it move as though it were a serpent, he retreated and fled and returned not. "O Moses," cried the Voice, "draw near and fear not, for thou art in safety.

AsadAnd [then He said]: "Throw down thy staff!" But as soon as [Moses] saw it move rapidly, as if it were a snake, he drew back [in terror], and did not [dare to] return. [The miracle of the staff has, possibly, a symbolic significance: see surah 20:21.] [And God spoke to him again:] "O Moses! Draw near, and have no fear - for, behold, thou art of those who are secure [in this world and in the next]! [Cf. 27:10 - "no fear need the message-bearers have in My Presence".]



al-Qasas 028:032

28:32 اسلك يدك في جيبك تخرج بيضاء من غير سوء واضمم اليك جناحك من الرهب فذانك برهانان من ربك الى فرعون وملئه انهم كانوا قوما فاسقين


TransliterationOsluk yadaka fee jaybika takhruj baydaa min ghayri soo-in waodmum ilayka janahaka mina alrrahbi fathanika burhanani min rabbika ila firAAawna wamala-ihi innahum kanoo qawman fasiqeena
LiteralEnter/pass your hand in your collar/pocket , it emerges white from without evil/harm , and gather/join (fold) to you your wing/side from the terror/fright, so those two are two proofs/evidences from your Lord to Pharaoh, and his nobles/assembly , that they were a nation (of) debauchers .

Yusuf Ali"Move thy hand into thy bosom, and it will come forth white without stain (or harm), and draw thy hand close to thy side (to guard) against fear. Those are the two credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people rebellious and wicked."
PickthalThrust thy hand into the bosom of thy robe it will come forth white without hurt. And guard thy heart from fear. Then these shall be two proofs from your Lord unto Pharaoh and his chiefs. Lo! they are evil-living folk.
Arberry Insert thy hand into thy bosom, and it will come forth white without evil; and press to thee thy arm, that thou be not afraid. So these shall be two proofs from thy Lord to Pharaoh and his Council; for surely they are an ungodly people.'
ShakirEnter your hand into the opening of your bosom, it will come forth white without evil, and draw your hand to yourself to ward off fear: so these two shall be two arguments from your Lord to Firon and his chiefs, surely they are a transgressing people.
SarwarPlace your hand in your pocket; it will come out sheer white but not sick. Be humble for fear of God and show these two miracles of your Lord to the Pharaoh and his officials; they are an evil-doing people."
Khalifa"Put your hand into your pocket; it will come out white without a blemish. Fold your wings and settle down from your fear. These are two proofs from your Lord, to be shown to Pharaoh and his elders; they have been wicked people."
Hilali/Khan"Put your hand in your bosom, it will come forth white without a disease, and draw your hand close to your side to be free from fear (that which you suffered from the snake, and also by that your hand will return to its original state). these are two Burhan (signs, miracles, evidences, proofs) from your Lord to Firaun (Pharaoh) and his chiefs. Verily, they are the people who are Fasiqoon (rebellious, disobedient to Allah).
H/K/SaheehInsert your hand into the opening of your garment; it will come out white, without disease. And draw in your arm close to you [as prevention] from fear, for those are two proofs from your Lord to Pharaoh and his establishment. Indeed, they have been a people defiantly disobedient.
MalikNow put your hand into your pocket: it will come out shining white without any harm to you -whenever you feel afraid, draw your hand towards yourself to ward off fear - these are two credentials from your Lord towards Pharoah and his chiefs, surely they are wicked people."[32]
QXP"The Guidance enshrined in your heart will shine unblemished when you present it with confidence. And guard your heart against all fear. Then these two shall be your evidences from your Lord to Pharaoh and his chiefs, (the Divine Truth and your confident presentation). Verily, they are people drifting away from Moral Values."
Maulana AliInsert thy hand into thy bosom, it will come forth white without evil, and remain calm in fear. These two are two arguments from thy Lord to Pharaoh and his chiefs. Surely they are a transgressing people.
Free Minds"Place your hand into your pocket. It will come out white without any blemish, and fold your hand close to your side against fear. These are two proofs from your Lord, to Pharaoh and his leaders. They have been a wicked people."
Qaribullah Put your hand in the neck (of your shirt), it will come out luminous, unharmed, and draw your arm to you so that you are not afraid. These are two signs from your Lord to Pharaoh and his Assembly. Surely, they were an impious nation.'

George SalePut thy hand into thy bosom, and it shall come forth white, without any hurt: And draw back thy hand unto thee which thou stretchest forth for fear. These shall be two evident signs from thy Lord, unto Pharaoh and his princes; for they are a wicked people.
JM RodwellPut thy hand into thy bosom; it shall come forth white, but unharmed: and draw back thy hand to thee without fear. These shall be two signs from thy Lord to Pharaoh and his nobles; for they are a perverse people."

Asad"[And now] put thy hand into thy bosom: it will come forth [shining] white, without blemish. [See note on 7:108.] And [henceforth] hold thine arm close to thyself, free of all fear. [As pointed out by Zamakhshari, the above idiomatic sentence is a metonym recalling a well-known gesture of terror - the involuntary stretching-forth of one's hands or arms when suddenly faced with something terrifying; conversely, the "holding of one's arm [lit., "wing"] close to oneself" is expressive of freedom from fear. In the present instance, the phrase echoes the concluding words of verse 31 - "behold, thou art of those who are secure (in this world and in the next)".] "These, then, shall be the two signs [of thy bearing a message] from thy Sustainer [The "two signs" (burhanan) may be understood as Moses' ability to remain, by virtue of his certainty of God's omnipresence, forever free of all physical or moral fear, as well as his ability to show that appearance and reality are not always identical.] unto Pharaoh and his great ones - for, behold, they are people depraved!"



al-Qasas 028:033

28:33 قال رب اني قتلت منهم نفسا فاخاف ان يقتلون


TransliterationQala rabbi innee qataltu minhum nafsan faakhafu an yaqtulooni
LiteralHe said: "My Lord, that I, I killed a self from them so I fear that they kill me."

Yusuf AliHe said: "O my Lord! I have slain a man among them, and I fear lest they slay me.
PickthalHe said: My Lord! Lo! I killed a man among them and I fear that they will kill me.
Arberry Said he, 'My Lord, I have indeed slain a living soul among them, and I fear that they will slay me.
ShakirHe said: My Lord! surely I killed one of them, so I fear lest they should slay me;
Sarwar(Moses) said, "Lord, I have killed a man from their people and I am afraid that they will kill me.
KhalifaHe said, "My Lord, I killed one of them, and I fear lest they kill me.
Hilali/KhanHe said: "My Lord! I have killed a man among them, and I fear that they will kill me.
H/K/SaheehHe said, My Lord, indeed, I killed from among them someone, and I fear they will kill me.
MalikMoses submitted: "Lord! I have killed one of them: I fear that they will put me to death.[33]
QXPMoses said, "My Lord! I killed a man among them and I am afraid they will kill me.
Maulana AliHe said: My Lord, I killed one of them, so I fear lest they slay me.
Free MindsHe said: "My Lord, I have killed a person from them, so I fear that they will kill me."
Qaribullah 'My Lord, ' (said Moses), 'I have killed a living soul among them, and fear that they will slay me.

George SaleMoses said, O Lord, verily I have slain one of them; and I fear they will put me to death:
JM RodwellHe said, "O my Lord! truly I have slain one of them, therefore fear I lest they slay me.

AsadSaid [Moses] "O my Sustainer! I have slain one of them, and so I fear that they will slay me. [Sc., "and thus make it impossible for me to accomplish my mission": for, as regards himself, Moses was henceforth free of fear.]



al-Qasas 028:034

28:34 واخي هارون هو افصح مني لسانا فارسله معي ردءا يصدقني اني اخاف ان يكذبون


TransliterationWaakhee haroonu huwa afsahu minnee lisanan faarsilhu maAAiya rid-an yusaddiqunee innee akhafu an yukaththibooni
LiteralAnd my brother Aaron, he is more pronouncing/eloquent (in) tongue/speech than me, so send him with me (as) support/help he confirms me , that I , I fear that they deny me .

Yusuf Ali"And my brother Aaron - He is more eloquent in speech than I: so send him with me as a helper, to confirm (and strengthen) me: for I fear that they may accuse me of falsehood."
PickthalMy brother Aaron is more eloquent than me in speech. Therefor send him with me as a helper to confirm me. Lo! I fear that they will give the lie to me.
Arberry Moreover my brother Aaron is more eloquent than I. Send him with me as a helper and to confirm I speak truly, for' I fear they will cry me lies.'
ShakirAnd my brother, Haroun, he is more eloquent of tongue than I, therefore send him with me as an aider, verifying me: surely I fear that they would reject me.
SarwarMy brother Aaron is more fluent then I am. Send him with me to assist me and express my truthfulness; I am afraid they will reject me".
Khalifa"Also, my brother Aaron is more eloquent than I. Send him with me as a helper to confirm and strengthen me. I fear lest they disbelieve me."
Hilali/Khan"And my brother Haroon (Aaron) he is more eloquent in speech than me so send him with me as a helper to confirm me. Verily! I fear that they will belie me."
H/K/SaheehAnd my brother Aaron is more fluent than me in tongue, so send him with me as support, verifying me. Indeed, I fear that they will deny me.
MalikMy brother Haroon (Aaron), he is more eloquent in speech than I: send him with me as a helper to confirm my words; I fear that they will treat me as a liar."[34]
QXPAnd my brother Aaron - he is far better in speech than I am. Send him, therefore, as a helper, so that he might more eloquently bear witness to my speaking the truth. I am afraid that they will accuse me of lying."
Maulana AliAnd my brother, Aaron, he is more eloquent in speech than I, so send him with me as a helper to confirm me. Surely I fear that they would reject me.
Free Minds"And my brother Aaron is more eloquent in speech than I. So send him with me to help and to confirm me. For I fear that they will deny me."
Qaribullah Aaron my brother has a more eloquent tongue than I, (please) send him with me as a helper to confirm I speak truly, I fear that they will belie me. '

George SaleBut my brother Aaron is of a more eloquent tongue than I am; wherefore send him with me for an assistant, that he may gain me credit; for I fear lest they accuse me of imposture.
JM RodwellMy brother Aaron is clearer of speech than I. Send him, therefore, with me as a help, and to make good my cause, for I fear lest they treat me as an impostor."

AsadAnd my brother Aaron - he is far better in speech than I am. [Cf. 20:27-28 and 26:12-13, as well as the corresponding notes.] Send him, therefore, as a helper, so that he might [more eloquently] bear witness to my speaking the truth: for I fear indeed that they will give me the lie."



al-Qasas 028:035

28:35 قال سنشد عضدك باخيك ونجعل لكما سلطانا فلايصلون اليكما باياتنا انتما ومن اتبعكما الغالبون


TransliterationQala sanashuddu AAadudaka bi-akheeka wanajAAalu lakuma sultanan fala yasiloona ilaykuma bi-ayatina antuma wamani ittabaAAakuma alghaliboona
Literal(He said): "We will strengthen/support your upper arm/assistance (give you confidence) with your brother, and We will make/put for you (B) power/control , so they do not reach to you (B), with Our verses/evidences/signs, you (B) and who followed you (B) (are) the defeators/conquerors."

Yusuf AliHe said: "We will certainly strengthen thy arm through thy brother, and invest you both with authority, so they shall not be able to touch you: with Our Sign shall ye triumph,- you two as well as those who follow you."
PickthalHe said: We will strengthen thine arm with thy brother, and We will give unto you both power so that they cannot reach you for Our portents. Ye twain, and those who follow you, will be the winners.
Arberry Said He, 'We will strengthen thy arm by means of thy brother, and We shall appoint. to you an authority, so that they shall not reach you because of Our signs; you, and whoso follows you, shall be the victors.'
ShakirHe said: We will strengthen your arm with your brother, and We will give you both an authority, so that they shall not reach you; (go) with Our signs; you two and those who follow you shall be uppermost.
SarwarThe Lord said, "We will support you by your brother and will grant you such prestige that no one will dare to approach anyone of you. By the help of Our miracles both you and your follower will certainly triumph."
KhalifaHe said, "We will strengthen you with your brother, and we will provide you both with manifest authority. Thus, they will not be able to touch either one of you. With our miracles, the two of you, together with those who follow you, will be the victors."
Hilali/KhanAllah said: "We will strengthen your arm through your brother, and give you both power, so they shall not be able to harm you, with Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), you two as well as those who follow you will be the victors."
H/K/Saheeh[Allah] said, We will strengthen your arm through your brother and grant you both supremacy so they will not reach you. [It will be] through Our signs; you and those who follow you will be the predominant.
MalikAllah replied: "We will certainly strengthen your arm with your brother and give both of you such authority that they shall not be able to harm you. Now proceed with Our signs. You, and those who follow you, will surely triumph."[35]
QXPGod said, "We shall strengthen your abilities with your brother, and We will give both of you power that they will not be able to touch you. By Our Commands! You shall triumph, - you two as well as those who follow you."
Maulana AliHe said: We will strengthen thine arm with thy brother, and We will give you both an authority, so that they shall not reach you. With Our signs, you two and those who follow you, will triumph.
Free MindsHe said: "We will strengthen you with your brother, and We will provide you both with authority. Thus, they will not be able to touch either one of you. With Our signs, the two of you, along with those who follow you, will be the victors."
Qaribullah He said: 'We will strengthen your arm with your brother, and appoint for you both an authority so that they shall not reach you. With our signs you and those who follow you shall be the victors.

George SaleGod said, We will strengthen thine arm by thy brother, and We will give each of you extraordinary power, so that they shall not come up to you, in our signs. Ye two, and whoever shall follow you, shall be the conquerors.
JM RodwellHe said, "We will strengthen thine arm with thy brother, and we will give power unto you both, and they shall not equal you in our signs. Ye twain and they who shall follow you, shall gain the day."

AsadSaid He: "We shall strengthen thine arm through thy brother, and endow both of you with power, so that they will not be able to touch you: [Lit., "so that they will not reach you".] by virtue of Our messages shall you two, and all who follow you, prevail!"



al-Qasas 028:036

28:36 فلما جاءهم موسى باياتنا بينات قالوا ماهذا الا سحر مفترى وماسمعنا بهذا في ابائنا الاولين


TransliterationFalamma jaahum moosa bi-ayatina bayyinatin qaloo ma hatha illa sihrun muftaran wama samiAAna bihatha fee aba-ina al-awwaleena
LiteralSo when Moses came to them with Our evidences/signs evidences, they said: "What (is) that except magic/sorcery fabricated/cut and split, and We did not hear with that in our fathers/forefathers, the first/beginning."

Yusuf AliWhen Moses came to them with Our clear signs, they said: "This is nothing but sorcery faked up: never did we head the like among our fathers of old!"
PickthalBut when Moses came unto them with Our clear tokens, they said: This is naught but invented magic. We never heard of this among our fathers of old.
Arberry So when Moses came to them with Our signs, clear signs, they said, 'This is nothing but a forged sorcery. We never heard of this among our fathers, the ancients.'
ShakirSo when Musa came to them with Our clear signs, they said: This is nothing but forged enchantment, and we never heard of it amongst our fathers of old.
SarwarWhen Moses came to them with Our miracles, they said, "These are only invented magic. We have never heard of such things from our fathers".
KhalifaWhen Moses went to them with our proofs, clear and profound, they said, "This is fabricated magic. We have never heard of this from our ancient ancestors."
Hilali/KhanThen when Moosa (Moses) came to them with Our Clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they said: "This is nothing but invented magic. Never did we hear of this among our fathers of old."
H/K/SaheehBut when Moses came to them with Our signs as clear evidences, they said, This is not except invented magic, and we have not heard of this [religion] among our forefathers.
MalikWhen Moses came to them (Pharoah and his chiefs) with Our clear signs and invited them to Islam, they said: "This is nothing but baseless sorcery; we never heard such a thing in the time of our forefathers."[36]
QXPBut as soon as Moses came to them with Our clear Messages, they said, "This is a mysteriously fabricated lie. We have never heard such sermon from our ancestors."
Maulana AliSo when Moses came to them with Our clear signs, they said: This is nothing but forged enchantment, and we never heard of it among our fathers of old!
Free MindsSo when Moses went to them with Our clear signs, they said: "This is nothing but fabricated magic; nor did we hear of this from our fathers of old!"
Qaribullah And when Moses came to them with Our clear signs, they said: 'This is nothing but forged sorcery. We have never heard of this among our fathers, the ancients.'

George SaleAnd when Moses came unto them with our evident signs, they said, this is no other than a deceitful piece of sorcery: Neither have we heard of any thing like this among our fore-fathers.
JM RodwellAnd when Moses came to him with our demonstrative signs they said, "This is nought but magical device. We never heard the like among our sires of old."

AsadBut as soon as Moses came unto them with Our clear messages [Pharaoh and his great ones] said: "All this is nothing but spellbinding eloquence devised [by man]: [See note on 74:24, which is the earliest Quranic instance of the term sihr in the above connotation.] and never did we hear [the like of] this, [nor has it ever been heard of] in the time of our forebears of old!"



al-Qasas 028:037

28:37 وقال موسى ربي اعلم بمن جاء بالهدى من عنده ومن تكون له عاقبة الدار انه لايفلح الظالمون


TransliterationWaqala moosa rabbee aAAlamu biman jaa bialhuda min AAindihi waman takoonu lahu AAaqibatu alddari innahu la yuflihu alththalimoona
LiteralAnd Moses said: "My Lord (is) more knowledgeable with (about) who came with the guidance from at Him, and who the house's/home's end/turn (result) be for him; that He does not make the unjust/oppressive succeed/win."

Yusuf AliMoses said: "My Lord knows best who it is that comes with guidance from Him and whose end will be best in the Hereafter: certain it is that the wrong-doers will not prosper."
PickthalAnd Moses said: My Lord is Best Aware of him who bringeth guidance from His presence, and whose will be the sequel of the Home (of bliss). Lo! wrong-doers will not be successful.
Arberry But Moses said, 'My Lord knows very well who comes with the guidance from Him, and shall possess the Ultimate Abode; surely the evildoers will not prosper.'
ShakirAnd Musa said: My Lord knows best who comes with guidance from Him, and whose shall be the good end of the abode; surely the unjust shall not be successful.
SarwarMoses said, "My Lord knows best who has received guidance from Him and who will achieve a happy end. The unjust ones certainly will have no happiness."
KhalifaMoses said, "My Lord knows best who brought the guidance from Him, and who will be the ultimate victors. Surely, the transgressors never succeed."
Hilali/KhanMoosa (Moses) said: "My Lord knows best him who came with guidance from Him, and whose will be the happy end in the Hereafter. Verily, the Zalimoon (wrong-doers, polytheists and disbelievers in the Oneness of Allah) will not be successful."
H/K/SaheehAnd Moses said, My Lord is more knowing [than we or you] of who has come with guidance from Him and to whom will be succession in the home. Indeed, wrongdoers do not succeed.
MalikMoses stated: "My Lord knows best who it is that comes with guidance from Him and who will gain the reward of the hereafter; surely the wrongdoers will not attain felicity."[37]
QXPAnd Moses replied, "My Lord is best Aware as to who comes with Guidance from Him, and to whom the future belongs. Verily, the oppressors do not attain a happy state of mind."
Maulana AliAnd Moses said: My Lord knows best who comes with guidance from Him, and whose shall be the good end of the abode. Surely the wrongdoers will not be successful.
Free MindsAnd Moses said: "My Lord is fully aware of who has brought the guidance from Him, and who will have the best deal in the Hereafter. The wicked never succeed."
Qaribullah Moses replied: 'My Lord knows well who brings guidance from Him and who shall possess the Last Residence. The harmdoers will not prosper. '

George SaleAnd Moses said, my Lord, best knoweth who cometh with a direction from Him; and who shall have success in this life, as well as the next: But the unjust shall not prosper.
JM RodwellAnd Moses said, "My Lord best knoweth on whom He hath bestowed His guidance, and whose shall be the recompense of the abode of Paradise. Verily, the wicked shall not prosper."

AsadAnd Moses replied: "My Sustainer knows best as to who comes with guidance from Him, and to whom the future belongs! [For an explanation of the above phrase, see surah 6:135.] Verily, never will evildoers attain to a happy state!"



al-Qasas 028:038

28:38 وقال فرعون ياايها الملا ماعلمت لكم من اله غيري فاوقد لي ياهامان على الطين فاجعل لي صرحا لعلي اطلع الى اله موسى واني لاظنه من الكاذبين


TransliterationWaqala firAAawnu ya ayyuha almalao ma AAalimtu lakum min ilahin ghayree faawqid lee ya hamanu AAala altteeni faijAAal lee sarhan laAAallee attaliAAu ila ilahi moosa wa-innee laathunnuhu mina alkathibeena
LiteralAnd Pharaoh said: "You, you the nobles/assembly, I did not know for you from a god other than me, so ignite/light/kindle for me you Haman on the mud/clay , so make/put for me a tall palace/tower maybe I look/see to Moses' God, and I, I think/suspect (E) him (he is) from the liars/falsifiers ."

Yusuf AliPharaoh said: "O Chiefs! no god do I know for you but myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty palace, that I may mount up to the god of Moses: but as far as I am concerned, I think (Moses) is a liar!"
PickthalAnd Pharaoh said: O chiefs! I know not that ye have a god other than me, so kindle for me (a fire), O Haman, to bake the mud; and set up for me a lofty tower in order that I may survey the god of Moses; and lo! I deem him of the liars.
Arberry And Pharaoh said, 'Council, I know not that you have any god but me. Kindle me, Haman, a fire upon the clay, and make me a tower, that I may mount up to Moses' god; for I think that he is one of the liars.'
ShakirAnd Firon said: O chiefs! I do not know of any god for you besides myself; therefore kindle a fire for me, O Haman, for brick, then prepare for me a lofty building so that I may obtain knowledge of Musa's god, and most surely I think him to be one of the liars.
SarwarThe Pharaoh said, "My people, I know no one who could be your lord besides myself. Haman, construct for me a tower of baked bricks so that I may climb on it and see the God of Moses; I think he is a liar."
KhalifaPharaoh said, "O you elders, I have not known of any god for you other than me. Therefore, fire the adobe, O Hamaan, in order to build a tower, that I may take a look at the god of Moses. I am sure that he is a liar."
Hilali/KhanFiraun (Pharaoh) said: "O chiefs! I know not that you have an ilah (a god) other than me, so kindle for me (a fire), O Haman, to bake (bricks out of) clay, and set up for me a Sarhan (a lofty tower, or palace, etc.) in order that I may look at (or look for) the Ilah (God) of Moosa (Moses); and verily, I think that he (Moosa (Moses)) is one of the liars."
H/K/SaheehAnd Pharaoh said, O eminent ones, I have not known you to have a god other than me. Then ignite for me, O Haman, [a fire] upon the clay and make for me a tower that I may look at the God of Moses. And indeed, I do think he is among the liars.
MalikPharoah said: "O Chiefs! You have no other god that I know of, except myself. O Haman! Bake for me bricks from clay and build me a high tower so that I may climb it to see the God of Moses; most surely I think him to be one of the liars."[38]
QXPPharaoh said, "O Chiefs! I did not know that you could have any god other than myself. Well, then, O Haman! Kindle me a fire for baking bricks and then build me a lofty tower so that I may have a look at the god of Moses - although, behold, I deem that he is of the liars."
Maulana AliAnd Pharaoh said: O chiefs, I know no god for you besides myself; so kindle a fire for me, O Haman, on (bricks of) clay, then prepare for me a lofty building, so that I may obtain knowledge of Moses’ God, and surely I think him a liar.
Free MindsAnd Pharaoh said: "O commanders, I have not known of any god for you other than me. Therefore, O Haamaan, fire-up the bricks and build me a platform, so perhaps I may take a look at the god of Moses! And I am certain he is a liar."
Qaribullah 'Assembly, ' said Pharaoh, 'I do not know that you have any god except me! ' 'O Haman, kindle a fire upon clay and make me a tower so that I can climb to see the God of Moses, I think that he is one of the liars! '

George SaleAnd Pharaoh said, O princes, I did not know that ye had any other god besides me. Wherefore do thou, O Haman, burn me clay into bricks; and build me a high tower, that I may ascend unto the God of Moses: For I verily believe him to be a liar.
JM RodwellAnd Pharaoh said, "O ye nobles, ye have no other God that I know of but myself. Burn me then, Haman, bricks of clay, and build me a tower that I may mount up to the God of Moses, for in sooth, I deem him a liar."

AsadWhereupon Pharaoh said: "O you nobles! I did not know that you could have any deity other than myself [In view of the fact that the ancient Egyptians worshipped many gods, this observation is not to be taken literally; but since each of the Pharaohs was regarded as an incarnation of the divine principle as such, he claimed - and received - his people's adoration as their "Lord All-Highest" (cf. 79:24), combining within himself, as it were, all the qualities attributable to gods.] Well, then, O Haman, kindle me a fire for [baking bricks of] clay, and then build me a lofty tower, that haply I may have a look at the god of Moses [Or: "ascend to the god of Moses". Whichever of the two meanings is given to the verb ittaliu, Pharaoh's demand for a "lofty tower" is not only an allusion to the building of one of the great pyramids, but also a derisory, contemptuous reference to Moses' concept of God as an all-embracing Power, inconceivably high above all that exists.] - although, behold, I am convinced that he is of those who [always] tell lies!"



al-Qasas 028:039

28:39 واستكبر هو وجنوده في الارض بغير الحق وظنوا انهم الينا لايرجعون


TransliterationWaistakbara huwa wajunooduhu fee al-ardi bighayri alhaqqi wathannoo annahum ilayna la yurjaAAoona
LiteralAnd he became arrogant, he and his soldiers/warriors in the earth/Planet Earth without the right/truth ,and they thought/assumed that they are to Us not being returned.

Yusuf AliAnd he was arrogant and insolent in the land, beyond reason,- He and his hosts: they thought that they would not have to return to Us!
PickthalAnd he and his hosts were haughty in the land without right, and deemed that they would never be brought back to Us.
Arberry And he waxed proud in the land, he and his hosts, wrongfully; and they thought they should not be returned to Us.
ShakirAnd he was unjustly proud in the land, he and his hosts, and they deemed that they would not be brought back to Us.
SarwarThe Pharaoh and his army were puffed-up with pride in the land for no true cause. They thought that they would never return to Us.
KhalifaThus, he and his troops continued to commit arrogance on earth, without any right, and thought that they would not be returned to us.
Hilali/KhanAnd he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.
H/K/SaheehAnd he was arrogant, he and his soldiers, in the land, without right, and they thought that they would not be returned to Us.
MalikHe and his warriors were arrogant in the land without any right; they thought that they would never be brought back to Us.[39]
QXPThus Pharaoh and his forces continued to behave with unjust pride in the land - just as they thought that they would never have to appear before Us.
Maulana AliAnd he was unjustly proud in the land, he and his hosts, and they deemed that they would not be brought back to Us.
Free MindsAnd he and his soldiers were arrogant in the land without any right, and they thought that they would not be returned to Us.
Qaribullah He and his hosts became wrongfully proud in the land and they thought that they would never be returned to Us.

George SaleAnd both he and his forces behaved themselves insolently and unjustly in the earth; and imagined that they should not be brought before Us to be judged.
JM RodwellAnd he and his hosts behaved themselves proudly and unjustly on the earth, and thought that they should never be brought back to us.

AsadThus arrogantly, without the least good sense, [lit., "without (any) truth" or "justification" (bi-ghayr al-haqq).] did he and his hosts behave on earth - just as if they thought that they would never have to appear before Us [for judgment]! [Lit., "and they thought that they would not be brought back to Us". There is no doubt that the ancient Egyptians did believe in a life after death, and that this belief included the concept of a divine judgment as well. Since, however, the particular Pharaoh whom Moses confronted is said to have behaved with an arrogance opposed to all good sense, the Quran - by implication - likens his attitude to that of a person who does not believe in resurrection and in man's ultimate responsibility before God: hence my rendering of the conjunctive particle wa at the beginning of the above clause as "just as if".]



al-Qasas 028:040

28:40 فاخذناه وجنوده فنبذناهم في اليم فانظر كيف كان عاقبة الظالمين


TransliterationFaakhathnahu wajunoodahu fanabathnahum fee alyammi faonthur kayfa kana AAaqibatu alththalimeena
LiteralSo We punished/took him and his soldiers/warriors , so We discarded them/threw them away in the body of water , so look/see/wonder about how was the unjust's/oppressive's end/turn (result).

Yusuf AliSo We seized him and his hosts, and We flung them into the sea: Now behold what was the end of those who did wrong!
PickthalTherefor We seized him and his hosts, and abandoned them unto the sea. Behold the nature of the consequence for evil-doers!
Arberry Therefore We seized him and his hosts, and cast their into the sea; so behold how was the end of the evildoers!
ShakirSo We caught hold of him and his hosts, then We cast them into the sea, and see how was the end of the unjust.
SarwarWe sized him and his army and threw them into the sea. See how terrible was the end of the unjust people!
KhalifaConsequently, we punished him and his troops, by throwing them into the sea. Note the consequences for the transgressors.
Hilali/KhanSo We seized him and his hosts, and We threw them all into the sea (and drowned them). So behold (O Muhammad SAW) what was the end of the Zalimoon (wrong-doers, polytheists and those who disbelieved in the Oneness of their Lord (Allah), or rejected the advice of His Messenger Moosa (Moses) ).
H/K/SaheehSo We took him and his soldiers and threw them into the sea. So see how was the end of the wrongdoers.
MalikSo We seized him and his warriors, and flung them into the sea. See what was the end of wrongdoers?[40]
QXPAnd so We seized him and his armies, and threw them into the sea. And behold, what happened to those oppressors in the end.
Maulana AliSo We caught hold of him and his hosts, then We cast them into the sea, and see what was the end of the iniquitous.
Free MindsSo We took him and his soldiers, and We cast them into the sea. So see how was the end of the wicked!
Qaribullah Therefore, We seized him and his hosts, and cast them into the sea. See how was the end of the harmdoers.

George SaleWherefore We took him and his forces, and cast them into the sea. Behold, therefore, what was the end of the unjust.
JM RodwellBut we seized on him and his hosts and cast them into the sea: Behold, then, the end of the wrongful doers:

AsadAnd so We seized him and his hosts and cast them into the sea: and behold what happened in the end to those evildoers:



al-Qasas 028:041

28:41 وجعلناهم ائمة يدعون الى النار ويوم القيامة لاينصرون


TransliterationWajaAAalnahum a-immatan yadAAoona ila alnnari wayawma alqiyamati la yunsaroona
LiteralAnd We made them leaders/examples calling to the fire , and (on) the Resurrection Day they not be given victory/aid .

Yusuf AliAnd we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find.
PickthalAnd We made them patterns that invite unto the Fire, and on the Day of Resurrection they will not be helped.
Arberry And We appointed them leaders, calling to the Fire; and on the Day of Resurrection they shall not be helped;
ShakirAnd We made them Imams who call to the fire, and on the day of resurrection they shall not be assisted.
SarwarWe made them the kinds of leaders who would invite people to the fire and who would receive no help on the Day of Judgment.
KhalifaWe made them imams who led their people to Hell. Furthermore, on the Day of Resurrection, they will have no help.
Hilali/KhanAnd We made them leaders inviting to the Fire, and on the Day of Resurrection, they will not be helped.
H/K/SaheehAnd We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped.
MalikWe made them leaders who started calling people to hellfire, but on the Day of Resurrection they will not get any help.[41]
QXPAnd We made them leaders, a pattern, of those who take people to the Fire, and no help shall they find on the Resurrection Day.
Maulana AliAnd we made them leaders who call to the Fire, and on the day of Resurrection they will not be helped.
Free MindsWe made them role models for inviting to the Fire. And on the Day of Resurrection, they will not be supported.
Qaribullah We made them leaders inviting to the Fire, and on the Day of Resurrection they shall not be victors.

George SaleAnd We made them deceitful guides, inviting their followers to hell fire; and on the day of resurrection they shall not be screened from punishment.
JM RodwellAnd we made them imâms who invite to the fire of hell, and on the day of Resurrection they shall not be helped.

Asad[We destroyed them,] and We set them up as archetypes [of evil] that show the way to the fire [of hell]; [Lit., "archetypes (aimmah) inviting to the fire". This is the pivotal sentence of the above fragment of the story of Moses. Just as verses 15 - 16 are meant to draw our attention to the sin of tribal or racial prejudice, the present reference to Pharaoh as an "archetype [of evil]" points to the fact that false pride (takabbur) and arrogance {istikbar) are truly "satanic" attitudes of mind, repeatedly exemplified in the Quran by Iblis's symbolic "revolt" against God (for the meaning of which see note on 2:34 and note on 15:41). Inasmuch as they are intrinsically evil, these "satanic" impulses lead to evil actions and, consequently, to a weakening or even a total destruction of man's spiritual potential: which, in its turn, is bound to cause suffering in the hereafter.] and [whereas] no succour will come to them on Resurrection Day,



al-Qasas 028:042

28:42 واتبعناهم في هذه الدنيا لعنة ويوم القيامة هم من المقبوحين


TransliterationWaatbaAAnahum fee hathihi alddunya laAAnatan wayawma alqiyamati hum mina almaqbooheena
LiteralAnd We made them be followed in this the present world (by a) curse/torture, and (on) the Resurrection Day they are from the turned ugly/obscene .276

Yusuf Aliin this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised).
PickthalAnd We made a curse to follow them in this world, and on the Day of Resurrection they will be among the hateful.
Arberry and We pursued them in this world with a curse, and on the Day of Resurrection they shall be among the spurned.
ShakirAnd We caused a curse to follow them in this world, and on the day of resurrection they shall be of those made to appear hideous.
SarwarWe made them to be mentioned with condemnation in this life and they will be disgraced on the Day of Judgment.
KhalifaThey incurred in this life condemnation, and on the Day of Resurrection they will be despised.
Hilali/KhanAnd We made a curse to follow them in this world, and on the Day of Resurrection, they will be among Al-Maqbuhoon (those who are prevented to receive Allahs Mercy or any good, despised or destroyed, etc.).
H/K/SaheehAnd We caused to overtake them in this world a curse, and on the Day of Resurrection they will be of the despised.
MalikWe laid a curse on them in this world, and on the Day of Resurrection they will be of the despised.[42]
QXPIn this world We did cause a rejection to follow them, and they shall be among the despised ones on the Day of Resurrection.
Maulana AliAnd We made a curse to follow them in this world, and on the day of Resurrection they will be hideous.
Free MindsAnd We made them followed by a curse in this world, and on the Day of Resurrection they will be despised.
Qaribullah In this world We laid Our curse on them, and on the Day of Resurrection they shall be among the exiled.

George SaleWe pursued them with a curse in this life; and on the day of resurrection they shall be shamefully rejected.
JM RodwellWe followed them with a curse in this world, and covered shall they be with shame on the day of Resurrection.

AsadWe have caused a curse to follow them in this world as well; [I.e., in the pejorative connotation universally given to the adjective "pharaonic". It is to be noted that the term lanah, here rendered as "curse", primarily denotes "estrangement" (ibad), i.e., from all that is good and, hence, really desirable.] and on Resurrection Day they will find themselves among those who are bereft of all good. [I.e., among those who by their own actions will have removed themselves from God's grace: a meaning given to the term maqbuh, in this context, by most of the classical commentators and philologists (cf. Lisan al Arab, Taj al-Arus, etc.).]



al-Qasas 028:043

28:43 ولقد اتينا موسى الكتاب من بعد مااهلكنا القرون الاولى بصائر للناس وهدى ورحمة لعلهم يتذكرون


TransliterationWalaqad atayna moosa alkitaba min baAAdi ma ahlakna alquroona al-oola basa-ira lilnnasi wahudan warahmatan laAAallahum yatathakkaroona
LiteralAnd We had given/brought to Moses The Book from after what We destroyed the generations the first/beginning, evidences/clear sightedness/instincts for the people and guidance and mercy, maybe/perhaps they mention/remember .

Yusuf AliWe did reveal to Moses the Book after We had destroyed the earlier generations, (to give) Insight to men, and guidance and Mercy, that they might receive admonition.
PickthalAnd We verily gave the Scripture unto Moses after We had destroyed the generations of old: clear testimonies for mankind, and a guidance and a mercy, that haply they might reflect.
Arberry And We gave Moses the Book, after that We had destroyed the former generations, to be examples and a guidance and a mercy, that haply so they might remember.
ShakirAnd certainly We gave Musa the Book after We had destroyed the former generations, clear arguments for men and a guidance and a mercy, that they may be mindful.
SarwarAfter destroying the people of the ancient towns We gave the Book to Moses to be a source of knowledge, a guidance, and mercy for mankind so that perhaps they would take heed.
KhalifaWe gave Moses the scripture - after having annihilated the previous generations, and after setting the examples through them - to provide enlightenment for the people, and guidance, and mercy, that they may take heed.
Hilali/KhanAnd indeed We gave Moosa (Moses), after We had destroyed the generations of old, the Scripture (the Taurat (Torah)) as an enlightenment for mankind, and a guidance and a mercy, that they might remember (or receive admonition).
H/K/SaheehAnd We gave Moses the Scripture, after We had destroyed the former generations, as enlightenment for the people and guidance and mercy that they might be reminded.
MalikWe gave Moses the Book (Torah), after We had destroyed the former generations, an eye opener, a guide, and a blessing so that they may be reminded.[43]
QXPAnd, indeed, We had given the Scripture to Moses, after We had annihilated several earlier communities, - to give Insight to people, and Guidance and Mercy, that they take heed.
Maulana AliAnd certainly We gave Moses the Book after We had destroyed the former generations -- clear arguments for men and a guidance and a mercy, that they may be mindful.
Free MindsWe had given Moses the Scripture after We had destroyed the earlier generations, as an example for mankind and a guidance and mercy, perhaps they will take heed.
Qaribullah And We gave Moses the Book, after We had destroyed the former generations, to be reflections for people and a guidance, and a mercy in order that they might remember.

George SaleAnd We gave the book of the law unto Moses, after We had destroyed the former generations, to enlighten the minds of men, and for a direction, and a mercy; that peradventure they might consider.
JM RodwellAnd after we had destroyed the former generations, we gave the book of the Law to Moses for man's enlightening, and a guidance and a mercy, that haply they might reflect.

AsadAnd [then,] indeed, after We had destroyed those earlier generations [of sinners], We vouchsafed unto Moses [Our] revelation as a means of insight for men, [By virtue of its being the first instance of a divinely-inspired Law, the Torah inaugurated a new phase in mankind's religious history (cf. the reference to the children of Israel as "forerunners in faith" in verse 5 of this surah).] and as a guidance and grace, so that they might bethink themselves [of Us].



al-Qasas 028:044

28:44 وماكنت بجانب الغربي اذ قضينا الى موسى الامر وماكنت من الشاهدين


TransliterationWama kunta bijanibi algharbiyyi ith qadayna ila moosa al-amra wama kunta mina alshshahideena
LiteralAnd you were not at the western's side/direction when We completed/informed to Moses the matter/affair/order/command, and you were not from the present.

Yusuf AliThou wast not on the Western side when We decreed the Commission to Moses, nor wast thou a witness (of those events).
PickthalAnd thou (Muhammad) wast not on the western side (of the Mount) when We expounded unto Moses the commandment, and thou wast not among those present;
Arberry Thou wast not upon the western side when We decreed to Moses the commandment, nor wast thou of those witnessing;
ShakirAnd you were not on the western side when We revealed to Musa the commandment, and you were not among the witnesses;
Sarwar(Muhammad), you were not present at the west bank to witness when We gave the commandments to Moses.
KhalifaYou were not present on the slope of the western mount, when we issued the command to Moses; you were not a witness.
Hilali/KhanAnd you (O Muhammad SAW) were not on the western side (of the Mount), when We made clear to Moosa (Moses) the commandment, and you were not among those present.
H/K/SaheehAnd you, [O Muúammad], were not on the western side [of the mount] when We revealed to Moses the command, and you were not among the witnesses [to that].
MalikO Muhammad, you were not present on the western side of the mountain when We gave Moses the Law, nor did you witness that event.[44]
QXPAnd (O Prophet) you were not present on the Western slope (of Mount Sinai) when We expounded the Commandments to Moses, nor were you among those who witnessed his times.
Maulana AliAnd thou wast not on the western side when We revealed to Moses the commandment, nor wast thou among those present;
Free MindsYou were not on the western side of the mount when We decreed the command to Moses. You were not a witness.
Qaribullah (Prophet Muhammad) you were not on the western side (of the mountain) when We decreed the commandment to Moses, nor were you among those witnessing.

George SaleThou, O prophet, wast not on the west side of mount Sinai, when We delivered Moses his commission: Neither wast thou one of those who were present at his receiving it:
JM RodwellAnd thou wast not on the western slope of Sinai when we laid his charge on Moses, nor wast thou one of the witnesses;

AsadNOW [as for thee, O Muhammad,] thou wert not present on the sunset slope [of Mount Sinai] when We imposed the Law upon Moses, nor wert thou among those who witnessed [his times]: [Implying that the story of Moses as narrated in the Quran could not have come to Muhammad's knowledge otherwise than through revelation: consequently, the Quran as such must obviously be a result of divine revelation. The term al-amr, rendered above as "the Law", is the Arabic equivalent of he Hebrew word torah ("law" or "precept"), the commonly accepted title of the revelation granted to Moses.]



al-Qasas 028:045

28:45 ولكنا انشانا قرونا فتطاول عليهم العمر وماكنت ثاويا في اهل مدين تتلو عليهم اياتنا ولكنا كنا مرسلين


TransliterationWalakinna ansha-na quroonan fatatawala AAalayhimu alAAumuru wama kunta thawiyan fee ahli madyana tatloo AAalayhim ayatina walakinna kunna mursileena
LiteralAnd but We created/originated generations/peoples of eras , so the lifetime lengthened on (to) them, and you were not residing/dwelling in Madya's people, you read/recite on (to) them Our verses/evidences/signs, and but We, We were sending .

Yusuf AliBut We raised up (new) generations, and long were the ages that passed over them; but thou wast not a dweller among the people of Madyan, rehearsing Our Signs to them; but it is We Who send messengers (with inspiration).
PickthalBut We brought forth generations, and their lives dragged on for them. And thou wast not a dweller in Midian, reciting unto them Our revelations, but We kept sending (messengers to men).
Arberry but We raised up generations, and long their lives continued. Neither wast thou a dweller among the Midianites, reciting to them Our signs; but We were sending Messengers.
ShakirBut We raised up generations, then life became prolonged to them; and you were not dwelling among the people of Madyan, reciting to them Our communications, but We were the senders.
SarwarBut We raised many generations after Moses and they lived for many years. You did not dwell with the people of Midian reciting Our revelations to them, but We had certainly sent Messengers to them.
KhalifaBut we established many generations, and, because of the length of time, (they deviated). Nor were you among the people of Midyan, reciting our revelations to them. But we did send messengers.
Hilali/KhanBut We created generations (after generations i.e. after Moosa (Moses) ), and long were the ages that passed over them. And you (O Muhammad SAW) were not a dweller among the people of Madyan (Midian), reciting Our Verses to them. But it is We Who kept sending (Messengers).
H/K/SaheehBut We produced [many] generations [after Moses], and prolonged was their duration. And you were not a resident among the people of Madyan, reciting to them Our verses, but We were senders [of this message].
MalikWe raised many generations and a long time has passed over them; you were not living among the people of Madyan, reciting to them Our revelations; but it is We Who are sending to you the news of that time.[45]
QXPNay, but between them and you We brought forth many generations, and long was their life-span. And neither did you dwell among the people of Midyan, conveying to them Our Messages. Nay, but We have been sending Messengers.
Maulana AliBut We raised up generations, then life became prolonged to them. And thou was not dwelling among the people of Midian, reciting to them Our messages, but We are the Sender (of messengers).
Free MindsAnd We established many generations, and many ages passed them by. And you were not living among the people of Midyan, reciting Our revelations to them. But We did send messengers.
Qaribullah We raised generations who lived long. You did not live among the people of Midian, nor did you recite to them Our verses; but We were sending Messengers.

George SaleBut we raised up several generations after Moses; and life was prolonged unto them. Neither didst thou dwell among the inhabitants of Madian, rehearsing unto them our signs; but We have sent thee fully instructed in every particular.
JM RodwellBut we raised up generations after Moses, men whose days were lengthened; neither didst thou dwell among the inhabitants of Madian to rehearse to them our signs, but we sent Apostles to them.

Asadnay, but [between them and thee] We brought into being [many] generations, and long was their span of life. And neither didst thou dwell among the people of Madyan, conveying Our messages unto them: [I.e., "thou art not the first of Our apostles, O Muhammad: We have sent thee to the people of thy time just as We sent Shuayb to the people of Madyan (Ad-Dahhak, as quoted by Razi).] nay, but We have [always] been sending [Our message-bearers unto man].



al-Qasas 028:046

28:46 وماكنت بجانب الطور اذ نادينا ولكن رحمة من ربك لتنذر قوما مااتاهم من نذير من قبلك لعلهم يتذكرون


TransliterationWama kunta bijanibi alttoori ith nadayna walakin rahmatan min rabbika litunthira qawman ma atahum min natheerin min qablika laAAallahum yatathakkaroona
LiteralAnd you were not at the mountain's side/direction, when We called, and but mercy from your Lord, to warn/give notice (to) a nation, a warner/giver of notice did not come to them from before you, maybe/perhaps they mention/remember .

Yusuf AliNor wast thou at the side of (the Mountain of) Tur when we called (to Moses). Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition.
PickthalAnd thou was not beside the Mount when We did call; but (the knowledge of it is) a mercy from thy Lord that thou mayst warn a folk unto whom no warner came before thee, that haply they may give heed.
Arberry Thou wast not upon the side of the Mount when We called; but for a mercy from thy Lord, that thou mayest warn a people to whom no warner came before thee, and that haply they may remember.
ShakirAnd you were not on this side of the mountain when We called, but a mercy from your Lord that you may warn a people to whom no warner came before you, that they may be mindful.
SarwarYou had not been present at the side of the Mount (Sinai) when We called Moses (from the tree), but through Our mercy we told you his story so that you might warn the people
KhalifaNor were you on the slope of Mount Sinai when we called (Moses). But it is mercy from your Lord, (towards the people,) in order to warn people who received no warner before you, that they may take heed.
Hilali/KhanAnd you (O Muhammad SAW) were not at the side of the Toor (Mount) when We did call, (it is said that Allah called the followers of Muhammad SAW , and they answered His Call, or that Allah called Moosa (Moses)). But (you are sent) as a mercy from your Lord, to give warning to a people to whom no warner had come before you, in order that they may remember or receive admonition. (Tafsir At-Tabaree, Vol. 20, Page 81).
H/K/SaheehAnd you were not at the side of the mount when We called [Moses] but [were sent] as a mercy from your Lord to warn a people to whom no warner had come before you that they might be reminded.
MalikNor were you at the side of the mountain of Tur when We called out to Moses, but it is your Lord’s mercy that you are being given this information so that you may forewarn a nation to whom no Warner had come before you. Maybe they will take heed,[46]
QXPAnd neither were you present on the slope of Mount Sinai when We called Moses. But you are sent as an act of your Lord's Grace, to warn people to whom no Warner has come before you, so that they may reflect. ((32:3), (36:6). Prophet Ishmael, the ancestor of Arabs, cannot be considered a Prophet to them since Children of Ishmael multiplied and inhabited Arabia as the Arab community long after his death. See (2:125) and introduction to Surah 11 Hud).
Maulana AliAnd thou wast not at the side of the mountain when We called, but a mercy from thy Lord that thou mayest warn a people to whom no warner came before thee, that they may be mindful.
Free MindsNor were you on the slope of the mount when We called. But it is a mercy from your Lord, so that you may warn a people who received no warner before you, perhaps they may take heed.
Qaribullah You were not present on the side of the Tor when We called. Yet as a mercy from your Lord to warn a nation to whom no warner has been sent before, in order that they remember

George SaleNor wast thou present on the side of the mount, when We called unto Moses: But thou art sent as a mercy from they Lord; that thou mightest preach unto a people to whom no preacher hath come before thee, that peradventure they may be warned;
JM RodwellNor wast thou on the slope of Sinai when we called to Moses, but it is of the mercy of thy Lord that thou warnest a people, to whom no warner had come before thee, to the intent that they should reflect:

AsadAnd neither wert thou present on the slope of Mount Sinai when We called out [to Moses]: [According to some of the classical commentators, this second reference to "the slope of Mount Sinai" contains an allusion to the divine assurance mentioned in 7:156: "My grace overspreads everything . . ." (Tabari, Razi). This interpretation is most plausible in view of the subsequent reference to Muhammad's mission as "an act of thy Sustainer's grace (rahmah)".] but [thou, too, art sent] as an act of thy Sustainer's grace, to warn people to whom no warner has come before thee, so that they might bethink themselves [of Us];



al-Qasas 028:047

28:47 ولولا ان تصيبهم مصيبة بما قدمت ايديهم فيقولوا ربنا لولا ارسلت الينا رسولا فنتبع اياتك ونكون من المؤمنين


TransliterationWalawla an tuseebahum museebatun bima qaddamat aydeehim fayaqooloo rabbana lawla arsalta ilayna rasoolan fanattabiAAa ayatika wanakoona mina almu/mineena
LiteralHad it not been for that a disaster strikes them because (of) what their hands presented/undertook , so they said: "Our Lord, if only you sent on (to) us a messenger, so we follow your verses/evidences/signs, and we be from the believers."

Yusuf AliIf (We had) not (sent thee to the Quraish),- in case a calamity should seize them for (the deeds) that their hands have sent forth, they might say: "Our Lord! why didst Thou not sent us a messenger? We should then have followed Thy Signs and been amongst those who believe!"
PickthalOtherwise, if disaster should afflict them because of that which their own hands have sent before (them), they might say: Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and been of the believers?
Arberry Else, did an affliction visit them for that their own hands have forwarded then they might say, 'Our Lord, why didst Thou not send a Messenger to us that we might follow Thy signs and so be among the believers?'
ShakirAnd were it not that there should befall them a disaster for what their hands have sent before, then they should say: Our Lord! why didst Thou not send to us a messenger so that we should have followed Thy communications and been of the believers !
Sarwarto whom no warner had been sent that perhaps they might take heed, and that, on experiencing afflictions because of their own deeds, they may not say, "Lord, would that You had sent to us a Messenger so that we could follow Your revelations and become believers".
KhalifaThus, they cannot say, when a disaster strikes them as a consequence of their own deeds, "Our Lord, had You sent a messenger to us, we would have followed Your revelations, and would have been believers."
Hilali/KhanAnd if (We had) not (sent you to the people of Makkah) in case a calamity should seize them for (the deeds) that their hands have sent forth, they should have said: "Our Lord! Why did You not send us a Messenger? We should then have followed Your Ayat (Verses of the Quran) and should have been among the believers."
H/K/SaheehAnd if not that a disaster should strike them for what their hands put forth [of sins] and they would say, Our Lord, why did You not send us a messenger so we could have followed Your verses and been among the believers? …
Malikso that they may not be able to say, when a disaster befalls them on account of their misdeeds: "Our Lord, had You sent us a Messenger, we should have followed Your revelations and become the believers."[47]
QXPOtherwise, if disaster struck them as a result of their own actions, they might say, "Our Lord! Why did You not send a Messenger to us, that we might have followed Your Revelations and been of the believers?"
Maulana AliAnd lest, if a disaster should befall them for what their hands have sent before, they should say: Our Lord, why didst Thou not send to us a messenger so that we might have followed Thy messages and been of the believers?
Free MindsThus, if any disaster strikes them as a consequence of their own deeds they cannot Say: "Our Lord, if only You sent a messenger to us, so that we would follow Your revelations, and we would be of the believers."
Qaribullah and not say, when evil befalls them on account of that which their hands forwarded: 'Our Lord, why did You not send a Messenger to us so that we might follow Your verses and so that we might be among the believers. '

George Saleand lest, if a calamity had befallen them, for that which their hands had previously committed, they should have said, O Lord, since thou hast not sent an Apostle unto us, that we might follow thy signs, and become true believers, are we not excusable?
JM RodwellAnd that they should not say when a calamity shall befal them for their previous handy work, "O our Lord! why hast thou not sent an Apostle to us? Then we should have followed thy signs and have been of the believers."

Asadand [We have sent thee] lest they say [on Judgment Day], when disaster befalls them as an outcome of what their own hands have wrought, "O our Sustainer, if only Thou had sent an apostle unto us, we would have followed Thy messages, and would have been among those who believe!"



al-Qasas 028:048

28:48 فلما جاءهم الحق من عندنا قالوا لولا اوتي مثل مااوتي موسى اولم يكفروا بما اوتي موسى من قبل قالوا سحران تظاهرا وقالوا انا بكل كافرون


TransliterationFalamma jaahumu alhaqqu min AAindina qaloo lawla ootiya mithla ma ootiya moosa awa lam yakfuroo bima ootiya moosa min qablu qaloo sihrani tathahara waqaloo inna bikullin kafiroona
LiteralSo when the truth came to them from at Us, they said: "If only (he) was given/brought to equal/similar (to) what was given/brought (to) Moses." Did they not disbelieve with what was given/brought (to) Moses from before? They said: "Two magicians/sorcerers, they (B) cooperated (with)/backed each other." And they said: "That we are with all/each disbelieving."

Yusuf AliBut (now), when the Truth has come to them from Ourselves, they say, "Why are not (Signs) sent to him, like those which were sent to Moses?" Do they not then reject (the Signs) which were formerly sent to Moses? They say: "Two kinds of sorcery, each assisting the other!" And they say: "For us, we reject all (such things)!"
PickthalBut when there came unto them the Truth from Our presence, they said: Why is he not given the like of what was given unto Moses? Did they not disbelieve in that which was given unto Moses of old? They say: Two magics that support each other; and they say: Lo! in both we are disbelievers.
Arberry Yet when the truth came to them 'from Ourselves, they said, 'Why has he not been given the like' of that Moses was given?' But they, did they not disbelieve also in what Moses was given aforetime? They said, 'A pair of sorceries mutually supporting each other.' They said, 'We disbelieve both.'
ShakirBut (now) when the truth has come to them from Us, they say: Why is he not given the like of what was given to Musa? What! did they not disbelieve in what Musa was given before? They say: Two magicians backing up each other; and they say: Surely we are unbelievers in all.
SarwarWhen the Truth from Us came to them they said, "Would that he, (Muhammad), had received what was given to Moses (by his Lord)." Did not they reject what Moses had brought to them saying, "These two, Moses and Aaron, are two magicians who support each other. We do not have any faith in them."
KhalifaNow that the truth has come to them from us, they said, "If only we could be given what was given to Moses!" Did they not disbelieve in what was given to Moses in the past? They said, "Both (scriptures) are works of magic that copied one another." They also said, "We are disbelievers in both of them."
Hilali/KhanBut when the truth (i.e. Muhammad SAW with his Message) has come to them from Us, they say: "Why is he not given the like of what was given to Moosa (Moses)? Did they not disbelieve in that which was given to Moosa (Moses) of old? They say: "Two kinds of magic (the Taurat (Torah) and the Quran) each helping the other!" And they say: "Verily! In both we are disbelievers."
H/K/SaheehBut when the truth came to them from Us, they said, Why was he not given like that which was given to Moses? Did they not disbelieve in that which was given to Moses before? They said, [They are but] two works of magic supporting each other, and indeed we are, in both, disbelievers.
MalikNow that the Truth has come to them from Us, they are saying: "Why is he (Muhammad) not given the like of what was given to Moses?" Have they not rejected that which was given to Moses before? They claim: "These (Torah and Qur’an) are the two works of sorcery complementing each other!" And they say: "We believe in neither."[48]
QXPAnd yet, now that the Truth has come to them from Us, they say, "Why is he not given the like of what Moses was given?" (The supernatural miracles they had heard about). But, did not the generations before this Revelation reject the Truth of what Moses was given? They used to say, "Two examples of delusion, supporting each other (Moses and Aaron)! And they went ahead, "Behold, we refuse to accept either of the two (brothers)."
Maulana AliBut (now) when the Truth has come to them from Us, they say: Why is he not given the like of what was given to Moses? Did they not disbelieve in that which was given to Moses before? They say: Two enchantments backing up each other! And they say: Surely we are disbelievers in both.
Free MindsBut when the truth came to them from Us, they said: "If only he was given the same that was given to Moses!" Had they not rejected what was given to Moses before? They had said: "Two magicians assisting one another." And they said: "We reject all these things."
Qaribullah So when the truth (Prophet Muhammad) came to them from Us, they said: 'Why is he not given the like of that which was given to Moses? ' But did they not also disbelieve in that which Moses was given before! They say (about Moses and Aaron): 'Two sorcerers supporting one another! ' And they said: 'We disbelieve both. '

George SaleYet when the truth is come unto them from before us, they say, unless he receive the same power to work miracles as Moses received, we will not believe. Have they not likewise rejected the revelation which was heretofore given unto Moses? They say, two cunning impostures have mutually assisted one another: And they say, verily we reject them both.
JM RodwellYet when the truth came to them from our very presence, they said, "Unless the like powers be given to him that were given to Moses. . . ." But did they not disbelieve in what of old was given to Moses? They said, "Two works of sorcery have helped each oth

AsadAnd yet, now that the truth has come unto them from Us, they say, "Why has he not been vouchsafed the like of what Moses was vouchsafed?" [As the Quran frequently points out, the basic ethical truths enunciated in it are the same as those of earlier revelations. It is this very statement which induced the opponents of Muhammad - in his own time as well as in later timees - to question the authenticity of the Quran: "If it had really been revealed by God," they argue, "would so many of its propositions, especially its social laws, differ so radically from the laws promulgated in that earlier divine writ, the Torah?" By advancing this argument (and quite apart from the question of whether the text of the Bible as we know it today has or has not been corrupted in the course of time), the opponents of Muhammad's message deliberately overlook the fact, repeatedly stressed in the Quran, that the earlier systems of law were conditioned by the spiritual level of a particular people and the exigencies of a particular chapter of human history, and therefore had to he superseded by new laws at a higher stage of human development (see in this connection the second paragraph of 5:48 and the corresponding note). However, as is evident from the immediate sequence - and especially from the last sentence of this verse - the above specious argument is not meant to uphold the authenticity of the Bible as against that of the Quran, but, rather, aims at discrediting both - and, through them, the basic religious principle against which the irreligious mind always revolts: namely, the idea of divine revelation and of man's absolute dependence on and responsibility to God, the Ultimate Cause of all that exists.] But did they not also, before this, deny the truth of what Moses was vouchsafed? [For] they do say, "Two examples of delusion, [seemingly] supporting each other!" [A contemptuous allusion, on the one hand, to Old-Testament predictions of the coming of the Prophet Muhammad (cf. surah 2:42), and, on the other, to the oft-repeated Quranic statement that this divine writ had been revealed to "confirm the truth of earlier revelations". As regards my rendering of the term sihr (lit., "magic" or "sorcery") as "delusion" - and occasionally as "spellbinding eloquence" - see note on 74:24.] And they add, "Behold, we refuse to accept either of them as true!"



al-Qasas 028:049

28:49 قل فاتوا بكتاب من عند الله هو اهدى منهما اتبعه ان كنتم صادقين


TransliterationQul fa/too bikitabin min AAindi Allahi huwa ahda minhuma attabiAAhu in kuntum sadiqeena
LiteralSay: "So come with a Book from at God, He/it is more guided/guiding than them (B), I follow it if you were truthful."

Yusuf AliSay: "Then bring ye a Book from Allah, which is a better guide than either of them, that I may follow it! (do), if ye are truthful!"
PickthalSay (unto them, O Muhammad): Then bring a scripture from the presence of Allah that giveth clearer guidance than these two (that) I may follow it, if ye are truthful.
Arberry Say: 'Bring a Book from God that gives better guidance than these, and follow it, if you speak truly.'
ShakirSay: Then bring some (other) book from Allah which is a better guide than both of them, (that) I may follow it, if you are truthful.
Sarwar(Muhammad), tell them, "Bring a Book if you are able to, from God better in its guidance than the Torah and the Quran; I shall follow it".
KhalifaSay, "Then produce a scripture from GOD with better guidance than the two, so I can follow it, if you are truthful."
Hilali/KhanSay (to them, O Muhammad SAW): "Then bring a Book from Allah, which is a better guide than these two (the Taurat (Torah) and the Quran), that I may follow it, if you are truthful."
H/K/SaheehSay, Then bring a scripture from Allah which is more guiding than either of them that I may follow it, if you should be truthful.
MalikAsk them: "Bring a Book from Allah which is a better guide than these two, I will follow it, if what you say be true!"[49]
QXPSay, "Produce then, a Book from Allah that would offer better Guidance than either of these two (the Torah and the Qur'an) - and I shall follow it! Do it if you are men of truth."
Maulana AliSay: Then bring some (other) Book from Allah which is a better guide than these two, I will follow it -- if you are truthful.
Free MindsSay: "Then bring forth a scripture from God that is better in guidance so I may follow it, if you are truthful."
Qaribullah Say: 'If what you say is true, bring down from Allah a Book that is a better guidance than both, I will follow it! '

George SaleSay, produce therefore a book from God, which is more right than these two, that I may follow it; if ye speak truth.
JM RodwellSAY: Bring then a Book from before God which shall be a better guide than these, that I may follow it; if ye speak the truth.

AsadSay: "Produce, then, [another] revelation from God which would offer better guidance than either of these two [I.e., the Torah and the Quran. The Gospel is not mentioned in this context because, as Jesus himself had stressed, his message was based on the Law of Moses, and was not meant to displace the latter.] - [and] I shall follow it, if you speak the truth!"



al-Qasas 028:050

28:50 فان لم يستجيبوا لك فاعلم انما يتبعون اهواءهم ومن اضل ممن اتبع هواه بغير هدى من الله ان الله لايهدي القوم الظالمين


TransliterationFa-in lam yastajeeboo laka faiAAlam annama yattabiAAoona ahwaahum waman adallu mimmani ittabaAAa hawahu bighayri hudan mina Allahi inna Allaha la yahdee alqawma alththalimeena
LiteralSo if they did not answer/reply to you, so know that they follow their self attractions for desires , and who (is) more misguided than who followed his self attractions for desires without guidance from God? That (E) God does not guide the nation, the unjust/oppressive.

Yusuf AliBut if they hearken not to thee, know that they only follow their own lusts: and who is more astray than one who follow his own lusts, devoid of guidance from Allah? for Allah guides not people given to wrong-doing.
PickthalAnd if they answer thee not, then know that what they follow is their lusts. And who goeth farther astray than he who followeth his lust without guidance from Allah. Lo! Allah guideth not wrongdoing folk.
Arberry Then if they do not answer thee, know that they are only following their caprices; and who is further astray than he who follows his caprice without guidance from God? Surely God guides not the people of the evildoers.
ShakirBut if they do not answer you, then know that they only follow their low desires; and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people.
SarwarIf they cannot meet such a challenge, know that they are only following their (evil) desires. Who strays more than one who follows his desires without guidance from God? God does not guide the unjust people.
KhalifaIf they fail to respond to you, then know that they follow only their own opinions. Who is farther astray than those who follow their own opinions, without guidance from GOD? GOD does not guide such wicked people.
Hilali/KhanBut if they answer you not (i.e. do not believe in your doctrine of Islamic Monotheism, nor follow you), then know that they only follow their own lusts. And who is more astray than one who follows his own lusts, without guidance from Allah? Verily! Allah guides not the people who are Zalimoon (wrong-doers, disobedient to Allah, and polytheists).
H/K/SaheehBut if they do not respond to you then know that they only follow their [own] desires. And who is more astray than one who follows his desire without guidance from Allah? Indeed, Allah does not guide the wrongdoing people.
MalikSo if they do not meet this demand, you should know that they only follow their own desires. And who is more misguided than the one who follows his own desires rather than the guidance from Allah? In fact, Allah does not guide such wrongdoing people.[50]
QXPAnd since they cannot respond to this challenge of yours, know that they are only following their desires. And who could be more astray than he who follows his own desire, devoid of Guidance from Allah? For, Allah does not intervene to guide people who displace Reason with desire.
Maulana AliBut if they answer thee not, know that they only follow their low desires. And who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah guides not the iniquitous people.
Free MindsBut if they fail to respond to you, then know that they follow only their desires. And who is more astray than one who follows his desire, without guidance from God? God does not guide the wicked people.
Qaribullah If they do not answer you, know that they are only following their desires. And who is further astray than he who is led by his desires without guidance from Allah! Allah does not guide the harmdoers.

George SaleBut if they return thee no answer, know that they only follow their own desires: And who erreth more widely from the truth than he who followeth his own desire, without a direction from God? Verily God directeth not the unjust people.
JM RodwellAnd if they answer thee not, then know that verily they are following their own caprices: and who goeth more widely astray than he who followeth his own caprice without guidance from God? for God guideth not the wicked.

AsadAnd since they cannot respond to this thy challenge, [Lit., "if they do not respond to thee", implying that they are unable to accept the above challenge.] know that they are following only their own likes and dislikes: and who could be more astray than he who follows [but] his own likes and dislikes without any guidance from God? Verily, God does not grace with His guidance people who are given to evildoing!



al-Qasas 028:051

28:51 ولقد وصلنا لهم القول لعلهم يتذكرون


TransliterationWalaqad wassalna lahumu alqawla laAAallahum yatathakkaroona
LiteralAnd We had reached/connected for them the words/opinion and belief maybe/perhaps they remember/mention

Yusuf AliNow have We caused the Word to reach them themselves, in order that they may receive admonition.
PickthalAnd now verily We have caused the Word to reach them, that haply they may give heed.
Arberry Now We have brought them the Word; haply they may remember.
ShakirAnd certainly We have made the word to reach them so that they may be mindful.
SarwarWe sent Our guidance to them so that perhaps they might take heed.
KhalifaWe have delivered the message to them, that they may take heed.
Hilali/KhanAnd indeed now We have conveyed the Word (this Quran in which is the news of everything to them), in order that they may remember (or receive admonition).
H/K/SaheehAnd We have [repeatedly] conveyed to them the Qurâ an that they might be reminded.
MalikWe have conveyed Our Word to them over and over again in order that they may take heed.[51]
QXPNow, indeed, We have caused this Word to reach mankind step by step, so that they might take it to their heart. ('Wassalna' embraces 'step by step').
Maulana AliAnd certainly We have made the Word to have many connections for their sake, so that they may be mindful.
Free MindsAnd We have delivered the message, perhaps they may take heed.
Qaribullah We have brought them the Word in order that they remember.

George SaleAnd now have We caused our word to come unto them, that they may be admonished.
JM RodwellAnd now have we caused our word to come unto them, that they may be warned:

AsadNOW, INDEED, We have caused this word [of Ours] to reach mankind step by step, so that they might [learn to] keep it in mind. [Lit., "We have caused this word to reach them gradually": this meaning is implied in the verbal form wassalna, which - like the grammatically identical form nazzalna - points to the gradual, step-by-step revelation of the Quran during the twenty-three years of Muhammad's prophetic ministry.]



al-Qasas 028:052

28:52 الذين اتيناهم الكتاب من قبله هم به يؤمنون


TransliterationAllatheena ataynahumu alkitaba min qablihi hum bihi yu/minoona
LiteralThose who We gave/brought them The Book from before it/Him, they are with it/Him believing.

Yusuf AliThose to whom We sent the Book before this,- they do believe in this (revelation):
PickthalThose unto whom We gave the Scripture before it, they believe in it,
Arberry Those to whom We gave the Book before this believe in it
Shakir(As to) those whom We gave the Book before it, they are believers in it.
Sarwar(Some of) the followers of the Bible believe in the Quran.
KhalifaThose whom we blessed with the previous scriptures will believe in this.
Hilali/KhanThose to whom We gave the Scripture (i.e. the Taurat (Torah) and the Injeel (Gospel), etc.) before it, - they believe in it (the Quran).
H/K/SaheehThose to whom We gave the Scripture before it they are believers in it.
MalikThose to whom the scriptures were given before this (Jews and Christians), they do recognize the Truth and believe in this (Qur’an).[52]
QXPAs for those whom We have given the Scripture before (and who understand that this Qur'an is a Divine Revelation like the ones before it) come to believe in this one as well.
Maulana AliThose to whom We gave the Book before it, they are believers in it.
Free MindsThose whom We gave the Scripture to before this, they will believe in it.
Qaribullah Those to whom We gave the Book before, believe in it.

George SaleThey unto whom We have given the scriptures which were revealed before it, believe in the same;
JM RodwellThey to whom we gave the Scriptures before IT, do in IT believe.

AsadAs for those unto whom We have vouchsafed revelation aforetime - they [are bound to] believe in this one [as well]; [This is both a statement of historical fact - alluding to conversions of Jews and Christians in Muhammad's lifetime - and a prophecy. It must, however, be understood that, in the above context, God's "vouchsafing" revelation implies a conscious, sincere acceptance of its teachings by those to whom it has been conveyed: for it is this sincerity that has enabled them - or will enable them - to realize that the Quran preaches the same ethical truths as those forthcoming from earlier revelations. (Cf. 26:196-197 and the corresponding notes.)]



al-Qasas 028:053

28:53 واذا يتلى عليهم قالوا امنا به انه الحق من ربنا انا كنا من قبله مسلمين


TransliterationWa-itha yutla AAalayhim qaloo amanna bihi innahu alhaqqu min rabbina inna kunna min qablihi muslimeena
LiteralAnd if (it) is read/recited on (to) them, they said: "We believed with it, that it truly is the truth from our Lord, that we were from before it Moslems/submitters ."

Yusuf AliAnd when it is recited to them, they say: "We believe therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing to Allah's Will) from before this.
PickthalAnd when it is recited unto them, they say: We believe in it. Lo! it is the Truth from our Lord. Lo! even before it we were of those who surrender (unto Him).
Arberry and, when it is recited to them, they say, 'We believe in it; surely it is the truth from our Lord. Indeed, even before' it we had surrendered.'
ShakirAnd when it is recited to them they say: We believe in it surely it is the truth from our Lord; surely we were submitters before this.
SarwarWhen it is recited to them, they say, "We believe in it. It is the Truth from our Lord. We were Muslims before it was revealed".
KhalifaWhen it is recited to them, they will say, "We believe in it. This is the truth from our Lord. Even before we heard of it, we were submitters."
Hilali/KhanAnd when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims (like Abdullah bin Salam and Salman Al-Farisee, etc.).
H/K/SaheehAnd when it is recited to them, they say, We have believed in it; indeed, it is the truth from our Lord. Indeed we were, [even] before it, Muslims [submitting to Allah].
MalikWhen it is recited to them they say: "We believe in it, surely this is the Truth from our Lord: indeed we were Muslims even before this."[53]
QXPAnd whenever it is conveyed to them, they say, "We believe in it, for it is the Truth from our Lord. Indeed, even before it we have been of those who submit (to a Supreme Authority)."
Maulana AliAnd when it is recited to them they say: We believe in it; surely it is the Truth from our Lord; we were indeed before this submitting ones.
Free MindsAnd if it is recited to them, they Say: "We believe in it. It is the truth from our Lord. Indeed, we had surrendered before it."
Qaribullah When it is recited to them, they say: 'We believe in it, because it is the truth from Our Lord. We surrendered ourselves before it came.

George Saleand when it is read unto them, say, we believe therein; it is certainly the truth from our Lord: Verily we were Moslems before this.
JM RodwellAnd when it is recited to them they say, "We believe in it, for it is the truth from our Lord. We were Muslims before it came."

Asadand whenever it is [clearly] conveyed unto them, they [are bound to] profess, "We have come to believe in it, for, behold, it is the truth from our Sustainer - and, verily, even before this have we surrendered ourselves unto Him!"



al-Qasas 028:054

28:54 اولئك يؤتون اجرهم مرتين بما صبروا ويدرؤون بالحسنة السيئة ومما رزقناهم ينفقون


TransliterationOla-ika yu/tawna ajrahum marratayni bima sabaroo wayadraoona bialhasanati alssayyi-ata wamimma razaqnahum yunfiqoona
LiteralThose, they, they are given their reward twice because (of) what they were patient, and they drive away/repel the sins/crimes with the good/goodness, and from what We provided for them they spend.

Yusuf AliTwice will they be given their reward, for that they have persevered, that they avert Evil with Good, and that they spend (in charity) out of what We have given them.
PickthalThese will be given their reward twice over, because they are steadfast and repel evil with good, and spend of that wherewith We have provided them,
Arberry These shall be given their wage twice over for that they patiently endured, and avert evil with good, and expend of that We have provided them.
ShakirThese shall be granted their reward twice, because they are steadfast and they repel evil with good and spend out of what We have given them.
SarwarThese will receive double reward for their forbearance, replacing evil by virtue, and for their spending for the cause of God.
KhalifaTo these we grant twice the reward, because they steadfastly persevere. They counter evil works with good works, and from our provisions to them, they give.
Hilali/KhanThese will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them.
H/K/SaheehThose will be given their reward twice for what they patiently endured and [because] they avert evil through good, and from what We have provided them they spend.
MalikThey are the ones who will be given their reward twice, because they have endured with fortitude, repelling evil with good and giving in charity out of what We have given them.[54]
QXPThese will receive a twofold reward because they persevere, counter harsh behavior in a kind manner and distribute Our provision of guidance and sustenance among others. (13:22).
Maulana AliThese will be granted their reward twice because they are steadfast, and they repel evil with good and spend out of what We have given them.
Free MindsTo these We grant twice the reward for that they have been patient. And they counter evil with good, and from Our provisions to them, they give.
Qaribullah 'Their wage shall be given them twice, because they have endured patiently, averting evil with good and spending from what We have given them;

George SaleThese shall receive their reward twice, because they have persevered, and repel evil by good, and distribute alms out of that which We have bestowed on them;
JM RodwellTwice shall their reward be given them, for that they suffered with patience, and repelled evil with good, and gave alms out of that with which we provided them.

AsadThese it is that shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, [See note on the identical phrase in 13:22. In the present context, the reference to "patience in adversity" and "repelling evil with good" evidently relates to the loss of erstwhile communal links, social ostracism, and all manner of physical or moral persecution which is so often the lot of persons who accept religious tenets different from those of their own community.] and having spent on others out of what We provided for them as sus­ tenance,



al-Qasas 028:055

28:55 واذا سمعوا اللغو اعرضوا عنه وقالوا لنا اعمالنا ولكم اعمالكم سلام عليكم لانبتغي الجاهلين


TransliterationWa-itha samiAAoo allaghwa aAAradoo AAanhu waqaloo lana aAAmaluna walakum aAAmalukum salamun AAalaykum la nabtaghee aljahileena
LiteralAnd if they heard/listened (to) the nonsense/senseless talk , they turned away from it, and they said: "For us (are) our deeds, and for you, your deeds, a greeting/peace on (to) you, we do not wish/desire the lowly/ignorant ."

Yusuf AliAnd when they hear vain talk, they turn away therefrom and say: "To us our deeds, and to you yours; peace be to you: we seek not the ignorant."
PickthalAnd when they hear vanity they withdraw from it and say: Unto us our works and unto you your works. Peace be unto you! We desire not the ignorant.
Arberry When they hear idle talk, they turn away from it and say, 'We have our deeds, and you your deeds. Peace be upon your We desire not the ignorant.'
ShakirAnd when they hear idle talk they turn aside from it and say: We shall have our deeds and you shall have your deeds; peace be on you, we do not desire the ignorant.
SarwarWhen they hear impious words, they ignore them, saying, "We shall be responsible for our deeds and you will be responsible for yours. Peace be with you. We do not want to become ignorant."
KhalifaWhen they come across vain talk, they disregard it and say, "We are responsible for our deeds, and you are responsible for your deeds. Peace be upon you. We do not wish to behave like the ignorant ones."
Hilali/KhanAnd when they hear AlLaghw (dirty, false, evil vain talk), they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not the ignorant."
H/K/SaheehAnd when they hear ill speech, they turn away from it and say, For us are our deeds, and for you are your deeds. Peace will be upon you; we seek not the ignorant.
MalikWhen they hear vain talk, they withdraw from it saying: "Our deeds are for us and yours for you; peace be on to you: we do not desire the way of the ignorant."[55]
QXP(Additionally) whenever they hear vain talk of ridicule, they withdraw from it decently and say, "To us our deeds and to you yours; Peace be upon you, we do not seek to join the ignorant. (25:72).
Maulana AliAnd when they hear idle talk, they turn aside from it and say: For us are our deeds and for you your deeds. Peace be to you! We desire not the ignorant.
Free MindsAnd if they come across vain talk, they disregard it and Say: "To us are our deeds, and to you is your deeds. Peace be upon you. We do not seek the ignorant."
Qaribullah and because when they hear idle talk they turn away from it and say: 'We have our deeds, and you have your deeds. Peace be upon you. We do not desire the ignorant. '

George Saleand when they hear vain discourse, avoid the same, saying, we have our works, and ye have your works: Peace be on you; we covet not the acquaintance of the ignorant.
JM RodwellAnd when they hear light discourse they withdraw from it, and say, "Our works for us and your works for you! Peace be on you! We are not in quest of fools!"

Asadand, whenever they heard frivolous talk, [This obviously refers to attempts, based on prejudice, at deriding the spiritual re-orientation of the person concerned.] having turned away from it and said: "Unto us shall be accounted Our deeds, and unto you, your deeds. Peace be upon you - [but] we do not seek out such as are ignorant [of the meaning of right and wrong]."



al-Qasas 028:056

28:56 انك لاتهدي من احببت ولكن الله يهدي من يشاء وهو اعلم بالمهتدين


TransliterationInnaka la tahdee man ahbabta walakinna Allaha yahdee man yashao wahuwa aAAlamu bialmuhtadeena
LiteralThat you do not guide whom you loved/liked, and but God guides whom He wills/wants, and He is more knowledgeable with (about) the guided.277

Yusuf AliIt is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance.
PickthalLo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is Best Aware of those who walk aright.
Arberry Thou guidest not whom thou likest, but God guides whom He wills, and knows very well those that are guided.
ShakirSurely you cannot guide whom you love, but Allah guides whom He pleases, and He knows best the followers of the right way.
Sarwar(Muhammad), you cannot guide whomever you love, but God guides whomever He wants and knows best those who seek guidance.
KhalifaYou cannot guide the ones you love. GOD is the only One who guides in accordance with His will, and in accordance with His knowledge of those who deserve the guidance.
Hilali/KhanVerily! You (O Muhammad SAW) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.
H/K/SaheehIndeed, [O Muúammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.
MalikO Prophet, you cannot give guidance to whom you wish, it is Allah Who gives guidance to whom He pleases, and He is quite aware of those who are guided.[56]
QXPVerily, you cannot guide aright everyone you love, but it is Allah Who guides him who wishes to be guided. And He is best Aware of those who will be rightly guided. (2:272), (4:88), (10:99-100).
Maulana AliSurely thou canst not guide whom thou lovest, but Allah guides whom He pleases; and He knows best those who walk aright.
Free MindsYou cannot guide whom you love. But it is God who guides whom He wills; and He is fully aware of those who receive the guidance.
Qaribullah You cannot guide whom you please; it is Allah who guides whom He will. He knows well those who are guided.

George SaleVerily thou canst not direct whom thou wilt: But God directeth whom He pleaseth, and He best knoweth those who will submit to be directed.
JM RodwellThou truly canst not guide whom thou desirest; but God guideth whom He will; and He best knoweth those who yield to guidance.

AsadVERILY, thou canst not guide aright everyone whom thou lovest: but it is God who guides him that wills [to be guided]; [Or: "God guides whomever He wills" - either of these two renderings being syntactically correct. According to several extremely well authenticated Traditions, the above verse relates to the Prophet's inability to induce his dying uncle Abu Talib, whom he loved dearly and who had loved and protected him throughout his life, to renounce the pagan beliefs of his ancestors and to profess faith in God's oneness. Influenced by Abu Jahl and other Meccan chieftains, Abu Talib died professing, in his own words, "the creed of Abd al-Muttalib" (Bukhari) or, according to another version (quoted by Tabari), "the creed of my ancestors (al-ashyakh)". However, the Quranic statement "thou canst not guide aright everyone whom thou lovest" has undoubtedly a timeless import as well: It stresses the inadequacy of all human endeavours to "convert" any other person, however loving and loved, to one's own beliefs, or to prevent him from falling into what one regards as error, unless that person wills to be so guided.] and He is fully aware of all who would let themselves be guided. [The above rendering of the expression al-muhtadin conforms to the interpretations offered in this context by many classical commentators - e.g., "those who accept guidance" (Zamakhshari), "everyone who in time would find the right way" (Razi), "those who are prepared (mustaiddin) for it" (Baydawi), "all who deserve guidance" (lbn Kathir), and so forth. Thus, God's guidance is but the final act of His grace with which He rewards all who desire to be guided. For a further consideration of this problem, the reader is referred to Zamakhshari's illuminating remarks quoted in the note on 14:4.]



al-Qasas 028:057

28:57 وقالوا ان نتبع الهدى معك نتخطف من ارضنا او لم نمكن لهم حرما امنا يجبى اليه ثمرات كل شئ رزقا من لدنا ولكن اكثرهم لايعلمون


TransliterationWaqaloo in nattabiAAi alhuda maAAaka nutakhattaf min ardina awa lam numakkin lahum haraman aminan yujba ilayhi thamaratu kulli shay-in rizqan min ladunna walakinna aktharahum la yaAAlamoona
LiteralAnd they said: "If (E) we follow the guidance with you we be snatched from our land ." Did We not strengthen/secure for them forbidden/sacred safe/secure fruits (of) every thing is being gathered to it, provision from at Us, and but most of them do not know.

Yusuf AliThey say: "If we were to follow the guidance with thee, we should be snatched away from our land." Have We not established for them a secure sanctuary, to which are brought as tribute fruits of all kinds,- a provision from Ourselves? but most of them understand not.
PickthalAnd they say: If we were to follow the Guidance with thee we should be torn out of our land. Have We not established for them a sure sanctuary, whereunto the produce of all things is brought (in trade), a provision from Our presence? But most of them know not.
Arberry They say, 'Should we follow the guidance with thee, we shall be snatched from our land.' Have We not established for them a sanctuary secure, to which are collected the fruits of everything, as a provision from Us? But most of them know not.
ShakirAnd they say: If we follow the guidance with you, we shall be carried off from our country. What ! have We not settled them in a safe, sacred territory to which fruits of every kind shall be drawn?-- a sustenance from Us; but most of them do not know.
SarwarThey, (the pagans), say, "If we were to follow your guidance we would be snatched away from our land. Have We not given them the secure, holy precinct wherein all types of fruits are brought to them as a sustenance from Us? However, many of them do not know it.
KhalifaThey said, "If we follow your guidance, we will suffer persecution." Did we not establish for them a Sacred Sanctuary, to which all kinds of fruits are offered, as a provision from us? Indeed, most of them do not know.
Hilali/KhanAnd they say: "If we follow the guidance with you, we would be snatched away from our land." Have We not established for them a secure sanctuary (Makkah), to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.
H/K/SaheehAnd they say, If we were to follow the guidance with you, we would be swept from our land. Have we not established for them a safe sanctuary to which are brought the fruits of all things as provision from Us? But most of them do not know.
MalikThose who do not wish to be guided say: "If we go along with you and accept this guidance, we shall be driven out from our land." But have We not given them a secure sanctuary to which are brought the fruits of all kinds as a provision from Us? But most of them have no knowledge.[57]
QXPThey (the Quraish) say, "If we were to follow the Guidance to which you invite us, we would be torn away from our land." Why - Have We not established for them a Secure Sanctuary, to which are brought all kinds of produce, a provision from Our Presence? But most of them do not make use of what they know.
Maulana AliAnd they say: If we follow the guidance with thee, we should be carried off from our country. Have We not settled them in a safe, sacred territory to which fruits of every kind are drawn? A sustenance from Us -- but most of them know not.
Free MindsAnd they said: "If we follow the guidance with you, we will be deposed from our land." Did We not establish for them a safe territory, to which all kinds of fruits are offered, as a provision from Us? Indeed, most of them do not know.
Qaribullah They say: 'If we follow the guidance with you, we shall be driven from our land. ' But have We not given them a secure sanctuary from which fruits of every kind are collected as a provision from Us? Indeed, most of them do not know.

George SaleThe Meccans say, if we follow the same direction with thee, we shall be forcibly expelled our land. Have We not established for them a secure asylum; to which fruits of every sort are brought, as a provision of our bounty? But the greater part of them do not understand.
JM RodwellBut they say, "If we follow the way in which thou art guided, we shall be driven from our country." But have we not established for them a sacred secure precinct, to which fruits of every kind, our gift for their support, are gathered together? But most of

AsadNow some say, "If we were to follow the guidance to which thou invitest us, we would be torn away from our very soil!" [Lit., If we were to follow the guidance together with thee, we would be snatched away from our land" (or "our soil"). This passage has obviously twofold connotation. On the historical plane, it echoes an objection voiced by many pagan Meccans to Muhammad's preaching: "If we were to accept thy call, most of the other tribes would regard this as a betrayal of our common ancestral beliefs, and would drive us away from our land." In a more general, timeless sense it reflects the hesitation of so many people - of whatever period, environment or religious persuasion - who, while realizing the truth of a new spiritual call, are yet fearful of acknowledging it as true lest this acknowledgment cause a total breach between them and their community and thus, as were, cut the ground from under their feet.] Why - have We not established for them a sanctuary secure, to which, as a provision from Us, shall be gathered the fruits of all (good) things? [Like the preceding expression of fear, this Quranic answer, too, can be understood in two senses. In the limited, historical sense it is an allusion to Abraham's prayer that the land around the Kabah be made secure for all times and its natural barrenness be compensated by fruitful help from outside (cf. 14:35 - 41 also 2:126), and to God's acceptance of this prayer: thus, the Prophet's Meccan contemporaries are reminded that they need not fear to be dispossessed of this holy land so long as they remain righteous and trust in God. In its purely spiritual connotation, on the other hand, the "sanctuary secure" is God's promise - referred to in verse 61 below - that all who have faith in Him and are conscious of their responsibility to Him shall be graced with a sense of inner peace in this world and with enduring bliss in the life to come; and since they are thus to be rewarded with the "fruits" of all their good deeds, "no fear need they have, and neither shall they grieve" (cf. 2:62, 3:170, 5:69, 6:48, 7:35, 10:62, 46:13). See also note on 29:67.] But most of them are unaware [of this truth].



al-Qasas 028:058

28:58 وكم اهلكنا من قرية بطرت معيشتها فتلك مساكنهم لم تسكن من بعدهم الا قليلا وكنا نحن الوارثين


TransliterationWakam ahlakna min qaryatin batirat maAAeeshataha fatilka masakinuhum lam tuskan min baAAdihim illa qaleelan wakunna nahnu alwaritheena
LiteralAnd how many We perished/destroyed from a village/urban city its life/livelihood/sustenance became unappreciated/undeserved (they were ungrateful for their livelihood), so those are their residences, did not get inhabited from after them, except a few/little , and We were, We, the heirs/inheritants.

Yusuf AliAnd how many populations We destroyed, which exulted in their life (of ease and plenty)! now those habitations of theirs, after them, are deserted,- All but a (miserable) few! and We are their heirs!
PickthalAnd how many a community have We destroyed that was thankless for its means of livelihood! And yonder are their dwellings, which have not been inhabited after them save a little. And We, even We, were the inheritors.
Arberry How many a city We have destroyed that flourished in insolent ease! Those are their dwelling-places, undwelt in after them, except a little; Ourselves are the inheritors.
ShakirAnd how many a town have We destroyed which exulted in its means of subsistence, so these are their abodes, they have not been dwelt in after them except a little, and We are the inheritors,
SarwarHow many nations, who had enjoyed great prosperity, had We destroyed? Those are their homes which were not inhabited thereafter except for a short time. Only We were their heirs.
KhalifaMany a community we annihilated for turning unappreciative of their lives. Consequently, here are their homes, nothing but uninhabited ruins after them, except a few. We were the inheritors.
Hilali/KhanAnd how many a town (population) have We destroyed, which were thankless for its means of livelihood (disobeyed Allah, and His Messengers, by doing evil deeds and crimes) ! And those are their dwellings, which have not been inhabited after them except a little. And verily! We have been the inheritors.
H/K/SaheehAnd how many a city have We destroyed that was insolent in its [way of] living, and those are their dwellings which have not been inhabited after them except briefly. And it is We who were the inheritors.
MalikHow many towns have We destroyed who once flourished in their economy? Just see those dwellings of theirs, only a few of which have been inhabited after them; at last We Alone became their inheritors.[58]
QXPAnd how many a town We annihilated, which exulted in their life of ease and plenty! Such that most of their dwelling places have remain deserted after them. For it is indeed We alone Who shall remain when all else have passed away!
Maulana AliAnd how many a town have We destroyed which exulted in its means of subsistence! So those are their abodes: they have not been dwelt in after them except a little. And We are ever the inheritors.
Free MindsAnd how many a town have We destroyed for turning unappreciative of their lives. So here are their homes, nothing but uninhabited ruins after them, except a few. We were the inheritors.
Qaribullah How many a village have We destroyed that were ungrateful in their life! Those are their dwellings, (they are) uninhabited after them except for a little; We are the inheritors.

George SaleHow many cities have We destroyed, whose inhabitants lived in ease and plenty? And these their dwellings are not inhabited after them, unless for a little while; and We were the inheritors of their wealth.
JM RodwellAnd how many cities have we destroyed that flourished in wanton ease! And these their dwellings have not been inhabited since their time save by a few, and it is we who became their heirs.

AsadAnd how many a community that [once] exulted in its wanton wealth and ease of life have We destroyed, so that those dwelling-places of theirs - all but a few - have never been dwelt-in after them: for it is indeed We alone who shall remain when all else will have passed away! [Lit., "We are indeed (kunna) the inheritors". For an explanation of my rendering of this phrase, see note on 15:23. The above passage stresses the insignificance and brittleness of all worldly "advantages" as compared with the imperishable good of divine guidance.]



al-Qasas 028:059

28:59 وماكان ربك مهلك القرى حتى يبعث في امها رسولا يتلو عليهم اياتنا وماكنا مهلكي القرى الا واهلها ظالمون


TransliterationWama kana rabbuka muhlika alqura hatta yabAAatha fee ommiha rasoolan yatloo AAalayhim ayatina wama kunna muhlikee alqura illa waahluha thalimoona
LiteralAnd your Lord was not perishing/destroying the villages/urban cities, until He sends in its origin a messenger, he reads/recites on (to) them Our verses/evidences/signs, and We were not destroying the villages/urban cities, except and (while) its people (are) unjust/oppressive .

Yusuf AliNor was thy Lord the one to destroy a population until He had sent to its centre a messenger, rehearsing to them Our Signs; nor are We going to destroy a population except when its members practise iniquity.
PickthalAnd never did thy Lord destroy the townships, till He had raised up in their mother(-town) a messenger reciting unto them Our revelations. And never did We destroy the townships unless the folk thereof were evil-doers.
Arberry Yet thy Lord never destroyed the cities until He sent in their mother-city a Messenger, to recite Our signs unto them; and We never destroyed the cities, save that their inhabitants were evildoers.
ShakirAnd your Lord never destroyed the towns until He raised in their metropolis a messenger, reciting to them Our communications, and We never destroyed the towns except when their people were unjust.
SarwarYour Lord did not destroy the people of the towns without first sending a Messenger to the mother town who would recite His revelations to them. We did not want to destroy the towns if the people therein were not unjust.
KhalifaFor your Lord never annihilates any community without sending a messenger in the midst thereof, to recite our revelations to them. We never annihilate any community, unless its people are wicked.
Hilali/KhanAnd never will your Lord destroy the towns (populations) until He sends to their mother town a Messenger reciting to them Our Verses. And never would We destroy the towns unless the people thereof are Zalimoon (polytheists, wrong-doers, disbelievers in the Oneness of Allah, oppressors and tyrants).
H/K/SaheehAnd never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers.
MalikYour Lord would never destroy the towns until He had sent in their metropolis a Messenger, proclaiming to them Our revelations; and We would not destroy towns except when their dwellers had become wrongdoers.[59]
QXPYet, your Lord never destroyed townships unless He sent a Messenger in their midst (the big city) who conveyed Our Commands to them. And never did We destroy the townships unless the people thereof violated human rights.
Maulana AliAnd thy Lord never destroyed the towns, until He has raised in their metropolis a messenger, reciting to them Our messages, and We never destroyed the towns except when their people were iniquitous.
Free MindsAnd your Lord never annihilates any community without sending a messenger to its capital, to recite Our revelations to them. And We never annihilate any community, unless its people are wicked.
Qaribullah Nor did your Lord destroy the villages until He had sent a Messenger to its mother village reciting to them Our verses. We never destroyed villages unless their inhabitants were harmdoers.

George SaleBut thy Lord did not destroy those cities, until He had sent unto their capital an Apostle, to rehearse our signs unto them: Neither did We destroy those cities, unless their inhabitants were injurious to their Apostle.
JM RodwellBut thy Lord did not destroy the cities till He had sent an apostle to their mother-city to rehearse our signs to its people: nor did we destroy the cities unless its people were unjust.

AsadYet, withal, thy Sustainer would never destroy a community without having [first] raised in its midst an apostle who would convey unto them Our messages; [Sc., "and thus make them aware of the meaning of right and wrong": cf. 6:130 - 132 and the corresponding notes.] and never would We destroy a community unless its people are wont to do wrong [to one another]. [Cf. in this connection note on 11:117. All the three passages referred to in this as well as the preceding note (i.e., 6:130 -132, 11:117 and 28:59) are interdependennt and must, therefore, be read side by side. The present passage connects with verse 58 above and its reference to "wanton wealth and ease of life", for the sake of which people so often wrong one another.]



al-Qasas 028:060

28:60 ومااوتيتم من شئ فمتاع الحياة الدنيا وزينتها وماعند الله خير وابقى افلا تعقلون


TransliterationWama ooteetum min shay-in famataAAu alhayati alddunya wazeenatuha wama AAinda Allahi khayrun waabqa afala taAAqiloona
LiteralAnd you were not given from a thing so enjoyment (of) the life the present/worldly life, and its decoration/beauty/ornament, and what (is) at God (is) best and more lasting/continuing (everlasting), so do you not reason/comprehend ?

Yusuf AliThe (material) things which ye are given are but the conveniences of this life and the glitter thereof; but that which is with Allah is better and more enduring: will ye not then be wise?
PickthalAnd whatsoever ye have been given is a comfort of the life of the world and an ornament thereof; and that which Allah hath is better and more lasting. Have ye then no sense?
Arberry Whatever thing you have been given is the enjoyment of the present life and its adornment; and what is with God is better and more enduring.
ShakirAnd whatever things you have been given are only a provision of this world's life and its adornment, and whatever is with Allah is better and more lasting; do you not then understand?
SarwarWhatever you (people) have been given are only the means for enjoyment and beauty of the worldly life, but the means of enjoyment (which you will receive from God) in the life to come will be better and everlasting. Will you then not take heed?
KhalifaEverything that is given to you is only the material of this life, and its vanity. What is with GOD is far better, and everlasting. Do you not understand?
Hilali/KhanAnd whatever you have been given is an enjoyment of the life of (this) world and its adornment, and that (Hereafter) which is with Allah is better and will remain forever. Have you then no sense?
H/K/SaheehAnd whatever thing you [people] have been given it is [only for] the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not use reason?
MalikThe things which you have been given are but the provisions and adornments of this worldly life; and that which is with Allah is better and more lasting. Why don’t you use your common sense?[60]
QXPAnd whatever you have been given is a comfort and decor for the life of the world. And that which Allah has is better and more lasting. Will you not, then, use sense?
Maulana AliAnd whatever things you have been given are only a provision of this world’s life and its adornment, and whatever is with Allah is better and more lasting. Do you not then understand?
Free MindsAnd anything that is given to you is only the materialism of this world, and its glitter. And what is with God is far better, and everlasting. Do you not comprehend?
Qaribullah The things you have been given, and its adornments, are but the enjoyment of this present life. What is with Allah is better and everlasting. Do you not understand?

George SaleThe things which are given you, are the provisions of this present life, and the pomp thereof; but that which is with God, is better and more durable: Will ye not therefore understand?
JM RodwellAnd all that hath been bestowed on you is merely for enjoyment and pomp of this life present: but that which is with God is better and more lasting. Will ye not be wise?

AsadAnd [remember:] whatever you are given [now] is but for the [passing] enjoyment of life in this world, and for its embellishment - whereas that which is with God is [so much] better and more enduring. Will you not, then, use your reason?



al-Qasas 028:061

28:61 افمن وعدناه وعدا حسنا فهو لاقيه كمن متعناه متاع الحياة الدنيا ثم هو يوم القيامة من المحضرين


TransliterationAfaman waAAadnahu waAAdan hasanan fahuwa laqeehi kaman mattaAAnahu mataAAa alhayati alddunya thumma huwa yawma alqiyamati mina almuhdareena
LiteralIs who We promised him a good/beautiful promise, so he is receiving/finding it (E) , as who We made him enjoy the life the present's/worldly life's enjoyment then he is (on) the Resurrection Day from present/attending?

Yusuf AliAre (these two) alike?- one to whom We have made a goodly promise, and who is going to reach its (fulfilment), and one to whom We have given the good things of this life, but who, on the Day of Judgment, is to be among those brought up (for punishment)?
PickthalIs he whom We have promised a fair promise which he will find (true) like him whom We suffer to enjoy awhile the comfort of the life of the world, then on the Day of Resurrection he will be of those arraigned?
Arberry Will you not understand? What, is he to whom We have promised a fair promise, and he receives it, like him to whom We have given the enjoyment of the present life, then he on the Resurrection Day shall be of those that are arraigned?
ShakirIs he to whom We have promised a goodly promise which he shall meet with like him whom We have provided with the provisions of this world's life, then on the day of resurrection he shall be of those who are brought up?
SarwarIs the case of those to whom We have promised good things - which they will certainly receive in the life to come - equal to the case of those to whom We have granted the means of enjoyment in the worldly life and who will certainly be questioned about them in the life to come?.
KhalifaIs one whom we promised a good promise that will surely come to pass, equal to one whom we provide with the temporary materials of this life, then suffers eternal doom on the Day of Resurrection?
Hilali/KhanIs he whom We have promised an excellent promise (Paradise), which he will find true, like him whom We have made to enjoy the luxuries of the life of (this) world, then on the Day of Resurrection, he will be among those brought up (to be punished in the Hell-fire)?
H/K/SaheehThen is he whom We have promised a good promise which he will obtain like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]?
MalikCan a person to whom We have made a handsome promise and he is sure to receive it, be like the one to whom We have only given the provisions of this world and he is scheduled to be presented on the Day of Resurrection for punishment?[61]
QXPIs, then, he to whom We have given a goodly promise which he shall see fulfilled comparable to the one whom We have given the good things of this life, but who on the Resurrection Day, is to be among those brought up for punishment? (24:55).
Maulana AliIs he to whom We have promised a goodly promise, which he will meet with, like him whom We have provided with the provisions of this world’s life, then on the day of Resurrection he will be of those brought up (for punishment)?
Free MindsIs one whom We promised a good promise, and it will come to pass, equal to one whom We provided with the goods of this life, then on the Day of Resurrection he is of those who will suffer?
Qaribullah Is he to whom We promised a fine promise and receives it, like he who has been given the enjoyment of this present life, then on the Day of Resurrection shall be among those that are arraigned?

George SaleShall he then, unto whom We have promised an excellent promise of future happiness, and who shall attain the same, be as he on whom we have bestowed the provision of this present life, and who, on the day of resurrection, shall be one of those who are delivered up to eternal punishment?
JM RodwellShall he then to whom we have promised a goodly promise and who obtaineth it, be as he on whom we have bestowed the enjoyments of this life present, and who on the day of Resurrection shall be brought up for punishment?

AsadIs, then, he to whom We have given that goodly promise which he shall see fulfilled [on his resurrection] [See second note on verse 57 above.] comparable to one on whom We have bestowed [all] the enjoyments of this worldly life but who, on Resurrection Day, will find himself among those that shall be arraigned [before Us]? [Sc., "for having misused Our gifts and attributed them to powers other than Us".]



al-Qasas 028:062

28:62 ويوم يناديهم فيقول اين شركائي الذين كنتم تزعمون


TransliterationWayawma yunadeehim fayaqoolu ayna shuraka-iya allatheena kuntum tazAAumoona
LiteralAnd a day/time He calls them, so He says: "Where (are) My partners those whom you were claiming/alleging ?"

Yusuf AliThat Day (Allah) will call to them, and say "Where are my 'partners'?- whom ye imagined (to be such)?"
PickthalOn the day when He will call unto them and say: Where are My partners whom ye imagined?
Arberry Upon the day when He shall call to them, and He shall say, 'Where now are My associates whom you were asserting?'
ShakirAnd on the day when He will call them and say: Where are those whom you deemed to be My associates?
SarwarOn the day when He will ask (the latter group), "Where are those whom you had considered equal to Me?"
KhalifaThe day will come when He calls upon them, saying, "Where are those idols you had set up beside Me?"
Hilali/KhanAnd (remember) the Day when He will call to them, and say: "Where are My (so-called) partners whom you used to assert?"
H/K/SaheehAnd [warn of] the Day He will call them and say, Where are My partnersâ which you used to claim?
MalikLet them not forget that Day when We shall call them and ask: "Where are those whom you deemed to be My associates?"[62]
QXPOn the Day He will call unto them, and will ask, "Where, now, are My 'partners' that you imagined?"
Maulana AliAnd the day when He will call them and say: Where are those whom you deemed to be My associates?
Free MindsAnd on the Day when He calls upon them, saying: "Where are My partners whom you used to claim?"
Qaribullah On that Day He will call to them, saying: 'Where are those whom you alleged to be My associates? '

George SaleOn that day God shall call unto them, and shall say, where are my partners, which ye imagined to be so?
JM RodwellOn that day will God cry to them and say, "Where are my companions, as ye supposed them?"

AsadFor, on that Day He will call unto them, and will ask: "Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?" [Lit., "those partners of Mine whom you supposed [to exist]": see notes on 6:22-23.] -



al-Qasas 028:063

28:63 قال الذين حق عليهم القول ربنا هؤلاء الذين اغوينا اغويناهم كما غوينا تبرانا اليك ماكانوا ايانا يعبدون


TransliterationQala allatheena haqqa AAalayhimu alqawlu rabbana haola-i allatheena aghwayna aghwaynahum kama ghawayna tabarra/na ilayka ma kanoo iyyana yaAAbudoona
LiteralThose who the saying/opinion and belief became deserved on (to) them said: "Our Lord, those (are) those who we misguided , we misguided them as/like we were misguided we declared innocence to You, they were not (to) us worshipping."

Yusuf AliThose against whom the charge will be proved, will say: "Our Lord! These are the ones whom we led astray: we led them astray, as we were astray ourselves: we free ourselves (from them) in Thy presence: it was not us they worshipped."
PickthalThose concerning whom the Word will have come true will say: Our Lord! These are they whom we led astray. We led them astray even as we ourselves were astray. We declare our innocence before Thee: us they never worshipped.
Arberry Those against whom the Word is realized they shall say, 'Our Lord, those whom we perverted, we perverted them even as we ourselves erred. We declare our innocence unto Thee; it was not us that they were serving.'
ShakirThose against whom the sentence has become confirmed will say: Our Lord! these are they whom we caused to err; we caused them to err as we ourselves did err; to Thee we declare ourselves to be clear (of them); they never served Us.
SarwarThose who have become subject to punishment will say, "Lord, they seduced us." Their idols will say, "We seduced them but we renounce their worshipping us for it was not us whom they worshipped".
KhalifaThose who incurred the judgment will say, "Our Lord, these are the ones we misled; we misled them only because we ourselves had gone astray. We now devote ourselves totally to You. They were not really worshiping us."
Hilali/KhanThose about whom the Word will have come true (to be punished) will say: "Our Lord! These are they whom we led astray. We led them astray, as we were astray ourselves. We declare our innocence (from them) before You. It was not us they worshipped."
H/K/SaheehThose upon whom the word will have come into effect will say, Our Lord, these are the ones we led to error. We led them to error just as we were in error. We declare our disassociation [from them] to You. They did not used to worship us.
MalikThose who are proven guilty as charged will say: "Our Lord! These are the ones whom we led astray; we led them astray as we were astray ourselves. However, we plead our innocence before You; it MidEastWeb for Coexistence http:www.mideastweb.org 185 was not us that they worshipped."[63]
QXPThose against whom the charge will be proved, will say, "Our Lord! These are the ones we misled. We misled them only because we were astray ourselves. We now disown them before you. It was not us they worshiped."
Maulana AliThose against whom the word has proved true will say: Our Lord, these are they whom we caused to deviate -- we caused them to deviate as we ourselves deviated. We declare our innocence before Thee. Us they never worshipped.
Free MindsThose who have deserved the retribution will Say: "Our Lord, these are the ones we misled; we misled them only because we ourselves were misled. We seek to absolve ourselves to You, it was not us that they worshipped."
Qaribullah Those against whom the Word is realized shall say: 'Our Lord, those whom we led astray, we led them astray even as we ourselves were astray. We are quit of them to You; it was not us that they worshipped. '

George SaleAnd they upon whom the sentence of damnation shall be justly pronounced, shall answer, these, O Lord, are those whom we seduced; we seduced them as we also had been seduced: But now we clearly quit them, and turn unto Thee. They did not worship Us, but their own lusts.
JM RodwellThey on whom doom shall be justly pronounced will say, "O our Lord! these are they whom we led astray: we led them astray even as we had been led astray ourselves: Thou hast no cause of blame against us: It was not we whom they worshipped.

Asad[whereupon] they against whom the word [of truth] shall thus stand revealed [I.e., in the very fact of God's calling them to account (cf. 27:82 and the corresponding note). As the sequence shows, the persons thus addressed are the "leaders of thought" supposed to have set the community's faulty standards of social behaviour and moral valuation; and since they are primarily responsible for the wrong direction, which their followers have taken, they will be the first to suffer in the life to come.] will exclaim: O our Sustainer! Those whom we caused to err so grievously, we but caused to err as we ourselves had been erring. [I.e., "we did not lead them astray out of malice, but simply because we ourselves had been led astray by our predecessors". This "answer" is, of course, evasive, but it is quoted here to show that man's attachment to false - but nevertheless, almost deified - values and concepts based on stark materialism is, more often than not, a matter of "social continuity": in other words, the validity of those materialistic pseudo-values is taken for granted simply because they are time-honoured, with every generation blindly subscribing to the views held by their forebears. In its deepest sense, this passage - as so many similar ones throughout the Quran - points to the moral inadmissibility of accepting an ethical or intellectual proposition as true on no other grounds than that it was held to be true by earlier generations.] We [now] disavow them before Thee: it was not us that they worshipped!" [In other words, they were but wont to worship their own passions and desires projected onto extraneous beings. See in this connection 10:28 and 34:41 and the corresponding notes.]



al-Qasas 028:064

28:64 وقيل ادعوا شركاءكم فدعوهم فلم يستجيبوا لهم وراوا العذاب لو انهم كانوا يهتدون


TransliterationWaqeela odAAoo shurakaakum fadaAAawhum falam yastajeeboo lahum waraawoo alAAathaba law annahum kanoo yahtadoona
LiteralAnd (it) was said: "Call your partners." so they called them, so they did not answer/reply to them, and they saw/understood the torture. If only that they were being guided.

Yusuf AliIt will be said (to them): "Call upon your 'partners' (for help)" :they will call upon them, but they will not listen to them; and they will see the Penalty (before them); (how they will wish) 'if only they had been open to guidance!'
PickthalAnd it will be said: Cry unto your (so-called) partners (of Allah). And they will cry unto them, and they will give no answer unto them, and they will see the Doom. Ah, if they had but been guided!
Arberry It shall be said, 'Call you now upon your associates!' And they will call upon them, but they shall not answer them, and they shall see the chastisement-ah, if they had been guided!
ShakirAnd it will be said: Call your associate-gods. So they will call upon them, but they will not answer them, and they shall see the punishment; would that they had followed the right way!
SarwarThey will be told to call their idols. They will call them but will receive no answer. They will see the torment approaching and wish that they had sought guidance.
KhalifaIt will be said, "Call upon your idols (to help you)." They will call upon them, but they will not respond. They will suffer the retribution, and wish that they were guided!
Hilali/KhanAnd it will be said (to them): "Call upon your (so-called) partners (of Allah), and they will call upon them, but they will give no answer to them, and they will see the torment. (They will then wish) if only they had been guided!
H/K/SaheehAnd it will be said, Invoke your partnersâ and they will invoke them; but they will not respond to them, and they will see the punishment. If only they had followed guidance!
MalikThen they will be told: "Appeal to your shoraka' (associate gods)," so they will appeal them but will get no answer. They will see the punishment and wish that they had accepted guidance.[64]
QXPAnd it will be said, "Call upon all your 'partners'" - but the 'partners' will not answer them. Whereupon they will see the suffering - Ah, if they had allowed themselves to be guided!
Maulana AliAnd it will be said: Call your associate-gods. So they will call upon them, but they will not answer them, and they will see the chastisement. Would that they had followed the right way!
Free MindsAnd it will be said: "Call upon your partners," but they will not respond to them. And they will see the retribution. If only they were guided!
Qaribullah It will be said to them: 'Call on your associates! ' And they will call on them, but they will not respond to them, and they shall see the punishment if only they had been guided.

George SaleAnd it shall be said unto the idolaters, call now upon those whom ye associated with God: And they shall call upon them, but they shall not answer them; and they shall see the punishment prepared for them, and shall wish that they had submitted to be directed.
JM RodwellAnd it shall be said, "Call now on those whom ye made God's companions:" and they shall call on them, but they will not answer them. And they shall see the punishment, and wish that they had been guided aright.

AsadAnd [they] will be told: "Call [now] unto those [beings or powers] to whom you were wont to ascribe a share in God's divinity!" [Lit., "those [God-]partners of yours".] -- and they will call unto them [for help], but those [fake objects of worship] will not respond to them: whereupon they will see the suffering [that awaits them - the suffering which could have been avoided] if only they had allowed themselves to be guided! [For this rendering of the phrase law kanu yahtadun, see second note on verse 56 above.]



al-Qasas 028:065

28:65 ويوم يناديهم فيقول ماذا اجبتم المرسلين


TransliterationWayawma yunadeehim fayaqoolu matha ajabtumu almursaleena
LiteralAnd a day/time He calls them, so He says: "What (did) you reply/answer the messengers?"

Yusuf AliThat Day (Allah) will call to them, and say: "What was the answer ye gave to the messengers?"
PickthalAnd on the Day when He will call unto them and say: What answer gave ye to the messengers?
Arberry Upon the day when He shall call to them, and He shall say, 'What answer gave you to the Envoys?'
ShakirAnd on the day when He shall call them and say: What was the answer you gave to the messengers?
SarwarOn the day when God will call them and ask them, "What answer did you give to (Our) messengers?".
KhalifaOn that day, He will ask everyone, "How did you respond to the messengers?"
Hilali/KhanAnd (remember) the Day (Allah) will call to them, and say: "What answer gave you to the Messengers?"
H/K/SaheehAnd [mention] the Day He will call them and say, What did you answer the messengers?
MalikLet them also not forget that, on that Day, He will call them and ask: "How did you answer Our Messengers?"[65]
QXPAnd on the Day when He will call them and say, "What answer did you give to the Messengers?"
Maulana AliAnd the day He will call them, then say: What was the answer you gave to the messengers?
Free MindsOn that Day, He will ask them and Say: "What was the answer you gave to the messengers?"
Qaribullah On that Day He will call to them and He will say: 'What response did you give Our Messengers? '

George SaleOn that day God shall call unto them, and shall say, what answer did ye return to our messengers?
JM RodwellAnd on that day shall God call to them and say, "How answered ye the apostles?"

AsadAnd on that Day He will call unto them, and will ask: "How did you respond to My message bearers?" [This connects with the first sentence of verse 59, which has been explained in the corresponding note. The present verse clearly implies that those sinners had not responded to the guidance offered them by God's apostles. As in many other instances in the Quran, God's "question" is but meant to stress a moral failure, which by now has become obvious to man's self-accusing conscience.] -



al-Qasas 028:066

28:66 فعميت عليهم الانباء يومئذ فهم لايتساءلون


TransliterationFaAAamiyat AAalayhimu al-anbao yawma-ithin fahum la yatasaaloona
LiteralSo the information/news was blinding/confusing on (to) them (on) that day, so they do not ask/question each other.

Yusuf AliThen the (whole) story that Day will seem obscure to them (like light to the blind) and they will not be able (even) to question each other.
PickthalOn that day (all) tidings will be dimmed for them, nor will they ask one of another,
Arberry Upon that day the tidings will be darkened for them, nor will they ask each other.
ShakirThen the pleas shall become obscure to them on that day, so they shall not ask each other.
SarwarThe door to all answers will be closed to them and they will not even be able to ask one another.
KhalifaThey will be so stunned by the facts on that day, they will be speechless.
Hilali/KhanThen the news of a good answer will be obscured to them on that day, and they will not be able to ask one another.
H/K/SaheehBut the information will be unapparent to them that Day, so they will not [be able to] ask one another.
MalikThey will be so confused on that Day that they will not even ask one another.[66]
QXPOn that Day all arguments (they used to contrive) will be dimmed for them, nor will they ask one another.
Maulana AliOn that day excuses will become obscure to them, so they will not ask each other.
Free MindsThey will be shocked by the news on that Day, they will be speechless.
Qaribullah And on that Day the news will be blinded for them, and they will not ask each other.

George SaleBut they shall not be able to give an account thereof on that day; neither shall they ask one another for information.
JM RodwellBut on that day they shall be too blinded with confusion to give an account, nor shall they ask it of one another.

Asadbut all arguments and excuses will by then have been erased from their minds, [Lit., "will on that Day have become obscured to them". The operative noun anba, which literally denotes "tidings", has here the compound meaning of "arguments and excuses" (Tabari).] and they will not [be able to] obtain any [helpful] answer from one another. [I.e., they will all be equally confused. For the above rendering of la yatasa alun (lit., "they will not [be able to] ask one another"), see the explanations of this phrase advanced by Baghawi, Zamakhshari and Baydawi.]



al-Qasas 028:067

28:67 فاما من تاب وامن وعمل صالحا فعسى ان يكون من المفلحين


TransliterationFaamma man taba waamana waAAamila salihan faAAasa an yakoona mina almufliheena
LiteralSo but who repented, and believed, and made/did correct/righteous deeds, so maybe/perhaps that (he) be from the successful/winners.

Yusuf AliBut any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation.
PickthalBut as for him who shall repent and believe and do right, he haply may be one of the successful.
Arberry But as for him who repents, and believes, and works righteousness, haply he shall be among the prosperers.
ShakirBut as to him who repents and believes and does good, maybe he will be among the successful:
SarwarHowever, those who have repented and have become righteously striving believers will perhaps have everlasting happiness.
KhalifaAs for those who repent, believe, and lead a righteous life, they will end up with the winners.
Hilali/KhanBut as for him who repented (from polytheism and sins, etc.), believed (in the Oneness of Allah, and in His Messenger Muhammad SAW), and did righteous deeds (in the life of this world), then he will be among those who are successful.
H/K/SaheehBut as for one who had repented, believed, and done righteousness, it is promised by Allah that he will be among the successful.
MalikHowever, the one who has repented in this life, and believed, and done good deeds may hope to be among those who will achieve salvation.[67]
QXPBut anyone who (in this life) repents and truly believes and helps others may well find himself among the successful.
Maulana AliBut as to him who repents and believes and does good, maybe he will be among the successful.
Free MindsAs for the one who repents, believes, and does good works; perhaps he will be with the winners.
Qaribullah But, as for he who repents and believes, and does good deeds, he will be among those who prosper.

George SaleHowbeit whoso shall repent and believe, and shall do that which is right, may expect to be happy.
JM RodwellYet as to him who shall turn to God and believe and do the thing that is right, it may come to pass that he shall be among the happy.

AsadBut as against this - anyone who repents [I.e., during his life in this world. For an explanation of this stress on repentance - which flows from one's realization of moral failure -- see the last note on 24:31.] and attains to faith and does righteous deeds may well [hope to] find himself among those who achieve a happy state [in the life to come].



al-Qasas 028:068

28:68 وربك يخلق مايشاء ويختار ماكان لهم الخيرة سبحان الله وتعالى عما يشركون


TransliterationWarabbuka yakhluqu ma yashao wayakhtaru ma kana lahumu alkhiyaratu subhana Allahi wataAAala AAamma yushrikoona
LiteralAnd your Lord creates what He wills/wants, and He chooses; the best choice/best is/was not for them, God's praise/glory and high, mighty, exalted and dignified from/about what they share/make partners (with Him).

Yusuf AliThy Lord does create and choose as He pleases: no choice have they (in the matter): Glory to Allah! and far is He above the partners they ascribe (to Him)!
PickthalThy Lord bringeth to pass what He willeth and chooseth. They have never any choice. Glorified be Allah and Exalted above all that they associate (with Him)!
Arberry Thy Lord creates whatsoever He will and He chooses; they have not the choice. Glory be to God! High be He exalted above that they associate!
ShakirAnd your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him).
SarwarYour Lord creates and chooses (to grant mercy) to whomever He wants. (In matters of guidance) they (unbelievers) do not have the choice to choose whatever they want. God is too exalted to be considered equal to anything else.
KhalifaYour Lord is the One who creates whatever He wills, and chooses; no one else does any choosing. Glory be to GOD, the Most Exalted. He is far above needing partners.
Hilali/KhanAnd your Lord creates whatsoever He wills and chooses, no choice have they (in any matter). Glorified be Allah, and exalted above all that they associate as partners (with Him).
H/K/SaheehAnd your Lord creates what He wills and chooses; not for them was the choice. Exalted is Allah and high above what they associate with Him.
QXPYour Lord does create and choose according to His Laws. No choice do they have (against the Divine Laws). Glorified is Allah and High above all that they associate with Him. (In the ongoing Evolution in the Universe, species and nations advance according to the Law of Natural Selection).
Maulana AliAnd thy Lord creates and chooses whom He pleases. To choose is not theirs. Glory be to Allah and exalted be He above what they associate (with Him)!
Free MindsAnd your Lord creates what He wills, and He selects; it is not for them to select. Glory be to God, He is far above the partners they set up.
Qaribullah Your Lord creates whosoever He will and He chooses the choice was not theirs (the unbelievers). Exalted is Allah, above that they associate!

George SaleThy Lord createth what He pleaseth; and chooseth freely: But they have no free choice. Praise be unto God; and far be He removed from the idols which they associate with Him!
JM RodwellAnd thy Lord createth what he will and hath a free choice. But they, the false gods, have no power to choose. Glory be to God! and high let him be exalted above those whom they associate with him.

AsadAND [thus it is:] thy Sustainer creates whatever He wills; and He chooses [for mankind] whatever is best for them. [Some of the classical commentators incline to interpret the ma in the phrase ma kana lahum al-khirah as a particle of negation and the noun khirah as "choice" or "freedom of choice", thus giving to this phrase the meaning of "He chooses, [but] they [i.e., human beings) have no freedom of choice". To my mind, however, this interpretation conflicts not only with the immediately preceding passages but with the tenor of the Quran as a whole, which insists throughout on man's responsibility for (and, hence, on relative freedom in) choosing between right and wrong - and this side by side with its stress on God's unlimited power to determine the factual course of events. Hence, I prefer to base my rendering on the interpretation advanced and convincingly argued by Tabari, who regards the crucial particle ma not as a negation but as a relative pronoun synonymous with alladhi ("that which" or "whatever"), and understands the noun khirah in its primary significance of "that which is chosen" or "preferred", i.e., because it is considered to be the best: in another word, as a synonym of khayr. Zamakhshari refers to this interpretation with evident approval (without, however, mentioning Tabari specifically), and enlarges upon it thus: "God chooses for mankind whatever is best (ma huwa khayr) and most beneficial (aslah) for them, for He knows better than they themselves do what is good for them."] Limitless is God in His glory, and sub­ limely exalted above anything to which they may ascribe a share in His divinity!



al-Qasas 028:069

28:69 وربك يعلم ماتكن صدورهم ومايعلنون


TransliterationWarabbuka yaAAlamu ma tukinnu sudooruhum wama yuAAlinoona
LiteralAnd your Lord knows what their chests (innermosts) conceal/cover , and what they declare/publicize .

Yusuf AliAnd thy Lord knows all that their hearts conceal and all that they reveal.
PickthalAnd thy Lord knoweth what their breasts conceal, and what they publish.
Arberry And thy Lord knows what their breasts conceal and what they publish.
ShakirAnd your Lord knows what their breasts conceal and what they manifest.
SarwarYour Lord knows all that their hearts hide or reveal.
KhalifaYour Lord knows the innermost thoughts hidden in their chests, as well as everything they declare.
Hilali/KhanAnd your Lord knows what their breasts conceal, and what they reveal.
H/K/SaheehAnd your Lord knows what their breasts conceal and what they declare.
QXPAnd your Lord knows what their hearts conceal and what they reveal. (He is fully Aware of the subtle and manifest processes towards the fulfillment of His Plan).
Maulana AliAnd thy Lord knows what their breasts conceal and what they proclaim.
Free MindsAnd your Lord knows what is concealed in their chests and what they declare.
Qaribullah Your Lord knows what their chests hide and what they reveal.

George SaleThy Lord knoweth both the secret malice which their breasts conceal, and the open hatred which they discover.
JM RodwellAnd thy Lord knoweth what their breasts conceal and what they bring to light.

AsadAnd thy Sustainer knows all that their hearts conceal as well as all that they bring into the open:



al-Qasas 028:070

28:70 وهو الله لااله الا هو له الحمد في الاولى والاخرة وله الحكم واليه ترجعون


TransliterationWahuwa Allahu la ilaha illa huwa lahu alhamdu fee al-oola waal-akhirati walahu alhukmu wa-ilayhi turjaAAoona
LiteralAnd He is God, (there is) no God except Him, for Him (is) the praise/gratitude in the first/beginning and the end (other life), and for Him (is) the judgment/rule, and to Him, you are being returned.

Yusuf AliAnd He is Allah: There is no god but He. To Him be praise, at the first and at the last: for Him is the Command, and to Him shall ye (all) be brought back.
PickthalAnd He is Allah; there is no Allah save Him. His is all praise in the former and the latter (state), and His is the command, and unto Him ye will be brought back.
Arberry And He is God; there is no god but He. His is the praise in the former as in the latter; His too is the Judgment, and unto Him you shall be returned.
ShakirAnd He is Allah, there is no god but He! All praise is due to Him in this (life) and the hereafter, and His is the judgment, and to Him you shall be brought back.
SarwarHe is the only God and it is only He who deserves to be given thanks in this world and in the life to come. Judgment is in His hands and to Him you will all return.
KhalifaHe is the one GOD; there is no other god beside Him. To Him belongs all praise in this first life, and in the Hereafter. All judgment belongs with Him, and to Him you will be returned.
Hilali/KhanAnd He is Allah; La ilaha illa Huwa (none has the right to be worshipped but He). His is all praise, in the first (i.e. in this world) and in the last (i.e.in the Hereafter). And for Him is the Decision, and to Him shall you (all) be returned.
H/K/SaheehAnd He is Allah; there is no deity except Him. To Him is [due all] praise in the first [life] and the Hereafter. And His is the [final] decision, and to Him you will be returned.
QXPFor He is Allah, other than Whom there is no god. Unto Him is due all Praise, at the first and at the last. For Him is the Command, and to Him you shall be brought back.
Maulana AliAnd He is Allah, there is no god but He! His is the praise in this (life) and the Hereafter; and His is the judgment, and to Him you will be brought back.
Free MindsAnd He is God, there is no god but He. To Him belongs all praise in the first and in the last, and judgment belongs with Him, and to Him you will be returned.
Qaribullah And He is Allah; there is no god except He. The Praise is His in the former as in the latter. His is the Judgement, to Him you shall be returned.

George SaleHe is God; there is no God but He. Unto Him is the praise due, both in this life and in that which is to come: Unto Him doth judgement belong; and before Him shall ye be assembled at the last day.
JM RodwellAnd He is God! There is no god but He! His, all praise in this life and in the next, and His the power supreme, and to Him shall ye be brought back!

Asadfor He is God, save whom there is no deity. Unto Him all praise is due, at the beginning and at the end [of time]; [Or: "in this first [i.e., present life] as well as in the life to come".] and with Him rests all judgment; and unto Him shall you all be brought back.



al-Qasas 028:071

28:71 قل ارايتم ان جعل الله عليكم الليل سرمدا الى يوم القيامة من اله غير الله ياتيكم بضياء افلا تسمعون


TransliterationQul araaytum in jaAAala Allahu AAalaykumu allayla sarmadan ila yawmi alqiyamati man ilahun ghayru Allahi ya/teekum bidiya-in afala tasmaAAoona
LiteralSay: "Did you see/understand if God made/put on you the night continuous to the Resurrection Day? Which god other than God, brings you with a light/illumination , so do you not hear/listen?"278

Yusuf AliSay: See ye? If Allah were to make the night perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you enlightenment? Will ye not then hearken?
PickthalSay: Have ye thought, if Allah made night everlasting for you till the Day of Resurrection, who is a god beside Allah who could bring you light? Will ye not then hear?
Arberry Say: 'What think you? If God should make the night unceasing over you, until the Day of Resurrection, what god other than God shall bring you illumination? Will you not hear?'
ShakirSay: Tell me, if Allah were to make the night to continue incessantly on you till the day of resurrection, who is the god besides Allah that could bring you light? Do you not then hear?
Sarwar(Muhammad), ask them, "Think, if God were to cause the night to continue until the Day of Judgment which Lord besides Him could bring you light? Will you then not listen to (His revelations)?".
KhalifaSay, "What if GOD made the night perpetual, until the Day of Resurrection? Which god, other than GOD, can provide you with light? Do you not hear?"
Hilali/KhanSay (O Muhammad SAW): "Tell me! If Allah made night continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you light? Will you not then hear?"
H/K/SaheehSay, Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?
QXPSay, "Will you consider this: If Allah were to make the Night last over you till the Resurrection Day, what god is there other than Allah, who can give you light? Will you not, then, listen to the Truth?"
Maulana AliSay: Do you see if Allah were to make the night to continue incessantly on you till the day of Resurrection, who is the god besides Allah who could bring you light? Will you not then hear?
Free MindsSay: "Have you noted: what if God made the night eternal, until the Day of Resurrection? Which god, other than God, can bring you with light? Do you not listen?"
Qaribullah Say: 'Think! What if Allah should enshroud you in unceasing night till the Day of Resurrection, what god, other than Allah, shall bring you light! Will you not hear?'

George SaleSay, what think ye? If God should cover you with perpetual night, until the day of resurrection; what god, besides God, would bring you light? Will ye not therefore hearken?
JM RodwellSAY: What think ye? If God should enshroud you with a long night until the day of resurrection, what god beside God would bring you light? Will ye not then hearken?

AsadSay: "Have you ever considered [this]: If God had willed that there should always be night about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you light? [Lit., "who [i.e., "where"] is a deity...", etc., obviously implying that no such "deity" exists.] Will you not, then, listen [to the truth]?"



al-Qasas 028:072

28:72 قل ارايتم ان جعل الله عليكم النهار سرمدا الى يوم القيامة من اله غير الله ياتيكم بليل تسكنون فيه افلا تبصرون


TransliterationQul araaytum in jaAAala Allahu AAalaykumu alnnahara sarmadan ila yawmi alqiyamati man ilahun ghayru Allahi ya/teekum bilaylin taskunoona feehi afala tubsiroona
LiteralSay: "Did you see/understand if God made/put on you the daytime continuous to the Resurrection Day? Which god other than God, brings you with night to be tranquil/settling in it, so do you not see/look/understand?

Yusuf AliSay: See ye? If Allah were to make the day perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you a night in which ye can rest? Will ye not then see?
PickthalSay: Have ye thought, if Allah made day everlasting for you till the Day of Resurrection, who is a god beside Allah who could bring you night wherein ye rest? Will ye not then see?
Arberry Say: 'What think you? If God should make the day unceasing over you, until the Day of Resurrection, what god other than God shall bring you night to repose in? Will you not see?
ShakirSay: Tell me, if Allah were to make the day to continue incessantly on you till the day of resurrection, who is the god besides Allah that could bring you the night in which you take rest? Do you not then see?
SarwarSay, "Do you not think that if God were to cause the day to continue until the Day of Judgment, which Lord besides Him could bring you the night to rest. Do you not see (His signs)?"
KhalifaSay, "What if GOD made the daylight perpetual, until the Day of Resurrection? Which god, other than GOD, can provide you with a night for your rest? Do you not see?"
Hilali/KhanSay (O Muhammad SAW): "Tell me! If Allah made day continuous for you till the Day of Resurrection, who is an ilah (a god) besides Allah who could bring you night wherein you rest? Will you not then see?"
H/K/SaheehSay, Have you considered: if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?
QXPSay, "Will you consider this: If Allah were to make the Day last over you till the Resurrection Day, what god is there other than Allah, who can give you a Night in which you can rest? Will you not, then, see the Truth?"
Maulana AliSay: Do you see if Allah were to make the day to continue incessantly on you till the day of Resurrection, who is the god besides Allah that could bring you the night in which you take rest? Do you not then see?
Free MindsSay: "Have you noted: what if God made the daylight eternal, until the Day of Resurrection? Which god, other than God, can provide you with a night for your rest? Do you not see?"
Qaribullah Say: 'What would you think if Allah should make the day unceasing over you till the Day of Resurrection, what god, other than Allah, shall bring you the night to sleep in. Will you not see? '

George SaleSay, what think ye? If God should give you continual day, until the day of resurrection; what god, besides God, would bring you night, that ye might rest therein? Will ye not therefore consider?
JM RodwellSAY: What think ye? If God should make it one long day for you until the day of resurrection, what god but God could bring you the night in which to take your rest? Will ye not then see?

AsadSay: "Have you ever considered [this]: If God had willed that there should always be daylight about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you [the darkness of] night, wherein you might rest? Will you not, then, see [the truth]?" [I.e., "Will you not recognize the miracle of planned and purposeful creation?"]



al-Qasas 028:073

28:73 ومن رحمته جعل لكم الليل والنهار لتسكنوا فيه ولتبتغوا من فضله ولعلكم تشكرون


TransliterationWamin rahmatihi jaAAala lakumu allayla waalnnahara litaskunoo feehi walitabtaghoo min fadlihi walaAAallakum tashkuroona
LiteralAnd from His mercy, He made/put for you the night and the daytime, to be tranquil/settled in it, and to wish/desire from His grace/favour/blessing, and maybe/perhaps you thank/be grateful.

Yusuf AliIt is out of His Mercy that He has made for you Night and Day,- that ye may rest therein, and that ye may seek of his Grace;- and in order that ye may be grateful.
PickthalOf His mercy hath He appointed for you night and day, that therein ye may rest, and that ye may seek His bounty, and that haply ye may be thankful.
Arberry Of His mercy He has appointed for you night and day, for you to repose in and seek after His bounty, that haply you will be thankful.'
ShakirAnd out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks.
SarwarHe has made the night and day for you to rest as a mercy to you and seek His favor and that perhaps you will give Him thanks.
KhalifaIt is mercy from Him that He created for you the night and the day in order to rest (during the night), then seek His provisions (during the day), that you may be appreciative.
Hilali/KhanIt is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful.
H/K/SaheehAnd out of His mercy He made for you the night and the day that you may rest therein and [by day] seek from His bounty and [that] perhaps you will be grateful.
QXPFor it is out of His Grace that He has made for you Night and Day - that you might rest therein, and that you may seek of His bounty - and so that you may be grateful.
Maulana AliAnd out of His mercy He has made for you the night and the day, that you may rest therein, and that you may seek of His grace, and that you may give thanks.
Free MindsAnd from His mercy is that He created for you the night and the day, in order to rest in it, and that you may seek of His provisions. And perhaps you may be appreciative.
Qaribullah In His Mercy He has appointed for you the night and the day, so that you can rest in it, and seek His bounty, in order that you will be thankful. '

George SaleOf his mercy He hath made for you the night and the day, that ye may rest in the one, and may seek to obtain provision for your selves of his abundance, by your industry, in the other; and that ye may give thanks.
JM RodwellOf His mercy he hath made for you the night that ye may take your rest in it; and the day that ye may seek what ye need out of his bounteous supplies, and that ye may give thanks.

AsadFor it is out of His grace that He has made for you the night and the day, so that you might rest therein as well as seek to obtain [what you need] of His bounty: and [He gave you all this] so that you might have cause to be grateful.



al-Qasas 028:074

28:74 ويوم يناديهم فيقول اين شركائي الذين كنتم تزعمون


TransliterationWayawma yunadeehim fayaqoolu ayna shuraka-iya allatheena kuntum tazAAumoona
LiteralAnd a day/time He calls them, so he says: "Where (are) my partners (with Me) those whom you were claiming/alleging ?"

Yusuf AliThe Day that He will call on them, He will say: "Where are my 'partners'? whom ye imagined (to be such)?"
PickthalAnd on the Day when He shall call unto them and say: Where are My partners whom ye pretended?
Arberry Upon the day when He shall call. to them, and He shall say, 'Where now are My associates whom you were asserting?'
ShakirAnd on the day when He shall call them and say: Where are those whom you deemed to be My associates?
SarwarGod will call the unbelievers on the Day of Judgment and ask them, "Where are your idols in which you had faith?.
KhalifaThe day will come when He asks them, "Where are the idols you had fabricated to rank with Me?"
Hilali/KhanAnd (remember) the Day when He (your Lord Allah) will call them (those who worshipped others along with Allah), and will say: "Where are My (so-called) partners, whom you used to assert?"
H/K/SaheehAnd [warn of] the Day He will call them and say, Where are my partnersâ which you used to claim?
QXPAnd (think again) the Day He will call them, He will ask, "Where are My 'partners' whom you imagined?" (28:62).
Maulana AliAnd the day when He will call them and say: Where are My associates whom you pretended?
Free MindsAnd the Day He will call them and Say: "Where are My partners whom you had claimed?"
Qaribullah Upon that Day He will call to them saying: 'Now, where are those whom you alleged to be My associates? '

George SaleOn a certain day God shall call unto them, and shall say, where are my partners, which ye imagined to share the divine power with Me?
JM RodwellOne day God will call to them and say, "Where are my companions as ye supposed them?

AsadAND ON THAT DAY [I.e., the Day of Resurrection - thus reverting to the theme enunciated in verses 62-66 above.] He will call unto those [that shall have been arraigned before His judgment seat], and will ask: "Where, now, are those [beings or powers] whom you imagined to have a share in My divinity?" [This repetition of God's "question", already mentioned in verse 62 above, is meant to stress the utter inability of the sinners concerned to justify their erstwhile attitude rationally; hence my interpolation at the beginning of the next verse.]



al-Qasas 028:075

28:75 ونزعنا من كل امة شهيدا فقلنا هاتوا برهانكم فعلموا ان الحق لله وضل عنهم ماكانوا يفترون


TransliterationWanazaAAna min kulli ommatin shaheedan faqulna hatoo burhanakum faAAalimoo anna alhaqqa lillahi wadalla AAanhum ma kanoo yaftaroona
LiteralAnd We removed/pulled away from every nation/generation/century, a witness/testifier , so We said: "Bring/give your proof/evidence." So they knew that the truth (is) to God, and what they were making/fabricating , (was) wasted/lost from them.

Yusuf AliAnd from each people shall We draw a witness, and We shall say: "Produce your Proof": then shall they know that the Truth is in Allah (alone), and the (lies) which they invented will leave them in lurch.
PickthalAnd We shall take out from every nation a witness and We shall say: Bring your proof. Then they will know that Allah hath the Truth, and all that they invented will have failed them.
Arberry And We shall draw out from every nation a witness, and say, 'Produce your proof!' Then will they know that Truth is God's, and there shall go astray from them that they were forging.
ShakirAnd We will draw forth from among every nation a witness and say: Bring your proof; then shall they know that the truth is Allah's, and that which they forged shall depart from them.
SarwarWe shall call from every nation a witness and shall ask them to bring proof (in support of their belief). They will know that truth belongs to God and that whatever they had falsely invented has abandoned them.
KhalifaWe will select from every community a witness, then say, "Present your proof." They will realize then that all truth belongs with GOD, while the idols they had fabricated will abandon them.
Hilali/KhanAnd We shall take out from every nation a witness, and We shall say: "Bring your proof." Then they shall know that the truth is with Allah (Alone), and the lies (false gods) which they invented will disappear from them.
H/K/SaheehAnd We will extract from every nation a witness and say, Produce your proof, and they will know that the truth belongs to Allah, and lost from them is that which they used to invent.
QXPAnd from every community We shall draw a witness (their Prophet) and We shall say to the rejecters, "Bring your proof for what you used to claim." Then shall they know that the Truth is indeed with Allah, and all they used to fabricate will forsake them.
Maulana AliAnd We shall draw forth from among every nation a witness and say: Bring your proof. Then shall they know that the Truth is Allah’s and that which they forged will fail them.
Free MindsAnd We will extract from every nation a witness, then We will Say: "Bring forth your proof." They will then realise that all truth belongs with God, and what they had invented will abandon them.
Qaribullah From every nation We will bring a witness, and We shall say to them: 'Produce your proof! ' Then they shall know the truth is with Allah, and their own fabrications will forsake them.

George SaleAnd We will produce a witness out of every nation, and will say, bring hither your proof of what ye have asserted. And they shall know that the right is God's alone; and the deities which they have devised shall abandon them.
JM RodwellAnd we will bring up a witness out of every nation and say, "Bring your proofs." And they shall know that the truth is with God alone, and the gods of their own devising shall desert them.

AsadAnd [they will remain silent: for by then] We will have called forth witnesses from within every community, [I.e., the prophets who had appeared at various stages of man's history, and who will now bear witness that they had duly conveyed God's message to the people for whom it was meant.] and will have said [unto the sinners]: "Produce an evidence for what you have been claiming!" [Lit., "Produce your evidence" - i.e., for the possibility of anyone or anything having a share in God's divinity.] And so they will come to understand that all truth is God's [alone]; [I.e., that He is the Ultimate Reality, and that whatever is or could be is an outcome of His will alone.] and all their false imagery will have forsaken them. [For the meaning of the phrase ma kanu yaftarun (lit., "all that they were wont to invent" - rendered by me here as well as in 6:24,7:53, 10:30, 11:21 and 16:87 as "all their false imagery"); see also note on 6:22. A specific instance of such "false imagery" the futility of man's relying on his own wealth and worldly power - is illustrated in the immediately following legend of Qarun (see next note).]



al-Qasas 028:076

28:76 ان قارون كان من قوم موسى فبغى عليهم واتيناه من الكنوز ماان مفاتحه لتنوء بالعصبة اولي القوة اذ قال له قومه لاتفرح ان الله لايحب الفرحين


TransliterationInna qaroona kana min qawmi moosa fabagha AAalayhim waataynahu mina alkunoozi ma inna mafatihahu latanoo-o bialAAusbati olee alquwwati ith qala lahu qawmuhu la tafrah inna Allaha la yuhibbu alfariheena
LiteralThat (E) Qaroon/Korah was from Moses' nation, so he oppressed/transgressed on them, and We gave/brought him from the treasures what that (E) its keys (is a) burdensome weight (E) with (for) the group/band/company of strength/power , when his nation said to him: "Do not rejoice/delight , that (E) God does not love/like the rejoiced/delighted ."

Yusuf AliQarun was doubtless, of the people of Moses; but he acted insolently towards them: such were the treasures We had bestowed on him that their very keys would have been a burden to a body of strong men, behold, his people said to him: "Exult not, for Allah loveth not those who exult (in riches).
PickthalNow Korah was of Moses' folk, but he oppressed them; and We gave him so much treasure that the stores thereof would verily have been a burden for a troop of mighty men. When his own folk said unto him: Exult not; lo! Allah loveth not the exultant;
Arberry Now Korah was of the people of Moses; he became insolent to them, for We had given him treasures such that the very keys of them were too heavy a burden for a company of men endowed with strength. When his people said to him, 'Do not exult; God loves not those that exult;
ShakirSurely Qaroun was of the people of Musa, but he rebelled against them, and We had given him of the treasures, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not exult, surely Allah does not love the exultant;
SarwarKorah was a man from the people of Moses. This man rebelled against them. We had given him so much treasure that the keys of the stores of his treasures could hardly even be carried by a group of strong people. His people told him, "Do not be proud of your wealth; God does not love those who are proudly happy of their wealth.
KhalifaQaaroon (the slave driver) was one of Moses' people who betrayed them and oppressed them. We gave him so many treasures that the keys thereof were almost too heavy for the strongest hand. His people said to him, "Do not be so arrogant; GOD does not love those who are arrogant.
Hilali/KhanVerily, Qaroon (Korah) was of Moosas (Moses) people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. When his people said to him: "Do not be glad (with ungratefulness to Allahs Favours). Verily! Allah likes not those who are glad (with ungratefulness to Allahs Favours).
H/K/SaheehIndeed, Qarun was from the people of Moses, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men; thereupon his people said to him, Do not exult. Indeed, Allah does not like the exultant.
QXPNow, behold, Qaroon (Korah) was one of the people of Moses but he exalted himself and oppressed them (his own Hebrews). We had granted him such riches that his treasure-chests alone would have been a burden for a body of strong men ('miftah = key. 'maftah = chest under lock and key). Behold, his people said to him, "Exult not, for Allah does not love those who exult (in riches)." (Korah, a cousin of Moses, was the chief slave driver for Pharaoh, and for his wealth and advisory position he was next in power only to Pharaoh, and equal to Haman. Historically, this legendary "Trio" of despotism + priesthood + capitalism, has always joined hands in the exploitation of the masses).
Maulana AliKorah was surely of the people of Moses, but he oppressed them, and We gave him treasures, so much so that his hoards of wealth would weight down a body of strong men. When his people said to him: Exult not; surely Allah loves not the exultant.
Free MindsQaaroon was from among Moses' people, but he betrayed them. And We gave him such treasures that the keys thereof were almost too heavy for the strongest person. His people said to him: "Do not become too happy, for God does not like such kind of joy."
Qaribullah . Korah was one of Moses' nation. But he was insolent to them, for We had given him such treasures that their very keys were too heavy a burden for even the strong. His people said to him: 'Do not exult; Allah does not love the boastful.

George SaleKarun was of the people of Moses; but he behaved insolently towards them: For We had given him so much treasure, that his keys would have loaded several strong men. When his people said unto Him, rejoice not immoderately; for God loveth not those who rejoice in their riches immoderately:
JM RodwellNow Korah was of the people of Moses: but he behaved haughtily toward them; for we had given him such treasure that its keys would have burdened a company of men of strength. When his people said to him, "Exult not, for God loveth not those who exult;

Asad[NOW,] BEHOLD, Qarun was one of the people of Moses; [The structure of the above sentence is meant to show that even a person who had been a follower of one of the greatest of Gods apostles was not above the possibility of sinning under the influence of false pride and self-exaltation - a particular example of the "false imagery" referred to in the preceding passage. The conventional "identification" of Qarun with the Korah of the Old Testament (Numbers xvi) is neither relevant nor warranted by the Quranic text, the more so as the purport of this legend is a moral lesson and not a historical narrative. This, by the way, explains also the juxtaposition, elsewhere in the Quran (29:39 and 40:24), of Qarun with Pharaoh, the arch-sinner.] but he arrogantly exalted himself above them - simply because We had granted him such riches that his treasure-chests alone would surely have been too heavy a burden for a troop of ten men or even more. [The term usbah denotes a company of ten or more (up to forty) persons; since it is used here metonymically, pointing to the great weight involved, it is best rendered as above. The noun mafatih is a plural of both miftah or ("key") and maftah ("that which is under lock and key", i.e., a "hoard of wealth" or "treasure chest"), which latter meaning is obviously the one intended in the present context.] When [they perceived his arrogance,] his people said unto him: "Exult not [in thy wealth], for, verily, God does not love those who exult [in things vain]!



al-Qasas 028:077

28:77 وابتغ فيما اتاك الله الدار الاخرة ولاتنس نصيبك من الدنيا واحسن كما احسن الله اليك ولاتبغ الفساد في الارض ان الله لايحب المفسدين


TransliterationWaibtaghi feema ataka Allahu alddara al-akhirata wala tansa naseebaka mina alddunya waahsin kama ahsana Allahu ilayka wala tabghi alfasada fee al-ardi inna Allaha la yuhibbu almufsideena
LiteralAnd wish/desire in what God gave you, the home/house (of) the end (other life), and do not forget your share/fortune in the present world, and do good deeds (give charity) as/like God did good to you, and do not wish/desire the corruption in the land/Planet Earth, that (E) God does not love/like the corrupting/disordering .

Yusuf Ali"But seek, with the (wealth) which Allah has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as Allah has been good to thee, and seek not (occasions for) mischief in the land: for Allah loves not those who do mischief."
PickthalBut seek the abode of the Hereafter in that which Allah hath given thee and neglect not thy portion of the world, and be thou kind even as Allah hath been kind to thee, and seek not corruption in the earth; lo! Allah loveth not corrupters,
Arberry but seek, amidst that which God has given thee, the Last Abode, and forget not thy portion of the present world; and do good, as God has been good to thee.' And seek not to work corruption in the earth; surely God loves not the workers of corruption.'
ShakirAnd seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, and do good (to others) as Allah has done good to you, and do not seek to make mischief in the land, surely Allah does not love the mischief-makers.
SarwarSeek the gains of the life to come through your wealth without ignoring your share of this life. Do favors to others just as God has done favors to you. Do not commit evil in the land for God does not love the evil-doers."
Khalifa"Use the provisions bestowed upon you by GOD to seek the abode of the Hereafter, without neglecting your share in this world. Be charitable, as GOD has been charitable towards you. Do not keep on corrupting the earth. GOD does not love the corruptors."
Hilali/KhanBut seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidoon (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts).
H/K/SaheehBut seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world. And do good as Allah has done good to you. And desire not corruption in the land. Indeed, Allah does not like corrupters.
QXP"But seek with the wealth Allah has bestowed upon you, the Home of the Hereafter. And do not forget your portion in this world. Be kind to people, as Allah has been kind to you. Do not create corruption and disorder in the land (such that the poor becomes poorer). Allah does not love the corrupters."
Maulana AliAnd seek the abode of the Hereafter by means of what Allah has given thee, and neglect not thy portion of the world, and do good (to others) as Allah has done good to thee, and seek not to make mischief in the land. Surely Allah loves not the mischief-makers.
Free Minds"And seek with the provisions bestowed upon you by God the abode of the Hereafter, and do not forget your share in this world, and do good as God has done good to you. And do not seek corruption in the land. God does not like the corruptors."
Qaribullah But seek, in that which Allah has given you to attain the Everlasting residence. Do not forget your share in this world. Do good, as Allah has been good to you, and do not corrupt in the land, Allah does not love those who corrupt.

George SaleBut seek to attain, by means of the wealth which God hath given thee, the future mansion of paradise. And forget not thy portion in this world; but be thou bounteous unto others, as God hath been bounteous unto thee: And seek not to act corruptly in the earth; for God loveth not the corrupt doers.
JM RodwellBut seek, by means of what God hath given thee, to attain the future Mansion; and neglect not thy part in this world, but be bounteous to others as God hath been bounteous to thee, and seek not to commit excesses on the earth; for God loveth not those who

AsadSeek instead, by means of what God has granted thee, [the good of] the life to come, [I.e., by spending in charity and on good causes.] without forgetting, withal, thine own [rightful] share in this world; [Lit., "and do not forget...", etc.: a call to generosity and, at the same time, to moderation (cf. 2:143 - "We have willed you to be a community of the middle way"). and do good [unto others] as God has done good unto thee; and seek not to spread corruption on earth: for, verily, God does not love the spreaders of corruption!"



al-Qasas 028:078

28:78 قال انما اوتيته على علم عندي اولم يعلم ان الله قد اهلك من قبله من القرون من هو اشد منه قوة واكثر جمعا ولايسأل عن ذنوبهم المجرمون


TransliterationQala innama ooteetuhu AAala AAilmin AAindee awa lam yaAAlam anna Allaha qad ahlaka min qablihi mina alqurooni man huwa ashaddu minhu quwwatan waaktharu jamAAan wala yus-alu AAan thunoobihimu almujrimoona
LiteralHe said: "But/truly I got it on knowledge at me." Did he not know that God had perished/destroyed from before him from the generations/peoples of eras who he is stronger than him power/strength and more gathering/assembling? And the criminals/sinners do not be asked/questioned about their crimes.

Yusuf AliHe said: "This has been given to me because of a certain knowledge which I have." Did he not know that Allah had destroyed, before him, (whole) generations,- which were superior to him in strength and greater in the amount (of riches) they had collected? but the wicked are not called (immediately) to account for their sins.
PickthalHe said: I have been given it only on account of knowledge I possess. Knew he not that Allah had destroyed already of the generations before him men who were mightier than him in strength and greater in respect of following? The guilty are not questioned of their sins.
Arberry He said, 'What I have been given is only because of a knowledge that is in me.' What, did he not know that God bad destroyed before him generations of men stronger than he ill might, and more numerous in multitude? And yet the sinners shall not be questioned concerning their sins.
ShakirHe said: I have been given this only on account of the knowledge I have. Did he not know that Allah had destroyed before him of the generations those who were mightier in strength than he and greater in assemblage? And the guilty shall not be asked about their faults.
SarwarHe said, "I have received this wealth because of my knowledge." Did he not know that God had destroyed many generations that lived before him who were stronger than him in power and people? (There will be no need) to ask the criminals what sins they have committed, (for the angels already know them)
KhalifaHe said, "I attained all this because of my own cleverness." Did he not realize that GOD had annihilated before him generations that were much stronger than he, and greater in number? The (annihilated) transgressors were not asked about their crimes.
Hilali/KhanHe said: "This has been given to me only because of knowledge I possess." Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount (of riches) they had collected. But the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will not be questioned of their sins (because Allah knows them well, so they will be punished without account).
H/K/SaheehHe said, I was only given it because of knowledge I have. Did he not know that Allah had destroyed before him of generations those who were greater than him in power and greater in accumulation [of wealth]? But the criminals, about their sins, will not be asked.
QXPHe replied, "This wealth has been given to me because of the knowledge that is in me." Did he not know that Allah's Law of Requital had annihilated, before him, whole generations which were superior to him in strength and richer in what they had amassed? But such guilty need no questioning since their guilt is obvious and yet, they are not exempt from the Law of Respite.
Maulana AliHe said: I have been given this only on account of the knowledge I have. Did he not know that Allah had destroyed him generations who were mightier in strength than he and greater in assemblage? And the guilty are not questioned about their sins.
Free MindsHe said: "I have attained all this only because of my own knowledge." Did he not realise that God had annihilated before him generations that were much stronger than he, and greater in riches? The transgressors were not asked about their crimes.
Qaribullah But he replied: 'What was given me is only because of the knowledge I possess. ' Did he not know that from the generations before him Allah had destroyed a mightier and more numerous in multitude? The sinners shall not be questioned about their sins.

George SaleHe answered, I have received these riches, only because of the knowledge which is with me. Did he not know that God had already destroyed, before him, several generations, who were mightier than he in strength, and had amassed more abundance of riches? And the wicked shall not be asked to discover their crimes.
JM RodwellHe said, "It hath been given me only on account of the knowledge that is in me." Did he not know that God had destroyed before him generations that were mightier than he in strength and had amassed more abundant wealth? But the wicked shall not be asked of

AsadAnswered he: "This [wealth] has been given to me only by virtue of the knowledge that is in me!" [I.e., "as a result of my own experience, shrewdness and ability" (cf. 39:49 and the corresponding note).] Did he not know that God had destroyed [the arrogant of] many a generation that preceded him - people who were greater than he in power, and richer in what they had amassed? But such as are lost in sin may not be asked about, their sins. [Obviously implying that "such as are lost in sin" (al-mujrimun) are, as a rule, blind to their own failings and, therefore, not responsive to admonition.]



al-Qasas 028:079

28:79 فخرج على قومه في زينته قال الذين يريدون الحياة الدنيا ياليت لنا مثل مااوتي قارون انه لذو حظ عظيم


TransliterationFakharaja AAala qawmihi fee zeenatihi qala allatheena yureedoona alhayata alddunya ya layta lana mithla ma ootiya qaroonu innahu lathoo haththin AAatheemin
LiteralSo he got out/emerged on (to) his nation in his decoration/beauty/ornament, those who want the life the present/worldly life said: "Oh, if only for us similar/equal (to) what Qaroon/Korah was given/brought to, that he truly is of great luck/fortune."

Yusuf AliSo he went forth among his people in the (pride of his wordly) glitter. Said those whose aim is the Life of this World: "Oh! that we had the like of what Qarun has got! for he is truly a lord of mighty good fortune!"
PickthalThen went he forth before his people in his pomp. Those who were desirous of the life of the world said: Ah, would that we had the like of what hath been given unto Korah! Lo! he is lord of rare good fortune.
Arberry So he went forth unto his people in his adornment. Those who desired the present life said, 'Would that we possessed the like of that Korah has been given! Surely he is a man of mighty fortune.
ShakirSo he went forth to his people in his finery. Those who desire this world's life said: O would that we had the like of what Qaroun is given; most surely he is possessed of mighty good fortune.
SarwarKorah would bedeck himself to show off his wealth. Those who wanted worldly gains would say, "Would that we were given that which Korah has received. He has certainly received a great share."
KhalifaOne day, he came out to his people in full splendor. Those who preferred this worldly life said, "Oh, we wish that we possessed what Qaaroon has attained. Indeed, he is very fortunate."
Hilali/KhanSo he went forth before his people in his pomp. Those who were desirous of the life of the world, said: "Ah, would that we had the like of what Qaroon (Korah) has been given? Verily! He is the owner of a great fortune."
H/K/SaheehSo he came out before his people in his adornment. Those who desired the worldly life said, Oh, would that we had like what was given to Qarun. Indeed, he is one of great fortune.
QXPAnd so once he came out to his people in all his pomp. And those who cared only for the life of this world said, "Ah, we wish we had the like of what Qaroon has been given. Indeed, he is extremely fortunate."
Maulana AliSo he went forth to his people in his finery. Those who desired this world’s life said: O would that we had the like of what Korah is given! Surely he is possessed of mighty good fortune!
Free MindsThen he came out among his people draped in his ornaments. Those who preferred this worldly life said: "Oh, if only we were given similar to what Qaaroon has been given. Indeed, he is very fortunate."
Qaribullah So he went out in all his finery among his nation, those who desired this life said: 'Would that we had the like of that Korah has been given! He has indeed a mighty fortune. '

George SaleAnd Karun went forth unto his people, in his pomp. And they who loved this present life, said, oh that we had the like wealth, as hath been given unto Karun! Verily he is master of a great fortune.
JM RodwellAnd Korah went forth to his people in his pomp. Those who were greedy for this present life said, "Oh that we had the like of that which hath been bestowed on Korah! Truly he is possessed of great good fortune."

AsadAnd so he went forth before his people in all his pomp; [and] those who cared only for the life of this world would say, "Oh, if we but had the like of what Qarun has been given! Verily, with tremendous good fortune is he endowed!"



al-Qasas 028:080

28:80 وقال الذين اوتوا العلم ويلكم ثواب الله خير لمن امن وعمل صالحا ولايلقاها الا الصابرون


TransliterationWaqala allatheena ootoo alAAilma waylakum thawabu Allahi khayrun liman amana waAAamila salihan wala yulaqqaha illa alssabiroona
LiteralAnd those who were given the knowledge said: "Your calamity , God's reward/compensation (is) best to who believed, and made/did correct/righteous deeds, and none receives/meets/finds it except the patient."

Yusuf AliBut those who had been granted (true) knowledge said: "Alas for you! The reward of Allah (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)."
PickthalBut those who had been given knowledge said: Woe unto you! The reward of Allah for him who believeth and doeth right is better, and only the steadfast will obtain it.
Arberry But those to whom knowledge had been given said, 'Woe upon you! The reward of God is better for him who believes, and works righteousness; and none shall receive it except the steadfast.'
ShakirAnd those who were given the knowledge said: Woe to you! Allah's reward is better for him who believes and does good, and none is made to receive this except the patient.
SarwarThe people who had received knowledge would tell them, "Woe to you! The reward of God is far better for the righteously striving believers. No one can receive such reward except those who exercise patience."
KhalifaAs for those who were blessed with knowledge, they said, "Woe to you, GOD's recompense is far better for those who believe and lead a righteous life." None attains this except the steadfast.
Hilali/KhanBut those who had been given (religious) knowledge said: "Woe to you! The Reward of Allah (in the Hereafter) is better for those who believe and do righteous good deeds, and this none shall attain except those who are patient (in following the truth)."
H/K/SaheehBut those who had been given knowledge said, Woe to you! The reward of Allah is better for he who believes and does righteousness. And none are granted it except the patient.
QXPBut those who knew better said, "Woe unto you! Merit in the Sight of Allah is far better for anyone who believes and works for equity among people. (The real wealthy is one who believes in Divine Laws, helps the needy, and creates balance in the society). This reward is reserved for those who do not fall for instant gains, and work hard steadfastly."
Maulana AliBut those who were given the knowledge said: Woe to you! Allah’s reward is better for him who believes and does good, and none is made to receive this except the patient.
Free MindsAnd those who were blessed with knowledge said: "Woe to you! The reward from God is far better for those who believe and do good works. And none attains it except the steadfast."
Qaribullah But those to whom knowledge had been given said: 'Alas for you! Better is the reward of Allah for him who believes and does good works; but none shall receive it except the patient. '

George SaleBut those on whom knowledge had been bestowed, answered, alas for you! The reward of God in the next life, will be better unto him who shall believe and do good works: But none shall attain the same, except those who persevere with constancy.
JM RodwellBut they to whom knowledge had been given said, "Woe to you! the reward of God is better for him who believeth and worketh righteousness, and none shall win it but those who have patiently endured."

AsadBut those who had been granted true knowledge said: "Woe unto you! Merit in the sight of God [Lit., "God's reward" sc., "of spiritual merit".] is by far the best for any who attains to faith and does what is right: but none save the patient in adversity can ever achieve this [blessing]."



al-Qasas 028:081

28:81 فخسفنا به وبداره الارض فما كان له من فئة ينصرونه من دون الله وماكان من المنتصرين


TransliterationFakhasafna bihi wabidarihi al-arda fama kana lahu min fi-atin yansuroonahu min dooni Allahi wama kana mina almuntasireena
LiteralSo We sunk down the Earth/land with him and with his home/house. So (there) was not for him from a group (to) give him victory/aid from other than God, and (he) was not from the victorious.

Yusuf AliThen We caused the earth to swallow up him and his house; and he had not (the least little) party to help him against Allah, nor could he defend himself.
PickthalSo We caused the earth to swallow him and his dwelling-place. Then he had no host to help him against Allah, nor was he of those who can save themselves.
Arberry So We made the earth to swallow him and his dwelling and there was no host to help him, apart from God, and he was helpless;
ShakirThus We made the earth to swallow up him and his abode; so he had no body of helpers to assist him against Allah nor was he of those who can defend themselves.
SarwarWe caused the earth to swallow up him and his home. No one besides God could help him nor could he himself achieve victory.
KhalifaWe then caused the earth to swallow him and his mansion. No army could have helped him against GOD; he was not destined to be a winner.
Hilali/KhanSo We caused the earth to swallow him and his dwelling place. Then he had no group or party to help him against Allah, nor was he one of those who could save themselves.
H/K/SaheehAnd We caused the earth to swallow him and his home. And there was for him no company to aid him other than Allah, nor was he of those who [could] defend themselves.
QXPAnd thereupon We caused the earth to swallow him and his dwelling. And he had none and nothing to help him against Allah's Laws, nor could he help himself.
Maulana AliSo We made the earth to swallow him up and his abode. He had no host to help him against Allah, nor was he of those who can defend themselves.
Free MindsWe then caused the Earth to swallow him and his mansion. He had no group that could protect him against God; nor would he be victorious.
Qaribullah We caused the earth to swallow him, together with his dwelling, and there was no host to help him, other than Allah; and he was not amongst the victorious.

George SaleAnd We caused the ground to cleave in sunder, and to swallow up him and his palace: And he had no forces to defend him, besides God; neither was he rescued from punishment.
JM RodwellAnd we clave the earth for him and for his palace, and he had no forces, in the place of God, to help him, nor was he among those who are succoured.

AsadAnd thereupon We caused the earth to swallow him and his dwelling; and he had none and nothing to succour him against God, nor was he of those who could succour themselves. [Lit., "he had no host whatever to succour him...", etc. Qarun's being "swallowed by the earth" may possibly be metaphor of a catastrophic, unforeseen loss - from whatever cause - of all his worldly goods and, thus, of his erstwhile grandeur.]



al-Qasas 028:082

28:82 واصبح الذين تمنوا مكانه بالامس يقولون ويكان الله يبسط الرزق لمن يشاء من عباده ويقدر لولا ان من الله علينا لخسف بنا ويكانه لايفلح الكافرون


TransliterationWaasbaha allatheena tamannaw makanahu bial-amsi yaqooloona waykaanna Allaha yabsutu alrrizqa liman yashao min AAibadihi wayaqdiru lawla an manna Allahu AAalayna lakhasafa bina waykaannahu la yuflihu alkafiroona
LiteralAnd those who wished/desired his place/position at the yesterday/past became/became in the morning saying: "Woe as if/as though God spreads/extends the provision to whom He wills/wants from His worshippers/slaves , and He is capable/able , if only that God blessed on us He would have sunk down (the land) with us, woe, as if he/as though He does not make the disbelievers succeed/win ."

Yusuf AliAnd those who had envied his position the day before began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision or restricts it, to any of His servants He pleases! had it not been that Allah was gracious to us, He could have caused the earth to swallow us up! Ah! those who reject Allah will assuredly never prosper."
PickthalAnd morning found those who had coveted his place but yesterday crying: Ah, welladay! Allah enlargeth the provision for whom He will of His slaves and straiteneth it (for whom He will). If Allah had not been gracious unto us He would have caused it to swallow us (also). Ah, welladay! the disbelievers never prosper.
Arberry and in the morning those who had longed to be in his place the day before were saying, 'Ah, God outspreads and straitens His provision to whomsoever He will of His servants. Had God not been gracious to us, He would have made us to be swallowed too. Ah, the unbelievers do not prosper,
ShakirAnd those who yearned for his place only the day before began to say: Ah! (know) that Allah amplifies and straitens the means of subsistence for whom He pleases of His servants; had not Allah been gracious to us, He would most surely have abased us; ah! (know) that the ungrateful are never successful.
SarwarThe people who the other day had wished to be like him, began saying, "Woe to us! God gives abundant wealth only to those of His servants whom He wants and He determines everyone's share. Had it not been for God's favor to us, He would have caused the earth to swallow us up. Woe to the unbelievers who will have no happiness."
KhalifaThose who were envious of him the day before said, "Now we realize that GOD is the One who provides for whomever He chooses from among His servants, and withholds. If it were not for GOD's grace towards us, He could have caused the earth to swallow us too. We now realize that the disbelievers never succeed."
Hilali/KhanAnd those who had desired (for a position like) his position the day before, began to say: "Know you not that it is Allah Who enlarges the provision or restricts it to whomsoever He pleases of His slaves. Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up (also)! Know you not that the disbelievers will never be successful.
H/K/SaheehAnd those who had wished for his position the previous day began to say, Oh, how Allah extends provision to whom He wills of His servants and restricts it! If not that Allah had conferred favor on us, He would have caused it to swallow us. Oh, how the disbelievers do not succeed!
MalikYour Lord creates whatever He wills and chooses for His work whom He pleases. It is not for them (pagans) to choose indeed Allah Who enlarges the provision for whom He wills and restricts it from whom He pleases. If Allah had not been gracious to us, He could have caused the earth to swallow us too. Alas! We did not remember that the disbelievers never attain felicity."[82]
QXPAnd those who had envied his position only the day before were saying the next morning, "Ah, it is indeed Allah Who makes the provision plenty or scarce for His servants according to His Laws. Had Allah not been kind to us, He could have caused the earth to swallow us! Ah! The rejecters of the Truth can never attain lasting contentment."
Maulana AliAnd those who had yearned for his place the day before began to say: Ah! (know) that Allah amplifies and straitens the means of subsistence for whom He pleases of His servants; had not Allah been gracious to us, He would have abased us. Ah! (know) that the ungrateful are never successful.
Free MindsAnd those who wished they were in his place the day before said: "Indeed it is God Who provides or restricts for whomever He chooses from among His servants. Had it not been for God's grace towards us, He could have caused the Earth to swallow us as well. We now realise that the rejecters never succeed."
Qaribullah And in the morning those who had wished to be in his place the previous evening said: 'Indeed, Allah outspreads to whom He will among His worshipers, and He restrains. Had He not shown us favor, He could have caused the earth to swallow us. Indeed, the unbelievers shall never prosper. '

George SaleAnd the next morning, those who had coveted his condition the day before, said, aha! Verily God bestoweth abundant provision on such of his servants as He pleaseth; and He is sparing unto whom He pleaseth. Unless God had been gracious unto us, certainly the earth had swallowed us up also. Aha! The unbelievers shall not prosper.
JM RodwellAnd in the morning those who the day before had coveted his lot said, "Aha! God enlargeth supplies to whom he pleaseth of his servants, or is sparing. Had not God been gracious to us, He had caused it to cleave for us. Aha! the ungrateful can never prosper

AsadAnd on the morrow, those who but yesterday had longed to be in his place exclaimed: "Alas [for our not having been aware] that it is indeed God [alone] who grants abundant sustenance, or gives it in scant measure, unto whichever He wills of His creatures! Had not God been gracious to us, He might have caused [the earth] to swallow us, too! Alas [for our having forgotten] that those who deny the truth can never attain to a happy state!"



al-Qasas 028:083

28:83 تلك الدار الاخرة نجعلها للذين لايريدون علوا في الارض ولافسادا والعاقبة للمتقين


TransliterationTilka alddaru al-akhiratu najAAaluha lillatheena la yureedoona AAuluwwan fee al-ardi wala fasadan waalAAaqibatu lilmuttaqeena
LiteralThat is the house/home of the end (other life), We make/create it to those who do not want height, might and dignity in the earth/Planet Earth, and nor a corruption , and the end (result) is to the fearing and obeying.279

Yusuf AliThat Home of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the end is (best) for the righteous.
PickthalAs for that Abode of the Hereafter We assign it unto those who seek not oppression in the earth, nor yet corruption. The sequel is for those who ward off (evil).
Arberry That is the Last Abode; We appoint it for those who desire not exorbitance in the earth, nor corruption. The issue ultimate is to the godfearing.
Shakir(As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)
SarwarThere is the life hereafter which We have prepared for those who do not want to impose their superiority over the others in the land nor commit evil therein. The happy end certainly belongs to the pious ones.
KhalifaWe reserve the abode of the Hereafter for those who do not seek exaltation on earth, nor corruption. The ultimate victory belongs to the righteous.
Hilali/KhanThat 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 Muttaqoon (pious - see V.2:2).
H/K/SaheehThat home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous.
MalikAs for the abode of the Hereafter, We have reserved it for those who seek neither glory nor corruption in the earth; the ultimate good is for the righteous.[83]
QXPThat Home of the Hereafter We shall give to those who do not seek to exalt themselves in the earth, nor do they seek corruption and disorder. And the Future belongs to those who walk aright.
Maulana AliThat abode of the Hereafter, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief. And the good end is for those who keep their duty.
Free MindsSuch will be the abode of the Hereafter; We reserve it for those who do not seek prestige on Earth, nor corruption. And the end belongs to the righteous.
Qaribullah That is the Last Abode, We shall assign it to those who desire neither exorbitance in the earth, nor corruption. The outcome is for the cautious.

George SaleAs to this future mansion of paradise, We will give it unto them who seek not to exalt themselves in the earth, or to do wrong; for the happy issue shall attend the pious.
JM RodwellAs to this future mansion, we will bestow it on those who seek not to exalt them in the earth or to do wrong: And there is a happy issue for the God- fearing.

AsadAs for that [happy] life in the hereafter, We grant it [only] to those who do not seek to exalt themselves on earth, nor yet to spread corruption: for the future belongs to the God-conscious. [This last clause makes it clear that, in order to have spiritual value, man's "not seeking" worldly grandeur or self-indulgence in things depraved must be an outcome, not of indifference or of a lack of opportunity, but solely of a conscious moral choice.]



al-Qasas 028:084

28:84 من جاء بالحسنة فله خير منها ومن جاء بالسيئة فلا يجزي الذين عملوا السيئات الا ماكانوا يعملون


TransliterationMan jaa bialhasanati falahu khayrun minha waman jaa bialssayyi-ati fala yujza allatheena AAamiloo alssayyi-ati illa ma kanoo yaAAmaloona
LiteralWho came with the good/goodness, so to him better than it, and who came with the sin/crime, so those who made/did the sins/crimes will not be reimbursed except (for) what they were making/doing .

Yusuf AliIf any does good, the reward to him is better than his deed; but if any does evil, the doers of evil are only punished (to the extent) of their deeds.
PickthalWhoso bringeth a good deed, he will have better than the same; while as for him who bringeth an ill-deed, those who do ill-deeds will be requited only what they did.
Arberry Whoso brings a good deed shall have better than it; and whoso brings an evil deed those who have done evil deeds shall only be recompensed for that they were doing.
ShakirWhoever brings good, he shall have better than it, and whoever brings evil, those who do evil shall not be rewarded (for) aught except what they did.
SarwarThe reward for a good deed will be greater than the deed itself and the recompense for an evil deed will be equivalent to the deed.
KhalifaWhoever works righteousness receives a far better reward. As for those who commit sins, the retribution for their sins is precisely equivalent to their works.
Hilali/KhanWhosoever brings good (Islamic Monotheism along with righteous deeds), he shall have the better thereof, and whosoever brings evil (polytheism along with evil deeds) then, those who do evil deeds will only be requited for what they used to do.
H/K/SaheehWhoever comes [on the Day of Judgement] with a good deed will have better than it; and whoever comes with an evil deed then those who did evil deeds will not be recompensed except [as much as] what they used to do.
MalikAnyone who brings a good deed shall have something even better; while anyone who brings an evil deed will find that those who perform evil deeds will be punished only to the extent of their misdeeds.[84]
QXPAnyone who brings actions that benefited others, the reward to him is better than what he has done. And anyone who is unfair in his dealings with others, such will be punished, but not more than the like of what they have done.
Maulana AliWhoever brings good, he will have better than it; and whoever brings evil, those who do evil will be requited only for what they did.
Free MindsWhoever brings forth a good deed, he will receive a better reward than it. And whoever brings forth a sin then the retribution for their sins will be to the extent of their deeds.
Qaribullah Whosoever does a good deed shall have better than it. But whosoever does evil deeds, they shall be recompensed for what they were doing.

George SaleWhoso doth good, shall receive a reward which shall exceed the merit thereof: But as to him who doth evil, they who work evil shall be rewarded according to the merit only of that which they shall have wrought.
JM RodwellWhoso doeth good shall have reward beyond its merits, and whoso doeth evil, they who do evil shall be rewarded only as they shall have wrought.

AsadWhosoever shall come [before God] with a good deed will gain [further] good therefrom; [See note on the identical phrase in 27:89.] but as for any who shall come with an evil deed - [know that] they who do evil deeds will not be requited with more than [the like of] what they have done. [Cf. 6:60 and the corresponding note.]



al-Qasas 028:085

28:85 ان الذي فرض عليك القران لرادك الى معاد قل ربي اعلم من جاء بالهدى ومن هو في ضلال مبين


TransliterationInna allathee farada AAalayka alqur-ana laradduka ila maAAadin qul rabbee aAAlamu man jaa bialhuda waman huwa fee dalalin mubeenin
LiteralThat (E) who specified/imposed/stipulated on you the Koran, (is) returning you (E) to a return/paradise/final place , say: "My Lord (is) more knowledgeable (of) who came with the guidance, and who he is in (a) clear/evident misguidance."

Yusuf AliVerily He Who ordained the Qur'an for thee, will bring thee back to the Place of Return. Say: "My Lord knows best who it is that brings true guidance, and who is in manifest error."
PickthalLo! He Who hath given thee the Qur'an for a law will surely bring thee home again. Say: My Lord is Best Aware of him who bringeth guidance and him who is in error manifest.
Arberry He who imposed 'the Recitation upon thee. shall surely restore thee to a place of homing. Say: 'My Lord' knows very well who comes with guidance, and who is in manifest error.
ShakirMost surely He Who has made the Quran binding on you will bring you back to the destination. Say: My Lord knows best him who has brought the guidance and him who is in manifest error.
Sarwar(Muhammad), God, Who has commanded you to follow the guidance of the Quran, will certainly return you victoriously to your place of birth. Say, "My Lord knows best who has brought guidance and who is in plain error."
KhalifaSurely, the One who decreed the Quran for you will summon you to a predetermined appointment. Say, "My Lord is fully aware of those who uphold the guidance, and those who have gone astray."
Hilali/KhanVerily, He Who has given you (O Muhammad SAW) the Quran (i.e. ordered you to act on its laws and to preach it to others) will surely bring you back to the Maad (place of return, either to Makkah or to Paradise after your death, etc.). Say (O Muhammad SAW): "My Lord is Aware of him who brings guidance, and he who is in manifest error."
H/K/SaheehIndeed, [O Muúammad], He who imposed upon you the Qurâ an will take you back to a place of return. Say, My Lord is most knowing of who brings guidance and who is in clear error.
MalikO Prophet, rest assured that He Who charged you with The Qur'an will bring you to the best destination. Say: "My Lord best knows him who has brought guidance and him who is in manifest error."[85]
QXPVerily, He Who has made this Qur'an a binding duty upon you (O Believers), will assuredly direct you to the Destination of Bliss. Say, "My Lord is best Aware as to who is rightly guided and who is obviously lost in error." (The Path to the Destination of Bliss has been well expounded in this Book).
Maulana AliHe who has made the Qur’an binding on thee will surely bring thee back to the Place of Return. Say: My Lord knows best him who has brought the guidance and him who is in manifest error.
Free MindsSurely, the One who decreed the Quran to you will summon you to a predetermined appointment. Say: "My Lord is fully aware of who it is that brings the guidance, and who has gone astray."
Qaribullah He who has obligated the Koran will bring you to an appointment. Say: 'My Lord knows well who comes with guidance, and who is in clear error. '

George SaleVerily He who hath given thee the Koran for a rule of faith and practice, will certainly bring thee back home unto Mecca. Say, my Lord best knoweth who cometh with a true direction, and who is in a manifest error.
JM RodwellHe who hath sanctioned the Koran to thee will certainly bring thee to thy home. SAY: My Lord best knoweth who hath guidance, and who is in undoubted error.

AsadVERILY, [O believer,] He who has laid down this Quran in plain terms, making it binding on thee, [According to Mujahid (as quoted by Tabari), the phrase farada alayka is almost synonymous with ataka, "He gave [it] to thee". This, however, elucidates only one part of the above complex expression, which, I believe, has here a meaning similar to that of faradnaha ("We laid it down in plain terms") occurring in the first verse of surah 24 An-Nur) and explained in the corresponding note. In the present context, the particle alayka ("upon thee"}, with its pronominal suffix, gives to the above clause the additional meaning of a moral obligation on the part of the recipient of the Quranic message to conform his or her way of life to its teachings; hence my compound rendering of the phrase.] will assuredly bring thee back [from death] to a life renewed. [The term maad denotes, literally, "a place [or "a state"] to which one returns", and, tropically, one's "ultimate destination" or "ultimate condition"; in the present context, it is obviously synonymous with "life in the hereafter". This is how most of the classical authorities interpret the above phrase. But on the vague assumption that this passage is addressed exclusively to the Prophet, some commentators incline to the view that the noun has here a specific, purely physical connotation - "a place of return" - allegedly referring to God's promise to His Apostle (given during or after the latter's exodus from Mecca to Medina) that one day he would return victoriously to the city of his birth. To my mind, however, the passage has a much deeper meaning, unconnected with any place or specific point in history: it is addressed to every believer, and promises not only a continuation of life after bodily death but also a spiritual rebirth, in this world, to anyone who opens his heart to the message of the Quran and comes to regard it as binding on himself.] Say [unto those who reject the truth]: My Sustainer knows best, as to who is right-guided [Lit., "as to who comes with guidance".] and who is obviously lost in error!"



al-Qasas 028:086

28:86 وماكنت ترجو ان يلقى اليك الكتاب الا رحمة من ربك فلا تكونن ظهيرا للكافرين


TransliterationWama kunta tarjoo an yulqa ilayka alkitabu illa rahmatan min rabbika fala takoonanna thaheeran lilkafireena
LiteralAnd you were not hoping/expecting that (E) The Book be thrown to you, except mercy from your Lord, so do not be (E) supporting/helping to the disbelievers.

Yusuf AliAnd thou hadst not expected that the Book would be sent to thee except as a Mercy from thy Lord: Therefore lend not thou support in any way to those who reject (Allah's Message).
PickthalThou hadst no hope that the Scripture would be inspired in thee; but it is a mercy from thy Lord, so never be a helper to the disbelievers.
Arberry Thou didst not hope that the Book should be cast unto thee, except it be as a mercy from thy Lord; so be thou not a partisan of the unbelievers.
ShakirAnd you did not expect that the Book would be inspired to you, but it is a mercy from your Lord, therefore be not a backer-up of the unbelievers.
SarwarYou had no hope of receiving the Book except by the mercy of your Lord. Do not be a supporter of the unbelievers.
KhalifaYou never expected this scripture to come your way; but this is a mercy from your Lord. Therefore, you shall not side with the disbelievers.
Hilali/KhanAnd you were not expecting that the Book (this Quran) would be sent down to you, but it is a mercy from your Lord. So never be a supporter of the disbelievers.
H/K/SaheehAnd you were not expecting that the Book would be conveyed to you, but [it is] a mercy from your Lord. So do not be an assistant to the disbelievers.
MalikYou (O Muhammad) never expected that the Book would be revealed to you. Only through your Lord's mercy has it been revealed to you: therefore do not be a helper in any way to the unbelievers.[86]
QXP(O Prophet) you never expected that this Book will be bestowed upon you. But it is a Mercy from your Lord (to all humanity). Hence, never uphold those who deny the Truth.
Maulana AliAnd thou didst not expect that the Book would be inspired to thee, but it is a mercy from thy Lord, so be not a backer up of the disbelievers.
Free MindsNor did you expect this Scripture to come your way; but this is a mercy from your Lord. Therefore, you shall not side with the rejecters.
Qaribullah You did not hope that the Book would be given to you except as mercy from your Lord. So do not be a supporter of the unbelievers.

George SaleThou didst not expect that the book of the Koran should be delivered unto thee: But thou hast received it through the mercy of thy Lord. Be not therefore assisting to the unbelievers;
JM RodwellThou didst never expect that the Book would be given thee. Of thy Lord's mercy only hath it been sent down. Be not thou helpful then to the unbelievers:

AsadNow [as for thyself, O believer,] thou couldst never foresee [Lit., "hope" or "expect".] that this divine writ would [one day] be offered to thee: but [it did come to thee] by thy Sustainer's grace. Hence, never uphold those who deny the truth [of divine guidance],



al-Qasas 028:087

28:87 ولايصدنك عن ايات الله بعد اذ انزلت اليك وادع الى ربك ولاتكونن من المشركين


TransliterationWala yasuddunnaka AAan ayati Allahi baAAda ith onzilat ilayka waodAAu ila rabbika wala takoonanna mina almushrikeena
LiteralAnd let (them) not obstruct/prevent you from God's verses/evidences after when (it) was descended to you, and call to your Lord, and do not be from the sharers/takers of partners (with God) .

Yusuf AliAnd let nothing keep thee back from the Signs of Allah after they have been revealed to thee: and invite (men) to thy Lord, and be not of the company of those who join gods with Allah.
PickthalAnd let them not divert thee from the revelations of Allah after they have been sent down unto thee; but call (mankind) unto thy Lord, and be not of those who ascribe partners (unto Him).
Arberry Let them not bar thee from the signs of God, after that they have been sent down to thee. And call upon thy Lord, and be thou' not of the idolaters.
ShakirAnd let them not turn you aside from the communications of Allah after they have been revealed to you, and call (men) to your Lord and be not of the polytheists.
SarwarLet them not prevent you from following the revelations of God after they are revealed to you. Call (mankind) to your Lord and do not be a pagan.
KhalifaNor shall you be diverted from GOD's revelations, after they have come to you, and invite the others to your Lord. And do not ever fall into idol worship.
Hilali/KhanAnd let them not turn you (O Muhammad SAW) away from (preaching) the Ayat (revelations and verses) of Allah after they have been sent down to you, and invite (men) to (believe in) your Lord (i.e: in the Oneness (Tauheed) of Allah (1) Oneness of the Lordship of Allah; (2) Oneness of the worship of Allah; (3) Oneness of the Names and Qualities of Allah), and be not of Al-Mushrikoon (those who associate partners with Allah, e.g. polytheists, pagans, idolaters, those who disbelieve in the Oneness of Allah and deny the Prophethood of Messenger Muhammad SAW).
H/K/SaheehAnd never let them avert you from the verses of Allah after they have been revealed to you. And invite [people] to your Lord. And never be of those who associate others with Allah.
MalikLet no one turn you away from the revelations of Allah now that they have been revealed to you. Invite people to your Lord and be not of the pagans (who join other deities with Allah).[87]
QXPAnd let them not divert you from Allah's Revelations after they have been sent down unto you. But, invite people to your Lord and be not of the company of those who uphold systems other than the Divinely ordained System of Life.
Maulana AliAnd let them not turn thee aside from the messages of Allah after they have been revealed to thee, and call (men) to thy Lord and be not of the polytheists.
Free MindsNor shall you be diverted from God's revelations, after they have come to you. And invite to your Lord. And do not be of those who set up partners.
Qaribullah Let no one bar you from the verses of Allah after they have been sent down to you, but call to your Lord, and do not be amongst the idolaters.

George Saleneither let them turn thee aside from the signs of God, after they have been sent down unto thee: And invite men unto thy Lord. And be not thou an idolater;
JM RodwellNeither let them turn thee aside from the signs of God after they have been sent down to thee, but bid men to thy Lord; and be not among those who add gods to God:

Asadand never let them turn thee away from God's messages after they have been bestowed upon thee from on high: instead [Lit., "and".] summon [all men] to thy Sustainer. And never be of those who ascribe divinity to aught but Him,



al-Qasas 028:088

28:88 ولاتدع مع الله الها اخر لااله الا هو كل شئ هالك الا وجهه له الحكم واليه ترجعون


TransliterationWala tadAAu maAAa Allahi ilahan akhara la ilaha illa huwa kullu shay-in halikun illa wajhahu lahu alhukmu wa-ilayhi turjaAAoona
LiteralAnd do not call with God another god, (there is) no god except Him, every thing (is) perishing/destroying ,except His face/front , for Him (is) the judgment/rule, and to Him you are being returned.280

Yusuf AliAnd call not, besides Allah, on another god. There is no god but He. Everything (that exists) will perish except His own Face. To Him belongs the Command, and to Him will ye (all) be brought back.
PickthalAnd cry not unto any other god along with Allah. There is no Allah save Him. Everything will perish save His countenance. His is the command, and unto Him ye will be brought back.
Arberry And call not upon another god with God; there is no god but He. All things perish, except His Face. His is the Judgment, and unto Him you shall be returned.
ShakirAnd call not with Allah any other god; there is no god but He, every thing is perishable but He; His is the judgment, and to Him you shall be brought back.
SarwarDo not worship anything besides God. He is the only God. Everything will be destroyed except God. To Him belongs Judgment and to Him you will all return.
KhalifaYou shall not worship beside GOD any other god. There is no other god beside Him. Everything perishes except His presence. To Him belongs all sovereignty, and to Him you will be returned.
Hilali/KhanAnd invoke not any other ilah (god) along with Allah, La ilaha illa Huwa (none has the right to be worshipped but He). Everything will perish save His Face. His is the Decision, and to Him you (all) shall be returned.
H/K/SaheehAnd do not invoke with Allah another deity. There is no deity except Him. Everything will be destroyed except His Face. His is the judgement, and to Him you will be returned.
MalikInvoke no other god besides Allah. There is no god but Him. Everything is perishable except Him. To him belongs the judgement and to him will you all be returned.[88]
QXP(Keeping pristine the Divinely ordained System of Life) call not upon human 'authorities' and man-made systems as gods side by side with Allah. There is no god but He. Everything is mortal except His Eternal Self. To Him belong all Governance and all Judgment, and unto Him you shall be returned.
Maulana AliAnd call not with Allah any other god. There is no God but He. Everything will perish but He. His is the judgment, and to Him you will be brought back.
Free MindsAnd do not call besides God any god, there is no god but He. Everything will fade away except His presence. To Him is the judgment, and to Him you will be returned.
Qaribullah And do not call upon another god with Allah, there is no god except He. All things perish, except His Face, Judgement is His, and to Him all of you shall return.

George Saleneither invoke any other god, together with the true God: There is no god but He. Every thing shall perish, except Himself: Unto Him belongeth judgement; and before Him shall ye be assembled at the last day.
JM RodwellAnd call not on any other god with God. There is no god but He! Everything shall perish except Himself! Judgment is His, and to Him shall ye return!

Asadand never call upon any other deity side by side with God. There is no deity save Him. Everything is bound to perish, save His [eternal] self. [See 55:26-27 and the corresponding note.] With Him rests all judgment; and unto Him shall you all be brought back.


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      The Sublime Quran, by Dr. Laleh Bakhtiar

 
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