The Narration (Al-Qasas) Compared Translations of the meaning of the Quran

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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

Transliteration	Ta-seen-meem
Literal	T S M .

Yusuf Ali	Ta. Sin. Mim.
Pickthal	Ta. Sin. Mim.
Arberry	Ta Sin Mim
Shakir	Ta sin Mim.
Sarwar	Ta. Sin. Mim.
Khalifa	T. S. M.
Hilali/Khan	TaSeenMeem (These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings)
H/K/Saheeh	Ta, Seen, Meem.
Malik	Tua Sin M'im.[1]
QXP	T.S.M. Toor-e-Sina, Moses. Commandments were given to Moses at Mount Sinai.
Maulana Ali	Benignant, Hearing, Knowing God!
Free Minds	T'.S.M.
Qaribullah	TaSeenMeem.

George Sale	T.S.M.
JM Rodwell	TA. SIN. MIM.

Asad	Ta. Sin. Mim. [See Appendix II.]

al-Qasas 028:002

‏28:2 تلك ايات الكتاب المبين

Transliteration	Tilka ayatu alkitabi almubeeni
Literal	Those are the Book's verses/evidences, the clear/evident.

Yusuf Ali	These are Verses of the Book that makes (things) clear.
Pickthal	These are revelations of the Scripture that maketh plain.
Arberry	Those are the signs of the Manifest Book.
Shakir	These are the verses of the Book that makes (things) clear.
Sarwar	These are the verses of the illustrious Book.
Khalifa	These (letters) constitute proofs of this profound book.
Hilali/Khan	These are Verses of the manifest Book (that makes clear truth from falsehood, good from evil, etc.).
H/K/Saheeh	These are the verses of the clear Book.
Malik	These are the verses of the Glorious Book that makes the things clear.[2]
QXP	Now these are Messages of the Book clear in itself and it makes things clear.
Maulana Ali	These are the verses of the Book that makes manifest.
Free Minds	These are the signs of the clear Scripture.
Qaribullah	Those are the verses of the Clear Book.

George Sale	These are the signs of the perspicuous book.
JM Rodwell	These are the signs of the lucid Book.

Asad	These 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

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

Yusuf Ali	We rehearse to thee some of the story of Moses and Pharaoh in Truth, for people who believe.
Pickthal	We 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.
Shakir	We recite to you from the account of Musa and Firon with truth for people who believe.
Sarwar	We recite to you some of the story of Moses and the Pharaoh for a genuine purpose, and for the benefit of the believing people.
Khalifa	We recite to you herein some history of Moses and Pharaoh, truthfully, for the benefit of people who believe.
Hilali/Khan	We 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/Saheeh	We recite to you from the news of Moses and Pharaoh in truth for a people who believe.
Malik	In all truth, We narrate to you some information about Moses and Pharoah (Pharaoh) for the instruction of the believers.[3]
QXP	We narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe.
Maulana Ali	We recite to thee the story of Moses and Pharaoh with truth, for a people who believe.
Free Minds	We 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 Sale	We 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 Rodwell	We will recite to thee portions of the History of Moses and Pharaoh with truth, for the teaching of the faithful.

Asad	We [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

Transliteration	Inna firAAawna AAala fee al-ardi wajaAAala ahlaha shiyaAAan yastadAAifu ta-ifatan minhum yuthabbihu abnaahum wayastahyee nisaahum innahu kana mina almufsideena
Literal	That 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 Ali	Truly 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.
Pickthal	Lo! 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.
Shakir	Surely 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.
Sarwar	The 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.
Khalifa	Pharaoh 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/Khan	Verily, 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/Saheeh	Indeed, 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.
Malik	The 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]
QXP	Behold, 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 Ali	Surely 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 Minds	Pharaoh 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 Sale	Now 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 Rodwell	Now 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.

Asad	Behold, 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

Transliteration	Wanureedu an namunna AAala allatheena istudAAifoo fee al-ardi wanajAAalahum a-immatan wanajAAalahumu alwaritheena
Literal	And 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 Ali	And We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs,
Pickthal	And 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,
Shakir	And 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,
Sarwar	But We have decided to grant a favor to the suppressed ones by appointing them leaders and heirs of the land,
Khalifa	We willed to compensate those who were oppressed on earth, and to turn them into leaders, and make them the inheritors.
Hilali/Khan	And 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/Saheeh	And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors
Malik	But We wanted to favor those who were oppressed in the land, and make them leaders, and make them the heirs,[5]
QXP	But 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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,

Asad	But 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

Transliteration	Wanumakkina lahum fee al-ardi wanuriya firAAawna wahamana wajunoodahuma minhum ma kanoo yahtharoona
Literal	And 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 Ali	To 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.
Pickthal	And 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.
Shakir	And to grant them power in the land, and to make Firon and Haman and their hosts see from them what they feared.
Sarwar	give them power in the land and make the Pharaoh, Haman (his Minister), and their armies to experience from their victims what they feared most.
Khalifa	And to establish them on earth, and to give Pharaoh, Hamaan, and their troops a taste of their own medicine.
Hilali/Khan	And 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/Saheeh	And establish them in the land and show Pharaoh and [his minister] Haman and their soldiers through them that which they had feared.
Malik	establish them in the land, and show Pharoah, Haman and their warriors at their hands the same which they feared.[6]
QXP	And 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 Ali	And to grant them power in the land, and to make Pharaoh and Haman and their hosts see from them what they feared.
Free Minds	And 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 Sale	and 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 Rodwell	And to stablish them in the land; and to make Pharaoh and Haman and their hosts, the eye-witnesses of what they dreaded from them.

Asad	and 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

Transliteration	Waawhayna ila ommi moosa an ardiAAeehi fa-itha khifti AAalayhi faalqeehi fee alyammi wala takhafee wala tahzanee inna raddoohu ilayki wajaAAiloohu mina almursaleena
Literal	And 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 Ali	So 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."
Pickthal	And 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.'
Shakir	And 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.
Sarwar	We 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."
Khalifa	We 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/Khan	And 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/Saheeh	And 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.
Malik	So 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]
QXP	We 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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."

Asad	And 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

Transliteration	Failtaqatahu alu firAAawna liyakoona lahum AAaduwwan wahazanan inna firAAawna wahamana wajunoodahuma kanoo khati-eena
Literal	So 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 Ali	Then 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	The 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.
Khalifa	Pharaoh'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/Khan	Then 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/Saheeh	And 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.
Malik	We 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]
QXP	And 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 Ali	So 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 Minds	Then 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 Sale	And 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 Rodwell	And Pharaoh's family took him up to be a foe and a sorrow to them, for sinners were Pharaoh and Haman and their hosts!

Asad	And [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

Transliteration	Waqalati imraatu firAAawna qurratu AAaynin lee walaka la taqtuloohu AAasa an yanfaAAana aw nattakhithahu waladan wahum la yashAAuroona
Literal	And 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 Ali	The 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)!
Pickthal	And 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.
Shakir	And 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.
Sarwar	The 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.
Khalifa	Pharaoh'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/Khan	And 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/Saheeh	And 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.
Malik	The 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]
QXP	Now 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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.

Asad	Now 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

Transliteration	Waasbaha fu-adu ommi moosa farighan in kadat latubdee bihi lawla an rabatna AAala qalbiha litakoona mina almu/mineena
Literal	And 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 Ali	But 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.
Pickthal	And 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;
Shakir	And 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.
Sarwar	The 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.
Khalifa	The 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/Khan	And 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/Saheeh	And 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.
Malik	On 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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.

Asad	On 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

Transliteration	Waqalat li-okhtihi qusseehi fabasurat bihi AAan junubin wahum la yashAAuroona
Literal	And 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 Ali	And 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.
Pickthal	And 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.
Shakir	And she said to his sister: Follow him up. So she watched him from a distance while they did not perceive,
Sarwar	She 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.
Khalifa	She said to his sister, "Trace his path." She watched him from afar, while they did not perceive.
Hilali/Khan	And 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/Saheeh	And she said to his sister, Follow him ; so she watched him from a distance while they perceived not.
Malik	She 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]
QXP	And 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 Ali	And she said to his sister: Follow him up. So she watched him from a distance, while they perceived not.
Free Minds	And 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 Sale	And she said unto his sister, follow him. And she watched him at a distance; and they perceived it not.
JM Rodwell	She said to his sister, "Follow him." And she watched him from afar: and they perceived it not.

Asad	And 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

Transliteration	Waharramna AAalayhi almaradiAAa min qablu faqalat hal adullukum AAala ahli baytin yakfuloonahu lakum wahum lahu nasihoona
Literal	And 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 Ali	And 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?"...
Pickthal	And 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?'
Shakir	And 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?
Sarwar	We 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?".
Khalifa	We 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/Khan	And 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/Saheeh	And 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?
Malik	We 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]
QXP	Now 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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?

Asad	Now 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

Transliteration	Faradadnahu ila ommihi kay taqarra AAaynuha wala tahzana walitaAAlama anna waAAda Allahi haqqun walakinna aktharahum la yaAAlamoona
Literal	So 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 Ali	Thus 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.
Pickthal	So 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.
Shakir	So 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.
Sarwar	Thus 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.
Khalifa	Thus, 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/Khan	So 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/Saheeh	So 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.
Malik	Thus 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]
QXP	And 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 Ali	So 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 Minds	Thus, 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 Sale	And, 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 Rodwell	So 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.

Asad	And 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

Transliteration	Walamma balagha ashuddahu waistawa ataynahu hukman waAAilman wakathalika najzee almuhsineena
Literal	And 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 Ali	When 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.
Pickthal	And 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.
Shakir	And 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).
Sarwar	When he become matured and grow to manhood, We granted him wisdom and knowledge. Thus do We reward the righteous ones.
Khalifa	When he reached maturity and strength, we endowed him with wisdom and knowledge. We thus reward the righteous.
Hilali/Khan	And 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/Saheeh	And 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.
Malik	When he reached maturity and became full-grown, We bestowed on him wisdom and knowledge. Thus do We reward the righteous.[14]
QXP	Now 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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.

Asad	Now 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

Transliteration	Wadakhala 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
Literal	And 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 Ali	And 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!"
Pickthal	And 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.'
Shakir	And 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.
Sarwar	He 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".
Khalifa	Once 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/Khan	And 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/Saheeh	And 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.
Malik	One 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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

Asad	And [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

Transliteration	Qala rabbi innee thalamtu nafsee faighfir lee faghafara lahu innahu huwa alghafooru alrraheemu
Literal	He 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 Ali	He 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.
Pickthal	He 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.
Shakir	He 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.
Khalifa	He said, "My Lord, I have wronged my soul. Please forgive me," and He forgave him. He is the Forgiver, Most Merciful.
Hilali/Khan	He 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/Saheeh	He said, My Lord, indeed I have wronged myself, so forgive me, and He forgave him. Indeed, He is the Forgiving, the Merciful.
Malik	Then 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]
QXP	And 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 Ali	He 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 Minds	He 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 Sale	And 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 Rodwell	He 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

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

Yusuf Ali	He said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be a help to those who sin!"
Pickthal	He 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.'
Shakir	He said: My Lord! because Thou hast bestowed a favor on me, I shall never be a backer of the guilty.
Sarwar	He said, "Lord, in appreciation for Your favor to me I shall never support the criminals".
Khalifa	He said, "My Lord, in return for Your blessings upon me, I will never be a supporter of the guilty ones."
Hilali/Khan	He 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/Saheeh	He said, My Lord, for the favor You bestowed upon me, I will never be an assistant to the criminals.
Malik	Moses promised: "O my Lord! After this favor that You have bestowed on me, I shall never be a helping hand to the criminals."[17]
QXP	He said, "My Lord! For You have bestowed Your Grace on me, nevermore shall I be a supporter of the guilty."
Maulana Ali	He said: My Lord, because Thou has bestowed a favour on me, I shall never be a backer of the guilty.
Free Minds	He 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 Sale	He 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 Rodwell	He said, "Lord, because thou hast showed me this grace, I will never again be the helper of the wicked."

Asad	Said 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

Transliteration	Faasbaha fee almadeenati kha-ifan yataraqqabu fa-itha allathee istansarahu bial-amsi yastasrikhuhu qala lahu moosa innaka laghawiyyun mubeenun
Literal	So 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 Ali	So 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!"
Pickthal	And 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.'
Shakir	And 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.
Sarwar	He 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".
Khalifa	In 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/Khan	So 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/Saheeh	And 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.
Malik	Next 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]
QXP	And 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 Ali	And 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 Minds	So 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 Sale	And 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 Rodwell	And 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."

Asad	And 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

Transliteration	Falamma 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
Literal	So 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 Ali	Then, 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!"
Pickthal	And 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.'
Shakir	So 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.
Sarwar	When 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?"
Khalifa	Before 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/Khan	Then 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/Saheeh	And 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.
Malik	Then 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]
QXP	But 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 Ali	So 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 Minds	But 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 Sale	And 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 Rodwell	And 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.

Asad	But 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

Transliteration	Wajaa rajulun min aqsa almadeenati yasAAa qala ya moosa inna almalaa ya/tamiroona bika liyaqtulooka faokhruj innee laka mina alnnasiheena
Literal	And 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 Ali	And 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."
Pickthal	And 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.'
Shakir	And 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.
Sarwar	A 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.
Khalifa	A 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/Khan	And 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/Saheeh	And 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.
Malik	At 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	But 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."

Asad	And [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

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

Yusuf Ali	He therefore got away therefrom, looking about, in a state of fear. He prayed "O my Lord! save me from people given to wrong-doing."
Pickthal	So 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.'
Shakir	So he went forth therefrom, fearing, awaiting, (and) he said: My Lord! deliver me from the unjust people.
Sarwar	So he left the city afraid and cautious, saying, "Lord, protect me against the unjust people".
Khalifa	He fled the city, afraid and watchful. He said, "My Lord, save me from the oppressive people."
Hilali/Khan	So 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/Saheeh	So he left it, fearful and anticipating [apprehension]. He said, My Lord, save me from the wrongdoing people.
Malik	Hearing this, Moses left that place in fear and caution, praying: "O my Lord! Deliver me from the nation of wrongdoers."[21]
QXP	So he escaped from there, fearful, vigilant. He said, "My Lord! Save me from the oppressive people."
Maulana Ali	So he went forth therefrom, fearing, awaiting. He said: My Lord, deliver me from the iniquitous people.
Free Minds	He 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 Sale	Wherefore 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 Rodwell	So forth he went from it in fear, looking warily about him. He said, "O Lord, deliver me from the unjust people."

Asad	So 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

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

Yusuf Ali	Then, 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."
Pickthal	And 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
Shakir	And when he turned his face towards Madyan, he said: Maybe my Lord will guide me in the right path.
Sarwar	When he started his journey to Midian he said, "Perhaps my Lord will show me the right path."
Khalifa	As he traveled towards Midyan, he said, "May my Lord guide me in the right path."
Hilali/Khan	And 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/Saheeh	And when he directed himself toward Madyan, he said, Perhaps my Lord will guide me to the sound way.
Malik	As he made his way towards Madyan, he said: "Soon my Lord shall guide me to the Right Way."[22]
QXP	As 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 Ali	And when he turned his face towards Midian, he said: Maybe my Lord will guide me in the right path.
Free Minds	And 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 Sale	And when he was journeying towards Madian, he said, peradventure my Lord will direct me in the right way.
JM Rodwell	And when he was journeying toward Madian, he said, "Haply my Lord will direct me in an even path."

Asad	And 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

Transliteration	Walamma 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
Literal	And 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 Ali	And 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."
Pickthal	And 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.'
Shakir	And 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.
Sarwar	When 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".
Khalifa	When 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/Khan	And 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/Saheeh	And 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.
Malik	When 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]
QXP	Now 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 Ali	And 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 Minds	When 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 Sale	And 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 Rodwell	And 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

Asad	NOW 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

Transliteration	Fasaqa lahuma thumma tawalla ila alththilli faqala rabbi innee lima anzalta ilayya min khayrin faqeerun
Literal	So 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 Ali	So 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!"
Pickthal	So 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.
Shakir	So 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.
Sarwar	Moses 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."
Khalifa	He 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/Khan	So 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/Saheeh	So 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.
Malik	So 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]
QXP	So 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 Ali	So 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 Minds	So 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 Sale	So 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 Rodwell	So 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."

Asad	So 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

Transliteration	Fajaat-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
Literal	So 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 Ali	Afterwards 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."
Pickthal	Then 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.'
Shakir	Then 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.
Sarwar	One 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."
Khalifa	Soon, 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/Khan	Then 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/Saheeh	Then 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.
Malik	Soon 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]
QXP	Shortly 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 Ali	Then 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 Minds	So 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 Sale	And 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 Rodwell	And 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

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

Yusuf Ali	Said 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"....
Pickthal	One 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.'
Shakir	Said one of them: O my father! employ him, surely the best of those that you can employ is the strong man, the faithful one.
Sarwar	One of the women said to her father, "Father, hire him; the best whom you may hire is a strong and trustworthy one."
Khalifa	One of the two women said, "O my father, hire him. He is the best one to hire, for he is strong and honest."
Hilali/Khan	And 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/Saheeh	One of the women said, O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.
Malik	One of the daughters said: "Father, hire this man. The best that one can hire is a man who is strong and trustworthy."[26]
QXP	Said one of the two maidens, "O My father! Hire him! For, the best one you can hire is the competent, the trustworthy."
Maulana Ali	One of them said: O my father, employ him; surely the best of those that thou canst employ is the strong, the faithful one.
Free Minds	One 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 Sale	And 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 Rodwell	One of them said, "O my father, hire him: for the best thou canst hire is the strong, the trusty."

Asad	Said 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

Transliteration	Qala 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
Literal	He 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 Ali	He 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."
Pickthal	He 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.'
Shakir	He 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.
Sarwar	He (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".
Khalifa	He 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/Khan	He 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/Saheeh	He 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.
Malik	The 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]
QXP	He (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 Ali	He 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 Minds	He 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 Sale	And 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 Rodwell	He 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

Transliteration	Qala thalika baynee wabaynaka ayyama al-ajalayni qadaytu fala AAudwana AAalayya waAllahu AAala ma naqoolu wakeelun
Literal	He 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 Ali	He 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."
Pickthal	He 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.
Shakir	He 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."
Khalifa	He 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/Khan	He (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.
Malik	Moses 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]
QXP	He (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 Ali	He 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 Minds	He 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 Sale	Moses 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 Rodwell	He 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."

Asad	Answered [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

Transliteration	Falamma 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
Literal	So 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 Ali	Now 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."
Pickthal	Then, 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.'
Shakir	So 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.
Sarwar	When 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."
Khalifa	When 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/Khan	Then, 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/Saheeh	And 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.
Malik	After 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]
QXP	And 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 Ali	Then 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 Minds	So 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 Sale	And 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 Rodwell	And 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."

Asad	And 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

Transliteration	Falamma ataha noodiya min shati-i alwadi al-aymani fee albuqAAati almubarakati mina alshshajarati an ya moosa innee ana Allahu rabbu alAAalameena
Literal	So 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 Ali	But 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....
Pickthal	And 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.'
Shakir	And 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.
Sarwar	He 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.
Khalifa	When 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/Khan	So 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/Saheeh	But 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.
Malik	But 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]
QXP	But 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 Ali	And 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 Minds	When 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 Sale	And 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 Rodwell	And 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:

Asad	But 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

Transliteration	Waan alqi AAasaka falamma raaha tahtazzu kaannaha jannun walla mudbiran walam yuAAaqqib ya moosa aqbil wala takhaf innaka mina al-amineena
Literal	And 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.
Pickthal	Throw 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.'
Shakir	And 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;
Sarwar	Throw 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/Saheeh	And [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.
Malik	0 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 Ali	And 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 Sale	Cast 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 Rodwell	Throw 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.

Asad	And [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

Transliteration	Osluk 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
Literal	Enter/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."
Pickthal	Thrust 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.'
Shakir	Enter 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.
Sarwar	Place 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/Saheeh	Insert 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.
Malik	Now 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 Ali	Insert 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 Sale	Put 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 Rodwell	Put 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

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

Yusuf Ali	He said: "O my Lord! I have slain a man among them, and I fear lest they slay me.
Pickthal	He 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.
Shakir	He 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.
Khalifa	He said, "My Lord, I killed one of them, and I fear lest they kill me.
Hilali/Khan	He said: "My Lord! I have killed a man among them, and I fear that they will kill me.
H/K/Saheeh	He said, My Lord, indeed, I killed from among them someone, and I fear they will kill me.
Malik	Moses submitted: "Lord! I have killed one of them: I fear that they will put me to death.[33]
QXP	Moses said, "My Lord! I killed a man among them and I am afraid they will kill me.
Maulana Ali	He said: My Lord, I killed one of them, so I fear lest they slay me.
Free Minds	He 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 Sale	Moses said, O Lord, verily I have slain one of them; and I fear they will put me to death:
JM Rodwell	He said, "O my Lord! truly I have slain one of them, therefore fear I lest they slay me.

Asad	Said [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

Transliteration	Waakhee haroonu huwa afsahu minnee lisanan faarsilhu maAAiya rid-an yusaddiqunee innee akhafu an yukaththibooni
Literal	And 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."
Pickthal	My 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.'
Shakir	And 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.
Sarwar	My 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/Saheeh	And 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.
Malik	My 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]
QXP	And 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 Ali	And 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 Sale	But 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 Rodwell	My 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."

Asad	And 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

Transliteration	Qala 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 Ali	He 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."
Pickthal	He 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.'
Shakir	He 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.
Sarwar	The 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."
Khalifa	He 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/Khan	Allah 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.
Malik	Allah 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]
QXP	God 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 Ali	He 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 Minds	He 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 Sale	God 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 Rodwell	He 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."

Asad	Said 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

Transliteration	Falamma jaahum moosa bi-ayatina bayyinatin qaloo ma hatha illa sihrun muftaran wama samiAAna bihatha fee aba-ina al-awwaleena
Literal	So 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 Ali	When 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!"
Pickthal	But 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.'
Shakir	So 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.
Sarwar	When Moses came to them with Our miracles, they said, "These are only invented magic. We have never heard of such things from our fathers".
Khalifa	When 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/Khan	Then 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/Saheeh	But 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.
Malik	When 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]
QXP	But 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 Ali	So 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 Minds	So 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 Sale	And 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 Rodwell	And 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."

Asad	But 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

Transliteration	Waqala moosa rabbee aAAlamu biman jaa bialhuda min AAindihi waman takoonu lahu AAaqibatu alddari innahu la yuflihu alththalimoona
Literal	And 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 Ali	Moses 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."
Pickthal	And 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.'
Shakir	And 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.
Sarwar	Moses 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."
Khalifa	Moses said, "My Lord knows best who brought the guidance from Him, and who will be the ultimate victors. Surely, the transgressors never succeed."
Hilali/Khan	Moosa (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/Saheeh	And 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.
Malik	Moses 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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."

Asad	And 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

Transliteration	Waqala 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
Literal	And 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 Ali	Pharaoh 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!"
Pickthal	And 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.'
Shakir	And 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.
Sarwar	The 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."
Khalifa	Pharaoh 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/Khan	Firaun (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/Saheeh	And 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.
Malik	Pharoah 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]
QXP	Pharaoh 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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."

Asad	Whereupon 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

Transliteration	Waistakbara huwa wajunooduhu fee al-ardi bighayri alhaqqi wathannoo annahum ilayna la yurjaAAoona
Literal	And 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 Ali	And 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!
Pickthal	And 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.
Shakir	And he was unjustly proud in the land, he and his hosts, and they deemed that they would not be brought back to Us.
Sarwar	The 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.
Khalifa	Thus, he and his troops continued to commit arrogance on earth, without any right, and thought that they would not be returned to us.
Hilali/Khan	And he and his hosts were arrogant in the land, without right, and they thought that they would never return to Us.
H/K/Saheeh	And he was arrogant, he and his soldiers, in the land, without right, and they thought that they would not be returned to Us.
Malik	He and his warriors were arrogant in the land without any right; they thought that they would never be brought back to Us.[39]
QXP	Thus 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 Ali	And he was unjustly proud in the land, he and his hosts, and they deemed that they would not be brought back to Us.
Free Minds	And 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 Sale	And 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 Rodwell	And he and his hosts behaved themselves proudly and unjustly on the earth, and thought that they should never be brought back to us.

Asad	Thus 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

Transliteration	Faakhathnahu wajunoodahu fanabathnahum fee alyammi faonthur kayfa kana AAaqibatu alththalimeena
Literal	So 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 Ali	So We seized him and his hosts, and We flung them into the sea: Now behold what was the end of those who did wrong!
Pickthal	Therefor 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!
Shakir	So We caught hold of him and his hosts, then We cast them into the sea, and see how was the end of the unjust.
Sarwar	We sized him and his army and threw them into the sea. See how terrible was the end of the unjust people!
Khalifa	Consequently, we punished him and his troops, by throwing them into the sea. Note the consequences for the transgressors.
Hilali/Khan	So 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/Saheeh	So We took him and his soldiers and threw them into the sea. So see how was the end of the wrongdoers.
Malik	So We seized him and his warriors, and flung them into the sea. See what was the end of wrongdoers?[40]
QXP	And so We seized him and his armies, and threw them into the sea. And behold, what happened to those oppressors in the end.
Maulana Ali	So 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 Minds	So 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 Sale	Wherefore We took him and his forces, and cast them into the sea. Behold, therefore, what was the end of the unjust.
JM Rodwell	But we seized on him and his hosts and cast them into the sea: Behold, then, the end of the wrongful doers:

Asad	And 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

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

Yusuf Ali	And we made them (but) leaders inviting to the Fire; and on the Day of Judgment no help shall they find.
Pickthal	And 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;
Shakir	And We made them Imams who call to the fire, and on the day of resurrection they shall not be assisted.
Sarwar	We made them the kinds of leaders who would invite people to the fire and who would receive no help on the Day of Judgment.
Khalifa	We made them imams who led their people to Hell. Furthermore, on the Day of Resurrection, they will have no help.
Hilali/Khan	And We made them leaders inviting to the Fire, and on the Day of Resurrection, they will not be helped.
H/K/Saheeh	And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped.
Malik	We made them leaders who started calling people to hellfire, but on the Day of Resurrection they will not get any help.[41]
QXP	And 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 Ali	And we made them leaders who call to the Fire, and on the day of Resurrection they will not be helped.
Free Minds	We 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 Sale	And 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 Rodwell	And 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

Transliteration	WaatbaAAnahum fee hathihi alddunya laAAnatan wayawma alqiyamati hum mina almaqbooheena
Literal	And 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 Ali	in this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised).
Pickthal	And 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.
Shakir	And 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.
Sarwar	We made them to be mentioned with condemnation in this life and they will be disgraced on the Day of Judgment.
Khalifa	They incurred in this life condemnation, and on the Day of Resurrection they will be despised.
Hilali/Khan	And 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/Saheeh	And We caused to overtake them in this world a curse, and on the Day of Resurrection they will be of the despised.
Malik	We laid a curse on them in this world, and on the Day of Resurrection they will be of the despised.[42]
QXP	In this world We did cause a rejection to follow them, and they shall be among the despised ones on the Day of Resurrection.
Maulana Ali	And We made a curse to follow them in this world, and on the day of Resurrection they will be hideous.
Free Minds	And 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 Sale	We pursued them with a curse in this life; and on the day of resurrection they shall be shamefully rejected.
JM Rodwell	We followed them with a curse in this world, and covered shall they be with shame on the day of Resurrection.

Asad	We 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

Transliteration	Walaqad atayna moosa alkitaba min baAAdi ma ahlakna alquroona al-oola basa-ira lilnnasi wahudan warahmatan laAAallahum yatathakkaroona
Literal	And 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 Ali	We 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	After 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.
Khalifa	We 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/Khan	And 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/Saheeh	And 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.
Malik	We 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]
QXP	And, 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 Ali	And 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 Minds	We 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 Sale	And 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 Rodwell	And 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.

Asad	And [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

Transliteration	Wama kunta bijanibi algharbiyyi ith qadayna ila moosa al-amra wama kunta mina alshshahideena
Literal	And 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 Ali	Thou wast not on the Western side when We decreed the Commission to Moses, nor wast thou a witness (of those events).
Pickthal	And 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;
Shakir	And 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.
Khalifa	You were not present on the slope of the western mount, when we issued the command to Moses; you were not a witness.
Hilali/Khan	And 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/Saheeh	And 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].
Malik	O 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]
QXP	And (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 Ali	And thou wast not on the western side when We revealed to Moses the commandment, nor wast thou among those present;
Free Minds	You 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 Sale	Thou, 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 Rodwell	And thou wast not on the western slope of Sinai when we laid his charge on Moses, nor wast thou one of the witnesses;

Asad	NOW [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

Transliteration	Walakinna ansha-na quroonan fatatawala AAalayhimu alAAumuru wama kunta thawiyan fee ahli madyana tatloo AAalayhim ayatina walakinna kunna mursileena
Literal	And 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 Ali	But 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).
Pickthal	But 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.
Shakir	But 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.
Sarwar	But 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.
Khalifa	But 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/Khan	But 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/Saheeh	But 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].
Malik	We 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]
QXP	Nay, 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 Ali	But 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 Minds	And 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 Sale	But 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 Rodwell	But 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.

Asad	nay, 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

Transliteration	Wama kunta bijanibi alttoori ith nadayna walakin rahmatan min rabbika litunthira qawman ma atahum min natheerin min qablika laAAallahum yatathakkaroona
Literal	And 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 Ali	Nor 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	You 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
Khalifa	Nor 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/Khan	And 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/Saheeh	And 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.
Malik	Nor 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]
QXP	And 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 Ali	And 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 Minds	Nor 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 Sale	Nor 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 Rodwell	Nor 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:

Asad	And 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

Transliteration	Walawla an tuseebahum museebatun bima qaddamat aydeehim fayaqooloo rabbana lawla arsalta ilayna rasoolan fanattabiAAa ayatika wanakoona mina almu/mineena
Literal	Had 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 Ali	If (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!"
Pickthal	Otherwise, 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?'
Shakir	And 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 !
Sarwar	to 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".
Khalifa	Thus, 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/Khan	And 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/Saheeh	And 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? â€¦
Malik	so 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]
QXP	Otherwise, 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 Ali	And 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 Minds	Thus, 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 Sale	and 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 Rodwell	And 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."

Asad	and [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

Transliteration	Falamma 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
Literal	So 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 Ali	But (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)!"
Pickthal	But 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.'
Shakir	But (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.
Sarwar	When 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."
Khalifa	Now 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/Khan	But 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/Saheeh	But 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.
Malik	Now 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]
QXP	And 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 Ali	But (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 Minds	But 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 Sale	Yet 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 Rodwell	Yet 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

Asad	And 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

Transliteration	Qul fa/too bikitabin min AAindi Allahi huwa ahda minhuma attabiAAhu in kuntum sadiqeena
Literal	Say: "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 Ali	Say: "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!"
Pickthal	Say (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.'
Shakir	Say: 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".
Khalifa	Say, "Then produce a scripture from GOD with better guidance than the two, so I can follow it, if you are truthful."
Hilali/Khan	Say (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/Saheeh	Say, Then bring a scripture from Allah which is more guiding than either of them that I may follow it, if you should be truthful.
Malik	Ask 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]
QXP	Say, "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 Ali	Say: Then bring some (other) Book from Allah which is a better guide than these two, I will follow it -- if you are truthful.
Free Minds	Say: "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 Sale	Say, produce therefore a book from God, which is more right than these two, that I may follow it; if ye speak truth.
JM Rodwell	SAY: 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.

Asad	Say: "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

Transliteration	Fa-in lam yastajeeboo laka faiAAlam annama yattabiAAoona ahwaahum waman adallu mimmani ittabaAAa hawahu bighayri hudan mina Allahi inna Allaha la yahdee alqawma alththalimeena
Literal	So 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 Ali	But 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.
Pickthal	And 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.
Shakir	But 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.
Sarwar	If 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.
Khalifa	If 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/Khan	But 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/Saheeh	But 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.
Malik	So 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]
QXP	And 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 Ali	But 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 Minds	But 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 Sale	But 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 Rodwell	And 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.

Asad	And 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

Transliteration	Walaqad wassalna lahumu alqawla laAAallahum yatathakkaroona
Literal	And We had reached/connected for them the words/opinion and belief maybe/perhaps they remember/mention

Yusuf Ali	Now have We caused the Word to reach them themselves, in order that they may receive admonition.
Pickthal	And 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.
Shakir	And certainly We have made the word to reach them so that they may be mindful.
Sarwar	We sent Our guidance to them so that perhaps they might take heed.
Khalifa	We have delivered the message to them, that they may take heed.
Hilali/Khan	And 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/Saheeh	And We have [repeatedly] conveyed to them the Qurâ an that they might be reminded.
Malik	We have conveyed Our Word to them over and over again in order that they may take heed.[51]
QXP	Now, 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 Ali	And certainly We have made the Word to have many connections for their sake, so that they may be mindful.
Free Minds	And We have delivered the message, perhaps they may take heed.
Qaribullah	We have brought them the Word in order that they remember.

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

Asad	NOW, 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

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

Yusuf Ali	Those to whom We sent the Book before this,- they do believe in this (revelation):
Pickthal	Those 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.
Khalifa	Those whom we blessed with the previous scriptures will believe in this.
Hilali/Khan	Those 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/Saheeh	Those to whom We gave the Scripture before it they are believers in it.
Malik	Those to whom the scriptures were given before this (Jews and Christians), they do recognize the Truth and believe in this (Qur’an).[52]
QXP	As 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 Ali	Those to whom We gave the Book before it, they are believers in it.
Free Minds	Those 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 Sale	They unto whom We have given the scriptures which were revealed before it, believe in the same;
JM Rodwell	They to whom we gave the Scriptures before IT, do in IT believe.

Asad	As 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

Transliteration	Wa-itha yutla AAalayhim qaloo amanna bihi innahu alhaqqu min rabbina inna kunna min qablihi muslimeena
Literal	And 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 Ali	And 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.
Pickthal	And 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.'
Shakir	And 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.
Sarwar	When 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".
Khalifa	When 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/Khan	And 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/Saheeh	And 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].
Malik	When 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	and 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 Rodwell	And 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."

Asad	and 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

Transliteration	Ola-ika yu/tawna ajrahum marratayni bima sabaroo wayadraoona bialhasanati alssayyi-ata wamimma razaqnahum yunfiqoona
Literal	Those, 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 Ali	Twice 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.
Pickthal	These 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.
Shakir	These 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.
Sarwar	These will receive double reward for their forbearance, replacing evil by virtue, and for their spending for the cause of God.
Khalifa	To 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/Khan	These 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/Saheeh	Those 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.
Malik	They 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]
QXP	These 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 Ali	These 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 Minds	To 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 Sale	These 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 Rodwell	Twice 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.

Asad	These 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

Transliteration	Wa-itha samiAAoo allaghwa aAAradoo AAanhu waqaloo lana aAAmaluna walakum aAAmalukum salamun AAalaykum la nabtaghee aljahileena
Literal	And 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 Ali	And 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."
Pickthal	And 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.'
Shakir	And 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.
Sarwar	When 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."
Khalifa	When 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/Khan	And 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/Saheeh	And 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.
Malik	When 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 Ali	And 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 Minds	And 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 Sale	and 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 Rodwell	And 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!"

Asad	and, 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

Transliteration	Innaka la tahdee man ahbabta walakinna Allaha yahdee man yashao wahuwa aAAlamu bialmuhtadeena
Literal	That 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 Ali	It 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.
Pickthal	Lo! 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.
Shakir	Surely 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.
Khalifa	You 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/Khan	Verily! 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/Saheeh	Indeed, [O Muúammad], you do not guide whom you like, but Allah guides whom He wills. And He is most knowing of the [rightly] guided.
Malik	O 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]
QXP	Verily, 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 Ali	Surely thou canst not guide whom thou lovest, but Allah guides whom He pleases; and He knows best those who walk aright.
Free Minds	You 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 Sale	Verily 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 Rodwell	Thou truly canst not guide whom thou desirest; but God guideth whom He will; and He best knoweth those who yield to guidance.

Asad	VERILY, 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

Transliteration	Waqaloo 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
Literal	And 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 Ali	They 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	They, (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.
Khalifa	They 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/Khan	And 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/Saheeh	And 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.
Malik	Those 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]
QXP	They (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 Ali	And 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 Minds	And 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 Sale	The 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 Rodwell	But 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

Asad	Now 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

Transliteration	Wakam ahlakna min qaryatin batirat maAAeeshataha fatilka masakinuhum lam tuskan min baAAdihim illa qaleelan wakunna nahnu alwaritheena
Literal	And 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 Ali	And 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!
Pickthal	And 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.
Shakir	And 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,
Sarwar	How 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.
Khalifa	Many 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/Khan	And 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/Saheeh	And 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.
Malik	How 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	How 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 Rodwell	And 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.

Asad	And 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

Transliteration	Wama kana rabbuka muhlika alqura hatta yabAAatha fee ommiha rasoolan yatloo AAalayhim ayatina wama kunna muhlikee alqura illa waahluha thalimoona
Literal	And 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 Ali	Nor 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	Your 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.
Khalifa	For 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/Khan	And 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/Saheeh	And 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.
Malik	Your 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]
QXP	Yet, 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 Ali	And 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 Minds	And 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 Sale	But 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 Rodwell	But 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.

Asad	Yet, 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

Transliteration	Wama ooteetum min shay-in famataAAu alhayati alddunya wazeenatuha wama AAinda Allahi khayrun waabqa afala taAAqiloona
Literal	And 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 Ali	The (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?
Pickthal	And 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.
Shakir	And 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?
Sarwar	Whatever 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?
Khalifa	Everything 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/Khan	And 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/Saheeh	And 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?
Malik	The 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	The 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 Rodwell	And 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?

Asad	And [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

Transliteration	Afaman waAAadnahu waAAdan hasanan fahuwa laqeehi kaman mattaAAnahu mataAAa alhayati alddunya thumma huwa yawma alqiyamati mina almuhdareena
Literal	Is 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 Ali	Are (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)?
Pickthal	Is 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?
Shakir	Is 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?
Sarwar	Is 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?.
Khalifa	Is 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/Khan	Is 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/Saheeh	Then 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]?
Malik	Can 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]
QXP	Is, 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 Ali	Is 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 Minds	Is 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 Sale	Shall 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 Rodwell	Shall 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?

Asad	Is, 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

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

Yusuf Ali	That Day (Allah) will call to them, and say "Where are my 'partners'?- whom ye imagined (to be such)?"
Pickthal	On 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?'
Shakir	And on the day when He will call them and say: Where are those whom you deemed to be My associates?
Sarwar	On the day when He will ask (the latter group), "Where are those whom you had considered equal to Me?"
Khalifa	The day will come when He calls upon them, saying, "Where are those idols you had set up beside Me?"
Hilali/Khan	And (remember) the Day when He will call to them, and say: "Where are My (so-called) partners whom you used to assert?"
H/K/Saheeh	And [warn of] the Day He will call them and say, Where are My partnersâ which you used to claim?
Malik	Let them not forget that Day when We shall call them and ask: "Where are those whom you deemed to be My associates?"[62]
QXP	On the Day He will call unto them, and will ask, "Where, now, are My 'partners' that you imagined?"
Maulana Ali	And the day when He will call them and say: Where are those whom you deemed to be My associates?
Free Minds	And 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 Sale	On that day God shall call unto them, and shall say, where are my partners, which ye imagined to be so?
JM Rodwell	On that day will God cry to them and say, "Where are my companions, as ye supposed them?"

Asad	For, 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

Transliteration	Qala allatheena haqqa AAalayhimu alqawlu rabbana haola-i allatheena aghwayna aghwaynahum kama ghawayna tabarra/na ilayka ma kanoo iyyana yaAAbudoona
Literal	Those 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 Ali	Those 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."
Pickthal	Those 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.'
Shakir	Those 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.
Sarwar	Those 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".
Khalifa	Those 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/Khan	Those 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/Saheeh	Those 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.
Malik	Those 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 https:www.mideastweb.org 185 was not us that they worshipped."[63]
QXP	Those 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 Ali	Those 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 Minds	Those 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 Sale	And 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 Rodwell	They 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

Transliteration	Waqeela odAAoo shurakaakum fadaAAawhum falam yastajeeboo lahum waraawoo alAAathaba law annahum kanoo yahtadoona
Literal	And (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 Ali	It 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!'
Pickthal	And 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!
Shakir	And 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!
Sarwar	They 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.
Khalifa	It 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/Khan	And 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/Saheeh	And 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!
Malik	Then 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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.

Asad	And [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

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

Yusuf Ali	That Day (Allah) will call to them, and say: "What was the answer ye gave to the messengers?"
Pickthal	And 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?'
Shakir	And on the day when He shall call them and say: What was the answer you gave to the messengers?
Sarwar	On the day when God will call them and ask them, "What answer did you give to (Our) messengers?".
Khalifa	On that day, He will ask everyone, "How did you respond to the messengers?"
Hilali/Khan	And (remember) the Day (Allah) will call to them, and say: "What answer gave you to the Messengers?"
H/K/Saheeh	And [mention] the Day He will call them and say, What did you answer the messengers?
Malik	Let them also not forget that, on that Day, He will call them and ask: "How did you answer Our Messengers?"[65]
QXP	And on the Day when He will call them and say, "What answer did you give to the Messengers?"
Maulana Ali	And the day He will call them, then say: What was the answer you gave to the messengers?
Free Minds	On 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 Sale	On that day God shall call unto them, and shall say, what answer did ye return to our messengers?
JM Rodwell	And on that day shall God call to them and say, "How answered ye the apostles?"

Asad	And 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

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

Yusuf Ali	Then 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.
Pickthal	On 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.
Shakir	Then the pleas shall become obscure to them on that day, so they shall not ask each other.
Sarwar	The door to all answers will be closed to them and they will not even be able to ask one another.
Khalifa	They will be so stunned by the facts on that day, they will be speechless.
Hilali/Khan	Then 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/Saheeh	But the information will be unapparent to them that Day, so they will not [be able to] ask one another.
Malik	They will be so confused on that Day that they will not even ask one another.[66]
QXP	On that Day all arguments (they used to contrive) will be dimmed for them, nor will they ask one another.
Maulana Ali	On that day excuses will become obscure to them, so they will not ask each other.
Free Minds	They 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 Sale	But they shall not be able to give an account thereof on that day; neither shall they ask one another for information.
JM Rodwell	But on that day they shall be too blinded with confusion to give an account, nor shall they ask it of one another.

Asad	but 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

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

Yusuf Ali	But any that (in this life) had repented, believed, and worked righteousness, will have hopes to be among those who achieve salvation.
Pickthal	But 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.
Shakir	But as to him who repents and believes and does good, maybe he will be among the successful:
Sarwar	However, those who have repented and have become righteously striving believers will perhaps have everlasting happiness.
Khalifa	As for those who repent, believe, and lead a righteous life, they will end up with the winners.
Hilali/Khan	But 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/Saheeh	But as for one who had repented, believed, and done righteousness, it is promised by Allah that he will be among the successful.
Malik	However, 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]
QXP	But anyone who (in this life) repents and truly believes and helps others may well find himself among the successful.
Maulana Ali	But as to him who repents and believes and does good, maybe he will be among the successful.
Free Minds	As 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 Sale	Howbeit whoso shall repent and believe, and shall do that which is right, may expect to be happy.
JM Rodwell	Yet 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.

Asad	But 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

Transliteration	Warabbuka yakhluqu ma yashao wayakhtaru ma kana lahumu alkhiyaratu subhana Allahi wataAAala AAamma yushrikoona
Literal	And 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 Ali	Thy 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)!
Pickthal	Thy 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!
Shakir	And 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).
Sarwar	Your 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.
Khalifa	Your 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/Khan	And 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/Saheeh	And 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.
QXP	Your 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 Ali	And 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 Minds	And 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 Sale	Thy 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 Rodwell	And 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.

Asad	AND [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

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

Yusuf Ali	And thy Lord knows all that their hearts conceal and all that they reveal.
Pickthal	And thy Lord knoweth what their breasts conceal, and what they publish.
Arberry	And thy Lord knows what their breasts conceal and what they publish.
Shakir	And your Lord knows what their breasts conceal and what they manifest.
Sarwar	Your Lord knows all that their hearts hide or reveal.
Khalifa	Your Lord knows the innermost thoughts hidden in their chests, as well as everything they declare.
Hilali/Khan	And your Lord knows what their breasts conceal, and what they reveal.
H/K/Saheeh	And your Lord knows what their breasts conceal and what they declare.
QXP	And 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 Ali	And thy Lord knows what their breasts conceal and what they proclaim.
Free Minds	And 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 Sale	Thy Lord knoweth both the secret malice which their breasts conceal, and the open hatred which they discover.
JM Rodwell	And thy Lord knoweth what their breasts conceal and what they bring to light.

Asad	And 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

Transliteration	Wahuwa Allahu la ilaha illa huwa lahu alhamdu fee al-oola waal-akhirati walahu alhukmu wa-ilayhi turjaAAoona
Literal	And 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 Ali	And 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	He 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.
Khalifa	He 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/Khan	And 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/Saheeh	And 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.
QXP	For 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 Ali	And 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 Minds	And 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 Sale	He 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 Rodwell	And 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!

Asad	for 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

Transliteration	Qul araaytum in jaAAala Allahu AAalaykumu allayla sarmadan ila yawmi alqiyamati man ilahun ghayru Allahi ya/teekum bidiya-in afala tasmaAAoona
Literal	Say: "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 Ali	Say: 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?
Pickthal	Say: 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?'
Shakir	Say: 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)?".
Khalifa	Say, "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/Khan	Say (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/Saheeh	Say, 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?
QXP	Say, "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 Ali	Say: 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 Minds	Say: "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 Sale	Say, 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 Rodwell	SAY: 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?

Asad	Say: "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

Transliteration	Qul araaytum in jaAAala Allahu AAalaykumu alnnahara sarmadan ila yawmi alqiyamati man ilahun ghayru Allahi ya/teekum bilaylin taskunoona feehi afala tubsiroona
Literal	Say: "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 Ali	Say: 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?
Pickthal	Say: 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?
Shakir	Say: 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?
Sarwar	Say, "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)?"
Khalifa	Say, "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/Khan	Say (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/Saheeh	Say, 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?
QXP	Say, "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 Ali	Say: 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 Minds	Say: "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 Sale	Say, 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 Rodwell	SAY: 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?

Asad	Say: "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

Transliteration	Wamin rahmatihi jaAAala lakumu allayla waalnnahara litaskunoo feehi walitabtaghoo min fadlihi walaAAallakum tashkuroona
Literal	And 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 Ali	It 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.
Pickthal	Of 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.'
Shakir	And 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.
Sarwar	He 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.
Khalifa	It 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/Khan	It 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/Saheeh	And 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.
QXP	For 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 Ali	And 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 Minds	And 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 Sale	Of 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 Rodwell	Of 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.

Asad	For 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

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

Yusuf Ali	The Day that He will call on them, He will say: "Where are my 'partners'? whom ye imagined (to be such)?"
Pickthal	And 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?'
Shakir	And on the day when He shall call them and say: Where are those whom you deemed to be My associates?
Sarwar	God will call the unbelievers on the Day of Judgment and ask them, "Where are your idols in which you had faith?.
Khalifa	The day will come when He asks them, "Where are the idols you had fabricated to rank with Me?"
Hilali/Khan	And (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/Saheeh	And [warn of] the Day He will call them and say, Where are my partnersâ which you used to claim?
QXP	And (think again) the Day He will call them, He will ask, "Where are My 'partners' whom you imagined?" (28:62).
Maulana Ali	And the day when He will call them and say: Where are My associates whom you pretended?
Free Minds	And 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 Sale	On 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 Rodwell	One day God will call to them and say, "Where are my companions as ye supposed them?

Asad	AND 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

Transliteration	WanazaAAna min kulli ommatin shaheedan faqulna hatoo burhanakum faAAalimoo anna alhaqqa lillahi wadalla AAanhum ma kanoo yaftaroona
Literal	And 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 Ali	And 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	We 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.
Khalifa	We 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/Khan	And 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/Saheeh	And 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.
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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.

Asad	And [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

Transliteration	Inna 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
Literal	That (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 Ali	Qarun 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).
Pickthal	Now 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;
Shakir	Surely 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;
Sarwar	Korah 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.
Khalifa	Qaaroon (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/Khan	Verily, 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/Saheeh	Indeed, 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.
QXP	Now, 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 Ali	Korah 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 Minds	Qaaroon 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 Sale	Karun 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 Rodwell	Now 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

Transliteration	Waibtaghi 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
Literal	And 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."
Pickthal	But 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.'
Shakir	And 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.
Sarwar	Seek 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/Khan	But 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/Saheeh	But 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 Ali	And 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 Sale	But 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 Rodwell	But 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

Asad	Seek 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

Transliteration	Qala 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
Literal	He 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 Ali	He 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.
Pickthal	He 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.
Shakir	He 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.
Sarwar	He 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)
Khalifa	He 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/Khan	He 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/Saheeh	He 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.
QXP	He 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 Ali	He 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 Minds	He 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 Sale	He 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 Rodwell	He 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

Asad	Answered 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

Transliteration	Fakharaja AAala qawmihi fee zeenatihi qala allatheena yureedoona alhayata alddunya ya layta lana mithla ma ootiya qaroonu innahu lathoo haththin AAatheemin
Literal	So 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 Ali	So 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!"
Pickthal	Then 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.
Shakir	So 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.
Sarwar	Korah 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."
Khalifa	One 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/Khan	So 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/Saheeh	So 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.
QXP	And 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 Ali	So 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 Minds	Then 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 Sale	And 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 Rodwell	And 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."

Asad	And 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

Transliteration	Waqala allatheena ootoo alAAilma waylakum thawabu Allahi khayrun liman amana waAAamila salihan wala yulaqqaha illa alssabiroona
Literal	And 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 Ali	But 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)."
Pickthal	But 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.'
Shakir	And 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.
Sarwar	The 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."
Khalifa	As 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/Khan	But 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/Saheeh	But 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.
QXP	But 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 Ali	But 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 Minds	And 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 Sale	But 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 Rodwell	But 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."

Asad	But 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

Transliteration	Fakhasafna bihi wabidarihi al-arda fama kana lahu min fi-atin yansuroonahu min dooni Allahi wama kana mina almuntasireena
Literal	So 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 Ali	Then 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.
Pickthal	So 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;
Shakir	Thus 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.
Sarwar	We caused the earth to swallow up him and his home. No one besides God could help him nor could he himself achieve victory.
Khalifa	We 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/Khan	So 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/Saheeh	And 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.
QXP	And 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 Ali	So 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 Minds	We 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 Sale	And 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 Rodwell	And 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.

Asad	And 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

Transliteration	Waasbaha 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
Literal	And 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 Ali	And 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."
Pickthal	And 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,
Shakir	And 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.
Sarwar	The 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."
Khalifa	Those 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/Khan	And 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/Saheeh	And 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!
Malik	Your 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]
QXP	And 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 Ali	And 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 Minds	And 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 Sale	And 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 Rodwell	And 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

Asad	And 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

Transliteration	Tilka alddaru al-akhiratu najAAaluha lillatheena la yureedoona AAuluwwan fee al-ardi wala fasadan waalAAaqibatu lilmuttaqeena
Literal	That 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 Ali	That 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.
Pickthal	As 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)
Sarwar	There 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.
Khalifa	We 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/Khan	That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon (pious - see V.2:2).
H/K/Saheeh	That 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.
Malik	As 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]
QXP	That 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 Ali	That 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 Minds	Such 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 Sale	As 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 Rodwell	As 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.

Asad	As 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

Transliteration	Man jaa bialhasanati falahu khayrun minha waman jaa bialssayyi-ati fala yujza allatheena AAamiloo alssayyi-ati illa ma kanoo yaAAmaloona
Literal	Who 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 Ali	If 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.
Pickthal	Whoso 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.
Shakir	Whoever 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.
Sarwar	The 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.
Khalifa	Whoever 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/Khan	Whosoever 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/Saheeh	Whoever 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.
Malik	Anyone 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]
QXP	Anyone 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 Ali	Whoever 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 Minds	Whoever 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 Sale	Whoso 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 Rodwell	Whoso 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.

Asad	Whosoever 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

Transliteration	Inna allathee farada AAalayka alqur-ana laradduka ila maAAadin qul rabbee aAAlamu man jaa bialhuda waman huwa fee dalalin mubeenin
Literal	That (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 Ali	Verily 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."
Pickthal	Lo! 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.
Shakir	Most 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."
Khalifa	Surely, 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/Khan	Verily, 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/Saheeh	Indeed, [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.
Malik	O 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]
QXP	Verily, 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 Ali	He 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 Minds	Surely, 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 Sale	Verily 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 Rodwell	He 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.

Asad	VERILY, [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

Transliteration	Wama kunta tarjoo an yulqa ilayka alkitabu illa rahmatan min rabbika fala takoonanna thaheeran lilkafireena
Literal	And 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 Ali	And 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).
Pickthal	Thou 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.
Shakir	And 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.
Sarwar	You had no hope of receiving the Book except by the mercy of your Lord. Do not be a supporter of the unbelievers.
Khalifa	You 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/Khan	And 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/Saheeh	And 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.
Malik	You (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 Ali	And 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 Minds	Nor 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 Sale	Thou 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 Rodwell	Thou 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:

Asad	Now [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

Transliteration	Wala yasuddunnaka AAan ayati Allahi baAAda ith onzilat ilayka waodAAu ila rabbika wala takoonanna mina almushrikeena
Literal	And 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 Ali	And 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	Let 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.
Khalifa	Nor 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/Khan	And 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/Saheeh	And 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.
Malik	Let 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]
QXP	And 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 Ali	And 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 Minds	Nor 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 Sale	neither 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 Rodwell	Neither 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:

Asad	and 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

Transliteration	Wala tadAAu maAAa Allahi ilahan akhara la ilaha illa huwa kullu shay-in halikun illa wajhahu lahu alhukmu wa-ilayhi turjaAAoona
Literal	And 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 Ali	And 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.
Pickthal	And 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.
Shakir	And 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.
Sarwar	Do 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.
Khalifa	You 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/Khan	And 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/Saheeh	And 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.
Malik	Invoke 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 Ali	And 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 Minds	And 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 Sale	neither 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 Rodwell	And 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!

Asad	and 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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