Compared Translations of the meaning of the Quran

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 Moses� 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, a