یٰقَوۡمِ ادۡخُلُوا الۡاَرۡضَ الۡمُقَدَّسَۃَ الَّتِیۡ کَتَبَ اللّٰہُ لَکُمۡ وَ لَا تَرۡتَدُّوۡا عَلٰۤی اَدۡبَارِکُمۡ فَتَنۡقَلِبُوۡا خٰسِرِیۡنَ ﴿۲۲﴾
يَٰقَوۡمِ ٱدۡخُلُواْ ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ ٱلَّتِي كَتَبَ ٱللَّهُ لَكُمۡ وَلَا تَرۡتَدُّواْ عَلَىٰٓ أَدۡبَارِكُمۡ فَتَنقَلِبُواْ خَٰسِرِينَ
English
‘O my people, enter the Holy Land which Allah has ordained for you and do not turn back, for then you will turn losers.’
English Short Commentary
‘O my people, enter the Holy Land which Allah has ordained[731] for you and do not turn back, for then you will return as losers.’
731. The expression, ordained for you, contains an implied promise that God would help them and make them victorious, if only the Israelites had the courage to enter the Holy Land. (close)
English Five Volume Commentary
‘O my people, enter the Holy Land which Allah has ordained for you and do not turn back, for then you will turn losers.’
اُردو
اے میری قوم! ارضِ مقدس میں داخل ہو جاؤ جو اللہ نے تمہارے لئے لکھ رکھی ہے اور اپنی پیٹھیں دکھاتے ہوئے مُڑ نہ جاؤ ورنہ تم اس حال میں لَوٹو گے کہ گھاٹا کھانے والے ہوگے۔
اُردو تفسیر صغیر
اے میری قوم! (یعنی قوم موسیٰ) تم اس پاک کی ہوئی زمین میں داخل ہو جاٶ جو اللہ نے تمہارے لئے لکھ رکھی ہے اور اپنی پیٹھوں کے رخ نہ لوٹ جانا ورنہ تم نقصان اٹھا کر لوٹو گے۔
Français
»Ô mon peuple, entrez dans la Terre Sainte qu’Allāh vous a destinée, et ne retournez pas en arrière, sinon vous reviendriez perdants. »
Español
“¡Oh, pueblo mío! entrad en la Tierra Santa que Al-lah os ha preparado y no os deis la vuelta porque entonces seríais como los desventurados”.
Deutsch
O mein Volk, betretet das Heilige Land, das Allah für euch bestimmt hat, und kehret nicht den Rücken, denn dann werdet ihr als Verlorene umkehren."
قَالُوۡا یٰمُوۡسٰۤی اِنَّ فِیۡہَا قَوۡمًا جَبَّارِیۡنَ ٭ۖ وَ اِنَّا لَنۡ نَّدۡخُلَہَا حَتّٰی یَخۡرُجُوۡا مِنۡہَا ۚ فَاِنۡ یَّخۡرُجُوۡا مِنۡہَا فَاِنَّا دٰخِلُوۡنَ ﴿۲۳﴾
قَالُواْ يَٰمُوسَىٰٓ إِنَّ فِيهَا قَوۡمٗا جَبَّارِينَ وَإِنَّا لَن نَّدۡخُلَهَا حَتَّىٰ يَخۡرُجُواْ مِنۡهَا فَإِن يَخۡرُجُواْ مِنۡهَا فَإِنَّا دَٰخِلُونَ
English
They said, ‘O Moses, there is in that land a haughty and powerful people, and we shall not enter it until they go forth from it. But if they go forth from it, then we will enter it.’
English Short Commentary
They said, ‘O Moses, there is in that land an unruly and powerful people,[732] and we shall not enter it until they go forth from it. But if they go forth from it, then we will enter it.’[733]
732. This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them. (close)
733. Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari). (close)
English Five Volume Commentary
They said, ‘O Moses, there is in that land a haughty and powerful people, and we shall not enter it until they go forth from it. But if they go forth from it, then we will enter it.’[659]
659. Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master. (close)
اُردو
انہوں نے کہا اے موسیٰ! یقیناً اس میں ایک بہت سخت گیر قوم ہے اور ہم ہرگز اس میں داخل نہیں ہوں گے یہاں تک کہ وہ اس میں سے نکل جائیں۔ پس اگر وہ اس میں سے نکل جائیں تو ہم ضرور داخل ہو جائیں گے۔
اُردو تفسیر صغیر
انہوں نے (جواب میں) کہا کہ اے موسیٰ! اس (ملک) میں یقیناً ایک سرکش قوم (رہتی) ہے اور جب تک وہ (لوگ) اس میں سے نہ نکل جائیں ہم اس میں ہرگز ہرگز داخل نہ ہوں گے۔ ہاں اگر وہ اس میں سے نکل جائیں تو ہم یقیناً داخل ہوجائیں گے۔
Français
Ils dirent : « Ô Moïse, il y a là dans ce pays un peuple puissant et oppresseur et nous ne voulons pas y entrer avant qu’il n’en soit parti ; mais s’il part, alors nous y entrerons. »
Español
Dijeron: “¡Oh, Moisés!”, hay en esa tierra un pueblo cruel y poderoso, y no entraremos en ella mientras no se hayan ido. Si la abandonan, nosotros entraremos.
Deutsch
Sie sprachen: "O Mose, siehe, ein herrschlustiges Volk ist darin, und wir werden es nicht betreten, ehe jene es nicht verlassen haben. Doch wenn sie es verlassen, dann wollen wir einziehen."
قَالَ رَجُلٰنِ مِنَ الَّذِیۡنَ یَخَافُوۡنَ اَنۡعَمَ اللّٰہُ عَلَیۡہِمَا ادۡخُلُوۡا عَلَیۡہِمُ الۡبَابَ ۚ فَاِذَا دَخَلۡتُمُوۡہُ فَاِنَّکُمۡ غٰلِبُوۡنَ ۬ۚ وَ عَلَی اللّٰہِ فَتَوَکَّلُوۡۤا اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ ﴿۲۴﴾
قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِمَا ٱدۡخُلُواْ عَلَيۡهِمُ ٱلۡبَابَ فَإِذَا دَخَلۡتُمُوهُ فَإِنَّكُمۡ غَٰلِبُونَۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓاْ إِن كُنتُم مُّؤۡمِنِينَ
English
Thereupon two men from among those who feared their Lord, on whom Allah had conferred His favour, said, ‘Enter the gate, advancing against them; when once you have entered it, then surely you will be victorious. And put your trust in Allah, if you are believers.’
English Short Commentary
Thereupon two men[734] from among those who feared their Lord, on whom Allah had conferred His special favour, said, ‘Enter the gate advancing against them; when once you have entered it, then surely you will be victorious. And [a]put your trust in Allah, if you are believers.’
734. The "two men" spoken of here are generally supposed to be Joshua, the son of Nun; and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the "two men" here referred to. The word Rajul (man) is expressive of manliness and courage. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that Moses prayed for himself and his brother, Aaron (5:26). God does not name these two men but simply speaks of them as "two brave men" in order to praise their manliness and courage and also to condemn by implication the cowardice of the other Israelites who were with them. (close)
English Five Volume Commentary
Thereupon two men from among those who feared their Lord, on whom Allah had conferred His favour, said, ‘Enter the gate, advancingagainst them; when once you have entered it, then surely you will be victorious. And [a]put your trust in Allah, if you are believers.’[660]
660. Important Words:
علیھم (against them). The word علی as a particle has several meanings. Here it gives the meaning of "against" (Lane). The Quran says: ولھم علی ذنب i.e. and they have a crime or offence standing against me (26:15). In his Arabic Grammar, Wright says that the particle علی is sometimes used in "a hostile sense in which case it can be generally rendered as 'against' or 'upon', as in خرج علیه i.e. he went out against him or he rebelled against him."
Commentary:
The two "men" spoken of here are generally supposed to be Joshua, the son of Nun, and Caleb, the son of Jephunneh (Num. 14:6). But from the context Moses and Aaron appear more likely to be the two "men" here referred to.
The word رجل (man) is thus here expressive of manliness and courage. By using this word, the Quran means to say that of that big host of cowardly people there were only two men who were truly brave and courageous. That these two brave men were Moses and Aaron themselves may also be inferred from the fact that when these two "men" spoke to their people, and urged them to "enter" the land, the latter, in reply, addressed none other but Moses, saying, O Moses, we will never enter it so long as they remain in it (5:25), thus making it clear that it was Moses himself who had spoken to them the words contained in this verse. Again, when the people refused to obey Moses, he is reported to have prayed to God, saying, My Lord, I have power over none but myself and my brother, therefore make Thou a distinction between us and the rebellious people (5:26). Now, if the two "men" had been other than Moses and Aaron, they should have certainly been included in his prayer by Moses, because they had deserved it by boldly offering to enter the land in spite of resistance, exhorting others also to do so. But Moses prayed only for himself and his brother, which shows that the two men whom God praises as "men", (i.e. brave men) and of whom He speaks as His favoured ones were Moses and Aaron themselves. God does not name them but simply speaks of them as رجلان i.e. "two brave men" in order to praise their manliness and courage and at the same time to condemn by implication the cowardice of the other Israelites who were with them.
The expression, enter the gate advancing against them, possesses a spiritual connotation as well. For every person there is a "holy land", which is his goal and paradise. Allah has "ordained" this "holy land" for man (5:22) because he has been created for it. But the cowardly and the low-spirited are always afraid of entering it. They are too timorous to face "the rebellious ones", i.e. the evil ones and their own evil inclinations. They desire to enter Heaven without deserving it, without any exertion on their part, without facing and fighting their evil passions and without fighting those who stand in their way. They tremble and quail before the trials and tribulations that confront them. But here, too, God has created for every person "two men", i.e. two wise counsellors who encourage him and exhort him not to be afraid of difficulties and to follow undauntedly the path that leads to eternal happiness and everlasting bliss. These two counsellors are (1) human reason and (2) man’s pure and unsullied nature. These two go on telling man and urging him that he need only be up and doing and God will help him. He should boldly face trials and God will make everything easy for him, and he will come out of the struggle victorious and triumphant. Most men, however, wish that the power of their enemies should break of itself, but it cannot break without their using the weapon of self-sacrifice. "Forty years", as hinted in 5:27 below, is the time required by man to attain to perfect manhood. This is a sufficiently long time. If he does not mend his ways during this period and defies the dictates of reason and conscience, he is lost, and there is little hope for him. But if he makes up his mind boldly to meet the evil influences, he may be saved. He need only take heart and make bold to enter the struggle, and what appears to him to be a thick jungle of difficulties will turn out to be a garden, the seeming "Hell" assuming the form of a veritable "Heaven". (close)
اُردو
ان لوگوں میں سے جو ڈر رہے تھے دو ایسے مَردوں نے جن پر اللہ نے انعام کیا تھا کہا، ان پر صدر دروازہ سے چڑھائی کرو۔ پھر جب تم (ایک دفعہ) اس (دروازہ) سے داخل ہو گئے تو تم بالضرور غالب آ جاؤ گے اور اللہ پر ہی توکل کرو اگر تم مومن ہو۔
اُردو تفسیر صغیر
(تب) جو لوگ (اللہ سے) ڈرتے تھے ان میں سے دو شخصوں نے جن پر اللہ نے احسان کیا تھا (انہیں) کہا کہ تم (ان پر حملہ آور ہو کر) ان کے خلاف چڑھائی کرتے ہوئے) اس دروازہ میں داخل ہو جاٶ۔ جب تم اس میں داخل ہو جاٶ گے تو تم یقیناً غالب آجاٶ گے اور اگر تم مومن ہو تو اللہ ہی پر (توکل کرو) پھر (ہم کہتے ہیں اسی پر) توکل کرو۔
Français
Sur ce, deux hommes de ceux qui craignaient leur Seigneur et à qui Allāh avait accordé Ses grâces, dirent : « Franchissez le portail, avançant contre eux, et une fois entrés, alors assurément vous aurez la victoire. Et mettez votre confiance en Allāh, si vous êtes croyants. »
Español
En cuyo momento dos hombres de los que temían a su Señor, y a quienes Al-lah había concedido Su favor, dijeron: “entrad por la puerta, avanzando contra ellos; una vez que hayáis entrado seréis sin duda victoriosos. Y poned vuestra confianza en Al-lah si sois creyentes”.
Deutsch
Da sagten zwei Männer von denen, die (Gott) fürchteten – Allah hatte sie mit Seiner Huld begabt –: "Ziehet ein durch das Tor und gegen sie; seid ihr eingezogen, dann werdet ihr siegreich sein. Und vertrauet auf Allah, wenn ihr Gläubige seid."
قَالُوۡا یٰمُوۡسٰۤی اِنَّا لَنۡ نَّدۡخُلَہَاۤ اَبَدًا مَّا دَامُوۡا فِیۡہَا فَاذۡہَبۡ اَنۡتَ وَ رَبُّکَ فَقَاتِلَاۤ اِنَّا ہٰہُنَا قٰعِدُوۡنَ ﴿۲۵﴾
قَالُواْ يَٰمُوسَىٰٓ إِنَّا لَن نَّدۡخُلَهَآ أَبَدٗا مَّا دَامُواْ فِيهَا فَٱذۡهَبۡ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ
English
They said, ‘O Moses, we will never enter it so long as they remain in it. Therefore, go thou and thy Lord and fight, and here we sit.’
English Short Commentary
They said, ‘O Moses, we will never enter it, so long as they are in it. So go thou and thy Lord and fight, and here we sit.’
English Five Volume Commentary
They said, ‘O Moses, we will never enter it so long as they remain in it. Therefore, go thou and thy Lord and fight, and here we sit.’[661]
661. Commentary:
The companions of Moses perhaps never fell so low as on the present occasion. They were cowardly, faithless and slothful. Compare with this the noble example of the Companions of the Holy Prophet of Islam. There is a report to the effect that when the Holy Prophet, with a handful of his ill-equipped Companions, intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of he Companions stood up and addressed the Holy Prophet in the following memorable words, "We would not say to thee, O Prophet of God! as said the companions of Moses, 'Go thou and thy Lord and fight and here we sit'. On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes." The tradition says that when the Holy Prophet heard these words, his face beamed with delight; and no wonder (Bukhari & Hisham). (close)
اُردو
انہوں نے کہا اے موسیٰ! ہم تو ہرگز اس (بستی) میں کبھی داخل نہیں ہوں گے جب تک وہ اس میں موجود ہیں۔ پس جا توُ اور تیرا ربّ دونوں لڑو ہم تو یہیں بیٹھے رہیں گے۔
اُردو تفسیر صغیر
انہوں نے کہا (کہ) اے موسیٰ! جب تک وہ (لوگ) اس میں ہیں ہم اس زمین میں کبھی بھی داخل نہ ہوں گے اس لئے تو اور تیرا رب (دونوں) جاٶ اور (ان سے) جنگ کرو‘ ہم تو بہرحال اسی جگہ بیٹھے رہیں گے۔
Français
Ils dirent : « Ô Moïse, nous n’y rentrerons jamais tant qu’ils y resteront. Vas-y donc, toi ainsi que ton Seigneur, et combattez tous deux, et nous, nous restons assis ici. »
Español
Ellos dijeron: “¡Oh, Moisés!, no entraremos nunca mientras permanezcan en ella. Por tanto, id tú y tu Señor a luchar y nosotros permaneceremos aquí sentados”.
Deutsch
Sie sagten: "O Mose, nimmer werden wir es betreten, solange jene darinnen sind. Gehe denn du mit deinem Herrn und kämpfet; wir bleiben hier sitzen."
قَالَ رَبِّ اِنِّیۡ لَاۤ اَمۡلِکُ اِلَّا نَفۡسِیۡ وَ اَخِیۡ فَافۡرُقۡ بَیۡنَنَا وَ بَیۡنَ الۡقَوۡمِ الۡفٰسِقِیۡنَ ﴿۲۶﴾
قَالَ رَبِّ إِنِّي لَآ أَمۡلِكُ إِلَّا نَفۡسِي وَأَخِيۖ فَٱفۡرُقۡ بَيۡنَنَا وَبَيۡنَ ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ
English
He said, ‘My Lord, I have power over none but myself and my brother; therefore make Thou a distinction between us and the rebellious people.’
English Short Commentary
He said, ‘My Lord, I have control only over myself and my brother; therefore distinguish Thou between us and the rebellious people.’
English Five Volume Commentary
He said, ‘My Lord, I have power over none but myself and my brother; therefore make thou a distinction between us and the rebellious people.’[661A]
661A. Commentary:
Even if, as the Bible says, "the two men" referred to in 5:24 above were Joshua and Caleb, the present prayer of Moses remains true; for Aaron being a Prophet of God was the only one truly entitled to the guarantee expressed by Moses. (close)
اُردو
اس نے کہا اے میرے ربّ! یقیناً میں کسی پر اختیار نہیں رکھتا سوائے اپنے نفس اور اپنے بھائی کے۔ پس ہمارے درمیان اور فاسق قوم کے درمیان فرق کردے۔
اُردو تفسیر صغیر
(موسیٰ نے) کہا اے میرے رب! میں اپنی جان (کے سوا) اور اپنے بھائی کے سوا کسی (اور) پر ہرگز تصرف نہیں رکھتا‘ اس لئے تو ہمارے درمیان اور باغی لوگوں کے درمیان امتیاز کردے۔
Français
Il dit : « Mon Seigneur, certainement je n’ai aucune autorité sur qui que ce soit sauf sur moi-même et mon frère ; fais donc une distinction entre nous et le peuple rebelle. »
Español
Moisés dijo: “Señor mío, sólo tengo poder sobre mí mismo y sobre mi hermano; sepáranos, pues, de ese pueblo rebelde”.
Deutsch
Er sprach: "Mein Herr, siehe, ich habe über keinen Macht denn über mich selbst und meinen Bruder; darum scheide Du uns von dem aufrührerischen Volk."
قَالَ فَاِنَّہَا مُحَرَّمَۃٌ عَلَیۡہِمۡ اَرۡبَعِیۡنَ سَنَۃً ۚ یَتِیۡہُوۡنَ فِی الۡاَرۡضِ ؕ فَلَا تَاۡسَ عَلَی الۡقَوۡمِ الۡفٰسِقِیۡنَ ﴿٪۲۷﴾
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيۡهِمۡۛ أَرۡبَعِينَ سَنَةٗۛ يَتِيهُونَ فِي ٱلۡأَرۡضِۚ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ
English
God said: ‘Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land. So grieve not over the rebellious people.’
English Short Commentary
God said: [a]‘verily, it shall be forbidden them for forty years; in distraction shall they wander through the land.[735] So grieve not over the rebellious people.’
735. When the Israelites behaved in a cowardly manner, God decreed that they should continue to wander in the wilderness for 40 years in order that the life of the desert should invigorate them and infuse in them a new life and should strengthen their morals. In the meantime, the old generation had become practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. (close)
English Five Volume Commentary
God said: [a]‘Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land. So grieve not over the rebellious people.’[662]
662. Important Words:
یتیھون (they shall wander in distraction) is derived from تاه meaning: (1) he lost his way in the desert; (2) he was or became confounded or perplexed; (3) he went away in the land confounded or perplexed and was unable to see his right course; (4) his intellect or mind was or became disordered and confused and he perished; (5) he magnified himself or behaved proudly or insolently (Aqrab & Lane).
Commentary:
When the Israelites behaved in a cowardly manner, God decreed that they should remain in the desert for a period of 40 years so that the life of the desert should invigorate them and strengthen their morals. In the mean-time, the old generation became practically extinct and the younger generation grew brave and strong enough to conquer the Promised Land. See also note on 5:24 above. For the relevant portion of the Bible see Num. ch. 14. (close)
اُردو
اس (یعنی اللہ) نے کہا پس یقیناً یہ (ارضِ مقدس) ان پر چالیس سال تک حرام کر دی گئی ہے۔ وہ زمین میں مارے مارے پھریں گے۔ پس بدکردار قوم پر کوئی افسوس نہ کر۔
اُردو تفسیر صغیر
(اللہ نے) فرمایا (اگر تیری یہی خواہش ہے) تو انہیں اس (ملک) سے چالیس سال (تک) کے لئے یقینی طور پر محروم کر دیا جاتا ہے‘ وہ زمین میں سرگردان (ہوکر) پھرتے رہیں گے پس تو باغی لوگوں پر افسوس نہ کر۔
Français
Allāh répondit : « En vérité, elle leur sera interdite pendant quarante ans ; ils erreront de par le pays, l’esprit troublé. Ne t’afflige pas pour ces rebelles. »
Español
Dios dijo: “En verdad, les estará prohibida durante cuarenta años; vagarán errantes por la tierra. No te atormentes, pues, por ese pueblo rebelde”.
Deutsch
Er sprach: "Wahrlich, verwehrt soll es ihnen sein vierzig Jahre lang; umherirren sollen sie auf der Erde. Und betrübe dich nicht über das aufrührerische Volk."
وَ اتۡلُ عَلَیۡہِمۡ نَبَاَ ابۡنَیۡ اٰدَمَ بِالۡحَقِّ ۘ اِذۡ قَرَّبَا قُرۡبَانًا فَتُقُبِّلَ مِنۡ اَحَدِہِمَا وَ لَمۡ یُتَقَبَّلۡ مِنَ الۡاٰخَرِ ؕ قَالَ لَاَقۡتُلَنَّکَ ؕ قَالَ اِنَّمَا یَتَقَبَّلُ اللّٰہُ مِنَ الۡمُتَّقِیۡنَ ﴿۲۸﴾
۞وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱبۡنَيۡ ءَادَمَ بِٱلۡحَقِّ إِذۡ قَرَّبَا قُرۡبَانٗا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأٓخَرِ قَالَ لَأَقۡتُلَنَّكَۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ
English
And relate to them truly the story of the two sons of Adam, when they each offered an offering, and it was accepted from one of them and was not accepted from the other. The latter said, ‘I will surely kill thee.’ The former replied, ‘Allah accepts only from the righteous.
English Short Commentary
And relate to them with truth the story of the two sons of Adam,[736] when they each offered an offering, and it was accepted from one of them and was not accepted from the other. The latter said, ‘I will surely kill thee.’ The former replied, ‘Allah accepts only from the righteous;’
736. "The two sons of Adam" figuratively signify any two individuals from among mankind. The parable also illustrates the inimical attitude of the Israelites towards the descendants of Ishmael because Prophethood had become transferred from them to the Ishmaelites in the person of the Holy Prophet. (close)
English Five Volume Commentary
And relate to them truly the story of the two sons of Adam, when they each offered an offering, and it was accepted from one of them and was not accepted from the other. The latter said, ‘I will surely kill thee.’ The former replied, ‘Allah accepts only from the righteous.[663]
663. Important Words:
قربا (they offered) and قربانا (offering) are both derived from قرب (qaruba) which means, he or it was or became near, either in place or in station or grade or rank. قربه (qarraba-hu) means, he caused or made him to become near; he made him to be a near associate; or he made him an object of favour or honour. قرب لله قربانا means, he offered or presented to God an offering or oblation. Hence قربان means, an offering or oblation; a sacrifice; anything by means of which one seeks nearness to God; a near or particular or favourite associate or companion (Lane).
Commentary:
As sacrifice is at the root of all success, whether individual or national, the Quran here fittingly turns to the subject of sacrifice, the lack of which proved the fall of the followers of Moses. "The two sons of Adam" may be taken in the figurative sense as well, meaning any two individuals from among mankind.
The words, Allah accepts only from the righteous, addressed by Abel to his brother Cain (both sons of Adam) are intended to mean that the latter would gain nothing by slaying the former, except that he would become all the more removed from righteous-ness—a quality essential for the acceptance of an offering.
The concluding words of the verse point to the important truth that in sacrifice mere outward form is nothing. It is only the underlying spirit that makes it acceptable and fruitful. The story is continued in the following verses. (close)
اُردو
اور اُن کے سامنے حق کے ساتھ آدم کے دو بیٹوں کا واقعہ پڑھ کر سُنا جب ان دونوں نے قربانی پیش کی تو ان میں سے ایک کی قبول کر لی گئی اوردوسرے سے قبول نہ کی گئی۔ اس نے کہا میں ضرور تجھے قتل کر دوں گا۔ (جواباً) اس نے کہا یقیناً اللہ متقیوں ہی کی (قربانی) قبول کرتا ہے۔
اُردو تفسیر صغیر
اور تو (یعنی محمد رسول اللہ صلی اللہ علیہ وسلم) انہیں آدم کے دو بیٹوں کا قصہ صحیح طور پر سنا (یعنی اس وقت کا واقعہ) جب کہ ان دونوں نے ایک قربانی پیش کی تو ان میں سے ایک کی (قربانی تو) قبول کر لی گئی اور دوسرے کی قبول نہ کی گئی (جس پر) اس نے (اپنے بھائی سے) کہا (کہ) میں تجھے ضرور قتل کردوں گا۔ اس نے کہا۔ اللہ صرف متقیوں کی (قربانی) قبول کیا کرتا ہے۔
Français
Et raconte-leur fidèlement l’histoire des deux fils d’Adam, quand chacun d’eux fit une offrande, qui fut acceptée de l’un et rejetée de l’autre. Ce dernier dit : « Sûrement, je te tuerai. » Le premier répondit : « Allāh n’accepte que les offrandes des pieux.
Español
Y relátales verazmente la historia de los dos hijos de Adán, cuando cada uno de ellos ofreció una ofrenda, siendo aceptada la de no y no la del otro. Éste dijo: “ciertamente que te mataré”. El primero respondió: “Al-lah sólo acepta la ofrenda de los piadosos”.
Deutsch
Verkünde ihnen wahrheitsgemäß die Geschichte von den zwei Söhnen Adams, wie sie beide ein Opfer darbrachten, und es ward angenommen von dem einen von ihnen und ward nicht angenommen von dem anderen. Da sprach dieser: "Wahrhaftig, ich schlage dich tot." Jener erwiderte: "Allah nimmt nur an von den Gottesfürchtigen.
لَئِنۡۢ بَسَطۡتَّ اِلَیَّ یَدَکَ لِتَقۡتُلَنِیۡ مَاۤ اَنَا بِبَاسِطٍ یَّدِیَ اِلَیۡکَ لِاَقۡتُلَکَ ۚ اِنِّیۡۤ اَخَافُ اللّٰہَ رَبَّ الۡعٰلَمِیۡنَ ﴿۲۹﴾
لَئِنۢ بَسَطتَ إِلَيَّ يَدَكَ لِتَقۡتُلَنِي مَآ أَنَا۠ بِبَاسِطٖ يَدِيَ إِلَيۡكَ لِأَقۡتُلَكَۖ إِنِّيٓ أَخَافُ ٱللَّهَ رَبَّ ٱلۡعَٰلَمِينَ
English
‘If thou stretch out thy hand against me to kill me, I am not going to stretch out my hand against thee to kill thee. I do fear Allah, the Lord of the universe.
English Short Commentary
‘If thou stretch out thy hand against me to kill me, I shall not stretch out my hand against thee to kill thee. I do fear Allah, the Lord of the Universe;’
English Five Volume Commentary
‘If thou stretch out thy hand against me to kill me, I am not going to stretch out my hand against thee to kill thee. I do fear Allah, the Lord of the Universe.[664]
664. Commentary:
The expression, I am not going to stretch out my hand against thee to kill thee, does not mean that Abel did not even desire to defend himself. These words only mean that if he were forced to stretch forth his hand towards his brother, it would not be with the intention of slaying him, but only in self-defence. The declaration was necessary, for there are cases in which both the slayer and the slain become equally guilty. The Holy Prophet is reported to have said that not unoften "both the slayer and the slain go to Hell." This hadith obviously refers to such slain persons as engage in a fight with the intention of killing their opponents, but it so happens that the latter get the better of them and kill them. In such cases, the intention of both parties being equally criminal, both are guilty and both deserve to be cast into Hell. But Abel, who desired to live righteously and die righteously, would not stain his conduct even in a moment of extreme danger and wanted to take good care that he did not overstep the limits of the right of self-defence. (close)
اُردو
اگر تو نے میری طرف اپنا ہاتھ بڑھایا تاکہ تُو مجھے قتل کرے (تو) میں (جواباً) تیری طرف اپنا ہاتھ بڑھانے والا نہیں تاکہ تجھے قتل کروں۔ یقیناً میں اللہ سے ڈرتا ہوں جو تمام جہانوں کا ربّ ہے۔
اُردو تفسیر صغیر
اگر تو نے مجھے قتل کرنے کے لئے میری طرف اپنا ہاتھ بڑھایا (بھی) (تو) میں تجھے قتل کرنے کے لئے اپنا ہاتھ تیری طرف ہرگز نہیں بڑھانے کا۔ میں اللہ سے جو سب جہانوں کا رب ہے یقیناً ڈرتا ہوں۔
Français
Si tu lèves la main sur moi pour me tuer, je ne vais pas lever la main sur toi pour te tuer. En vérité, je crains Allāh, le Seigneur des mondes.
Español
“Si levantas tu mano para matarme, yo no levantaré la mía para matarte. Temo ciertamente a Al-lah, el Señor del Universo;
Deutsch
Wenn du auch deine Hand nach mir ausstreckst, um mich zu erschlagen, so werde ich doch nicht meine Hand nach dir ausstrecken, um dich zu erschlagen. Ich fürchte Allah, den Herrn der Welten.
اِنِّیۡۤ اُرِیۡدُ اَنۡ تَبُوۡٓاَ بِاِثۡمِیۡ وَ اِثۡمِکَ فَتَکُوۡنَ مِنۡ اَصۡحٰبِ النَّارِ ۚ وَ ذٰلِکَ جَزٰٓؤُا الظّٰلِمِیۡنَ ﴿ۚ۳۰﴾
إِنِّيٓ أُرِيدُ أَن تَبُوٓأَ بِإِثۡمِي وَإِثۡمِكَ فَتَكُونَ مِنۡ أَصۡحَٰبِ ٱلنَّارِۚ وَذَٰلِكَ جَزَـٰٓؤُاْ ٱلظَّـٰلِمِينَ
English
‘I wish that thou shouldst bear my sin as well as thy sin, and thus be among the inmates of the Fire, and that is the reward of those who do wrong.’
English Short Commentary
‘I wish[737] that thou shouldst bear the punishment of the sin against me[738] as well as of thine own sin, and thus be among the inmates of the Fire, and that is the recompense of those who do wrong.’
737. Uridu is derived from Rada which sometimes does not express an actual wish but simply a practical state or condition likely to develop in a certain manner (18:78). The verse does not mean that Abel desired his brother Cain to be cast into Hell. What he meant was simply that the natural and inevitable result of his own non-aggressive attitude would be that his brother would go to Hell. (close)
738. Ithmi means, "the sin committed against me." The would-be victim is only describing the consequences of his brother’s intended action. (close)
English Five Volume Commentary
‘I wish that thou shouldst bear my sin as well as thy sin, and thus be among the inmates of the Fire, and that is the reward of those who do wrong.’[665]
665. Important Words:
ارید (I wish) is derived from راد i.e. he or it went to and fro; or he desired or sought (a thing). ارید means, he intended or willed or wished or desired or sought. But sometimes the word does not express an actual will or wish but simply a practical state or condition likely to develop in a certain manner. The Arabs say of a seriously sick person یرید ان یموت (lit. he wishes to die) meaning, he is about to die or his condition bespeaks of nearness of death. The Quran says: یرید ان ینقض viz.the wall intended to fall down, i.e. it was about or ready to fall down (18:78) (Aqrab & Lane).
Commentary:
The verse does not mean, as some may be led to think, that Abel desired his brother, Cain, to be cast into Hell. What he meant by the word ارید (I wish), as explained under Important Words above, was simply that the natural and inevitable consequence of his own non-aggressive attitude would be that his brother would go to Hell. In fact, by using this expression, Abel desired to dissuade Cain from perpetration of the horrible crime of fratricide by picturing to him its awful consequences. He told his brother that, as for himself, he would rather die the death of one sinned against than raise his hand to kill him. The result of this would be that he (Cain) would take upon himself the burden of his (Abel’s) sin, (i.e.that of slaying him) as well as that of other sins of his own.
The expression may be explained in another way also. The Holy Prophet is reported to have said that on the Day of Judgement the good deeds of transgressors would be transferred to the account of the persons whom they had wronged and if transgressors had no good deeds to their account, the sins of the persons transgressed against would be transferred to them and thus wrongdoers would bear not only their own sins but also those of the persons whom they had wronged (Muslim, ch. on Birr Was-Silah). (close)
اُردو
یقیناً میں چاہتا ہوں کہ تُو میرے اور اپنے گناہ اٹھائے ہوئے لَوٹے پھر تُو اہلِ نار میں سے ہو جائے اور ظلم کرنے والوں کی یہی جزا ہوتی ہے۔
اُردو تفسیر صغیر
میں یقیناً چاہتا ہوں کہ تو میرا گناہ (بھی) اور اپنا گناہ (بھی) ہمیشہ کے لئے اٹھالے۔ جس کا نتیجہ یہ ہو کہ تو دوزخیوں میں سے ہو جائے اور یہ ظالموں کا بدلہ ہے۔
Français
Je souhaite que tu repartes avec la charge de mon péché et du tien, et que tu sois ainsi parmi les compagnons du Feu, car c’est là la récompense de ceux qui font le mal. »
Español
“Desearía, más bien, que cargaras con mi pecado además de cargar con el tuyo, para que seas uno de los moradores del Fuego, pues ésa es la recompensa de los inicuos”.
Deutsch
Ich will, dass du meine Sünde tragest zu der deinen und so unter den Bewohnern des Feuers seiest, und das ist der Lohn der Frevler."
فَطَوَّعَتۡ لَہٗ نَفۡسُہٗ قَتۡلَ اَخِیۡہِ فَقَتَلَہٗ فَاَصۡبَحَ مِنَ الۡخٰسِرِیۡنَ ﴿۳۱﴾
فَطَوَّعَتۡ لَهُۥ نَفۡسُهُۥ قَتۡلَ أَخِيهِ فَقَتَلَهُۥ فَأَصۡبَحَ مِنَ ٱلۡخَٰسِرِينَ
English
But his mind induced him to kill his brother, so he killed him and became one of the losers.
English Short Commentary
But his evil self induced him to kill his brother, so he killed him and became one of the losers.
English Five Volume Commentary
But his mind induced him to kill his brother, so he killed him and became one of the losers.[666]
666. Commentary:
Instead of directly and briefly saying that "he killed his brother", the verse expresses the same idea in a somewhat longer sentence, viz. his mind induced him to kill his brother, so he killed him. This is done to point to the great truth that it is man’s own نفس or mind, or more properly his own "self" which often becomes the source of evil for him. (close)
اُردو
تب اس کے نفس نے اُس کے لئے اپنے بھائی کا قتل اچھا بنا کر دکھایا۔ پس اس نے اسے قتل کر دیا اور وہ نقصان اٹھانے والوں میں سے ہوگیا۔
اُردو تفسیر صغیر
پھر اس (بھائی) کا دل (جس کی قربانی قبول نہ ہوئی تھی) اپنے بھائی کے قتل کر دینے پر راضی ہو گیا اور اس نے اسے قتل کر دیا۔ جس پر وہ نقصان اٹھانے والوں میں (شامل) ہو گیا۔
Français
Mais son esprit le poussa à tuer son frère. Il le tua donc et devint du nombre des perdants.
Español
Pero su conciencia le hizo aceptable matar a su hermano, y lo mató y se convirtió en uno de los desventurados.
Deutsch
Doch sein Sinn trieb ihn, seinen Bruder zu töten; also erschlug er ihn und ward der Verlorenen einer.