5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
وَاتْلُ
عَلَيْهِمْ
نَبَأَ ابْنَيْ
آدَمَ بِالْحَقِّ...
5: 27. Recite to them the truth of the story of the two sons of Adam. Behold!
C730. Literally; "recite to them in truth the story", etc.
The point is that the story in Gen. 4:1-15 is a bare narrative, not including the lessons now to be enforced.
The Prophet is told now to supply the truth of the matter, the details that will enforce the lessons.
C731. The two sons of Adam were Habil (in the English Bible, Abel) and Qabil (in English, Cain). Cain was the elder, and Abel the younger, -the righteous and innocent one.
Presuming on the right of the elder, Cain was puffed up with arrogance and jealousy, which led him to commit the crime of murder.
Among the Christians, Cain was the type of the Jew as against Abel the Christian. The Jew tried to kill Jesus and exterminate the Christian. In the same way, as against Muhammad, the younger brother of the Semitic family. Cain was the type of the Old Testament and New Testament people, who tried to resist and kill Muhammad and put down his people.
... إِذْ قَرَّبَا قُرْبَانًا ...
they each presented a sacrifice (to Allah):
... فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ ...
it was accepted from one, but not from the other.
... قَالَ لَأَقْتُلَنَّكَ...
Said the latter: "Be sure I will slay thee."
... قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ ﴿٢٧﴾
"Surely," said the former, "Allah doth accept of the sacrifice of those who are righteous.
لَئِن
بَسَطتَ إِلَيَّ
يَدَكَ لِتَقْتُلَنِي
مَا أَنَاْ
بِبَاسِطٍ
يَدِيَ إِلَيْكَ
لَأَقْتُلَكَ...
5: 28. "If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee:
... إِنِّي أَخَافُ اللّهَ رَبَّ الْعَالَمِينَ ﴿٢٨﴾
for I do fear Allah, the Cherisher of the worlds.
إِنِّي
أُرِيدُ أَن
تَبُوءَ بِإِثْمِي
وَإِثْمِكَ
فَتَكُونَ مِنْ
أَصْحَابِ
النَّارِ...
5: 29. "For me, I intend to let thee draw on thyself my sin as well as thine, for thou wilt be among the companions of the fire,
C732. My sin as well as thine: "My sin" has been interpreted as "the sin against me, in that thou slayest me": in that case thy "sin" may mean;
- either "thy crime in committing a murder." or
- "thy sin against thyself, for the crime causes real loss to thyself in the Hereafter."
See the last clause of the next verse.
... وَذَلِكَ جَزَاء الظَّالِمِينَ ﴿٢٩﴾
and that is the reward of those who do wrong."
C733. Abel's speech is full of meaning. He is innocent and God-fearing. To the threat of death held out by the other, he returns a calm reply, aimed at reforming the other.
"Surely," he pleads, "if your sacrifice was not accepted, there was something wrong in you, for Allah is just and accepts the sacrifice of the righteous.
If this does not deter you, I am not going to retaliate, though there is as much power in me against you as you have against me.
I fear my Maker, for I know He cherishes all His Creation. Let me warn you that you are doing wrong. I do not intend even to resist, but do you know what the consequences will be to you? You will be in torment."
فَطَوَّعَتْ
لَهُ نَفْسُهُ
قَتْلَ أَخِيهِ
...
5: 30. The (selfish) soul of the other led him to the murder of his brother:
... فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ ﴿٣٠﴾
he murdered him, and became (himself) one of the lost ones.
C734. The innocent unselfish pleading of the younger brother had no effect, for the soul of the other was full of pride, selfishness and jealousy.
He committed the murder, but in doing so, ruined his own self.
فَبَعَثَ
اللّهُ غُرَابًا
يَبْحَثُ فِي
الأَرْضِ لِيُرِيَهُ
كَيْفَ يُوَارِي
سَوْءةَ أَخِيهِ...
5: 31. Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother.
C735. Sawah may mean "corpse", with a suggestion of nakedness and shame in two senses:
1. the sense of being exposed without burial, and
2. the sense of being insulted by being violently deprived by the unwarranted murder, of the soul which inhabited it,- the soul, too, of a brother.
... قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـذَا الْغُرَابِ فَأُوَارِيَ سَوْءةَ أَخِي ...
"Woe is me!" said he:
"Was I not even able to be as this raven, and to hide the shame of my brother?"
... فَأَصْبَحَ مِنَ النَّادِمِينَ ﴿٣١﴾
Then he became full of regrets.
C736. The thought at last came home to the murderer. It was dreadful indeed to slay any one-the more so as he was a brother, and an innocent righteous brother!
But worse still, the murderer had not even the decency to bury the corpse, and of this simple duty he was reminded by a raven-a black bird usually held in contempt! His regret was on that account.
That was no true repentance.
مِنْ
أَجْلِ ذَلِكَ
كَتَبْنَا عَلَى
بَنِي إِسْرَائِيلَ
...
5: 32. On that account: We ordained for the Children of Israel
... أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا...
that if anyone slew a person -- unless it be for murder or for spreading mischief in the land -- it would be as if he slew the whole people:
C737. The story of Cain is referred to in a few graphic details in order to tell the story of Israel.
Israel rebelled against Allah, slew and insulted righteous men who did them no harm but on the contrary came in all humility.
When Allah withdrew His favour from Israel because of its sins and bestowed it on brother nation, the jealousy of Israel plunged it deeper into sin.
To kill or seek to kill an individual because he represents an ideal is to kill all who uphold the ideal. On the other hand, to save an individual life in the same circumstances is to save a whole community.
What could be stronger condemnation of individual assassination and revenge?
... وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا...
and if anyone saved a life, it would be as if he saved the life of the whole people.
... وَلَقَدْ جَاء تْهُمْ رُسُلُنَا بِالبَيِّنَاتِ ...
Then although there came to them Our Messengers with clear Signs,
... ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَلِكَ فِي الأَرْضِ لَمُسْرِفُونَ ﴿٣٢﴾
yet, even after that, many of them continued to commit excesses in the land.
Other versions:
5: 27 [al-Maidah, Medina 112 ]
Asad And convey unto them, setting froth the truth, the story of the two sons of Adam – how each offered a sacrifice, and it was accepted from one of them whereas it was not accepted from the other.
[and Cain] said : “I will surely slay thee! [Abel ] replied: “Behold, God accepts only from those who are conscious of Him.
Yusuf Ali Recite to them the truth of the story of the two sons of Adam. Behold! they each presented a sacrifice (to Allah): it was accepted from one but not from the other. Said the latter: "Be sure I will slay thee." "Surely" said the former "Allah doth accept of the sacrifice of those who are righteous.
Pickthall But recite unto them with truth the tale of the two sons of Adam, how they offered each a sacrifice, and it was accepted from the one of them and it was not accepted from the other. (The one) said: I will surely kill thee. (The other) answered: Allah accepteth only from those who ward off (evil).
Transliteration Watlu 'alaihim naba'abnai a_dama bil haqq(i), iz qarraba_ qurba_nan fatuqubbila min ahadihima_ wa lam yutaqabbal minal a_khar(i), qa_la la'aqtulannak(a), qa_lainnama_ yataqabbalulla_hu minal muttaqin(a).
5: 28
Asad 5: 28 Even if you lay your hand on me to slay me, I shall not lay hand on you to slay you: behold, I fear God, the Sustainer of all the worlds.
Yusuf Ali "If thou dost stretch thy hand against me to slay me it is not for me to stretch my hand against thee to slay thee: for I do fear Allah the Cherisher of the worlds.
Pickthall Even if thou stretch out thy hand against me to kill me, I shall not stretch out my hand against thee to kill thee, lo! I fear Allah, the Lord of the Worlds.
Transliteration La'im basatta ilayya yadaka litaqtulani ma_ ana bi ba_sitiy yadiya ilaika li'aqtulak(a), inni akha_fulla_ha rabbal'a_lamin(a).
5: 29
Asad I am willing, indeed, for you to bear all the sins ever done by me as well as of the sin done by you: then you would be destined for the fire, since that is the requital of evildoers!”
Yusuf Ali "For me I intend to let thee draw on thyself my sin as well as thine for thou wilt be among the companions of the fire and that is the reward of those who do wrong."
Pickthall Lo! I would rather thou shouldst bear the punishment of the sin against me and thine own sin and become one of the owners of the Fire. That is the reward of evil doers.
Transliteration Inni uridu an tabu_'a bi ismi wa ismika fa taku_na min asha_bin na_r(i), wa za_lika jaza_'uz za_limin(a).
[[ Ali’s notes - 730 Literally; "recite to them in truth the story", etc. The point is that the story in Gen. iv. 1-15 is a bare narrative, not including the lessons now to be enforced. The Prophet is told now to supply the truth of the matter, the details that will enforce the lessons. (5.27)
731 The two sons of Adam were Habil (in the English Bible, Abel) and Qabil (in English, Cain). Cain was the elder, and Abel the younger,-the righteous and innocent one. Presuming on the right of the elder, Cain was puffed up with arrogance and jealousy, which led him to commit the crime of murder. Among the Christians, Cain was the type of the Jew as against Abel the Christian. The Jew tried to kill Jesus and exterminate the Christian. In the same way, as against Muhammad, the younger brother of the Semitic family, Cain was the type of the Old Testament and New Testament people, who tried to resist and kill Muhammad and put down his people. (5.27)
732 My sin as well as thine. "My sin" has been interpreted as "the sin against me, in that thou slayest me": in that case thy "sin" may mean either "thy crime in committing a murder." or "thy sin against thyself, for the crime causes real loss to thyself in the Hereafter." See the last clause of the next verse. (5.29)
733 Abel's speech is full of meaning. He is innocent and God-fearing. To the threat of death held out by the other, he returns a calm reply, aimed at reforming the other. "Surely," he pleads, "if your sacrifice was not accepted, there was something wrong in you, for Allah is just and accepts the sacrifice of the righteous. If this does not deter you, I am not going to retaliate, though there is as much power in me against you as you have against me. I fear my Maker, for I know He cherishes all His Creation. Let me warn you that you are doing wrong. I do not intend even to resist, but do you know what the consequences will be to you? You will be in torment." (5.29) ]]
5: 30
Asad But the other’s passion [note 37] drove him to slaying his brother; and he slew him: and thus he became one of the lost.
Yusuf Ali The (selfish) soul of the other led him to the murder of his brother: he murdered him and became (himself) one of the lost ones.
Pickthall But (the other's) mind imposed on him the killing of his brother, so he slew him and became one of the losers.
Transliteration Fa tawwa'at lahu_ nafsuhu_ qatla akhihi fa qatalahu_ fa asbaha minal kha_sirin(a).
[[ Asad’s note 37 – Among the many meanings attributable to the noun ‘nafs’ (primarily, soul, or mind, or self), there is also that of “desire” or “passionate deteremination”………..]]
5: 31
Yusuf Ali Then Allah sent a raven who scratched the ground to show him how to hide the shame of his brother. "Woe is me!" said he: "Was I not even able to be as this raven and to hide the shame of my brother?" Then he became full of regrets.
Pickthall Then Allah sent a raven scratching up the ground, to show him how to hide his brother's naked corpse. He said: Woe unto me! Am I not able to be as this raven and so hide my brother's naked corpse? And he became repentant.
Transliteration Fa ba'asalla_hu gura_bay yabhasu fil ardi liyuriyahu_ kaifa yuwa_ri sau'ata akhih(i), qa_la ya_ wailata_ a'ajaztu an aku_na misla ha_zal gura_bi fa uwa_riya sau'ata akhi, fa asbaha minan na_dimin(a) [note 39].
[[ Asad’s note 39 – Lit., “became of those who feel remorse”. The thought of burying his dead brother’s body, …….brought home to him the enormity of his crime.]]
5: 32
Asad Because of this did We ordained unto the children of Israel that if anyone slays a human being unless it be [in punishment] for murder or for spread slain all mankind; whereas, if anyone saves a life, it shall be as through he had saved the lives of all mankind [note 40]……..many of them go on committing all manner of excesses on earth.
Yusuf Ali On that account: We ordained for the Children of Israel that if anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people: and if anyone saved a life it would be as if he saved the life of the whole people. Then although there came to them Our apostles with clear Signs yet even after that many of them continued to commit excesses in the land.
Pickthall For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if be had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah's sovereignty) , but afterwards lo! many of them became prodigals in the earth.
Transliteration Min ajli za_lika katabna_ 'ala_ bani isra_'ila annahu_ man qatala nafsam bi gairi nafsin au fasa_din fil ardi fa ka'annama_ qatalan na_sa jami'a_(n), wa man ahya_ha_ fa ka'annama_ ahyan na_sa jami'a_(n), wa laqad ja_'athum rusuluna_ bil bayyina_ti summa inna kasiram minhum ba'da za_lika fil ardi lamusrifu_n(a).
[[ Ali’s Notes - 734 The innocent unselfish pleading of the younger brother had no effect, for the soul of the other was full of pride, selfishness and jealousy. He committed the murder, but in doing so, ruined his own self. (5.30)
735 Sau-at may mean "corpse", with a suggestion of nakedness and shame in two senses: (1) the sense of being exposed without burial, and (2) the sense of being insulted by being violently deprived by the unwarranted murder, of the soul which inhabited it,- the soul, too, of a brother. (5.31)
736 The thought at last came home to the murderer. It was dreadful indeed to slay any one-the more so as he was a brother, and an innocent righteous brother! But worse still, the murderer had not even the decency to bury the corpse, and of this simple duty he was reminded by a raven-a black bird usually held in contempt! His regret was on that account. That was no true repentance. (5.31)
737 The story of Cain is referred to in a few graphic details in order to tell the story of Israel. Israel rebelled against Allah, slew and insulted righteous men who did them no harm but on the contrary came in all humility. When Allah withdrew His favor from Israel because of its sins and bestowed it on brother nation, the jealousy of Israel plunged it deeper into sin. To kill or seek to kill an individual because he represents an ideal is to kill all who upold the ideal. On the other hand, to save an individual life in the same circumstances is to save a whole community. What could be stronger condemnation of individual assassination and revenge? (5.32) ]]