Al-Quran Surah 2. Al-Baqara, Ayah 72

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وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ


Asad : For, O children of Israel, because you had slain a human being and then cast the blame for this [crime] upon one another - although God will bring to light what you would conceal56 -
Khattab :

˹This is˺ when a man was killed and you disputed who the killer was, but Allah revealed what you concealed.

Malik : And remember another incident when you killed a man and started disputing as to who killed him, Allah made it known what you concealed.
Pickthall : And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding.
Yusuf Ali : Remember ye slew a man and fell into a dispute among yourselves as to the crime but Allah was to bring forth what ye did hide. 81
Transliteration : Waith qataltum nafsan faiddaratum feeha waAllahu mukhrijun ma kuntum taktumoona
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Asad   
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Asad 56 See note [53] above. The use of the plural "you" implies the principle of collective, communal responsibility stipulated by Mosaic Law in cases of murder by a person or persons unknown. God's bringing the guilt to light obviously refers to the Day of Judgment.

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Yusuf Ali   
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Yusuf Ali 81 In Deut. xxi. 1-9 it is ordained that if the body of a slain man be found in a field and the slayer is not known, a heifer shall be beheaded, and the elders of the city next to the slain man's domicile shall wash their hands over the heifer and say that they neither did the deed nor saw it done, thus clearing themselves from the blood-guilt. The Jewish story based on this was that in a certain case of this kind, every one tried to clear himself of guilt and lay the blame at the door of others. In the first place they tried to prevaricate and prevent a heifer being slain as in the last parable. When she was slain, Allah by a miracle disclosed the really guilty person. A portion of the sacrificed heifer was ordered to be placed on the corpse, which came to life and disclosed the whole story of the crime. The lesson of this parable is that men may try to hide their crimes individually or collectively, but Allah will bring them to light in unexpected ways. Applying this further to Jewish national history, the argument is developed in the following verses that the Children of Israel played fast and loose with their own rites and traditions, but they ould not thus evade the consequences of their own sin.

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