Surah 5. Al-Ma'ida

O you who have attained to faith! Remember the blessings which God bestowed upon you when [hostile] people were about to lay hands on you²⁰ and He stayed their hands from you. Remain, then, conscious of God: and in God let the believers place their trust.

  - Mohammad Asad

Lit., "to stretch their hands towards you": an allusion to the weakness of the believers at the beginning of the Qur'anic revelation, and - by implication - to the initial weakness of every religious movement.

O believers! Also remember Allah's favor which He recently bestowed upon you when He restrained the hands of those who sought to harm you (Jewish plan to kill the Prophet and eminent companions through an invitation to a dinner which Allah informed him not to attend). Have fear of Allah; and in Allah let the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

O believers! Remember Allah's favour upon you: when a people sought to harm you, but He held their hands back from you. Be mindful of Allah. And in Allah let the believers put their trust.

  - Mustafa Khattab

O ye who believe! Remember Allah's favor unto you, how a people were minded to stretch out their hands against you but He withheld their hands from you; and keep your duty to Allah. In Allah let believers put their trust.

  - Marmaduke Pickthall

O ye who believe! call in remembrance the favor of Allah unto you when certain men formed the design to stretch out their hands against you but (Allah) held back their hands from you: so fear Allah. And on Allah let believers put (all) their trust. ⁷⁰⁸

  - Abdullah Yusuf Ali

In the life-time of the Prophet it happened again and again that the enemies of Islam stretched out their hands against him, his people, and his teaching. The odds were, from a worldy point of view, in their favour, but their hands were rendered inert and powerless because they were fighting against the truth of Allah. So does it happen always, now as it did then. True faith must take heart, and at the same time humbly recognise Allah's favour and mercy, and be grateful.

AND, INDEED, God accepted a [similar] solemn pledge²¹ from the children of Israel when We caused twelve of their leaders to be sent [to Canaan as spies].²² And God said: "Behold, I shall be with you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and offer up unto God a goodly loan,²³ I will surely efface your bad deeds and bring you into gardens through which running waters flow. But he from among you who, after this, denies the truth, will indeed have strayed from the right path!"

  - Mohammad Asad

The interpolation of "similar" is justified by the obvious reference to verse {7} above. The pledge was similar in that it related to obedience to God's commandments.

Lit., "when We sent out twelve leaders from among them". This is a reference to the Biblical story (in Numbers xiii), according to which God commanded Moses to send out one leading personality from each of the twelve tribes "to spy out the land of Canaan" before the children of Israel invaded it. (The noun naqib, here rendered as "leader", has also the meaning of "investigator" or "spy" inasmuch as it is derived from the verb naqaba, which signifies - among other things - "he scrutinized" or "investigated"). The subsequent near-revolt of the children of Israel - caused by their fear of the powerful tribes which inhabited Canaan (cf. Numbers xiv) - is briefly referred to in the first sentence of verse {13} and more fully described in verses {20-26} of this surah.

I.e., by doing righteous deeds.

Allah did in fact make a covenant with the Children of Israel and appointed twelve chieftains from among them and said: "I am with you; if you establish Salah (prayers) pay Zakah, believe in My Rasools, support them and give a generous loan to Allah (spend in charity), I will certainly forgive you your sins and admit you to gardens beneath which the rivers flow. However, if any one of you, after this, violates this covenant, he will indeed go astray from the Right Way."

  - Muhammad Farooq-i-Azam Malik

Allah made a covenant with the Children of Israel and appointed twelve leaders from among them and 'then' said, 'I am truly with you. If you establish prayer, pay alms-tax, believe in My messengers, support them, and lend to Allah a good loan, I will certainly forgive your sins and admit you into Gardens under which rivers flow. And whoever among you disbelieves afterwards has truly strayed from the Right Way.'

  - Mustafa Khattab

Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains: and Allah said: Lo! I am with you. If ye establish worship and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbelieveth after this will go astray from a plain road.

  - Marmaduke Pickthall

Allah did aforetime take a Covenant from the Children of Israel and We appointed twelve captains among them and Allah said: "I am with you: if ye (but) establish regular prayers practice regular charity believe in My apostles honor and assist them and loan to Allah a beautiful loan verily I will wipe out from you your evils and admit you to gardens with rivers flowing beneath; but if any of you after this resisteth faith he hath truly wandered from the path of rectitude." ^{709 710 711}

  - Abdullah Yusuf Ali

Cf. ii. 63 and n. 78, "Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.' " (Exod. xix, 7-8). This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see ii. 60 and n. 73). For census purposes the names of the elders of the tribes are given in Num. i. 4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy out the land of Canaan: their names are mentioned in Num. xiii. 1-16. See also, below, v. 20-26 and notes.

Cf. ii. 245, n. 276. The phrase means "spending in the cause of Allah". Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold.

The path of rectitude: or the even way: see ii. 108. n. 109.

Then, for having broken their solemn pledge,²⁴ We rejected them and caused their hearts to harden - [so that now] they distort the meaning of the [revealed] words, taking them out of their context;²⁵ and they have forgotten much of what they had been told to bear in mind; and from all but a few of them thou wilt always experience treachery. But pardon them, and forbear: verily, God loves the doers of good.

  - Mohammad Asad

An allusion to their lack of trust in God and their persistent sinning.

See 4:46 , where the same accusation is levelled against the children of Israel.

Even after that, they broke their covenant; as a result, We laid on them Our curse and hardened their hearts. They tempered with words out of their context and neglected much of what they were enjoined. You will always find most of them deceitful except for a few of them. Yet forgive them and overlook their misdeeds. Allah loves those who are kind to others.

  - Muhammad Farooq-i-Azam Malik

But for breaking their covenant We condemned them and hardened their hearts. They distorted the words of the Scripture and neglected a portion of what they had been commanded to uphold. You 'O Prophet' will always find deceit on their part, except for a few. But pardon them and bear with them. Indeed, Allah loves the good-doers.

  - Mustafa Khattab

And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly.

  - Marmaduke Pickthall

But because of their breach of their Covenant We cursed them and made their hearts grow hard: they change the words from their (right) places and forget a good part of the Message that was sent them nor wilt thou cease to find them barring a few ever bent on (new) deceits: but forgive them and overlook (their misdeeds): for Allah loveth those who are kind. ^{712 713 714}

  - Abdullah Yusuf Ali

Cursed them: that means that because of the breach of their Covenant, Allah withdrew His overflowing Grace from them. The withdrawal of Grace made their hearts grow hard in two ways: (1) they were no longer protected from the assaults of evil, and (2) they became impervious even to the message of forgiveness and mercy which is open to all Allah's creatures.

Israel, when it lost Allah's grace as above, began to sin against truth and religion in three ways: (1) they began to misuse Scripture itself, by either taking words out of their right meaning, or applying them to things for which they were never meant; (2) in doing so, they conveniently forgot a part of the Message and purpose of Allah; and (3) they invented new deceits to support the old ones.

Cf. ii. 109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness."

And [likewise,] from those who say, "Behold, we are Christians,"²⁶ We have accepted a solemn pledge: and they, too, have forgotten much of what they had been told to bear in mind - wherefore We have given rise among them to enmity and hatred, [to last] until Resurrection Day:²⁷ and in time God will cause them to understand what they have contrived.

  - Mohammad Asad

Thus the Qur'an elliptically rejects their claim of being true followers of Jesus: for, by wrongfully elevating him to the status of divinity they have denied the very essence of his message.

I.e., their going astray from the genuine teachings of Jesus - and thus from true faith in God - is the innermost cause of the enmity and hatred which has so often set the so-called Christian nations against one another and led to unceasing wars and mutual persecution.

Likewise We also made a covenant with those who call themselves Christians, but they too have neglected much of what they were enjoined. As a result, We stirred among them enmity and hatred, which will last till the Day of Resurrection and soon Allah will inform them all of what they have done.

  - Muhammad Farooq-i-Azam Malik

And from those who say, 'We are Christians,' We took their covenant, but they neglected a portion of what they had been commanded to uphold. So We let hostility and enmity arise between them until the Day of Judgment, and soon Allah will inform them of all they have done.

  - Mustafa Khattab

And with those who say: "Lo! we are Christians," We made a covenant, but they forgot a part of that whereof they were admonished. Therefor We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah will inform them of their handiwork.

  - Marmaduke Pickthall

From those too who call themselves Christians We did take a Covenant but they forgot a good part of the Message that was sent them: so We estranged them with enmity and hatred between the one and the other to the Day of Judgment. And soon will Allah show them what it is they have done. ^{715 715}

  - Abdullah Yusuf Ali

The Christian Covenant may be taken to be the charge which Jesus gave to his disciples, and which the disciples accepted, to welcome Ahmad (Q. lxi. 6). Glimpses of this are to be found in the Gospel of St. John even as it exists now (John xv. 26. xvi. 7). It is those who call themselves "Christians" who reject this. True Christians have accepted it. The enmity between those who call themselves Christians and the Jews will continue till the Last Day. A) The change from the First Person in the beginning of the verse to the Third Person here illustrates the change from the personal relationship of the Covenant, to the impersonal operation of Justice at Judgment. Cf. xxxv. 9.

O followers of the Bible! Now there has come unto you Our Apostle, to make clear unto you much of what you have been concealing [from yourselves] of the Bible,²⁸ and to pardon much. Now there has come unto you from God a light, and a clear divine writ,

  - Mohammad Asad

Inasmuch as verses {15-19} are addressed to the Jews and the Christians, the term al-kitab may suitably be rendered here as "the Bible". It is to be borne in mind that the primary meaning of the verb khafiya is "it became imperceptible" or "not apparent" or "obscure", and that the same significance attaches to the transitive form akhfa. There is, of course, no doubt that in its transitive form the verb also denotes "he concealed [something]", i.e., from others: but in view of the preceding phrase, "there has come unto you Our Apostle to make clear unto you", it is obvious that what is alluded to in this context is the concealing of something from oneself: in other words, it is a reference to the gradual obscuring, by the followers of the Bible, of its original verities which they are now unwilling to admit even to themselves.

O people of the Book (Jews and Christians)! Now Our Rasool has come to you to reveal much of what you have concealed from the Holy Books and to pass over much which is no longer necessary. There has come to you from Allah a new Light and a clear Book,

  - Muhammad Farooq-i-Azam Malik

O People of the Book! Now Our Messenger has come to you, revealing much of what you have hidden of the Scriptures and disregarding much. There certainly has come to you from Allah a light and a clear Book

  - Mustafa Khattab

O people of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and a plain Scripture,

  - Marmaduke Pickthall

O People of the Book! there hath come to you Our Apostle revealing to you much that ye used to hide in the Book and passing over much (that is now unnecessary): There hath come to you from Allah a (new) Light and a perspicuous Book. ⁷¹⁶

  - Abdullah Yusuf Ali

Mubin: I wish I could translate by a simpler word than "perspicuous". But "plain" may mean unadorned, the opposite of beautiful, and this Book is among the most beautiful that it is the privilege of mankind to read. "Clear" would be right as far as it means "unambiguous, self-evident, not involved in mysteries of origin, history, or meaning, one which every one can understand as to the essentials necessary for him, without the intervention of priests or privileged persons". Mubin has all these meanings, but it suggests, besides, some quality of a shining light, by which we are able to make things clear, to distinguish the true from the false, This I think is suggested better by "perspicuous" than by the word "clear". Besides it is hardly good idiom to speak of "a clear Book."

through which God shows unto all that seek His goodly acceptance the paths leading to salvation²⁹ and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way.

  - Mohammad Asad

The word salam, here rendered as "salvation", has no proper equivalent in the English language. It denotes inner peace, soundness and security from evil of any kind, both physical and spiritual, and the achievement of what, in Christian terminology, is described as "salvation": with the difference, however, that the Christian concept of salvation presupposes the existence of an a-priori state of sinfulness, which is justified in Christianity by the doctrine of "original sin", but is not justified in Islam, which does not subscribe to this doctrine. Consequently, the term "salvation" - which I am using here for want of a better word - does not adequately convey the full meaning of salam. Its nearest equivalents in Western languages would be the German Heil or the French salut, both of which express the idea of spiritual peace and fulfilment without being necessarily (i.e., linguistically) connected with the Christian doctrine of salvation.

with which Allah will guide to the ways of peace all those who seek His good pleasure and bring them out of the depth of darkness into the light of His grace and guide them to the Right Way.

  - Muhammad Farooq-i-Azam Malik

through which Allah guides those who seek His pleasure to the ways of peace, brings them out of darkness and into light by His Will, and guides them to the Straight Path.

  - Mustafa Khattab

Whereby Allah guideth him who seeketh His good pleasure unto paths of peace. He bringeth them out of darkness unto light by His decree, and guideth them unto a straight path.

  - Marmaduke Pickthall

Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety and leadeth them out of darkness by His Will unto the light guideth them to a Path that is Straight.

  - Abdullah Yusuf Ali

Indeed, the truth deny they who say, "Behold, God is the Christ, son of Mary." Say: "And who could have prevailed with God in any way had it been His will to destroy the Christ, son of Mary, and his mother, and everyone who is on earth - all of them? For, God's is the dominion over the heavens and the earth and all that is between them; He creates what He wills: and God has the power to will anything!"

  - Mohammad Asad

Indeed those have committed Kufr (rejected faith) who said, "God is the Messiah, son of Maryam." O Muhammad, ask them, "Who has the power to prevent Allah if He chose to destroy the Messiah the son of Maryam, his mother and all that is in the earth? Allah has the sovereignty over the heavens and the earth and all that is between them. He creates what He pleases and has power over everything".

  - Muhammad Farooq-i-Azam Malik

Indeed, those who say, 'Allah is the Messiah, son of Mary,' have fallen into disbelief. Say, 'O Prophet,' 'Who has the power to prevent Allah if He chose to destroy the Messiah, son of Mary, his mother, and everyone in the world all together?' To Allah 'alone' belongs the kingdom of the heavens and the earth and everything in between. He creates whatever He wills. And Allah is Most Capable of everything.

  - Mustafa Khattab

They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say : Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah's is the Sovereignty of the heavens and the earth and all that is between them. He createth what He will. And Allah is Able to do all things.

  - Marmaduke Pickthall

In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: "Who then hath the least power against Allah if His Will were to destroy Christ the son of Mary his mother and all everyone that is on the earth? For to Allah belongeth the dominion of the heavens and the earth and all that is between. He createth what He pleaseth. For Allah hath power over all things." ⁷¹⁷

  - Abdullah Yusuf Ali

The most honoured of the prophets of Allah are but men. All power belongs to Allah, and not to any man. Allah's creation may take many forms, but because in any particular form it is different from what we see daily around us, it does not cease to be Creation, or to be subject to the power of Allah. No creature can be God.

And [both] the Jews and the Christians say, "We are God's children,³⁰ and His beloved ones." Say: "Why, then, does He cause you to suffer for your sins? Nay, you are but human beings of His creating. He forgives whom He wills, and He causest to suffer whom He wills: for God's is the dominion over the heavens and the earth and all that is between them, and with Him is all journeys' end."

  - Mohammad Asad

Cf. Exodus iv, 22-23 ("Israel is My son"), Jeremiah xxxi, 9 ("I am a father to Israel"), and the many parallel expressions in the Gospels.

The Jews and the Christians say: "We are the children of Allah and His beloved ones." Ask them, "Why then does He punish you for your sins? Nay! In fact you are human beings like others which He has created. He forgives whom He pleases and He punishes whom He pleases. To Allah belongs the sovereignty of the heavens and the earth and all that is between them, and to Him is the final refuge."

  - Muhammad Farooq-i-Azam Malik

The Jews and the Christians each say, 'We are the children of Allah and His most beloved!' Say, 'O Prophet,' 'Why then does He punish you for your sins? No! You are only humans like others of His Own making. He forgives whoever He wills and punishes whoever He wills. To Allah 'alone' belongs the kingdom of the heavens and the earth and everything in between. And to Him is the final return.'

  - Mustafa Khattab

The Jews and Christians say: We are sons of Allah and His loved ones. Say: Why then doth He chastise you for your sins? Nay, ye are but mortals of His creating. He forgiveth whom He will, and chastiseth whom He will. Allah's is the Sovereignty of the heavens and the earth and all that is between them, and unto Him is the journeying.

  - Marmaduke Pickthall

(Both) the Jews and the Christians say: "We are sons of Allah and His beloved." Say: "Why then doth He punish you for your sins? Nay ye are but men of the men He hath created: He forgiveth whom He pleaseth and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth and all that is between: and unto Him is the final goal (of all)." ^{718 719}

  - Abdullah Yusuf Ali

Sons of God: Cf. Job, xxxviii. 7; "When the morning stars sang together, and all the sons of God shouted for joy." In the 29th Psalm, 1st verse, the authorised Translation "O ye mighty" should apparently be "O ye sons of Elim". El being a name of God, Cf. also Genesis, vi. 2: "The sons of God saw the daughters of men." Beloved: Cf. Psalms, cxxvii, 2: "He giveth his beloved sleep." If used figuratively, these and like words refer to the love of Allah. Unfortunately, "son" used in a physical sense, or "beloved" in an exclusive sense as if Allah loved only the Jews, make a mockery of religion.

This refrain in the last verse negatives the idea of sonship, and in this verse negatives the idea of an exclusive "Beloved". In both cases it means that Allah is independent of physical relationship or exclusive partiality,

O followers of the Bible! Now, after a long time during which no apostles have appeared, there has come unto you [this] Our Apostle to make [the truth] clear to you, lest you say, "No bearer of glad tidings has come unto us, nor any warner": for now there has come unto you a bearer of glad tidings and a warner - since God has the power to will anything.

  - Mohammad Asad

O people of the Book! Indeed Our Rasool has now come to you making clear to you the teaching of the Right Way, after a long break in the series of the Rasools, so that you may not be able to say, "No one has come to give us good news or to warn us." Now someone has come to give you good news and warn you so listen to him. Allah has power over everything.

  - Muhammad Farooq-i-Azam Malik

O People of the Book! Our Messenger has indeed come to you, making things clear to you after an interval between the messengers so you do not say, 'There has never come to us a deliverer of good news or a warner.' Now there has come to you a deliverer of good news and a warner. And Allah is Most Capable of everything.

  - Mustafa Khattab

O people of the Scripture! Now hath Our messenger come unto you to make things plain after an interval (of cessation) of the messengers, lest ye should say: There came not unto us a messenger of cheer nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is Able to do all things.

  - Marmaduke Pickthall

O people of the Book! now hath come unto you making (things) clear unto you Our Apostle after the break in (the series of) Our apostles lest ye should say: there came unto us no bringer of glad tidings and no warner (from evil): but now hath come unto you a bringer of glad tidings and a warner (from evil): and Allah hath power over all things. ⁷²⁰

  - Abdullah Yusuf Ali

The six hundred years (in round figures) between Christ and Muhammad were truly the dark ages of the world. Religion was corrupted: the standard of morals fell low: many false systems and heresies arose; and there was a break in the succession of prophets until the advent of Muhammand.

AND, LO, Moses said unto his people:³¹ "O my people! Remember the blessings which God bestowed upon you when he raised up prophets among you, and made you your own masters,³² and granted unto you [favours] such as He had not granted to anyone else in the world.

  - Mohammad Asad

With these words the Qur'an returns to the story of the children of Israel alluded to in verses {12} and {13} - namely, to an illustration of their having "broken their solemn pledge" and gone back on their faith in God. The following story is, moreover, directly connected with the preceding verse inasmuch as Moses appeals here to the children of Israel as "a bearer of glad tidings and a warner".

Lit., "made you kings". According to most of the commentators (e.g., Tabari, Zamakhshari, Razi), the "kingship" of the Israelites is a metaphorical allusion to their freedom and independence after their Egyptian bondage, the term "king" being equivalent here to "a free man who is master of his own affairs" (Manar VI, 323 f.) and can, therefore, adopt any way of life he chooses.

Ponder upon the incident when Musa said to his people: "O my people! Remember the favors which Allah has bestowed upon you. He has raised Prophets from among you, made you kings and gave you that which had not been given to anyone in the worlds."

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Moses said to his people, 'O my people! Remember Allah's favours upon you when He raised prophets from among you, made you sovereign,¹ and gave you what He had never given anyone in the world.²

  - Mustafa Khattab

 He rescued you from Egypt where the Pharaoh treated you like slaves and blessed you with freedom so you can manage your own affairs.

 i.e., the miracles of splitting the sea, water coming out of the rock, manna and quails, and clouds shading them.

And (remember) when Moses said unto his people: O my people ! Remember Allah's favor unto you, how He placed among you Prophets, and He made you Kings, and gave you that (which) He gave not to any (other) of (His) creatures.

  - Marmaduke Pickthall

Remember Moses said to his people: "O my people! call in remembrance the favor of Allah unto you when He produced prophets among you made you kings and gave you what He had not given to any other among the peoples. ^{721 722 723}

  - Abdullah Yusuf Ali

There was a long line of patriarchs and prophets before Moses, e.g., Abraham, Isaac, Ismail, Jacob, etc.

From the slavery of Egypt the Children of Israel were made free and independent, and thus each man became as it were a king, if only he had obeyed Allah and followed the lead of Moses.

Cf. Exod. xix. 5: "Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people." Israel was chosen to be the vehicle of Allah's message, the highest honour which any nation can receive.

0 my people! Enter the holy land which God has promised you; but do not turn back [on your faith], for then you will be lost!"

  - Mohammad Asad

"O my people! Enter the holy land which Allah has assigned for you. Do not turn back, because if you do, you will become losers."

  - Muhammad Farooq-i-Azam Malik

O my people! Enter the Holy Land which Allah has destined for you 'to enter'. And do not turn back or else you will become losers.'

  - Mustafa Khattab

O my people! Go into the holy land which Allah hath ordained for you. Turn not in flight, for surely ye turn back as losers:

  - Marmaduke Pickthall

"O my people! enter the holy land which Allah hath assigned unto you and turn not back ignominiously for then will ye be overthrown to your own ruin." ⁷²⁴

  - Abdullah Yusuf Ali

We now come to the events detailed in the 13th and 1th chapters of the Book of Numbers in the Old Testament. Read these as a Commentary, and examine a good map of the Sinai Peninsula, showing its connections with Egypt on the west, North-West Arabia on the east, and Palestine on the north-east. We may suppose that Israel crossed from Egypt into the Peninsula somewhere near the northern extremity of the Gulf of Suez. Moses organised and numbered the people, and instituted the Priesthood. They went south about 200 miles to Mount Sinai where the Torah was received. Then, perhaps a hundred and fifty miles north, was the desert of Paran, close to the southern borders of Canaan. From the camp there twelve men were sent to spy out the land, and they penetrated as far as Hebron, say about 150 miles north of their camp, about 20 miles south of the future Jerusalem. They saw a rich country, and brought from it pomegranates and figs and a bunch of grapes so heavy that it had to be carried by two men on a staff. They came back and reported that the land was rich, but the men there were too strong for them. The people of Israel had no courage and no faith, and Moses remonstrated with them.

They answered: "O Moses! Behold, ferocious people dwell in that land,³³ and we will surely not enter it unless they depart therefrom; but if they depart therefrom, then, behold, we will enter it."

  - Mohammad Asad

Lit., "are in it". See Numbers xiii, 32-33, and also the whole of ch. xiv, which speaks of the terror that overwhelmed the Israelites on hearing the report of the twelve scouts mentioned in verse {12} of this surah, and of the punishment of their cowardice and lack of faith.

They said: "O Musa! A nation of giants live in there, we will not set our foot in it until they leave. As soon as they leave we will be ready to enter."

  - Muhammad Farooq-i-Azam Malik

They replied, 'O Moses! There is an enormously powerful people there, so we will never 'be able to' enter it until they leave. If they do, then we will enter!'

  - Mustafa Khattab

They said: O Moses! Lo! a giant people (dwell) therein, and lo! we go not in till they go forth from thence. When they go forth, then we will enter (not till then).

  - Marmaduke Pickthall

They said: "O Moses! in this land are a people of exceeding strength: never shall we enter it until they leave it: if (once) they leave then shall we enter." ⁷²⁵

  - Abdullah Yusuf Ali

The people were not willing to follow the lead of Moses, and were not willing to fight for their "inheritance." In effect they said: "Turn out the enemy first, and then we shall enter into possession." In Allah's Law we must work and strive for what we wish to enjoy.

[Whereupon] two men from among those who feared [God, and] whom God had blessed, said: "Enter upon them through the gate³⁴ - for as soon as you enter it, behold, you shall be victorious! And in God you must place your trust if you are [truly] believers!"

  - Mohammad Asad

I.e., by frontal attack. According to the Bible (Numbers xiv, 6-9, 24, 30, 38), the two God-fearing men were Joshua and Caleb, who had been among the twelve spies sent out to explore Canaan, and who now tried to persuade the terror-stricken children of Israel to place their trust in God. As so often in the Qur'an, this story of the Israelites serves to illustrate the difference between real, selfless faith and worldly self-love.

Thereupon two Allah-fearing men upon whom Allah had bestowed His Grace said: "Attack directly at the city gate, once you enter it, you will surely be victorious. Put your trust in Allah if you are really believers."

  - Muhammad Farooq-i-Azam Malik

Two God-fearing men- who had been blessed by Allah- said, 'Surprise them through the gate. If you do, you will certainly prevail. Put your trust in Allah if you are 'truly' believers.'

  - Mustafa Khattab

Then outspake two of those who feared (their Lord, men) unto whom Allah had been gracious: Enter in upon them by the gate, for if ye enter by it, lo! ye will be victorious. So put your trust (in Allah) if ye are indeed believers.

  - Marmaduke Pickthall

(But) among (their) Allah-fearing men were two on whom Allah had bestowed His Grace: they said: "Assault them at the (proper) gate: when once ye are in, victory will be yours. But on Allah put your trust if ye have faith." ⁷²⁶

  - Abdullah Yusuf Ali

Among those who returned after spying out the land were two men who had faith and courage. They were Joshua and Caleb. Joshua afterwards succeeded Moses in the leadership after 40 years. These two men pleaded for an immediate entry through the proper Gate, which I understand to mean, "after taking all due precautions and making all due preparations". Cf. ii.189 and n. 203. But of course, they said, they must put their trust in Allah for victory.

[But] they said: "O Moses! Behold, never shall we enter that [land] so long as those others are in it. Go forth, then, thou and thy Sustainer, and fight, both of you! We, behold, shall remain here!"

  - Mohammad Asad

They replied, "O Musa! We will never enter it so long as they remain therein. Therefore, both you and your Rabb should go and fight, we will stay here."

  - Muhammad Farooq-i-Azam Malik

'Yet' they said, 'O Moses! 'Still' we will never enter as long as they remain there. So go- both you and your Lord- and fight; we are staying right here!'

  - Mustafa Khattab

They said: O Moses! We will never enter (the land) while they are in it. So go thou and thy Lord and fight! We will sit here.

  - Marmaduke Pickthall

They said: O "Moses! while they remain there never shall we be able to enter to the end of time. Go thou and thy Lord and fight ye two while we sit here (and watch)." ⁷²⁷

  - Abdullah Yusuf Ali

The advice of Joshua and Caleb, and the proposals of Moses under divine instructions were unpalatable to the crowd, whose prejudices were further inflamed by the other ten men who had gone with Joshua and Caleb. They made an "evil report," and were frightened by the great stature of the Canaanites. The crowd was in open rebellion, was prepared to stone Moses, Aaron, Joshua, and Caleb, and return to Egypt. Their reply to Moses was full of irony, insolence, blasphemy, and cowardice. In effect they said: "You talk of your God and all that: go with your God and fight there if you like: we shall sit here and watch."

Prayed [Moses]: "O my Sustainer! Of none am I master but of myself and my brother [Aaron]: draw Thou, then, a dividing-line between us and these iniquitous folk!"

  - Mohammad Asad

Hearing this Musa prayed, "O my Rabb! I have no control over anyone except myself and my brother. Please, set us apart from these disobedient people."

  - Muhammad Farooq-i-Azam Malik

Moses pleaded, 'My Lord! I have no control over anyone except myself and my brother. So set us apart from the rebellious people.'

  - Mustafa Khattab

He said: My Lord! I have control of none but myself and my brother, so distinguish between us and the wrongdoing folk.

  - Marmaduke Pickthall

He said: "O my Lord! I have power only over myself and my bother so separate us from this rebellious people!" ⁷²⁸

  - Abdullah Yusuf Ali

"Moses and Aaron fell on their faces before all the assembly of the congregation. "(Num. xiv. 5). According to the words in the Old Testament story, Allah said: "I will smite them with the pestilence, and disinherit them." (Num. xiv. 12). Moses prayed and interceded. But as we are told here, (a spiritual touch not found in the Jewish story). Moses was careful to separate himself and his brother from the rebellion.