يَهۡدِي بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضۡوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِهِۦ وَيَهۡدِيهِمۡ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ١٦
Yahdee bihi Allahu mani ittabaAAa ridwanahu subula alssalami wayukhrijuhum mina alththulumati ila alnnoori biithnihi wayahdeehim ila siratin mustaqeemin
By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path
لَّقَدۡ كَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ هُوَ ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَۚ قُلۡ فَمَن يَمۡلِكُ مِنَ ٱللَّهِ شَيۡـًٔا إِنۡ أَرَادَ أَن يُهۡلِكَ ٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَأُمَّهُۥ وَمَن فِي ٱلۡأَرۡضِ جَمِيعٗاۗ وَلِلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَاۚ يَخۡلُقُ مَا يَشَآءُۚ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ١٧
Laqad kafara allatheena qaloo inna Allaha huwa almaseehu ibnu maryama qul faman yamliku mina Allahi shayan in arada an yuhlika almaseeha ibna maryama waommahu waman fee alardi jameeAAan walillahi mulku alssamawati waalardi wama baynahuma yakhluqu ma yashao waAllahu AAala kulli shayin qadeerun
They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, "Then who could prevent Allah at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?" And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent
وَقَالَتِ ٱلۡيَهُودُ وَٱلنَّصَٰرَىٰ نَحۡنُ أَبۡنَـٰٓؤُاْ ٱللَّهِ وَأَحِبَّـٰٓؤُهُۥۚ قُلۡ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُمۖ بَلۡ أَنتُم بَشَرٞ مِّمَّنۡ خَلَقَۚ يَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُۚ وَلِلَّهِ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ ١٨
Waqalati alyahoodu waalnnasara nahnu abnao Allahi waahibbaohu qul falima yuAAaththibukum bithunoobikum bal antum basharun mimman khalaqa yaghfiru liman yashao wayuAAaththibu man yashao walillahi mulku alssamawati waalardi wama baynahuma wailayhi almaseeru
But the Jews and the Christians say, "We are the children of Allah and His beloved." Say, "Then why does He punish you for your sins?" Rather, you are human beings from among those He has created. He forgives whom He wills, and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the [final] destination
يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ قَدۡ جَآءَكُمۡ رَسُولُنَا يُبَيِّنُ لَكُمۡ عَلَىٰ فَتۡرَةٖ مِّنَ ٱلرُّسُلِ أَن تَقُولُواْ مَا جَآءَنَا مِنۢ بَشِيرٖ وَلَا نَذِيرٖۖ فَقَدۡ جَآءَكُم بَشِيرٞ وَنَذِيرٞۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ١٩
Ya ahla alkitabi qad jaakum rasooluna yubayyinu lakum AAala fatratin mina alrrusuli an taqooloo ma jaana min basheerin wala natheerin faqad jaakum basheerun wanatheerun waAllahu AAala kulli shayin qadeerun
O People of the Scripture, there has come to you Our Messenger to make clear to you [the religion] after a period [of suspension] of messengers, lest you say, "There came not to us any bringer of good tidings or a warner." But there has come to you a bringer of good tidings and a warner. And Allah is over all things competent
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ جَعَلَ فِيكُمۡ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكٗا وَءَاتَىٰكُم مَّا لَمۡ يُؤۡتِ أَحَدٗا مِّنَ ٱلۡعَٰلَمِينَ ٢٠
Waith qala moosa liqawmihi ya qawmi othkuroo niAAmata Allahi AAalaykum ith jaAAala feekum anbiyaa wajaAAalakum mulookan waatakum ma lam yuti ahadan mina alAAalameena
And [mention, O Muhammad], when Moses said to his people, "O my people, remember the favor of Allah upon you when He appointed among you prophets and made you possessors and gave you that which He had not given anyone among the worlds
يَٰقَوۡمِ ٱدۡخُلُواْ ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ ٱلَّتِي كَتَبَ ٱللَّهُ لَكُمۡ وَلَا تَرۡتَدُّواْ عَلَىٰٓ أَدۡبَارِكُمۡ فَتَنقَلِبُواْ خَٰسِرِينَ ٢١
Ya qawmi odkhuloo alarda almuqaddasata allatee kataba Allahu lakum wala tartaddoo AAala adbarikum fatanqaliboo khasireena
O my people, enter the Holy Land which Allah has assigned to you and do not turn back [from fighting in Allah 's cause] and [thus] become losers
قَالُواْ يَٰمُوسَىٰٓ إِنَّ فِيهَا قَوۡمٗا جَبَّارِينَ وَإِنَّا لَن نَّدۡخُلَهَا حَتَّىٰ يَخۡرُجُواْ مِنۡهَا فَإِن يَخۡرُجُواْ مِنۡهَا فَإِنَّا دَٰخِلُونَ ٢٢
Qaloo ya moosa inna feeha qawman jabbareena wainna lan nadkhulaha hatta yakhrujoo minha fain yakhrujoo minha fainna dakhiloona
They said, "O Moses, indeed within it is a people of tyrannical strength, and indeed, we will never enter it until they leave it; but if they leave it, then we will enter
قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِمَا ٱدۡخُلُواْ عَلَيۡهِمُ ٱلۡبَابَ فَإِذَا دَخَلۡتُمُوهُ فَإِنَّكُمۡ غَٰلِبُونَۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓاْ إِن كُنتُم مُّؤۡمِنِينَ ٢٣
Qala rajulani mina allatheena yakhafoona anAAama Allahu AAalayhima odkhuloo AAalayhimu albaba faitha dakhaltumoohu fainnakum ghaliboona waAAala Allahi fatawakkaloo in kuntum mumineena
Said two men from those who feared [to disobey] upon whom Allah had bestowed favor, "Enter upon them through the gate, for when you have entered it, you will be predominant. And upon Allah rely, if you should be believers
قَالُواْ يَٰمُوسَىٰٓ إِنَّا لَن نَّدۡخُلَهَآ أَبَدٗا مَّا دَامُواْ فِيهَا فَٱذۡهَبۡ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ ٢٤
Qaloo ya moosa inna lan nadkhulaha abadan ma damoo feeha faithhab anta warabbuka faqatila inna hahuna qaAAidoona
They said, "O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Lord, and fight. Indeed, we are remaining right here
قَالَ رَبِّ إِنِّي لَآ أَمۡلِكُ إِلَّا نَفۡسِي وَأَخِيۖ فَٱفۡرُقۡ بَيۡنَنَا وَبَيۡنَ ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ ٢٥
Qala rabbi innee la amliku illa nafsee waakhee faofruq baynana wabayna alqawmi alfasiqeena
[Moses] said, "My Lord, indeed I do not possess except myself and my brother, so part us from the defiantly disobedient people
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيۡهِمۡۛ أَرۡبَعِينَ سَنَةٗۛ يَتِيهُونَ فِي ٱلۡأَرۡضِۚ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ ٢٦
Qala fainnaha muharramatun AAalayhim arbaAAeena sanatan yateehoona fee alardi fala tasa AAala alqawmi alfasiqeena
[Allah] said, "Then indeed, it is forbidden to them for forty years [in which] they will wander throughout the land. So do not grieve over the defiantly disobedient people
۞وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱبۡنَيۡ ءَادَمَ بِٱلۡحَقِّ إِذۡ قَرَّبَا قُرۡبَانٗا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأٓخَرِ قَالَ لَأَقۡتُلَنَّكَۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ ٢٧
Waotlu AAalayhim nabaa ibnay adama bialhaqqi ith qarraba qurbanan fatuqubbila min ahadihima walam yutaqabbal mina alakhari qala laaqtulannaka qala innama yataqabbalu Allahu mina almuttaqeena
And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]
لَئِنۢ بَسَطتَ إِلَيَّ يَدَكَ لِتَقۡتُلَنِي مَآ أَنَا۠ بِبَاسِطٖ يَدِيَ إِلَيۡكَ لِأَقۡتُلَكَۖ إِنِّيٓ أَخَافُ ٱللَّهَ رَبَّ ٱلۡعَٰلَمِينَ ٢٨
Lain basatta ilayya yadaka litaqtulanee ma ana bibasitin yadiya ilayka liaqtulaka innee akhafu Allaha rabba alAAalameena
If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds
إِنِّيٓ أُرِيدُ أَن تَبُوٓأَ بِإِثۡمِي وَإِثۡمِكَ فَتَكُونَ مِنۡ أَصۡحَٰبِ ٱلنَّارِۚ وَذَٰلِكَ جَزَـٰٓؤُاْ ٱلظَّـٰلِمِينَ ٢٩
Innee oreedu an tabooa biithmee waithmika fatakoona min ashabi alnnari wathalika jazao alththalimeena
Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers
فَطَوَّعَتۡ لَهُۥ نَفۡسُهُۥ قَتۡلَ أَخِيهِ فَقَتَلَهُۥ فَأَصۡبَحَ مِنَ ٱلۡخَٰسِرِينَ ٣٠
FatawwaAAat lahu nafsuhu qatla akheehi faqatalahu faasbaha mina alkhasireena
And his soul permitted to him the murder of his brother, so he killed him and became among the losers
Why it was revealed
Verses 17-19 were revealed in response to the Christian delegation from Najran who visited the Prophet (ﷺ) and argued for the divinity of Jesus (ﷺ) and the sonship of the believers. Verse 18 also addresses the Jewish claim of being Allah's children. Verses 20-26 narrate the story of Moses (ﷺ) and the Children of Israel's refusal to enter the Holy Land, serving as a lesson for the Muslims about the consequences of disobedience. Verses 27-30 recount the story of Adam's two sons, Habil and Qabil, as a warning against envy and murder.
Historical context
The Christian delegation from Najran visited the Prophet (ﷺ) in Medina around 10 AH, engaging in theological debates. The Quranic response established the definitive Islamic position on Jesus (ﷺ). The story of Moses and the Children of Israel's refusal to enter the Holy Land is a powerful historical lesson, warning the Muslim community against cowardice and disobedience. The story of Adam's two sons is a universal parable about envy and its destructive consequences, relevant to all communities.
Themes of the passage
The passage opens with the description of the Quran's guidance: it leads those who pursue Allah's pleasure to the ways of peace and guides them from darkness to light. The condemnation of the Christian belief in Jesus' divinity follows: Allah has absolute power to destroy Jesus and his mother, affirming His complete sovereignty. The Jews and Christians claim to be Allah's children and beloved, but this is refuted by the reality of divine punishment for sins; they are human beings subject to Allah's will.
The call to the People of the Scripture is renewed: the Messenger has come after a gap in prophethood, bringing good tidings and warnings, so they have no excuse. The story of Moses (ﷺ) and his people is then narrated: Moses reminds them of Allah's favors, commands them to enter the Holy Land, but they refuse out of fear of the tyrannical inhabitants. Two believing men encourage them to trust in Allah and enter, but the people refuse, saying, 'Go, you and your Lord, and fight.' Moses prays for separation, and Allah decrees that the land will be forbidden to them for forty years of wandering.
The passage concludes with the story of Adam's two sons: Habil's offering is accepted, Qabil's is not, leading to Qabil's envy and threat to kill Habil. Habil's response is one of piety and restraint, refusing to kill his brother and declaring that he wants Qabil to bear his sin. Qabil's soul permits him to kill his brother, and he becomes a loser.
Reading the passage closely
The passage uses a pattern of refutation and narrative. The refutation of Christian and Jewish claims is direct and logical: if Allah is all-powerful, then Jesus cannot be divine; if the Jews and Christians are Allah's children, why does He punish them? The call to the People of the Scripture is a continuation of the invitation to faith. The story of Moses and his people is a dramatic narrative with dialogue: Moses' command, the people's fear, the two believers' encouragement, the people's defiance, and Moses' prayer, culminating in Allah's decree.
The story of Adam's two sons is a parable with a moral lesson: the righteous man refuses to fight, choosing to bear wrong rather than commit wrong, while the sinner is consumed by envy. The dialogue between the brothers is profound: Habil's declaration, 'I want you to obtain my sin and your sin,' is a powerful statement of justice and accountability.
What the scholars said (tafsir)
Ibn Kathir in 'Tafsir al-Quran al-Azim' explains that the guidance in verse 16 refers to the Quran's ability to lead people from disbelief to faith. On the divinity of Jesus (v. 17), Ibn Kathir emphasizes the absolute oneness of Allah and the powerlessness of any creation, including Jesus and his mother. He reports that when the Christian delegation recited the verse, they understood it as a refutation of their claims.
Al-Tabari in 'Jami' al-Bayan' comments on the Jewish and Christian claims of being Allah's children (v. 18), noting that this was a metaphorical claim of favoritism, which is refuted by the reality of divine punishment for sins. Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on the story of Moses and the Children of Israel (v. 20-26), noting that the 'Holy Land' (al-arda al-muqaddasa) refers to Palestine and Syria. He discusses the two believing men (v.
23), who are identified as Yusha' ibn Nun (Joshua) and Caleb, and their encouragement to trust in Allah. On the story of Adam's two sons (v. 27-30), al-Qurtubi discusses the nature of the offering (qurban) and the reason for the rejection of Qabil's offering—his lack of taqwa (God-consciousness). He reports that the Prophet (ﷺ) said, 'No one has been wronged more than I, and no one has been more patient in bearing wrong than I'—a lesson from Habil's example.
Imam Ibn Taymiyyah in his 'Majmu' al-Fatawa' discusses the story of the two sons of Adam as a lesson in forbearance and the rejection of anger and envy.
Living it: spiritual practices
The verse on guidance (v. 16) encourages the believer to seek Allah's pleasure (ridwan) as the goal of all actions. The Prophet (ﷺ) said, 'If you ask Allah for Paradise, ask Him for the highest level, for it is the best of Paradise, and it is the level of those who seek Allah's pleasure' (Sunan al-Tirmidhi). The story of Habil (v. 27-30) teaches the virtue of patience, forgiveness, and trusting in Allah's justice even when wronged.
The Prophet (ﷺ) said, 'Whoever restrains his anger when he is able to act upon it, Allah will fill his heart with certainty of faith' (Sunan Abi Dawud). The practice of seeking Allah's pleasure through acts of worship, charity, and righteous conduct is central to Islamic spirituality.
Why it matters today
The refutation of the divinity of Jesus (v. 17) and the critique of the Christian and Jewish claims of exclusive favor (v. 18) provide the theological basis for respectful interfaith dialogue: Muslims affirm the prophethood of Jesus and the divine origin of the Torah and Gospel while rejecting their deification and the claims of chosenness that exclude others. The call to the People of the Scripture (v. 19) is an invitation to believe in the final messenger, relevant to contemporary dialogue with Jews and Christians.
The story of Moses and the Children of Israel (v. 20-26) is a cautionary tale against cowardice and disobedience, reminding believers that fear of people should not prevent them from fulfilling Allah's commands. The story of Adam's two sons (v. 27-30) is a timeless lesson against envy, sibling rivalry, and violence, particularly relevant in contexts of family conflict and social injustice.
Practical application
Apply verse 16 by seeking Allah's pleasure in your daily actions: when making decisions, ask yourself, 'What would please Allah?' Apply verse 18 by recognizing that all human beings are equal before Allah and that true honor comes from faith and righteousness, not from identity or claims. Apply the story of Moses and his people by facing your fears with faith: when you are commanded to do something difficult, trust in Allah and do not let fear of others stop you.
Apply the story of Adam's two sons by controlling envy and anger: if you feel envy toward someone, turn to Allah, pray for them, and seek to overcome your negative feelings. If you are wronged, follow Habil's example: do not retaliate, trust in Allah's justice, and forgive.
تدبّر
Reflection: Think of a time when you were envious of someone else's blessing or achievement. How did that envy affect your relationship with them and with Allah? What lessons can you draw from the story of Qabil and Habil? Challenge: This week, if you feel envy or resentment toward someone, consciously pray for them and ask Allah to bless them. Additionally, if you are facing a difficult task—whether personal, professional, or spiritual—trust in Allah and take a step forward, even if you feel fear. Finally, read the story of Moses and his people (v. 20-26) and reflect on the consequences of disobedience and the importance of trust in Allah.
التالي
Tomorrow, we will explore the next section of Surah Al-Maidah, verses 31-45, which includes the story of the raven teaching Cain to bury his brother, the laws of retribution and punishment for those who wage war against Allah and His Messenger, the rules on theft and repentance, the call to fear Allah and seek the means of nearness to Him, the condemnation of those who do not judge by what Allah has revealed, and the detailed laws of qisas (retaliation).