Firo maanaaji al-quraan tedduɗo oo - Eggoe ɗemngal Angele - Dr. Waliid Belehsa Al-Umari - ko he golleede wonaa. * - Tippudi firooji ɗii
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيۡهِمۡۛ أَرۡبَعِينَ سَنَةٗۛ يَتِيهُونَ فِي ٱلۡأَرۡضِۚ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ
(26) He ˹Allah˺ said: “It is then forbidden for them for forty years[1158]. They shall be lost ˹wandering˺ in the land. Be grieved[1159] not for the transgressing people”.
[1158] God, the Most Wise, decreed that they should be lost in the land for a period of 40 years as punishment for their shaky, wavering Faith. This is the generation of Israelites that accompanied Moses (عليه السلام) in their exodus from Egypt, where they were subjected to the ‘worst of suffering’ (sū’ al-ʿadhāb: 2: 49) so much so that they lost their dignity and were accustomed to humiliation and cowardice. The result of these decades of humiliation and suffering was their stance, as related in this passage, that when asked to only muster up whatever courage they had left and make a push for the city’s gate thereby giving them victory, they had nothing left to do even that much. Their attitude is all the more striking in light of the fact that they had very recently seen, and lived through, the most norm-defying of miracles (the splitting of the sea being the most obvious) and were in the assuring company of the great Prophet who was decisively instrumental in their deliverance. Such a generation would never carry out God’s command and, therefore, they had to be replaced with a new and better one that was not at home with servitude. This new generation had to be raised in the wild, strong and free, away from oppression and lack of self dignity (cf. al-Saʿdī as well).
[1159] Naturally, the Messenger of God (ﷺ), who was sent only as a “mercy to all-beings” (21: 107), would be saddened by those who stubbornly rebuffed his repeated calls, being aware of the awfully grim fate that awaited them. Knowing how hard this came down on His Messenger (ﷺ), God repeatedly reminded him of not falling prey to sadness on account of their ardent Denial.
[1159] Naturally, the Messenger of God (ﷺ), who was sent only as a “mercy to all-beings” (21: 107), would be saddened by those who stubbornly rebuffed his repeated calls, being aware of the awfully grim fate that awaited them. Knowing how hard this came down on His Messenger (ﷺ), God repeatedly reminded him of not falling prey to sadness on account of their ardent Denial.
Faccirooji aarabeeji:
۞ وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱبۡنَيۡ ءَادَمَ بِٱلۡحَقِّ إِذۡ قَرَّبَا قُرۡبَانٗا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأٓخَرِ قَالَ لَأَقۡتُلَنَّكَۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ
(27) Recite for them ˹Muhammad˺ the notable news of the two sons of Adam[1160] truthfully[1161] when they each made out an offering, it was accepted from one but not the other. He ˹the latter˺ said: “I shall willingly kill you!” He ˹the former˺ replied: “Indeed Allah accepts only from the Mindful”.
[1160] This story (believed to be that of Cain and Abel, or Qābīl and Habīl (cf. Ibn Kathīr and al-Shinqīṭī)) encapsulates the all too familiar human struggle between good and evil. While numerous lessons can be drawn from this story, it all boils down to the fact that when a person is so weak as not be able to prevail over their own self then this only leads to wickedness, not the least of which is committing murder, and in the end to regret and sorrow. The moral of the story can indeed be expanded beyond the singular into the collective and remains ever relevant.
[1161] Bi al-ḥaqq exactly as it happened without addition, deletion or alteration. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
[1161] Bi al-ḥaqq exactly as it happened without addition, deletion or alteration. (al-Ṭabarī, Ibn Kathīr, al-Saʿdī)
Faccirooji aarabeeji:
إِنِّيٓ أُرِيدُ أَن تَبُوٓأَ بِإِثۡمِي وَإِثۡمِكَ فَتَكُونَ مِنۡ أَصۡحَٰبِ ٱلنَّارِۚ وَذَٰلِكَ جَزَٰٓؤُاْ ٱلظَّٰلِمِينَ
(29) “I want you to be burdened with my sin[1162] and your sin, then you become one of companions of the Fire; that is the ˹just˺ requital of the wrongdoers.”
[1162] The grave sin of killing. (al-Ṭabarī, al-Wāḥidī, al-Wajīz)
Faccirooji aarabeeji:
فَطَوَّعَتۡ لَهُۥ نَفۡسُهُۥ قَتۡلَ أَخِيهِ فَقَتَلَهُۥ فَأَصۡبَحَ مِنَ ٱلۡخَٰسِرِينَ
(30) His ˹evil whispering˺ self lured him into killing his brother; he killed him and he became one of the losers[1163].
[1163] ʿAbdullāh Ibn Masʿūd (رضي الله عنه) narrated that the Prophet (ﷺ) said: “No soul ever gets killed unjustifiably, unless the early son of Adam shoulders some of the burden of its blood, for he was the first human to spill blood ˹on Earth˺”. (al-Bukhārī: 3335, Muslim: 1677)
Faccirooji aarabeeji:
فَبَعَثَ ٱللَّهُ غُرَابٗا يَبۡحَثُ فِي ٱلۡأَرۡضِ لِيُرِيَهُۥ كَيۡفَ يُوَٰرِي سَوۡءَةَ أَخِيهِۚ قَالَ يَٰوَيۡلَتَىٰٓ أَعَجَزۡتُ أَنۡ أَكُونَ مِثۡلَ هَٰذَا ٱلۡغُرَابِ فَأُوَٰرِيَ سَوۡءَةَ أَخِيۖ فَأَصۡبَحَ مِنَ ٱلنَّٰدِمِينَ
(31) Then Allah sent a raven scratching the ground to show him how to hide his brother’s ˹naked˺ corpse[1164]. He then said: “Woe is me! Was I so unable as to not be like this raven and hide my brother’s ˹naked˺ corpse!” He only then became ˹deeply˺ remorseful.
[1164] It is said that this raven was rummaging through the ground to bury another of its kind. (al-Ṭabarī, al-Wāḥidī, al-Saʿdī)
Faccirooji aarabeeji:
Firo maanaaji al-quraan tedduɗo oo - Eggoe ɗemngal Angele - Dr. Waliid Belehsa Al-Umari - ko he golleede wonaa. - Tippudi firooji ɗii
Eggo (lapito) mum Dr. Waliid Belehsa Al-Umari.