لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَـٰلَمِينَ
- EnglishSaheeh International
- If you should raise your hand toward me to kill me - I shall not raise my hand toward you to kill you. Indeed, I fear Allāh, Lord of the worlds.
- TamilJan Trust Foundation
- அன்றியும், "நீ என்னை வெட்டுவதற்காக என்னளவில் உன் கையை நீட்டு வாயானால் நான் உன்னை வெட்டுவற்காக என் கையை உன்னளவில் நீட்ட மாட்டேன் - ஏனெனில் நான் நிச்சயமாக உலகங்களுக்கெல்லாம் இறைவனாகிய அல்லாஹ்வுக்கு அஞ்சுகிறேன்" (என்றும் கூறினார்).
- SinhalaRuwwad Center
- මා ඝාතනය කරනු වස් ඔබ ඔබේ අත මා වෙත දිගු කළ ද මා ඔබව ඝාතනය කරනු වස් මම මාගේ අත ඔබ වෙත දිගු කරන්නෙකු නො වෙමි. සැබැවින් ම මම ලෝකයන්හි පරමාධිපති අල්ලාහ්ට බිය වෙමි.
- UrduMaulana Muhammad Junagarhi
- گو تو میرے قتل کے لئے دست درازی کرے لیکن میں تیرے قتل کی طرف ہرگز اپنے ہاتھ نہ بڑھاؤں گا، میں تو اللہ تعالیٰ پروردگار عالم سے خوف کھاتا ہوں۔
- JapaneseRyoichi Mita
- 「仮令あなたが，わたしを殺すためにその手を伸ばしても，わたしはあなたを殺すため，手を伸ばしはしない。わたしは万有の主アッラーを畏れる。
- ChineseMa Jian
- 如果你伸手来杀我，我绝不伸手去杀你；我的确畏惧真主--全世界的主。
Tafsir of 5:28
The Story of Habil (Abel) and Qabil (Cain) Allah describes the evil end and consequence of transgression, envy and injustice in the story of the two sons of Adam, Habil and Qabil. One of them fought against the other and killed him out of envy and transgression, because of the bounty that Allah gave his brother and because the sacrifice that he sincerely offered to Allah was accepted. The murdered brother earned forgiveness for his sins and was admitted into Paradise, while the murderer failed and earned a losing deal in both the lives. Allah said, وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَىْ ءْادَمَ بِالْحَقِّ (And recite to them the story of the two sons of Adam in truth;) meaning, tell these envious, unjust people, the brothers of swine and apes from the Jews and their likes among mankind, the story of the two sons of Adam, Habil and Qabil, as many scholars among the Salaf and later generations said. Allah's statement, بِالْحَقِّ (in truth;) means, clearly and without ambiguity, alteration, confusion, change, addition or deletion.…
Source: Ibn Kathir (Abridged)
