5.31. FabaAAatha Allahu ghuraban yabhathufii al-ardi liyuriyahu kayfa yuwarii saw-ataakhiihi qala ya waylata aAAadschaztu an akuunamithla hatha alghurabi faowariya saw-ataakhii faasbaha mina alnnadimiina
5.31. Then Allah sent a raven scratching up the ground, to show him how to hide his brother ' s naked corpse. He said: Woe unto me! Am I not able to be as this raven and so hide my brother ' s naked corpse? And he became repentant. (Pickthall)
5.31. Da schickte Allah einen Raben, - er scharrte in der Erde, damit ihm gezeigt wurde, wie er den Leichnam seines Bruders verberge. Er sagte: "Wehe mir, bin ich unfähig dazu, daß ich gleich diesem Raben bin und den Leichnam meines Bruders verberge?" So wurde er einer von den Reumütigen. (Ahmad v. Denffer)
5.31. Da schickte Allah einen Raben, der in der Erde scharrte, um ihm zu zeigen, wie er die böse Tat an seinem Bruder verbergen könne. Er sagte: "O wehe mir! War ich unfähig, zu sein wie dieser Rabe und die böse Tat an meinem Bruder zu verbergen?" So wurde er von denjenigen, die bereuen. (Bubenheim)
5.31. Daraufhin schickte Gott einen Raben, der in der Erde herumscharrte, um dem Mörder zu zeigen, wie er die Leiche seines Bruders beerdigen könne. Er sprach: "Wehe mir! Ich kann nicht einmal das tun, was der Rabe tut, um die Leiche meines Bruders zu begraben." So überkam ihn Reue. (Azhar)
5.31. Dann schickte ALLAH einen Raben, der in der Erde scharrte, um ihm zu zeigen, wie er die Leiche seines Bruder begräbt. ER sagte: „Mein Untergang! Konnte ich nicht wie dieser Rabe sein und die Leiche meines Bruders begraben?!“ so wurde er von den Bereuenden. (Zaidan)
5.31. Allah schickte nun einen Raben, der in der Erde scharrte, um ihm zu zeigen, wie er die Leiche (sau'a) seines Bruders verbergen könne. Er sagte: "Wehe! War ich (denn von mir aus) nicht imstande, (so klug) zu sein wie dieser Rabe und die Leiche meines Bruders zu verbergen?" Und er empfand nun Bedauern (und Ärger über das, was geschehen und nicht mehr zu ändern war). (Paret)
5.31. Da sandte Allah einen Raben, der auf dem Boden scharrte, um ihm zu zeigen, wie er den Leichnam seines Bruders verbergen könne. Er sagte: "Wehe mir! Bin ich nicht einmal imstande, wie dieser Rabe zu sein und den Leichnam meines Bruders zu verbergen?" Und da wurde er reumütig. (Rasul)
Tafsir von Maududi für die Ayaat 27 bis 31
And tell them accurately the story of the two sons of Adam. When the two offered their sacrifices, the offering of the one was accepted but that of the other was not accepted. The latter said, "I will kill you. " The other answered, "Allah accepts the offerings of the pious people only. ( 48 ) Even if you stretch your hand to kill me, I shall not lift my hand to kill you,” ( 49 ) for I fear Allah, the Lord of the Universe; I would rather prefer that you should bear the burden of my sin as well as of your own sin, ( 50 ) and become a dweller of hell; this is the just retribution of the iniquity of the aggressors." Even after this his evil soul prompted him to slay his brother without the slightest compunction; so he killed him and became one of the losers. Then Allah sent a raven which began to scratch the ground to show him how he might hide the corpse of his brother. Seeing this, he cried, "Woe be to me! I have not been able to do even as this raven has done and so devise a plan of hiding the corpse of my brother. " ( 51 ) After this he became very remorseful of what he had done. ( 52 )
Desc No: 48 That is, "It is no fault of mine if your sacrifice has not been accepted; it is because you lack piety. You should, therefore, try to foster piety in yourself instead of making an attempt at slaying me."
Desc No: 49 It does not mean: "If you attempt to kill me, 1 will sit with folded hands before you, ready to be killed without any resistance." What it means is: "You may cherish evil intentions of murdering me, but I will not you may make schemes for my murder but I will do nothing to forestall you, even after knowing that you are making preparation for my murder." In this connection, it should be understood clearly that it is not virtue to offer oneself for murder, nor is it a virtue to refrain from resisting an aggressive attack. True virtue is that one should not plan the murder of an enemy though he might be in search of an opportunity to kill the one. A virtuous man would rather prefer, like the noble son of Adam, that the enemy might be the aggressor and not he.
Desc No: 50 That is, "I would rather prefer that you alone should be guilty of the sin of cherishing evil intentions of slaying me than that I should also be guilty of the same. Thus you shall bear the burden of your own sin of aggression as well as of the injury that I might inflict on you in self-defence."
Desc No: 51 Thus Allah warned the erring son of Adam of his ignorance and folly through a raven. And when once he became aware of the fact that the raven was better equipped for hiding the dead body, he was not only filled with remorse on this account but also began to feel that he had done an evil deed by slaying his brother. This is implied in: "After this he became very remorseful of what he had done "
Desc No: 52 The story of the two sons of Adam has been related here to reproach the Jews in a subtle manner for their plot to kill the Holy Prophet and some of his eminent Companions. (Please refer to E.N.30 of this Surah). The similarity between the two incidents is quite obvious. The Jews plotted against the Holy Prophet and his Companions for the same reason for which the erring son of Adam had slain his pious brother. The Jews became jealous of the Holy Prophet and his Companions because God withdrew His Favour from them and bestowed it upon the un-lettered Arabs just because the former lacked piety and the latter were God-fearing. Instead of considering the matter coolly and considering why they had been condemned and making up for their error which had brought God's wrath on them, they plotted to kill those whom God had blessed with His favours. And they did so inspite of the fact that they knew it well that their evil reaction could not win the favour of Allah but would make them even more condemnable than before. "
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