SURAH AL-MAA IDAH (AYA 21 to 30) 

يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَىٰ أَدْبَارِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ {5:21}

[Q5:21] Yaa qawmid khulul Ardal MMuqaddasatal latee katabal laahu lakum wa laa tartaddoo 'alaaa adbaarikum fatanqaliboo khaasireen. 
[Q5:21] O my people! Enter the holy land which ALLAH (SWT) has prescribed for you and turn not on your backs for then you will turn back losers.

[Q5:21] (Nabi Musa berkata lagi): Wahai kaumku, masuklah ke Tanah Suci (Palestin) yang telah diperintahkan oleh ALLAH (SwT) untuk kamu (memasukinya) dan janganlah kamu berbalik undur ke belakang, (kalau kamu undur) maka kamu kelak menjadi orang-orang yang rugi (di dunia dan di akhirat).  

(see commentary for verse 20)

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(5:21) My people! Enter the holy land which Allah has ordained for you; *43 and do not turn back for then you will turn about losers. *44 They answered: 'Moses, therein live a ferocious people: we will not enter unless they depart from it; but if they do depart from it then we will surely enter it.'

*43. This signifies Palestine which had been the homeland of Abraham, Isaac and Jacob. After their exodus from Egypt, God ordered the Israelites to go forth to Egypt and conquer it. 
*44. This statement of Moses refers to the second year after they had come out of Egypt when he and his people lived in tents in the wilderness of Paran. This desert lies in the Sinai Peninsula adjacent to the northern borders of Arabia and the southern borders of Palestine. 

قَالُوا يَا مُوسَىٰ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَنْ نَدْخُلَهَا حَتَّىٰ يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ {5:22}

[Q5:22] Qaaloo yaa Moosaaa innaa feehaa qwman jabbaareena wa innaa lan nadkhulahaa hattaa yakhrujoo minhaa fa innaa daakhiloon. 
[Q5:22] They said: O Musa! Surely there is a strong race in it, and we will on no account enter it until they go out from it, so if they go out from it, then surely we will enter.

[Q5:22] Mereka menjawab: Wahai Musa bahawasanya di negeri itu ada kaum yang gagah perkasa, dan sesungguhnya kami tidak akan memasukinya sehingga mereka keluar daripadanya; kemudian jika mereka keluar daripadanya, maka sesungguhnya kami akan masuk (ke negeri itu). 

(see commentary for verse 20)

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(5:22) They answered: 'Moses, therein live a ferocious people: we will not enter unless they depart from it; but if they do depart from it then we will surely enter it.'

*45. This could have two meanings: either that two of those who feared the high-handed people of the Promised Land made that statement or that two of those who feared God did so. (However, most Qur'anic commentators subscribe to the latter meaning - Ed.) 

قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللَّهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ ۚ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ {5:23}

[Q5:23] Qaala rajulaani minal lazeena yakhaafoona an'amal laahu 'alaihimad khuloo 'alaihimul baab, fa izaa dakhaltumoohu fa innakum ghaaliboon; wa 'alal laahi fatawakkalooo in kuntum mu'mineen.

[Q5:23] Two men of those who feared, upon both of whom ALLAH (SWT) had bestowed a favor, said: Enter upon them by the gate, for when you have entered it you shall surely be victorious, and on ALLAH (SWT) should you rely if you are believers.
[Q5:23] Berkatalah dua lelaki di antara orang-orang yang takut (menyalahi perintah tuhan), lagi yang telah diberi nikmat (taufik) oleh ALLAH (SwT) kepada keduanya: Seranglah mereka melalui pintu itu, kerana apabila kamu memasukinya maka sudah tentu kamulah orang-orang yang menang dan kepada ALLAH (SwT) jualah hendaklah kamu berserah (setelah kamu bertindak menyerang), jika benar kamu orang-orang yang beriman.  

(see commentary for verse 20)

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(5:23) Two from among these who were frightened but upon whom Allah had bes-towed His favour *45 said: 'Enter upon them through the gate - for if you do enter - you will be the victors. And put your trust in Allah if indeed you are men of faith.'

قَالُوا يَا مُوسَىٰ إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا ۖ فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ {5:24}

[Q5:24] Qaaloo yaa Moosaaa innaa lan nadkhulahaa abadam maa daamoo feehaa fazhab anta wa Rabbuka faqaatilaaa innaa haahunaa qaa'idoon. 

[Q5:24] They said: O Musa! We shall never enter it so long as they are in it; go therefore you and your Lord, then fight you both surely we will here sit down.
[Q5:24] Mereka (menolak dengan) berkata: Wahai Musa, sesungguhnya kami tidak akan memasuki negeri itu selama-lamanya selagi kaum itu masih berada di dalamnya; oleh itu pergilah engkau bersama Tuhanmu dan perangilah mereka. Sebenarnya kami di sinilah duduk menunggu.  

(see commentary for verse 20)

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(5:24) Nevertheless they said: 'O Moses! Never shall we enter it as long as they are there. Go forth, then, you and your Lord, and fight, both of you. As for us, we will sit here.'

قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي ۖ فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ {5:25}

[Q5:25] Qaala Rabbi innee laaa amliku illaa nafsee wa akhee fafruq bainanaa wa bainal qawmil faasiqeen. 

[Q5:25] He said: My Lord! Surely I have no control (upon any) but my own self and my brother; therefore make a separation between us and the nation of transgressors.
[Q5:25] Nabi Musa (merayu kepada ALLAH (SwT)), katanya: Wahai Tuhan! Sesungguhnya aku tidak dapat menguasai selain daripada diriku sendiri dan saudaraku (Harun); oleh itu pisahkanlah antara kami dengan kaum yang fasik itu.  

A.                 The insulting and the impertinent disobedience of the people to the order of Moses bears SIMILARITY to the Muslims’ desisting from the order of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) [1] to march under the command of Usama and [2] refusing to give paper and ink to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) when it is demanded by him, saying: ‘Innar rajol leyahjor’ i.e., Certainly the fellow is uttering nonsense.

B.                   On the eve of the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) from this world, and the reaction of Moses is SIMILAR to the exclamation of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) at the above revolting behaviour of the companions, saying: “Qoomo anni, la tabghit tanaaza’a indi’ i.e., Get ye away from me, it behoves not to quarrel in my presence, leave me in my present state.

(see commentary for verse 20)

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(5:25) Thereupon Moses said: 'My Lord! I have control over none but my own self and my brother; so distinguish between us and the transgressing people.'

قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةً ۛ يَتِيهُونَ فِي الْأَرْضِ ۚ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ {5:26}

[Q5:26] Qaala fa innahaa muhar ramatun 'alaihim arba'eena sanah; yateehoona fil ard; falaa taasa 'alal qawmil faasiqeen. 

[Q5:26] He said: So it shall surely be forbidden to them for forty years, they shall wander about in the land, therefore do not grieve for the nation of transgressors.
[Q5:26] ALLAH (SwT) berfirman: Sesungguhnya negeri itu diharamkan kepada mereka memasukinya - selama empat puluh tahun, mereka akan merayau-rayau dengan bingungnya (di sepanjang masa yang tersebut) di padang pasir (Sinai); maka janganlah engkau berdukacita terhadap kaum yang fasik itu. 

The Old Testament refers to this --- (Num. 14:28). The land was forbidden for forty years. The children of Israel has only to cover a strip of about 15 miles BUT ALLAH (SWT) made it to happen so that they walked the whole day AND AT THE END OF THE DAY they used to be only at the starting place. In this way they were made to walk for forty years.

It has been reported on the authority of the ‘Tafseer-e-Abul Futuh’ that: …..when the children of Israel owing to their disobedience to ALLAH (SWT)’s commands, were made to wander for forty years, they told Moses, ‘Thou sayest that we are destined to wander in this desert for forty years, we can no more bear the scorching heat, we have with us neither tents nor there is any shelter for us in this desert.’ - (1) ALLAH (SWT) sent a patch of cool cloud over their heads, to move with them wherever they were and to stay over them when they stayed at any place. (2) For the night they complained that they had no light and ALLAH (SWT) caused whichever place they occupied to be lighted. The light stayed from the sun-set to the sunrise. (3) When they said ‘What shall we eat’ ALLAH (SWT) cause ‘manna’ to be showered upon them from heaven and every one of them had his desired share in it. They said they desired to have some animal food; ALLAH (SWT) sent down upon them ‘salwa’ a kind of bird’s flesh. (4) When they complained about thirst, ALLAH (SWT) sent to Moses a stone down from heaven and directed Moses to strike his stave at the stone. Twelve springs gushed out from it and each spring earmarked for each group. (5) They asked Moses how to clean their dresses which had got dirty ALLAH (SWT) sent a wind which when touched their clothes cleansed it to their satisfaction. (6) They asked what they should do if their garments become old and torn. Moses said it is the will of the Lord that your garments shall not become old nor get torn for these forty years. (7) They again said what they should do for the garments of their growing children when they got short for them. Moses said that whenever it happened so he would lengthen the garment as the need be.

AFTER FORTY YEARS Moses took the children of Israel and fought and captured the Aruka tyrant people of the place called Aruka. The advance party of the army of Moses was under the command of Joshua, son of Nun and the Israelites entered the town from the rear. For a long time they stayed here and Moses died at the place. This reliable version of the event unanimously accepted by the Holy Ahlul Bait. The place of the wandering of the Israelites has been reported to be called ‘Teeh’ and Moses and Aaron died in ‘Teeh’. Aaron died before Moses. Moses lived for one hundred and twenty years. Twenty years in the time of Faridoon and a hundred years in the time of Manochahar, and Joshua was commissioned with the apostleship succeeding Moses. Joshua died in Aruka.

JOSHUA AFTER ASSUMING THE APOSTLESHIP LED THE ISRAELITES and carried on the siege of Aruka. The siege continued for six months. It was a Friday when the battle was reaching a triumphant end BUT the Sun had set and the victory was yet to be completed and the night was very dark. Joshua prayed to ALLAH (SWT) saying ‘O Lord let the Sun return for a while for me to complete the victory over the tyrants.’ The Sun returned with the daylight and Joshua addressing the Sun said ‘thou art in the Service of ALLAH (SWT), stay awhile.’ The return of the daylight was witnessed by the whole world around and when Joshua had completed the capture of the tyrants, suddenly the Sun went down and it was a dark night.

·         NEVER DID THE SUN RETURN BUT:

1.        For Solomon the successor of David;

2.        For Joshua the successor of Moses;

3.        And for Ali ibne Abi Talib the successor of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad); AND

4.        Once again after the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) death, at the place called Babal.

This event has been reported by many reliable companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)) viz., Abu-Darda, Meqdad, Jabir and Abdullah ibne Abbas.

Ø  Jabir relates saying that once the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) standing along with a crowd of his companions and addressing them said :-

“O’ people! This Ali son of Abu Taib is the chief of the Arabs, the Superior-most of my heirs. He is to me as Aaron was to Moses, save that there is no apostle after me, loves him ALLAH (SWT) and his Apostle. No repentance or turning to ALLAH (SWT) is acceptable but along with the love for or attachment to him.”

Ø  Having said this Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) turned to Hisan the famous poet and said: “Get up and speak thou on this factor.” Hisan got up and said: “No repentance of any repentant is accepted but with the love for Ali son of Abu Talib. “He is the Brother of the Apostle of ALLAH (SWT) and his Son-in-law incomparable with any of the companions. “O’ people who can be compared to Ali, verily, the Sun returned for him from the West (i.e., after having set).”

**This declaration of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and also the fact of the Sun returning after having set have been touched by many great traditionists authorities. (see commentary for verse 20)

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(5:26) Allah said: 'This land will now be forbidden to them for forty years and they will remain wandering about on the earth. *46 Do not grieve over the condition of these transgressing people. *47

*46. The details of this incident are found in the Bible in Numbers, Deuteronomy and Joshua. The essence of the story is that Moses sent twelve heads of Israel to spy out Palestine. They returned after forty days and said: 'We came to the land to which you sent us; it flows with milk and honey. Yet the people who dwell in the land are strong, and the cities are fortified and very large; and besides, we saw the descendants of Anak there . . . and all the people that we saw in it are men of great stature. And there we saw the Nephilim (the sons of Anak, who come from the Nephilim); and we seemed to ourselves like grasshoppers, and so we seemed to them.' Then all the congregation cried out: 'Would that we had died in the land of Egypt; or would that we had died in this wilderness; why does the Lord bring us into this land, to fall by the sword? Our wives and our little ones will become a prey; would it not be better for us to go back to Egypt?' At this they were censured for cowardice by two of the twelve heads who had spied out Palestine, Joshua and Caleb. Caleb suggested that they should go and seize Palestine. Then both of them said: 'If the Lord delights in us, He will bring us into this land and give it to us, a land which flows with milk and honey. Only do not rebel against the Lord; and do not fear the people of the land ... for the Lord is with us; do not fear them' (Numbers 14: 1-9). But the congregation responded to this by crying out that both ought to be stoned. This so provoked the wrath of God that He commanded that their bodies would fall dead in the wilderness and that of all their numbers numbered from twenty years old and upward, who had murmured against Him, none would come into the promised land except Caleb and Joshua; that only after an entire generation had passed away and a new generation had sprung up would they be enabled to conquer Palestine. Because of this divine decree, it took the people of Israel thirty-eight years to reach Transjordan from Paran. During this period all those who had left Egypt in their youth had perished. After the conquest of Transjordan Moses died (Ibid. 14: 10 ff.).
WANDERINGS OF THE ISRAELITES IN THE SINAI PENINSULA
The Prophet Moses (peace be on him) led the Israelites out of Egypt and brought them to Mount Sinai by way of Marah, Elim and Rephaim in the Sinai Peninsula. Here he stayed for a little over a year and received most of the Commandments of the Torah. Then he was commanded to lead the Israelites towards Palestine and conquer it, for that land was to be given to them as an inheritance. So, he led them through Taberah and Nazareth and came to the desert of Paran from where he despatched a deputation of prominent Israelites to spy out Palestine. The deputation returned after forty days and made their report at Kadesh. Except for the encouraging picture presented by Joshua and Caleb, the report made by the other members was so disappointing that the Israelites cried out in disgust and refused to march on to Palestine. Thereupon God decreed that they would wander for forty years in the wilderness and none of their older generation except Joshua and Caleb would see Palestine. Thus, the Israelites wandered homeless in the wilderness of Paran, Shur and Zin, fighting and struggling against the Amalekites, the Amorites, the Edomites, the Midianites and the Moabites. When the forty years was about to end, the Prophet Aaron (peace be on him) died in Mount Hor, near the border of Edom. At about this time the Prophet Moses (peace be on him) entered Moab at the head of the Israelites, conquered the whole area and reached Heshbon and Shittim. After him Joshua, his first successor, crossed the River Jordan from the east and captured Jericho, the first Palestinian city to fall to the Israelites. Later on the whole of Palestine was conquered by them within a short period.
Ailah (present-day Aqaba) on this map is the place where probably the well-known incident of the Sabbath-breakers, as mentioned in Surah al-Baqarah 2: 65 and Surah al-A'raf 7: 166, took place.
Later on during the caliphate* (sic) of Joshua the Israelites became capable of conquering Palestine. 
*47. The purpose of referring to this event becomes clear if we reflect upon the context. It seems to be to bring home to the Israelites that the punishment to which they would be subjected if they adopted a rebellious attitude towards Muhammad (peace be on him) would be even more severe than the .one to which they had been subjected in the time of Moses. 

SECTION 5

Jews warned against their wicked plots.

Cain’s aggression---The Israelites warned---Punishment for those who war on the Apostle (Muhammad)

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ {5:27}

[Q5:27] Watlu 'alaihim naba abnai Aadama bilhaqq; iz qarrabaa qurbaanan fatuqubbila min ahadihimaa wa lam yutaqabbal minal aakhari qaala la aqtulannnaka qaala innamaa yataqabbalul laahu minal muttaqeen. 
[Q5:27] And relate to them the story of the two sons of Adam with truth when they both offered an offering, but it was accepted from one of them and was not accepted from the other. He said: I will most certainly slay you. (The other) said: ALLAH (SWT) only accepts from those who guard (against evil).

[Q5:27] Dan bacakanlah (wahai Muhammad) kepada mereka kisah (mengenai) dua orang anak Adam (Habil dan Qabil) yang berlaku dengan sebenarnya, iaitu ketika mereka berdua mempersembahkan satu persembahan korban (untuk mendampingkan diri kepada ALLAH (SwT)). Lalu diterima korban salah seorang di antaranya (Habil) dan tidak diterima (korban) dari yang lain (Qabil). Berkata (Qabil): Sesungguhnya aku akan membunuhmu!. (Habil) menjawab: Hanyasanya ALLAH (SwT) menerima (korban) dari orang-orang yang bertakwa; 

Habil (Abel) and Qabil (Cain) were the two sons of Adam.

Adam had nominated the younger son Habil as his successor. The elder son, Qabil, disputed his father's judgement. Thereupon Adam asked each of them to offer a sacrifice to ALLAH (SWT) separately so that ALLAH (SWT) might accept the sacrifice of one whom He found deserving to succeed him. Habil was a shepherd and Qabil a tiller of the soil. Habil brought the best of his flock as a gift to the Lord; AND Qabil brought some dried up ears of corn. ALLAH (SWT) received Habil's gift with favour; BUT He did not receive Qabil's gift. Qabil was very angry and his face fell. He attacked his brother Habil and murdered him. As this was the first murder, in fact, first human death, Qabil did not know what to do with the corpse and stood puzzled. A raven was sent by ALLAH (SWT) to show him how to bury a dead body. Adam was greatly disturbed. ALLAH (SWT) had granted him another son, Shith, in place of Habil. Shith, a prophet of ALLAH (SWT), succeeded Adam. Qabil's descendants were drowned when the waters of the great flood came upon the earth in the days of Nuh.

ALLAH (SWT) ONLY ACCEPTS SACRIFICE FROM THOSE WHO ARE PIOUS AND SAFEGUARD THEMSELVES AGAINST EVIL WITH FULL AWARENESS OF ALLAH (SWT)'S LAWS.

Ø  Three loaves of bread given to the needy by such men have earned highest praise from ALLAH (SWT) (see commentary of al Dahr 76:5 to 22); while verse 2:264 of al Baqarah condemns those who spend large quantities with ungodly motives.

THE MURDERER BEARS THE SINS OF THE PERSON HE HAS SLAIN. If the murdered person is a prophet, as Habil was, the murderer bears the sins of those who might have been guided to the right path, by the slain prophet or the guide appointed by ALLAH (SWT), till the day of resurrection.

EVERY PROPHET OR GUIDE, DIVINELY CHOSEN, REPRESENTS HIS PEOPLE, AND THE SINS OF THE PEOPLE ARE LAID AT HIS DOOR, SO THAT ALLAH (SWT) MAY PARDON THEM ON ACCOUNT OF HIS CHOSEN REPRESENTATIVE, AS HAS BEEN INDICATED IN verse 48:2 of al Fat-h.

IN VERSE 31 Qabil is sorry for his ignorance (not repentant) and condemns himself for not knowing even that which a raven knew.

The reference is to the story of Habil and Qabil (Abel & Cain) as in the Talmud Gen. 4:3-12:3.

1.        And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.

2.        And Abel, he also brought of the first lings of his flock and of the fat thereof. And the LORD had respect unto Abel and of his offering.

3.        But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell,

4.        And the LORD said, Cain, Why art thou wroth? And why is thy countenance fallen?

5.        If thou doest well, shalt thou not be accepted? And if thou does not well, sin lieth at the door. And unto thee shall be his desire, and thou shall rule over him.

6.        And Cain talked with Abel his brother; and it came to pass, when they were in the field, That Cain rose up against Abel his brother and slew him.

7.        And the LORD said unto Cain. Where is Abel thy brother? And he said, I know not; Am I my brother’s keeper?

8.        And He said, What has thou done? The voice of thy brother’s blood crieth unto Me from the ground.

9.        And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand:

10.   When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

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(5:27) Narrate to them in all truth the story of the two sons of Adam. When they made an offering and it was accepted from one of them and was not accepted from the other, the latter said: 'I will surely kill you.' Thereupon the former said: 'Allah accepts offerings only from the God-fearing. *48

*48. God's refusal to accept the sacrifice of one of the two brothers was not due to any wrong the other brother might have committed but to his own lack of piety. Hence, rather than attempt to kill his brother he should be concerned with cultivating piety. 

لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ {5:28}

[Q5:28] La'im basatta ilaiya yadaka litaqtulanee maaa ana bibaasitiny yadiya ilaika li aqtulaka inneee akhaaful laaha Rabbal 'aalameen. 
[Q5:28] If you will stretch forth your hand towards me to slay me, I am not one to stretch forth my hand towards you to slay you surely I fear ALLAH (SWT), the Lord of the worlds.

[Q5:28] Demi sesungguhnya! Jika engkau hulurkan tanganmu kepadaku untuk membunuhku, aku tidak sekali-kali akan menghulurkan tanganku kepadamu untuk membunuhmu. Kerana sesungguhnya aku takut kepada ALLAH (SwT), Tuhan Yang mentadbirkan sekalian alam;  

(see commentary for verse 27)

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(5:28) Even if you stretch forth your hand against me to kill, I will not stretch forth my hand to kill you. *49 Surely, I fear Allah, the Lord of the entire universe.

*49. This does not mean, that his brother assured him that when the latter stepped forward to kill him he would keep his hands tied and stretch out his own neck to be cut down rather than defend himself. What this statement amounts to is an assurance on the part of the first brother that, even though the other was intent on killing him, he himself had no such intention. In other words, he assured his brother that even though the latter was busy planning his murder he would not take the initiative in killing him despite his knowledge of the latter's intent.
*In view of the fact that the followers of all the Prophets are Muslims, the author has used a peculiarly Islamic term - caliphate, rather than kingship, etc. - to signify the predominantly religious (or shall we say, Islamic) quality of his rule and to distinguish it from systems of government not animated by the religious spirit - Ed.
Righteousness does not demand at all that when a man is subjected to wrongful aggression he should surrender to the aggressor rather than defend himself. Righteousness, however, demands that a man should not take the initiative and try to kill someone even though he knows him to be bent on killing him. He should rather wait for the act of aggression to be initiated by the other person. And this is exactly what was intended by the statement of the righteous son of Adam. 

إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ {5:29}

[Q5:29] Inee ureedu an tabooo'a bi ismee wa ismika fatakoona min Ashaabin Naar; wa zaalika jazaaa'uz zaalimeen. 
[Q5:29] Surely I wish that you should bear the sin committed against me and your own sin, and so you would be of the inmates of the fire, and this is the recompense of the unjust.

[Q5:29] Sesungguhnya aku mahu supaya engkau kembali dengan (membawa) dosa (membunuhku) dan dosamu sendiri. Maka dengan itu menjadilah engkau dari ahli Neraka, dan itulah dia balasan orang-orang yang zalim. 

(see commentary for verse 27)

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(5:29) I would desire that you be laden with my sin and with your sin, *50 and thus become among the inmates of the Fire. That indeed is the right recompense of the wrong-doers.'

*50. The righteous son of Adam told his brother that rather than both of them becoming sinners by trying to kill each other, he would prefer to see the entire sin fall on the lot of the one who was intent on the murder - the sin of the aggressor's attempt to murder, as well as the sin of any injury that might be inflicted on him in self-defence. 

فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ {5:30}

[Q5:30] Fatawwa'at lahoo nafsu hoo qatla akheehi faqatalahoo fa asbaha minal khaasireen. 
[Q5:30] Then his mind facilitated to him the slaying of his brother so he slew him; then he became one of the losers.

[Q5:30] Maka nafsu jahat (Qabil) mendorongnya (sehingga dia tergamak) membunuh saudaranya, lalu dia membunuhnya. Oleh itu menjadilah dia dari golongan orang-orang yang rugi.  

(see commentary for verse 27)

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(5:30) At last his evil soul drove him to the murder of his brother, and he killed him, whereby he himself became one of the losers.