فَلَمَّا أَسْلَما وَ تَلَّهُ لِلْجَبِينِ

فلمّا أسلما و تلّه للجبين

Falamma aslama watallahu liljabeeni

چون هر دو تسليم شدند و او را به پيشاني افکند ،

آنگاه چون هر دو [بر اين كار] گردن نهادند و او را بر گونه اش به خاك افكند،

پس چون هر دو تسليم امر خدا شدند، او را براى كشتن بر وى افكند (تا هنگام جان دادن صورت فرزندش را نبيند)

پس هنگامی که آن دو تسلیم [خواسته خدا] شدند و ابراهیم، جبین او را به زمین نهاد [تا ذبحش کند]

پس آن هنگام كه هر دو گردن نهادند (حكم خدا را) و بيفكند ابراهيم پسر را بر پيشانى

پس وقتى هر دو تن دردادند [و همديگر را بدرود گفتند] و [پسر] را به پيشانى بر خاك افكند،

هنگامى كه هر دو تسليم شدند و او را به رو درافكند،

پس چون هر دو تسليم شدند، و [ابراهيم فرزند] را بر پيشانى افگند

پس چون تسليم شدند و افكندش بر پيشانى

پس چون [هر دوى آنان‏] گردن نهادند و [ابراهيم فرزند] ش را به پيشانى [بر زمين‏] افكند

هنگامی که هر دو تسلیم شدند و ابراهیم جبین او را بر خاک نهاد…

پس چون هر دو [فرمان خداى را] گردن نهادند و او را بر پيشانى بيفكند …،

پس چون تسليم شدند و افكندش بر پيشانى

تا گاهى كه گردن نهادند هر دو

پس چون هر دو تسلیم امر حق گشتند و او را (برای کشتن) به روی در افکند.

آنها هر دو تسليم شدند و او پيشاني وي را بر زمين نهاد (تا او را قرباني كند).

So when they (B) submitted/surrounded and he pulled/pushed/followed him to the foreheads.

Then, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering);

When they had surrendered, and he flung him upon his brow,

But as soon as the two had surrendered themselves to [what they thought to be] the will of God, [The above interpolation is, I believe, absolutely necessary for a proper understanding of this passage. As pointed out repeatedly in these notes, the verb aslama signifies, in Quranic usage, «he surrendered himself to God», or «to God’s will», even if there is no express mention of God; hence, the dual form aslama occurring in the above verse might, on the face of it, have this meaning as well. Since, however, the sequence clearly shows that it was not God’s will that Ishmael should be sacrificed, his and his father’s «self-surrender to God’s will» can have in this context only a purely subjective meaning – namely «to what they thought to be the will of God».] and [Abraham] had laid him down on his face,

En toen zij beiden zich aan den goddelijken wil hadden onderworpen, en Abraham zijn zoon voorover op het aangezicht had gelegd.

So when they both had surrendered, and he put his forehead down.

Quando poi entrambi si sottomisero, e lo ebbe disteso con la fronte a terra,

Then, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering);

Когда они оба покорились, и он уложил его на бок,

Когда они оба покорились [воле Аллаха] и [отец] поверг его [лицом вниз],

So when they both submitted and he threw him down upon his forehead,

Then, when they had both surrendered (to Allah), and he had flung him down upon his face,

And when they were resigned, and Abraham had thrown him down upon his forehead,

Böylece ikisi de teslim olup İbrahim onu şakağı üzerine yatırınca,

And when they had both submitted, and his son had laid down prostrate upon his forehead,

As both of them had surrendered themselves (to Allah), he made Ishmael prostrate on his forehead in gratitude. (Contrary to popular tradition Abraham never envisioned or intended to slaughter his son).

They both submitted, and he put his forehead down (to sacrifice him).

And when they had surrendered them to the will of God, he laid him down upon his forehead:

And when they had submitted themselves to the divine will, and Abraham had laid his son prostrate on his face,

And when they both submitted to the will of God, and Abraham had thrown him down on his forehead,

Als sie sich beide (Gott) ergeben hatten und er ihn mit der Stirn gegen den Boden hingelegt hatte,

Когда же оба предались Господней Воле ■ И сына на чело отец уже поверг,

Безнең әмерне икесе дә риза булып кабул иттеләр һәм Исмагыйлне яны белән яткызды.

جب دونوں نے حکم مان لیا اور باپ نے بیٹے کو ماتھے کے بل لٹا دیا

پھر جب دونوں (رضائے الٰہی کے سامنے) جھک گئے (یعنی دونوں نے مولا کے حکم کو تسلیم کرلیا) اور ابراہیم (علیہ السلام) نے اسے پیشانی کے بل لِٹا دیا (اگلا منظر بیان نہیں فرمایا)،