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Surah 5. Al-Ma'ida

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5:81
وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَـٰكِنَّ كَثِيرًا مِّنْهُمْ فَـٰسِقُونَ Walaw k a noo yuminoona bi A ll a hi wa al nnabiyyi wam a onzila ilayhi m a ittakha th oohum awliy a a wal a kinna katheeran minhum f a siqoon a
For, if they [truly] believed in God and their Prophet95 and all that was bestowed upon him from on high, they would not take those [deniers of the truth] for their allies: but most of them are iniquitous.
  - Mohammad Asad

Lit., "the Prophet". According to Zamakhshari and Razi, the prophet referred to is Moses, whom the Jews claim to follow - a claim which the Qur'an denies by implication.

Had they believed in Allah, in the Prophet, and in what was revealed to him, they would have never taken unbelievers as their protecting friends instead of believers, but most of them are rebellious transgressors.
  - Muhammad Farooq-i-Azam Malik
Had they believed in Allah, the Prophet, and what has been revealed to him, they would have never taken those 'pagans' as allies. But most of them are rebellious.
  - Mustafa Khattab
If they believed in Allah and the Prophet and that which is revealed unto him, they would not choose them for their friends. But many of them are of evil conduct.
  - Marmaduke Pickthall
If only they had believed in Allah in the Apostle and in what hath been revealed to him never would they have taken them for friends and protectors but most of them are rebellious wrong-doers.
  - Abdullah Yusuf Ali

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5:82
لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَـٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ Latajidanna ashadda a l nn a si AAad a watan lilla th eena a manoo alyahooda wa a lla th eena ashrakoo walatajidanna aqrabahum mawaddatan lilla th eena a manoo alla th eena q a loo inn a na sa r a tha lika bianna minhum qisseeseena waruhb a nan waannahum l a yastakbiroon a
Thou wilt surely find that, of all people, the most hostile to those who believe [in this divine writ] are the Jews as well as those who are bent on ascribing divinity to aught beside God; and thou wilt surely find that, of all people,96 they who say, "Behold, we are Christians," come closest to feeling affection for those who believe [in this divine writ]: this is so because there are priests and monks among them, and because these are not given to arrogance.97
  - Mohammad Asad

Lit., "of them".

I.e., they do not believe, as do the Jews, that revelation is God's exclusive gift to the children of Israel, and their "priests and monks" teach them that humility is the essence of all true faith. - It is noteworthy that the Qur'an does not in this context include the Christians among "those who are bent on ascribing divinity to aught beside God" (alladhina ashraku - the element of intent being expressed in the use of the past tense, similar to alladhina kafaru, alladhina zalamu, etc.): for although, by their deification of Jesus, they are guilty of the sin of shirk ("the ascribing of divinity to anyone or anything beside God"), the Christians do not consciously worship a plurality of deities inasmuch as, theoretically, their theology postulates belief in the One God, who is conceived as manifesting Himself in a trinity of aspects, or "persons", of whom Jesus is supposed to be one. However repugnant this doctrine may be to the teachings of the Qur'an their shirk is not based on conscious intent, but rather flows from their "overstepping the bounds of truth" in their veneration of Jesus (see 4:171 , 5:77 ). Cf. in this context Razi's remarks mentioned in note [16] on 6:23 .

You will find the most violent in enmity to the believers are the Jews and the mushrikin (pagan Arabs); and nearest in affection to the believers are those who say: "We are Christians." That is because among them there are men that are priests and monks, who do not behave arrogantly.
  - Muhammad Farooq-i-Azam Malik
You will surely find the most bitter towards the believers to be the Jews and polytheists and the most gracious to be those who call themselves Christian. That is because there are priests and monks among them and because they are not arrogant.
  - Mustafa Khattab
Thou wilt find the most vehement of mankind in hostility to those who believe (to be) the Jews and the idolaters. And thou wilt find the nearest of them in affection to those who believe (to be) those who say: Lo! We are Christians. That is because there are among them priests and monks, and because they are not proud.
  - Marmaduke Pickthall
Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say: "We are Christians:" because amongst these are men devoted to learning and men who have renounced the world and they are not arrogant. 789 790
  - Abdullah Yusuf Ali

The meaning is not that they merely call themselves Christians, but that they were such sincere Christians that they appreciated Muslim virtues, as did the Abyssinians to whom Muslim refugees went during the persecution in Makkah.

Qissis: I have translated as "devoted to learning," following the Commentators. it seems to be a foreign word, possibly Abyssinian rather than Syriac, as the reference seems to be to the Abyssinian Christians. Their real devotion to learning and the renunciation of the world by the Monastic Orders are contrasted with the hypocrisy and arrogance of the Pharisees and Scribes.

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5:83
وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ Wai tha samiAAoo m a onzila il a a l rrasooli tar a aAAyunahum tafee d u mina a l ddamAAi mimm a AAarafoo mina al h aqqi yaqooloona rabban a a mann a fa o ktubn a maAAa a l shsh a hideen a
For, when they come to understand what has been bestowed from on high upon this Apostle, thou canst see their eyes overflow with tears, because they recognize something of its truth;98 [and] they say: "O our Sustainer! We do believe; make us one, then, with all who bear witness to the truth.
  - Mohammad Asad

Regarding this rendering of the phrase mimma 'arafu min al-haqq, see Zamakhshari and Razi; also Manar VII, 12. As for my translation of the expression idha sami'u as "when they come to understand", it is to be noted that beyond its primary significance of "he heard", the verb sami'a has often the meaning of "he understood" or "came to understand" (cf. Lane IV, 1427).

When they (monks and priests) listen to that which is revealed to the Rasool, you can see their eyes filled with tears, because they recognize the truth. They say: "Our Rabb! We believe, therefore, write us down among the witnesses of truth.
  - Muhammad Farooq-i-Azam Malik
When they listen to what has been revealed to the Messenger, you see their eyes overflowing with tears for recognizing the truth. They say, 'Our Lord! We believe, so count us among the witnesses.
  - Mustafa Khattab
When they listen to that which hath been revealed unto the messenger, thou seest their eyes overflow with tears because of their recognition of the Truth. They say: Our Lord, we believe. Inscribe us as among the witnesses.
  - Marmaduke Pickthall
And when they listen to the revelation received by the Apostle thou wilt see their eyes overflowing with tears for they recognize the truth: they pray: "Our Lord! we believe; write us down among the witnesses.
  - Abdullah Yusuf Ali

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5:84
وَمَا لَنَا لَا نُؤْمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ ٱلْقَوْمِ ٱلصَّـٰلِحِينَ Wam a lan a l a numinu bi A ll a hi wam a j a an a mina al h aqqi wana t maAAu an yudkhilan a rabbun a maAAa alqawmi a l ssa li h een a
And how could we fail to believe in God and in whatever truth has come unto us, when we so fervently desire that our Sustainer count us among the righteous?"
  - Mohammad Asad
Why should not we believe in Allah and the truth which has come to us? Why should we not hope that our Rabb will admit us to the company of the righteous?"
  - Muhammad Farooq-i-Azam Malik
Why should we not believe in Allah and the truth that has come to us? And we long for our Lord to include us in the company of the righteous.'
  - Mustafa Khattab
How should we not believe in Allah and that which hath come unto us of the Truth. And (how should we not) hope that our Lord will bring us in along with righteous folk?
  - Marmaduke Pickthall
"What cause can we have not to believe in Allah and the truth which has come to us seeing that we long for our Lord to admit us to the company of the righteous?"
  - Abdullah Yusuf Ali

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5:85
فَأَثَـٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ Faath a bahumu All a hu bim a q a loo jann a tin tajree min ta h tih a alanh a ru kh a lideena feeh a wa tha lika jaz a o almu h sineen a
And for this their belief 99 God will reward them with gardens through which running waters flow, therein to abide: for such is the requital of the doers of good;
  - Mohammad Asad

Lit., "for what they have said" - i.e., expressed as their belief (Zamakhshari).

And for their prayer Allah has rewarded them with gardens beneath which the rivers flow to live therein forever. Such is the recompense of the righteous (who do good to others).
  - Muhammad Farooq-i-Azam Malik
So Allah will reward them for what they said with Gardens under which rivers flow, to stay there forever. And that is the reward of the good-doers.
  - Mustafa Khattab
Allah hath rewarded them for that their saying--Gardens underneath which rivers flow, wherein they will abide for ever. That is the reward of the good.
  - Marmaduke Pickthall
And for this their prayer hath Allah rewarded them with gardens with rivers flowing underneath their eternal home. Such is the recompense of those who do good.
  - Abdullah Yusuf Ali

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5:86
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ Wa a lla th eena kafaroo waka thth aboo bi a y a tin a ol a ika a s ha bu alja h eem i
whereas they who are bent on denying the truth and giving the lie to Our messages - they are destined for the blazing fire.
  - Mohammad Asad
As for those who reject and deny Our revelations, they shall become the inmates of hellfire.
  - Muhammad Farooq-i-Azam Malik
As for those who disbelieve and reject Our signs, they will be the residents of the Hellfire.
  - Mustafa Khattab
But those who disbelieve and deny Our revelations, they are owners of hell fire.
  - Marmaduke Pickthall
But those who reject faith and belie our Signs they shall be companions of hell-fire.
  - Abdullah Yusuf Ali

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5:87
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَـٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ Y a ayyuh a alla th eena a manoo l a tu h arrimoo t ayyib a ti m a a h alla All a hu lakum wal a taAAtadoo inna All a ha l a yu h ibbu almuAAtadeen a
O YOU who have attained to faith! Do not deprive yourselves of the good things of life which God has made lawful to you,100 but do not transgress the bounds of what is right: verily, God does not love those who transgress the bounds of what is right.
  - Mohammad Asad

Most of the commentators - including Tabari, Zamakhshari and Razi - explain the expression la tuharrimu (lit., "do not forbid" or "do not declare as forbidden") in the sense given by me above, and take it to refer to the self-mortification practiced, in particular, by Christian priests and monks. The term at-tayyibat comprises all that is good and wholesome in life - "the delightful things which human beings desire and towards which their hearts incline" (Tabari): hence my rendering, "the good things of life".

O believers! Do not make unlawful those wholesome things which Allah has made lawful for you. Do not transgress; Allah does not love the transgressors.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not forbid the good things which Allah has made lawful for you, and do not transgress. Indeed, Allah does not like transgressors.
  - Mustafa Khattab
O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not. Lo! Allah loveth not transgressors.
  - Marmaduke Pickthall
O ye who believe! make not unlawful the good things which Allah hath made lawful for you but commit no excess: for Allah loveth not those given to excess. 791
  - Abdullah Yusuf Ali

In pleasures that are good and lawful the crime is excess. There is no merit merely in abstention or asceticism, though the humility or unselfishness that may go with asceticism may have its value. In v. 82, Christian monks are praised for particular virtues, though here and elsewhere monasticism is disapproved of. Use Allah's gifts of all kinds with gratitude, but excess is not approved of by Allah.

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5:88
وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَـٰلًا طَيِّبًا ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ Wakuloo mimm a razaqakumu All a hu h al a lan t ayyiban wa i ttaqoo All a ha alla th ee antum bihi muminoon a
Thus, partake of the lawful, good things which God grants you as sustenance, and be conscious of God, in whom you believe.
  - Mohammad Asad
Eat of the lawful and wholesome things which Allah has provided for you. Fear Allah, in Whom you believe.
  - Muhammad Farooq-i-Azam Malik
Eat of the good, lawful things provided to you by Allah. And be mindful of Allah in Whom you believe.
  - Mustafa Khattab
Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in Whom ye are believers.
  - Marmaduke Pickthall
Eat of the things which Allah hath provided for you lawful and good: but fear Allah in Whom ye believe.
  - Abdullah Yusuf Ali

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5:89
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَـٰنِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَـٰنَ ۖ فَكَفَّـٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَـٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّـٰرَةُ أَيْمَـٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَـٰنَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ L a yu a khi th ukumu All a hu bi a llaghwi fee aym a nikum wal a kin yu a khi th ukum bim a AAaqqadtumu alaym a na fakaff a ratuhu i t AA a mu AAasharati mas a keena min awsa t i m a tu t AAimoona ahleekum aw kiswatuhum aw ta h reeru raqabatin faman lam yajid fa s iy a mu thal a thati ayy a min tha lika kaff a ratu aym a nikum i tha h alaftum wa i h fa th oo aym a nakum ka tha lika yubayyinu All a hu lakum a y a tihi laAAallakum tashkuroon a
GOD will not take you to task for oaths which you may have uttered without thought,101 but He will take you to task for oaths which you have sworn in earnest. Thus, the breaking of an oath must be atoned for by102 feeding ten needy persons with more or less the same food as you are wont to give to your own families,103 or by clothing them, or by freeing a human being from bondage; and he who has not the where-withal shall fast for three days [instead]. This shall be the atonement for your oaths whenever you have sworn [and broken them]. But be mindful of your oaths!104 Thus God makes clear unto you His messages, so that you might have cause to be grateful.
  - Mohammad Asad

Lit., "for a thoughtless word (laghw) in your oaths". This refers primarily to oaths aiming at denying to oneself something which the Law of Islam does not prohibit (i.e., "the good things of life"); and, generally, to all oaths uttered without premeditation, e.g., under the influence of anger (cf. {2:224-225}; also 38:44 and the corresponding note [41]).

Lit., "its atonement shall be" - the pronoun referring to the (implied) sin of breaking an oath. It is obvious from the context that this possibility of atonement relates only to "oaths uttered without thought", and not to deliberate undertakings affecting other persons, which - as has been explicitly stated in the opening sentence of this surah - a believer is bound to observe faithfully to the best of his ability. Regarding exceptions from this general rule, see surah {2}, note [212].

Lit., "the average of what you feed your families with".

I.e., "do not make them lightly or often" (Razi).

Allah will not call you to account for what is inadvertent in your oaths. But He will hold you accountable for that which you solemnly swear. The penalty for a broken oath is to feed ten indigent persons with such food as you normally provide to your own family, or to clothe ten needy people, or to free one slave. The one who cannot afford any of these must fast three days. This is the expiation for breaking your oaths. Therefore, be mindful of your oaths. Thus Allah makes clear to you His revelations that you may be thankful.
  - Muhammad Farooq-i-Azam Malik
Allah will not call you to account for your thoughtless oaths, but He will hold you accountable for deliberate oaths. The penalty for a broken oath is to feed ten poor people from what you normally feed your own family, or to clothe them, or to free a bondsperson. But if none of this is affordable, then you must fast three days. This is the penalty for breaking your oaths. So be mindful of your oaths. This is how Allah makes things clear to you, so perhaps you will be grateful.
  - Mustafa Khattab
Allah will not take you to task for that which is unintentional in your oaths, but He will take you to task for the oaths which ye swear in earnest. The expiation thereof is the feeding of ten of the needy with the average of that wherewith ye feed your own folk, or the clothing of them, or the liberation of a slave, and for him who findeth not (the wherewithal to do so) then a three day fast. This is the expiation of your oaths when ye have sworn; and keep your oaths. Thus Allah expoundeth unto you His revelations in order that ye may give thanks.
  - Marmaduke Pickthall
Allah will not call you to account for what is futile in your oaths but He will call you to account for your deliberate oaths: for expiation feed then indigent persons on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth Allah make clear to you His Signs that ye may be grateful. 792
  - Abdullah Yusuf Ali

Vows of penance or abstention may sometimes be futile, or even stand in the way of really good or virtuous act. See ii. 224-226, and notes. The general principles established are: (1) take no futile oaths; (2) use not Allah's name, literally or in intention, to fetter yourself against doing a lawful or good act: (3) keep to your solemn oaths to the utmost of your ability; (4) where you are unable to do so, expiate your failure by feeding or clothing the poor, or obtaining some one's freedom, or if you have not the means, by fasting. This is from a spiritual aspect.

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5:90
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَـٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَـٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ Y a ayyuh a alla th eena a manoo innam a alkhamru wa a lmaysiru wa a lan sa bu wa a lazl a mu rijsun min AAamali a l shshay ta ni fa i jtaniboohu laAAallakum tufli h oon a
O YOU who have attained to faith! Intoxicants, and games of chance, and idolatrous practices, and the divining of the future are but a loathsome evil of Satan's doing:105 shun them, then, so that you might attain to a happy state!
  - Mohammad Asad

According to all the lexicographers, the word khamr (derived from the verb khamara, "he concealed" or "obscured") denotes every substance the use of which obscures the intellect, i.e. intoxicates. Hence, the prohibition of intoxicants laid down in this verse comprises not merely alcoholic drinks, but also drugs which have a similar effect. The only exception from this total prohibition arises in cases of "dire necessity" (in the strictest sense of these words), as stipulated in the last sentence of verse {3} of this surah: that is to say, in cases where illness or a bodily accident makes the administration of intoxicating drugs or of alcohol imperative and unavoidable. - As regards the expression "idolatrous practices" (ansab, lit., "idolatrous altars"), see note [8] of this surah. This term has, I believe, been used here metaphorically, and is meant to circumscribe all practices of an idolatrous nature - like saint-worship, the attribution of "magic" properties to certain inanimate objects, the observance of all manner of superstitious taboos, and so forth. - For an explanation of the expression rendered by me as "divining of the future" (al-azlam, lit., "divining-arrows"), see note [9] on the second paragraph of verse {3} of this surah.

O believers! Intoxicants and gambling (games of chance), dedication to stones (paying tribute to idols) and division by arrows (lottery) are the filthy works of Shaitan. Get away from them, so that you may prosper.
  - Muhammad Farooq-i-Azam Malik
O believers! Intoxicants, gambling, idols, and drawing lots for decisions1 are all evil of Satan's handiwork. So shun them so you may be successful.
  - Mustafa Khattab

 See footnote for 5:3.

O ye who believe! Strong drink and games of chance and idols and divining arrows are only an infamy of Satan's handiwork. Leave it aside in order that ye may succeed.
  - Marmaduke Pickthall
O ye who believe! intoxicants and gambling (dedication of) stones and (divination by) arrows are an abomination of Satan's handiwork: eschew such (abomination) that ye may prosper. 793 794 795
  - Abdullah Yusuf Ali

Cf. ii. 219, and notes 240 and 241.

Cf. v. 3. The stones there referred to were stone altars or stone columns on which oil was poured for consecration, or slabs on which meat was sacrificed to idols. Any idolatrous or superstitious practices are here condemned. The ansab were objects of worship, and were common in Arabia before Islam. See Renan, "History of Israel", Chapter iv, and Corpus Inscriptionum Semiticarum. Part 1. p. 154: Illustrations Nos. 123 and 123 bis are Phoenician columns of that kind, found in Malta.

Cf. v. 3. The arrows there referred to were used for the division of meat by a sort of lottery or rate. But arrows were also used for divination, i.e., for ascertaining lucky or unlucky moments, or learning the wishes of the heathen gods, as to whether men should undertake certain actions or not. All superstitions are condemned.

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5:91
إِنَّمَا يُرِيدُ ٱلشَّيْطَـٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ Innam a yureedu a l shshay ta nu an yooqiAAa baynakumu alAAad a wata wa a lbagh da a fee alkhamri wa a lmaysiri waya s uddakum AAan th ikri All a hi waAAani a l ss al a ti fahal antum muntahoon a
By means of intoxicants and games of chance Satan seeks only to sow enmity and hatred among you, and to turn you away from the remembrance of God and from prayer. Will you not, then, desist?106
  - Mohammad Asad

Lit., "Will you, then, desist?" - a rhetorical question implying the necessity of desisting, which can be expressed in English only by the use of the negative form.

Shaitan desires to stir up enmity and hatred between you with intoxicants and gambling and to prevent you from the remembrance of Allah and from Salah (prayers). Will you not abstain?
  - Muhammad Farooq-i-Azam Malik
Satan's plan is to stir up hostility and hatred between you with intoxicants and gambling and to prevent you from remembering Allah and praying. Will you not then abstain?
  - Mustafa Khattab
Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?
  - Marmaduke Pickthall
Satan's plan is (but) to excite enmity and hatred between you with intoxicants and gambling and hinder you from the remembrance of Allah and from prayer: will ye not then abstain?
  - Abdullah Yusuf Ali

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5:92
وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَـٰغُ ٱلْمُبِينُ Waa t eeAAoo All a ha waa t eeAAoo a l rrasoola wa i hth aroo fain tawallaytum fa i AAlamoo annam a AAal a rasoolin a albal a ghu almubeen u
Hence, pay heed unto God, and pay heed unto the Apostle, and be ever on your guard [against evil]; and if you turn away, then know that Our Apostle's only duty is a clear delivery of the message [entrusted to him].107 -
  - Mohammad Asad

This implies that he cannot force people to believe, and cannot, therefore, be held responsible for their failure to do so.

Obey Allah and obey the Rasool and abstain from these things. If you do not, then you should know that Our Rasool's duty is only to pass on My message clearly.
  - Muhammad Farooq-i-Azam Malik
Obey Allah and obey the Messenger and beware! But if you turn away, then know that Our Messenger's duty is only to deliver 'the message' clearly.
  - Mustafa Khattab
Obey Allah and obey the messenger, and beware! But if ye turn away, then know that the duty of Our messenger is only plain conveyance (of the message).
  - Marmaduke Pickthall
Obey Allah and obey the Apostle and beware (of evil): if ye do turn back know ye that it is Our Apostle's duty to proclaim (the Message) in the clearest manner. 796 797
  - Abdullah Yusuf Ali

We are asked to obey the commands of Allah (which are always reasonable), instead of following superstitions (which are irrational), or seeking undue stimulation in intoxicants or undue advantage in gambling. To some there may be temporary excitement or pleasure in these, but that is not the way either of prosperity or piety.

Cf. v. 67. Both the worldly and the spiritual aspects of loss are pointed out. Can Allah's Message do more?

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5:93
لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ Laysa AAal a alla th eena a manoo waAAamiloo a l ssa li ha ti jun ah un feem a t aAAimoo i tha m a ittaqaw wa a manoo waAAamiloo a l ssa li ha ti thumma ittaqaw wa a manoo thumma ittaqaw waa h sanoo wa A ll a hu yu h ibbu almu h sineen a
Those who have attained to faith and do righteous deeds incur no sin by partaking of whatever they may,108 so long as they are conscious of God and [truly] believe and do righteous deeds, and continue to be conscious of God and to believe, and grow ever more109 conscious of God, and persevere in doing good: for God loves the doers of good.
  - Mohammad Asad

Lit., "in whatever they eat" or "taste" (fi-ma ta'imu). The verb ta'ima, which primarily signifies "he ate", applies to eating and drinking as well as - metaphorically - to "partaking of" anything that may be desirable. Most of the commentators assume that this verse relates to the believers who had died before the promulgation of the prohibitions mentioned in verse {90} above. It seems to me, however, that it has a much wider meaning, and relates to the partaking of "the good things of life" - i.e., to those which have not been prohibited by God and which, therefore, the believers need not deny themselves (cf. verse {87} above).

Lit., "and then (thumma) are...": a sequence expressing growth and intensification (Razi). Hence, the particle thumma - occurring twice in this sentence - has been rendered by me, in the first instance, as "[they] continue to be" and, in the second instance, as "[they] grow ever more [conscious of God]".

There is no blame on those who believe and do good deeds for what they ate in the past, provided they abstain from those things which have been made unlawful, then remain steadfast in their belief and do righteous deeds, then abstain themselves from whatever they are forbidden and believe in Divine Law, and then fear Allah and do good deeds. For Allah loves those who do good deeds.
  - Muhammad Farooq-i-Azam Malik
There is no blame on those who believe and do good for what they had consumed before 'the prohibition', as long as they fear Allah, have faith, and do what is good; then they believe and act virtuously, then become fully mindful 'of Allah' and do righteous deeds. For Allah loves the good-doers.
  - Mustafa Khattab
There shall be no sin (imputed) unto those who believe and do good works for what they may have eaten (in the past). So be mindful of your duty (to Allah), and do good works; and again: be mindful of your duty, and believe; and once again: be mindful of your duty, and do right. Allah loveth the good.
  - Marmaduke Pickthall
On those who believe and do deeds of righteousness there is no blame for what they ate (in the past) when they guard themselves from evil and believe and do deeds of righteousness (or) again guard themselves from evil and do good. For Allah loveth those who do good. 798
  - Abdullah Yusuf Ali

There is a subtle symphony in what appears at first sight to be a triple repetition. The relation of such simple regulations as those of food, or game, or the reverence due to a sacred place or sacred institution, has to be explained vis-a-vis man's higher duties. Baidhawi is right in classifying such duties under three heads; those due to Allah, those due from a man to himself (his self-respect), and those due to other creatures of Allah. Or perhaps all duties have this threefold aspect. The first may be called Believing or Faith; the second, Guarding ourselves from evil, or Conscience: and the third, doing good or Righteousness. But the simplest physical rules, e.g., those about eating, cleanliness, etc., if they are good, refer also to the higher aspects. If we eat bad food, we hurt ourselves, we cause offence to our neighbours, and we disobey Allah. If we have faith and righteousness, are we likely to be wanting in conscience? If we have conscience and faith, are we likely to fail in righteousness? If we have conscience and righteousness, what can be their foundation but faith? All three manifest themselves in a willing obedience to Allah, and love for Him. We realise His love in loving and doing good to His creatures, and our love for Him is meaningless without such good.

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5:94
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ ۚ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ Y a ayyuh a alla th eena a manoo layabluwannakumu All a hu bishayin mina a l ss aydi tan a luhu aydeekum warim ah ukum liyaAAlama All a hu man yakh a fuhu bi a lghaybi famani iAAtad a baAAda tha lika falahu AAa tha bun aleem un
0 YOU who have attained to faith! Most certainly God will try you by means of the game which may come within the reach of your hands and your weapons110 [while you are on pilgrimage], so that God might mark out those who fear Him although He is beyond the reach of human perception.111 And as for him who, after all this, transgresses the bounds of what is right - grievous suffering awaits him!
  - Mohammad Asad

Lit., "with something of the game which your hands and your lances [may] reach".

With this verse, the Qur'an returns to the prohibition of hunting during pilgrimage enunciated in verse {1} of this surah. The "trial" arises from the fact that hunting, although lawful in itself (and therefore included among the things which the believer, according to the preceding verse, may normally partake of), is prohibited in the state of pilgrimage - As regards the expression bi'l-ghayb, rendered by me as "although He is beyond the reach of human perception", see surah {2}, note [3].

O believers! Allah will put you to trial by making game (that which is to be hunted) well within the reach of your hands and your spears, in order to see who fears Him, though unseen. There shall, therefore, be a painful punishment for those who transgress after this warning.
  - Muhammad Farooq-i-Azam Malik
O believers! Allah will surely test you with game within the reach of your hands and spears to distinguish those who fear Him in secret. Whoever transgresses from now on will suffer a painful punishment.
  - Mustafa Khattab
O ye who believe! Allah will surely try you somewhat (in the matter) of the game which ye take with your hands and your spears, that Allah may know him who feareth Him in secret. Whoso transgresseth after this, for him there is a painful doom.
  - Marmaduke Pickthall
O ye who believe! Allah doth but make a trial of you in a little matter of game well within reach of your hands and your lances that He may test who feareth Him unseen: any who transgress thereafter will have a grievous penalty. 799
  - Abdullah Yusuf Ali

Literally, "know" Cf. iii. 166, and iii, 154, n. 467. Game is forbidden in the Sacred Precincts.

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5:95
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَـٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّـٰرَةٌ طَعَامُ مَسَـٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ Y a ayyuh a alla th eena a manoo l a taqtuloo a l ss ayda waantum h urumun waman qatalahu minkum mutaAAammidan fajaz a on mithlu m a qatala mina a l nnaAAami ya h kumu bihi th aw a AAadlin minkum hadyan b a ligha alkaAAbati aw kaff a ratun t aAA a mu mas a keena aw AAadlu tha lika s iy a man liya th ooqa wab a la amrihi AAaf a All a hu AAamm a salafa waman AA a da fayantaqimu All a hu minhu wa A ll a hu AAazeezun th oo intiq a m in
0 you who have attained to faith! Kill no game while you are in the state of pilgrimage. And whoever of you kills it intentionally,112 [shall make] amends in cattle equivalent to what he has killed - with two persons of probity giving their judgment thereon - to be brought as an offering to the Ka'bah;113 or else he may atone for his sin by feeding the needy, or by the equivalent thereof in fasting:114 [this,] in order that he taste the full gravity of his deed, [while] God shall have effaced the past. But whoever does it again, God will inflict His retribution on him: for God is almighty, an avenger of evil.
  - Mohammad Asad

From the last sentence of this verse it appears that by the "intentional" killing referred to here only an isolated incident (or a first offence) can be meant, and not a wilful, persistent "transgressing of the bounds of what is right", which the preceding verse condemns so severely. It is to be borne in mind that the term "game" (sayd) relates in this context only to edible animals: for, according to several authentic Traditions, the killing of a dangerous or highly obnoxious animal - for instance, a snake, a scorpion, a rabid dog, etc. - is permitted even in the state of pilgrimage.

I.e., for distribution among the poor. In this context, the Ka'bah signifies, metonymically the sacred precincts of Mecca, and not only the sanctuary itself (Razi). The "two persons of probity" are supposed to determine the approximate flesh-value of the wild animal which has been killed, and to decide on this basis as to what domestic animal should be offered in compensation.

Lit., "or [there shall be] an atonement by way of feeding the needy, or an equivalent by way of fasting". These two alternatives are open to a pilgrim who is too poor to provide a head or heads of cattle corresponding in value to the game which he has killed, or - in the last-named alternative - too poor even to feed other poor people. Since neither the Qur'an nor any authentic Tradition specifies the number of poor to be fed or the number of days of fasting, these details are obviously left to the conscience of the person concerned.

O believers! Do not kill game while you are in Ihram (pilgrim garb). If anyone kills game intentionally, he will have to pay a penalty through an offering brought to the Ka'bah of a domestic animal equivalent to the one which was killed as determined by two just men among you; or as an expiation, either feed a few indigent or fast their equivalent days, so that he may taste the evil consequences of what he did. Allah has forgiven what happened in the past; but if anyone repeats it now, Allah will inflict retribution on him. Allah is Mighty, Capable of Retribution.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not kill game while on pilgrimage. Whoever kills game intentionally must compensate by offering its equivalence- as judged by two just men among you- to be offered at the Sacred House, or by feeding the needy, or by fasting so that they may taste the consequences of their violations. Allah has forgiven what has been done. But those who persist will be punished by Allah. And Allah is Almighty, capable of punishment.
  - Mustafa Khattab
O ye who believe! Kill no wild game while ye are on the pilgrimage. Whoso of you killeth it of set purpose he shall pay its forfeit in the equivalent of that which he hath killed, of domestic animals, the judge to be two men among you known for justice; (the forfeit) to be brought as an offering to the Ka'bah; or, for expiation, he shall feed poor persons, or the equivalent thereof in fasting, that he may taste the evil consequences of his deed. Allah forgiveth whatever (of this kind) may have happened in the past, but whoso relapseth, Allah will take retribution from him. Allah is Mighty, Able to Requite (the wrong).
  - Marmaduke Pickthall
O ye who believe! kill not game while in the Sacred Precincts or in pilgrim garb. If any of you doth so intentionally the compensation is an offering brought to the Ka'ba of a domestic animal equivalent to the one he killed as adjudged by two just men among you; or by way of atonement the feeding of the indigent; or its equivalent in fasts: that he may taste of the penalty of his deed. Allah forgives what is past: for repetition Allah will exact from him the penalty: for Allah is Exalted and Lord of Retribution. 800 801
  - Abdullah Yusuf Ali

See v. 1, and n. 684. The pilgrim garb, Ihram, has been explained in n. 212, ii. 196.

Intentional breach will be prevented, if possible, by previous action. If in some case the preventive action is not effective, the penalty is prescribed. The penalty is in three alternatives: an equivalent animal should be brought to the Ka'ba for sacrifice; if so, the meat would be distributed to the poor; or the poor must be fed, with grain or money, according to the value of the animal if one had been sacrificed: or the offender must fast as many days as the number of the poor who would have been fed under the second alternative. Probably the last alternative would only be open if the offender is too poor to afford the first or second, but on this point Commentators are not agreed. The "equivalent animal" in the first alternative would be a domestic animal of similar value or weight in meat or of similar shape (e.g., goat to antelope), as adjudged by two just men on the spot. The alternatives about the penalty and its remission ("Allah forgives what is past") or exaction explain the last two lines of the verse: being "Exalted and Lord of Retribution", Allah can remit or regulate according to His just laws.

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