Quran translation Comparison | Al-Quran Surah 5. Al-Maida, Ayah 93


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Note - 108 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).
Note - 109 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]".
Note - 798 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.

Note - 108

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).

Note - 109

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]".

Note - 798

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.

Asad

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Asad 108 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).

Asad

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Asad 109 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]".

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Yusuf Ali

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Yusuf Ali 798 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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Al-Quran Surah 5. Al-Maida, Ayah 93

Note - 108

Note - 109

Note - 798

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