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Surah 5. Al-Ma'ida

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5:96
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَـٰعًا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ O h illa lakum s aydu alba h ri wa t aAA a muhu mat a AAan lakum wali l ssayy a rati wa h urrima AAalaykum s aydu albarri m a dumtum h uruman wa i ttaqoo All a ha alla th ee ilayhi tu h sharoon a
Lawful to you is all water-game, and what the sea brings forth,115 as a provision for you [who are settled] as well as for travellers, although you are forbidden to hunt on land while you are in the state of pilgrimage.116 And be conscious of God, unto whom you shall be gathered.
  - Mohammad Asad

Lit., "the game of the sea and its food". Since the term bahr denotes any large accumulation of water, the classical commentators and jurists agree in that the above ordinance comprises all water-game, whether derived from seas, rivers, lakes or ponds (Tabari). The pronoun in ta'amuhu (lit., "its food") relates to the word bahr, and thus indicates the fish and other marine animals which may have been cast forth by the waves onto the shore (Tabari, Razi). Zamakhshari, however, regards the pronoun as relating to the object of the game (sayd) as such, and, consequently, understands the phrase as meaning "the eating thereof". Either of these two readings is agreeable with the text inasmuch as the above verse lays down that all kinds of water-game are lawful to a believer - even if he is in the state of pilgrimage - whereas hunting on land (sayd al-barr) is forbidden to the pilgrim.

According to Al-Hasan al-Basri (as quoted by Tabari), the "travellers" are, in this context, synonymous with "pilgrims": in other words, water-game of all descriptions is lawful to the believers irrespective of whether they are on pilgrimage or not.

Game of the sea and its use as food is lawful for you and the seafarers, but the game of the land is forbidden as long as you are in Ihram (pilgrim garb). Have fear of Allah to whom you shall all be assembled.
  - Muhammad Farooq-i-Azam Malik
It is lawful for you to hunt and eat seafood, as a provision for you and for travellers. But hunting on land is forbidden to you while on pilgrimage. Be mindful of Allah to Whom you all will be gathered.
  - Mustafa Khattab
To hunt and to eat the fish of the sea is made lawful for you, a provision for you and for seafarers; but to hunt on land is forbidden you so long as ye are on the pilgrimage. Be mindful of your duty to Allah, unto Whom ye will be gathered.
  - Marmaduke Pickthall
Lawful to you is the pursuit of water-game and its use for food for the benefit of yourselves and those who travel; but forbidden is the pursuit of land-game: as long as ye are in the Sacred Precincts or in pilgrim garb. And fear Allah to whom ye shall be gathered back. 802
  - Abdullah Yusuf Ali

Water-game: i.e., game found in water, e.g., fish, etc. "Water" includes sea, river, lake, pond, etc.

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5:97
جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَـٰمًا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَـٰٓئِدَ ۚ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ JaAAala All a hu alkaAAbata albayta al h ar a ma qiy a man li l nn a si wa al shshahra al h ar a ma wa a lhadya wa a lqal a ida tha lika litaAAlamoo anna All a ha yaAAlamu m a fee a l ssam a w a ti wam a fee alar d i waanna All a ha bikulli shayin AAaleem un
God has laid down that the Ka'bah, the Inviolable Temple, shall be a symbol for all mankind;117 and [so, too,] the sacred month [of pilgrimage] and the garlanded offerings [are symbols] meant to make you aware118 that God is aware of all that is in the heavens and all that is on earth, and that God has full knowledge of everything.
  - Mohammad Asad

All hunting, whether by pilgrims or non-pilgrims, is prohibited in the vicinity of the Ka'bah - i.e., within the precincts of Mecca and its environs - because it is a sanctuary (amn, see 2:125 ) for all living beings. For its association with Abraham, see 2:125 ff., and the corresponding notes. The noun ka'bah, by which, owing to its shape, the sanctuary has always been known, denotes any "cubical building". It would seem that he who first built the Ka'bah (for, since the time of Abraham, it has been rebuilt several times, always in the same shape) consciously chose the simplest three-dimensional form imaginable - a cube - as a parable of man's humility and awe before the idea of God, whose glory is beyond anything that man could conceive by way of architectural beauty. This symbolism is clearly expressed in the term qiyam (lit., "support" or "mainstay"), which - in its abstract sense - signifies "a standard by which [men's] affairs are made sound or improved" (Razi): hence my rendering of qiyam li'n-nas as "a symbol for all mankind".

Lit., "this, so that you may know". The "garlanded offerings" (lit., "offerings and garlands") are a reference to the sacrificial animals (see note [4] of this surah). Thus, the pilgrimage and the rites connected with it are stated to be symbols of man's self-surrender to God.

Allah has made the Ka'bah of the Sacred House an eternal value for mankind, and so are the Sacred Months, the animal offerings, and the animals which are collared as a mark of dedication; so you must know that Allah has knowledge of what is in the heavens and in the earth and that Allah is well aware of everything.
  - Muhammad Farooq-i-Azam Malik
Allah has made the Ka'bah- the Sacred House- a sanctuary of well-being for all people, along with the sacred months, the sacrificial animals, and the 'offerings decorated with' garlands. All this so you may know that Allah knows whatever is in the heavens and whatever is on the earth, and that He has 'perfect' knowledge of everything.
  - Mustafa Khattab
Allah hath appointed the Ka'bah, the Sacred House, a standard for mankind, and the Sacred Month and the offerings and the garlands. That is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is Knower of all things.
  - Marmaduke Pickthall
Allah made the Ka'ba the Sacred House an asylum of security for men as also the Sacred Months the animals for offerings and the garlands that mark them: that ye may know that Allah hath knowledge of what is in the heavens and on earth and that Allah is well acquainted with all things. 803 804 805
  - Abdullah Yusuf Ali

The Sacred or Prohibited Months are explained in n. 209. ii. 194, and n. 687, v. 2.

See v. 2 and n. 688.

All sorts of people from all parts of the earth gather during the Pilgrimage. They must not think that they are strangers, that nobody knows them, and that they may behave as they like. It is the House of Allah, and He has supreme knowledge of all things, of all thoughts, and all motives. As the next verse says, while He is Oft-forgiving, Most Merciful. He is also strict in enforcing respect for His ordinances.

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5:98
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ IAAlamoo anna All a ha shadeedu alAAiq a bi waanna All a ha ghafoorun ra h eem un
Know that God is severe in retribution - and that God is much-forgiving, a dispenser of grace.
  - Mohammad Asad
You should also know that Allah is stern in Retribution, and that Allah is Forgiving, Merciful.
  - Muhammad Farooq-i-Azam Malik
Know that Allah is severe in punishment and that He is All-Forgiving, Most Merciful.
  - Mustafa Khattab
Know that Allah is severe in punishment, but that Allah (also) is Forgiving, Merciful.
  - Marmaduke Pickthall
Know ye that Allah is strict in punishment and that Allah is Oft- Forgiving Most Merciful.
  - Abdullah Yusuf Ali

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5:99
مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَـٰغُ ۗ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ M a AAal a a l rrasooli ill a albal a ghu wa A ll a hu yaAAlamu m a tubdoona wam a taktumoon a
No more is the Apostle bound to do than deliver the message [entrusted to him]: and God knows all that you do openly, and all that you would conceal.
  - Mohammad Asad
The only duty of the Rasool is to pass on My Message. Allah knows all what you reveal and what you conceal.
  - Muhammad Farooq-i-Azam Malik
The Messenger's duty is only to deliver 'the message'. And Allah 'fully' knows what you reveal and what you conceal.
  - Mustafa Khattab
The duty of the messenger is only to convey (the message). Allah knoweth what ye proclaim and what ye hide.
  - Marmaduke Pickthall
The Apostle's duty is but to proclaim (the Message): but Allah knoweth all that ye reveal and ye conceal.
  - Abdullah Yusuf Ali

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5:100
قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ لَعَلَّكُمْ تُفْلِحُونَ Qul l a yastawee alkhabeethu wa al tt ayyibu walaw aAAjabaka kathratu alkhabeethi fa i ttaqoo All a ha y a olee alalb a bi laAAallakum tufli h oon a
Say: "There is no comparison between the bad things and the good things,119 even though very many of the bad things may please thee greatly. Be, then, conscious of God, O you who are endowed with insight, so that you might attain to a happy state!"
  - Mohammad Asad

Lit., "the bad things and the good things are not equal".

Tell them, "Bad and good are not equal, even though the abundance of the bad may dazzle you; so fear Allah, O people of understanding, that you may prosper!"
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Good and evil are not equal, though you may be dazzled by the abundance of evil. So be mindful of Allah, O people of reason, so you may be successful.'
  - Mustafa Khattab
Say: The evil, and the good are not alike even though the plenty of the evil attract thee. So be mindful of your duty to Allah, O men of understanding, that ye may succeed.
  - Marmaduke Pickthall
Say: "Not equal are things that are bad and things that are good even though the abundance of the bad may dazzle thee; so fear Allah O ye that understand! that (so) ye may prosper." 806
  - Abdullah Yusuf Ali

Cf. ii. 204. People often judge by quantity rather than quality. They are dazzled by numbers: their hearts are captured by what they see everywhere around them. But the man of understanding and discrimination judges by a different standard. He knows that good and bad things are not to be lumped together, and carefully chooses the best, which may be the scarcest, and avoids the bad, though evil may meet him at every step.

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5:101
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَسْـَٔلُوا۟ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْـَٔلُوا۟ عَنْهَا حِينَ يُنَزَّلُ ٱلْقُرْءَانُ تُبْدَ لَكُمْ عَفَا ٱللَّهُ عَنْهَا ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌ Y a ayyuh a alla th eena a manoo l a tasaloo AAan ashy a a in tubda lakum tasukum wain tasaloo AAanh a h eena yunazzalu alqur a nu tubda lakum AAaf a All a hu AAanh a wa A ll a hu ghafoorun h aleem un
O YOU who have attained to faith! Do not ask about matters which, if they were to be made manifest to you [in terms of law], might cause you hardship;120 for, if you should ask about them while the Qur'an is being revealed, they might [indeed] be made manifest to you [as laws].121 God has absolved [you from any obligation] in this respect: for God is much-forgiving forbearing.122
  - Mohammad Asad

This verse connects directly with verse {99}: "No more is the Apostle bound to do than deliver the message." Read in conjunction with the sentence, "Today have I perfected your religious law for you" (occurring in verse {3} of this surah), the above statement implies that the believers should not try to deduce "additional" laws from the injunctions clearly laid down as such by the Qur'an or by the Prophet, since this "might cause you hardship" - that is, might (as has indeed happened in the course of the centuries) impose additional burdens on the believers above and beyond anything that has been stipulated in terms of law in the Qur'an or in the authentic commandments of the Prophet. On the basis of this verse, some of the greatest Muslim scholars have concluded that Islamic Law, in its entirety, consists of no more than the clear-cut injunctions forthcoming from the self-evident (zahir) wording of the Qur'an and the Prophet's commandments, and that, consequently, it is not permissible to extend the scope of such self-evident ordinances by means of subjective methods of deduction. (A most enlightening discussion of this problem is to be found in the Introduction to Ibn Hazm's Muhalla, vol. I, 56 ff.) This, of course, does not prevent the Muslim community from evolving, whenever necessary, any amount of additional, temporal legislation in accordance with the spirit of the Qur'an and the teachings of the Prophet: but it must be clearly understood that such additional legislation cannot be regarded as forming part of Islamic Law (the shari'ah) as such.

I.e., with possibly unfortunate consequences. An illustration of this problem has been provided in the following authentic Tradition, quoted by Muslim on the authority of Abu Hurayrah. In one of his sermons, the Prophet said: "O my people! God has ordained the pilgrimage (al-hajj) for you; therefore perform it." Thereupon somebody asked, "Every year, O Apostle of God?" The Prophet remained silent; and the man repeated his question twice. Then the Prophet said: "Had I answered 'yes', it would have become incumbent on you [to perform the pilgrimage every year]: and, indeed, it would have been beyond your ability to do so. Do not ask me about matters which I leave unspoken: for, behold, there were people before you who went to their doom because they had put too many questions to their prophets and thereupon disagreed [about their teachings]. Therefore, if I command you anything, do of it as much as you are able to do; and if I forbid you anything, abstain from it." Discussing this Tradition, Ibn Hazm observes: "It circumscribes all the principles of religious law (ahkam ad-din) from the first to the last - namely: what the Prophet has left unspoken - neither ordering nor forbidding it - is allowed (mubah), that is, neither forbidden nor obligatory; whatever he ordered is obligatory (fard), and whatever he forbade is unlawful (haram); and whatever he ordered us to do is binding on us to the extent of our ability alone" (Muhalla I, 64). It should be borne in mind that the term "the Prophet" comprises, in this context, the Qur'an as well, since it was through the Prophet that the Qur'anic message was communicated to mankind.

I.e., by leaving certain matters unspoken, God has left them to man's discretion, thus enabling him to act in accordance with his conscience and the best interests of the community.

O believers! Do not ask questions about things that if revealed to you, may cause you trouble. But if you ask a question about something when the Qur'an is being revealed, it will be made known to you. Allah has forgiven you what you did to date, Allah is Forgiving, Forbearing.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not ask about any matter which, if made clear to you, may disturb you. But if you inquire about what is being revealed in the Quran, it will be made clear to you. Allah has forgiven what was done 'in the past'.1 And Allah is All-Forgiving, Most Forbearing.
  - Mustafa Khattab

 This implies that either these minor details have been overlooked by Allah out of His mercy or that Allah has forgiven them for these unnecessary questions.

O ye who believe! Ask not of things which, if they were made known unto you, would trouble you; but if ye ask of them when the Qur'an is being revealed, they will be made known unto you. Allah pardoneth this, for Allah is Forgiving, Clement.
  - Marmaduke Pickthall
O ye who believe! ask not questions about things which if made plain to you may cause you trouble. But if ye ask about things when the Qur'an is being revealed they will be made plain to you: Allah will forgive those: for Allah is Oft-Forgiving Most Forbearing. 807
  - Abdullah Yusuf Ali

Many secrets are wisely hidden from us. If the future were known to us, we need not necessarily be happy. In many cases we should be miserable. If the inner meaning of some of the things we see before our eyes were disclosed to us, it might cause a lot of mischief. Allah's Message, in so far as it is necessary for shaping our conduct, is plain and open to us. But there are many things too deep for us to understand, either individually or collectively. It would be foolish to pry into them, as some people tried to do in the time of the Prophet. Where a matter is mentioned in the Qur-an, we can reverently ask for its meaning. That is not forbidden. But we should never pass the bounds of (1) our own capacity to understand, (2) the time and occasion when we ask questions, and (3) the part of the Universal Plan which it is Allah's purpose to reveal to us.

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5:102
قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُوا۟ بِهَا كَـٰفِرِينَ Qad saalah a qawmun min qablikum thumma a s ba h oo bih a k a fireen a
People before your time have indeed asked such questions - and in result thereof have come to deny the truth.123
  - Mohammad Asad

Following Ibn Hazm's principles of jurisprudence, Rashid Rida' thus explains the above verse: "Many of our jurists (fuqaha') have, by their subjective deductions, unduly widened the range of man's religious obligations (takalif), thus giving rise to the very difficulties and complications which the clear wording [of the Qur'an] had put an end to; and this has led to the abandonment, by many individual Muslims as well as by their governments, of Islamic Law in its entirety" (Manar VII, 138).

Some people before you did ask such questions and later lost their faith because of those very things.
  - Muhammad Farooq-i-Azam Malik
Some people before you asked such questions then denied their answers.
  - Mustafa Khattab
A folk before you asked (for such disclosures) and then disbelieved there in.
  - Marmaduke Pickthall
Some people before you did ask such questions and on that account lost their faith. 808
  - Abdullah Yusuf Ali

For example, the merely fractious questions asked of Moses by the Jews: ii. 68- 71. They showed that they had no faith. When foolish questions are asked, and there is no answer, it also shakes the faith of the foolish ones.

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5:103
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍ وَلَا سَآئِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَـٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ M a jaAAala All a hu min ba h eeratin wal a s a ibatin wal a wa s eelatin wal a ha min wal a kinna alla th eena kafaroo yaftaroona AAal a All a hi alka th iba waaktharuhum l a yaAAqiloon a
IT IS NOT of God's ordaining that certain kinds of cattle should be marked out by superstition and set aside from the use of man;124 yet those who are bent on denying the truth attribute their own lying inventions to God. And most of them never use their reason:
  - Mohammad Asad

Lit., "God has not ordained anything [in the nature] of a bahirah, nor a sa'ibah, nor a wasilah, nor a ham." These expressions denote certain categories of domestic animals which the pre-Islamic Arabs used to dedicate to their various deities by setting them free to pasture and prohibiting their use or slaughter. They were selected mainly on the basis of the number, sex and sequence of their offspring; but the lexicographers and commentators are by no means unanimous in their attempts at definition. For this reason - as well as because of their inherent complexity - the above four terms cannot be translated into any other language; consequently, I am rendering them in the text as "certain kinds of cattle marked out by superstition and set aside from the use of man": this being, in the consensus of all authorities, the common denominator of the four categories. It is obvious that their mention at this place (as well as, by implication, in {6:138-139} and {143-144}) serves as an illustration of the arbitrary invention of certain supposedly "religious" obligations and prohibitions alluded to in the preceding two verses and explained in the corresponding notes.

Allah did not institute superstitions like those of a slit-ear she-camel or a she-camel let loose for free pasture or idol sacrifices for twin-births in animals or stallion-camels freed from work; this lie is invented by the unbelievers against Allah, and most of them lack understanding.
  - Muhammad Farooq-i-Azam Malik
Allah has never ordained the 'so-called' baḥîrah, sa'ibah, waṣîlah, and ḥam camels.1 But the disbelievers2 just fabricate lies about Allah, and most of them lack understanding.
  - Mustafa Khattab

 These camels were allowed by pagan Arabs to pasture freely and were not to be used for labour or transportation after fathering or giving birth to a certain number of male or female camels.

 i.e., the pagans.

Allah hath not appointed anything in the nature of a Bahirah or a Saibah or a Wasilah or a Hami, but those who disbelieve invent a lie against Allah. Most of them have no sense.
  - Marmaduke Pickthall
It was not Allah Who instituted (superstitions like those of) a slit-ear she-camel or a she-camel let loose for free pasture or idol sacrifices for twin-births in animals or stallion-camels freed from work; it is blasphemers who invent a lie against Allah but most of them lack wisdom. 809
  - Abdullah Yusuf Ali

A number of Arab Pagan superstitions are referred to. The Pagan mind, not understanding the hidden secrets of nature, attributed certain phenomena to divine anger and were assailed by superstitious fears which haunted their lives. If a she-camel or other female domestic animal had a large number of young, she (or one of her offspring) had her ear slit and she was dedicated to a god: such an animal was a bahira. On return in safety from a journey, or on recovery from an illness a she-camel was similarly dedicated and let loose for free pasture: she was called a saiba. Where an animal bore twins, certain sacrifices or dedications were made to idols: an animal so dedicated was a wasila. A stallion-camel dedicated to the gods by certain rites was a ham. The particular examples lead to the general truth: that superstition is due to ignorance, and is degrading to men and dishonouring to Allah.

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5:104
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ قَالُوا۟ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْلَمُونَ شَيْـًٔا وَلَا يَهْتَدُونَ Wai tha qeela lahum taAA a law il a m a anzala All a hu wail a a l rrasooli q a loo h asbun a m a wajadn a AAalayhi a b a an a awalaw k a na a b a ohum l a yaAAlamoona shayan wal a yahtadoon a
for when they are told, "Come unto that which God has bestowed from on high, and unto the Apostle" - they answer, "Enough for us is that which we found our forefathers believing in and doing." Why, even though their forefathers knew nothing, and were devoid of all guidance?
  - Mohammad Asad
When it is said to them: "Come to what Allah has revealed and come to the Rasool." They reply: "Sufficient for us are the ways on which we found our forefathers." What! Even though their forefathers knew nothing and were not rightly guided?
  - Muhammad Farooq-i-Azam Malik
When it is said to them, 'Come to Allah's revelations and to the Messenger,' they reply, 'What we found our forefathers practicing is good enough for us.' 'Would they still do so,' even if their forefathers had absolutely no knowledge or guidance?
  - Mustafa Khattab
And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, they say: Enough for us is that wherein we found our fathers. What! Even though their fathers had no knowledge whatsoever, and no guidance?
  - Marmaduke Pickthall
When it is said to them: "Come to what Allah hath revealed; come to the Apostle": they say: "Enough for us are the ways we found our fathers following." What! even though their fathers were void of knowledge and guidance? 810
  - Abdullah Yusuf Ali

Cf. ii. 170. Where a Messenger of Truth comes to teach us the better way, it is foolish to say: "What our ancestors did is good enough for us."

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5:105
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ Y a ayyuh a alla th eena a manoo AAalaykum anfusakum l a ya d urrukum man d alla i th a ihtadaytum il a All a hi marjiAAukum jameeAAan fayunabbiokum bim a kuntum taAAmaloon a
O you who have attained to faith! It is [but] for your own selves that you are responsible: those who go astray can do you no harm if you [yourselves] are on the right path. Unto God you all must return: and then He will make you [truly] understand all that you were doing [in life].
  - Mohammad Asad
O believers! You are accountable for none but for yourselves; anyone who has gone astray cannot harm you if you are on the Right Way. To Allah you shall all return and He will let you know the truth of all that you did.
  - Muhammad Farooq-i-Azam Malik
O believers! You are accountable only for yourselves.1 It will not harm you if someone chooses to deviate- as long as you are 'rightly' guided. To Allah you will all return, and He will inform you of what you used to do.
  - Mustafa Khattab

 After fulfilling their obligation of delivering the truth, enjoining what is good, and forbidding what is evil.

O ye who believe! Ye have charge of your own souls. He who erreth cannot injure you if ye are rightly guided. Unto Allah ye will all return; and then He will inform you of what ye used to do.
  - Marmaduke Pickthall
O ye who believe! guard your own souls: if ye follow (right) guidance no hurt can come to you from those who stray. The goal of you all is to Allah: it is He that will show you the truth of all that ye do. 811
  - Abdullah Yusuf Ali

The unity of the one Judge will do perfect justice to each one's conduct, however different in form it may have appeared in this world.

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5:106
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ شَهَـٰدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِينَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى ٱلْأَرْضِ فَأَصَـٰبَتْكُم مُّصِيبَةُ ٱلْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُمْ لَا نَشْتَرِى بِهِۦ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَـٰدَةَ ٱللَّهِ إِنَّآ إِذًا لَّمِنَ ٱلْـَٔاثِمِينَ Y a ayyuh a alla th eena a manoo shah a datu baynikum i tha h a d ara a h adakumu almawtu h eena alwa s iyyati ithn a ni th aw a AAadlin minkum aw a khar a ni min ghayrikum in antum d arabtum fee alar d i faa sa batkum mu s eebatu almawti ta h bisoonahum a min baAAdi a l ss al a ti fayuqsim a ni bi A ll a hi ini irtabtum l a nashtaree bihi thamanan walaw k a na tha qurb a wal a naktumu shah a data All a hi inn a i th an lamina al a thimeen a
O YOU who have attained to faith! Let there be witnesses to what you do when death approaches you and you are about to make bequests:125 two persons of probity from among your own people, or - if the pangs of death come upon you while you are travelling far from home126 - two other persons from [among people] other than your own. Take hold of the two after having prayed; and if you have any doubt in your mind, let each of them swear by God, "We shall not sell this [our word] for any price, even though it were [for the sake of] a near kinsman; and neither shall we conceal aught of what we have witnessed before God127 - or else, may we indeed be counted among the sinful."
  - Mohammad Asad

Lit., "[let there be] testimony between you" - i.e., between you and your heirs - "when death approaches any of you, at the time of [making a] bequest".

Lit., "travelling on earth". According to most of the commentators (cf. Razi), the expression minkum (lit., "from among you") signifies here "from among your own people", i.e., from among the Muslim community.

Lit., "we shall not conceal God's testimony".

O believers! When death approaches any one of you, let two just men from among yourselves act as witnesses at the time of making your last will; or from the non-Muslims if you are travelling through the land and the calamity of death overtakes you. If you doubt their honesty, detain them after prayer and let them both swear by Allah: "We will not sell our testimony for any price, even to a relative, and we will not hide the testimony which we will be giving for the sake of Allah; for we shall be sinners if we do so."
  - Muhammad Farooq-i-Azam Malik
O believers! When death approaches any of you, call upon two just Muslim men to witness as you make a bequest; otherwise, two non-Muslims if you are afflicted with death while on a journey.1 If you doubt 'their testimony', keep them after prayer and let them testify under oath 'saying', 'By Allah! We would never sell our testimony for any price, even in favour of a close relative, nor withhold the testimony of Allah. Otherwise, we would surely be sinful.'
  - Mustafa Khattab

 If no Muslim witnesses can be found.

O ye who believe! Let there be witnesses between you when death draweth nigh unto one of you, at the time of bequest two witnesses, just men from among you, or two others from another tribe, in case ye are campaigning in the land and the calamity of death befall you. Ye shall empanel them both after the prayer, and, if ye doubt, they shall be made to swear by Allah (saying): We will not take a bribe, even though it were (on behalf of) a near kinsman nor will we hide the testimony of Allah, for then indeed we should be of the sinful.
  - Marmaduke Pickthall
O ye who believe! when death approaches any of you (take) witnesses among yourselves when making bequests two just men of your own (brotherhood) or others from outside if ye are journeying through the earth and the chance of death befalls you (thus). If ye doubt (their truth) detain them both after prayer and let them both swear by Allah: "We wish not in this for any worldly gain even though the (beneficiary) be our near relation: we shall hide not the evidence before Allah: if we do then behold! the sin be upon us!" 812
  - Abdullah Yusuf Ali

Ordinarily this oath should be decisive, and the matter must rest here. But if it gets known that the oath was false, other evidence may be taken as in the next verse.

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5:107
فَإِنْ عُثِرَ عَلَىٰٓ أَنَّهُمَا ٱسْتَحَقَّآ إِثْمًا فَـَٔاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسْتَحَقَّ عَلَيْهِمُ ٱلْأَوْلَيَـٰنِ فَيُقْسِمَانِ بِٱللَّهِ لَشَهَـٰدَتُنَآ أَحَقُّ مِن شَهَـٰدَتِهِمَا وَمَا ٱعْتَدَيْنَآ إِنَّآ إِذًا لَّمِنَ ٱلظَّـٰلِمِينَ Fain AAuthira AAal a annahum a ista h aqq a ithman fa a khara n i yaqoom a ni maq a mahum a mina alla th eena ista h aqqa AAalayhimu alawlay a ni fayuqsim a ni bi A ll a hi lashah a datun a a h aqqu min shah a datihim a wam a iAAtadayn a inn a i th an lamina a l thth a limeen a
But if afterwards it should come to light that the two [witnesses] have become guilty of [this very] sin, then two others - from among those whom the two former have deprived of their right128 - shall take their place and shall swear by God, "Our testimony is indeed truer than the testimony of these two, and we have not transgressed the bounds of what is right - or else, may we indeed be counted among the evildoers!"
  - Mohammad Asad

I.e., from among the rightful heirs of the deceased.

Then, if it becomes known that those two were guilty of the sin of perjury, then let two others better qualified witnesses from among those who were deprived of their right come forward and testify upon oath, "By Allah, our testimony is truer than theirs. We have not transgressed in our testimony; for we should be wrongdoers if we did so."
  - Muhammad Farooq-i-Azam Malik
If they are found guilty 'of false testimony', let the deceased's two closest heirs affected by the bequest replace the witnesses and testify under oath 'saying', 'By Allah! Our testimony is truer than theirs. We have not transgressed. Otherwise, we would surely be wrongdoers.'
  - Mustafa Khattab
But then, if it is afterwards ascertained that both of them merit (the suspicion of) sin, let two others take their place of those nearly concerned, and let them swear by Allah, (saying): Verily our testimony is truer than their testimony and we have not transgressed (the bounds of duty), for then indeed we should be of the evil-doers.
  - Marmaduke Pickthall
But if it gets known that these two were guilty of the sin (of perjury). Let two others stand forth in their places nearest in kin from among those who claim a lawful right: let them swear by Allah: "We affirm that our witness is truer than that of those two and that we have not trespassed (beyond the truth): if we did behold! the wrong be upon us! 813
  - Abdullah Yusuf Ali

Istahaqqa = Deserved having something (good or evil) attributed to one; hence the alternative meanings: (1) committed or was guilty (of a sin): (2) had or claimed a lawful right (to property). The procedure was followed in an actual case in the Prophet's life-time. A man from Madinah died abroad, having made over his goods, to two friends, to be delivered to his designated heirs in Madinah. They, however, kept back a valuable silver cup. When this was found out, oaths were taken from those who knew, and justice was done.

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5:108
ذَٰلِكَ أَدْنَىٰٓ أَن يَأْتُوا۟ بِٱلشَّهَـٰدَةِ عَلَىٰ وَجْهِهَآ أَوْ يَخَافُوٓا۟ أَن تُرَدَّ أَيْمَـٰنٌۢ بَعْدَ أَيْمَـٰنِهِمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱسْمَعُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ Tha lika adn a an yatoo bi al shshah a dati AAal a wajhih a aw yakh a foo an turadda aym a nun baAAda aym a nihim wa i ttaqoo All a ha wa i smaAAoo wa A ll a hu l a yahdee alqawma alf a siqeen a
Thus it will be more likely that people will offer testimony in accordance with the truth - or else they will [have cause to] fear that their oaths will be refuted by the oaths of others.129 Be, then, conscious of God, and hearken [unto Him]: for God does not bestow His guidance upon iniquitous folk.
  - Mohammad Asad

Lit., "lest [contradictory] oaths be proffered after their oaths".

By this procedure, it is more likely that they will bear true witness or at least fear that their oaths could be contradicted by subsequent oaths. Have fear of Allah and listen; Allah does not guide to those who are disobedient transgressors.
  - Muhammad Farooq-i-Azam Malik
In this way it is more likely that witnesses will give true testimony or else fear that their oaths could be refuted by those of the heirs. Be mindful of Allah and obey. For Allah does not guide the rebellious people.
  - Mustafa Khattab
Thus it is more likely that they will hear true witness or fear that after their oath the oath (of others) will be taken. So be mindful of your duty (to Allah) and hearken. Allah guideth not the froward folk.
  - Marmaduke Pickthall
That is most suitable: that they may give the evidence in its true nature and shape or else they would fear that other oaths would be taken after their oaths. But fear Allah and listen (to His counsel): for Allah guideth not a rebellious people.
  - Abdullah Yusuf Ali

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5:109
يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلْغُيُوبِ Yawma yajmaAAu All a hu a l rrusula fayaqoolu m atha ojibtum q a loo l a AAilma lan a innaka anta AAall a mu alghuyoob i
ON THE DAY when God shall assemble all the apostles and shall ask, "What response did you receive?" - they will answer, "We have no knowledge; verily, it is Thou alone who fully knowest all the things that are beyond the reach of a created being's perception."130
  - Mohammad Asad

Cf. verse {99} above: "No more is the Apostle bound to do than deliver the message" - for, neither can he force people to follow the right path, nor can he know what is in their hearts. (See also {4:41-42}.)

On the Day of Resurrection when Allah gathers the Rasools and asks: "What response were you given from your addressees?" They will say: "We have no knowledge, only You have all the knowledge of the unseen."
  - Muhammad Farooq-i-Azam Malik
'Consider' the Day Allah will gather the messengers and say, 'What response did you receive?' They will reply, 'We have no knowledge 'compared to You'! You 'alone' are indeed the Knower of all unseen.'
  - Mustafa Khattab
In the day when Allah gathereth together the messengers, and saith: What was your response (from mankind)? they say: We have no knowledge. Lo! Thou, only Thou art the Knower of Things Hidden.
  - Marmaduke Pickthall
One day will Allah gather the apostles together and ask: "What was the response ye received (from men to your teaching)? They will say: "We have no knowledge: it is thou who knowest in full all that is hidden. 814
  - Abdullah Yusuf Ali

A scene of the Day of Reckoning is put before us in graphic words, showing the responsibility and the limitations of the Prophets of Allah, sent to preach His Message to men, with special reference to the Message of Jesus. The Messengers are sent to preach the Truth. What fantastic forms the Message takes in men's reactions to it was beyond their knowledge, at the time, and beyond their responsibility.

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5:110
إِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَـٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَـٰذَآ إِلَّا سِحْرٌ مُّبِينٌ I th q a la All a hu y a AAees a ibna maryama o th kur niAAmatee AAalayka waAAal a w a lidatika i th ayyadtuka biroo h i alqudusi tukallimu a l nn a sa fee almahdi wakahlan wai th AAallamtuka alkit a ba wa a l h ikmata wa al ttawr a ta wa a linjeela wai th takhluqu mina a l tt eeni kahayati a l tt ayri bii th nee fatanfukhu feeh a fatakoonu t ayran bii th nee watubrio alakmaha wa a labra s a bii th nee wai th tukhriju almawt a bii th nee wai th kafaftu banee isr a eela AAanka i th jitahum bi a lbayyin a ti faq a la alla th eena kafaroo minhum in h atha ill a si h run mubeen un
Lo!131 God will say: "O Jesus, son of Mary! Remember the blessings which I bestowed upon thee and thy mother - how I strengthened thee with holy inspiration,132 so that thou couldst speak unto men in thy cradle, and as a grown man; and how I imparted unto thee revelation and wisdom, including the Torah and the Gospel;133 and how by My leave thou didst create out of clay, as it were, the shape of [thy followers'] destiny, and then didst breathe into it, so that it might become, by My leave, [their] destiny;134 and how thou didst heal the blind and the leper by My leave, and how thou didst raise the dead by My leave;135 and how I prevented the children of Israel from harming thee when thou camest unto them with all evidence of the truth, and [when] those of them who were bent on denying the truth were saying 'This is clearly nothing but deception!'"
  - Mohammad Asad

Regarding my occasional rendering of idh (at the beginning of a sentence) as "lo", see surah {2}, note [21]. In the above context, this interjection connects with the preceding passage, which states, by implication, that the apostles are not responsible for the reactions of those to whom they communicate the divine message: a connection that is brought out fully in verses {116-117} below.

See surah {2}, note [71].

Lit., "and the Torah and the Gospel". The conjunction "and" at the beginning of this clause is meant to stress the fact that both the Torah and the Gospel were included in the revelation (al-kitab) vouchsafed to Jesus. Although the Torah was an earlier revelation, it is described as "imparted to Jesus" because his own prophetic mission was based on the Law of Moses, which was only confirmed, and not abrogated, by the Gospel (cf. Matthew v, 17-19). As regards the expression "in thy cradle", see surah {3}, note [33] (first sentence).

See 3:49 , as well as the corresponding note [37].

See surah {3}, note [38].

Then Allah will ask: "O Isa (Jesus) son of Maryam (Mary)! Recall my favor upon you and to your mother, how I strengthened you with the Holy Spirit, so you could speak to the people in cradle and in old age, how I taught you the Book, Wisdom, the Taurat (Torah) and the Injeel (Gospel). How you were able to make the figure of a bird out of a clay, by My permission, how you breathed into it and changed it into a real bird, by My permission. How you could heal the born-blind and the lepers by My permission. How you could bring the dead body back to life by My permission. How I protected you from the violence of the Children of Israel when you came to them with clear signs and the unbelievers among them said: "This is nothing but a clear sorcery."
  - Muhammad Farooq-i-Azam Malik
And 'on Judgment Day' Allah will say, 'O Jesus, son of Mary! Remember My favour upon you and your mother: how I supported you with the holy spirit1 so you spoke to people in 'your' infancy and adulthood. How I taught you writing, wisdom, the Torah, and the Gospel. How you moulded a bird from clay- by My Will- and breathed into it and it became a 'real' bird- by My Will. How you healed the blind and the lepers- by My Will. How you brought the dead to life- by My Will. How I prevented the Children of Israel from harming you when you came to them with clear proofs and the disbelievers among them said, 'This is nothing but pure magic.'
  - Mustafa Khattab

 i.e., the angel Gabriel.

When Allah saith: O Jesus, son of Mary! Remember My favor unto thee and unto thy mother; how I strengthened thee with the holy Spirit, so that thou spakest unto mankind in the cradle as in maturity; and how I taught thee the Scripture and Wisdom and the Torah and the Gospel; and how thou didst shape of clay as it were the likeness of a bird by My permission, and didst blow upon it and it was a bird by My permission, and thou didst heal him who was born blind and the leper by My permission; and how thou didst raise the dead, by My permission and how I restrained the Children of Israel from (harming) thee when thou camest unto them with clear proofs, and those of them who disbelieved exclaimed: This is naught else than mere magic;
  - Marmaduke Pickthall
Then will Allah say: "O Jesus the son of Mary! recount my favor to thee and to thy mother. Behold! I strengthened thee with the holy spirit so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom the Law and the Gospel. And behold! thou makest out of clay as it were the figure of a bird by My leave and thou breathest into it and it becometh a bird by My leave and thou healest those born blind and the lepers by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the Clear Signs and the unbelievers among them said: `This is nothing but evident magic'. 815 816 817 818 820 821 822
  - Abdullah Yusuf Ali

In a solemn scene before the Court of Judgment, Jesus is asked to recount all the mercies and favours shown to him, so that his followers should become ashamed of their ingratitude in corrupting that Message, when they could have done so much in profiting by its purity and spiritual truth. This argument continues to the end of the Sura.

Cf. ii. 87, and iii. 62, n. 401.

Cf. iii. 46, and n. 388.

Cf. iii. 48.

Note how the words "by My leave" are repeated with each miracle to emphasize the fact that they arose, not out of the power or will of Jesus, but by the leave and will and power of Allah, who is supreme over Jesus as He is over all other mortals.

The Jews were seeking to take the life of Jesus long before their final attempt to crucify him: see Luke iv. 28-29. Their attempt to crucify him was also foiled, according to the teaching we have received: Q. iv. 157.

According to Luke (xi. 15), when Christ performed the miracle of casting out devils, the Jews said he did it through the chief of the devils. i.e., they accused him of black magic. No such miracle of casting out devils is mentioned in the Qur-an. But Moses, Jesus. and Muhammad were all accused of magic and sorcery, by those who could find no other explanation of Allah's power.

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