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Surah 5. Al-Ma'ida

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5:6
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًا فَٱطَّهَّرُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ Y a ayyuh a alla th eena a manoo i tha qumtum il a a l ss al a ti fa i ghsiloo wujoohakum waaydiyakum il a almar a fiqi wa i msa h oo biruoosikum waarjulakum il a alkaAAbayni wain kuntum junuban fa i tt ahharoo wain kuntum mar da aw AAal a safarin aw j a a a h adun minkum mina algh a i t i aw l a mastumu a l nnis a a falam tajidoo m a an fatayammamoo s aAAeedan t ayyiban fa i msa h oo biwujoohikum waaydeekum minhu m a yureedu All a hu liyajAAala AAalaykum min h arajin wal a kin yureedu liyu t ahhirakum waliyutimma niAAmatahu AAalaykum laAAallakum tashkuroon a
0 YOU who have attained to faith! When you are about to pray, wash your face, and your hands and arms up to the elbows, and pass your [wet] hands lightly over your head, and [wash] your feet up to the ankles. And if you are in a state requiring total ablution, purify yourselves.17 But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing therewith lightly over your face and your hands. God does not want to impose any hardship on you, but wants to make you pure, and to bestow upon you the full measure of His blessings, so that you might have cause to be grateful.
  - Mohammad Asad

For an explanation of this and the following passage, see 4:43 and the corresponding notes. Here, the reference to prayer connects with the last sentence of the preceding verse, which speaks of belief in God.

O believers! When you rise up for Salah (prayer), wash your faces and your hands as far as the elbows, wipe your heads with wet hands and wash your feet to the ankles. If you had an emission of semen, then take a full bath. However, if you are sick or on a journey or you have used the toilet or you had intercourse with your women (your wife) and you do not find any water then resort to Tayammum - find clean soil and rub your faces and hands with it. Allah does not wish to burden you; He only wishes to purify you and to perfect His favor upon you, so that you may be thankful.
  - Muhammad Farooq-i-Azam Malik
O believers! When you rise up for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet to the ankles. And if you are in a state of 'full' impurity,1 then take a full bath. But if you are ill, on a journey, or have relieved yourselves, or have been intimate with your wives and cannot find water, then purify yourselves with clean earth by wiping your faces and hands.2 It is not Allah's Will to burden you, but to purify you and complete His favour upon you, so perhaps you will be grateful.
  - Mustafa Khattab

 For example, following sexual intercourse or a wet dream.

 This ruling is called tayammum or ‘dry ablution.’ See footnote for 4:43.

O ye who believe! When ye rise up for prayer, wash your face, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.
  - Marmaduke Pickthall
O ye who believe! when ye prepare for prayer wash your faces and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity bathe your whole body. But if ye are ill or on a journey or one of you cometh from offices of nature or ye have been in contact with women and ye find no water then take for yourselves clean sand or earth and rub therewith your faces and hands. Allah doth not wish to place you in a difficulty but to make you clean and to complete His favor to you that ye may be grateful. 702 703 704
  - Abdullah Yusuf Ali

These are the essentials of Wudhu, or ablutions preparatory to prayers, viz., (1) to bathe the whole face in water, and (2) both hands and arms to the elbows, with (3) a little rubbing of the head with water (as the head is usually protected and comparatively clean), and (4) the bathing of the feet to the ankles. In -addition, following the practice of the Prophet, it is usual first to wash the mouth, and the nose before proceeding with the face, etc.

Cf. iv. 43 and n. 563. Ritual impurity arises from sex pollution.

This is Tayammum, or wiping with clean sand or earth where water is not available. I take it that this substitute is permissible both for Wudhu and for a full bath, in the circumstances mentioned.

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5:7
وَٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ وَمِيثَـٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦٓ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ Wa o th kuroo niAAmata All a hi AAalaykum wameeth a qahu alla th ee w a thaqakum bihi i th qultum samiAAn a waa t aAAn a wa i ttaqoo All a ha inna All a ha AAaleemun bi tha ti a l ss udoor i
And [always] remember the blessings which God has bestowed upon you, and the solemn pledge by which He bound you to Himself18 when you said, "We have heard, and we pay heed." Hence, remain conscious of God: verily, God has full knowledge of what is in the hearts [of men].
  - Mohammad Asad

Lit., "His solemn pledge by which He bound you". Since this pledge is given by the believers to God and not by Him to them, the personal pronoun in "His pledge" can have only one meaning: namely, God's binding thereby the believers to Himself.

Remember Allah's favor to you and the covenant which He ratified with you when you said: "We hear and we obey." Have fear of Allah; surely Allah knows the secrets of your hearts.
  - Muhammad Farooq-i-Azam Malik
Remember Allah's favour upon you and the covenant He made with you when you said, 'We hear and obey.' And be mindful of Allah. Surely Allah knows best what is 'hidden' in the heart.
  - Mustafa Khattab
Remember Allah's grace upon you and His covenant by which He bound you when ye said: We hear and we obey; and keep your duty to Allah. Allah knoweth what is in the breasts (of men).
  - Marmaduke Pickthall
And call in remembrance the favor of Allah unto you and His Covenant which He ratified with you when ye said: "We hear and we obey": and fear Allah for Allah knoweth well the secrets of your hearts. 705
  - Abdullah Yusuf Ali

There is a particular and a general meaning. The particular meaning refers to the solemn Pledge and Covenant taken by two groups of people at 'Aqaba, a valley near Mina, the first about fourteen months before the Hijra, and the second a little later. These were Pledges of fealty to the Messenger of Allah, comparable to the Covenant under Mount Sinai taken in the time of Moses (See 0. ii. 63 and n. 78). The general meaning has been explained in n. 682 to v. 1: man is under a spiritual obligation under an implied Covenant with Allah: Allah has given man reason, judgment, the higher faculties of the soul, and even the position of vicegerent on earth (ii. 30), and man is bound to serve Allah faithfully-and obey His Will. That obedience begins with cleanliness in bodily functions, food, etc. It goes on to cleanliness of mind and thought, and culminates in purity of motives in the inmost recesses of his heart and soul.

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5:8
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ Y a ayyuh a alla th eena a manoo koonoo qaww a meena lill a hi shuhad a a bi a lqis t i wal a yajrimannakum shana a nu qawmin AAal a all a taAAdiloo iAAdiloo huwa aqrabu li l ttaqw a wa i ttaqoo All a ha inna All a ha khabeerun bim a taAAmaloon a
0 YOU who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone19 lead you into the sin of deviating from justice. Be just: this is closest to being God-conscious. And remain conscious of God: verily, God is aware of all that you do.
  - Mohammad Asad

Lit., "of people".

O believers! Be steadfast for the sake of Allah and bear true witness and let not the enmity of a people incite you to do injustice; do justice; that is nearer to piety. Fear Allah, surely Allah is fully aware of all your actions.
  - Muhammad Farooq-i-Azam Malik
O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.
  - Mustafa Khattab
O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do.
  - Marmaduke Pickthall
O ye who believe! stand out firmly for Allah as witnesses to fair dealing and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah for Allah is well-acquainted with all that ye do. 706 707
  - Abdullah Yusuf Ali

Cf. iv. 135.

To do justice and act righteously in a favourable or neutral atmosphere is meritorious enough, but the real test comes when you have to do justice to people who hate you or to whom you have an aversion. But no less is required of you by the higher moral law.

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5:9
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ۙ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ WaAAada All a hu alla th eena a manoo waAAamiloo a l ssa li ha ti lahum maghfiratun waajrun AAa th eem un
God has promised unto those who attain to faith and do good works [that] theirs shall be forgiveness of sins, and a mighty reward;
  - Mohammad Asad
Allah has promised those who believe and do righteous deeds, forgiveness and mighty reward.
  - Muhammad Farooq-i-Azam Malik
Allah has promised those who believe and do good 'His' forgiveness and a great reward.
  - Mustafa Khattab
Allah hath promised those who believe and do good works: Theirs will be forgiveness and immense reward.
  - Marmaduke Pickthall
To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward.
  - Abdullah Yusuf Ali

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5:10
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 faith and deny Our revelations, they will be the companions of hellfire.
  - Muhammad Farooq-i-Azam Malik
As for those who disbelieve and deny Our signs, they are the residents of the Hellfire.
  - Mustafa Khattab
And they who disbelieve and deny Our revelations, such are rightful owners of hell.
  - Marmaduke Pickthall
Those who reject faith and deny our signs will be companions of hell-fire.
  - Abdullah Yusuf Ali

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5:11
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنكُمْ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ Y a ayyuh a alla th eena a manoo o th kuroo niAAmata All a hi AAalaykum i th hamma qawmun an yabsu t oo ilaykum aydiyahum fakaffa aydiyahum AAankum wa i ttaqoo All a ha waAAal a All a hi falyatawakkali almuminoon a
O you who have attained to faith! Remember the blessings which God bestowed upon you when [hostile] people were about to lay hands on you20 and He stayed their hands from you. Remain, then, conscious of God: and in God let the believers place their trust.
  - Mohammad Asad

Lit., "to stretch their hands towards you": an allusion to the weakness of the believers at the beginning of the Qur'anic revelation, and - by implication - to the initial weakness of every religious movement.

O believers! Also remember Allah's favor which He recently bestowed upon you when He restrained the hands of those who sought to harm you (Jewish plan to kill the Prophet and eminent companions through an invitation to a dinner which Allah informed him not to attend). Have fear of Allah; and in Allah let the believers put their trust.
  - Muhammad Farooq-i-Azam Malik
O believers! Remember Allah's favour upon you: when a people sought to harm you, but He held their hands back from you. Be mindful of Allah. And in Allah let the believers put their trust.
  - Mustafa Khattab
O ye who believe! Remember Allah's favor unto you, how a people were minded to stretch out their hands against you but He withheld their hands from you; and keep your duty to Allah. In Allah let believers put their trust.
  - Marmaduke Pickthall
O ye who believe! call in remembrance the favor of Allah unto you when certain men formed the design to stretch out their hands against you but (Allah) held back their hands from you: so fear Allah. And on Allah let believers put (all) their trust. 708
  - Abdullah Yusuf Ali

In the life-time of the Prophet it happened again and again that the enemies of Islam stretched out their hands against him, his people, and his teaching. The odds were, from a worldy point of view, in their favour, but their hands were rendered inert and powerless because they were fighting against the truth of Allah. So does it happen always, now as it did then. True faith must take heart, and at the same time humbly recognise Allah's favour and mercy, and be grateful.

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5:12
وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَـٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ Walaqad akha th a All a hu meeth a qa banee isr a eela wabaAAathn a minhumu ithnay AAashara naqeeban waq a la All a hu innee maAAakum lain aqamtumu a l ss al a ta wa a taytumu a l zzak a ta wa a mantum birusulee waAAazzartumoohum waaqra d tumu All a ha qar d an h asanan laokaffiranna AAankum sayyi a tikum walaodkhilannakum jann a tin tajree min ta h tih a alanh a ru faman kafara baAAda tha lika minkum faqad d alla saw a a a l ssabeel i
AND, INDEED, God accepted a [similar] solemn pledge21 from the children of Israel when We caused twelve of their leaders to be sent [to Canaan as spies].22 And God said: "Behold, I shall be with you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and offer up unto God a goodly loan,23 I will surely efface your bad deeds and bring you into gardens through which running waters flow. But he from among you who, after this, denies the truth, will indeed have strayed from the right path!"
  - Mohammad Asad

The interpolation of "similar" is justified by the obvious reference to verse {7} above. The pledge was similar in that it related to obedience to God's commandments.

Lit., "when We sent out twelve leaders from among them". This is a reference to the Biblical story (in Numbers xiii), according to which God commanded Moses to send out one leading personality from each of the twelve tribes "to spy out the land of Canaan" before the children of Israel invaded it. (The noun naqib, here rendered as "leader", has also the meaning of "investigator" or "spy" inasmuch as it is derived from the verb naqaba, which signifies - among other things - "he scrutinized" or "investigated"). The subsequent near-revolt of the children of Israel - caused by their fear of the powerful tribes which inhabited Canaan (cf. Numbers xiv) - is briefly referred to in the first sentence of verse {13} and more fully described in verses {20-26} of this surah.

I.e., by doing righteous deeds.

Allah did in fact make a covenant with the Children of Israel and appointed twelve chieftains from among them and said: "I am with you; if you establish Salah (prayers) pay Zakah, believe in My Rasools, support them and give a generous loan to Allah (spend in charity), I will certainly forgive you your sins and admit you to gardens beneath which the rivers flow. However, if any one of you, after this, violates this covenant, he will indeed go astray from the Right Way."
  - Muhammad Farooq-i-Azam Malik
Allah made a covenant with the Children of Israel and appointed twelve leaders from among them and 'then' said, 'I am truly with you. If you establish prayer, pay alms-tax, believe in My messengers, support them, and lend to Allah a good loan, I will certainly forgive your sins and admit you into Gardens under which rivers flow. And whoever among you disbelieves afterwards has truly strayed from the Right Way.'
  - Mustafa Khattab
Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains: and Allah said: Lo! I am with you. If ye establish worship and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbelieveth after this will go astray from a plain road.
  - Marmaduke Pickthall
Allah did aforetime take a Covenant from the Children of Israel and We appointed twelve captains among them and Allah said: "I am with you: if ye (but) establish regular prayers practice regular charity believe in My apostles honor and assist them and loan to Allah a beautiful loan verily I will wipe out from you your evils and admit you to gardens with rivers flowing beneath; but if any of you after this resisteth faith he hath truly wandered from the path of rectitude." 709 710 711
  - Abdullah Yusuf Ali

Cf. ii. 63 and n. 78, "Moses... called for the elders of the people... and all the people answered together and said. 'All that the Lord hath spoken we will do.' " (Exod. xix, 7-8). This was under the towering height of Mount Sinai. The chieftains or elders or leaders of the people were selected, one from each of the twelve tribes (see ii. 60 and n. 73). For census purposes the names of the elders of the tribes are given in Num. i. 4-16: they are called "every one the head of the house of his fathers". Later, twelve other "heads of the Children of Israel" were selected to spy out the land of Canaan: their names are mentioned in Num. xiii. 1-16. See also, below, v. 20-26 and notes.

Cf. ii. 245, n. 276. The phrase means "spending in the cause of Allah". Allah in His infinite grace looks upon this as a loan, for which He gives a recompense manifold.

The path of rectitude: or the even way: see ii. 108. n. 109.

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5:13
فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ لَعَنَّـٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَـٰسِيَةً ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ Fabim a naq d ihim meeth a qahum laAAann a hum wajaAAaln a quloobahum q a siyatan yu h arrifoona alkalima AAan maw ad iAAihi wanasoo h a thth an mimm a th ukkiroo bihi wal a taz a lu ta tt aliAAu AAal a kh a inatin minhum ill a qaleelan minhum fa o AAfu AAanhum wa i s fa h inna All a ha yu h ibbu almu h sineen a
Then, for having broken their solemn pledge,24 We rejected them and caused their hearts to harden - [so that now] they distort the meaning of the [revealed] words, taking them out of their context;25 and they have forgotten much of what they had been told to bear in mind; and from all but a few of them thou wilt always experience treachery. But pardon them, and forbear: verily, God loves the doers of good.
  - Mohammad Asad

An allusion to their lack of trust in God and their persistent sinning.

See 4:46 , where the same accusation is levelled against the children of Israel.

Even after that, they broke their covenant; as a result, We laid on them Our curse and hardened their hearts. They tempered with words out of their context and neglected much of what they were enjoined. You will always find most of them deceitful except for a few of them. Yet forgive them and overlook their misdeeds. Allah loves those who are kind to others.
  - Muhammad Farooq-i-Azam Malik
But for breaking their covenant We condemned them and hardened their hearts. They distorted the words of the Scripture and neglected a portion of what they had been commanded to uphold. You 'O Prophet' will always find deceit on their part, except for a few. But pardon them and bear with them. Indeed, Allah loves the good-doers.
  - Mustafa Khattab
And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly.
  - Marmaduke Pickthall
But because of their breach of their Covenant We cursed them and made their hearts grow hard: they change the words from their (right) places and forget a good part of the Message that was sent them nor wilt thou cease to find them barring a few ever bent on (new) deceits: but forgive them and overlook (their misdeeds): for Allah loveth those who are kind. 712 713 714
  - Abdullah Yusuf Ali

Cursed them: that means that because of the breach of their Covenant, Allah withdrew His overflowing Grace from them. The withdrawal of Grace made their hearts grow hard in two ways: (1) they were no longer protected from the assaults of evil, and (2) they became impervious even to the message of forgiveness and mercy which is open to all Allah's creatures.

Israel, when it lost Allah's grace as above, began to sin against truth and religion in three ways: (1) they began to misuse Scripture itself, by either taking words out of their right meaning, or applying them to things for which they were never meant; (2) in doing so, they conveniently forgot a part of the Message and purpose of Allah; and (3) they invented new deceits to support the old ones.

Cf. ii. 109 and n. 110, where I have explained the different shades of meaning in the words for "forgiveness."

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5:14
وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَـٰرَىٰٓ أَخَذْنَا مِيثَـٰقَهُمْ فَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ Wamina alla th eena q a loo inn a na sa r a akha th n a meeth a qahum fanasoo h a thth an mimm a th ukkiroo bihi faaghrayn a baynahumu alAAad a wata wa a lbagh da a il a yawmi alqiy a mati wasawfa yunabbiohumu All a hu bim a k a noo ya s naAAoon a
And [likewise,] from those who say, "Behold, we are Christians,"26 We have accepted a solemn pledge: and they, too, have forgotten much of what they had been told to bear in mind - wherefore We have given rise among them to enmity and hatred, [to last] until Resurrection Day:27 and in time God will cause them to understand what they have contrived.
  - Mohammad Asad

Thus the Qur'an elliptically rejects their claim of being true followers of Jesus: for, by wrongfully elevating him to the status of divinity they have denied the very essence of his message.

I.e., their going astray from the genuine teachings of Jesus - and thus from true faith in God - is the innermost cause of the enmity and hatred which has so often set the so-called Christian nations against one another and led to unceasing wars and mutual persecution.

Likewise We also made a covenant with those who call themselves Christians, but they too have neglected much of what they were enjoined. As a result, We stirred among them enmity and hatred, which will last till the Day of Resurrection and soon Allah will inform them all of what they have done.
  - Muhammad Farooq-i-Azam Malik
And from those who say, 'We are Christians,' We took their covenant, but they neglected a portion of what they had been commanded to uphold. So We let hostility and enmity arise between them until the Day of Judgment, and soon Allah will inform them of all they have done.
  - Mustafa Khattab
And with those who say: "Lo! we are Christians," We made a covenant, but they forgot a part of that whereof they were admonished. Therefor We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah will inform them of their handiwork.
  - Marmaduke Pickthall
From those too who call themselves Christians We did take a Covenant but they forgot a good part of the Message that was sent them: so We estranged them with enmity and hatred between the one and the other to the Day of Judgment. And soon will Allah show them what it is they have done. 715 715
  - Abdullah Yusuf Ali

The Christian Covenant may be taken to be the charge which Jesus gave to his disciples, and which the disciples accepted, to welcome Ahmad (Q. lxi. 6). Glimpses of this are to be found in the Gospel of St. John even as it exists now (John xv. 26. xvi. 7). It is those who call themselves "Christians" who reject this. True Christians have accepted it. The enmity between those who call themselves Christians and the Jews will continue till the Last Day. A) The change from the First Person in the beginning of the verse to the Third Person here illustrates the change from the personal relationship of the Covenant, to the impersonal operation of Justice at Judgment. Cf. xxxv. 9.

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5:15
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَـٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ ۚ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَـٰبٌ مُّبِينٌ Y a ahla alkit a bi qad j a akum rasoolun a yubayyinu lakum katheeran mimm a kuntum tukhfoona mina alkit a bi wayaAAfoo AAan katheerin qad j a akum mina All a hi noorun wakit a bun mubeen un
O followers of the Bible! Now there has come unto you Our Apostle, to make clear unto you much of what you have been concealing [from yourselves] of the Bible,28 and to pardon much. Now there has come unto you from God a light, and a clear divine writ,
  - Mohammad Asad

Inasmuch as verses {15-19} are addressed to the Jews and the Christians, the term al-kitab may suitably be rendered here as "the Bible". It is to be borne in mind that the primary meaning of the verb khafiya is "it became imperceptible" or "not apparent" or "obscure", and that the same significance attaches to the transitive form akhfa. There is, of course, no doubt that in its transitive form the verb also denotes "he concealed [something]", i.e., from others: but in view of the preceding phrase, "there has come unto you Our Apostle to make clear unto you", it is obvious that what is alluded to in this context is the concealing of something from oneself: in other words, it is a reference to the gradual obscuring, by the followers of the Bible, of its original verities which they are now unwilling to admit even to themselves.

O people of the Book (Jews and Christians)! Now Our Rasool has come to you to reveal much of what you have concealed from the Holy Books and to pass over much which is no longer necessary. There has come to you from Allah a new Light and a clear Book,
  - Muhammad Farooq-i-Azam Malik
O People of the Book! Now Our Messenger has come to you, revealing much of what you have hidden of the Scriptures and disregarding much. There certainly has come to you from Allah a light and a clear Book
  - Mustafa Khattab
O people of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and a plain Scripture,
  - Marmaduke Pickthall
O People of the Book! there hath come to you Our Apostle revealing to you much that ye used to hide in the Book and passing over much (that is now unnecessary): There hath come to you from Allah a (new) Light and a perspicuous Book. 716
  - Abdullah Yusuf Ali

Mubin: I wish I could translate by a simpler word than "perspicuous". But "plain" may mean unadorned, the opposite of beautiful, and this Book is among the most beautiful that it is the privilege of mankind to read. "Clear" would be right as far as it means "unambiguous, self-evident, not involved in mysteries of origin, history, or meaning, one which every one can understand as to the essentials necessary for him, without the intervention of priests or privileged persons". Mubin has all these meanings, but it suggests, besides, some quality of a shining light, by which we are able to make things clear, to distinguish the true from the false, This I think is suggested better by "perspicuous" than by the word "clear". Besides it is hardly good idiom to speak of "a clear Book."

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5:16
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَـٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ Yahdee bihi All a hu mani ittabaAAa ri d w a nahu subula a l ssal a mi wayukhrijuhum mina a l thth ulum a ti il a a l nnoori bii th nihi wayahdeehim il a s ir at in mustaqeem in
through which God shows unto all that seek His goodly acceptance the paths leading to salvation29 and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way.
  - Mohammad Asad

The word salam, here rendered as "salvation", has no proper equivalent in the English language. It denotes inner peace, soundness and security from evil of any kind, both physical and spiritual, and the achievement of what, in Christian terminology, is described as "salvation": with the difference, however, that the Christian concept of salvation presupposes the existence of an a-priori state of sinfulness, which is justified in Christianity by the doctrine of "original sin", but is not justified in Islam, which does not subscribe to this doctrine. Consequently, the term "salvation" - which I am using here for want of a better word - does not adequately convey the full meaning of salam. Its nearest equivalents in Western languages would be the German Heil or the French salut, both of which express the idea of spiritual peace and fulfilment without being necessarily (i.e., linguistically) connected with the Christian doctrine of salvation.

with which Allah will guide to the ways of peace all those who seek His good pleasure and bring them out of the depth of darkness into the light of His grace and guide them to the Right Way.
  - Muhammad Farooq-i-Azam Malik
through which Allah guides those who seek His pleasure to the ways of peace, brings them out of darkness and into light by His Will, and guides them to the Straight Path.
  - Mustafa Khattab
Whereby Allah guideth him who seeketh His good pleasure unto paths of peace. He bringeth them out of darkness unto light by His decree, and guideth them unto a straight path.
  - Marmaduke Pickthall
Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety and leadeth them out of darkness by His Will unto the light guideth them to a Path that is Straight.
  - Abdullah Yusuf Ali

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5:17
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Laqad kafara alla th eena q a loo inna All a ha huwa almasee h u ibnu maryama qul faman yamliku mina All a hi shayan in ar a da an yuhlika almasee h a ibna maryama waommahu waman fee alar d i jameeAAan walill a hi mulku a l ssam a w a ti wa a lar d i wam a baynahum a yakhluqu m a yash a o wa A ll a hu AAal a kulli shayin qadeer un
Indeed, the truth deny they who say, "Behold, God is the Christ, son of Mary." Say: "And who could have prevailed with God in any way had it been His will to destroy the Christ, son of Mary, and his mother, and everyone who is on earth - all of them? For, God's is the dominion over the heavens and the earth and all that is between them; He creates what He wills: and God has the power to will anything!"
  - Mohammad Asad
Indeed those have committed Kufr (rejected faith) who said, "God is the Messiah, son of Maryam." O Muhammad, ask them, "Who has the power to prevent Allah if He chose to destroy the Messiah the son of Maryam, his mother and all that is in the earth? Allah has the sovereignty over the heavens and the earth and all that is between them. He creates what He pleases and has power over everything".
  - Muhammad Farooq-i-Azam Malik
Indeed, those who say, 'Allah is the Messiah, son of Mary,' have fallen into disbelief. Say, 'O Prophet,' 'Who has the power to prevent Allah if He chose to destroy the Messiah, son of Mary, his mother, and everyone in the world all together?' To Allah 'alone' belongs the kingdom of the heavens and the earth and everything in between. He creates whatever He wills. And Allah is Most Capable of everything.
  - Mustafa Khattab
They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say : Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah's is the Sovereignty of the heavens and the earth and all that is between them. He createth what He will. And Allah is Able to do all things.
  - Marmaduke Pickthall
In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: "Who then hath the least power against Allah if His Will were to destroy Christ the son of Mary his mother and all everyone that is on the earth? For to Allah belongeth the dominion of the heavens and the earth and all that is between. He createth what He pleaseth. For Allah hath power over all things." 717
  - Abdullah Yusuf Ali

The most honoured of the prophets of Allah are but men. All power belongs to Allah, and not to any man. Allah's creation may take many forms, but because in any particular form it is different from what we see daily around us, it does not cease to be Creation, or to be subject to the power of Allah. No creature can be God.

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5:18
وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَـٰرَىٰ نَحْنُ أَبْنَـٰٓؤُا۟ ٱللَّهِ وَأَحِبَّـٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم ۖ بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ Waq a lati alyahoodu wa al nna sa r a na h nu abn a o All a hi waa h ibb a ohu qul falima yuAAa thth ibukum bi th unoobikum bal antum basharun mimman khalaqa yaghfiru liman yash a o wayuAAa thth ibu man yash a o walill a hi mulku a l ssam a w a ti wa a lar d i wam a baynahum a wailayhi alma s eer u
And [both] the Jews and the Christians say, "We are God's children,30 and His beloved ones." Say: "Why, then, does He cause you to suffer for your sins? Nay, you are but human beings of His creating. He forgives whom He wills, and He causest to suffer whom He wills: for God's is the dominion over the heavens and the earth and all that is between them, and with Him is all journeys' end."
  - Mohammad Asad

Cf. Exodus iv, 22-23 ("Israel is My son"), Jeremiah xxxi, 9 ("I am a father to Israel"), and the many parallel expressions in the Gospels.

The Jews and the Christians say: "We are the children of Allah and His beloved ones." Ask them, "Why then does He punish you for your sins? Nay! In fact you are human beings like others which He has created. He forgives whom He pleases and He punishes whom He pleases. To Allah belongs the sovereignty of the heavens and the earth and all that is between them, and to Him is the final refuge."
  - Muhammad Farooq-i-Azam Malik
The Jews and the Christians each say, 'We are the children of Allah and His most beloved!' Say, 'O Prophet,' 'Why then does He punish you for your sins? No! You are only humans like others of His Own making. He forgives whoever He wills and punishes whoever He wills. To Allah 'alone' belongs the kingdom of the heavens and the earth and everything in between. And to Him is the final return.'
  - Mustafa Khattab
The Jews and Christians say: We are sons of Allah and His loved ones. Say: Why then doth He chastise you for your sins? Nay, ye are but mortals of His creating. He forgiveth whom He will, and chastiseth whom He will. Allah's is the Sovereignty of the heavens and the earth and all that is between them, and unto Him is the journeying.
  - Marmaduke Pickthall
(Both) the Jews and the Christians say: "We are sons of Allah and His beloved." Say: "Why then doth He punish you for your sins? Nay ye are but men of the men He hath created: He forgiveth whom He pleaseth and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth and all that is between: and unto Him is the final goal (of all)." 718 719
  - Abdullah Yusuf Ali

Sons of God: Cf. Job, xxxviii. 7; "When the morning stars sang together, and all the sons of God shouted for joy." In the 29th Psalm, 1st verse, the authorised Translation "O ye mighty" should apparently be "O ye sons of Elim". El being a name of God, Cf. also Genesis, vi. 2: "The sons of God saw the daughters of men." Beloved: Cf. Psalms, cxxvii, 2: "He giveth his beloved sleep." If used figuratively, these and like words refer to the love of Allah. Unfortunately, "son" used in a physical sense, or "beloved" in an exclusive sense as if Allah loved only the Jews, make a mockery of religion.

This refrain in the last verse negatives the idea of sonship, and in this verse negatives the idea of an exclusive "Beloved". In both cases it means that Allah is independent of physical relationship or exclusive partiality,

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5:19
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِّنَ ٱلرُّسُلِ أَن تَقُولُوا۟ مَا جَآءَنَا مِنۢ بَشِيرٍ وَلَا نَذِيرٍ ۖ فَقَدْ جَآءَكُم بَشِيرٌ وَنَذِيرٌ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ Y a ahla alkit a bi qad j a akum rasoolun a yubayyinu lakum AAal a fatratin mina a l rrusuli an taqooloo m a j a an a min basheerin wal a na th eerin faqad j a akum basheerun wana th eerun wa A ll a hu AAal a kulli shayin qadeer un
O followers of the Bible! Now, after a long time during which no apostles have appeared, there has come unto you [this] Our Apostle to make [the truth] clear to you, lest you say, "No bearer of glad tidings has come unto us, nor any warner": for now there has come unto you a bearer of glad tidings and a warner - since God has the power to will anything.
  - Mohammad Asad
O people of the Book! Indeed Our Rasool has now come to you making clear to you the teaching of the Right Way, after a long break in the series of the Rasools, so that you may not be able to say, "No one has come to give us good news or to warn us." Now someone has come to give you good news and warn you so listen to him. Allah has power over everything.
  - Muhammad Farooq-i-Azam Malik
O People of the Book! Our Messenger has indeed come to you, making things clear to you after an interval between the messengers so you do not say, 'There has never come to us a deliverer of good news or a warner.' Now there has come to you a deliverer of good news and a warner. And Allah is Most Capable of everything.
  - Mustafa Khattab
O people of the Scripture! Now hath Our messenger come unto you to make things plain after an interval (of cessation) of the messengers, lest ye should say: There came not unto us a messenger of cheer nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is Able to do all things.
  - Marmaduke Pickthall
O people of the Book! now hath come unto you making (things) clear unto you Our Apostle after the break in (the series of) Our apostles lest ye should say: there came unto us no bringer of glad tidings and no warner (from evil): but now hath come unto you a bringer of glad tidings and a warner (from evil): and Allah hath power over all things. 720
  - Abdullah Yusuf Ali

The six hundred years (in round figures) between Christ and Muhammad were truly the dark ages of the world. Religion was corrupted: the standard of morals fell low: many false systems and heresies arose; and there was a break in the succession of prophets until the advent of Muhammand.

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5:20
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَـٰلَمِينَ Wai th q a la moos a liqawmihi y a qawmi o th kuroo niAAmata All a hi AAalaykum i th jaAAala feekum anbiy a a wajaAAalakum mulookan wa a t a kum m a lam yuti a h adan mina alAA a lameen a
AND, LO, Moses said unto his people:31 "O my people! Remember the blessings which God bestowed upon you when he raised up prophets among you, and made you your own masters,32 and granted unto you [favours] such as He had not granted to anyone else in the world.
  - Mohammad Asad

With these words the Qur'an returns to the story of the children of Israel alluded to in verses {12} and {13} - namely, to an illustration of their having "broken their solemn pledge" and gone back on their faith in God. The following story is, moreover, directly connected with the preceding verse inasmuch as Moses appeals here to the children of Israel as "a bearer of glad tidings and a warner".

Lit., "made you kings". According to most of the commentators (e.g., Tabari, Zamakhshari, Razi), the "kingship" of the Israelites is a metaphorical allusion to their freedom and independence after their Egyptian bondage, the term "king" being equivalent here to "a free man who is master of his own affairs" (Manar VI, 323 f.) and can, therefore, adopt any way of life he chooses.

Ponder upon the incident when Musa said to his people: "O my people! Remember the favors which Allah has bestowed upon you. He has raised Prophets from among you, made you kings and gave you that which had not been given to anyone in the worlds."
  - Muhammad Farooq-i-Azam Malik
And 'remember' when Moses said to his people, 'O my people! Remember Allah's favours upon you when He raised prophets from among you, made you sovereign,1 and gave you what He had never given anyone in the world.2
  - Mustafa Khattab

 He rescued you from Egypt where the Pharaoh treated you like slaves and blessed you with freedom so you can manage your own affairs.

 i.e., the miracles of splitting the sea, water coming out of the rock, manna and quails, and clouds shading them.

And (remember) when Moses said unto his people: O my people ! Remember Allah's favor unto you, how He placed among you Prophets, and He made you Kings, and gave you that (which) He gave not to any (other) of (His) creatures.
  - Marmaduke Pickthall
Remember Moses said to his people: "O my people! call in remembrance the favor of Allah unto you when He produced prophets among you made you kings and gave you what He had not given to any other among the peoples. 721 722 723
  - Abdullah Yusuf Ali

There was a long line of patriarchs and prophets before Moses, e.g., Abraham, Isaac, Ismail, Jacob, etc.

From the slavery of Egypt the Children of Israel were made free and independent, and thus each man became as it were a king, if only he had obeyed Allah and followed the lead of Moses.

Cf. Exod. xix. 5: "Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people." Israel was chosen to be the vehicle of Allah's message, the highest honour which any nation can receive.

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