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Surah 5. Al-Ma'ida

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5:46
وَقَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِعِيسَى ٱبْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ ۖ وَءَاتَيْنَـٰهُ ٱلْإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ Waqaffayn a AAal a a th a rihim biAAees a ibni maryama mu s addiqan lim a bayna yadayhi mina a l ttawr a ti wa a tayn a hu alinjeela feehi hudan wanoorun wamu s addiqan lim a bayna yadayhi mina a l ttawr a ti wahudan wamawAAi th atan lilmuttaqeen a
And We caused Jesus, the son of Mary, to follow in the footsteps of those [earlier prophets], confirming the truth of whatever there still remained63 of the Torah; and We vouchsafed unto him the Gospel, wherein there was guidance and light, confirming the truth of whatever there still remained of the Torah, and as a guidance and admonition unto the God-conscious.
  - Mohammad Asad

Regarding the meaning of ma bayna yadayhi (lit., "that which was between his [or "its"] hands") occurring twice in this verse, as well as in verse {48}, see surah {3}, note [3].

Then in the footsteps of those Prophets, We sent Isa (Jesus) the son of Maryam (Mary) confirming whatever remained intact from the Taurat in his time, and gave him the Injeel (Gospel) wherein was guidance and light, corroborating what was revealed in the Taurat; a guidance and an admonition to those who fear Allah.
  - Muhammad Farooq-i-Azam Malik
Then in the footsteps of the prophets, We sent Jesus, son of Mary, confirming the Torah revealed before him. And We gave him the Gospel containing guidance and light and confirming what was revealed in the Torah- a guide and a lesson to the God-fearing.
  - Mustafa Khattab
And We caused Jesus, son of Mary, to follow in their footsteps, confirming that which was (revealed) before him, and We bestowed on him the Gospel wherein is guidance and a light, confirming that which was (revealed) before it in the Torah a guidance and an admonition unto those who ward off (evil).
  - Marmaduke Pickthall
And in their footsteps We sent Jesus the son of Mary confirming the law that had come before him: We sent him the Gospel: therein was guidance and light and confirmation of the law that had come before him: a guidance and an admonition to those who fear Allah. 757
  - Abdullah Yusuf Ali

Guidance and light: see n. 750 above. For the meaning of the Gospel (Injil), see Appendix III, "On the Injil", (printed at the end of this Sura).

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5:47
وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ Walya h kum ahlu alinjeeli bim a anzala All a hu feehi waman lam ya h kum bim a anzala All a hu faol a ika humu alf a siqoon a
Let, then, the followers of the Gospel judge in accordance with what God has revealed therein: for they who do not judge in the light of what God has bestowed from on high - it is they, they who are truly iniquitous!
  - Mohammad Asad
Therefore, let the people who follow the Injeel (Gospel) judge by the Law which Allah has revealed therein; those who do not judge by the Law which Allah has revealed, they are the transgressors.
  - Muhammad Farooq-i-Azam Malik
So let the people of the Gospel judge by what Allah has revealed in it. And those who do not judge by what Allah has revealed are 'truly' the rebellious.
  - Mustafa Khattab
Let the People of the Gospel judge by that which Allah hath revealed therein. Whoso judgeth not by that which Allah hath revealed; such are evil-livers.
  - Marmaduke Pickthall
Let the people of the Gospel Judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed they are (no better than) those who rebel. 758
  - Abdullah Yusuf Ali

See n. 756 above.

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5:48
وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَـٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَـٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ Waanzaln a ilayka alkit a ba bi a l h aqqi mu s addiqan lim a bayna yadayhi mina alkit a bi wamuhayminan AAalayhi fa o h kum baynahum bim a anzala All a hu wal a tattabiAA ahw a ahum AAamm a j a aka mina al h aqqi likullin jaAAaln a minkum shirAAatan waminh a jan walaw sh a a All a hu lajaAAalakum ommatan w ah idatan wal a kin liyabluwakum fee m a a t a kum fa i stabiqoo alkhayr a ti il a All a hi marjiAAukum jameeAAan fayunabbiokum bim a kuntum feehi takhtalifoon a
And unto thee [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein.64 Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high,65 and do not follow their errant views, forsaking the truth that has come unto thee. Unto every one of you have We appointed a [different] law and way of life.66 And if God had so willed, He could surely have made you all one single community: but [He willed it otherwise] in order to test you by means of what He has vouchsafed unto you.67 Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.68
  - Mohammad Asad

The participle muhaymin is derived from the quadriliteral verb haymana, "he watched [over a thing]" or "controlled [it]", and is used here to describe the Qur'an as the determinant factor in deciding what is genuine and what is false in the earlier scriptures (see Manar VI, 410 ff.).

Lit., "judge, then, between them...", etc. This apparently applies not merely to judicial cases but also to opinions as to what is right or wrong in the ethical sense (see note [55] above). As is evident from the mention of the "followers of the Gospel" in the preceding verse, and of the Torah in the earlier passages, the people spoken of here are both the Jews and the Christians.

The expression "every one of you" denotes the various communities of which mankind is composed. The term shir'ah (or shar'ah) signifies, literally, "the way to a watering-place" (from which men and animals derive the element indispensable to their life), and is used in the Qur'an to denote a system of law necessary for a community's social and spiritual welfare. The term minhaj, on the other hand, denotes an "open road", usually in an abstract sense: that is, "a way of life". The terms shir'ah and minhaj are more restricted in their meaning than the term din, which comprises not merely the laws relating to a particular religion but also the basic, unchanging spiritual truths which, according to the Qur'an, have been preached by every one of God's apostles, while the particular body of laws (shir'ah or shari'ah) promulgated through them, and the way of life (minhaj) recommended by them, varied in accordance with the exigencies of the time and of each community's cultural development. This "unity in diversity" is frequently stressed in the Qur'an (e.g., in the first sentence of 2:148 , in {21:92-93}, or in 23:52 ff.). Because of the universal applicability and textual incorruptibility of its teachings - as well as of the fact that the Prophet Muhammad is "the seal of all prophets", i.e., the last of them (see 33:40 ) - the Qur'an represents the culminating point of all revelation and offers the final, perfect way to spiritual fulfilment. This uniqueness of the Qur'anic message does not, however, preclude all adherents of earlier faiths from attaining to God's grace: for - as the Qur'an so often points out - those among them who believe uncompromisingly in the One God and the Day of Judgment (i.e., in individual moral responsibility) and live righteously "need have no fear, and neither shall they grieve".

I.e., "in order to test, by means of the various religious laws imposed on you, your willingness to surrender yourselves to God and to obey Him" (Zamakhshari, Razi), "and thus to enable you to grow, spiritually and socially, in accordance with the God-willed law of evolution" (Manar VI, 418 f.).

Lit., "inform you of that wherein you used to differ" (cf. surah {2}, note [94]). Thus, the Qur'an impresses upon all who believe in God - Muslims and non-Muslims alike - that the differences in their religious practices should make them "vie with one another in doing good works" rather than lose themselves in mutual hostility.

To you, O Muhammad, We have revealed this Book with the truth. It confirms whatever has remained intact in the scriptures which came before it and also to safeguard it. Therefore, judge between people according to Allah's revelations and do not yield to their vain desires diverging from the truth which has come to you. We have ordained a law and a Way of life for each of you. If Allah wanted He could have made all of you a single nation. But He willed otherwise in order to test you in what He has given you; therefore try to excel one another in good deeds. Ultimately you all shall return to Allah; then He will show you the truth of those matters in which you dispute.
  - Muhammad Farooq-i-Azam Malik
We have revealed to you 'O Prophet' this Book with the truth, as a confirmation of previous Scriptures and a supreme authority on them. So judge between them by what Allah has revealed, and do not follow their desires over the truth that has come to you. To each of you We have ordained a code of law and a way of life. If Allah had willed, He would have made you one community, but His Will is to test you with what He has given 'each of' you. So compete with one another in doing good. To Allah you will all return, then He will inform you 'of the truth' regarding your differences.
  - Mustafa Khattab
And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.
  - Marmaduke Pickthall
To thee We sent the Scripture in truth confirming the scripture that came before it and guarding it in safety; so judge between them by what Allah hath revealed and follow not their vain desires diverging from the truth that hath come to thee. To each among you have We prescribed a Law and an Open Way. If Allah had so willed He would have made you a single people but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute. 759 760 761 762
  - Abdullah Yusuf Ali

After the corruption of the older revelations, the Qur-an comes with a twofold purpose: (1) to confirm the true and original Message, and (2) to guard it, or act as a check to its interpretation. The Arabic word Muhaimin is very comprehensive in meaning. It means one who safeguards, watches over, stands witness, preserves, and upholds. The Qur-an safeguards "the Book", for it has preserved within it the teachings of all the former Books. It watches over these Books in the sense that it will not let their true teachings to be lost. It supports and upholds these Books in the sense that it corroborates the Word of Allah which has remained intact in them. It stands a witness because it bears testimony to the Word of Allah contained in these Books and helps to sort it out from the interpretations and commentaries of the people which were mixed with it: what is confirmed by the Qur-an is the Word of Allah and what is against it is that of the people.

Law: shir'at = rules of practical conduct. Open Way: Minhaj = The guidance of the Prophet in all aspects of life.

By origin mankind were a single people or nation: iv. 1, and ii. 213. That being so Allah could have kept us all alike, with one language, one kind of disposition, and one set of physical conditions (including climate) to live in. But in His wisdom, He gives us diversity in these things, not only at any given time, but in different periods and ages. This tests our capacity for Unity (Wahdaniyat) still more, and accentuates the need of Unity and Islam.

Men are wont to make conflicting claims regarding Allah, the ultimate destiny of man, and other questions of vital importance. No matter how vehement and eloquent the proponents of false doctrines might be, their efforts will prove fruitless and it will be indisputably clear on the Day of Judgment as to who entertained false notions and who cherished the truth.

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5:49
وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ وَٱحْذَرْهُمْ أَن يَفْتِنُوكَ عَنۢ بَعْضِ مَآ أَنزَلَ ٱللَّهُ إِلَيْكَ ۖ فَإِن تَوَلَّوْا۟ فَٱعْلَمْ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ لَفَـٰسِقُونَ Waani o h kum baynahum bim a anzala All a hu wal a tattabiAA ahw a ahum wa i hth arhum an yaftinooka AAan baAA d i m a anzala All a hu ilayka fain tawallaw fa i AAlam annam a yureedu All a hu an yu s eebahum bibaAA d i th unoobihim wainna katheeran mina a l nn a si laf a siqoon a
Hence, judge between the followers of earlier revelation69 in accordance with what God has bestowed from on high, and do not follow their errant views; and beware of them, lest they tempt thee away from aught that God has bestowed from on high upon thee. And if they turn away [from His commandments], then know that it is but God's will [thus] to afflict them for some of their sins:70 for, behold, a great many people are iniquitous indeed.
  - Mohammad Asad

Lit., "between them": see notes [55] and [65] above.

The implication is that a conscious disregard of God's commandments brings with it its own punishment: namely, a gradual corruption of the community's moral values and, thus, growing social disruption and internecine conflict.

So, O Muhammad, pronounce judgement among them according to the law which Allah has revealed and do not follow their vain desires, and beware of them lest they tempt you away from a part of that which Allah has revealed to you. If they reject your judgement, then know that it is Allah's wish to scourge them for some of their sins. In fact most of the people are transgressors.
  - Muhammad Farooq-i-Azam Malik
And judge between them 'O Prophet' by what Allah has revealed, and do not follow their desires. And beware, so they do not lure you away from some of what Allah has revealed to you. If they turn away 'from Allah's judgment', then know that it is Allah's Will to repay them for some of their sins, and that many people are indeed rebellious.
  - Mustafa Khattab
So judge between them by that which Allah hath revealed, and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah's will is to smite them for some sin of theirs. Lo! many of mankind are evil-livers.
  - Marmaduke Pickthall
And this (He commands): Judge thou between them by what Allah hath revealed and follow not their vain desires but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away be assured that for some of their crimes it is Allah's purpose to punish them. And truly most men are rebellious.
  - Abdullah Yusuf Ali

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5:50
أَفَحُكْمَ ٱلْجَـٰهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ Afa h ukma alj a hiliyyati yabghoona waman a h sanu mina All a hu h ukman liqawmin yooqinoon a
Do they, perchance, desire [to be ruled by] the law of pagan ignorance?71 But for people who have inner certainty, who could be a better law-giver than God?
  - Mohammad Asad

By "pagan ignorance" (jahiliyyah) is meant here not merely the time before the advent of the Prophet Muhammad but, in general, a state of affairs characterized by a lack of moral perception and a submission of all personal and communal concerns to the criterion of "expediency" alone: that is, exclusively to the consideration as to whether a particular aim or action is useful or damaging (in the short-term, practical sense of these words) to the interests of the person concerned or of the community to which he belongs. Inasmuch as this "law of expediency" is fundamentally opposed to the concepts of morality preached by every higher religion, it is described in the Qur'an as "the law (hukm) of pagan ignorance".

By rejecting the Divine Law do they wish to be judged by the laws of ignorance? Who is a better Judge than Allah for those who believe in Him?
  - Muhammad Farooq-i-Azam Malik
Is it the judgment of 'pre-Islamic' ignorance they seek? Who could be a better judge than Allah for people of sure faith?
  - Mustafa Khattab
Is it a judgment of the time of (pagan) ignorance that they are seeking? Who is better than Allah for judgment to a people who have certainty (in their belief)?
  - Marmaduke Pickthall
Do they then seek after a judgment of (the Days of) Ignorance? But who for a people whose faith is assured can give better judgment than Allah? 763
  - Abdullah Yusuf Ali

The Days of Ignorance were the days of tribalism, feuds and selfish accentuation of differences in man. Those days are really not yet over. It is the mission of Islam to take us away from that false mental attitude, towards the true attitude of Unity. If our Faith is certain (and not merely a matter of words), Allah will guide us to that Unity.

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5:51
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَـٰرَىٰٓ أَوْلِيَآءَ ۘ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ Y a ayyuh a alla th eena a manoo l a tattakhi th oo alyahooda wa al nna sa r a awliy a a baAA d uhum awliy a o baAA d in waman yatawallahum minkum fainnahu minhum inna All a ha l a yahdee alqawma a l thth a limeen a
O YOU who have attained to faith! Do not take the Jews and the Christians for your allies: they are but allies of one another72 - and whoever of you allies himself with them becomes, verily, one of them; behold, God does not guide such evildoers.73
  - Mohammad Asad

According to most of the commentators (e.g., Tabari), this means that each of these two communities extends genuine friendship only to its own adherents - i.e., the Jews to the Jews, and the Christians to the Christians - and cannot, therefore, be expected to be really friendly towards the followers of the Qur'an. See also 8:73 , and the corresponding note.

Lit., "the evildoing folk": i.e., those who deliberately sin in this respect. As regards the meaning of the "alliance" referred to here, see 3:28 , and more particularly 4:139 and the corresponding note, which explains the reference to a believer's loss of his moral identity if he imitates the way of life of, or - in Qur'anic terminology - "allies himself" with, non-Muslims. However, as has been made abundantly clear in {60:7-9} (and implied in verse {57} of this surah), this prohibition of a "moral alliance" with non-Muslims does not constitute an injunction against normal, friendly relations with such of them as are well-disposed towards Muslims. It should be borne in mind that the term wali has several shades of meaning: "ally", "friend", "helper", "protector", etc. The choice of the particular term - and sometimes a combination of two terms - is always dependent on the context.

O believers! Take neither Jews nor Christians as your protecting friends: they are only protecting friends of one another. Whoever of you disobeys this commandment will be counted as one of them. Surely Allah does not guide the wrongdoers.
  - Muhammad Farooq-i-Azam Malik
O believers! Take neither Jews nor Christians as guardians- they are guardians of each other.1 Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.
  - Mustafa Khattab

 Wali means guardian, caretaker, protector, provider, ally, etc. The Prophet (ﷺ) for example says, “A woman should not get married without a wali.”—that is a guardian such as her father to represent her in the marriage and make sure she receives her full rights. The verse forbids Muslims from allying with the Jews and Christians (or anyone else) conspiring to persecute Muslims. On the other hand, as long as non-Muslims are not at war with Muslims or persecuting them, the Quran (60:8) commands Muslims to be kind and gracious to them.

O ye who believe! Take not the Jews and Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk.
  - Marmaduke Pickthall
O ye who believe! take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust. 764
  - Abdullah Yusuf Ali

That is, look not to them for help and comfort. They are more likely to combine against you than to help you. And this happened more than once in the lifetime of the Prophet, and in after-ages again and again. He who associates with them and shares their counsels must be counted as of them. The trimmer loses whichever way the wheel of fortune turns.

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5:52
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَـٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَـٰدِمِينَ Fatar a alla th eena fee quloobihim mara d un yus a riAAoona feehim yaqooloona nakhsh a an tu s eeban a d a iratun faAAas a All a hu an yatiya bi a lfat h i aw amrin min AAindihi fayu s bi h oo AAal a m a asarroo fee anfusihim n a dimeen a
And yet thou canst see how those in whose hearts there is disease vie with one another for their good will,74 saying [to themselves], "We fear lest fortune turn against us." But God may well bring about good fortune [for the believers] or any [other] event of His own devising,75 whereupon those [waverers] will be smitten with remorse for the thoughts which they had secretly harboured within themselves -
  - Mohammad Asad

Lit., "vie with one another concerning them" - the pronoun referring to the hostile Jews and Christians, for whose good-will the hypocrites within the Muslim community vie with one another by trying to imitate their way of life.

Lit., "from Himself". Some of the commentators assume that the word fath (lit., "victory" or "triumph") occurring in this sentence is a prophetic reference to the conquest of Mecca by the Muslims. This assumption, however, cannot be correct since Mecca was already in the hands of the Muslims at the time of the revelation of this surah. Hence, the term fath has obviously been used here in its primary significance of "opening" - namely, the opening of good fortune. (Cf. the idiomatic expression futiha 'ala fulan, "so-and-so became fortunate" or "possessed of good fortune", mentioned in Zamakhshari's Asas and in the Taj al-'Arus.) The "other event of God's own devising" may conceivably refer to a divine punishment of the hypocrites apart from the good fortune that might be in store for the true believers.

You see that those who have the disease of hypocrisy in their hearts move around in their camp saying: "We fear lest a turn of fortune strike us." But soon when Allah gives you victory or a decision according to His will, they will regret for what they are hiding in their hearts.
  - Muhammad Farooq-i-Azam Malik
You see those with sickness in their hearts racing for their guardianship, saying 'in justification', 'We fear a turn of fortune will strike us.' But perhaps Allah will bring about 'your' victory or another favour by His command, and they will regret what they have hidden in their hearts.
  - Mustafa Khattab
And thou seest those in whose heart is a disease race toward them, saying: We fear lest a change of fortune befall us. And it may happen that Allah will vouchsafe (unto thee) the victory, or a commandment from His presence. Then will they repent of their secret thoughts.
  - Marmaduke Pickthall
Those in whose heart is a disease thou seest how eagerly they run about amongst them saying: "We do fear lest a change of fortune bring us disaster." Ah! perhaps Allah will give (thee) victory or a decision according to His Will. Then will they repent of the thoughts which they secretly harbored in their hearts. 765
  - Abdullah Yusuf Ali

Cf. ii. 10.

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5:53
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَـٰلُهُمْ فَأَصْبَحُوا۟ خَـٰسِرِينَ Wayaqoolu alla th eena a manoo ah a ol a i alla th eena aqsamoo bi A ll a hi jahda aym a nihim innahum lamaAAakum h abi t at aAAm a luhum faa s ba h oo kh a sireen a
while those who have attained to faith will say [to one another], "Are these the self-same people who swore by God with their most solemn oaths that they were indeed with you? In vain are all their works, for now they are lost!"
  - Mohammad Asad
At that time the believers will say: "Are these the same people who solemnly swore by Allah that they would stand beside you?" As a result all their deeds will be voided and they will become losers.
  - Muhammad Farooq-i-Azam Malik
'Only then,' the believers will ask 'one another', 'Are these the ones who swore solemn oaths by Allah that they were with you?' Their deeds have been in vain, so they have become losers.
  - Mustafa Khattab
Then will the believers say (unto the people of the Scripture): Are these they who swore by Allah their most binding oaths that they were surely with you? Their works have failed, and they have become the losers.
  - Marmaduke Pickthall
And those who believe will say: "Are these the men who swore their strongest oaths by Allah that they were with you?" All that they do will be in vain and they will fall into (nothing but) ruin. 766
  - Abdullah Yusuf Ali

The Hypocrites, while matters were doubtful, pretended to be with Muslims, but were in league with their enemies. When matters came to a decision and Allah granted victory to Islam, their position was awkward. They were not only disowned by the Muslims, but the Muslims could well say in reproach to their enemies: "Are these the men who swore friendship for you? What was their friendship worth to you? Where are they now?"

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5:54
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِۦ فَسَوْفَ يَأْتِى ٱللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَـٰفِرِينَ يُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ Y a ayyuh a alla th eena a manoo man yartadda minkum AAan deenihi fasawfa yatee All a hu biqawmin yu h ibbuhum wayu h ibboonahu a th illatin AAal a almumineena aAAizzatin AAal a alk a fireena yuj a hidoona fee sabeeli All a hi wal a yakh a foona lawmata l a imin tha lika fa d lu All a hi yuteehi man yash a o wa A ll a hu w a siAAun AAaleem un
0 you who have attained to faith! If you ever abandon your faith,76 God will in time bring forth [in your stead] people whom He loves and who love Him - humble towards the believers, proud towards all who deny the truth: [people] who strive hard in God's cause, and do not fear to be censured by anyone who might censure them: such is God's favour, which He grants unto whom He wills. And God is infinite, all-knowing.
  - Mohammad Asad

Lit., "whosoever from among you abandons his faith" - i.e., in result of having placed his reliance on non-Muslims who are hostile to Islam, and having taken them for his "allies" and spiritual mentors.

O believers! Whoever among you renounce Islam let him do so; soon Allah will replace them with others whom He will love and they will love Him, who will be humble towards the believers, mighty against the unbelievers, striving hard in the way of Allah, and will have no fear of reproach from any critic. Now this is the grace of Allah which He bestows on whom He pleases. Allah has boundless knowledge.
  - Muhammad Farooq-i-Azam Malik
O believers! Whoever among you abandons their faith, Allah will replace them with others who love Him and are loved by Him. They will be humble with the believers but firm towards the disbelievers, struggling in the Way of Allah; fearing no blame from anyone. This is the favour of Allah. He grants it to whoever He wills. And Allah is All-Bountiful, All-Knowing.
  - Mustafa Khattab
O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All Embracing, All Knowing.
  - Marmaduke Pickthall
O ye who believe! if any from among you turn back from his faith soon will Allah produce a people whom He will love as they will love Him lowly with the believers mighty against the rejecters fighting in the way of Allah and never afraid of the reproaches of such as find fault. That is the Grace of Allah which He will bestow on whom He pleaseth: and Allah encompasseth all and He knoweth all things. 767
  - Abdullah Yusuf Ali

As "most men are rebellious" (v. 49), it is inevitable that there should be apostates even from such a religion of reason and common-sense as Islam. But here is a warning to the Muslim body that they should not repeat the history of the Jews, and become so self-satisfied or arrogant as to depart from the spirit of Allah's teaching. If they do, the loss will be their own. Allah's bounty is not confined to one group or section of humanity. He can always raise up people who will follow the true spirit of Islam. That spirit is defined in two ways: first in general terms; they will love Allah and Allah will love them; and secondly, by specific signs; amongst the Brethren, their attitude will be that of humility, but to wrong-doers they will offer no mealy-mouthed compromises; they will always strive and fight for truth and right; they will know no fear, either physical, or that more insidious form, which says; "What will people say if we act thus? They are too great in mind to be haunted by any such thought. For, as the next verse says, their friends are Allah, His Prophet, and His people, the people who judge rightly, without fear or favour.

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5:55
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ Innam a waliyyukumu All a hu warasooluhu wa a lla th eena a manoo alla th eena yuqeemoona a l ss al a ta wayutoona a l zzak a ta wahum r a kiAAoon a
Behold, your only helper shall be God, and His Apostle, and those who have attained to faith - those that are constant in prayer, and render the purifying dues, and bow down [before God]:
  - Mohammad Asad
Your real protecting friends are Allah, His Rasool, and the fellow believers - the ones who establish Salah, pay Zakah and bow down humbly before Allah.
  - Muhammad Farooq-i-Azam Malik
Your only guardians are Allah, His Messenger, and fellow believers- who establish prayer and pay alms-tax with humility.
  - Mustafa Khattab
Your friend can be only Allah; and His messenger and those who believe, who establish worship and pay the poor due, and bow down (in prayer).
  - Marmaduke Pickthall
Your (real) friends are (no less than) Allah His Apostle and the (fellowship of) believers those who establish regular prayers and regular charity and they bow down humbly (in worship).
  - Abdullah Yusuf Ali

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5:56
وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَـٰلِبُونَ Waman yatawalla All a ha warasoolahu wa a lla th eena a manoo fainna h izba All a hi humu algh a liboon a
for, all who ally themselves with God and His Apostle and those who have attained to faith - behold, it is they, the partisans of God, who shall be victorious!
  - Mohammad Asad
Whoever makes Allah, His Rasool and the fellow believers his protecting friends, must know that Allah's party will surely be victorious.
  - Muhammad Farooq-i-Azam Malik
Whoever allies themselves with Allah, His Messenger, and fellow believers, then it is certainly Allah's party that will prevail.
  - Mustafa Khattab
And whoso taketh Allah and His messenger and those who believe for friend (will know that), lo! the party of Allah, they are the victorious.
  - Marmaduke Pickthall
As to those who turn (for friendship) to Allah His Apostle and the (fellowship of) believers it is the fellowship of Allah that must certainly triumph.
  - Abdullah Yusuf Ali

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5:57
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَٱلْكُفَّارَ أَوْلِيَآءَ ۚ وَٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ Y a ayyuh a alla th eena a manoo l a tattakhi th oo alla th eena ittakha th oo deenakum huzuwan walaAAiban mina alla th eena ootoo alkit a ba min qablikum wa a lkuff a ra awliy a a wa i ttaqoo All a ha in kuntum mumineen a
O you who have attained to faith! Do not take for your friends such as mock at your faith and make a jest of it - be they from among those who have been vouchsafed revelation before your time, or [from among] those who deny the truth [of revelation as such] - but remain conscious of God, if you are [truly] believers:
  - Mohammad Asad
O believers! Do not make your protecting friends those, from among the people who were given the Book before you and the unbelievers, who have made your religion a mockery or pastime, fear Allah if you are true believers.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not seek the guardianship of those given the Scripture before you and the disbelievers who have made your faith a mockery and amusement. And be mindful of Allah if you are 'truly' believers.
  - Mustafa Khattab
O ye who believe! Choose not for friends such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers.
  - Marmaduke Pickthall
O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport whether among those who received the Scripture before you or among those who reject faith; but fear ye Allah if ye have Faith (indeed). 768
  - Abdullah Yusuf Ali

It is not right that we should be in intimate association with those to whom religion is either a subject of mockery or at best is nothing but a plaything. They may be amused, or they may have other motives for encouraging you. But your association with them will sap the earnestness of your Faith, and make you cynical and insincere.

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5:58
وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًا وَلَعِبًا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ Wai tha n a daytum il a a l ss al a ti ittakha th ooh a huzuwan walaAAiban tha lika biannahum qawmun l a yaAAqiloon a
for, when you call to prayer, they mock at it and make a jest of it - simply because they are people who do not use their reason.
  - Mohammad Asad
When you call for Salah (prayers) they make it as an object of mockery and pastime; this is because they are a people devoid of understanding.
  - Muhammad Farooq-i-Azam Malik
When you call to prayer, they mock it in amusement. This is because they are a people without understanding.
  - Mustafa Khattab
And when ye call to prayer they take it for a jest and sport. That is because they are a folk who understand not.
  - Marmaduke Pickthall
When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because they are a people without understanding.
  - Abdullah Yusuf Ali

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5:59
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ هَلْ تَنقِمُونَ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَـٰسِقُونَ Qul y a ahla alkit a bi hal tanqimoona minn a ill a an a mann a bi A ll a hi wam a onzila ilayn a wam a onzila min qablu waanna aktharakum f a siqoon a
Say: "O followers of earlier revelation! Do you find fault with us for no other reason than that we believe in God [alone], and in that which He has bestowed from on high upon us as well as that which He has bestowed aforetime? - or [is it only] because most of you are iniquitous?"
  - Mohammad Asad
Tell them: "O people of the Book! What makes you against us other than that we believe in Allah and in what has been revealed to us and what was revealed before? The fact is that most of you are rebellious transgressors."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'O People of the Book! Do you resent us only because we believe in Allah and what has been revealed to us and what was revealed before- while most of you are rebellious?'
  - Mustafa Khattab
Say: O, People of the Scripture! Do ye blame us for aught else than that we believe in Allah and that which is revealed unto us and that which was revealed aforetime, and because most of you are evil-livers?
  - Marmaduke Pickthall
Say: "O People of the Book! do ye disapprove of us for no other reason than that we believe in Allah and the revelation that hath come to us and that which came before (us) and (perhaps) that most of you are rebellious and disobedient?" 769
  - Abdullah Yusuf Ali

There is the most biting irony in this and the next verse, You People of the Book! Do you hate us because we believe in Allah and not only our scripture, but yours also? Perhaps you hate us because we obey and you are in rebellion against Allah! Why hate us? There are worse things than our obedience and our Faith. Shall I tell you some of them? Our test will be: what treatment Allah meted out to the things I mention. Who were the people who incurred the curse of Allah? (See Deut. xi. 28, and xxviii. 15-68: and numerous passages like Hosea viii. 14, and ix- 1). Who provoked Allah's wrath? (See numerous passages like Deut. i. 34: Matt. iii. 7). Who forsook Allah, and worshipped evil? (See Jeremiah, xvi. 11-13). That is your record. Is that why you hate us?'

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5:60
قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِ ۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَ ۚ أُو۟لَـٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ Qul hal onabbiokum bisharrin min tha lika mathoobatan AAinda All a hi man laAAanahu All a hu wagha d iba AAalayhi wajaAAala minhumu alqiradata wa a lkhan a zeera waAAabada a l tta ghooti ol a ika sharrun mak a nan waa d allu AAan saw a i a l ssabeel i
Say: "Shall I tell you who, in the sight of God, deserves a yet worse retribution than these? They whom God has rejected and whom He has condemned, and whom He has turned into apes and swine because they worshipped the powers of evil:77 these are yet worse in station, and farther astray from the right path [than the mockers]."78
  - Mohammad Asad

Contrary to many of the commentators who take this reference to "apes and swine" in a literal sense, the famous tabi'i Mujahid explains it as a metaphorical description (mathal) of the moral degradation which such sinners undergo: they become wildly unpredictable like apes, and as abandoned to the pursuit of lusts as swine (Manar VI, 448). This interpretation has also been quoted by Tabari in his commentary on 2:65 . - As regards the expression "powers of evil" (at-taghut), see surah {2}, note [250].

As is evident from the following verses, the sinners who are even worse than the mockers are the hypocrites, and particularly those among them who claim to be followers of the Bible: for the obvious reason that, having been enlightened through revelation, they have no excuse for their behaviour. Although in verse {64} the Jews are specifically mentioned, the reference to the Gospel in verse {66} makes it clear that the Christians, too, cannot be exempted from this blame.

Ask them: "Should I tell you of those who will have even worse than this in retribution from Allah? They are those whom Allah has cursed; who have incurred His wrath; some of whom were turned into apes and pigs; who worshipped Taghut (forces of Shaitan); these are worse in rank and far more astray from the Right Way."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Shall I inform you of those who deserve a worse punishment from Allah 'than the rebellious'? It is those who earned Allah's condemnation and displeasure- some being reduced to apes and pigs1 and worshippers of false gods. These are far worse in rank and farther astray from the Right Way.'
  - Mustafa Khattab

 Literally or metaphorically. See footnote for 2:65.

Shall I tell thee of a worse (case) than theirs for retribution with Allah? Worse (is the case of him) whom Allah hath cursed, him on whom His wrath hath fallen! Worse is he of whose sort Allah hath turned some to apes and swine, and who serveth idols. Such are in worse plight and further astray from the plain road.
  - Marmaduke Pickthall
Say: "Shall I point out to you something much worse than this (as judged) by the treatment it received from Allah? Those who incurred the curse of Allah and His wrath those of whom some He transformed into apes and swine those who worshipped Evil; these are (many times) worse in rank and far more astray from the even Path! 770
  - Abdullah Yusuf Ali

For apes see Q. ii. 65. For men possessed by devils, and the devils being sent into swine, see Matt. viii. 28-32.

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5:61
وَإِذَا جَآءُوكُمْ قَالُوٓا۟ ءَامَنَّا وَقَد دَّخَلُوا۟ بِٱلْكُفْرِ وَهُمْ قَدْ خَرَجُوا۟ بِهِۦ ۚ وَٱللَّهُ أَعْلَمُ بِمَا كَانُوا۟ يَكْتُمُونَ Wai tha j a ookum q a loo a mann a waqad dakhaloo bi a lkufri wahum qad kharajoo bihi wa A ll a hu aAAlamu bim a k a noo yaktumoon a
For, when they come unto you, they say, "We do believe": whereas, in fact, they come with the resolve to deny the truth, and depart in the same state.79 But God is fully aware of all that they would conceal.
  - Mohammad Asad

Lit., "they come in with a denial of the truth and depart with it".

When they come to you they say: "We believe". But in fact, unbelievers they came and unbelievers they depart. Allah knows fully well what they hide in their hearts.
  - Muhammad Farooq-i-Azam Malik
When they come to you 'believers' they say, 'We believe.' But they are committed to disbelief when they enter and when they leave. And Allah knows what they hide.
  - Mustafa Khattab
When they come unto you (Muslims), they say: We believe; but they came in unbelief and they went out in the same; and Allah knoweth best what they were hiding.
  - Marmaduke Pickthall
When they come to thee they say: "We believe": but in fact they enter with a mind against Faith and they go out with the same: but Allah knoweth fully all that they hide.
  - Abdullah Yusuf Ali

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5:62
وَتَرَىٰ كَثِيرًا مِّنْهُمْ يُسَـٰرِعُونَ فِى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَأَكْلِهِمُ ٱلسُّحْتَ ۚ لَبِئْسَ مَا كَانُوا۟ يَعْمَلُونَ Watar a katheeran minhum yus a riAAoona fee alithmi wa a lAAudw a ni waaklihimu a l ssu h ta labisa m a k a noo yaAAmaloon a
And thou canst see many of them vie with one another in sinning and tyrannical conduct and in their swallowing of all that is evil.
  - Mohammad Asad
You will see many of them try to beat each other in sin and rancor, and they consume what is unlawful. Evil indeed is what they do.
  - Muhammad Farooq-i-Azam Malik
You see many of them racing towards sin, transgression, and consumption of forbidden gain. Evil indeed are their actions!
  - Mustafa Khattab
And thou seest many of them vying one with another in sin and transgression and their devouring of illicit gain. Verily evil is what they do.
  - Marmaduke Pickthall
Many of them dost thou see racing each other in sin and rancor and their eating of things forbidden. Evil indeed are the things that they do. 771
  - Abdullah Yusuf Ali

Eating of things forbidden: may be construed in a literal or a figurative sense. From its juxtaposition with sin and hatred, it is better to construe it in a figurative sense, as referring to their fraudulent misappropriations of other people's property or trust property. "Eating" is used in v. 66 below in the general sense of enjoyment and happiness.

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5:63
لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّـٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ ۚ لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ Lawl a yanh a humu a l rrabb a niyyoona wa a la h b a ru AAan qawlihimu alithma waaklihimu a l ssu h ta labisa m a k a noo ya s naAAoon a
Why do not their men of God and their rabbis80 forbid them to make sinful assertions and to swallow all that is evil? Vile indeed is what they contrive!
  - Mohammad Asad

According to Baghawi, the rabbaniyun ("men of God" - see surah {3}, note [62]) stand, in this context, for the spiritual leaders of the Christians, and the ahbar for the Jewish scholars ("rabbis"). Regarding the "swallowing of evil", see note [54] above.

Why don't their Rabbis and the Jurists of laws forbid them from uttering sinful words and eating unlawful things? Evil indeed are their deeds.
  - Muhammad Farooq-i-Azam Malik
Why do their rabbis and scholars not forbid them from saying what is sinful and consuming what is unlawful? Evil indeed is their inaction!
  - Mustafa Khattab
Why do not the rabbis and the priests forbid their evil speaking and their devouring of illicit gain? Verily evil is their handiwork.
  - Marmaduke Pickthall
Why do not the Rabbis and the doctors of laws forbid them from their (habit of) uttering sinful words and eating things forbidden? Evil indeed are their works.
  - Abdullah Yusuf Ali

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5:64
وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَـٰنًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۚ كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ ۚ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا ۚ وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ Waq a lati alyahoodu yadu All a hi maghloolatun ghullat aydeehim waluAAinoo bim a q a loo bal yad a hu mabsoo t at a ni yunfiqu kayfa yash a o walayazeedanna katheeran minhum m a onzila ilayka min rabbika t ughy a nan wakufran waalqayn a baynahumu alAAad a wata wa a lbagh da a il a yawmi alqiy a mati kullam a awqadoo n a ran lil h arbi a t faah a All a hu wayasAAawna fee alar d i fas a dan wa A ll a hu l a yu h ibbu almufsideen a
And the Jews say, "God's hand is shackled!" It is their own hands that are shackled; and rejected [by God] are they because of this their assertion.81 Nay, but wide are His hands stretched out: He dispenses [bounty] as He wills. But all that has been bestowed from on high upon thee [O Prophet] by thy Sustainer is bound to make many of them yet more stubborn in their overweening arrogance and in their denial of the truth. And so We have cast enmity and hatred among the followers of the Bible,82 [to last] until Resurrection Day; every time they light the fires of war, God extinguishes them;83 and they labour hard to spread corruption on earth: and God does not love the spreaders of corruption.
  - Mohammad Asad

The phrase "one's hand is shackled" is a metaphorical expression denoting niggardliness just as its opposite - "his hand is stretched out wide" - signifies generosity (Zamakhshari). However, these two phrases have a wider meaning as well, namely, "lack of power" and "unlimited power", respectively (Razi). It would appear that the Jews of Medina, seeing the poverty of the Muslims, derided the latters' conviction that they were struggling in God's cause and that the Qur'an was divinely revealed. Thus, the "saying" of the Jews mentioned in this verse "God's hand is shackled", as well as the parallel one in 3:181 , "God is poor while we are rich", is an elliptical description of their attitude towards Islam and the Muslims - an attitude of disbelief and sarcasm which could be thus paraphrased: "If it were true that you Muslims are doing God's will, He would have bestowed upon you power and riches; but your poverty and your weakness contradict your claim - or else this claim of yours amounts, in effect, to saying that God cannot help you." This outstanding example of the elliptic mode of expression (ijaz) so often employed in the Qur'an has, however, a meaning that goes far beyond the historical circumstances to which it refers: it illustrates an attitude of mind which mistakenly identifies worldy riches or power with one's being, spiritually, "on the right way". In the next sentence the Qur'an takes issue with this attitude and declares, in an equally elliptical manner, that all who see in material success an alleged evidence of God's approval are blind to spiritual truths and, therefore, morally powerless and utterly self-condemned in the sight of God.

Lit., "among them". The personal pronoun refers to the hypocritical followers of the Bible - both the Jews and the Christians - spoken of in verses {57-63} (Tabari); cf. verse {14} of this surah, which makes a similar statement with regard to such of the Christians as "have forgotten much of what they had been told to bear in mind".

I.e., He does not allow any of the warring parties to resolve their conflicts through a final victory. with the result that they continue to live in a state of "enmity and hatred".

The Jews say: Allah's hand is tied up! - Nay! Their own hands will be tied up and they will be cursed for what they utter. Both of His hands are free; However, He spends as He pleases. The fact is that the revelations that have come to you from Allah will surely make many of them increase in their wickedness and unbelief. We have stirred among them enmity and hatred till the Day of Resurrection. Every time they kindle the fire of war, Allah extinguishes it. Now they are striving to spread mischief in the land. Allah does not love those who do mischief.
  - Muhammad Farooq-i-Azam Malik
'Some among' the Jews said, 'Allah is tight-fisted.'1 May their fists be tied and they be condemned for what they said. Rather, He is open-handed, giving freely as He pleases. That which has been revealed to you 'O Prophet' from your Lord will only cause many of them to increase in wickedness and disbelief. We have stirred among them hostility and hatred until the Day of Judgment. Whenever they kindle the fire of war, Allah puts it out. And they strive to spread corruption in the land. And Allah does not like corruptors.
  - Mustafa Khattab

 lit., Allah’s Hand is tied up ˹with greed˺.

The Jews say: Allah's hand is fettered. Their hands are fettered and they are accursed for saying so. Nay, but both His hands are spread out wide in bounty. He bestoweth as He will. That which hath been revealed unto thee from thy Lord is certain to increase the contumacy and disbelief of many of them, and We have cast among them enmity and hatred till the Day of Resurrection. As often as they light a fire for war, Allah extinguisheth it. Their effort is for corruption in the land, and Allah loveth not corrupters.
  - Marmaduke Pickthall
The Jews say: "Allah's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them We have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief. 772 773 774 775
  - Abdullah Yusuf Ali

Cf. v. 12. and ii. 245, for a "beautiful loan to Allah", and iii. 181, for the blasphemous taunt, "Then Allah is poor!" It is another form of the taunt to say, "Then Allah's hands are tied up. He is close-fisted. He does not give!" This blasphemy is repudiated. On the contrary, boundless is Allah's bounty, and He gives, as it were, with both hands outstretched,-a figure of speech for unbounded liberality.

Their jealousy-because Al-Mustafa is chosen for Allah's Message-is so great that it only confirms and strengthens their rebellion and blasphemy.

Cf. v. 14. where the eternal warring of the Christian sects, among themselves and against the Jews, is referred to. The reference is to the whole of the People of the Book, Jews and Christians-their internal squabbles and their external disputes, quarrels, and wars.

The argument of the whole verse may be thus stated. The Jews blaspheme and mock, and because of their jealousy, the more they are taught, the more obstinate they become in their rebellion. But what good will it do to them? Their selfishness and spite sow quarrels among themselves, which will not be healed till the Day of Judgment. When they stir up wars, especially against the innocent, Allah's Mercy is poured down like a flood of water to extinguish them. But their wickedness continues to devise ever new mischief. And Allah loves not mischief or those who do mischief.

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5:65
وَلَوْ أَنَّ أَهْلَ ٱلْكِتَـٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَـٰهُمْ جَنَّـٰتِ ٱلنَّعِيمِ Walaw anna ahla alkit a bi a manoo wa i ttaqaw lakaffarn a AAanhum sayyi a tihim walaadkhaln a hum jann a ti a l nnaAAeem i
If the followers of the Bible would but attain to [true] faith and God-consciousness, We should indeed efface their [previous] bad deeds, and indeed bring them into gardens of bliss;
  - Mohammad Asad
If instead of this rebellious attitude the people of the Book had believed and become Godfearing, We would certainly have removed their iniquities and admitted them to the gardens of Bliss (Paradise).
  - Muhammad Farooq-i-Azam Malik
Had the People of the Book only been faithful and mindful 'of Allah', We would have certainly absolved them of their sins and admitted them into the Gardens of Bliss.
  - Mustafa Khattab
If only the People of the Scripture would believe and ward off (evil), surely We should remit their sins from them and surely We should bring them into Gardens of Delight.
  - Marmaduke Pickthall
If only the people of the Book had believed and been righteous We should indeed have blotted out their iniquities and admitted them to gardens of Bliss.
  - Abdullah Yusuf Ali

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