The Tafsīr of Sūrat Al-Mā'idah (Chapter - 5)

The Virtues of Sūrat Al-Mā'idah; When It was Revealed

At-Tirmidhi recorded that 'Abdullāh bin 'Amr said, "The last Sūrahs to be revealed were Sūrat Al-Mā'idah and Sūrat Al-Fatḥ (chapter 48)." At-Tirmidhi commented, "This Ḥadīth is Ḥasan, Gharīb."^{1Tuḥfat Al-Aḥwadhi 8:436.} and it was also reported that Ibn 'Abbās said that the last Sūrah to be revealed was,

Qur’an 110:1إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ

«When there comes the help of Allāh and the Conquest,»^{2Tuḥfat Al-Aḥwadhi 8:437.}

Al-Ḥākim collected a narration similar to that of At-Tirmidhi in his Mustadrak, and he said, "It is Ṣaḥīḥ according to the criteria of the Two Shaykhs and they did not record it."^{3Al-Ḥākim 2:311.} Al-Ḥākim narrated that Jubayr bin Nufayr said, "I performed Ḥajj once and visited 'Ā'ishah and she said to me, 'O Jubayr! Do you read (or memorize) Al-Mā'idah ?' I answered 'Yes.' She said, 'It was the last Sūrah to be revealed. Therefore, whatever permissible matters you find in it, then consider (treat) them permissible. And whatever impermissible matters you find in it, then consider (treat) them impermissible.'" Al-Ḥākim said, "It is Ṣaḥīḥ according to the criteria of the Two Shaykhs and they did not record it."^{4Al-Ḥākim 2:311.} Imām Aḥmad recorded that 'Abdur-Raḥmān bin Mahdi related that Mu'āwiyah bin Ṣāliḥ added this statement in the last Ḥadīth, "I (Jubayr) also asked 'Ā'ishah about the Messenger of Allāh's conduct and she answered by saying, 'The Qur'ān.'" An-Nasā'ī also recorded it.^{5Aḥmad 6:188 and An-Nasā'ī in Al-Kubrā: 11138.} بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Qur’an 5:1–2يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

«In the Name of Allāh, Most Gracious, Most Merciful.»

«1. O you who believe! Fulfill (your) obligations. Lawful to you (for food) are all the beasts of cattle except that which will be announced to you (herein), game (also) being unlawful when you assume Iḥrām. Verily, Allāh commands that which He wills.»

«2. O you who believe! Violate not the sanctity of the symbols of Allāh, nor of the Sacred Month, nor of the Hady brought for sacrifice, nor the garlands, nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord. But when you finish the Iḥrām, then hunt, and let not the hatred of some people in (once) stopping you from Al-Masjid Al-Ḥarām (at Makkah) lead you to transgression. Help you one another in Al-Birr and At-Taqwā, but do not help one another in sin and transgression. And have Taqwā of Allāh. Verily, Allāh is severe in punishment.»

Ibn Abi Ḥātim recorded that a man came to 'Abdullāh bin Mas'ūd and said to him, "Advise me." He said, "When you hear Allāh's statement,

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟

«O you who believe!» then pay full attention, for it is a righteous matter that He is ordaining or an evil thing that He is forbidding." Khaythamah said, "Everything in the Qur'ān that reads,

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟

«O you who believe!» reads in the Tawrāh, 'O you who are in need.'" Allāh said,

Qur’an 5:1أَوْفُوا۟ بِٱلْعُقُودِ

«Fulfill (your) obligations.»

Ibn 'Abbās, Mujāhid and others said that 'obligations' here means treaties.^{1Aṭ-Ṭabari 9:450.} Ibn Jarīr mentioned that there is a consensus for this view. Ibn Jarīr also said that it means treaties, such as the alliances that they used to conduct.^{2Aṭ-Ṭabari 9:449.} 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented:

Qur’an 5:1يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ

«O you who believe! Fulfill (your) obligations.»

"Refers to the covenants, meaning, what Allāh permitted, prohibited, ordained and set limits for in the Qur'ān. Therefore, do not commit treachery or break the covenants. Allāh emphasized this command when He said,

Qur’an 13:25وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ

«And those who break the covenant of Allāh, after its ratification, and sever that which Allāh has commanded to be joined,» until,

Qur’anسُوٓءُ ٱلدَّارِ

«unhappy (evil) home (i.e. Hell).»"^{3Aṭ-Ṭabari 9:452.}

Aḍ-Ḍaḥḥāk said that,

Qur’an 5:1أَوْفُوا۟ بِٱلْعُقُودِ

«Fulfill your obligations.»

"Refers to what Allāh has permitted and what He has prohibited. Allāh has taken the covenant from those who proclaim their faith in the Prophet ﷺ and the Book to fulfill the obligations that He has ordered for them in the permissible and the impermissible."

Explaining the Lawful and the Unlawful Beasts

Allāh said,

Qur’an 5:1أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَٰمِ

«Lawful to you (for food) are all the beasts of cattle» camels, cows and sheep, as Al-Ḥasan, Qatādah and several others stated.^{4Aṭ-Ṭabari 9:455.} Ibn Jarīr said that this Tafsīr conforms to the meaning of ('beasts of cattle') that the Arabs had. We should mention that Ibn 'Umar, Ibn 'Abbās and others relied on this Āyah as evidence to allow eating the meat of the fetus if it is found dead in the belly of its slaughtered mother. ^{5Aṭ-Ṭabari 9:456.}There is a Ḥadīth to the same effect collected in the Sunan of Abu Dāwud, At-Tirmidhi and Ibn Mājah and narrated by Abu Sa'īd who said, "We asked, 'O Messenger of Allāh! When we slaughter a camel, cow or sheep, we sometimes find a fetus in its belly, should we discard it or eat its meat?' He said,

Ḥadīthكُلُوهُ إِنْ شِئْتُمْ فَإِنَّ ذَكَاتَهُ ذَكَاةُ أُمِّهِ

«Eat it if you want, because its slaughter was fulfilled when its mother was slaughtered.»"

At-Tirmidhi said, "This Ḥadīth is Ḥasan."^{6Abu Dāwud 3:252, Tuḥfat Al-Aḥwadhi 5:48 and Ibn Mājah 2:1066.} Abu Dāwud recorded that Jābir bin 'Abdullāh said that the Messenger of Allāh ﷺ said,

Ḥadīthذَكَاةُ الْجَنِينِ ذَكَاةُ أُمِّهِ

«Proper slaughter of the fetus is fulfilled with the slaughter of its mother.» Only Abu Dāwud collected this narration.^{7Abu Dāwud 3:253.}

Allāh's statement,

Qur’anإِلَّا مَا يُتْلَىٰ عَلَيْكُمْ

«except that which will be announced to you (herein),»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that it refers to, "The flesh of dead animals, blood and the meat of swine."^{8Aṭ-Ṭabari 9:458.} Qatādah said, "The meat of dead animals and animals slaughtered without Allāh's Name being pronounced at the time of slaughtering."^{9Aṭ-Ṭabari 9:458.} It appears, and Allāh knows best, that the Āyah refers to Allāh's other statement,

Qur’an 5:3حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ

«Forbidden to you (for food) are: Al-Maytah (the dead animals), blood, the flesh of swine, and what has been slaughtered as a sacrifice for others than Allāh, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal.»[5:3],

for although the animals mentioned in this Āyah are types of permissible cattle (except for swine), they become impermissible under the circumstances that the Āyah [5:3] specifies. This is why Allāh said afterwards,

Qur’an 5:3إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ

«Unless you are able to slaughter it (before its death) and that which is sacrificed (slaughtered) on An-Nuṣub (stone altars)»

as the latter type is not permissible, because it can no longer be slaughtered properly. Hence, Allāh's statement,

Qur’an 5:1أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ

«Lawful to you are all the beasts of cattle except that which will be announced to you,»

means, except the specific circumstances that prohibit some of these which will be announced to you.

Allāh said,

Qur’an 5:1غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ

«game (also) being unlawful when you assume Iḥrām.»

Some scholars said that the general meaning of 'cattle' includes domesticated cattle, such as camels, cows and sheep, and wild cattle, such as gazzelle, wild cattle and wild donkeys. Allāh made the exceptions mentioned above (dead animals blood, flesh of swine etc.), and prohibited hunting wild beasts while in the state of Iḥrām. It was also reported that the meaning here is, "We have allowed for you all types of cattle in all circumstances, except what We excluded herewith for the one hunting game while in the state of Iḥrām." Allāh said,

Qur’an 16:115فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«But if one is forced by necessity, without willful disobedience, and not transgressing, then, Allāh is Oft-Forgiving, Most Merciful.»

This Āyah means, "We allowed eating the meat of dead animals, when one is forced by necessity, under the condition that one is not transgressing the limits or overstepping them." Here, Allāh states, "Just as We allowed the meat of cattle in all conditions and circumstances, then do not hunt game when in the state of Iḥrām, for this is the decision of Allāh, Who is the Most Wise in all that He commands and forbids." So Allāh said;

Qur’an 5:1إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ

«Verily, Allāh commands that which He wills.»

The Necessity of Observing the Sanctity of the Sacred Area and the Sacred Months

Allāh continues,

Qur’an 5:2يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَٰٓئِرَ ٱللَّهِ

«O you who believe! Violate not the sanctity of Sha'ā'ir Allāh (the symbols of Allāh),»

Ibn 'Abbās said, "Sha'ā'ir Allāh means the rituals of Ḥajj."^{10Aṭ-Ṭabari 9:463.} Mujāhid said, "Aṣ-Ṣafā and Al-Marwah, and the sacrificial animal are the symbols of Allāh."^{11Aṭ-Ṭabari 9:463.} It was also stated that Sha'ā'ir Allāh is what He prohibited. Therefore, it means, do not violate what Allāh prohibited. Allāh said afterwards,

Qur’an 5:2وَلَا ٱلشَّهْرَ ٱلْحَرَامَ

«nor of the Sacred Month,»

for you are required to respect and honor the Sacred Month and to refrain from what Allāh forbade during it, such as fighting. This also lays emphasis on avoiding sins during that time. As Allāh said;

Qur’an 2:217يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ

«They ask you concerning fighting in the Sacred Month. Say, "Fighting therein is a great (transgression)."»

and,

Qur’an 9:36إِنَّ عِدَّةَ ٱلشُّهُورِ عِندَ ٱللَّهِ ٱثْنَا عَشَرَ شَهْرًا

«Verily, the number of months with Allāh is twelve months (in a year).»

Al-Bukhāri recorded in his Ṣaḥīḥ that Abu Bakrah said that the Messenger of Allāh ﷺ said during the Farewell Ḥajj,

Ḥadīthإِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ اللهُ السَّمَوَاتِ وَالأَرْضَ السَّنَةُ اثْنَا عَشَرَ شَهْرًا، مِنْهَا أَرْبَعَةٌ حُرُمٌ، ثَلَاثٌ مُتَوَالِيَاتٌ: ذُو الْقَعْدَةِ وَذُو الْحِجَّةِ وَالْمُحَرَّمُ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ

«The division of time has returned as it was when Allāh created the Heavens and the earth. The year is twelve months, four of which are sacred: Three are in succession, (they are:) Dhul-Qa'dah, Dhul-Ḥijjah and Muḥarram, and (the fourth is) Rajab of (the tribe of) Muḍar which comes between Jumādā (Ath-Thaniyah) and Sha'bān.»^{12Fatḥ Al-Bāri 10:10.}

This Ḥadīth testifies to the continued sanctity of these months until the end of time.

Taking the Hady^{13The animal offered as a sacrifice by the pilgrims.} to the Sacred House of Allāh, Al-Ka'bah

Allāh's statement,

Qur’an 5:2وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَٰٓئِدَ

«nor of the Hady brought for sacrifice, nor the garlands,»

means, do not abandon the practice of bringing the Hady (sacrificial animals) to the Sacred House, as this ritual is a form of honoring the symbols of Allāh. Do not abandon the practice of garlanding these animals on their necks, so that they are distinguished from other cattle. This way, it will be known that these animals are intended to be offered as Hady at the Ka‘bah, and thus those who might intend some harm to them would refrain from doing so. Those who see the Hady might be encouraged to imitate this ritual, and indeed, he who calls to a type of guidance, will earn rewards equal to the rewards of those who follow his lead, without decrease in their own rewards. When the Messenger of Allāh ﷺ intended to perform Ḥajj, he spent the night at Dhul-Hulayfah, which is also called Wādi Al-‘Aqīq. In the morning, the Prophet ﷺ made rounds with his wives, who were nine at that time, performed Ghusl (bath), applied some perfume and performed a two Rak‘ah prayer. He then garlanded the Hady and announced aloud his intention to perform Ḥajj and ‘Umrah. The Prophet's Hady at the time consisted of plenty of camels, more than sixty, and they were among the best animals, the healthiest and most physically acceptable, just as Allāh's statement proclaims,

ذَٰلِكَ وَمَن يُعَظِّمْ شَعَٰٓئِرَ ٱللَّهِ فَإِنَّهَا مِن تَقْوَى ٱلْقُلُوبِ

«Thus it is, and whosoever honors the symbols of Allāh, then it is truly, from the piety of the hearts.»

Muqātil bin Ḥayyān said that Allāh's statement,

وَلَا ٱلْقَلَٰٓئِدَ

«nor the garlands» means, "Do not breach their sanctity." During the time of Jāhiliyyah, the people used to garland themselves with animal hair and pelts when they left their areas in months other than the Sacred Months. The idolators of the Sacred House Area used to garland themselves with the tree-stems of the Sacred Area, so that they were granted safe passage." This statement was collected by Ibn Abi Ḥātim, who also recorded that Ibn 'Abbās said, "There are two Āyāt in this Sūrah (Al-Mā’idah) that were abrogated, the Āyah about the garlands [5:2], and

فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ

«So if they come to you (O Muḥammad ﷺ), either judge between them, or turn away from them.»"^{14Aṭ-Ṭabari 10:332.} The Necessity of Preserving the Sanctity and Safety of those who Intend to Travel to the Sacred House

Allāh said,

Qur’an 5:2وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا

«nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord.»

The Āyah commands: Do not fight people who are heading towards the Sacred House of Allāh, which if anyone enters it, he must be granted safe refuge. Likewise, those who are heading towards the Sacred House seeking the bounty and good pleasure of Allāh, must not be stopped, prevented, or frightened away from entering the Sacred House. Mujāhid, 'Aṭā', Abu Al-'Āliyah, Muṭarrif bin 'Abdullāh, 'Abdullāh bin 'Ubayd bin 'Umayr, Ar-Rabī' bin Anas, Muqātil bin Ḥayyān, Qatādah and several others said that,

Qur’an 5:2يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ

«seeking the bounty of their Lord.»

refers to trading.^{15Aṭ-Ṭabari 9:480-481.} A similar discussion preceded concerning the Āyah;

Qur’an 2:198لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ

«There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).»

Allāh said;

Qur’anوَرِضْوَٰنًا

«and pleasure.»

Ibn 'Abbās said that the word 'pleasure' in the Āyah refers to, "seeking Allāh's pleasure by their Ḥajj." 'Ikrimah, As-Suddi and Ibn Jarīr mentioned that this Āyah was revealed concerning Al-Ḥuṭam bin Hind Al-Bakri, who had raided the cattle belonging to the people of Al-Madīnah. The following year, he wanted to perform 'Umrah to the House of Allāh and some of the Companions wanted to attack him on his way to the House. Allāh revealed,

Qur’an 5:2وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًا مِّن رَّبِّهِمْ وَرِضْوَٰنًا

«nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord.»^{16Aṭ-Ṭabari 9:472,475. The narrations about the cause of revelation for this Āyah are not authentic.}

Hunting Game is Permissible After Iḥrām Ends

Allāh said,

Qur’an 5:2وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟

«But when you finish the Iḥrām, then hunt,»

When you end your Iḥrām, it is permitted for you to hunt game, which was prohibited for you during Iḥrām. Although this Āyah contains a command that takes effect after the end of a state of prohibition (during Iḥrām in this case), the Āyah, in fact, brings back the ruling that was previously in effect. If the previous ruling was an obligation, the new command will uphold that obligation, and such is the case with recommended and permissible matters. There are many Āyāt that deny that the ruling in such cases is always an obligation. Such is also the case against those who say that it is always merely allowed. What we mentioned here is the correct opinion that employs the available evidence, and Allāh knows best.

Justice is Always Necessary

Allāh said,

Qur’an 5:2وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟

«and let not the hatred of some people in (once) stopping you from Al-Masjid Al-Ḥaram (at Makkah) lead you to transgression (and hostility on your part).»

The meaning of this Āyah is apparent, as it commands: Let not the hatred for some people, who prevented you from reaching the Sacred House in the year of Ḥudaybiyyah, make you transgress Allāh's Law and commit injustice against them in retaliation. Rather, rule as Allāh has commanded you, being just with every one. We will explain a similar Āyah later on,

Qur’an 5:8وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ

«And let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety,»

which commands: do not be driven by your hatred for some people into abandoning justice, for justice is ordained for everyone, in all situations. Ibn Abi Ḥātim recorded that Zayd bin Aslam said, "The Messenger of Allāh ﷺ and his Companions were in the area of Al-Ḥudaybiyyah when the idolators prevented them from visiting the House, and that was especially hard on them. Later on, some idolators passed by them from the east intending to perform 'Umrah. So the Companions of the Prophet ﷺ said, 'Let us prevent those (from 'Umrah) just as their fellow idolators prevented us.' Thereafter, Allāh sent down this Āyah."^{17Aṭ-Ṭabari 9:478.} Ibn Abbās and others said that "Shana'ān" refers to enmity and hate. Allāh said next,

Qur’an 5:2وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ

«Help you one another in Al-Birr and At-Taqwā; but do not help one another in sin and transgression.»

Allāh commands His believing servants to help one another perform righteous, good deeds, which is the meaning of 'Al-Birr', and to avoid sins, which is the meaning of 'At-Taqwā'. Allāh forbids His servants from helping one another in sin, 'Ithm' and committing the prohibitions. Ibn Jarīr said that, "Ithm means abandoning what Allāh has ordained, while transgression means overstepping the limits that Allāh set in your religion, along with overstepping what Allāh has ordered concerning yourselves and others."^{18Aṭ-Ṭabari 9:490.} Imām Aḥmad recorded that Anas bin Mālik said that the Messenger of Allāh ﷺ said,

Ḥadīthانْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا

«Support your brother whether he was unjust or the victim of injustice.»

He was asked, "O Messenger of Allāh! We know about helping him when he suffers injustice, so what about helping

Qur’an 5:3–5حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَٰمِ ذَٰلِكُمْ فِسْقٌ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًا فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍ وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

him when he commits injustice?" He said,

Ḥadīthتَحْجُزُهُ وَتَمْنَعُهُ مِنَ الظُّلْمِ فَذَاكَ نَصْرُهُ

«Prevent and stop him from committing injustice, and this represents giving support to him.»^{19Aḥmad 3:99.}

Al-Bukhāri recorded this Ḥadīth through Hushaym.^{20Fatḥ Al-Bāri 5:117.} Aḥmad recorded that one of the Companions of the Prophet ﷺ narrated the Hadīth,

يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ

Ḥadīthالْمُؤْمِنُ الَّذِي يُخَالِطُ النَّاسَ وَيَصْبِرُ عَلَىٰ أَذَاهُمْ أَعْظَمُ أَجْرًا مِنَ الَّذِي لَا يُخَالِطُ النَّاسَ وَلَا يَصْبِرُ عَلَىٰ أَذَاهُمْ

«The believer who mingles with people and is patient with their annoyance, earns more reward than the believer who does not mingle with people and does not observe patience with their annoyance.»^{21Aḥmad 5:365.}

Muslim^{22Muslim 4:2060.} recorded a Ḥadīth that states,

Ḥadīthمَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ لَا يَنْقُصُ ذٰلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنِ اتَّبَعَهُ إِلَى يَوْمِ الْقِيَامَةِ، لَا يَنْقُصُ ذٰلِكَ مِنْ آثَامِهِمْ شَيْئًا

«He who calls to a guidance, will earn a reward similar to the rewards of those who accept his call, until the Day of Resurrection, without decreasing their rewards. Whoever calls to a heresy, will carry a burden similar to the burdens of those who accept his call, until the Day of Resurrection, without decreasing their own burdens.

Qur’an 5:3حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَٰمِ ذَٰلِكُمْ فِسْقٌ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًا فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«3. Forbidden to you (for food) are: Al-Maytah (the dead animals), blood, the flesh of swine, and that which has been slaughtered as a sacrifice for other than Allāh, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns — and that which has been (partly) eaten by a wild animal — unless you are able to slaughter it (before its death) - and that which is sacrificed (slaughtered) on An-Nuṣub (stone altars). (Forbidden) also is to make decisions with Al-Azlām (arrows) (all) that is Fisq (disobedience and sin). This day, those who disbelieved have given up all hope of your religion; so fear them not, but fear Me. This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islām as your religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above mentioned animals), then surely, Allāh is Oft-Forgiving, Most Merciful.»

The Animals that are Unlawful to Eat

Allāh informs His servants that He forbids consuming the mentioned types of foods, such as the Maytah, which is the animal that dies before being properly slaughtered or hunted. Allāh forbids this type of food due to the harm it causes, because of the blood that becomes clogged in the veins of the dead animal. Therefore, the Maytah is harmful, religiously and physically, and this is why Allāh has prohibited it. The only exception to this ruling is fish, for fish is allowed, even when dead, by slaughtering or otherwise. Mālik in his Muwaṭṭa, also Abu Dāwud, At-Tirmidhi, An-Nasā'ī and Ibn Mājah in their Sunan, Ibn Khuzaymah and Ibn Ḥibbān in their Ṣaḥīḥs, all recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ was asked about seawater. He said,

Ḥadīthهُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ

«Its water is pure and its dead are permissible.»^{1Abu Dāwud 1:64, Tuḥfat Al-Aḥwadhi 1:224, An-Nasā'ī 1:50, Ibn Mājah 1:136, Ibn Khuzaymah 1:59, Ibn Ḥibbān 2:272.}

The same ruling applies to locusts, as proven in a Ḥadīth that we will mention later. Allāh's statement,

Qur’an 5:3وَٱلدَّمُ

«blood...»

This refers to flowing blood, according to Ibn 'Abbās and Sa'īd bin Jubayr, and it is similar to Allāh's other statement,

Qur’an 6:145دَمًا مَّسْفُوحًا

«Blood poured forth...»

Ibn Abi Ḥātim recorded that Ibn 'Abbās was asked about the spleen and he said, "Eat it." They said, "It is blood." He said, "You are only prohibited blood that was poured forth." Abu 'Abdullāh, Muḥammad bin Idrīs Ash-Shāfi'ī recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthأُحِلَّ لَنَا مَيْتَتَانِ وَدَمَانِ، فَأَمَّا الْمَيْتَتَانِ فَالسَّمَكُ وَالْجَرَادُ، وَأَمَّا الدَّمَانِ فَالْكَبِدُ وَالطِّحَالُ

«We were allowed two dead animals and two (kinds of) blood. As for the two dead animals, they are fish and locust. As for the two bloods, they are liver and spleen.»^{2Musnad Ash-Shāfi'ī 2:173.}

Imām Aḥmad bin Ḥanbal, Ibn Mājah, Ad-Dāraqutni and Al-Bayhaqi also recorded this Ḥadīth through 'Abdur-Raḥmān bin Zayd bin Aslam, who is a weak narrator.^{3Aḥmad 2:97, Ad-Dāraquṭni 4:272, Al-Bayhaqi 1:254, and others. It is considered authentic due to its many routes.} Allāh's statement,

Qur’an 5:3وَلَحْمُ ٱلْخِنزِيرِ

«the flesh of swine...»

includes domesticated and wild swine, and also refers to the whole animal, including its fat, for this is what the Arabs mean by Laḥm or 'flesh'. Muslim recorded that Buraydah bin Al-Ḥuṣayb Al-Aslami said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ لَعِبَ بِالنَّرْدَشِيرِ، فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ الْخِنْزِيرِ وَدَمِهِ

«He who plays Nardshīr (a game with dice that involves gambling) is just like the one who puts his hand in the flesh and blood of swine.»^{4Muslim 4:1770.}

If this is the case with merely touching the flesh and blood of swine, so what about eating and feeding on it? This Ḥadīth is a proof that Laḥm means the entire body of the animal, including its fat. In is recorded in the Two Ṣaḥīḥs that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللهَ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَامِ

«Allāh made the trade of alcohol, dead animals, pigs and idols illegal.»

The people asked, "O Allāh's Messenger! What about the fat of dead animals, for it was used for greasing the boats and the hides; and people use it for lanterns?" He said,

Ḥadīthلَا، هُوَ حَرَامٌ

«No, it is illegal.»^{5Fatḥ Al-Bāri 4:495, Muslim 3:1207.}

In the Ṣaḥīḥ of Al-Bukhāri, Abu Sufyān narrated that he said to Heraclius, Emperor of Rome, "He (Muḥammad) prohibited us from eating dead animals and blood."

Allāh said,

Qur’an 5:3وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ

«And that which has been slaughtered as a sacrifice for other than Allāh.» Therefore, the animals on which a name other than Allāh was mentioned upon slaughtering it, is impermissible, because Allāh made it necessary to mention His Glorious Name upon slaughtering the animals, which He created. Whoever does not do so, mentioning other than Allāh's Name, such as the name of an idol, a false deity or a monument, when slaughtering, he makes this meat unlawful, according to the consensus.

Allāh's statement,

Qur’an 5:3وَٱلْمُنْخَنِقَةُ

«and that which has been killed by strangling...»

either intentionally or by mistake, such as when an animal moves while restrained and dies by strangulation because of its struggling, this animal is also unlawful to eat.

Qur’an 5:3وَٱلْمَوْقُوذَةُ

«or by a violent blow...»

This refers to the animal that is hit with a heavy object until it dies. Ibn 'Abbās and several others said it is the animal that is hit with a staff until it dies.^{6Aṭ-Ṭabari 9:496.} Qatādah said, "The people of Jāhiliyyah used to strike the animal with sticks and when it died, they would eat it."^{7Aṭ-Ṭabari 9:496.} It is recorded in the Ṣaḥīḥ that 'Adi bin Ḥātim said, "I asked, 'O Allāh's Messenger! I use the Mi'rāḍ^{8A sharp-edged piece of wood or a piece of wood provided with a piece of iron used for hunting.} for hunting and catch game with it.' He replied,

Ḥadīthإِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَزَقَ فَكُلْهُ، وَإِنْ أَصَابَ بِعَرْضِهِ فَإِنَّمَا هُوَ وَقِيذٌ فَلَا تَأْكُلْهُ

«If the game is hit by its sharp edge, eat it. But, if it is hit by its broad side, do not eat it, for it has been beaten to death.»^{9Fatḥ Al-Bāri 9:518.}

Therefore, the Prophet ﷺ made a distinction between killing the animal with the sharp edge of an arrow or a hunting stick, and rendered it lawful, and what is killed by the broad side of an object, and rendered it unlawful because it was beaten to death. There is a consensus among the scholars of Fiqh on this subject. As for the animal that falls headlong from a high place and dies as a result, it is also prohibited. 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that an animal that dies by a headlong fall, "Is that which falls from a mountain."^{10Aṭ-Ṭabari 9:498.} Qatādah said that it is the animal that falls in a well.^{11Aṭ-Ṭabari 9:498.} As-Suddi said that it is the animal that falls from a mountain or in a well.^{12Aṭ-Ṭabari 9:498.}

As for the animal that dies by being gorged by another animal, it is also prohibited, even if the horn opens a flesh wound and it bleeds to death from its neck.

Allāh's statement,

Qur’an 5:3وَمَآ أَكَلَ ٱلسَّبُعُ

«and that which has been (partly) eaten by a wild animal,»

refers to the animal that was attacked by a lion, leopard, tiger, wolf or dog, then the wild beast eats a part of it and it dies because of that. This type is also prohibited, even if the animal bled to death from its neck. There is also a consensus on this ruling. During the time of Jāhiliyyah, the people used to eat the sheep, camel, or cow that were partly eaten by a wild animal. Allāh prohibited this practice for the believers.

Allāh's statement,

Qur’an 5:3إِلَّا مَا ذَكَّيْتُمْ

«unless you are able to slaughter it,»

before it dies, due to the causes mentioned above. This part of the Āyah is connected to,

Qur’an 5:3وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ

«and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal.»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented on Allāh's statement,

Qur’an 5:3إِلَّا مَا ذَكَّيْتُمْ

«unless you are able to slaughter it,»

"Unless you are able to slaughter the animal in the cases mentioned in the Āyah while it is still alive, then eat it, for it was properly slaughtered."^{13Aṭ-Ṭabari 9:502.} Similar was reported from Sa'īd bin Jubayr, Al-Ḥasan Al-Baṣri and As-Suddi.^{14Aṭ-Ṭabari 9:504, 507.} Ibn Jarīr recorded that 'Ali, may Allāh be pleased with him, said, "If you are able to slaughter the animal that has been hit by a violent blow, or by a headlong fall, or by the gorging of horns while it still moves a foot or a leg, then eat from its meat."^{15Aṭ-Ṭabari 9:503.} Similar was reported from Ṭāwūs, Al-Ḥasan, Qatādah, 'Ubayd bin 'Umayr, Aḍ-Ḍaḥḥāk and several others, that if the animal that is being slaughtered still moves, thus demonstrating that it is still alive while slaughtering, then it is lawful.^{16Aṭ-Ṭabari 9:504.}

The Two Ṣaḥīḥs recorded that Rāfi' bin Khadīj said, "I asked, 'O Allāh's Messenger! We fear that we may meet our enemy tomorrow and we have no knives, could we slaughter the animals with reeds?' The Prophet ﷺ said,

Ḥadīthمَا أَنْهَرَ الدَّمَ، وَذُكِرَ اسْمُ اللهِ عَلَيْهِ، فَكُلُوهُ، لَيْسَ السِّنَّ وَالظُّفُرَ، وَسَأُحَدِّثُكُمْ عَنْ ذٰلِكَ: أَمَّا السِّنُّ فَعَظْمٌ، وَأَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ

«You can use what makes blood flow and you can eat what is slaughtered with the Name of Allāh. But do not use teeth or claws (in slaughtering). I will tell you why, as for teeth, they are bones, and claws are used by Ethiopians for slaughtering.»"^{17Fatḥ Al-Bāri 9:554, Muslim 3:1558.}

Allāh said next,

Qur’an 5:3وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ

«and that which is sacrificed on An-Nuṣub.»

Nuṣub were stone altars that were erected around the Ka'bah, as Mujāhid and Ibn Jurayj stated.^{18Aṭ-Ṭabari 9:508.} Ibn Jurayj said, "There were three hundred and sixty Nuṣub [around the Ka'bah] that the Arabs used to slaughter in front of, during the time of Jāhiliyyah. They used to sprinkle the animals that came to the Ka'bah with the blood of slaughtered animals, whose meat they cut to pieces and placed on the altars."^{19Aṭ-Ṭabari 9:508.} Allāh forbade this practice for the believers. He also forbade them from eating the meat of animals that were slaughtered in the vicinity of the Nuṣub, even if Allāh's Name was mentioned on these animals when they were slaughtered, because it is a type of Shirk that Allāh and His Messenger ﷺ have forbidden.

The Prohibition of Using Al-Azlām for Decision Making

Allāh said,

Qur’an 5:3وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَٰمِ

«(Forbidden) also is to make decisions with Al-Azlām»

The Āyah commands, "O believers! You are forbidden to use Al-Azlām (arrows) for decision making," which was a practice of the Arabs during the time of Jāhiliyyah. They would use three arrows, one with the word 'Do' written on it, another that says 'Do not', while the third does not say anything. Some of them would write on the first arrow, 'My Lord commanded me,' and, 'My Lord forbade me,' on the second arrow and they would not write anything on the third arrow. If the blank arrow was picked, the person would keep trying until the arrow that says do or do not was picked, and the person would implement the command that he picked. Ibn 'Abbās said that the Azlām were arrows that they used to seek decisions through.^{20Aṭ-Ṭabari 9:515.} Muḥammad bin Isḥāq and others said that the major idol of the tribe of Quraysh was Hubal, which was erected on the tip of a well inside the Ka'bah, where gifts were presented and where the treasure of the Ka'bah was kept. There, they also had seven arrows that they would use to seek a decision concerning matters of dispute. Whatever the chosen arrow would tell them, they would abide by it!^{21Aṭ-Ṭabari 9:513.} Al-Bukhāri^{22Fatḥ Al-Bāri 6:446.} recorded that when the Prophet ﷺ entered Al- Ka'bah (after Makkah was conquered), he found pictures of Ibrāhīm and Ismā'īl in it holding the Azlām in their hands. The Prophet commented,

Ḥadīthقَاتَلَهُمُ اللَّهُ لَقَدْ عَلِمُوا أَنَّهُمَا لَمْ يَسْتَقْسِمَا بِهَا أَبَدًا

«May Allāh fight them (the idolaters)! They know that they never used the Azlām to make decisions.»

Mujāhid commented on Allāh's statement,

Qur’an 5:3وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَٰمِ

«(Forbidden) also is to make decisions with Al-Azlām,»

"These were arrows that the Arabs used, and dice that the Persians and Romans used in gambling."^{23Aṭ-Ṭabari 9:512.} This statement by Mujāhid, that these arrows were used in gambling, is doubtful unless we say that they used the arrows for gambling sometimes and for decisions other times, and Allāh knows best. We should also state that Allāh mentioned Azlām and gambling in His statement before the end of the Sūrah (5:90, 91),

Qur’an 5:90–91يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ فَهَلْ أَنتُم مُّنتَهُونَ

«O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Anṣāb, and Al-Azlām are an abomination of Shayṭān's handiwork. So avoid that in order that you may be successful. Shayṭān wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allāh and from the Ṣalāh (the prayer). So, will you not then abstain?»

In this Āyah, Allāh said,

Qur’an 5:3وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَٰمِ ذَٰلِكُمْ فِسْقٌ

«(Forbidden) also is to make decisions with Al-Azlām, (all) that is Fisq.»

meaning, all these practices constitute disobedience, sin, misguidance, ignorance and, above all, Shirk. Allāh has commanded the believers to seek decisions from Him when they want to do something, by first worshipping Him and then asking Him for the best decision concerning the matter they seek.

Imām Aḥmad, Al-Bukhāri and the collectors of Sunan recorded that Jābir bin 'Abdullāh said, "The Prophet ﷺ used to teach us how to make Istikhārah (asking Allāh to guide one to the right action), in all matters, as he taught us the Sūrahs of the Qur'ān. He said,

Ḥadīthإِذَا هَمَّ أَحَدُكُمْ بِالْأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ، ثُمَّ لِيَقُلْ: اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ - ويسميه باسمه - خَيْرٌ لِي فِي دِينِي وَدُنْيَايَ وَمَعَاشِي وَعَاقِبَةِ أَمْرِي - أَوْ قَالَ: عَاجِلِ أَمْرِي وَآجِلِهِ - فَاقْدُرْهُ لِي، وَيَسِّرْهُ لِي، ثُمَّ بَارِكْ لِي فِيهِ، اللَّهُمَّ وَإِنْ كُنْتَ تَعْلَمُ أَنَّهُ شَرٌّ لِي فِي دِينِي وَدُنْيَايَ وَمَعَاشِي وَعَاقِبَةِ أَمْرِي، فَاصْرِفْنِي عَنْهُ، وَاصْرِفْهُ عَنِّي، وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ، ثُمَّ رَضِّنِي بِهِ

«If anyone of you thinks of doing any matter, he should offer a two Rak'ah prayer, other than the compulsory, and say (after the prayer) 'O Allāh! I ask guidance from Your knowledge, from Your ability and I ask for Your great bounty, for You are capable and I am not, You know and I do not, and You know the Unseen. O Allāh! If You know that this matter (and one should mention the matter or deed here) is good for my religion, my livelihood and the Hereafter (or he said, 'for my present and later needs') then ordain it for me, make it easy for me to have, and then bless it for me. O Allāh! And if You know that this is harmful to me in my religion and livelihood and for the Hereafter then keep it away from me and let me be away from it. And ordain whatever is good for me, and make me satisfied with it.'»^{24Aḥmad 3:344, Fatḥ Al-Bāri 3:58, Abu Dāwud 2:187, Tuḥfat Al-Aḥwadhi 2:591, An-Nasā'ī 6:80 and Ibn Mājah 1:440.}

This is the wording collected by Aḥmad, and At-Tirmidhi said, "Ḥasan Ṣaḥīḥ Gharīb." Shayṭān and the Disbelievers Do Not Hope that Muslims Will Ever Follow Them

Allāh said,

Qur’an 5:3ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ

«This day, those who disbelieved have given up all hope of your religion;»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that the Āyah means, "They gave up hope that Muslims would revert to their religion."^{25Aṭ-Ṭabari 9:516.} This is similar to the saying of 'Aṭā' bin Abi Rabāḥ, As-Suddi and Muqātil bin Ḥayyān.^{26Aṭ-Ṭabari 9:516.} This meaning is supported by a Ḥadīth recorded in the Ṣaḥīḥ that states,

Ḥadīthإِنَّ الشَّيْطَانَ قَدْ يَئِسَ أَنْ يَعْبُدَهُ الْمُصَلُّونَ فِي جَزِيرَةِ الْعَرَبِ، وَلٰكِنْ بِالتَّحْرِيشِ بَيْنَهُمْ

«Verily, Shayṭān has given up hope that those who pray in the Arabian Peninsula, will worship him. But he will still stir trouble among them.»^{27Muslim 4:2166.}

It is also possible that the Āyah negates the possibility that the disbelievers and Shayṭān will ever be like Muslims, since Muslims have various qualities that contradict Shirk and its people. This is why Allāh commanded His believing servants to observe patience, to be steadfast in defying and contradicting the disbelievers, and to fear none but Allāh. Allāh said,

Qur’an 5:3فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ

«So fear them not, but fear Me.»

meaning, 'do not fear them when you contradict them. Rather, fear Me and I will give you victory over them, I will eradicate them, and make you prevail over them, I will please your hearts and raise you above them in this life and the Hereafter.'

Islām Has Been Perfected For Muslims

Allāh said,

Qur’an 5:3ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًا

«This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islām as your religion.»

This, indeed, is the biggest favor from Allāh to this Ummah, for He has completed their religion for them, and they, thus, do not need any other religion or any other Prophet except Muḥammad ﷺ. This is why Allāh made Muḥammad ﷺ the Final Prophet and sent him to all humans and Jinn. Therefore, the permissible is what he allows, the impermissible is what he prohibits, the Law is what he legislates and everything that he conveys is true and authentic and does not contain lies or contradictions. Allāh said;

Qur’an 6:115وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا

«And the Word of your Lord has been fulfilled in truth and in justice,»

meaning, it is true in what it conveys and just in what it commands and forbids. When Allāh completed the religion for Muslims, His favor became complete for them as well. Allāh said,

Qur’an 5:3ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَٰمَ دِينًا

«This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islām as your religion.»

meaning, accept Islām for yourselves, for it is the religion that Allāh likes and which He chose for you, and it is that with which He sent the best of the honorable Messengers and the most glorious of His Books.

Ibn Jarīr recorded that Hārūn bin 'Antarah said that his father said, "When the Āyah,

Qur’an 5:3ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ

«This day, I have perfected your religion for you...»

was revealed, during the great day of Ḥajj (the Day of 'Arafah, the ninth day of Dhul-Ḥijjah) 'Umar cried. The Prophet ﷺ said, 'What makes you cry?' He said, 'What made me cry is that our religion is being perfected for us. Now it is perfect, nothing is perfect, but it is bound to deteriorate.' The Prophet ﷺ said,

«صَدَقْتَ»

«You have said the truth.»"^{28Aṭ-Ṭabari 9:519.} What supports the meaning of this Ḥadīth is the authentic Ḥadīth,

Ḥadīthإِنَّ الْإِسْلَامَ بَدَأَ غَرِيبًا، وَسَيَعُودُ غَرِيبًا، فَطُوبَى لِلْغُرَبَاءِ

«Islām was strange in its beginning and will return strange once more. Therefore, Ṭūbā^{29Ṭūbā means "good news", and it is also a tree in Paradise. See the Tafsīr of Sūrat Ar-Ra'd 13:29 (volume five).} for the strangers.»^{30Muslim 1:130.}

Imām Aḥmad recorded that Tāriq bin Shihāb said, "A Jewish man said to 'Umar bin Al-Khaṭṭāb, 'O Leader of the Believers! There is a verse in your Book, which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.' 'Umar bin Al-Khaṭṭāb asked, 'Which is that verse?' The Jew replied,

Qur’an 5:3ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى

«This day, I have perfected your religion for you, completed My favor upon you...»

'Umar replied, 'By Allāh! I know when and where this verse was revealed to Allāh's Messenger ﷺ. It was the evening on the Day of 'Arafah on a Friday."'^{31Aḥmad 1:38.} Al-Bukhāri recorded this Ḥadīth through Al-Ḥasan bin As-Ṣabbāḥ from Ja'far bin 'Awn.^{32Fatḥ Al-Bāri 1:129.} Muslim, At-Tirmidhi and An-Nasā'ī^{33Muslim 4:2313, At-Tirmidhi Tuḥfat Al-Aḥwadhi 8:407 and An-Nasā'ī 5:251.} also recorded this Ḥadīth.

In the narration collected by Al-Bukhāri in the book of Tafsīr, through Tāriq, he said, "The Jews said to 'Umar, 'By Allāh! There is a verse that is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed) as a day of celebration.' 'Umar said, 'By Allāh! I know when and where this verse was revealed and where the Messenger of Allāh ﷺ was at that time. It was the day of 'Arafah, and I was at 'Arafah, by Allāh."^{34Fatḥ Al-Bāri 8:119.} Sufyān (one of the narrators) doubted if Friday was mentioned in this narration. Sufyān's confusion was either because he was unsure if his teacher included this statement in the Ḥadīth or not. Otherwise, if it was because he doubted that the particular day during the Farewell Ḥajj was a Friday, it would be a mistake that could not and should not have come from someone like Sufyān Ath-Thawri. The fact that it was a Friday, is agreed on by the scholars of Sīrah and Fiqh. There are numerous Ḥadīths that support this fact that are definitely authentic and of the Mutawātir^{35The name applied to a report whose every chain of narration contains a number of trustworthy narrators in each level of the chain.} type. This Ḥadīth was also reported from 'Umar through various chains of narration.

Permitting the Dead Animals in Conditions of Necessity

Allāh said,

Qur’an 5:3فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above mentioned animals), then surely, Allāh is Oft-Forgiving, Most Merciful.»

Therefore, when one is forced to take any of the impermissible things that Allāh mentioned to meet a necessity, he is allowed and Allāh is Oft-Forgiving, Most Merciful with him. Allāh is well aware of His servant's needs during dire straits, and He will forgive and pardon His servant in this case. In the Musnad and the Ṣaḥīḥ of Ibn Ḥibbān, it is recorded that Ibn 'Umar said that Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللَّهَ يُحِبُّ أَنْ تُؤْتَىٰ رُخْصَتُهُ كَمَا يَكْرَهُ أَنْ تُؤْتَىٰ مَعْصِيَتُهُ

«Allāh likes that His Rukhṣah (allowance) be used, just as He dislikes that disobedience to Him is committed.»^{36Ibn Ḥibbān 4:182.}

We should mention here that it is not necessary for one to wait three days before eating the meat of dead animals, as many unlettered Muslims mistakenly think. Rather, one can eat such meat when the dire need arises.

Imām Aḥmad recorded that Abu Wāqid Al-Laythi said that the Companions asked, "O Messenger of Allāh! We live in a land where famine often strikes us. Therefore, when are we allowed to eat the meat of dead animals?" The Prophet ﷺ replied,

Ḥadīthإِذَا لَمْ تَصْطَبِحُوا، وَلَمْ تَغْتَبِقُوا، وَلَمْ تَخْتَفِئُوا بَقْلًا فَشَأْنُكُمْ بِهَا

«When you neither find food for lunch and dinner nor have any produce to eat, then eat from it.»

Only Imām Aḥmad^{37Aḥmad 5:218.} collected this narration and its chain meets the criteria of the Two Ṣaḥīḥs.

Allāh said,

Qur’an 5:3غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ

«with no inclination to sin,»

meaning, one does not incline to commit what Allāh has prohibited. Allāh has allowed one when necessity arises to eat from what He otherwise prohibits, under the condition that his heart does not incline to eat what Allāh prohibited. Allāh said in Sūrat Al-Baqarah,

Qur’an 2:173فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allāh is Oft-Forgiving, Most Merciful.»

Some scholars used this Āyah as evidence that those who travel for the purpose of committing an act of disobedience are not allowed to use any of the legal concessions of travel, because these concessions are not earned through sin, and Allāh knows best.

Qur’an 5:4يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ

«4. They ask you what is lawful for them. Say: "Lawful unto you are Aṭ-Ṭayyibāt (the good things). And those Jawāriḥ (beasts and birds of prey) which you have trained as hounds, training and teaching them (to catch) in the manner as directed to you by Allāh; so eat of what they catch for you, but pronounce the Name of Allāh over it, and have Taqwā of Allāh. Verily, Allāh is swift in reckoning."»

Clarifying the Lawful

In the previous Āyah Allāh mentioned the prohibited types of food, the impure and unclean things, harmful for those who eat them, either to their bodies, religion or both, except out of necessity,

Qur’an 6:119وَقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إِلَّا مَا ٱضْطُرِرْتُمْ إِلَيْهِ

«while He has explained to you in detail what is forbidden to you, except under compulsion of necessity»

After that, Allāh said,

Qur’an 5:4يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ

«They ask you what is lawful for them. Say, "Lawful unto you are Aṭ-Ṭayyibāt..."»

In Sūrat Al-A'rāf Allāh describes Muḥammad ﷺ allowing the good things and prohibiting the filthy things. Muqātil said, "Aṭ-Ṭayyibāt includes everything Muslims are allowed and the various types of legally earned provision." Az-Zuhri was once asked about drinking urine for medicinal purposes and he said that it is not a type of Ṭayyibāt." Ibn Abi Ḥātim also narrated this statement.

Using Jawāriḥ^{1Hunting animal.} to Hunt Game is Permissible

Allāh said,

Qur’an 5:4وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ

«And those Jawārih (beasts and birds of prey) which you have trained as hounds...»

That is, lawful for you are the animals slaughtered in Allāh's Name, and the good things for sustenance. [The game you catch] with the Jawārih are also lawful for you. This refers to trained dogs and falcons, as is the opinion of the majority of the Companions, their followers, and the Imāms. 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that,

Qur’an 5:4وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ

«And those Jawārih (beasts and birds of prey) which you have trained as hounds...»

refers to trained hunting dogs, falcons and all types of birds and beasts that are trained to hunt, including dogs, wild cats, falcons, and so forth.^{2Aṭ-Ṭabari 9:548.} Ibn Abi Ḥātim collected this and said, "Similar was reported from Khaythamah, Ṭāwūs, Mujāhid, Makḥūl and Yaḥyā bin Abi Kathīr."^{3Aṭ-Ṭabari 9:547-548.} Ibn Jarīr recorded that Ibn 'Umar said, "You are permitted the animal that the trained birds, such as falcons, hunt for you if you catch it (before it eats from it). Otherwise, do not eat from it."^{4Aṭ-Ṭabari 9:549.} I say, the majority of scholars say that hunting with trained birds is just like hunting with trained dogs, because bird's of prey catch the game with their claws, just like dogs. Therefore, there is no difference between the two. Ibn Jarīr recorded that 'Adi bin Ḥātim said that he asked the Messenger of Allāh ﷺ about the game that the falcon hunts and the Messenger ﷺ said,

Ḥadīthمَا أَمْسَكَ عَلَيْكَ فَكُلْ

«Whatever it catches for you, eat from it.»^{5Aṭ-Ṭabari 9:550.}

These carnivores that are trained to catch game are called Jawārih in Arabic, a word that is derived from Jarḥ, meaning, what one earns. The Arabs would say, "So-and-so has Jaraḥa something good for his family," meaning, he has earned them something good. The Arabs would say, "So-and-so does not have a Jārih for him," meaning, a caretaker. Allāh also said,

Qur’an 6:60وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ

«And He knows what you have done during the day...» meaning, the good or evil you have earned or committed.

Allāh's statement,

Qur’an 5:4مُكَلِّبِينَ

«trained as hounds,» those Jawāriḥ that have been trained to hunt as hounds with their claws or talons. Therefore, if the game is killed by the weight of its blow, not with its claws, then we are not allowed to eat from the game. Allāh said,

Qur’an 5:4تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ

«training them in the manner as directed to you by Allāh,»

as when the beast is sent, it goes after the game, and when it catches it, it keeps it until its owner arrives and does not catch it to eat it itself. This is why Allāh said here,

Qur’an 5:4فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ

«so eat of what they catch for you, but pronounce the Name of Allāh over it,»

When the beast is trained, and it catches the game for its owner who mentioned Allāh's Name when he sent the beast after the game, then this game is allowed according to the consensus of scholars, even if it was killed. There are Ḥadīths in the Sunnah that support this statement. The Two Ṣaḥīḥs recorded that 'Adi bin Ḥātim said, "I said, 'O Allāh's Messenger! I send hunting dogs and mention Allāh's Name.' He replied,

Ḥadīthإِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ وَذَكَرْتَ اسْمَ اللَّهِ فَكُلْ مَا أَمْسَكَ عَلَيْكَ

«If, with mentioning Allāh's Name, you let loose your tamed dog after a game and it catches it, you may eat what it catches.»

I said, 'Even if it kills the game?' He replied,

Ḥadīthوَإِنْ قَتَلْنَ، مَا لَمْ يَشْرَكْهَا كَلْبٌ لَيْسَ مِنْهَا، فَإِنَّكَ إِنَّمَا سَمَّيْتَ عَلَىٰ كَلْبِكَ وَلَمْ تُسَمِّ عَلَىٰ غَيْرِهِ

«Even if it kills the game, unless another dog joins the hunt, for you mentioned Allāh's Name when sending your dog, but not the other dog.»

I said, 'I also use the Mi'rāḍ and catch game with it.' He replied,

Ḥadīthإِذَا رَمَيْتَ بِالْمِعْرَاضِ فَخَزَقَ فَكُلْهُ، وَإِنْ أَصَابَهُ بِعَرْضِهِ فَإِنَّهُ وَقِيذٌ فَلَا تَأْكُلْهُ

«If the game is hit by its sharp edge, eat it, but if it is hit by its broad side, do not eat it, for it has been beaten to death.»^{6Fatḥ Al-Bāri 9:527, Muslim 3:1529.}

In another narration, the Prophet ﷺ said,

Ḥadīthوَإِذَا أَرْسَلْتَ كَلْبَكَ فَاذْكُرِ اسْمَ اللَّهِ، فَإِنْ أَمْسَكَ عَلَيْكَ، فَأَدْرَكْتَهُ حَيًّا فَاذْبَحْهُ، وَإِنْ أَدْرَكْتَهُ قَدْ قَتَلَ وَلَمْ يَأْكُلْ مِنْهُ فَكُلْهُ، فَإِنَّ أَخْذَ الْكَلْبِ ذَكَاتُهُ

«If you send your hunting dog, then mention Allāh's Name and whatever it catches for you and you find alive, slaughter it. If you catch the game dead and the dog did not eat from it, then eat from it, for the dog has caused its slaughter to be fulfilled.»^{7Fatḥ Al-Bāri 9:513, Muslim 3:1530.}

In yet another narration of two Ṣaḥīḥs, the Prophet ﷺ said,

Ḥadīthفَإِنْ أَكَلَ فَلَا تَأْكُلْ، فَإِنِّي أَخَافُ أَنْ يَكُونَ أَمْسَكَ عَلَىٰ نَفْسِهِ

«If the dog eats from the game, do not eat from it for I fear that it has caught it as prey for itself.»^{8Fatḥ Al-Bāri 9:527, Muslim 3:1529.}

Mention Allāh's Name Upon Sending the Predators to Catch the Game

Allāh said,

Qur’an 5:4فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ

«so eat of what they catch for you, but pronounce the Name of Allāh over it,»

meaning, upon sending it. The Prophet ﷺ said to 'Adi bin Ḥātim,

Ḥadīthإِذَا أَرْسَلْتَ كَلْبَكَ الْمُعَلَّمَ، وَذَكَرْتَ اسْمَ اللَّهِ، فَكُلْ مَا أَمْسَكَ عَلَيْكَ

«When you send your trained dog and mention Allāh's Name, eat from what it catches for you.»^{9Fatḥ Al-Bāri 9:524.}

It is recorded in the Two Ṣaḥīḥs that Abu Tha'labah related that the Prophet ﷺ said,

Ḥadīthإِذَا أَرْسَلْتَ كَلْبَكَ فَاذْكُرِ اسْمَ اللَّهِ، وَإِذَا رَمَيْتَ بِسَهْمِكَ فَاذْكُرِ اسْمَ اللَّهِ

«If you send your hunting dog, mention Allāh's Name over it. If you shoot an arrow, mention Allāh's Name over it.»^{10Fatḥ Al-Bāri 9:527, Muslim 3:1532.}

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented,

Qur’an 5:4وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ

«but pronounce the Name of Allāh over it,»

"When you send a beast of prey, say, 'In the Name of Allāh!' If you forget, then there is no harm."^{11Aṭ-Ṭabari 9:571.} It was also reported that this Āyah commands mentioning Allāh's Name upon eating. It is recorded in the Two Ṣaḥīḥs that the Messenger of Allāh ﷺ taught his stepson 'Umar bin Abu Salamah saying,

Ḥadīthسَمِّ اللَّهَ وَكُلْ بِيَمِينِكَ وَكُلْ مِمَّا يَلِيكَ

«Mention Allāh's Name, eat with your right hand and eat from the part of the plate that is in front of you.»^{12Fatḥ Al-Bāri 9:431, Muslim 3:1599.}

Al-Bukhāri recorded that 'Ā'ishah said, "They asked, 'O Allāh's Messenger! Some people, - recently converted from disbelief - bring us some meats that we do not know if Allāh's Name was mentioned over or not.' He replied,

Ḥadīthسَمُّوا اللهَ أَنْتُمْ وَكُلُوا

«Mention Allāh's Name on it and eat from it.»"^{13Fatḥ Al-Bāri 9:550.}

Qur’an 5:5ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ وَطَعَامُكُمْ حِلٌّ لَّهُمْ وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍ وَمَن يَكْفُرْ بِٱلْإِيمَٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَٰسِرِينَ

«5. Made lawful to you this day are Aṭ-Ṭayyibāt. The food of the People of the Scripture is lawful to you, and your food is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture before your time when you have given them their due, desiring chastity, not illegal sexual intercourse, nor taking them as girlfriends (or lovers). And whosoever rejects faith, then fruitless is his work; and in the Hereafter he will be among the losers.»

Permitting the Slaughtered Animals of the People of the Book

After Allāh mentioned the filthy things that He prohibited for His believing servants and the good things that He allowed for them, He said next,

Qur’an 5:5ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ

«Made lawful to you this day are Aṭ-Ṭayyibāt.»

Allāh then mentioned the ruling concerning the slaughtered animals of the People of the Book, the Jews and Christians,

Qur’an 5:5وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ حِلٌّ لَّكُمْ

«The food of the People of the Scripture is lawful to you..»

meaning, their slaughtered animals, as Ibn 'Abbās, Abu Umāmah, Mujāhid, Sa'īd bin Jubayr, 'Ikrimah, 'Aṭā', Al-Ḥasan, Makḥūl, Ibrāhīm An-Nakha‘ī, As-Suddi and Muqātil bin Ḥayyān stated.^{1Aṭ-Ṭabari 9 :573-577.} This ruling, that the slaughtered animals of the People of the Book are permissible for Muslims, is agreed on by the scholars, because the People of the Book believe that slaughtering for other than Allāh is prohibited. They mention Allāh's Name upon slaughtering their animals, even though they have deviant beliefs about Allāh that do not befit His majesty.

It is recorded in the Ṣaḥīḥ that 'Abdullāh bin Mughaffal said, "While we were attacking the fort of Khaybar, a person threw a leather bag containing fat, and I ran to take it and said, 'I will not give anyone anything from this container today.' But when I turned I saw the Prophet ﷺ (standing behind) while smiling."^{2Fatḥ Al-Bāri 9 :552.} The scholars rely on this Ḥadīth as evidence that we are allowed to eat what we need of foods from the booty before it is divided. The scholars of the Ḥanafi, the Shāfi'ī and the Ḥanbali Madhhabs rely on this Ḥadīth to allow eating parts of the slaughtered animals of the Jews that they prohibit for themselves, such as the fat. They used this Ḥadīth as evidence against the scholars of the Māliki Madhhab who disagreed with this ruling. A better proof is the Ḥadīth recorded in the Ṣaḥīḥ that the people of Khaybar gave the Prophet ﷺ a gift of a roasted leg of sheep, which they poisoned. The Prophet ﷺ used to like eating the leg of the sheep and he took a bite from it, but it told the Prophet ﷺ that it was poisoned, so he discarded that bite. The bite that the Prophet ﷺ took effected the palate of his mouth, while Bishr bin Al-Barā’ bin Ma'rūr died from eating from that sheep. The Prophet ﷺ had the Jewish woman, Zaynab, who poisoned the sheep, killed. Therefore, the Prophet ﷺ and his Companions wanted to eat from that sheep and did not ask the Jews if they removed what the Jews believed was prohibited for them, such as its fat.^{3Fatḥ Al-Bāri 7:569.}

Allāh's statement,

Qur’an 5:5وَطَعَامُكُمْ حِلٌّ لَّهُمْ

«and your food is lawful to them.» means, you are allowed to feed them from your slaughtered animals. Therefore, this part of the Āyah is not to inform the People of the Scriptures that they are allowed to eat our food - unless we consider it information for us about the ruling that they have - i.e, that they are allowed all types of foods over which Allāh's Name was mentioned, whether slaughtered according to their religion or otherwise. The first explanation is more plausible. So it means: you are allowed to feed them from your slaughtered animals just as you are allowed to eat from theirs, as equal compensation and fair treatment. The Prophet ﷺ gave his robe to 'Abdullāh bin Ubayy bin Salūl, who was wrapped with it when he died. They say that he ﷺ did that because 'Abdullāh had given his robe to Al-'Abbās when Al-'Abbās came to Al-Madīnah. As for the Ḥadīth,

Ḥadīthلَا تَصْحَبْ إِلَّا مُؤْمِنًا، وَلَا يَأْكُلْ طَعَامَكَ إِلَّا تَقِيٌّ

«Do not befriend but a believer, nor should other than a Taqi (pious person) eat your food.»,^{4Abu Dāwud 5:167. 'Abdullāh bin Ubayy was known as a hypocrite.}

This is to encourage such behavior, and Allāh knows best.

The Permission to Marry Chaste Women From the People of the Scriptures

Allāh said,

Qur’an 5:5وَٱلْمُحْصَنَٰتُ مِنَ ٱلْمُؤْمِنَٰتِ

«(Lawful to you in marriage) are chaste women from the believers»

The Āyah states: you are allowed to marry free, chaste believing women. This Āyah is talking about women who do not commit fornication, as evident by the word 'chaste'. Allāh said in another Āyah,

Qur’an 4:25مُحْصَنَٰتٍ غَيْرَ مُسَٰفِحَٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ

«Desiring chastity not committing illegal sexual intercourse, nor taking them as boyfriends (lovers).» [4:25]

'Abdullāh Ibn 'Umar used to advise against marrying Christian women saying, "I do not know of a worse case of Shirk than her saying that 'Īsā is her lord, while Allāh said,

Qur’an 2:221وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ

«And do not marry idolatresses till they believe.»"

Ibn Abi Ḥātim recorded that Abu Mālik Al-Ghifāri said that Ibn 'Abbās said that when this Āyah was revealed,

Qur’an 2:221وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ

«And do not marry idolatresses till they believe,»

the people did not marry the pagan women. When the following Āyah was revealed,

Qur’an 5:5وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ

«(Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture before your time» they married women from the People of the Book." Some of the Companions married Christian women and did not see any problem in this, relying on the honorable Āyah,

Qur’an 5:5وَٱلْمُحْصَنَٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ

«(Lawful to you in marriage) are chaste women from those who were given the Scripture before your time»

Therefore, they made this Āyah an exception to the Āyah in Sūrat Al-Baqarah,

Qur’an 2:221وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ

«And do not marry the idolatresses till they believe,»

considering the latter Āyah to include the People of the Book in its general meaning. Otherwise, there is no contradiction here, since the People of the Book were mentioned alone when mentioning the rest of the idolators.

Allāh said,

Qur’an 98:1لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ

«Those who disbelieve from among the People of the Scripture and the idolators, were not going to leave (their disbelief) until there came to them clear evidence.»

and,

Qur’an 3:20وَقُل لِّلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْأُمِّيِّـۧنَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا۟ فَقَدِ ٱهْتَدَوا۟

«And say to those who were given the Scripture and to those who are illiterates: "Do you (also) submit yourselves?" If they do, they are rightly guided.»

Allāh said next,

Qur’an 5:5إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ

«When you have given them their due»,

This refers to the Mahr, so just as these women are chaste and honorable, then give them their Mahr with a good heart. We should mention here that Jābir bin 'Abdullāh, 'Āmir Ash-Sha'bi, Ibrāhīm An-Nakha'ī and Al-Ḥasan Al-Baṣri stated that when a man marries a woman and she commits illegal sexual intercourse before the marriage is consummated, the marriage is annulled. In this case, she gives back the Mahr that he paid

Qur’an 5:6–9يَٰٓأَيُّهَا 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 لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ وَٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ وَمِيثَٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦٓ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ يَٰٓأَيُّهَا 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 وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

her.^{5Aṭ-Ṭabari 9:585-586.}

Allāh said,

Qur’an 5:5مُحْصِنِينَ غَيْرَ مُسَٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍ

«Desiring chastity, not illegal sexual intercourse, nor taking them as girl-friends (or lovers).»

And just as women must be chaste and avoid illegal sexual activity, such is the case with men, who must also be chaste and honorable. Therefore, Allāh said,

«غَيْرَ مُسَافِحِينَ»

Qur’anغَيْرَ مُسَٰفِحِينَ

«...not illegal sexual intercourse» as adulterous people do, those who do not avoid sin, nor reject adultery with whomever offers it to them.

Qur’an 5:5وَلَا مُتَّخِذِىٓ أَخْدَانٍ

«nor taking them as girl-friends (or lovers),»

meaning those who have mistresses and girlfriends who commit illegal sexual intercourse with them, as we mentioned in the explanation of Sūrat An-Nisā'.

Qur’an 5:6يَٰٓأَيُّهَا 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 لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَٰكِن

Qur’an 5:6يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

«6. O you who believe! When you stand (intend) to offer the Ṣalāh (the prayer), then wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janāba, purify yourselves (bathe your whole body). But if you are ill or on a journey or any of you comes from the Ghā'iṭ (toilet) or you have touched women and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allāh does not want to place you in difficulty, but He wants to purify you, and to complete His Favor to you that you may be thankful.»

The Order to Perform Wuḍū'

Allāh said,

Qur’an 5:6إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ

«When you stand for (intend to offer) the Ṣalāh,»

Allāh commanded performing Wuḍū' for the prayer. This is a command of obligation in the case of impurity, and in the case of purity, it is merely a recommendation. It was said that in the beginning of Islām, Muslims had to perform Wuḍū' for every prayer, but later on, this ruling was abrogated. Imām Aḥmad bin Ḥanbal recorded that Sulaymān bin Buraydah said that his father said, "The Prophet ﷺ used to perform Wuḍū' before every prayer. On the Day of Victory, he performed Wuḍū' and wiped on his Khuffs and prayed the five prayers with one Wuḍū'. 'Umar said to him, 'O Messenger of Allāh! You did something new that you never did before.' The Prophet ﷺ said,

Ḥadīthإني عمدا فعلته يا عمر

«'I did that intentionally O ‘Umar!»’”^{1Aḥmad 5:358.} Muslim^{2Muslim 1:232.} and the collectors of the Sunan also recorded this Ḥadīth. At-Tirmidhi said,"Ḥasan Ṣaḥīḥ."^{3Abu Dāwud 1:120, Tuḥfat Al-Aḥwadhi 1:194, An-Nasā'ī 1:86, Ibn Mājah 1:170.} Ibn Jarīr recorded that Al-Faḍl bin Al-Mubashshir said, "I saw Jābir bin 'Abdullāh perform several prayers with only one Wuḍū'. When he would answer the call of nature, he performed Wuḍū' and wiped the top of his Khuffs with his wet hand. I said, 'O Abu 'Abdullāh! Do you do this according to your own opinion?' He said, 'Rather, I saw the Prophet ﷺ do the same thing. So, I do what I saw the Messenger of Allāh ﷺ doing.'"^{4Aṭ-Ṭabari 10:11.} Ibn Mājah also recorded this Ḥadīth.^{5Ibn Mājah 1:170.} Aḥmad recorded that 'Ubaydullāh bin 'Abdullāh bin 'Umar was asked; "Did you see 'Abdullāh bin 'Umar perform Wuḍū' for every prayer, whether he was in a state of purity or not,?" So he replied, "Asmā' bint Zayd bin Al-Khaṭṭāb told him that 'Abdullāh bin Ḥanẓalah bin Abi 'Āmir Al-Ghasīl told her that the Messenger of Allāh ﷺ was earlier commanded to perform Wuḍū' for every prayer, whether he needed it or not. When that became hard on him, he was commanded to use Siwāk for every prayer, and to perform Wuḍū' when Ḥadath (impurity) occurs. 'Abdullāh (Ibn 'Umar) thought that he was able to do that (perform Wuḍū' for every prayer) and he kept doing that until he died."^{6Aḥmad 5:225.} Abu Dāwud^{7Abu Dāwud 1:41.} also collected this narration. This practice by Ibn 'Umar demonstrates that it is encouraged, not obligatory, to perform Wuḍū' for every prayer, and this is also the opinion of the majority of scholars.

Abu Dāwud recorded that 'Abdullāh bin 'Abbās said that when the Messenger of Allāh ﷺ once left the area where he answered the call of nature, he was brought something to eat. They said, "Should we bring you your water for Wuḍū?’ He said,

Ḥadīthإِنَّمَا أُمِرْتُ بِالْوُضُوءِ إِذَا قُمْتُ إِلَى الصَّلَاةِ

«I was commanded to perform Wuḍū' when I stand up for prayer.»^{8Abu Dāwud 4:36.}

At-Tirmidhi and An-Nasā'ī^{9Tuḥfat Al-Aḥwadhi 5:579 and An-Nasā'ī 1:85.} also recorded this Ḥadīth and At-Tirmidhi said, "This Ḥadīth is Ḥasan." Muslim recorded that Ibn 'Abbās said, "We were with the Prophet ﷺ when he went to answer the call of nature and when he came back, he was brought some food. He was asked, 'O Messenger of Allāh! Do you want to perform Wuḍū'?' He said,

Ḥadīthلِمَ؟ أَأُصَلِّي فَأَتَوَضَّأَ

«'Why? Am I about to pray so that I have to make Wuḍū'.»"^{10Muslim 1:283.}

The Intention and Mentioning Allāh's Name for Wuḍū'

Allāh said;

Qur’an 5:6فَٱغْسِلُوا۟ وُجُوهَكُمْ

«then wash your faces...»

The obligation for the intention before Wuḍū' is proven by this Āyah;

Qur’an 5:6إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ

«When you stand (intend) to offer the Ṣalāh then wash your faces...»

This is because it is just like the Arabs saying; "When you see the leader, then stand." Meaning stand for him.

And the Two Ṣaḥīḥs recorded the Ḥadīth,

Ḥadīthالْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِىءٍ مَا نَوَى

«Actions are judged by their intentions, and each person will earn what he intended.»^{11Fatḥ Al-Bāri 1:15, Muslim 3:1515.}

It is also recommended before washing the face that one mentions Allāh's Name for the Wuḍū'. A Ḥadīth that was narrated by several Companions states that the Prophet ﷺ said,

Ḥadīthلَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عَلَيْهِ

«There is no Wuḍū' for he who does not mention Allāh's Name over it.»^{12Abu Dāwud 1:75.} It is also recommended that one washes his hands before he puts his hands in the vessel of water, especially after one wakes up from sleep, for the Two Ṣaḥīḥs recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا اسْتَيْقَظَ أَحَدُكُمْ مِنْ نَوْمِهِ فَلَا يُدْخِلْ يَدَهُ فِي الْإِنَاءِ قَبْلَ أَنْ يَغْسِلَهَا ثَلَاثًا، فَإِنَّ أَحَدَكُمْ لَا يَدْرِي أَيْنَ بَاتَتْ يَدُهُ

«If one of you wakes up from his sleep, let him not put his hand in the pot until he washes it thrice, for one of you does not know where his hand spent the night.»^{13Fatḥ Al-Bāri 1:316, Muslim 1:233.}

The face according to the scholars of Fiqh starts where the hair line on the head starts, regardless of one's lack or abundance of hair, until the end of the cheeks and chin, and from ear to ear.

Passing the Fingers through the Beard While Performing Wuḍū'

Imām Aḥmad recorded that Abu Wā'il said, "I saw 'Uthmān when he was performing Wuḍū'... When he washed his face, he passed his fingers through his beard three times. He said, 'I saw the Messenger of Allāh do what you saw me doing.'"^{14Jāmi' Al-Māsanīd was-Sunan 17:197.} At-Tirmidhi and Ibn Mājah^{15Tuḥfat Al-Aḥwadhi 1:133 and Ibn Mājah 1:148.} also recorded this Ḥadīth. At-Tirmidhi said "Ḥasan Ṣaḥīḥ." while Al-Bukhāri graded it Ḥasan.

How to Perform Wuḍū'

Imām Aḥmad recorded that Ibn 'Abbās once performed Wuḍū' and took a handful of water and rinsed his mouth and nose with it. He took another handful of water and joined both hands and washed his face. He took another handful of water and washed his right hand, and another handful and washed his left hand with it. He next wiped his head. Next, he took a handful of water and sprinkled it on his right foot and washed it and took another handful of water and washed his left foot. When he finished, he said, "This is how I saw the Messenger of Allāh ﷺ (performing Wuḍū).”^{16Aḥmad 1:268.} Al-Bukhāri also recorded it.^{17Fatḥ Al-Bāri 1:290.} Allāh said,

Qur’an 5:6وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ

«and your hands (forearms) up to (Ila) the elbows...»

meaning, including the elbows. Allāh said in another Āyah [using Ila],

Qur’an 4:2وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ إِنَّهُۥ كَانَ حُوبًا كَبِيرًا

«And devour not their substance to (Ila) your substance (by adding or including it in your property). Surely, this is a great sin.»

It is recommended that those who perform Wuḍū' should wash a part of the upper arm with the elbow. Al-Bukhāri and Muslim recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا مُحَجَّلِينَ مِنْ آثَارِ الْوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ

«On the Day of Resurrection, my Ummah will be called "those with the radiant appendages" because of the traces of Wuḍū'. Therefore, whoever can increase the area of his radiance should do so.»^{18Fatḥ Al-Bāri 1:283, Muslim 1:216.}

Muslim recorded that Abu Hurayrah said, "I heard my intimate friend (the Messenger ﷺ ) saying,

Ḥadīthتَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ

«The radiance of the believer reaches the areas that the water of (his) Wuḍū' reaches.»"^{19Muslim 1:219.}

Allāh said next,

Qur’an 5:6وَٱمْسَحُوا۟ بِرُءُوسِكُمْ

«Rub your heads.»

It is recorded in the Two Ṣaḥīḥs that Mālik bin 'Amr bin Yaḥyā Al-Māzini said that his father said that a man said to 'Abdullāh bin Zayd bin 'Āṣim, the grandfather of 'Amr bin Yaḥyā and one of the Companions of the Messenger ﷺ, "Can you show me how the Messenger of Allāh ﷺ used to perform Wuḍū'?" 'Abdullāh bin Zayd said, "Yes." He then asked for a pot of water. He poured from it on his hands and washed them twice, then he rinsed his mouth and washed his nose [with water] thrice [by putting water in it and blowing it out]. He washed his face thrice and after that he washed his forearms up to the elbows twice. He then passed his wet hands over his head from its front to its back and vice versa, beginning from the front and taking them to the back of his head up to the nape of the neck and then brought them to the front again from where he had started. He next washed his feet.^{20Fatḥ Al-Bāri 1:347, Muslim 1:210.} A similar description of the Wuḍū' of the Messenger of Allāh ﷺ was performed by 'Ali in the Ḥadīth by 'Abdu Khayr.^{21Abu Dāwud 1:82.} Abu Dāwud recorded that Mu'āwiyah and Al-Miqdād bin Ma'dīkarib narrated similar descriptions of the Wuḍū' of the Messenger of Allāh ﷺ.^{22Abu Dāwud 1:88-89.} These Ḥadīths indicate that it is necessary to wipe the entire head.

'Abdur-Razzāq recorded that Ḥumrān bin Abān said, "I saw 'Uthmān bin 'Affān performing Wuḍū', and he poured water over his hands and washed them thrice, and then rinsed his mouth and washed his nose [by putting water in it, and then blowing it out]. Then he washed his face thrice, and then his right forearm up to the elbows thrice, and washed the left forearm thrice. Then he passed his wet hands over his head, then he washed his right foot thrice, and next his left foot thrice. After that 'Uthmān said, 'I saw the Prophet ﷺ performing Wuḍū' like this, and said,

Ḥadīthمَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا، ثُمَّ صَلَّى رَكْعَتَيْنِ لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ، غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

«If anyone performs Wuḍū' like that of mine and offers a two-Rak'ah prayer during which he does not think of anything else, then his past sins will be forgiven.»"^{23Abdur Razzāq 1:44.}

Al-Bukhāri^{24Fatḥ Al-Bāri 1:311.} and Muslim^{25Muslim 1:205.} also recorded this Ḥadīth in the Two Ṣaḥīḥs. In his Sunan, Abu Dāwud also recorded it from 'Uthmān, under the description of Wuḍū', and in it, that he wiped his head one time.^{26Abu Dāwud 1:80, 82.}

The Necessity of Washing the Feet

Allāh said,

Qur’an 5:6وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِ

«and your feet up to ankles.»

Ibn Abi Ḥātim recorded that Ibn 'Abbās stated that the Āyah refers to washing (the feet).^{27Aṭ-Ṭabari 10:55.} 'Abdullāh bin Mas'ūd, 'Urwah, 'Aṭā', 'Ikrimah, Al-Ḥasan, Mujāhid, Ibrāhīm, Aḍ-Ḍaḥḥāk, As-Suddi, Muqātil bin Ḥayyān, Az-Zuhri and Ibrāhīm At-Taymi said similarly.^{28Aṭ-Ṭabari 10:54-57.} This clearly indicates the necessity of washing the feet, just as the Salaf have said, and not only wiping over the top of the bare foot.

The Ḥadīths that Indicate the Necessity of Washing the Feet

We mentioned the Ḥadīths by the two Leaders of the Faithful, 'Uthmān and 'Ali, and also by Ibn 'Abbās, Mu'āwiyah, 'Abdullāh bin Zayd bin 'Āṣim and Al-Miqdād bin Ma'dīkarib, that the Messenger of Allāh ﷺ washed his feet for Wuḍū', either once, twice or thrice.

It is recorded in the Two Ṣaḥīḥs that 'Abdullāh bin 'Amr said, "The Messenger of Allāh ﷺ was once late during a trip we were taking, and he caught up with us when the time remaining for the 'Aṣr prayer was short. We were still performing Wuḍū' (in a rush) and we were wiping our feet. He shouted at the top of his voice,

Ḥadīthأَسْبِغُوا الْوُضُوءَ وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ

«Perform Wuḍū' thoroughly. Save your heels from the Fire.»"^{29Fatḥ Al-Bāri 1:319, Muslim 1:214.}

The same narration was also collected in the Two Ṣaḥīḥs from Abu Hurayrah.^{30Fatḥ Al-Bāri 1:321, Muslim 1:215.} Muslim recorded that 'Ā'ishah said that the Prophet ﷺ said,

Ḥadīthأَسْبِغُوا الْوُضُوءَ وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ

«Perform Wuḍū' thoroughly. Save your heels from the Fire.»^{31Muslim 1:213.}

'Abdullāh bin Al-Ḥārith bin Jaz' said that he heard the Messenger of Allāh ﷺ saying,

Ḥadīthوَيْلٌ لِلأَعْقَابِ وَبُطُونِ الْأَقْدَامِ مِنَ النَّارِ

«Save your heels and the bottom of the feet from the Fire.»

It was recorded by Al-Bayhaqi and Al-Ḥākim, and this chain is Ṣaḥīḥ.^{32Al-Bayhaqi 1:70 and Al-Ḥākim in Al-Mustadrak 1:162.}

Muslim recorded that 'Umar bin Al-Khaṭṭāb said that a man once performed Wuḍū' and left a dry spot the size of a fingernail on his foot. The Prophet saw that and he said to him,

Ḥadīthارْجِعْ فَأَحْسِنْ وُضُوءَكَ

«Go back and perform proper Wuḍū'.»^{33Muslim 1:215.}

Al-Ḥāfiẓ Abu Bakr Al-Bayhaqi also recorded that Anas bin Mālik said that a man came to the Prophet ﷺ, after he performed Wuḍū' and left a dry spot the size of a fingernail on his foot. The Messenger of Allāh ﷺ said to him,

Ḥadīthارْجِعْ فَأَحْسِنْ وُضُوءَكَ

«Go back and perform proper Wuḍū'.»^{34Al-Bayhaqi 1:70.}

Imām Aḥmad recorded that some of the wives of the Prophet ﷺ said that the Prophet saw ﷺ a man praying, but noticed a dry spot on his foot, the size of a Dirham. The Messenger of Allāh ﷺ ordered that man to perform Wuḍū' again.^{35Aḥmad 3:424.} This Ḥadīth was also collected by Abu Dāwud from Baqiyyah, who added in his narration, "And (the Prophet ordered him) to repeat the prayer."^{36Abu Dāwud 1:121.} This Ḥadīth has a strong, reasonably good chain of narrators. Allāh knows best.

The Necessity of Washing Between the Fingers

In the Ḥadīth that Ḥumrān narrated, 'Uthmān washed between his fingers when he was describing the Wuḍū' of the Prophet ﷺ.^{37Majma' Az-Zawā'id 1:235.} The collectors of the Sunan recorded that Laqīṭ bin Ṣabrah said, "I said, 'O Messenger of Allāh! Tell me about Wuḍū'.' The Messenger ﷺ replied,

Ḥadīthأَسْبِغِ الْوُضُوءَ، وَخَلِّلْ بَيْنَ الْأَصَابِعِ، وَبَالِغْ فِي الْإِسْتِنْشَاقِ إِلَّا أَنْ تَكُونَ صَائِمًا

«Perform Wuḍū' thoroughly, wash between the fingers and exaggerate in rinsing your nose, unless you are fasting.»"^{38Abu Dāwud 1:99, Tuḥfat Al-Aḥwadhi 1:149, An-Nasā'ī 1:79, Ibn Mājah 1:142.}

Wiping Over the Khuffs^{39Leather socks.} is an Established Sunnah

Imām Aḥmad bin Ḥanbal recorded that Aws bin Abi Aws said, "I saw the Messenger of Allāh ﷺ perform Wuḍū' and wipe over his Khuffs. He then stood up for prayer."^{40Aḥmad 4:8.} Abu Dāwud recorded this Ḥadīth by Aws bin Abi Aws, who said in this narration, "I saw the Messenger of Allāh ﷺ, after he answered the call of nature, perform Wuḍū' and wipe over his Khuffs and feet."^{41Abu Dāwud 1:113.}

Imām Aḥmad recorded that Jarīr bin 'Abdullāh Al-Bajali said, "I embraced Islām after Sūrat Al-Mā'idah was revealed and I saw the Messenger of Allāh wipe after I became Muslim."^{42Aḥmad 4:363.} It is recorded in the Two Ṣaḥīḥs that Hammām said, "Jarīr answered the call of nature and then performed Wuḍū' and wiped over his Khuffs. He was asked, 'Do you do this?' He said, 'Yes. I saw the Messenger of Allāh ﷺ, after he answered the call of nature, perform Wuḍū' and wipe on his Khuffs.'" Al-A'mash commented that Ibrāhīm said, "They liked this Ḥadīth because Jarīr embraced Islām after Sūrat Al-Mā'idah was revealed."^{43Fatḥ Al-Bāri 1:589, Muslim 1:228.} This is the wording collected by Muslim. The subject of the Messenger of Allāh ﷺ wiping over his Khuffs, instead of washing the feet, if he had worn his Khuffs while having Wuḍū', reaches the Mutawātir grade of narration, and they describe this practice by his words and actions.

Performing Tayammum with Clean earth When There is no Water and When One is Ill

Allāh said,

Qur’an 5:6وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ

«But if you are ill or on a journey or any of you comes from the Ghā'iṭ (toilet), or you have touched women^{44See Sūrat An-Nisā', no.43 for an explanation of 'touched women'} and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands.»

We discussed all of this in Sūrat An-Nisā', and thus we do not need to repeat it here. We also mentioned the reason behind revealing this Āyah. Yet, Al-Bukhāri mentioned an honorable Ḥadīth here specifically about the Tafsīr of this noble Āyah. He recorded that 'Ā'ishah said, "Upon returning to Al-Madīnah, a necklace of mine was broken (and lost) in Al-Baydā' area. Allāh's Messenger ﷺ stayed there and went to sleep with his head on my lap. Abu Bakr ('Ā'ishah's father) came and hit me on my flank with his hand saying, 'You have detained the people because of a necklace?' So I wished I were dead because (I could not move) the Messenger was ﷺ sleeping on my lap and because of the pain Abu Bakr caused me. Allāh's Messenger ﷺ got up when dawn broke and there was no water. So Allāh revealed,

Qur’an 5:6يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ

«O you who believe! When you stand (intend) to offer Aṣ-Ṣalāh (the prayer), then wash your faces» until the end of the Āyah. Usayd bin Al-Ḥuḍayr said, 'O the family of Abu Bakr! Allāh has blessed the people because of you. Therefore, you are only a blessing for the people.”^{45Fatḥ Al-Bāri 8:121.}

Allāh said,

Qur’an 5:6مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ

«Allāh does not want to place you in difficulty,»

This is why He made things easy and lenient for you. This is why He allowed you to use Tayammum when you are ill and when you do not find water, to make things comfortable for you and as mercy for you. Allāh made Tayammum in place of Wuḍū', and Allāh made it the same as ablution with water for the one who it is legitimate for, except for certain things, as we mentioned before. For example; Tayammum only involves one strike with the hand on the sand and wiping the face and hands. Allāh said,

Qur’an 5:6وَلَٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

«but He wants to purify you, and to complete His favor on you that you may be thankful.»

for His bounties on you, such as His easy, kind, merciful, comfortable and lenient legislation.

Supplicating to Allāh after Wuḍū'

The Sunnah encourages supplicating to Allāh after Wuḍū' and states that those who do so are among those who seek to purify themselves, as the Āyah above states. Imām Aḥmad, Muslim and the collectors of Sunan narrated that 'Uqbah bin 'Āmir said, "We were on watch, guarding camels, and when my turn to guard came, I took the camels back at night. I found that the Messenger of Allāh ﷺ was giving a speech to the people. I heard these words from that speech:

Ḥadīthمَا مِنْ مُسْلِمٍ يَتَوَضَّأُ فَيُحْسِنُ وُضُوءَهُ، ثُمَّ يَقُومُ فَيُصَلِّي رَكْعَتَيْنِ مُقْبِلًا عَلَيْهِمَا بِقَلْبِهِ وَوَجْهِهِ، إِلَّا وَجَبَتْ لَهُ الْجَنَّةُ

«Any Muslim who performs Wuḍū' properly, then stands up and prays a two Rak'ah prayer with full attention in his heart and face^{46According to An-Nawawi; "Submission of the limbs and humility of the heart."} , will earn Paradise.»

I said, 'What a good statement this is!' A person who was close by said, 'The statement he said before it is even better.' When I looked, I found that it was 'Umar, who said, 'I saw that you just came. The Prophet said,

Ḥadīthمَا مِنْكُمْ مِنْ أَحَدٍ يَتَوَضَّأُ فَيُبْلِغُ أَوْ فَيُسْبِغُ الْوُضُوءَ، يَقُولُ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا الله وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، إِلَّا فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ الثَّمَانِيَةِ، يَدْخُلُ مِنْ أَيِّهَا شَاءَ

«When any of you performs Wuḍū' properly and says, 'I bear witness that there is no deity worthy of worship except Allāh and that Muḥammad is His servant and Messenger', the eight doors of Paradise will be opened for him so that he can enter from any door he wishes.»"

This is the wording collected by Muslim.^{47Aḥmad 4:153, Muslim: 1:209, Abu Dāwud 1:118, An-Nasā'ī 1:92, Ibn Mājah 1:159.}

The Virtue of Wuḍū'

Mālik recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ وَجْهَهُ، خَرَجَ مِنْ وَجْهِهِ، كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ، فَإِذَا غَسَلَ يَدَيْهِ خَرَجَ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ، فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَتْ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ، حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوبِ

«When the Muslim or the believing servant performs Wuḍū' and washes his face, every sin that he looked at with his eyes will depart from his face with the water, or with the last drop of water. When he washes his hands, every sin that his hands committed will depart from his hands with the water, or with the last drop of water. When he washes his feet, every sin to which his feet took him will depart with the water, or with the last drop of water. Until, he ends up sinless.»^{48Al-Muwaṭṭa' 1:32.} Muslim also recorded it.^{49Muslim 1:215.}

Qur’an 5:10–13وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنكُمْ وَٱتَّقُوا۟ ٱللَّهَ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ 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 جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً 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

Muslim recorded that Abu Mālik Al-Ash'ari said that the Messenger of Allāh ﷺ said,

Ḥadīthالطُّهُور شَطْرُ الإِيمَانِ، وَالْحَمْدُ لله تَمْلأُ الْمِيزَانَ، وَسُبْحَانَ الله وَالله أَكْبَرُ تَمْلأُ مَا بَيْنَ السَّمَاءِ وَالأَرْضِ، وَالصَّوْمُ جُنَّةٌ، وَالصَّبْرُ ضِيَاءٌ، وَالصَّدَقَةُ بُرْهَانٌ، وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ، كُلُّ النَّاسِ يَغْدُو، فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا

«Purity is half of faith and Al-Ḥamdu Lillah (all the thanks are due to Allāh) fills the Mīzān (the Scale). And Subḥān Allāh and Allāhu Akbar (all praise is due to Allāh, and Allāh is the Most Great) fills what is between the heaven and earth. As-Ṣawm (the fast) is a Junnah (a shield), Sabr (patience) is a light, Ṣadaqah (charity) is evidence (of faith) and the Qur'ān is proof for, or against you. Every person goes out in the morning and ends up selling himself, he either frees his soul or destroys it.»^{50Muslim 1 :203.}

Muslim recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا يَقْبَلُ الله صَدَقَةً مِنْ غُلُولٍ، وَلَا صَلَاةً بِغَيْرِ طُهُورٍ

«Allāh does not accept charity from one who commits Ghulūl,^{51Ghulūl means to behave treacherously. Here it is about stealing from the goods taken during war.} or prayer without purity.»^{52Muslim1 :204.}

Qur’an 5:7–11وَٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ وَمِيثَٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦٓ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا وَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ يَٰٓأَيُّهَا 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 وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنكُمْ وَٱتَّقُوا۟ ٱللَّهَ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

«7. And remember Allāh's favor to you and His covenant with which He bound you when you said: "We hear and we obey." And have Taqwā of Allāh. Verily, Allāh is All-Knower of that which is in the breasts.»

«8. O you who believe! Stand out firmly for Allāh as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just, that is nearer to Taqwā; and have Taqwā of Allāh. Verily, Allāh is Well-Acquainted with what you do.»

«9. Allāh has promised those who believe and do deeds of righteousness, that for them there is forgiveness and a great reward (i.e. Paradise).»

«10. And they who disbelieve and deny Our Āyāt are those who will be the dwellers of the Hell-fire.»

«11. O you who believe! Remember the favor of Allāh unto you when some people desired (made a plan) to stretch out their hands against you, but (Allāh) held back their hands from you. So have Taqwā of Allāh. And in Allāh let the believers put their trust.»

Reminding the Believers of the Bounty of the Message and Islām

Allāh reminds His believing servants of His bounty by legislating this glorious religion and sending them this honorable Messenger. He also reminds them of the covenant and pledges that He took from them to follow the Messenger ﷺ, support and aid him, implement his Law and convey it on his behalf, while accepting it themselves. Allāh said,

Qur’an 5:7وَٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ وَمِيثَٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦٓ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا

«And remember Allāh's favor upon you and His covenant with which He bound you when you said, "We hear and we obey."»

This is the pledge that they used to give to the Messenger of Allāh ﷺ when they embraced Islām. They used to say, "We gave our pledge of obedience to the Messenger of Allāh ﷺ to hear and obey, in times when we are active and otherwise, even if we were passed on for rights, and not to dispute leadership with its rightful people." Allāh also said,

Qur’an 57:8وَمَا لَكُمْ لَا تُؤْمِنُونَ بِٱللَّهِ وَٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَٰقَكُمْ إِن كُنتُم مُّؤْمِنِينَ

«And what is the matter with you that you believe not in Allāh! While the Messenger invites you to believe in your Lord; and He has indeed taken your covenant, if you are real believers.»

It was also said that this Āyah (5:7) reminds the Jews of the pledges and promises Allāh took from them to follow Muḥammad ﷺ and adhere to his Law, as 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās stated.

Allāh then said,

Qur’anوَٱتَّقُوا۟ ٱللَّهَ

«And have Taqwā of Allāh.»

in all times and situations. Allāh says that He knows the secrets and thoughts that the hearts conceal,

Qur’an 5:7إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ

«Verily, Allāh is All-Knower of the secrets of (your) breasts.»

The Necessity of Observing Justice

Allāh said,

Qur’an 5:8يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ

«O you who believe! Stand out firmly for Allāh...»

meaning, in truth for the sake of Allāh, not for the sake of people or for fame,

Qur’an 5:8شُهَدَآءَ بِٱلْقِسْطِ

«as just witnesses» observing justice and not transgression. It is recorded in the Two Ṣaḥīḥs that An-Nu'mān bin Bashīr said, "My father gave me a gift, but 'Amrah bint Rawāḥah, my mother, said that she would not agree to it unless he made Allāh's Messenger ﷺ as a witness to it. So, my father went to Allāh's Messenger ﷺ to ask him to be a witness to his giving me the gift. Allāh's Messenger ﷺ asked,

Ḥadīthأكل ولدك نحلت مثله؟

«'Have you given the like of it to everyone of your offspring?'» He replied in the negative. Allāh's Messenger ﷺ said,

Ḥadīthاتَّقُوا الله وَاعْدِلُوا فِي أَوْلَادِكُمْ

«Have Taqwā of Allāh and treat your children equally.» And said;

Ḥadīthإِنِّي لَا أَشْهَدُ عَلىٰ جَوْرٍ

«I shall not be witness to injustice.» My father then returned and took back his gift."^{1Fatḥ Al-Bāri 5:250, Muslim 3:1242.} Allāh said;

Qur’an 5:8وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟

«and let not the enmity and hatred of others make you avoid justice.»

The Āyah commands: Do not be carried away by your hatred for some people to avoid observing justice with them. Rather, be just with every one, whether a friend or an enemy. This is why Allāh said,

Qur’an 5:8ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ

«Be just: that is nearer to Taqwā» this is better than if you abandon justice in this case.

Although Allāh said that observing justice is 'nearer to Taqwā', there is not any other course of action to take, therefore 'nearer' here means 'is'. Allāh said in another Āyah,

Qur’an 25:24أَصْحَٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا

«The dwellers of Paradise will, on that Day, have the best abode, and have the fairer of places for repose.»

Some of the female Companions said to 'Umar, "You are more rough and crude than the Messenger of Allāh ﷺ," meaning, you are rough, not that the Prophet ﷺ is rough at all. Allāh said next,

Qur’anوَٱتَّقُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ

«and have Taqwā of Allāh. Verily, Allāh is Well-Acquainted with what you do.»

and consequently, He will reward or punish you according to your actions, whether good or evil. Hence Allāh's statement afterwards,

Qur’an 5:9وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌ

«Allāh has promised those who believe and do deeds of righteousness, that for them there is forgiveness»

for their sins,

Qur’an 5:9وَأَجْرٌ عَظِيمٌ

«and a great reward.» which is Paradise, that is part of Allāh's mercy for His servants. They will not earn Paradise on account of their good actions, but rather on account of His mercy and favor, even though they will qualify to earn this mercy on account of their good actions. Allāh has made these actions the cause and path that lead to His mercy, favor, pardon and acceptance. Therefore, all this is from Allāh Alone and all thanks are due to Him. Allāh said next,

Qur’anوَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ

«And they who disbelieve and deny our Āyāt are those who will be the dwellers of the Hell-fire.»

This only demonstrates Allāh's perfect justice, wisdom and judgment, He is never wrong, for He is the Most Wise, Most Just and Most Able. Among Allāh's Favors is that He Prevented the Disbelievers from Fighting the Muslims

Allāh said,

Qur’an 5:11يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنكُمْ

«O you who believe! Remember the favor of Allāh unto you when some people desired (made a plan) to stretch out their hands against you, but (Allāh) withheld their hands from you.»

'Abdur-Razzāq recorded that Jābir said, "The Prophet ﷺ once stayed at an area and the people spread out seeking shade under various trees. The Prophet ﷺ hung his weapon on a tree, and a bedouin man came and took possession of the Prophet's weapon and held it aloft. He came towards the Prophet ﷺ and said, 'Who can protect you from me?' He replied, 'Allāh, the Exalted, Most Honored.' The bedouin man repeated his question twice or thrice, each time the Prophet ﷺ answering him by saying, 'Allāh.' The bedouin man then lowered the sword, and the Prophet ﷺ called his Companions and told them what had happened while the bedouin was sitting next to him, for the Prophet ﷺ did not punish him.' Ma'mar said that Qatādah used to mention that some Arabs wanted to have the Prophet ﷺ killed, so they sent that bedouin. Qatādah would then mention this Āyah,

Qur’an 5:11ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ

«Remember the favor of Allāh unto you when some people desired (made a plan) to stretch out their hands against you...»^{2'Abdur-Razzāq 1:185.}

The story of this bedouin man, whose name is Ghawrath bin Al-Ḥārith, is mentioned in the Ṣaḥīḥ.^{3Al-Bukhāri nos: 4135, 4136, 4139.}

Muḥammad bin Isḥāq bin Yasār, Mujāhid and 'Ikrimah said that this Āyah was revealed about Bani An-Naḍīr, who plotted to drop a stone on the head of the Messenger ﷺ when he came to them for help to pay the blood money of two persons

Qur’an 5:14–17وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰٓ أَخَذْنَا مِيثَٰقَهُمْ فَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ 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 ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

whom Muslims killed.^{4The Prophet ﷺ had a treaty with the Jews to help him pay the Diyah, when warranted.} The Jews left the execution of this plot to 'Amr bin Jiḥāsh bin Ka'b and ordered him to throw a stone on the Prophet ﷺ from above, when he came to them and sat under the wall. Allāh told His Prophet ﷺ about their plot, and he went back to Al-Madīnah and his Companions followed him later on. Allāh sent down this Āyah concerning this matter. Allāh's statement,

Qur’anوَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ

«And in Allāh let the believers put their trust.»

and those who do so, then Allāh shall suffice for them and shall protect them from the evil plots of the people. Thereafter, Allāh commanded His Messenger ﷺ to expel Bani An-Naḍīr, and he laid siege to their area and forced them to evacuate Al-Madīnah.

Qur’an 5:12–13وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ 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 جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَنَسُوا۟ حَظًّا

Qur’an 5:13–14مِّمَّا ذُكِّرُوا۟ بِهِۦ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ إِلَّا قَلِيلًا مِّنْهُمْ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰٓ أَخَذْنَا مِيثَٰقَهُمْ فَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ

«12. Indeed, Allāh took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them. And Allāh said: "I am with you if you perform the Ṣalāh and give the Zakāh and believe in My Messengers; honor and assist them, and lend to Allāh a good loan, verily, I will remit your sins and admit you to Gardens under which rivers flow (in Paradise). But if any of you after this, disbelieved, he has indeed gone astray from the straight way."﴾

﴿13. So, because of their breach of their covenant, We cursed them and made their hearts grow hard. They changed the words from their (right) places and have abandoned a good part of the Message that was sent to them. And you will not cease to discover deceit in them, except a few of them. But forgive them and overlook (their misdeeds). Verily, Allāh loves the doers of good.﴾

﴿14. And from those who call themselves Christians, We took their covenant, but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection; and Allāh will inform them of what they used to do.﴾

Cursing the People of the Book for Breaking the Covenant

Allāh commanded His believing servants to fullfil the promises and pledges that He took from them and which they gave His servant and Messenger, Muḥammad, peace be upon him. Allāh also commanded them to stand for the truth and give correct testimony. He also reminded them of the obvious and subtle favors of the truth and guidance that He granted them. Next, Allāh informed them of the pledges and promises that He took from the People of the Book, who were before them, the Jews and Christians. When they broke these promises and covenants, Allāh cursed them as a consequence and expelled them from His grace and mercy. He also sealed their hearts from receiving guidance and the religion of truth, beneficial knowledge and righteous actions. Allāh said,

Qur’an 5:12وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًا

«Indeed Allāh took the covenant from the Children of Israel and We appointed twelve leaders among them.»

These twelve people were leaders who gave the pledge to Allāh to listen and obey Allāh, His Messenger and His Book on behalf of their tribes. Muḥammad bin Isḥāq and Ibn 'Abbās said that this occurred when Mūsā went to fight the mighty enemy (in Palestine), and Allāh commanded him to choose a leader from every tribe.^{1Aṭ-Ṭabari 10:113.}

The Leaders of Anṣār on the Night of 'Aqabah

Likewise, when the Messenger of Allāh ﷺ took the pledge from the Anṣār in the 'Aqabah area, there were twelve leaders from the Anṣār. There were three men from the tribe of Aws: Usayd bin Al-Ḥuḍayr, Sa'd bin Khaythamah and Rifā'ah bin 'Abdul-Mundhir, or Abu Al-Haytham bin At-Tayhān. There were nine people from the tribe of Khazraj: Abu Umāmah As'ad bin Zurārah, Sa'd bin Ar-Rabī', 'Abdullāh bin Rawāḥah, Rāfi' bin Mālik bin Al-'Ajlān, Al-Barā' bin Ma'rūr, 'Ubādah bin Aṣ-Ṣāmiṭ, Sa'd bin 'Ubādah, 'Abdullāh bin 'Amr bin Ḥarām and Al-Mundhir bin 'Umar bin Khunays. Ka'b bin Mālik mentioned these men in his poem, as recorded by Ibn Isḥāq.^{2Ibn Hishām 2:86-87.} On that night, these men were the leaders or representatives of their tribes by the command of the Prophet ﷺ. They gave the pledge and promise of allegiance and obedience to the Prophet ﷺ on behalf of their people. Allāh said,

Qur’an 5:12وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ

«And Allāh said, "I am with you...» with My protection, support and aid,

Qur’an 5:12لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى

«if you perform the Ṣalāh and give the Zakāh and believe in My Messengers ;﴿

concerning what they bring you of the revelation,

Qur’an 5:12وَعَزَّرْتُمُوهُمْ

«honor and assist them...» and support them on the truth,

Qur’an 5:12وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًا

«and lend to Allāh a good loan...» by spending in His cause, seeking to please Him.

Qur’an 5:12لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ

«verily, I will remit your sins» and errors, I will erase them, cover them, and will not punish you for them,

Qur’an 5:12وَلَأُدْخِلَنَّكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ

«and admit you to Gardens under which rivers flow (in Paradise).»

thus, protecting you from what you fear and granting you what you seek.

Breaking the Covenant

Allāh said,

Qur’an 5:12فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ

«But if any of you after this, disbelieved, he has indeed gone astray from the straight way.»

Therefore, those who break this covenant, even though they pledged and vowed to keep it, yet, they broke it and denied it ever existed, they have avoided the clear path and deviated from the path of guidance to the path of misguidance. Allāh then mentioned the punishment that befell those who broke His covenant and the pledge they gave Him,

Qur’an 5:13فَبِمَا نَقْضِهِم مِّيثَٰقَهُمْ لَعَنَّٰهُمْ

«So because of their breach of their covenant, We cursed them...»

Allāh states, because of their breaking the promise that We took from them, We cursed them, deviated them away from the truth, and expelled them from guidance,

Qur’an 5:13وَجَعَلْنَا قُلُوبَهُمْ قَٰسِيَةً

«and made their hearts grow hard...» and they do not heed any word of advice that they hear, because of the hardness of their hearts.

Qur’anيُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ

«They change the words from their (right) places...»

Since their comprehension became corrupt, they behaved treacherously with Allāh's Āyāt, altering His Book from its apparent meanings which He sent down, and distorting its indications. They attributed to Allāh what He did not say, and we seek refuge with Allāh from such behavior.

Qur’an 5:13وَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ

«and have abandoned a good part of the Message that was sent to them.»

by not implementing it and by ignoring it. Allāh said next,

Qur’an 5:13وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍ مِّنْهُمْ

«And you will not cease to discover deceit in them,»

such as their plots and treachery against you, O Muḥammad, and your Companions. Mujāhid said that this Āyah refers to their plot to kill the Messenger of Allāh ﷺ.^{3Aṭ-Ṭabari 10:131.}

Qur’an 5:13فَٱعْفُ عَنْهُمْ وَٱصْفَحْ

«But forgive them, and overlook (their misdeeds).»

This, indeed, is the ultimate victory and triumph. Some of the Salaf said, "You would never treat those who disobey Allāh with you better than obeying Allāh with them." This way, their hearts will gather around the truth and Allāh might lead them to the right guidance. This is why Allāh said,

Qur’an 5:13إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

«Verily, Allāh loves the doers of good.»

Therefore, forgive those who err against you. Qatādah said that this Āyah was abrogated with Allāh's statement,

Qur’an 9:29قَٰتِلُوا۟ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ

«Fight against those who believe not in Allāh, nor in the Last Day».^{4Aṭ-Ṭabari 10:134.}

The Christians Also Broke their Covenant with Allāh and the Repercussion of this Behavior

Allāh said,

Qur’an 5:14وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰٓ أَخَذْنَا مِيثَٰقَهُمْ

«And from those who call themselves Christians, We took their covenant,»

Meaning: 'From those who call themselves Christians and followers of 'Īsā, son of Maryam, while in fact they are not as they claim. We took from them the covenant and pledges that they would follow the Prophet ﷺ, aid him, honor him and follow his footsteps.' And that they would believe in every Prophet whom Allāh sends to the people of the earth. They imitated the Jews and broke the promises and the pledges. This is why Allāh said,

Qur’an 5:14فَنَسُوا۟ حَظًّا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ

«but they have abandoned a good part of the Message that was sent to them. So We planted amongst them enmity and hatred till the Day of Resurrection;»

Meaning: 'We planted enmity and hatred between them, and they will remain like this until the Day of Resurrection.' Indeed, the numerous Christian sects have always been enemies and adversaries of each other, accusing each other of heresy and cursing each other. Each sect among them excommunicates the other sects and does not allow them entrance to their places of worship. The Monarchist sect accuses the Jacobite sect of heresy, and such is the case with the Nestorians and the Arians. Each sect among them will continue to accuse the other of disbelief and heresy in this life and on the Day when the Witnesses will come forth. Allāh then said,

Qur’an 5:14وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ

«and Allāh will inform them of what they used to do.»

warning and threatening the Christians because of their lies against Allāh and His Messenger and their false claims about Allāh, hallowed be He above what they say about Him. The Christians attribute a companion and a son to Allāh, while He is the One and Only, the All-Sufficient, Who neither begets nor was He begotten, and there is none like unto Him.

Qur’an 5:15–16يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«15. O People of the Scripture! Now has come to you Our Messenger explaining to you much of that which you used to hide from the Scripture and passing over much. Indeed, there has come to you from Allāh a light and a plain Book.»

«16. Wherewith Allāh guides all those who seek His Pleasure to ways of peace, and He brings them out of darkness by His permission unto light and guides them to a straight path.»

Explaining the Truth Through the Messenger and the Qur'ān

Allāh states that He sent His Messenger Muḥammad ﷺ with the guidance and the religion of truth to all the people of the earth, the Arabs and non-Arabs, lettered and unlettered. Allāh also states that He sent Muḥammad ﷺ with clear evidences and the distinction between truth and falsehood. Allāh said,

Qur’an 5:15يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ وَيَعْفُوا۟ عَن كَثِيرٍ

«O People of the Scripture! Now has come to you Our Messenger explaining to you much of that which you used to hide from the Scripture and passing over much.»

So the Prophet ﷺ explained where they altered, distorted, changed and lied about Allāh. He also ignored much of what they changed, since it would not bring about any benefit if it was explained. In his Mustadrak, Al-Ḥākim recorded that Ibn

Qur’an 5:18–23وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ ٱلْمَصِيرُ يَٰٓأَهْلَ ٱلْكِتَٰبِ 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 وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ يَٰقَوْمِ ٱدْخُلُوا۟ ٱلْأَرْضَ ٱلْمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمْ وَلَا تَرْتَدُّوا۟ عَلَىٰٓ أَدْبَارِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ قَالُوا۟ يَٰمُوسَىٰٓ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىٰ يَخْرُجُوا۟ مِنْهَا فَإِن يَخْرُجُوا۟ مِنْهَا فَإِنَّا دَٰخِلُونَ قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللَّهُ عَلَيْهِمَا ٱدْخُلُوا۟ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَٰلِبُونَ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓا۟ إِن كُنتُم مُّؤْمِنِينَ

'Abbās said, "He who disbelieves in stoning (the adulterer to death) will have inadvertently disbelieved in the Qur'ān, for Allāh said,

Qur’an 5:15يَٰٓأَهْلَ ٱلْكِتَٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَٰبِ

«O People of the Scripture! Now has come to you Our Messenger explaining to you much of that which you used to hide from the Scripture» and stoning was among the things that they used to hide."^{1Al-Ḥākim 4:359.} Al-Ḥākim said, "Its chain is Ṣaḥīḥ, and they did not record it."

Allāh next mentions the Glorious Qur'ān that He sent down to His honorable Prophet ﷺ,

Qur’an 5:15–16قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌ وَكِتَٰبٌ مُّبِينٌ يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَٰمِ

«Indeed, there has come to you from Allāh a light and a plain Book. Wherewith Allāh guides all those who seek His pleasure to ways of peace.»

meaning, ways of safety and righteousness,

Qur’an 5:16وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

«and He brings them out of darkness by His permission unto light and guides them to a straight path.»

He thus saves them from destruction and explains to them the best, most clear path. Therefore, He protects them from what they fear, and brings about the best of what they long for, all the while ridding them of misguidance and directing them to the best, most righteous state of being.

Qur’an 5:17–18لَّقَدْ 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 ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ ٱلْمَصِيرُ

«17. Surely, in disbelief are they who say that Allāh is the Messiah, son of Maryam. Say: "Who then has the least power against Allāh, if He were to destroy the Messiah, son of Maryam, his mother, and all those who are on the earth together?" And to Allāh belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills. And Allāh is able to do all things.»

«18. And the Jews and the Christians say: "We are the children of Allāh and His loved ones." Say: "Why then does He punish you for your sins?" Nay, you are but human beings of those He has created, He forgives whom He wills and He punishes whom He wills. And to Allāh belongs the dominion of the heavens and the earth and all that is between them; and to Him is the return (of all).»

The Polytheism and Disbelief of the Christians

Allāh states that the Christians are disbelievers because of their claim that 'Īsā, son of Maryam, one of Allāh's servants and creatures, is Allāh. Allāh is holier than what they attribute to Him. Allāh then reminds them of His perfect ability over everything and that everything is under His complete control and power,

Qur’an 5:17قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًا

«Say: "Who then has the least power against Allāh, if He were to destroy the Messiah, son of Maryam, his mother, and all those who are on the earth together?"»

Therefore, if Allāh wills to do that, who would be able to stop Him or prevent Him from doing it? Allāh then said,

Qur’an 5:17وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا يَخْلُقُ مَا يَشَآءُ

«And to Allāh belongs the dominion of the heavens and the earth, and all that is between them. He creates what He wills.»

All things in existence are Allāh's property and creation and He is able to do everything. He is never asked about what He does with His power, domain, justice and greatness so this refutes the Christian creed, may Allāh's continued curses be upon them until the Day of Resurrection.

Refuting the People of the Book's Claim that they are Allāh's Children

Allāh then refutes the Christians' and Jews' false claims and lies,

Qur’an 5:18وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ

«And the Jews and the Christians say, "We are the children of Allāh and His loved ones."»

They claim: "We are the followers of Allāh's Prophets, who are His children, whom He takes care of. He also loves us." The People of the Book claim in their Book that Allāh said to His servant Isrā'īl, "You are my firstborn." But they explained this statement in an improper manner and altered its meaning. Some of the People of the Book who later became Muslims refuted this false statement saying, "This statement only indicates honor and respect, as is common in their speech at that time." The Christians claim that 'Īsā said to them, "I will go back to my father and your father," meaning, my Lord and your Lord. It is a fact that the Christians did not claim that they too are Allāh's sons as they claimed about 'Īsā. Rather this statement by 'Īsā only meant to indicate a closeness with Allāh. This is why when they said that they are Allāh's children and loved ones, Allāh refuted their claim,

Qur’an 5:18قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم

«Say, "Why then does He punish you for your sins?"» meaning, if you were truly as you claim, Allāh's children and loved ones, then why did He prepare the Fire because of your disbelief, lies and false claims?

Qur’an 5:18بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ

«Nay, you are but human beings, of those He has created,» Allāh states: you are just like the rest of the children of Ādam, and Allāh is the Lord of all His creation,

Qur’an 5:18يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ

«He forgives whom He wills and punishes whom He wills.» Allāh does what He wills, there is none who can escape His judgement, and He is swift in reckoning.

Qur’anوَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا

«And to Allāh belongs the dominion of the heavens and the earth and all that is between them;» Therefore, everything is Allāh's property and under His power and control,

Qur’an 5:18وَإِلَيْهِ ٱلْمَصِيرُ

«and to Him is the return.» In the end, the return will be to Allāh and He will judge between His servants as He will, and He is the Most Just Who is never wrong in His judgment.

Qur’an 5:19يَٰٓأَهْلَ ٱلْكِتَٰبِ 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

«19. O People of the Scripture! Now has come to you Our Messenger making (things) clear unto you, after a break in (the series of) Messengers, lest you say: "There came to us no bringer of glad tidings and no warner." But now has come unto you a bringer of glad tidings and a warner. And Allāh is able to do all things.» Allāh is addressing the People of the Book - the Jews and the Christians, saying that He has sent His Messenger Muḥammad ﷺ to them, the Final Prophet, after whom there will be no Prophet or Messenger. Rather, He is the Final Messenger who came after a long time passed between him and 'Īsā, son of Maryam peace be upon them.

There is a difference of opinion about the length of time between 'Īsā and Muḥammad ﷺ. Abu 'Uthmān An-Nahdi and Qatādah were reported to have said that this period was six hundred years.^{1Al-Baghawi 2:23.} Al-Bukhāri also recorded this opinion from Salmān Al-Fārisi.^{2Fatḥ Al-Bāri 7:324.} Qatādah said that this period was five hundred and sixty years,^{3Al-Baghawi 2:23.} while Ma'mar said that it is five hundred and forty years.^{4'Abdur-Razzāq 1:186.} Some said that this period is six hundred and twenty years. There is no contradiction here if we consider the fact that those who said that this period was six hundred years were talking about solar years, while the second refers to lunar years, since there is a difference of about three years between every one hundred lunar and solar years. As in Allāh's statement,

Qur’an 18:25وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَٰثَ مِا۟ئَةٍ سِنِينَ وَٱزْدَادُوا۟ تِسْعًا

«And they stayed in their Cave three hundred years, adding nine.»

meaning, nine more lunar years to substitute for the difference between lunar and solar years, thus agreeing with the three hundred years that the People of the Book knew about. We should assert again that the time period we mentioned here was between 'Īsā, the last Prophet to the Children of Israel, and Muḥammad ﷺ, the Last Prophet and Messenger among the children of Ādam. In the Ṣaḥīḥ collected by Al-Bukhāri, Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ أَوْلَى النَّاسِ بِابْنِ مَرْيَمَ لَأَنَا، لَيْسَ بَيْنِي وَبَيْنَهُ نَبِيٌّ

«I, among all people, have the most right to the son of Maryam, for there was no Prophet between Him and I.»^{5Fatḥ Al-Bāri 6:550.} This Ḥadīth refutes the opinion of Al-Quḍā‘ī and others, that there was a Prophet after 'Īsā called Khālid bin Sinān.

Allāh sent Muḥammad ﷺ after a period of time during which there was no Prophet, clear path, or unchanged religions. Idol worshipping, fire worshipping and cross worshipping flourished during this time. Therefore, the bounty of sending Muḥammad ﷺ was the perfect bounty at a time when he was needed the most. Evil had filled the earth by then, and tyranny and ignorance had touched all the servants, except a few of those who remained loyal to the true teachings of previous Prophets, such as some Jewish rabbis, Christian priests and Sabian monks.

Imām Aḥmad recorded that 'Iyāḍ bin Ḥimār Al-Mujāshi'ī said that the Prophet ﷺ gave a speech one day and said,

Ḥadīthوَإِنَّ رَبِّي أَمَرَنِي أَنْ أُعَلِّمَكُمْ مَا جَهِلْتُمْ مِمَّا عَلَّمَنِي فِي يَوْمِي هَذَا، كُلُّ مَالٍ نَحَلْتُهُ عِبَادِي حَلَالٌ، وَإِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ كُلَّهُمْ، وَإِنَّ الشَّيَاطِينَ أَتَتْهُمْ فَأَضَلَّتْهُمْ عَنْ دِينِهِمْ، وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُمْ، وَأَمَرَتْهُمْ أَنْ يُشْرِكُوا بِي مَا لَمْ أُنَزِّلْ بِهِ سُلْطَانًا، ثُمَّ إِنَّ الله عَزَّ وَجَلَّ نَظَرَ إِلَىٰ أَهْلِ الْأَرْضِ فَمَقَتَهُمْ عَرَبَهُمْ وَعَجَمَهُمْ، إِلَّا بَقَايَا مِنْ بَنِي إِسْرَائِيلَ، وَقَالَ: إِنَّمَا بَعَثْتُكَ لِأَبْتَلِيَكَ وَأَبْتَلِيَ بِكَ، وَأَنْزَلْتُ عَلَيْكَ كِتَابًا لَا يَغْسِلُهُ الْمَاءُ، تَقْرَأُهُ نَائِمًا وَيَقْظَانَ، ثُمَّ إِنَّ الله أَمَرَنِي أَنْ أُحَرِّقَ قُرَيْشًا فَقُلْتُ: يَارَبِّ إِذَنْ يَثْلَغُوا رَأْسِي، فَيَدَعُوهُ خُبْزَةً، فَقَالَ: اسْتَخْرِجْهُمْ كَمَا اسْتَخْرَجُوكَ، وَاغْزُهُمْ نُغْزِكَ، وَأَنْفِقْ عَلَيْهِمْ فَسَنُنْفِقَ عَلَيْكَ، وَابْعَثْ جَيْشًا نَبْعَثْ خَمْسًا أَمْثَالَهُ، وَقَاتِلْ بِمَنْ أَطَاعَكَ مَنْ عَصَاكَ، وَأَهْلُ الْجَنَّةِ ثَلَاثَةٌ: ذُو سُلْطَانٍ مُقْسِطٌ مُوَفَّقٌ مُتَصَدِّقٌ، وَرَجُلٌ رَحِيمٌ رَقِيقُ الْقَلْبِ بِكُلِّ ذِي قُرْبَىٰ وَمُسْلِمٍ، وَرَجُلٌ عَفِيفٌ فَقِيرٌ ذُو عِيَالٍ [مُتَصَدِّقٌ]. وَأَهْلُ النَّارِ خَمْسَةٌ: الضَّعِيفُ الَّذِي لَا دِينَ لَهُ، وَالَّذِينَ هُمْ فِيكُمْ تَبَعٌ أَوْ تَبَعًا - شَكَّ يَحْيَىٰ - لَا يَبْتَغُونَ أَهْلًا وَلَا مَالًا، وَالْخَائِنُ الَّذِي لَا يَخْفَىٰ لَهُ طَمَعٌ وَإِنْ دَقَّ إِلَّا خَانَهُ، وَرَجُلٌ لَا يُصْبِحُ وَلَا يُمْسِي إِلَّا وَهُوَ يُخَادِعُكَ عَنْ أَهْلِكَ وَمَالِكَ - وَذَكَرَ الْبَخِيلَ أَوِ الْكَذَّابَ - وَالشِّنْظِيرَ: الْفَاحِشَ

«My Lord has commanded me to teach you what you have no knowledge of and of which He taught me this day, 'All the wealth that I gave to My servants is permissible. I created all My servants Ḥunafā (monotheists). But, the devils came to them and deviated them from their religion, prohibited for them what I allowed and commanded them to associate others with Me [in worship], which I gave no permission for.' Then Allāh looked at the people of the earth and disliked them all, the Arabs and non-Arabs among them, except a few from among the Children of Israel. Allāh said (to me), 'I only sent you to test you and to test with you. I sent to you a Book that cannot be washed by water (it is eternal), and you will read it while asleep and while awake.' Allāh has also Commanded me to burn (destroy) Quraysh. So I said, 'O Lord! They will smash my head and leave it like a piece of bread.' He said, 'I will drive them out as they drove you out, and when you invade them We will help you. Spend on them (your companions) and We will spend on you, send an army and We will send five armies like it (in its support). Fight with those who obey you, against those who disobey you. And the inhabitants of Paradise are three: a just, prosperous, and charitable ruler; A merciful man who has a kind heart toward every relative and every Muslim; a forgiving, poor man with dependants [who is charitable]. And the inhabitants of the Fire are five: the weak one with no religion; those who follow after you not for family reasons nor wealth; and the treacherous who does not hide his treachery, acting treacherous in even the most insignificant matters; and a person who comes every morning and every evening, is cheating your family or your wealth.'» And he mentioned the stingy, or the liar, and the foulmouthed person."^{6Aḥmad 4:162, and Muslim, as noted below.}

Therefore, the Ḥadīth states that Allāh looked at the people of the earth and disliked them all, both the Arabs and non- Arabs among them, except a few among the Children of Israel, or a few among the People of the Book as Muslim recorded.^{7Muslim 4:2197.} The religion was distorted and changed for the people of the earth until Allāh sent Muḥammad ﷺ, and Allāh, thus, guided the creatures and took them away from the darkness to the light and placed them on a clear path and a glorious Law. Allāh said,

أَن تَقُولُوا۟ مَا جَآءَنَا مِنۢ بَشِيرٍ وَلَا نَذِيرٍ

«lest you say, "There came unto us no bringer of glad tidings

Qur’an 5:24–30قَالُوا۟ يَٰمُوسَىٰٓ إِنَّا لَن نَّدْخُلَهَآ أَبَدًا مَّا دَامُوا۟ فِيهَا فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِى ٱلْأَرْضِ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَٰسِقِينَ وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْـَٔاخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثْمِى وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَٰبِ ٱلنَّارِ وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّٰلِمِينَ فَطَوَّعَتْ لَهُۥ نَفْسُهُۥ قَتْلَ أَخِيهِ فَقَتَلَهُۥ فَأَصْبَحَ مِنَ ٱلْخَٰسِرِينَ

and no warner."«

meaning, so that you, who changed the true religion, do not make it an excuse and say, "No Messenger came to us bringing glad tidings and warning against evil." There has come to you a bringer of good news and a warner, Muḥammad ﷺ.

Qur’anوَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«And Allāh is able to do all things.»

Ibn Jarīr said this part of the Āyah means, "I am able to punish those who disobey Me and to reward those who obey Me."^{8Aṭ-Ṭabari 10:158.}

Qur’an 5:20–26وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ يَٰقَوْمِ ٱدْخُلُوا۟ ٱلْأَرْضَ ٱلْمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمْ وَلَا تَرْتَدُّوا۟ عَلَىٰٓ أَدْبَارِكُمْ فَتَنقَلِبُوا۟ خَٰسِرِينَ قَالُوا۟ يَٰمُوسَىٰٓ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىٰ يَخْرُجُوا۟ مِنْهَا فَإِن يَخْرُجُوا۟ مِنْهَا فَإِنَّا دَٰخِلُونَ قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللَّهُ عَلَيْهِمَا ٱدْخُلُوا۟ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَٰلِبُونَ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓا۟ إِن كُنتُم مُّؤْمِنِينَ قَالُوا۟ يَٰمُوسَىٰٓ إِنَّا لَن نَّدْخُلَهَآ أَبَدًا مَّا دَامُوا۟ فِيهَا فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِى ٱلْأَرْضِ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«20. And (remember) when Mūsā said to his people: "O my people! Remember the favor of Allāh to you: when He made Prophets among you, made you kings and gave you what He had not given to any other among the nations (Al-'Ālamīn)."»

«21. "O my people! Enter the Holy Land which Allāh has assigned to you and turn not back; for then you will be returned as losers."»

«22. They said: "O Mūsā! In it are a people of great strength, and we shall never enter it, till they leave it; when they leave, then we will enter."»

«23. Two men of those who feared (Allāh and) on whom Allāh had bestowed His grace said: "Assault them through the gate; for when you are in, victory will be yours. And put your trust in Allāh if you are believers indeed."»

«24. They said: "O Mūsā! We shall never enter it as long as they are there. So go, you and your Lord, and fight you two, we are sitting right here."»

«25. He [Mūsā] said: "O my Lord! I have power only over myself and my brother, so Ifruq us from the rebellious people!"»

«26. (Allāh) said: "Therefore it is forbidden to them for forty years; in distraction they will wander through the land. So do not greive for the rebellious people."»

Mūsā Reminds His People of Allāh's Favors on Them; The Jews Refuse to Enter the Holy Land

Allāh states that His servant, Messenger, to whom He spoke directly, Mūsā, the son of 'Imrān, reminded his people that among the favors Allāh granted them, is that He will give them all of the good of this life and the Hereafter, if they remain on the righteous and straight path. Allāh said,

Qur’an 5:20وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ

«And (remember) when Mūsā said to his people: "O my people! Remember the favor of Allāh to you, when He made Prophets among you,»

for whenever a Prophet died, another rose among them, from the time of their father Ibrāhīm and thereafter.

There were many Prophets among the Children of Israel calling to Allāh and warning against His torment, until 'Īsā was sent as the final Prophet from the Children of Israel. Allāh then sent down the revelation to the Final Prophet and Messenger, Muḥammad, the son of 'Abdullāh, from the offspring of Ismā'īl, the son of Ibrāhīm, peace be upon them. Muḥammad ﷺ is the most honorable Prophet of all times.

Allāh said next,

Qur’an 5:20وَجَعَلَكُم مُّلُوكًا

«made you kings» 'Abdur-Razzāq recorded that Ibn 'Abbās commented:

"Having a servant, a wife and a house."^{1'Abdur-Razzāq 1:187.} In his Mustadrak, Al-Ḥākim recorded that Ibn 'Abbās said, "A wife and a servant, and,

Qur’an 5:20وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ

«and gave you what He had not given to any other among the nations ('Ālamīn).»

means, during their time."^{2Al-Ḥākim 2:312.} Al-Ḥākim said, "Ṣaḥīḥ according to the criteria of the Two Ṣaḥīḥs, but they did not collect it." Qatādah said, "They were the first people to take servants."^{3Aṭ-Ṭabari 10:163.}

A Ḥadīth states,

Ḥadīthمَنْ أَصْبَحَ مِنْكُمْ مُعَافًى فِي جَسَدِهِ، آمِنًا فِي سِرْبِهِ، عِنْدَهُ قُوتُ يَوْمِهِ، فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا بِحَذَافِيرِهَا

«He among you who wakes up while healthy in body, safe in his family and having the provision for that very day, is as if the world and all that was in it were collected for him.»^{4Tuḥfat Al-Aḥwadhi 7:11.}

Allāh's statement,

Qur’an 5:20وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًا مِّنَ ٱلْعَٰلَمِينَ

«and gave you what He had not given to any other among the nations (Al-'Ālamīn).»

means, during your time, as we stated. The Children of Israel were the most honorable among the people of their time, compared to the Greek, Copts and the rest of mankind. Allāh said in another Āyah,

Qur’an 45:16وَلَقَدْ ءَاتَيْنَا بَنِىٓ إِسْرَٰٓءِيلَ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَى ٱلْعَٰلَمِينَ

«And indeed We gave the Children of Israel the Scripture, and the understanding of the Scripture and its laws, and the Prophethood; and provided them with good things, and preferred them above the nations (Al-'Ālamīn).»

Allāh said,

لَّهُمْ قَالُوا۟ يَٰمُوسَى ٱجْعَل لَّنَآ إِلَٰهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَٰٓؤُلَآءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَٰطِلٌ مَّا كَانُوا۟ يَعْمَلُونَ قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَٰهًا وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَٰلَمِينَ

Qur’an 7:138–140لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَٰٓؤُلَآءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَٰطِلٌ مَّا كَانُوا۟ يَعْمَلُونَ قَالَ أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَٰهًا وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَٰلَمِينَ

«They said: "O Mūsā! Make for us a god as they have gods." He said: "Verily, you are an ignorant people." [Mūsā added:] "Verily, these people will be destroyed for that which they are engaged in (idol worship)." And all that they are doing is in vain. He said: "Shall I seek for you a god other than Allāh, while He has given you superiority over the nations."»

Therefore, they were the best among the people of their time. The Muslim Ummah is more respected and honored before Allāh, and has a more perfect legislative code and system of life, it has the most honorable Prophet, the larger kingdom, more provisions, wealth and children, a larger domain and more lasting glory than the Children of Israel. Allāh said,

Qur’an 2:143وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ

«Thus We have made you, a just (the best) nation, that you be witnesses over mankind.»

We mentioned the Mutawātir Ḥadīths about the honor of this Ummah and its status and honor with Allāh, when we explained Allāh's statement in Sūrah Al-'Imrān (3),

Qur’an 3:110كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ

«You are the best of peoples ever raised up for mankind...»

Allāh states next that Mūsā encouraged the Children of Israel to perform Jihād and enter Jerusalem, which was under their control during the time of their father Ya'qūb. Ya'qūb and his children later moved with his children and household to Egypt during the time of Prophet Yūsuf. His offspring remained in Egypt until their exodus with Mūsā. They found a mighty, strong people in Jerusalem who had previously taken it over. Mūsā, Allāh's Messenger, ordered the Children of Israel to enter Jerusalem and fight their enemy, and he promised them victory and triumph over the mighty people if they did so. They declined, rebelled and defied his order and were punished for forty years by being lost, wandering in the land uncertain of where they should go. This was their punishment for defying Allāh's command.

Allāh said that Mūsā ordered them to enter the Holy Land,

Qur’an 5:21ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمْ

«which Allāh has assigned to you»

meaning, which Allāh has promised to you by the words of your father Isrā'īl, that it is the inheritance of those among you who believe.

Qur’an 5:21وَلَا تَرْتَدُّوا۟ عَلَىٰٓ أَدْبَارِكُمْ

«and turn not back» in flight from Jihād.

Qur’an 5:21–22فَتَنقَلِبُوا۟ خَٰسِرِينَ قَالُوا۟ يَٰمُوسَىٰٓ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىٰ يَخْرُجُوا۟ مِنْهَا فَإِن يَخْرُجُوا۟ مِنْهَا فَإِنَّا دَٰخِلُونَ

«"...for then you will be returned as losers." They said, "O Mūsā! In it are a people of great strength, and we shall never enter it, till they leave it; when they leave, then we will enter."»

Their excuse was this, in this very town you commanded us to enter and fight its people, there is a mighty, strong, vicious people who have tremendous physique and physical ability. We are unable to stand against these people or fight them. Therefore, they said, we are incapable of entering this city as long as they are still in it, but if they leave it, we will enter it. Otherwise, we cannot stand against them. The Speeches of Yuwsha' (Joshua) and Kālib (Caleb)

Allāh said,

Qur’an 5:23قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللَّهُ عَلَيْهِمَا

«Two men of those who feared (Allāh and) on whom Allāh had bestowed His grace said...»

When the Children of Israel declined to obey Allāh and follow His Messenger Mūsā, two righteous men among them, on whom Allāh had bestowed a great bounty and who were afraid of Allāh and His punishment, encouraged them to go forward. It was also said that the Āyah reads in a way that means that these men were respected and honored by their people. These two men were Yuwsha', the son of Nūn, and Kālib, the son of Yūfnā, as Ibn 'Abbās, Mujāhid, 'Ikrimah, 'Aṭiyyah, As-Suddi, Ar-Rabī' bin Anas and several other Salaf and latter scholars stated.^{5Aṭ-Ṭabari 10:176-178.} These two men said to their people,

Qur’an 5:23ٱدْخُلُوا۟ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَٰلِبُونَ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓا۟ إِن كُنتُم مُّؤْمِنِينَ

«"Assault them through the gate, for when you are in, victory will be yours. And put your trust in Allāh if you are believers indeed."»

Therefore, they said, if you rely on and trust in Allāh, follow His command and obey His Messenger, then Allāh will give you victory over your enemies and will give you triumph and dominance over them. Thus, you will conquer the city that Allāh has promised you. This advice did not benefit them in the least,

Qur’an 5:24قَالُوا۟ يَٰمُوسَىٰٓ إِنَّا لَن نَّدْخُلَهَآ أَبَدًا مَّا دَامُوا۟ فِيهَا فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ

«They said, "O Mūsā! We shall never enter it as long as they are there. So go, you and your Lord, and fight you two, we are sitting right here."»

This is how they declined to join Jihād, defied their Messenger, and refused to fight their enemy.

The Righteous Response of the Companions During the Battle of Badr

Compare this to the better response the Companions gave to the Messenger of Allāh ﷺ during the battle of Badr, when he asked for their advice about fighting the Quraysh army that came to protect the caravan led by Abu Sufyān. When the Muslim army missed the caravan and the Quraysh army, between nine hundred and one thousand strong, helmeted and drawing closer, Abu Bakr stood up and said something good. Several more Muhājirīn also spoke, all the while the Messenger of Allāh ﷺ saying,

Ḥadīthأشيروا علي أيها المسلمون

«Advise me, O Muslims!» inquiring of what the Anṣār, the majority then, had to say. Sa'd bin Mu'ādh said, "It looks like you mean us, O Messenger of Allāh! By He Who has sent you with the Truth! If you seek to cross this sea and went in it, we will follow you and none among us will remain behind. We would not hate for you to lead us to meet our enemy tomorrow. We are patient in war, vicious in battle. May Allāh allow you to witness from our efforts what comforts your eyes. Therefore, march forward with the blessing of Allāh." The Messenger of Allāh (ﷺ) was pleased with the words of Sa'd and was encouraged to march on.^{6Aṭ-Ṭabari 13:399.}

Abu Bakr bin Marduwyah recorded that Anas said that when the Messenger of Allāh ﷺ went to Badr, he asked the Muslims for their opinion, and 'Umar gave his. The Prophet ﷺ again asked the Muslims for their opinion and the Anṣār said, "O Anṣār! It is you whom the Prophet wants to hear." They said, "We will never say as the Children of Israel said to Mūsā,

Qur’an 5:24فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ

«So go, you and your Lord, and fight you two, we are sitting right here.»

By He Who has sent you with the Truth! If you took the camels to Bark Al-Ghimād (near Makkah) we shall follow you." Imām Aḥmad, An-Nasā'ī and Ibn Ḥibbān^{7Aḥmad 3:105, An-Nasā'ī in Al-Kubrā 6:334 and Ibn Ḥibbān 7:109. The chain for this narration is not authentic, but some of the story is supported by the narration that follows as well as the one before it.} also recorded this Ḥadīth.

In the Book of Al-Maghāzi and At-Tafsīr, Al-Bukhāri recorded that 'Abdullāh bin Mas'ūd said, "On the day of Badr, Al-Miqdād said, 'O Messenger of Allāh! We will never say to you what the Children of Israel said to Mūsā,

Qur’an 5:24فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَٰتِلَآ إِنَّا هَٰهُنَا قَٰعِدُونَ

«So go, you and your Lord, and fight you two, we are sitting right here.»

Rather, march on and we will be with you.' The Messenger of Allāh ﷺ was satisfied after hearing this statement."^{8Al-Bukhāri no. 4609.}

Mūsā Supplicates to Allāh Against the Jews

Mūsā said,

Qur’an 5:25قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«"O my Lord! I have power only over myself and my brother, so separate us from the rebellious people!"»

When the Children of Israel refused to fight, Mūsā became very angry with them and supplicated to Allāh against them,

Qur’an 5:25رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى

«O my Lord! I have power only over myself and my brother'»

meaning, only I and my brother Hārūn among them will obey, implement Allāh's command and accept the call,

Qur’an 5:25فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«So Ifruq us from the rebellious people!»

Al-'Awfi reported that Ibn 'Abbās said, "Meaning, judge between us and them."^{9Aṭ-Ṭabari 10:188.} 'Ali bin Abi Ṭalḥah reported similarly from him.^{10Aṭ-Ṭabari 10:189.} Aḍ-Ḍaḥḥāk said that the Āyah means, "Judge and decide between us and them."^{11Aṭ-Ṭabari 10:189.} Other scholars said that the Āyah means, "Separate between us and them."

Forbidding the Jews from Entering the Holy Land for Forty Years

Allāh said,

Qur’an 5:26فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِى ٱلْأَرْضِ

«Therefore it is forbidden to them for forty years; in distraction they will wander through the land.»

When Mūsā supplicated against the Jews for refusing to fight in Jihād, Allāh forbade them from entering the land for forty years. They wandered about lost in the land of At-Tīh, unable to find their way out. During this time, tremendous miracles occurred, such as the clouds that shaded them and the manna and quails Allāh sent down for them. Allāh brought forth water springs from solid rock, and the other miracles that He aided Mūsā bin 'Imrān with. During this time, the Tawrāh was revealed and the Law was established for the Children of Israel and the Tabernacle of the Covenant was erected.

Conquering Jerusalem

Allāh's statement,

Qur’an 5:26أَرْبَعِينَ سَنَةً

«for forty years;» defines,

Qur’an 5:26يَتِيهُونَ فِى ٱلْأَرْضِ

«in distraction they will wander through the land.»

When these years ended, Yuwsha' bin Nūn led those who remained among them and the second generation, and laid siege to Jerusalem, conquering it on a Friday afternoon. When the sun was about to set and Yuwsha' feared that the Sabbath would begin, he said (to the sun), "You are commanded and I am commanded, as well. O Allāh! Make it stop setting for me." Allāh made the sun stop setting until Yuwsha' bin Nūn conquered Jerusalem. Next, Allāh commanded Yuwsha' to order the Children of Israel to enter Jerusalem from its gate while bowing and saying Ḥiṭṭah, meaning, ‘remove our sins.’ Yet, they changed what they were commanded and entered it while dragging themselves on their behinds and saying, ‘Ḥabbah (a seed) in Sha'rah (a hair).” We mentioned all of this in the Tafsīr of Sūrat Al-Baqarah. Ibn Abi Ḥātim recorded that Ibn 'Abbās commented,

فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِى ٱلْأَرْضِ

«Therefore it is forbidden to them for forty years; in distraction they will wander through the land.»

“They wandered in the land for forty years, during which Mūsā and Hārūn died, as well as everyone above forty years of age. When the forty years ended, Yuwsha' son of Nūn assumed their leadership and later conquered Jerusalem.^{12A Similar version was recorded by Aṭ-Ṭabari 10:193.} When Yuwsha' was reminded that the day was Friday and the sun was about to set, while they were still attacking Jerusalem, he feared that the Sabbath might begin. Therefore, he said to the sun, ‘I am commanded and you are commanded.’ Allāh made the sun stop setting and the Jews conquered Jerusalem and found wealth unseen before. They wanted to let the fire consume the booty, but the fire would not do that. Yuwsha' said, ‘Some of you have committed theft from the booty.’ So he summoned the twelve leaders of the twelve tribes and took the pledge from them. Then, the hand of one of them became stuck to the hand of Yuwsha' and Yuwsha' said, ‘You committed the theft, so bring it forth.’ So, that man brought a cow’s head made of gold with two eyes made of precious stones and a set of teeth made of pearls. When Yuwsha' added it to the booty, the fire consumed it, as they were prohibited to keep the booty.” There is evidence supporting all of this in the Ṣaḥīḥ.

Allāh Comforts Mūsā Conforting Mūsā, Allāh said

فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَٰسِقِينَ

«So do not greive for the rebellious people.» Allāh said: Do not feel sorrow or sadness over My judgment against them, for they deserve such judgment.

This story chastises the Jews, exposes their defiance of Allāh and His Messenger, and their refusal to obey the order for Jihād. They were weak and could not bear the thought of fighting their enemy, being patient, and enduring this way. This occurred although they had the Messenger of Allāh and the one whom He spoke to among them, the best of Allāh’s creation that time. Their Prophet promised them triumph and victory against their enemies. They also witnessed the torment and punishment of drowning with which Allāh punished their enemy Fir'awn and his soldiers, so that their eyes were pleased and comforted. All this did not happen too long ago, yet they refused to perform Jihād against people who had less than a tenth of the power and strength than the people of Egypt had. Therefore, the evil works of the Jews were exposed to everyone, and the exposure was such an enormous one that the night, or the tail, can never cover its tracks. They were also blinded by their ignorance and transgression. Thus, they became hated by Allāh, and they became His enemies. Yet, they claim that they are Allāh's children and His loved ones! May Allāh curse their faces that were transformed to the shape of swine and apes, and may Allāh's curse accompany them to the raging Fire. May Allāh make them abide in the Fire for eternity, and He did; all thanks are due to Him.

Qur’an 5:27–31وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْـَٔاخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثْمِى وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَٰبِ ٱلنَّارِ وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّٰلِمِينَ فَطَوَّعَتْ لَهُۥ نَفْسُهُۥ قَتْلَ أَخِيهِ فَقَتَلَهُۥ فَأَصْبَحَ مِنَ ٱلْخَٰسِرِينَ فَبَعَثَ ٱللَّهُ غُرَابًا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ قَالَ يَٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى فَأَصْبَحَ مِنَ ٱلنَّٰدِمِينَ

﴿27. And recite to them the story of the two sons of Ādam in truth; when each offered a sacrifice, it was accepted from the one but not from the other. The latter said to the former: “I will surely, kill you.” The former said: “Verily, Allāh accepts only from those who have Taqwā.»

«28. "If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you, for I fear Allāh; the Lord of all that exists."»

«29. "Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire, and that is the recompense of the wrongdoers."»

«30. So the soul of the other encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers.»

«31. Then Allāh sent a crow who scratched the ground to show him how to hide the dead body of his brother. He said: "Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?" Then he became one of those who regretted.»

The Story of Hābīl (Abel) and Qābīl (Cain)

Allāh describes the evil end and consequence of transgression, envy and injustice in the story of the two sons of Ādam, Hābīl and Qābīl. One of them fought against the other and killed him out of envy and transgression, because of the bounty that Allāh gave his brother and because the sacrifice that he sincerely offered to Allāh was accepted. The murdered brother earned forgiveness for his sins and was admitted into Paradise, while the murderer failed and earned a losing deal in both the lives. Allāh said,

Qur’an 5:27وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ

«And recite to them the story of the two sons of Ādam in truth;»

meaning, tell these envious, unjust people, the brothers of swine and apes from the Jews and their likes among mankind, the story of the two sons of Ādam, Hābīl and Qābīl, as many scholars among the Salaf and later generations said.

Allāh's statement,

Qur’anبِٱلْحَقِّ

«in truth;» means, clearly and without ambiguity, alteration, confusion, change, addition or deletion. Allāh said in other Āyāt,

إِنَّ هَٰذَا لَهُوَ ٱلْقَصَصُ ٱلْحَقُّ

«Verily, this is the true narrative [about the story of 'Īsā],»

نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ

«We narrate unto you their story with truth,» and,

ذَٰلِكَ عِيسَى ٱبْنُ مَرْيَمَ قَوْلَ ٱلْحَقِّ

«Such is 'Īsā, son of Maryam. (It is) a statement of truth.»

Several scholars among the Salaf and the later generations said that Allāh allowed Ādam to marry his daughters to his sons because of the necessity of such action. They also said that in every pregnancy, Ādam was given a twin, a male and a female, and he used to give the female of one twin, to the male of the other twin, in marriage. Hābīl's sister was not beautiful while Qābīl's sister was beautiful, resulting in Qābīl wanting her for himself, instead of his brother. Ādam refused unless they both offer a sacrifice, and he whose sacrifice was accepted, would marry Qābīl's sister. Hābīl's sacrifice was accepted, while Qābīl's sacrifice was rejected, and thus what Allāh told us about them occurred.

Ibn Abi Ḥātim recorded that Ibn 'Abbās said - that during the time of Ādam - "The woman was not allowed in marriage for her male twin, but Ādam was commanded to marry her to any of her other brothers. In each pregnancy, Ādam was given a twin, a male and a female. A beautiful daughter was once born for Ādam and another one that was not beautiful. So the twin brother of the ugly daughter said, 'Marry your sister to me and I will marry my sister to you.' He said, 'No, for I have more right to my sister.' So they both offered a sacrifice. The sacrifice of the one who offered the sheep was accepted while the sacrifice of the other [the twin brother of the beautiful daughter], which consisted of some produce, was not accepted. So the latter killed his brother." This story has a better than good chain of narration.^{1Aṭ-Ṭabari 10:223.} The statement,

Qur’an 5:27إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ

«"Verily, Allāh accepts only from those who have Taqwā.» who fear Allāh in their actions. Ibn Abi Ḥātim recorded that Abu Ad-Dardā' said, "If I become certain that Allāh has accepted even one prayer from me, it will be better for me than this life and all that in it. This is because Allāh says,

Qur’an 5:27إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ

«Verily, Allāh accepts only from the those who have Taqwā.» The statement,

Qur’an 5:28لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ

«"If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you, for I fear Allāh; the Lord of all that exists."» Qābīl's brother, the pious man whose sacrifice was accepted because of his piety, said to his brother, who threatened to kill him without justification,

Qur’an 5:28لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ

«If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you,» I will not commit the same evil act that you threaten to commit, so that I will not earn the same sin as you,

Qur’an 5:28إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَٰلَمِينَ

«for I fear Allāh; the Lord of the all that exists.» and, as a result, I will not commit the error that you threaten to commit. Rather, I will observe patience and endurance.

'Abdullāh bin 'Amr said, "By Allāh! Hābīl was the stronger of the two men. But, fear of Allāh restricted his hand." The Prophet ﷺ said in a Ḥadīth recorded in the Two Ṣaḥīḥs,

Ḥadīthإِذَا تَوَاجَهَ الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ

«When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hellfire.»

They said, "O Allāh's Messenger! It is all right for the murderer, but what about the victim?" Allāh's Messenger ﷺ replied,

Ḥadīthإِنَّهُ كَانَ حَرِيصًا عَلَىٰ قَتْلِ صَاحِبِهِ

«He surely had the intention to kill his comrade.»^{2Fatḥ Al-Bāri 13:35, Muslim 4:2214.}

Imām Aḥmad recorded that, at the beginning of the calamity that 'Uthmān suffered from, Sa'd bin Abi Waqqāṣ said, "I bear witness that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّهَا سَتَكُونُ فِتْنَةٌ الْقَاعِدُ فِيهَا خَيْرٌ مِنَ الْقَائِمِ، وَالْقَائِمُ خَيْرٌ مِنَ الْمَاشِي، وَالْمَاشِي خَيْرٌ مِنَ السَّاعِي

«There will be a Fitnah, and he who sits idle during it is better than he who stands up, and he who stands up in it is better than he who walks, and he who walks is better than he who is walking at a fast pace.»

When he was asked, 'What if someone enters my home and stretched his hand to kill me?' He said,

Ḥadīthكُنْ كَابْنِ آدَمَ

«Be just like (the pious) son of Ādam.»"^{3Aḥmad 1:185.}

At-Tirmidhi also recorded it this way, and said, "This Ḥadīth is Ḥasan, and similar is reported on this subject from Abu Hurayrah, Khabbāb bin Al-Aratt, Abu Bakr, Ibn Mas'ūd, Abu Wāqid and Abu Mūsā."^{4Tuḥfat Al-Aḥwadhi 6:436.}

The Qur'ān continues,

Qur’an 5:29إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثْمِى وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَٰبِ ٱلنَّارِ وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّٰلِمِينَ

«"Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire, and that is the recompense of the wrongdoers."»

Ibn 'Abbās, Mujāhid, Aḍ-Ḍaḥḥāk, As-Suddi and Qatādah said that, إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثْمِى وَإِثْمِكَ «Verily, I intend to let you draw my sin on yourself as well as yours..."» means, the sin of murdering me, in addition to your previous sins. Ibn Jarīr recorded this.^{5Aṭ-Ṭabari 10:215-216.} Allāh’s statement,

فَطَوَّعَتْ لَهُۥ نَفْسُهُۥ قَتْلَ أَخِيهِ فَقَتَلَهُۥ فَأَصْبَحَ مِنَ ٱلْخَٰسِرِينَ «So the soul of the other encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers.» means, his conscience encouraged him to kill his brother by making it seem like a sensible thing to do, so he killed him, even after his brother admonished him. Ibn Jarīr said, “When he wanted to kill his brother, he started to twist his neck. So Shayṭān took an animal and placed its head on a rock, then he took another rock, and smashed its head with it until he killed it while the son of Ādam was looking. So he did the same thing to his brother.”^{6Aṭ-Ṭabari 4:536.} Ibn Abi Ḥātim also recorded this. 'Abdullāh bin Wahb said that 'Abdur-Raḥmān bin Zayd bin Aslam said that his father said, “Qābīl held Hābīl by the head to kill him, so Hābīl laid down for him and Qābīl started twisting Hābīl’s head, not knowing how to kill him. Shayṭān came to Qābīl and said, ‘Do you want to kill him?’ He said, ‘Yes.’ Shayṭān said, ‘Take that stone and throw it on his head.’ So Qābīl took the stone and threw it at his brother’s head and smashed his head. Shayṭān then went to Ḥawwā' in a hurry and said to her, ‘O Ḥawwā’! Qābīl killed Hābīl.’ She asked him, 'Woe to you! What does 'kill' mean?’ He said, 'He will no longer eat, drink or move.’ She said, ‘And that is death?’ He said, ‘Yes it is.’ So she started to weep until Ādam came to her while she was weeping and said, 'What is the matter with you?’ She did not answer him. He asked her two more times, but she did not answer him. So he said, ‘You and your daughters will inherit the practice of weeping, while I and my sons are free of it.’” Ibn Abi Ḥātim recorded it. Allāh’s statement,

Qur’an 5:30فَأَصْبَحَ مِنَ ٱلْخَٰسِرِينَ

«And became one of the losers.» in this life and the Hereafter, and which loss is worse than this? Imām Aḥmad recorded that 'Abdullāh bin Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تُقْتَلُ نَفْسٌ ظُلْمًا إِلَّا كَانَ عَلَى ابْنِ آدَمَ الْأَوَّلِ كِفْلٌ مِنْ دَمِهَا، لِأَنَّهُ كَانَ أَوَّلَ مَنْ سَنَّ الْقَتْلَ

«Any soul that is unjustly killed, then the first son of Ādam will carry a burden of its shedding, for he was the first to practice the crime of murder.»^{7Aḥmad 1:383.}

The Group, with the exception of Abu Dāwud, also recorded this Ḥadīth.^{8Fatḥ Al-Bāri 12:198, Muslim 3:1303, Tuḥfat Al-Aḥwadhi 7:436, An-Nasā'ī in Al-Kubrā 6:334, Ibn Mājah 2:873.} Ibn Jarīr recorded that 'Abdullāh bin 'Amr used to say, "The son of Ādam, who killed his brother, will be the most miserable among men. There is no blood shed on earth since he killed his brother, until the Day of Resurrection, but he will carry a burden from it, for he was the first person to establish murder."^{9Aṭ-Ṭabari 10:219.}

Allāh said,

Qur’an 5:31فَبَعَثَ ٱللَّهُ غُرَابًا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ قَالَ يَٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى فَأَصْبَحَ مِنَ ٱلنَّٰدِمِينَ

«Then Allāh sent a crow who scratched the ground to show him how to hide the dead body of his brother. He (the murderer) said, "Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?" Then he became one of those who regretted.»

As-Suddi said that the Companions said, "When his brother died, Qābīl left him on the bare ground and did not know how to bury him. Allāh sent two crows, which fought with each other until one of them killed the other. So it dug a hole and threw sand over the dead corpse (which it placed in the hole). When Qābīl saw that, he said,

Qur’an 5:32–36مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَٱبْتَغُوٓا۟ إِلَيْهِ ٱلْوَسِيلَةَ وَجَٰهِدُوا۟ فِى سَبِيلِهِۦ لَعَلَّكُمْ تُفْلِحُونَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَٰمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

Qur’an 5:31يَٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى

«"Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?"»^{10Aṭ-Ṭabari 10:225.}

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "A crow came to the dead corpse of another crow and threw sand over it, until it hid it in the ground. He who killed his brother said,

Qur’an 5:31يَٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى

«Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?»"^{11Aṭ-Ṭabari 10:226.}

Al-Ḥasan Al-Baṣri commented on the statement,

Qur’an 5:31فَأَصْبَحَ مِنَ ٱلنَّٰدِمِينَ

«Then he became one of those who regretted.»

"Allāh made him feel sorrow after the loss that he earned."

The Swift Punishment for Transgression and Cutting the Relations of the Womb

A Ḥadīth states that the Prophet ﷺ said,

Ḥadīthمَا مِنْ ذَنْبٍ أَجْدَرُ أَنْ يُعَجِّلَ اللَّهُ عُقُوبَتَهُ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ لِصَاحِبِهِ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَقَطِيعَةِ الرَّحِمِ

«There is no sin that is more worthy of Allāh hastening its punishment in this life, in addition to what He has in store for its offender in the Hereafter, more than transgression and cutting the relations of the womb.»^{12Abu Dāwud 5:208.}

The act of Qābīl included both of these. We are Allāh's and to Him is our return.

Qur’an 5:32–34مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«32. Because of that, We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. And indeed, there came to them Our Messengers with Al-Bayyināt, even then after that many of them continued to exceed the limits in the land!»

«33. The recompense of those who wage war against Allāh and His Messenger and do mischief in the land is only that they shall be killed or crucified, or their hands and their feet be cut off on opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter.»

«34. Except for those who (having fled away and then) came back (as Muslims) with repentance before they fall into your power; in that case, know that Allāh is Oft-Forgiving, Most Merciful.»

Human Beings Should Respect the Sanctity of Other Human Beings

Allāh says, because the son of Ādam killed his brother in transgression and aggression,

Qur’an 5:32كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ

«We ordained for the Children of Israel...» meaning, We legislated for them and informed them,

Qur’an 5:32أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا

«that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.»

The Āyah states, whoever kills a soul without justification - such as in retaliation for murder or for causing mischief on earth - will be as if he has killed all mankind, because there is no difference between one life and another.

Qur’an 5:32وَمَنْ أَحْيَاهَا

«and if anyone saved a life...» by preventing its blood from being shed and believing in its sanctity, then all people will have been saved from him, so,

Qur’an 5:32فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا

«it would be as if he saved the life of all mankind.»

Al-A'mash and others said that Abu Ṣāliḥ said that Abu Hurayrah said, "I entered on 'Uthmān when he was under siege in his house and said, 'I came to give you my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, 'O Abu Hurayrah! Does it please you that you kill all people, including me?' I said, 'No.' He said, 'If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from burden.' So I went back and did not fight.'" 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "It is as Allāh has stated,

Qur’an 5:32مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ

Qur’an 5:32أَحْيَا ٱلنَّاسَ جَمِيعًا

«if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind.»

Saving life in this case occurs by not killing a soul that Allāh has forbidden. So this is the meaning of saving the life of all mankind, for whoever forbids killing a soul without justification, the lives of all people will be saved from him."^{1Aṭ-Ṭabari 10:235.} Similar was said by Mujāhid;

Qur’an 5:32وَمَنْ أَحْيَاهَا

«And if anyone saved a life...» means, he refrains from killing a soul.^{2Aṭ-Ṭabari 10:236.}

Al-'Awfi reported that Ibn 'Abbās said that Allāh's statement,

Qur’an 5:32فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا

«it would be as if he killed all mankind..» means, "Whoever kills one soul that Allāh has forbidden killing, is just like he who kills all mankind.”^{3Aṭ-Ṭabari 10:233.} Sa‘īd bin Jubayr said, "He who allows himself to shed the blood of a Muslim, is like he who allows shedding the blood of all people. He who forbids shedding the blood of one Muslim, is like he who forbids shedding the blood of all people." In addition, Ibn Jurayj said that Al-A'raj said that Mujāhid commented on the Āyah,

Qur’an 5:32فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا

«it would be as if he killed all mankind,» "He who kills a believing soul intentionally, Allāh makes the Fire of Hell his abode, He will become angry with him, and curse him, and has prepared a tremendous punishment for him, equal to if he had killed all people, his punishment will still be the same." Ibn Jurayj said that Mujāhid said that the Āyah,

Qur’an 5:32وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا

«and if anyone saved a life, it would be as if he saved the life of all mankind.»

means, "He who does not kill anyone, then the lives of people are safe from him."^{4Aṭ-Ṭabari 10:235.}

Warning Those who Commit Mischief

Allāh said,

Qur’an 5:32وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَٰتِ

«And indeed, there came to them Our Messengers with Al-Bayyināt,»

meaning, clear evidences, signs and proofs,

Qur’an 5:32ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ

«even then after that many of them continued to exceed the limits in the land!»

This Āyah chastises and criticizes those who commit the prohibitions, after knowing that they are prohibited from indulging in them. The Jews of Al-Madīnah, such as Banu Qurayẓah, An-Naḍīr and Qaynuqā', used to fight along with either Khazraj or Aws, when war would erupt between them during the time of Jāhiliyyah. When these wars would end, the Jews would ransom those who were captured and pay the blood money for those who were killed. Allāh criticized them for this practice in Sūrat Al-Baqarah,

Qur’an 2:84–85وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ

«And (remember) when We took your covenant (saying): Shed not your (people's) blood, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness. After this, it is you who kill one another and drive out a party of your own from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allāh is not unaware of what you do.» [2:84-85]

The Punishment of those Who Cause Mischief in the Land

Allāh said next,

Qur’an 5:33إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ

«The recompense of those who wage war against Allāh and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.»

'Wage war' mentioned here means, oppose and contradict, and it includes disbelief, blocking roads and spreading fear in the fairways. Mischief in the land refers to various types of evil. Ibn Jarīr recorded that 'Ikrimah and Al-Ḥasan Al-Baṣri said that the Āyāt,

Qur’an 5:33إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ

«The recompense of those who wage war against Allāh and His Messenger» until,

إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

«Allāh is Of-Forgiving, Most Merciful,» "Were revealed about the idolators. Therefore, the Āyah decrees that, whoever among them repents before you apprehend them, then you have no right to punish them. This Āyah does not save a Muslim from punishment if he kills, causes mischief in the land or wages war against Allāh and His Messenger and then joins rank with the disbelievers, before the Muslims are able to catch him. He will still be liable for punishment for the crimes he committed."^{5Aṭ-Ṭabari 10:244.} Abu Dāwud and An-Nasā'ī recorded that 'Ikrimah said that Ibn 'Abbās said that the Āyah,

Qur’an 5:33إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا

«The recompense of those who wage war against Allāh and His Messenger and do mischief in the land...»

"Was revealed concerning the idolators, those among them who repent before being apprehended, they will still be liable for punishment for the crimes they committed."^{6Abu Dāwud 4:536, An-Nasā'ī 7:101.}

The correct opinion is that this Āyah is general in meaning and includes the idolators and all others who commit the types of crimes the Āyah mentioned. Al-Bukhāri and Muslim recorded that Abu Qilābah 'Abdullāh bin Zayd Al-Jarmi, said that Anas bin Mālik said, "Eight people of the 'Ukl tribe came to the Messenger of Allāh ﷺ and gave him their pledge to follow Islām. Al-Madīnah's climate did not suit them and they became sick and complained to Allāh's Messenger ﷺ. So he said,

Ḥadīthأَلَا تَخْرُجُونَ مَعَ رَاعِينَا فِي إِبِلِهِ، فَتُصِيبُوا مِنْ أَبْوَالِهَا وَأَلْبَانِهَا

«Go with our shephard to be treated by the milk and urine of his camels.»

So they went as directed, and after they drank from the camels' milk and urine, they became healthy, and they killed the shepherd and drove away all the camels. The news reached the Prophet ﷺ and he sent (men) in their pursuit and they were captured. He then ordered that their hands and feet be cut off (and it was done), and their eyes were branded with heated pieces of iron. Next, they were put in the sun until they died." This is the wording of Muslim. In another narration for this Ḥadīth, it was mentioned that these people were from the tribes of 'Ukl or 'Uraynah. Another narration reported that these people were put in the Ḥarrah area (of Al-Madīnah), and when they asked for water, no water was given to them. ^{7Fatḥ Al-Bāri 12:114, Muslim 3:1296.} Allāh said,

Qur’an 5:33أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ

«they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.»

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās said about this Āyah, 'He who takes up arms in Muslim land and spreads fear in the fairways and is captured, the Muslim Leader has the choice to either have him killed, crucified or cut off his hands and feet."^{8Aṭ-Ṭabari 10:263.} Similar was said by Sa'īd bin Al-Musayyib, Mujāhid, 'Aṭā', Al-Ḥasan Al-Baṣri, Ibrāhīm An-Nakha'ī and Aḍ-Ḍaḥḥāk, as Abu Ja'far Ibn Jarīr recorded.^{9Aṭ-Ṭabari 10:262-263.} This view is supported by the fact that the word Aw (or), indicates a choice. As Allāh said,

Qur’an 5:95فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا

«The penalty is an offering, brought to the Ka'bah, of an eatable animal equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed the poor, or its equivalent in fasting.»[5:95]

Allāh said,

Qur’an 2:196فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ

«And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a ransom of either fasting or giving charity or offering a sacrifice.» and,

Qur’an 5:89فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ

«...for its expiation feed ten of the poor, on a scale of the average of that with which you feed your own families, or clothe them, or free a slave.»

All of these Āyāt offer a choice, just as the Āyah above. As for Allāh's statement, أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ﴿or be exiled from the land.﴾ some said that it means, he is actively pursued until he is captured, and thus receives his prescribed punishment, or otherwise he escapes from the land of Islām, as Ibn Jarīr recorded from Ibn 'Abbās, Anas bin Mālik, Sa‘īd bin Jubayr, Aḍ-Ḍaḥḥāk, Ar-Rabī‘ bin Anas, Az-Zuhri, Al- Layth bin Sa‘d and Mālik bin Anas. Some said that the Āyah means these people are expelled to another land, or to another state by the Muslims authorities.^{10Aṭ-Ṭabari 10:268-270.} Sa‘īd bin Jubayr, Abu Ash- Sha‘thā’, Al-Ḥasan, Az-Zuhri, Aḍ-Ḍaḥḥāk and Muqātil bin Ḥayyān said that he is expelled, but not outside of the land of Islām, while others said that he is to be imprisoned. Allāh's statement, ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ ﴿That is their disgrace in this world, and a great torment is theirs in the Hereafter.﴾ means, the punishment We prescribed, killing these aggressors, crucifying them, cutting off their hands and feet on opposite sides, or expelling them from the land is a disgrace for them among mankind in this life, along with the tremendous torment Allāh has prepared for them in the Hereafter. This view supports the opinion that these Āyāt were revealed about the idolators. As for Muslims, in his Ṣaḥīḥ, Muslim recorded that 'Ubādah bin Aṣ-Ṣāmiṭ said, “The Messenger of Allāh ﷺ took the same pledge from us that he also took from women: That we do not associate anything with Allāh in worship, we do not steal, commit adultery, or kill our children, and that we do not spread falsehood about each other. He said that he who keeps this pledge, then his reward will be with Allāh. He who falls into shortcomings and was punished, then this will be his expiation. And those whose errors were covered by Allāh, then their matter is for Allāh: If He wills, He will punish them and If He wills, He will pardon them.”^{11Muslim 3:1333.} ‘Ali narrated that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ أَذْنَبَ ذَنْبًا فِي الدُّنْيَا فَعُوقِبَ بِهِ، فَاللَّهُ أَعْدَلُ مِنْ أَنْ يُثَنِّيَ عُقُوبَتَهُ عَلَى عَبْدِهِ، وَمَنْ أَذْنَبَ ذَنْبًا فِي الدُّنْيَا فَسَتَرَهُ اللَّهُ عَلَيْهِ وَعَفَا عَنْهُ، فَاللَّهُ أَكْرَمُ مِنْ أَنْ يَعُودَ عَلَيْهِ فِي شَيْءٍ قَدْ عَفَا عَنْهُ

«He who sins in this life and was punished for it, then Allāh is far more just than to combine two punishments on His servant. He who commits an error in this life and Allāh hides this error and pardons him, then Allāh is far more generous than to punish the servant for something that He has already pardoned.»

Recorded by Aḥmad, Ibn Mājah and At-Tirmidhi who said, "Ḥasan Gharīb."^{12Aḥmad 1:159, Tuḥfat Al-Aḥwadhi 7:377, Ibn Mājah 2:868.} Al-Ḥāfiẓ Ad-Dāraquṭni was asked about this Ḥadīth, and he said that it was related to the Prophet ﷺ in some narrations, and it was related to the Companions in others, and that this narration from the Prophet ﷺ is Ṣaḥīḥ.^{13Ad-Daraquṭni 3:215.}

Ibn Jarīr commented on Allāh's statement,

Qur’an 5:33ذَٰلِكَ لَهُمْ خِزْىٌ فِى ٱلدُّنْيَا

«That is their disgrace in this world,» "Meaning, shame, humiliation, punishment, contempt and torment in this life, before the Hereafter,

Qur’anوَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

«and a great torment is theirs in the Hereafter.»

if they do not repent from these errors until death overcomes them. In this case, they will be stricken by the punishment that We prescribed for them in this life and the torment that We prepared for them therein,

Qur’anعَذَابٌ عَظِيمٌ

«a great torment» in the Fire of Jahannam."^{14Aṭ-Ṭabari 10:276.} The Punishment of those who Wage War Against Allāh and His Messenger is Annulled if They Repent Before their Apprehension

Allāh said, إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ «Except for those who (having fled away and then) came back (as Muslims) with repentance before they fall into your power; in that case, know that Allāh is Oft-Forgiving, Most Merciful.»

This Āyah is clear in its indication that it applies to the idolators. As for the Muslims who commit this crime and repent before they are apprehended, the punishment of killing, crucifixion and cutting the limbs will be waved. The practice of the Companions in this regard is that all of the punishments prescribed in this case will be waved, as is apparent from the wording of the Āyah. Ibn Abi Ḥātim recorded that Ash-Sha‘bi said, “Ḥārithah bin Badr At-Tamīmi was living in Al-Baṣrah, and he committed the crime of mischief in the land. So he talked to some men from Quraysh, such as Al-Ḥasan bin ‘Ali, Ibn 'Abbās and 'Abdullāh bin Ja‘far, and they talked to ‘Ali about him so that he would grant him safety, but ‘Ali refused. So Ḥārithah went to Sa‘īd bin Qays Al-Hamadani who kept him in his house and went to ‘Ali, saying, ‘O Leader of the Faithful! What about those who wage war against Allāh and His Messenger and cause mischief in the land?’ So he recited the Āyah until he reached, إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ «Except for those who (having fled away and them) came back cas Muslims) with repentance before they fall into your power.»

So ‘Ali wrote a document that granted safety, and Sa'id bin Qays said, “This is for Ḥārithah bin Badr.’” Ibn Jarīr recorded this Ḥadīth.^{15Aṭ-Ṭabari 10:280.}

Ibn Jarīr recorded that ‘Āmir Ash-Sha‘bi said, “A man from Murād came to Abu Mūsā, while he was the governor of Al- Kūfah during the reign of 'Uthmān, and said to him after he offered the obligatory prayer, ‘O Abu Mūsā! I seek your help. I am so-and-so from Murād and I waged war against Allāh and His Messenger and caused mischief in the land. I repented before you had any authority over me.’ Abu Mūsā proclaimed, ‘This is so-and-so, who had waged war against Allāh and His Messenger and caused mischief in the land, and he repented before we had authority over him. Therefore, anyone who meets him, should deal with him in a better way. If he is saying the truth, then this is the path of those who say the truth. If he is saying a lie, his sins will destroy him. So the man remained idle for as long as Allāh willed, but he later rose against the leaders, and Allāh punished him for his sins and he was killed.” Ibn Jarīr recorded that Mūsā bin Isḥāq Al-Madani said that ‘Ali Al-Asadi waged war, blocked the roads, shed blood and plundered wealth. The leaders and the people alike, sought to capture him, but they could not do that until he came after he repented, after he heard a man reciting the Āyah,

يَٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ إِنَّ ٱللَّهَ يَغْفِرُ ٱلذُّنُوبَ جَمِيعًا إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ

«O My servants who have transgressed against themselves! Despair not of the mercy of Allāh, verily, Allāh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.»

So he said to that man, “O servant of Allāh! Recite it again.” So he recited it again, and ‘Ali put down his sword and went to Al-Madīnah in repentance, arriving during the night. He washed up and went to the Masjid of the Messenger of Allāh ﷺ and prayed the dawn prayer. He sat next to Abu Hurayrah amidst his companions. In the morning, the people recognized him and went after him. He said, “You have no way against me. I came in repentance before you had any authority over me.” Abu Hurayrah said, “He has said the truth,” and he held his hand and went to Marwān bin Al-Ḥakam, who was the governor of Al-Madīnah during the reign of Mu‘āwiyah. Abu Hurayrah said, “This is ‘Ali and he came in repentance and you do not have a way against him, nor can you have him killed.” So ‘Ali was absolved of punishment and remained on his repentance and went to the sea to perform Jihād in Allāh's cause. The Muslims met the Romans in battle, and the

Qur’an 5:37–41يُرِيدُونَ أَن يَخْرُجُوا۟ مِنَ ٱلنَّارِ وَمَا هُم بِخَٰرِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُّقِيمٌ وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا جَزَآءًۢ بِمَا كَسَبَا نَكَٰلًا مِّنَ ٱللَّهِ وَٱللَّهُ عَزِيزٌ حَكِيمٌ فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَآءُ وَيَغْفِرُ لِمَن يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ وَمِنَ ٱلَّذِينَ هَادُوا۟ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

Muslims brought the ship 'Ali was in to one of the Roman ships, and 'Ali crossed to that ship and the Romans escaped from him to the other side of the ship, and the ship capsized and they all drowned."^{16Aṭ-Ṭabari 10:284.}

Qur’an 5:35–37يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَٱبْتَغُوٓا۟ إِلَيْهِ ٱلْوَسِيلَةَ وَجَٰهِدُوا۟ فِى سَبِيلِهِۦ لَعَلَّكُمْ تُفْلِحُونَ إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَٰمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ يُرِيدُونَ أَن يَخْرُجُوا۟ مِنَ ٱلنَّارِ وَمَا هُم بِخَٰرِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُّقِيمٌ

«35. O you who believe! Have Taqwā of Allāh and seek the Wasilah to Him, and strive hard in His cause, so that you may be successful.»

«36. Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them. And theirs would be a painful torment.»

«37. They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment.»

Commanding Taqwā, Wasīlah, and Jihād

Allāh commands His faithful servants to fear Him in Taqwā, which if mentioned along with acts of obedience, it means to refrain from the prohibitions and the prohibited matters. Allāh said next,

Qur’an 5:35وَٱبْتَغُوٓا۟ إِلَيْهِ ٱلْوَسِيلَةَ

«seek the Wasīlah to Him.» Sufyān Ath-Thawri said that Ṭalḥah said that 'Aṭā' said that Ibn 'Abbās said that Wasīlah means 'the means of approach'.^{1Aṭ-Ṭabari 10:291.} Mujāhid, Abu Wā'il, Al-Ḥasan, Qatādah, 'Abdullāh bin Kathir, As-Suddi, Ibn Zayd and others gave the same meaning for Wasīlah. Qatādah said that the Āyah means, "Seek the means of approach to Him by obeying Him and performing the acts that please Him."^{2Aṭ-Ṭabari 10:291.}

Qur’an 17:57أُو۟لَٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ

«Those whom they call upon seek a means of access to their Lord (Allāh).» [17:57]

Wasīlah is a means of approach to achieve something, and it is also used to refer to the highest grade in Paradise, and it is the grade of the Messenger of Allāh ﷺ, his residence and the nearest grade in Paradise to Allāh's Throne. Al-Bukhāri recorded that Jābir bin 'Abdullāh said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ: اللَّهُمَّ رَبَّ هٰذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، إِلَّا حَلَّتْ لَهُ الشَّفَاعَةُ يَوْمَ الْقِيَامَةِ

«Whoever, after hearing to the Adhān says, "O Allāh! Lord of this perfect call and of the regular prayer which is going to be established! Grant Muḥammad the Wasīlah and superiority and send him [on the Day of Judgment] to the praiseworthy station which You have promised him," then intercession from me will be permitted for him on the Day of Resurrection.»^{3Fatḥ Al-Bāri 8:251.}

Muslim recorded that 'Abdullāh bin 'Amr bin Al-'Āṣ said that he heard the Prophet ﷺ saying,

Ḥadīthإِذَا سَمِعْتُمُ الْمُؤَذِّنَ فَقُولُوا مِثْلَ مَا يَقُولُ، ثُمَّ صَلُّوا عَلَيَّ، فَإِنَّهُ مَنْ صَلَّى عَلَيَّ صَلَاةً صَلَّى اللَّهُ عَلَيْهِ عَشْرًا، ثُمَّ سَلُوا لِيَ الْوَسِيلَةَ، فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لَا تَنْبَغِي إِلَّا لِعَبْدِ مِنْ عِبَادِ اللَّهِ، وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ، فَمَنْ سَأَلَ لِيَ الْوَسِيلَةَ حَلَّتْ عَلَيْهِ الشَّفَاعَةُ

hear the Mu'adhdhin, repeat what he says, and then ask for Ṣalāh (blessing, mercy from Allāh) for me. Verily, whoever asks for Ṣalāh for me, then Allāh will grant ten Ṣalāh to him. Then, ask for the Wasīlah for me, for it is a grade in Paradise that only one servant of Allāh deserves, and I hope that I am that servant. Verily, whoever asks (Allāh) for Wasīlah for me, he will earn the right of my intercession.»^{4Muslim 1:288.}

Allāh said,

وَجَٰهِدُوا۟ فِى سَبِيلِهِۦ لَعَلَّكُمْ تُفْلِحُونَ

«and strive hard in His cause as much as you can. So that you may be successful.»

After Allāh commanded Muslims to avoid the prohibitions and to work towards obedience, He commanded them to fight against their enemies, the disbelievers and idolators who have deviated from the straight path and abandoned the correct religion. Allāh encouraged the believers by reminding them of the unending success and great happiness that He prepared for them for the Day of Resurrection, which will never change or decrease for those who join Jihād in His cause. They will remain in the lofty rooms of Paradise that are safe and beautiful. Those who live in these dwellings will always be comfortable and will never be miserable, living, never dying, and their clothes will never grow thin, nor will their youth ever end.

No Amount of Ransom Shall Be Accepted from the Disbelievers on the Day of the Judgment and They Will Remain in the Fire

Allāh then describes the painful torment and punishment that He has prepared for His disbelieving enemies for the Day of Resurrection. Allāh said,

Qur’an 5:36إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَٰمَةِ مَا تُقُبِّلَ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

«Verily, those who disbelieve, if they had all that is in the earth, and as much again therewith to ransom themselves thereby from the torment on the Day of Resurrection, it would never be accepted of them. And theirs would be a painful torment.»

So if a disbeliever brought the earth's fill of gold, and twice as much as that amount on the Day of Judgment to ransom himself from Allāh's torment that has surrounded him, and he is certain that he will suffer from it, it will not be accepted of him. Rather, there is no escaping the torment, and he will not be able to evade or save himself from it. Hence Allāh's statement,

Qur’an 5:36وَلَهُمْ عَذَابٌ أَلِيمٌ

«And theirs would be a painful torment.» meaning, hurtful,

Qur’an 5:37يُرِيدُونَ أَن يَخْرُجُوا۟ مِنَ ٱلنَّارِ وَمَا هُم بِخَٰرِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُّقِيمٌ

«They will long to get out of the Fire, but never will they get out therefrom, and theirs will be a lasting torment.»

In another Āyah, Allāh said,

Qur’an 22:22كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَا مِنْ غَمٍّ أُعِيدُوا۟ فِيهَا

«Every time they seek to get away therefrom, in anguish, they will be driven back therein.»

Therefore, they will still long to leave the torment because of the severity and the pain it causes. They will have no way of escaping it. The more the flames lift them to the upper part of Hell, the more the angels of punishment will strike them with iron bars and they will fall down to its depths,

Qur’an 5:37وَلَهُمْ عَذَابٌ مُّقِيمٌ

«And theirs will be a lasting torment.» meaning, eternal and everlasting, and they will never be able to depart from it or avoid it. Anas bin Mālik said that the Messenger of Allāh ﷺ said,

Ḥadīthيُؤْتَى بِالرَّجُلِ مِنْ أَهْلِ النَّارِ فَيُقَالُ لَهُ: يَا ابْنَ آدَمَ! كَيْفَ وَجَدْتَ مَضْجَعَكَ؟ فَيَقُولُ: شَرَّ مَضْجَعٍ، فَيُقَالُ: هَلْ تَفْتَدِي بِقُرَابِ الْأَرْضِ ذَهَبًا؟ قَالَ: فَيَقُولُ: نَعَمْ يَارَبِّ! فَيَقُولُ اللَّهُ: كَذَبْتَ، قَدْ سَأَلْتُكَ أَقَلَّ مِنْ ذٰلِكَ فَلَمْ تَفْعَلْ، فَيُؤْمَرُ بِهِ إِلَى النَّارِ

«A man from the people of the Fire will be brought forth and will be asked, 'O son of Ādam! How did you find your dwelling?' He will say, 'The worst dwelling.' He will be told, 'Would you ransom yourself with the earth's fill of gold?' He will say, 'Yes, O Lord!' Allāh will say to him, 'You have lied. I asked you for what is less than that and you did not do it,' and he will be ordered to the Fire.»

Muslim and An-Nasā'ī^{5Muslim 4:2162 and An-Nasā'ī 6:36.} recorded it.

Qur’an 5:38–40وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا جَزَآءًۢ بِمَا كَسَبَا نَكَٰلًا مِّنَ ٱللَّهِ وَٱللَّهُ عَزِيزٌ حَكِيمٌ فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَآءُ وَيَغْفِرُ لِمَن يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

«38. And (as for) the male thief and the female thief, cut off their hands as a recompense for that which both committed, a punishment by way of example from Allāh. And Allāh is All-Powerful, All-Wise.»

«39. But whosoever repents after his crime and does righteous good deeds, then verily, Allāh will pardon him. Verily, Allāh is Oft-Forgiving, Most Merciful.»

«40. Know you not that to Allāh (Alone) belongs the dominion of the heavens and the earth! He forgives whom He wills and He punishes whom He wills. And Allāh is able to do all things.»

The Necessity of Cutting off the Hand of the Thief

Allāh commands and decrees that the hand of the thief, male or female be cut off. During the time of Jāhiliyyah, this was also the punishment for the thief, and Islām upheld this punishment. In Islām, there are several conditions that must be met before this punishment is carried out, as we will come to know, Allāh willing. There are other rulings that Islām upheld after modifying these rulings, such as that of blood money for example.

When Does Cutting the Hand of the Thief Become Necessary?

In is recorded in the Two Ṣaḥīḥs that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthلَعَنَ اللهُ السَّارِقَ يَسْرِقُ الْبَيْضَةَ فَتُقْطَعُ يَدُهُ، وَيَسْرِقُ الْحَبْلَ فَتُقْطَعُ يَدُهُ

«May Allāh curse the thief who steals an egg and as a result his hand is cut off, and who steals rope and as a result his hand is cut off.»^{1Fatḥ Al-Bāri 12:83, Muslim 3:1314.}

Al-Bukhāri and Muslim recorded that 'Ā'ishah said that the Messenger of Allāh ﷺ said,

Ḥadīthتُقْطَعُ يَدُ السَّارِقِ فِي رُبْعِ دِينَارٍ فَصَاعِدًا

«The hand of the thief shall be cut off if he steals a quarter of a Dīnār or more.»^{2Fatḥ Al-Bāri 12:99, Muslim 3:1312.}

Muslim recorded that 'Ā'ishah, may Allāh be pleased with her, said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تُقْطَعُ يَدُ السَّارِقِ إِلَّا فِي رُبْعِ دِينَارٍ فَصَاعِدًا

«The hand of the thief shall only be cut off if he steals a quarter of a Dīnār or more.»^{3Muslim 3:1313.}

This Ḥadīth is the basis of the matter since it specifies (that the least amount of theft that deserves cutting the hand) is a quarter of a Dīnār.

So this Ḥadīth fixes the value. And saying that it is three Dirhams is not a contradiction. This is because the Dīnār in question was equal to twelve Dirhams, so three Dirhams equalled a fourth of a Dīnār. So in this way it is possible to harmonize these two views. This opinion was reported from 'Umar bin Al-Khaṭṭāb, 'Uthmān bin 'Affān, 'Ali bin Abi Ṭālib - may Allāh be pleased with them - and it is the view of 'Umar bin 'Abdul-'Azīz, Al-Layth bin Sa'd, Al-Awzā'ī, and Ash-Shāfi'ī and his companions. This is also the view of Imām Aḥmad bin Ḥanbal and Isḥāq bin Rāhwayh in one of the narrations from him, as well as Abu Thawr, and Dāwud bin 'Ali Aẓ-Ẓāhari, may Allāh have mercy upon them.

As for Imām Abu Ḥanīfah and his students Abu Yūsuf, Muḥammad and Zufar, along with Sufyān Ath-Thawri, they said that the least amount of theft that deserves cutting off the hand is ten Dirhams, whereas a Dīnār was twelve Dirhams at that time. The first ruling is the correct one, that the least amount of theft is one forth of a Dīnār or more. This meager amount was set as the limit for cutting the hand, so that the people would refrain from theft, and this is a wise decision to those who have sound comprehension. Hence Allāh's statement,

Qur’an 5:38جَزَآءًۢ بِمَا كَسَبَا نَكَٰلًا مِّنَ ٱللَّهِ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

«as a recompense for that which both committed, a punishment by way of example from Allāh. And Allāh is All-Powerful, All-Wise.»

This is the prescribed punishment for the evil action they committed, by stealing the property of other people with their hands. Therefore, it is fitting that the tool they used to steal the people's wealth be cut off as punishment from Allāh for their error.

Qur’anوَٱللَّهُ عَزِيزٌ

«And Allāh is All-Powerful,» in His torment,

Qur’an 5:38حَكِيمٌ

«All-Wise.» in His commands, what he forbids, what He legislates and what He decrees.

Repentance of the Thief is Acceptable

Allāh said next,

Qur’an 5:39فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«But whosoever repents after his crime and does righteous good deeds, then verily, Allāh will pardon him. Verily, Allāh is Oft- Forgiving, Most Merciful.﴿

Therefore, whoever repents and goes back to Allāh after he commits theft, then Allāh will forgive him.

Imām Aḥmad recorded that 'Abdullāh bin 'Amr said that a woman committed theft during the time of the Messenger of Allāh ﷺ and those from whom she stole brought her and said, "O Allāh's Messenger! This woman stole from us." Her people said, "We ransom her." The Messenger of Allāh ﷺ said,

«اقْطَعُوا يَدَهَا»

«Cut off her hand.» They said, "We ransom her with five hundred Dīnārs." The Prophet ﷺ said,

«اقْطَعُوا يَدَهَا»

«Cut off her hand.» Her right hand was cut off and the woman asked, "O Messenger of Allāh! Is there a chance for me to repent?" He said,

Ḥadīthنَعَمْ أَنْتِ الْيَوْمَ مِنْ خَطِيئَتِكِ كَيَوْمَ وَلَدَتْكِ أُمُّكِ

«Yes. This day, you are free from your sin just as the day your mother gave birth to you.»

Allāh sent down the verse in Sūrat Al-Mā'idah,

Qur’an 5:39فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«But whosoever repents after his crime and does righteous good deeds (by obeying Allāh), then verily, Allāh will pardon him. Verily, Allāh is Oft-Forgiving, Most Merciful.»^{4Aḥmad 2:177.}

This woman was from the tribe of Makhzūm. Her story was narrated in the Two Ṣaḥīḥs from Az-Zuhri from 'Urwah from 'Ā'ishah, The incident caused concern for the Quraysh after she committed the theft during the time of the battle of the Conquest [of Makkah]. They said, "Who can talk to Allāh's Messenger ﷺ about her matter?" They then said, "Who dares speak to him about such matters other than Usāmah bin Zayd, his loved one." When the woman was brought to the Messenger of Allāh ﷺ, Usāmah bin Zayd talked to him about her and the face of the Messenger ﷺ changed color (because of anger) and he ﷺ said,

Ḥadīthأَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ عَزَّ وَجَلَّ؟

«Do you intercede in a punishment prescribed by Allāh?»

Usāmah said to him, "Ask Allāh to forgive me, O Allāh's Messenger!" During that night, the Messenger of Allāh ﷺ stood up and gave a speech and praised Allāh as He deserves to be praised. He then said,

Ḥadīthأَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ الَّذِينَ مِنْ قَبْلِكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ أَقَامُوا عَلَيْهِ الْحَدَّ، وَإِنِّي وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا

«Those who were before you were destroyed because when an honorable person among them would steal, they would leave him. But, when a weak man among them stole, they implemented the prescribed punishment against him. By Him in Whose Hand is my soul! If Fāṭimah the daughter of Muḥammad stole, I will have her hand cut off.»

The Prophet ﷺ commanded that the hand of the woman who stole be cut off, and it was cut off. 'Ā'ishah said, 'Her repentance was sincere afterwards, and she got married and she used to come to me so that I convey her needs to the Messenger of Allāh."^{5Fatḥ Al-Bāri 7:619, Muslim 3:1315.} This is the wording that Muslim collected, and in another narration by Muslim, 'Ā'ishah said, "She was a woman from Makhzūm who used to borrow things and deny that she took them. So the Prophet ordered that her hand be cut off."^{6Muslim 3:1316.}

Allāh then said,

Qur’an 5:40أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ

«Know you not that to Allāh (Alone) belongs the dominion of the heavens and the earth!»

He owns everything and decides what He wills for it and no one can resist His judgment,

Qur’an 2:284فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Qur’an 5:42–45سَمَّٰعُونَ لِلْكَذِبِ أَكَّٰلُونَ لِلسُّحْتِ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوْرَىٰةُ فِيهَا حُكْمُ ٱللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنۢ بَعْدِ ذَٰلِكَ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟ وَٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَٰبِ ٱللَّهِ وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

«He forgives whom He wills and punishes whom He wills. And Allāh is able to do all things.»

Qur’an 5:41–44يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ وَمِنَ ٱلَّذِينَ هَادُوا۟ سَمَّٰعُونَ لِلْكَذِبِ سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ سَمَّٰعُونَ لِلْكَذِبِ أَكَّٰلُونَ لِلسُّحْتِ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوْرَىٰةُ فِيهَا حُكْمُ ٱللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنۢ بَعْدِ ذَٰلِكَ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟ وَٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَٰبِ ٱللَّهِ وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ

«41. O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say, "We believe" with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies, listening to others who have not come to you. They change the words from their places; they say, "If you are given this, take it, but if you are not given this, then beware!" And whomsoever Allāh wants to put in Fitnah, you can do nothing for him against Allāh. Those are the ones whose hearts Allāh does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment.»

«42. They (like to) listen to falsehood, to devour Suht. So if they come to you, either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And if you judge, judge with justice between them. Verily, Allāh loves those who act justly.»

«43. But how do they come to you for a decision while they have the Tawrāh, in which is the decision of Allāh; yet even after that they turn away. For they are not believers.»

«44. Verily, We did send down the Tawrāh, therein was guidance and light, by which the Prophets who submitted themselves to Allāh's will, judged for the Jews. And the Rabbāniyyūn and the Aḥbār, for to them was entrusted the protection of Allāh's Book, and they were witnesses thereto. Therefore fear not men but fear Me and sell not My verses for a miserable price. And whosoever does not judge by what Allāh has revealed, such are the disbelievers.»

Do Not Feel Sad Because of the Behavior of the Jews and Hypocrites

These honorable Āyāt were revealed about those who rush into disbelief, deviating from the obedience of Allāh, His Messenger, prefering their opinions and lusts to what Allāh has legislated,

Qur’an 5:41مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ

«of such who say, "We believe" with their mouths but their hearts have no faith.»

These people pretend to be faithful with their words, but their hearts are empty from faith, and they are the hypocrites.

Qur’anمِّنَ ٱلَّذِينَ هَادُوا۟

«And of the Jews...» the enemies of Islām and its people, they and the hypocrites all,

Qur’anسَمَّٰعُونَ لِلْكَذِبِ

«listen much and eagerly to lies...» and they accept and react to it positively,

Qur’an 5:41سَمَّٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ

«listening to others who have not come to you,»

meaning, they listen to some people who do not attend your meetings, O Muḥammad. Or, the Āyah might mean, they listen to what you say and convey it to your enemies who do not attend your audience.

The Jews Alter and Change the Law, Such As Stoning the Adulterer

Qur’an 5:41يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ

«They change the words from their places:» by altering their meanings and knowingly distorting them after they comprehended them,

Qur’an 5:41يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟

«they say, "If you are given this, take it, but if you are not given this, then beware!"»

It was reported that this part of the Āyah was revealed about some Jews who committed murder and who said to each other, "Let us ask Muḥammad to judge between us, and if he decides that we pay the Diyah, accept his judgement. If he decides on capital punishment, do not accept his judgement." The correct opinion is that this Āyah was revealed about the two Jews who committed adultery. The Jews changed the law they had in their Book from Allāh on the matter of punishment for adultery, from stoning to death, to a hundred flogs and making the offenders ride a donkey facing the back of the donkey. When this incident of adultery occurred after the Hijrah, they said to each other, "Let us go to Muḥammad and seek his judgement. If he gives a ruling of flogging, then implement his decision and make it a proof for you with Allāh. This way, one of Allāh's Prophets will have upheld this ruling amongst you. But if he decides that the punishment should be stoning to death, then do not accept his decision."

There are several Ḥadīths mentioning this story. Mālik reported that Nāfi' said that 'Abdullāh bin 'Umar said, "The Jews came to Allāh's Messenger ﷺ and mentioned that a man and a woman from them committed adultery. Allāh's Messenger ﷺ said to them,

Ḥadīthمَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ الرَّجْمِ؟

«What do find of the ruling about stoning in the Tawrāh?»

They said, 'We only find that they should be exposed and flogged.' 'Abdullāh bin Salām said, 'You lie. The Tawrāh mentions stoning, so bring the Tawrāh.' They brought the Tawrāh and opened it but one of them hid the verse about stoning with his hand and recited what is before and after that verse. 'Abdullāh bin Salām said to him, 'Remove your hand,' and he removed it, thus uncovering the verse about stoning. So they said, He ('Abdullāh bin Salām) has said the truth, O Muḥammad! It is the verse about stoning.' The Messenger of Allāh ﷺ decided that the adulterers be stoned to death and his command was carried out. I saw that man shading the woman from the stones with his body." Al-Bukhāri and Muslim also collected this Ḥadīth and this is the wording collected by Al-Bukhāri. In another narration by Al-Bukhāri, the Prophet ﷺ said to the Jews,

Ḥadīthمَا تَصْنَعُونَ بِهِمَا؟

«What would you do in this case?» They said, "We would humiliate and expose them." The Prophet ﷺ recited,

Qur’an 3:93فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَٰدِقِينَ

«Bring here the Tawrāh and recite it, if you are truthful.»

So they brought a man who was blind in one eye and who was respected among them and said to him, "Read (from the Tawrāh)." So he read until he reached a certain verse and then covered it with his hand. He was told, "Remove your hand," and it was the verse about stoning. So that man said, "O Muḥammad! This is the verse about stoning, and we had hid its knowledge among us." So the Messenger ﷺ ordered that the two adulterers be stoned, and they were stoned.^{1Al-Bukhāri no. 4556.} Muslim recorded that a Jewish man and a Jewish woman were brought before Allāh's Messenger ﷺ because they committed adultery. The Messenger of Allāh went to the Jews and asked them,

Ḥadīthمَا تَجِدُونَ فِي التَّوْرَاةِ عَلَى مَنْ زَنَى؟

«What is the ruling that you find in the Tawrāh for adultery?»

They said, "We expose them, carry them (on donkeys) backwards and parade them in public." The Prophet ﷺ recited;

Qur’an 3:93فَأْتُوا۟ بِٱلتَّوْرَىٰةِ فَٱتْلُوهَآ إِن كُنتُمْ صَٰدِقِينَ

«Bring here the Tawrāh and recite it, if you are truthful.»

So they brought the Tawrāh and read from it until the reader reached the verse about stoning. Then he placed his hand on that verse and read what was before and after it. 'Abdullāh bin Salām, who was with the Messenger of Allāh ﷺ, said, "Order him to remove his hand," and he removed his hand and under it was the verse about stoning. So the Messenger of Allāh ﷺ commanded that the adulterers be stoned, and they were stoned. 'Abdullāh bin 'Umar said, "I was among those who stoned them and I saw the man shading the woman from the stones with his body."^{2Muslim 3:1326.} Abu Dāwud recorded that Ibn 'Umar said, "Some Jews came to the Messenger of Allāh ﷺ and invited him to go to the Quff area. So he went to the house of Al-Midrās and they said, 'O Abu Al-Qāsim! A man from us committed adultery with a woman, so decide on their matter.' They arranged a pillow for the Messenger of Allāh ﷺ and he sat on it and said,

«ائْتُونِي بِالتَّوْرَاةِ»

«Bring the Tawrāh to me.»

He was brought the Tawrāh and he removed the pillow from under him and placed the Tawrāh on it, saying,

Ḥadīthآمَنْتُ بِكِ وَبِمَنْ أَنْزَلَكِ

«I trust you and He Who revealed it to you.»

He then said, «ائْتُونِي بِأَعْلَمِكُمْ»

«Bring me your most knowledgeable person.»

So he was brought a young man... " and then he mentioned the rest of the story that Mālik narrated from Nāfi'.^{3Abu Dāwud 4:597.}

These Ḥadīths state that the Messenger of Allāh ﷺ issued a decision that conforms with the ruling in the Tawrāh, not to honor the Jews in what they believe in, for the Jews were commanded to follow the Law of Muḥammad ﷺ only. Rather, the Prophet did this because Allāh commanded him to do so. He asked them about the ruling of stoning in the Tawrāh to make them admit to what the Tawrāh contains and what they collaborated to hide, deny and exclude from implementing for all that time. They had to admit to what they did, although they did it while having knowledge of the correct ruling. What made them go to the Prophet ﷺ for judgement in this matter was their lusts and desires, hoping that the Prophet ﷺ would agree with their opinion, not that they believed in the correctness of his judgment. This is why they said,

Qur’an 5:41إِنْ أُوتِيتُمْ هَٰذَا

«If you are given this,» referring to flogging, then take it,

Qur’an 5:41وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟

«but if you are not given this, then beware!» and do not accept or implement it. Allāh said next,

Qur’an 5:41–42وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا أُو۟لَٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ سَمَّٰعُونَ لِلْكَذِبِ أَكَّٰلُونَ لِلسُّحْتِ

«And whomsoever Allāh wants to put in Fitnah, you can do nothing for him against Allāh. Those are the ones whose hearts Allāh does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment. They (like to) listen to falsehood, to devour Suḥt»

'Suḥt' refers to bribes, as Ibn Mas'ūd and others stated.^{4Aṭ-Ṭabari 10:319.} The Āyah states that if one is like this, how can Allāh cleanse his heart and accept his supplication? Allāh said to His Prophet ﷺ,

Qur’an 5:42فَإِن جَآءُوكَ

«So if they come to you...» so that you judge between them,

Qur’an 5:42فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًٔا

«either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least.»

meaning, there is no harm if you do not judge between them. This is because when they came to you to judge between them, they did not seek to follow the truth, but only what conformed to their lusts. We should mention here that Ibn 'Abbās, Mujāhid, 'Ikrimah, Al-Ḥasan, Qatādah, As-Suddi, Zayd bin Aslam, 'Aṭā' Al-Khurāsāni, and several others said that this part of the Āyah was abrogated by Allāh's statement,

Qur’an 5:49وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ

«And so judge among them by what Allāh has revealed.»^{5Aṭ-Ṭabari 10:330-332.}

Qur’an 5:42وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ

«And if you judge, judge with justice between them.»

and with fairness, even if the Jews were unjust and outcasts from the path of fairness,

Qur’an 5:42إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ

«Verily, Allāh loves those who act justly.»

Chastising the Jews for Their Evil Lusts and Desires, While Praising the Tawrāh

Allāh then chastises the Jews for their false ideas and deviant desires to abandon what they believe is true in their Book, and which they claim is their eternal Law that they are always commanded to adhere to. Yet, they do not adhere to the Tawrāh, but they prefer other laws over it, although they believe that these other laws are not correct and do not apply to them. Allāh said,

Qur’an 5:43وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوْرَىٰةُ فِيهَا حُكْمُ ٱللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنۢ بَعْدِ ذَٰلِكَ وَمَآ أُو۟لَٰٓئِكَ بِٱلْمُؤْمِنِينَ

«But how do they come to you for decision while they have the Tawrāh, in which is the decision of Allāh; yet even after that they turn away. For they are not believers.»

Allāh next praises the Tawrāh that He sent down to His servant and Messenger Mūsā, son of 'Imrān,

Qur’an 5:44إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟

«Verily, We did send down the Tawrāh [to Mūsā], therein was guidance and light, by which the Prophets who submitted themselves to Allāh's will, judged the Jews.»

and these Prophets did not deviate from the law of the Tawrāh, change or alter it,

Qur’an 5:44وَٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ

«And (also) the Rabbāniyyūn and the Aḥbār…»

wherein Rabbāniyyūn refers to the worshippers who are learned and religious, and Aḥbār refers to the scholars,

Qur’an 5:44بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَٰبِ ٱللَّهِ

«for to them was entrusted the protection of Allāh's Book,»

meaning, they were entrusted with the Book of Allāh, and they were commanded to adhere to it and not hide any part of,

Qur’an 5:44وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًا قَلِيلًا وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ

«and they were witnesses thereto. Therefore fear not men but fear Me and sell not My verses for a miserable price. And whosoever does not judge by what Allāh has revealed, such are the disbelievers.»

There are two ways to explain this Āyah and we will mention the later.

Another Reason Behind Revealing these Honorable Āyāt

Imām Aḥmad recorded that Ibn 'Abbās said, "Allāh sent down the Āyāt, وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ «And whosoever does not judge by what Allāh has revealed, such are the disbelievers,» فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ «Such are the unjust,» and, فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ «Such are the rebellious.» about two groups among the Jews. During the time of Jāhiliyyah, one of them had defeated the other. As a result, they made a treaty that they would pay blood money totaling fifty Wasaq [of gold] (each Wasaq approx. 3 kg) for every dead person from the defeated group killed by the victors, and a hundred Wasaq for every dead person the defeated group killed from the victors. This treaty remained in effect until the Prophet ﷺ came to Al-Madīnah and both of these groups became subservient under the Prophet ﷺ. Yet, when the mighty group once suffered a casualty at the hands of the weaker group, the mighty group sent a delegation demanding the hundred Wasaq. The weaker group said, ‘How can two groups who have the same religion, one ancestral lineage and a common land, have a Diyah that for some of them is half of that of the others? We only agreed to this because you oppressed us and because we feared you. Now that Muḥammad has come, we will not give you what you asked.’ So war was almost rekindled between them, but they agreed to seek Muḥammad's judgement in their dispute. The mighty group among them said [among themselves], ‘By Allāh! Muḥammad will never give you double the Diyah that you pay to them compared to what they pay to you. They have said the truth anyway, for they only gave us this amount because we oppressed and overpowered them. Therefore, send someone to Muḥammad who will sense what his judgement will be. If he agrees to give you what you demand, accept his judgment, and if he does not give you what you seek, do not refer to him for judgement.’ So they sent some hypocrites to the Messenger of Allāh ﷺ to try and find out the Messenger’s judgement. When they came to the Messenger ﷺ, Allāh informed him of their matter and of their plot. Allāh sent down,

Qur’an 5:41يَٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِى ٱلْكُفْرِ

«O Messenger! Let not those who hurry to fall into disbelief grieve you,» until,

Qur’anٱلْفَٰسِقُونَ

«Such are the rebellious.»

By Allāh! It is because of their problem that Allāh sent down these verses and it is they whom Allāh meant."^{6Aḥmad 1:246.} Abu Dāwud collected a similar narration for this Ḥadīth.^{7Abu Dāwud 4:7.}

Abu Ja'far Ibn Jarīr recorded that Ibn 'Abbās said that the Āyah in Sūrat Al-Mā'idah,

Qur’an 5:42فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ

«either judge between them, or turn away from them...» until,

Qur’an 5:42ٱلْمُقْسِطِينَ

«Those who act justly.»

was revealed concerning the problem of blood money between Bani An-Naḍīr and Bani Qurayẓah. The dead of Bani An-Naḍīr were being honored more and they received the full amount of Diyah, while Qurayẓah received half the Diyah for their dead. So they referred to the Messenger of Allāh ﷺ for judgement and Allāh sent down these verses about them. The Messenger of Allāh ﷺ compelled them to adhere to the true judgement in this matter and made the Diyah the same for both groups and Allāh knows best about that matter."^{8Aṭ-Ṭabari 10:326.} Aḥmad, Abu Dāwud and An-Nasā'ī^{9Aḥmad 1:363, Abu Dāwud 4:16 and An-Nasā'ī 8:19.} also recorded this Ḥadīth from Abu Isḥāq.

Al-'Awfi and 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said that these Āyāt were revealed about the two Jews who committed adultery, and we mentioned the Ḥadīths about this story before. It appears that both of these were the reasons behind revealing these Āyāt, and Allāh knows best. This is why Allāh said afterwards,

Qur’an 5:45وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ

«And We ordained therein for them: Life for life, eye for eye»

until the end of the Āyah, which strengthens the opinion that the story of the Diyah was behind revealing the Āyāt as we explained above. Allāh knows best.

Allāh said,

Qur’an 5:44وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ

«And whosoever does not judge by what Allāh has revealed, such are the disbelievers.»

Al-Barā' bin 'Āzib, Ḥudhayfah bin Al-Yamān, Ibn 'Abbās, Abu Mijlaz, Abu Rajā’ Al-‘Uṭāridi, ‘Ikrimah, ‘Ubaydullāh bin 'Abdullāh, Al-Ḥasan Al-Baṣri and others said that this Āyah was revealed about the People of the Book.^{10Aṭ-Ṭabari 10:347-357.} Al-Ḥasan Al-Baṣri added that this Āyah also applies to us.^{11Aṭ-Ṭabari 10:357.} 'Abdur-Razzāq said that Ath-Thawri said that Manṣūr said that Ibrāhīm said that these Āyāt, "Were revealed about the Children of Israel, and Allāh accepted them for this Ummah." Ibn Jarīr recorded this statement.^{12Aṭ-Ṭabari 10:356.}

'Ali bin Abi Ṭalḥah also stated that Ibn 'Abbās commented on Allāh's statement,

Qur’an 5:44وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ

«And whosoever does not judge by what Allāh has revealed, such are the disbelievers,»

"Whoever rejects what Allāh has revealed, will have committed Kufr, and whoever accepts what Allāh has revealed, but did not rule by it, is a Ẓālim (unjust) and a Fāsiq (rebellious) and a sinner." Ibn Jarīr recorded this statement.^{13Aṭ-Ṭabari 4:597.}

'Abdur-Razzāq said, "Ma'mar narrated to us that Ṭāwūs said that Ibn 'Abbās was asked about Allāh's statement,

Qur’anوَمَن لَّمْ يَحْكُم

«And whosoever does not judge...»

He said, 'It is an act of Kufr.' Ibn Ṭāwūs added, 'It is not like those who disbelieve in Allāh, His angels, His Books and His Messengers.' Ath-Thawri narrated that Ibn Jurayj said that 'Aṭā' said, 'There is Kufr and Kufr less than Kufr, Ẓulm and Ẓulm less than Ẓulm, Fisq and Fisq less than Fisq."'^{14'Abdur-Razzāq 1:191, Aṭ-Ṭabari 4:595.} Wakī‘ said that Sa'īd Al-Makki said that Ṭāwūs said that,

Qur’an 5:44وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ

«And whosoever does not judge by what Allāh has revealed, such are the disbelievers,»

"This is not the Kufr that annuls one's religion."^{15Aṭ-Ṭabari 10:355.}

Qur’an 5:45وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

«45. And We ordained therein for them "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if anyone remits the retaliation by way of charity, it shall be for him an expiation. And whosoever does not judge by that which Allāh has revealed, such are the unjust.﴿

This Āyah also chastises and criticizes the Jews because in the Tawrāh, they have the law of a life for a life. Yet, they defied this ruling by transgression and rebellion. They used to apply this ruling when a person from Bani An-Naḍīr was killed by a Qurayẓah person, but this was not the case when the opposite occurred. Rather, they would revert to Diyah in this case. They also defied the ruling in the Tawrāh to stone the adulterer and instead came up with their own form of punishment, flogging, humiliation and parading them in public. This is why Allāh said in the previous Āyah,

Qur’an 5:44وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْكَٰفِرُونَ

«And whosoever does not judge by what Allāh has revealed, such are the disbelievers.﴿

because they rejected Allāh's command with full intention and with transgression and rebellion. In this Āyah, Allāh said,

Qur’an 5:45فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

«such are the unjust.﴿ because they did not exact the oppressed his due rights from the oppressor in a matter which Allāh ordered that all be treated equally and fairly. Instead, they defied that command, committed injustice and transgressed against each other.

A Man is Killed for a Woman Whom He Kills

Imām Abu Naṣr bin Aṣ-Ṣabbāgh stated in his book, Ash-Shāmil, that the scholars agree that this Āyah [5:45] should be implemented, and the Imāms agree that the man is killed for a woman whom he kills, according to the general indications of this Āyah. A Ḥadīth that An-Nasā'ī ^{1An-Nasā'ī 8:58.}recorded states that the Messenger of Allāh ﷺ had this statement written in the book that he gave 'Amr bin Ḥazm,

Ḥadīthأَنَّ الرَّجُلَ يُقْتَلُ بِالْمَرْأَةِ

«The man is killed for the woman (whom he kills).»

In another Ḥadīth, the Messenger ﷺ said,

Ḥadīthالْمُسْلِمُونَ تَتَكَافَأُ دِمَاؤُهُمْ

«Muslims are equal regarding the sanctity of their blood.»^{2Ibn Mājah 2:895.}

This is also the opinion of the majority of the scholars.

What further supports what Ibn Aṣ-Ṣabbāgh said is the Ḥadīth that Imām Aḥmad recorded that Anas bin Mālik said, "Ar-Rabī' (his aunt) broke the tooth of a girl, and the relatives of Ar-Rabī' requested the girl's relatives to forgive (the offender), but they refused. So, they went to the Prophet ﷺ who ordered them to bring about retaliation. Anas bin An-Naḍr, her brother, asked, 'O Allāh's Messenger! Will the tooth of Ar-Rabī' be broken?' The Messenger of Allāh said, 'O Anas! The Book of Allāh prescribes retaliation.' Anas said, 'No, by Him Who has sent you with the Truth, her tooth will not be broken.' Later the relatives of the girl agreed to forgive Ar-Rabī' and forfeit their right to retaliation. The Messenger of Allāh ﷺ said,

Ḥadīthإن من عباد الله من لو أقسم على الله لأبره

«There are some of Allāh's servants who, if they take an oath by Allāh, Allāh fullfils them.»"^{3Aḥmad 3:167.}

It was recorded in the Two Ṣaḥīḥs.^{4Fatḥ Al-Bāri 8:124, Muslim 3:1302.}

Retaliation for Wounds

Allāh said,

Qur’an 5:45وَٱلْجُرُوحَ قِصَاصٌ

«and wounds equal for equal.»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "Life for life, an eye for an eye, a nose, if cut off, for a nose, a tooth broken for a tooth and wounds equal for wound."^{5Aṭ-Ṭabari 10:360.} The free Muslims, men and women, are equal in this matter. And their slaves, male and female, are equal in this matter. And this ruling is the same regarding intentional murder and lesser offenses, as Ibn Jarīr and Ibn Abi Ḥātim recorded.

An Important Ruling

The retaliation for wounds should not be implemented until the wounds of the victim heal. If retaliation occurs before the wound heals, and then the wound becomes aggravated, the victim will have no additional rights in this case. The proof for this ruling is what Imām Aḥmad narrated from 'Amr bin Shu'ayb, from his father, from his grandfather that a man once stabbed another man in his leg using a horn. The victim came to the Prophet ﷺ asking for retaliation, and the Prophet ﷺ said,

«حَتَّى تَبْرَأَ»

«Not until you heal.»

The man again came to the Prophet ﷺ and asked for equality in retaliation and the Prophet ﷺ allowed him that. Later on, that man said, "O Messenger of Allāh! I limp now." The Messenger ﷺ said,

Ḥadīthقَدْ نَهَيْتُكَ فَعَصَيْتَنِي، فَأَبْعَدَكَ اللَّهُ وَبَطَلَ عَرَجُكَ

“I had asked you to wait, but you disobeyed me. Therefore, Allāh cast you away and your limp has no compensation.»

Afterwards, the Messenger of Allāh ﷺ forbade that the wound be retaliated for until the wound of the victim heals.^{6Aḥmad 2:217.}

If the victim is allowed to retaliate for his wound caused by the aggressor and the aggressor dies as a result, there is no compensation in this case, according to the majority of the Companions and their followers.

The Pardon is Expiation for Such Offenses

Allāh said,

Qur’an 5:45فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ

«But if anyone remits the retaliation by way of charity, it shall be for him an expiation.»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented that

Qur’an 5:45فَمَن تَصَدَّقَ بِهِۦ

«But if anyone remits the retaliation by way of charity» means; "If one pardons by way of charity, it will result in expiation for the aggressor and reward for the victim."^{7Aṭ-Ṭabari 10:367.} Sufyān Ath-Thawri said that 'Aṭā' bin As-Sā'ib said that Sa'īd bin Jubayr said that Ibn 'Abbās said, 'He who pardons the retaliation by way of charity, it will be an expiation for the aggressor and a reward for the victim with Allāh."^{8Aṭ-Ṭabari 10:326.} Ibn Abi Ḥātim recorded this statement.

Jābir bin 'Abdullāh said that Allāh's statement,

Qur’an 5:45فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌ لَّهُۥ

«But if anyone remits the retaliation by way of charity, it shall be for him an expiation,»

"For the victim." This is also the opinion of Al-Ḥasan Al-Baṣri, Ibrāhīm An-Nakha'ī and Abu Isḥāq Al-Hamdāni.

Qur’an 5:46–47وَقَفَّيْنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

Imām Aḥmad recorded that 'Ubādah bin Aṣ-Ṣāmiṭ said, "I heard the Messenger of Allāh saying,

Ḥadīthما من رجل يجرح من جسده جراحة فيتصدق بها، إلا كفر الله عنه مثل ما تصدق به

«Any man who suffers a wound on his body and forfeits his right of retaliation as way of charity, then Allāh will pardon him that which is similar to what he forfeited.»^{9Aḥmad 5:316.}

An-Nasā'ī^{10An-Nasā'ī in Al-Kubrā 6:335 and Ibn Jarīr Aṭ-Ṭabari 10:364. The meaning of this Ḥdīth is supported by other texts.} and Ibn Jarīr recorded this Ḥadīth.

Allāh's statement,

Qur’an 5:45وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

«And whosoever does not judge by that which Allāh has revealed, such are the unjust.»

Earlier we mentioned the statements of 'Aṭā' and Ṭāwūs that there is Kufr and lesser Kufr, injustice and lesser injustice and Fisq and lesser Fisq.

Qur’an 5:46–47وَقَفَّيْنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

«46. And in their footsteps, We sent 'Īsā, son of Maryam, confirming the Tawrāh that had come before him, and We gave him the Injīl, in which was guidance and light and confirmation of the Tawrāh that had come before it, a guidance and an admonition for those who have Taqwā.»

«47. Let the people of the Injīl judge by what Allāh has revealed therein. And whosoever does not judge by what Allāh has revealed, such are the rebellious.﴿

Allāh Mentions 'Īsā and Praises the Injīl

Allāh said,

Qur’an 5:46وَقَفَّيْنَا

«and We sent...» meaning, We sent

Qur’an 5:46عَلَىٰٓ ءَاثَٰرِهِم

«in their footsteps» meaning the Prophets of the Children of Israel,

Qur’an 5:46بِعِيسَى ٱبْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ

«'Īsā, son of Maryam, confirming the Tawrāh that had come before him,»

meaning, he believed in it and ruled by it.

Qur’an 5:46وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ فِيهِ هُدًى وَنُورٌ

«and We gave him the Injīl, in which was guidance and light»

a guidance that directs to the truth and a light that removes the doubts and solves disputes,

Qur’an 5:46وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ

«and confirmation of the Tawrāh that had come before it,»

meaning, he adhered to the Tawrāh, except for the few instances that clarified the truth where the Children of Israel differed. Allāh states in another Āyah that 'Īsā said to the Children of Israel,

Qur’an 3:50وَلِأُحِلَّ لَكُم بَعْضَ ٱلَّذِى حُرِّمَ عَلَيْكُمْ

«...and to make lawful to you part of what was forbidden to you.»

So the scholars say that the Injīl abrogated some of the rulings of the Tawrāh. Allāh's statement,

Qur’an 5:46وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ

«a guidance and an admonition for those who have Taqwā.»

means, We made the Injīl guidance and an admonition that prohibits committing sins and errors, for those who have Taqwā of Allāh and fear His warning and torment.

Allāh said next,

Qur’an 5:47وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ

«Let the people of the Injīl judge by what Allāh has revealed therein.»

meaning, so that He judges the people of the Injīl by it in their time. Or, the Āyah means, so that they believe in all that is in it and adhere to all its commands, including the good news about the coming of Muḥammad ﷺ and the command to believe in and follow him when he is sent. Allāh said in other Āyāt,

Qur’an 5:68قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ

«Say "O People of the Scripture! You have nothing (guidance) until you act according to the Tawrāh, the Injīl, and what has been sent down to you from your Lord."» and,

Qur’an 7:157ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ

«Those who follow the Messenger, the Prophet who can neither read nor write whom they find written with them in the Tawrāh...» until,

Qur’anٱلْمُفْلِحُونَ

«...successful.» Here, Allāh said,

Qur’an 5:47وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ

«And whosoever does not judge by what Allāh has revealed, such are the rebellious.»

meaning, the rebellious and disobedient of Allāh who prefer falsehood and abandon truth. We mentioned before that this Āyah was revealed about the Christians, and this is evident from the context of the Āyah.

Qur’an 5:48–50وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ 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 وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ 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 لَفَٰسِقُونَ أَفَحُكْمَ ٱلْجَٰهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ

«48. And We have sent down to you the Book (this Qur'ān) in truth, confirming the Scripture that came before it and Muhayminan over it (old Scriptures). So judge between them by what Allāh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allāh willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds. The return of you (all) is to Allāh; then He will inform you about that in which you used to differ.»

«49. And so judge between them by what Allāh has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allāh has sent down to you. And if they turn away, then know that Allāh's will is to punish them for some sins of theirs. And truly, most men are rebellious.

«50. Do they then seek the judgement of (the days of) ignorance? And who is better in judgement than Allāh for a people who have firm faith.»

Praising the Qur'ān; the Command to Refer to the Qur'ān for Judgment

Allāh mentioned the Tawrāh that He sent down to His Prophet Mūsā, the one whom He spoke directly to, praising it, commanding that it should be implemented, before it was abrogated. Allāh then mentioned the Injīl, praised it and commanded its people to adhere to it and follow it, as we stated. He next mentioned the Glorious Qur'ān that He sent down to His honorable servant and Messenger. Allāh said,

Qur’an 5:48وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ بِٱلْحَقِّ

«And We have sent down to you the Book in truth...»

meaning, with the truth that, no doubt, is coming from Allāh,

Qur’an 5:48مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَٰبِ

«confirming the Scripture that came before it»

meaning, the Divinely Revealed Books that praised the Qur'ān and mentioned that it would be sent down from Allāh to His servant and Messenger Muḥammad ﷺ. The Qur'ān was revealed as was foretold in the previous Scriptures. This fact increased faith in the previous Scriptures for the sincere who have knowledge of these Scriptures, those who adhered to Allāh's commands and Laws and believed in His Messengers. Allāh said,

Qur’an 17:107–108قُلْ ءَامِنُوا۟ بِهِۦٓ أَوْ لَا تُؤْمِنُوٓا۟ إِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مِن قَبْلِهِۦٓ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَٰنَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا

«Say: "Believe in it or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration." And they say: "Glory be to our Lord! Truly, the promise of our Lord must be fulfilled."»

meaning that they say, the promise of our Lord, concerning the coming of Muḥammad ﷺ by the words of His previous Messengers, will certainly be fulfilled.

Allāh's statement,

Qur’an 5:48وَمُهَيْمِنًا عَلَيْهِ

«and Muhayminan over it»

means entrusted over it, according to Sufyān Ath-Thawri who narrated it from Abu Isḥāq from At-Tamīmi from Ibn 'Abbās.^{1Aṭ-Ṭabari 10:378.} 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "Muhaymin is, 'the Trustworthy'. Allāh says that the Qur'ān is trustworthy over every Divine Book that preceded it."^{2Aṭ-Ṭabari 10:379.} This was reported from 'Ikrimah, Sa'īd bin Jubayr, Mujāhid, Muḥammad bin Ka'b, 'Aṭiyyah, Al-Ḥasan, Qatādah, 'Aṭā' Al-Khurāsāni, As-Suddi and Ibn Zayd.^{3Aṭ-Ṭabari 10:377-380.} Ibn Jarīr said, "The Qur'ān is trustworthy over the Books that preceded it. Therefore, whatever in these previous Books conforms to the Qur'ān is true, and whatever disagrees with the Qur'ān is false." Al-Wālibi said that Ibn 'Abbās said that Muhayminan means, 'Witness'.^{4Aṭ-Ṭabari 10:377.} Mujāhid, Qatādah and As-Suddi said the same. Al-'Awfi said that Ibn 'Abbās said that Muhayminan means, 'dominant over the previous Scriptures'.^{5Aṭ-Ṭabari 10:379.} These meanings are similar, as the word Muhaymin includes them all. Consequently, the Qur'ān is trustworthy, a witness, and dominant over every Scripture that preceded it. This Glorious Book, which Allāh revealed as the Last and Final Book, is the most encompassing, glorious and perfect Book of all times. The Qur'ān includes all the good aspects of previous Scriptures and even more, which no previous Scripture ever contained. This is why Allāh made it trustworthy, a witness and dominant over all Scriptures. Allāh promised that He will protect the Qur'ān and swore by His Most Honorable Self,

Qur’an 15:9إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ

«Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it (from corruption).»

Allāh said,

Qur’an 5:48فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ

«So judge between them by what Allāh has revealed.»

The Āyah commands: O Muḥammad! Rule between the people, Arabs and non-Arabs, lettered and unlettered, by what Allāh has revealed to you in this Glorious Book and what it approves of for you from the Law of the previous Prophets, as Ibn Jarīr said.^{6Aṭ-Ṭabari 10:382.} Ibn Abi Ḥātim reported that Ibn 'Abbās said, "The Prophet had the choice to judge between them or to turn away from them and refer them to their own Law. Then this Āyah was revealed,

Qur’an 5:49وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ

«So judge between them by what Allāh has revealed, and follow not their vain desires...»

and he was commanded to judge between them by our Book.".^{7Aṭ-Ṭabari 10:332.}

Allāh's statement

Qur’anوَلَا تَتَّبِعْ أَهْوَآءَهُمْ

«and follow not their vain desires...»

This means the ideas they promote, because of which they turned away from what Allāh revealed to His Messengers. This is why Allāh said,

Qur’an 5:48وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ

«And follow not their vain desires, diverging away from the truth that has come to you.»

The Āyah commands: Do not diverge from the truth that Allāh has ordained for you, to the vain desires of these miserable, ignorant people. Allāh's statement,

Qur’an 5:48لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا

«To each among you, We have prescribed a law and a clear way.»

Qur’an 5:48لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً

«To each among you, We have prescribed a law»

Shir'at meaning, a clear path, as Ibn Abi Ḥātim recorded from Ibn 'Abbās.^{8Aṭ-Ṭabari 10:387.}

Qur’an 5:48وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً

«If Allāh willed, He would have made you one nation.»

This is a general proclamation to all nations informing them of Allāh's mighty ability. If Allāh wills, He would make all mankind follow one religion and one Law, that would never be abrogated. Allāh decided that every Prophet would have his own distinct law that is later abrogated partially or totally with the law of a latter Prophet. Later on, all previous laws were abrogated by the Law that Allāh sent with Muḥammad ﷺ, His servant and Messenger, whom Allāh sent to the people of earth as the Final Prophet. Allāh said,

Qur’an 5:48وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ

«If Allāh willed, He would have made you one nation, but that (He) may test you in what He has given you.»

This Āyah means, Allāh has instituted different laws to test His servants' obedience to what He legislates for them, thus, He rewards or punishes them according to their actions and what they intend. 'Abdullāh bin Kathīr said that the Āyah,

Qur’anفِى مَآ ءَاتَىٰكُمْ

«In what He has given you.» means, of the Book.

Next, Allāh encouraged rushing to perform good deeds,

Qur’an 5:48فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ

«so strive as in a race in good deeds.»

which are obedience to Allāh, following His Law that abrogated the laws that came before it, and believing in His Book, the Qur'ān, which is the Final Book that He revealed. Allāh said next,

Qur’anإِلَى ٱللَّهِ مَرْجِعُكُمْ

«The return of you (all) is to Allāh;»

Therefore, O people, your return and final destination is to Allāh on the Day of Resurrection,

Qur’anفَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

«then He will inform you about that in which you used to differ.»

Allāh will inform you about the truth in which you used to differ and will reward the sincere, as compensation for their sincerity, and will punish the disbelieving, rebellious people who rejected the truth and deviated from it to other paths, without proof or evidence to justify their actions. Rather, they have rejected the clear evidences, unequivocal proofs and established signs. Aḍ-Ḍaḥḥāk said that,

Qur’an 5:48فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ

«So strive as in a race in good deeds.» is directed at the Ummah of Muḥammad ﷺ, but the first view is more apparent. Allāh's statement,

Qur’an 5:49وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ

«And so judge between them by what Allāh has revealed and follow not their vain desires,»

emphasizes this command and forbids ignoring it. Allāh said next,

Qur’an 5:49وَٱحْذَرْهُمْ أَن يَفْتِنُوكَ عَنۢ بَعْضِ مَآ أَنزَلَ ٱللَّهُ إِلَيْكَ

«but beware of them lest they turn you far away from some of that which Allāh has sent down to you.»

meaning; beware of the Jews, your enemies, lest they distort the truth for you in what they convey to you. Therefore, do not be deceived by them, for they are liars, treacherous and disbelievers.

Qur’anفَإِن تَوَلَّوْا۟

«And if they turn away,» from the judgement that you pass in their disputes, and they defy Allāh's Law,

Qur’an 5:49فَٱعْلَمْ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ

«then know that Allāh's will is to punish them for some sins of theirs.»

meaning, know that this will occur according to the decree of Allāh, and because out of His wisdom they have deviated from the truth, and because of their previous sins.

Qur’an 5:49وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ لَفَٰسِقُونَ

«And truly, most men are rebellious.» Therefore, the majority of humans are disobedient to their Lord, defiant of the truth and deviate away from it. Allāh said in other Āyāt,

Qur’an 12:103وَمَآ أَكْثَرُ ٱلنَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

«And most people will not believe even if you desire it eagerly,» and,

Qur’an 6:116وَإِن تُطِعْ أَكْثَرَ مَن فِى ٱلْأَرْضِ يُضِلُّوكَ عَن سَبِيلِ ٱللَّهِ

«And if you obey most of those on the earth they will mislead you far away from Allāh's path.»

Muḥammad bin Isḥāq reported that Ibn 'Abbās said, "Ka'b bin Asad, Ibn Ṣalūbā, 'Abdullāh bin Sūryā and Shās bin Qays said to each other, 'Let us go to Muḥammad to try and misguide him from his religion.' So they went to the Prophet ﷺ and said, 'O Muḥammad! You know that we are the scholars, noblemen and chiefs of the Jews. If we follow you, the Jews will follow suit and will not contradict us. But, there is enmity between us and some of our people, so we will refer to you for judgement in this matter, and you should rule in our favor against them and we will believe in you.' The Messenger of Allāh ﷺ refused the offer and Allāh sent down these Āyāt about them,

Qur’an 5:49وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ وَٱحْذَرْهُمْ أَن يَفْتِنُوكَ عَنۢ بَعْضِ مَآ أَنزَلَ ٱللَّهُ إِلَيْكَ

«And so judge between them by what Allāh has revealed and follow not their vain desires, but beware of them lest they turn you far away from some of that which Allāh has sent down to you.» until,

Qur’an 5:50لِّقَوْمٍ يُوقِنُونَ

«for a people who have firm faith.»"

Ibn Jarīr^{9Aṭ-Ṭabari 10:393.} and Ibn Abi Ḥātim recorded this Ḥadīth. Allāh continues,

Qur’an 5:50أَفَحُكْمَ ٱلْجَٰهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ

«Do they then seek the judgement of (the days of) ignorance? And who is better in judgement than Allāh for a people who have firm faith?»

Allāh criticizes those who ignore Allāh's commandments, which include every type of righteous good thing and prohibit every type of evil, but they refer instead to opinions, desires and customs that people themselves invented, all of which have no basis in Allāh's religion. During the time of Jāhiliyyah, the people used to abide by the misguidance and ignorance that they invented by sheer opinion and lusts. The Tatar (Mongols) abided by the law that they inherited from their king Genghis Khan who wrote Al-Yāsiq, for them. This book contains some rulings that were derived from various religions, such as Judaism, Christianity and Islām. Many of these rulings were derived from his own opinion and desires. Later on, these rulings became the followed law among his children, preferring them to the Law of the Book of Allāh and the Sunnah of His Messenger ﷺ. Therefore, whoever does this, he is a disbeliever who deserves to be fought against, until he reverts to Allāh's and His Messenger's decisions, so that no law, minor or major, is referred to except by His Law. Allāh said,

أَفَحُكْمَ ٱلْجَٰهِلِيَّةِ يَبْغُونَ

«Do they then seek the judgement of (the days of) ignorance?» meaning, they desire and want this and ignore Allāh's judgement,

وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ

«And who is better in judgement than Allāh for a people who have firm faith?»

Who is more just in decision than Allāh for those who comprehend Allāh's Law, believe in Him, who are certain that Allāh is the best among those who give decisions and that He is more merciful with His creation than the mother with her own child? Allāh has perfect knowledge of everything, is able to do all things, and He is just in all matters. Al-Ḥāfiẓ Abu Al-Qāsim Aṭ-Ṭabarāni recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

«أَبْغَضُ النَّاسِ إِلَى اللهِ عَزَّ وَجَلَّ، مَنْ يَبْتَغِي فِي الْإِسْلَامِ سُنَّةَ الْجَاهِلِيَّةِ، وَطَالِبُ دَمِ

Qur’an 5:51–57يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَٰلُهُمْ فَأَصْبَحُوا۟ خَٰسِرِينَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِۦ فَسَوْفَ يَأْتِى ٱللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَٰفِرِينَ يُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَٰلِبُونَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَٱلْكُفَّارَ أَوْلِيَآءَ وَٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ

امرىءٍ بِغَيْرِ حَقٍّ لِيُرِيقَ دَمَهُ»

«The most hated person to Allāh is the Muslim who seeks the ways of the days of ignorance and he who seeks to shed the blood of a person without justification.»^{10Aṭ-Ṭabarāni 10:374.}

Al-Bukhāri recorded Abu Al-Yamān narrating a similar Ḥadīth, with some addition.^{11Fatḥ Al-Bāri 12:219.}

Qur’an 5:51–53يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوْلِيَآءَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَٰلُهُمْ فَأَصْبَحُوا۟ خَٰسِرِينَ

«51. O you who believe! Do not take friends from the Jews and the Christians, as they are but friends of each other. And if any among you befriends them, then surely, he is one of them. Verily, Allāh guides not those people who are the wrongdoers.»

«52. And you see those in whose hearts there is a disease, they hurry to their friendship, saying: "We fear lest some misfortune of a disaster may befall us." Perhaps Allāh may bring a victory or a decision according to His will. Then they will become regretful for what they have been keeping as a secret in themselves.»

«53. And those who believe will say: "Are these the men who swore their strongest oaths by Allāh that they were with you?" All that they did has been in vain, and they have become the losers.»

The Prohibition of Taking the Jews, Christians and Enemies of Islām as Friends

Allāh forbids His believing servants from having Jews and Christians as friends, because they are the enemies of Islām and its people, may Allāh curse them. Allāh then states that they are friends of each other and He gives a warning threat to those who do this,

Qur’an 5:51وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ

«And if any among you befriends them, then surely he is one of them.»

Ibn Abi Ḥātim recorded that 'Umar ordered Abu Mūsā Al-Ash'ari to send him on one sheet of balance the count of what he took in and what he spent. Abu Mūsā then had a Christian scribe, and he was able to comply with 'Umar's demand. 'Umar liked what he saw and exclaimed, "This scribe is proficient. Would you read in the Masjid a letter that came to us from Ash-Shām?" Abu Mūsā said, 'He cannot." 'Umar said, "Is he not pure?" Abu Mūsā said, "No, but he is Christian." Abu Mūsā said, "So 'Umar admonished me and poked my thigh (with his finger), saying, 'Drive him out (from Al-Madīnah).' He then recited,

Qur’an 5:51يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوْلِيَآءَ

«O you who believe! Take not the Jews and the Christians as friends...»"^{1Ad-Durr Al-Manthūr 3:100.}

Then he reported that 'Abdullāh bin 'Utbah said, "Let one of you beware that he might be a Jew or a Christian, while unaware." The narrator of this statement said, "We thought that he was referring to the Āyah,

Qur’an 5:51يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوْلِيَآءَ

«O you who believe! Take not the Jews and the Christians as friends,»"^{2Ibn Abi Ḥātim 4:1156.} Allāh said,

Qur’an 5:52فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ

«And you see those in whose hearts there is a disease...» A disease of doubt, hesitation and hypocrisy.

Qur’an 5:52يُسَٰرِعُونَ فِيهِمْ

«they hurry to their friendship,» meaning, they rush to offer them their friendship and allegiances in secret and in public,

Qur’an 5:52يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌ

«saying: "We fear lest some misfortune of a disaster may befall us."»

They thus offer this excuse for their friendship and allegiances to the disbelievers, saying that they fear that the disbelievers might defeat the Muslims, so they want to be in favor with the Jews and Christians, to use this favor for their benefit in that eventuality! Allāh replied,

Qur’an 5:52فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ

«Perhaps Allāh may bring a victory...» referring to the conquering of Makkah, according to As-Suddi.^{3Aṭ-Ṭabari 10:405.}

Qur’an 5:52أَوْ أَمْرٍ مِّنْ عِندِهِۦ

«or a decision according to His will» requiring the Jews and Christians to pay the Jizyah, as As-Suddi stated,

Qur’an 5:52فَيُصْبِحُوا۟

«Then they will become» meaning, the hypocrites who gave their friendship to the Jews and Christians, will become,

Qur’an 5:52عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ

«for what they have been keeping as a secret in themselves» of allegiances,

Qur’an 5:52نَٰدِمِينَ

«regretful,» for their friendship with the Jews and Christians which did not benefit them or protect them from any harm. Rather, it was nothing but harm, as Allāh exposed their true reality to His faithful servants in this life, although they tried to conceal it. When the signs that exposed their hypocrisy were compiled against them, their matter became clear to Allāh's faithful servants. So the believers were amazed at these hypocrites who pretended to be believers, swearing to their faithfulness, yet their claims were all lies and deceit. This is why Allāh said,

Qur’an 5:53وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَٰلُهُمْ فَأَصْبَحُوا۟ خَٰسِرِينَ

«And those who believe will say, "Are these the men who swore their strongest oaths by Allāh that they were with you?" All that they did has been in vain, and they have become the losers.»

Qur’an 5:54–56يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِۦ فَسَوْفَ يَأْتِى ٱللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَٰفِرِينَ يُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَٰلِبُونَ

«54. O you who believe! Whoever from among you turns back from his religion (Islām), Allāh will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allāh, and never fearing the blame of the blamers. That is the grace of Allāh which He bestows on whom He wills. And Allāh is All-Sufficient for His creatures' needs, All-Knower.»

«55. Verily, your Protector is Allāh, His Messenger, and the believers, those who perform the Ṣalāh, and give Zakāh, and they bow down.»

«56. And whosoever takes Allāh, His Messenger, and those who have believed, as protectors, then the party of Allāh will be the victorious.» Threatening to Replace the Believers With Another People if They Revert from Islām

Allāh emphasizes His mighty ability and states that whoever reverts from supporting His religion and establishing His Law, then Allāh will replace them with whomever is better, mightier and more righteous in Allāh's religion and Law. Allāh said in other Āyāt,

Qur’an 47:38وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَٰلَكُم

«And if you turn away, He will exchange you for some other people and they will not be your likes.» and,

Qur’an 14:19–20أَلَمْ تَرَ أَنَّ ٱللَّهَ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ وَمَا ذَٰلِكَ عَلَى ٱللَّهِ بِعَزِيزٍ

«Do you not see that Allāh has created the heavens and the earth with truth? If He will, He can remove you and bring (in your place) a new creation! And for Allāh that is not hard or difficult.»[14:19-20].

Verily this is not difficult or hard on Allāh. Allāh said here,

Qur’an 5:54يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِۦ

«O you who believe! Whoever from among you turns back from his religion...»

and turns back from the truth to falsehood, from now until the commencement of the Last Hour. Allāh said next,

Qur’an 5:54أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَٰفِرِينَ

«humble towards the believers, stern towards the disbelievers.»

These are the qualities of perfect believers, as they are humble with their believing brothers and allies, stern with their enemies and adversaries. In another Āyah, Allāh said,

Qur’an 48:29مُّحَمَّدٌ رَّسُولُ ٱللَّهِ وَٱلَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى ٱلْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ

«Muḥammad is the Messenger of Allāh. And those who are with him are severe against disbelievers, and merciful among themselves.»

The Prophet ﷺ is described as the smiling fighter, smiling to his allies and fighting his enemies. Allāh's statement,

Qur’an 5:54يُجَٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ

«Fighting in the way of Allāh, and never fearing the blame of the blamers.»

Nothing prevents them from obeying Allāh, establishing His Law, fighting His enemies, enjoining righteousness and forbidding evil. Certainly, nothing prevents them from taking this path, neither someone who seeks to hinder them, nor one who blames or chastises them.

Imām Aḥmad recorded that Abu Dharr said, "My Khalīl (intimate friend, the Messenger) has commanded me to do seven deeds. He commanded me to love the poor and to be close to them. He commanded me to look at those who are less than me and not those who are above me. He commanded me to keep the relations of the womb, even if they cut it. He commanded me not to ask anyone for anything, to say the truth even if it was bitter, and to not fear the blame of anyone for the sake of Allāh. He commanded me to often repeat, 'Lā ḥawla wa lā quwwata illa billāh (There is no strength or power except from Allāh)', for these words are from a treasure under the Throne (of Allāh)."^{1Aḥmad 5:405, Tuḥfat Al-Aḥwadhi 6:531, and Ibn Mājah 2:1332.} It is confirmed in the Ṣaḥīḥ;

Ḥadīthمَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ

«The believer is not required to humiliate himself.»

He ﷺ was asked; "How does one humiliate himself, O Messenger of Allāh?" So he ﷺ replied;

Ḥadīthيَتَحَمَّلُ مِنَ الْبَلَاءِ مَا لَا يُطِيقُ

«He takes on tests that he cannot bear.»^{2Aḥmad 5:159.}

Qur’an 5:54ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ

«That is the grace of Allāh which He bestows on whom He wills.»

meaning, those who have these qualities, acquired it by Allāh's bounty and favor and because He granted them these qualities.

Qur’an 5:54وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

«And Allāh is All-Sufficient for His creatures' needs, All-Knower,»

His favor is ever extending, and He has perfect knowledge of those who deserve or do not deserve His favor and bounty.

Allāh's statement,

Qur’an 5:55إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟

«Verily, your Protector is Allāh, His Messenger, and the believers...»

means, the Jews are not your friends. Rather, your allegiance is to Allāh, His Messenger and the faithful believers.

Qur’anٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ

«those who perform the Ṣalāh, and give the Zakāh...»

referring to the believers who have these qualities and establish the prayer, which is one of the most important pillars of Islām, for it includes worshipping Allāh alone without partners. They pay Zakāh, which is the right of the creation and a type of help extended to the needy and the poor. As for Allāh's statement,

Qur’an 5:55وَهُمْ رَٰكِعُونَ

«and they bow down,» some people thought that they give the Zakāh while bowing down. If this were the case, then paying the Zakāh while bowing would be the best form of giving Zakāh. No scholar from whom religious rulings are taken says this, as much as we know. Therefore,

Qur’an 5:55وَهُمْ رَٰكِعُونَ

«and they bow down,» means, they attend the prayer in congregation in Allāh's Masjids and spend by way of charity on the various needs of Muslims. Allāh said;

Qur’an 5:56وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَٰلِبُونَ

«And whosoever takes Allāh, His Messenger, and those who have believed, as protectors, then the party of Allāh will be the victorious.»

Qur’an 5:58–64وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ هَلْ تَنقِمُونَ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَٰسِقُونَ قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ وَعَبَدَ ٱلطَّٰغُوتَ أُو۟لَٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ وَإِذَا جَآءُوكُمْ قَالُوٓا۟ ءَامَنَّا وَقَد دَّخَلُوا۟ بِٱلْكُفْرِ وَهُمْ قَدْ خَرَجُوا۟ بِهِۦ وَٱللَّهُ أَعْلَمُ بِمَا كَانُوا۟ يَكْتُمُونَ وَتَرَىٰ كَثِيرًا مِّنْهُمْ يُسَٰرِعُونَ فِى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَأَكْلِهِمُ ٱلسُّحْتَ لَبِئْسَ مَا كَانُوا۟ يَعْمَلُونَ لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ

similarly Allāh said;

Qur’an 58:21–22كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ

«Allāh has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allāh is All-Powerful, Almighty. You will not find any people who believe in Allāh and the Last Day, making friendship with those who oppose Allāh and His Messenger, even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written faith in their hearts, and strengthened them with a Rūḥ (proof) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow to dwell therein (forever). Allāh is pleased with them, and they with Him. They are the party of Allāh. Verily, it is the party of Allāh that will be the successful.»

Therefore, those who accept the allegiance of Allāh - His Messenger and the faithful believers - will gain success in this life and the Hereafter. Hence Allāh's statement here,

Qur’an 5:56وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَٰلِبُونَ

«And whosoever takes Allāh, His Messenger, and those who have believed, as protectors, then the party of Allāh will be the victorious.»

Qur’an 5:57–58يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَٱلْكُفَّارَ أَوْلِيَآءَ وَٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

«57. O you who believe! Do not take as friends those who take your religion for a mockery and fun from those who received the Scriptures before you, and (nor) the disbelievers; and have Taqwā of Allāh if you indeed are true believers.»

«58. And when you proclaim the call for the Ṣalāh, they take it (but) as a mockery and fun; that is because they are a people who understand not.»

The Prohibition of Being Loyal Friends with Disbelievers

This Āyah discourages and forbids taking the enemies of Islām and its people, such as the People of the Book and the polytheists, as friends. These disbelievers mock the most important acts that any person could ever perform, the honorable, pure acts of Islām which include all types of good for this life and the Hereafter. They mock such acts and make them the subject of jest and play, because this is what these acts represent in their misguided minds and cold hearts.

Allāh said;

Qur’an 5:57مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ وَٱلْكُفَّارَ

«from those who received the Scriptures before you and (nor) the disbelievers...»

This is to clarify the particular category (of disbelievers). As Allāh said,

Qur’an 22:30فَٱجْتَنِبُوا۟ ٱلرِّجْسَ مِنَ ٱلْأَوْثَٰنِ

«So shun the evil of the idols...» [22:30]

So some recited it "Kuffāri", making it an object of the preposition, and others recited it "Kuffāra", making it a predicate noun;

Qur’an 5:57لَا تَتَّخِذُوا۟ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلِكُمْ

«Take not as friends those who take your religion for a mockery and fun from those who received the Scriptures before you...»

with the meaning of "nor",

Qur’an 5:57وَٱلْكُفَّارَ أَوْلِيَآءَ

«nor the disbelievers as friends»

That is, do not take these people nor those people as friends. The meaning here of "Kuffār" [disbelievers] is idolators.

Similarly, Ibn Jarīr recorded that in the recitation of Ibn Mas'ūd [in place of "Kuffār" he recited it: "and those who commit Shirk.^{1Aṭ-Ṭabari 10:430.}

Allāh's statement,

Qur’an 5:57وَٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ

«And have Taqwā of Allāh if you indeed are true believers.»

means, fear Allāh and do not take the enemies of you and your religion as friends, if you believe in Allāh's Law and religion that these people mocked and jested about. Allāh said in another Āyah,

Qur’an 3:28لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ

«Let not the believers take the disbelievers as friends instead of the believers, and whoever does that, will never be helped by Allāh in any way, except if you indeed fear a danger from them. And Allāh warns you against Himself, and to Allāh is the final return.»

The Disbelievers Mock the Prayer and the Adhān

Allāh said,

Qur’an 5:58وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًا وَلَعِبًا

«And when you proclaim the call for the Ṣalāh, they take it (but) as a mockery and fun;»

When you proclaim the Adhān for the prayer, which is the best action there is, for those who have sound minds and good comprehension,

Qur’an 5:58ٱتَّخَذُوهَا

«they take it...» also,

Qur’an 5:58هُزُوًا وَلَعِبًا ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

«as a mockery and fun; that is because they are a people who understand not.»

the acts of worship and Allāh's Law. These are the characteristics of the followers of Shayṭān who,

Ḥadīthإِذَا سَمِعَ الْأَذَانَ أَدْبَرَ وَلَهُ حُصَاصٌ، أَيْ ضُرَاطٌ، حَتَّى لَا يَسْمَعَ التَّأْذِينَ فَإِذَا قُضِيَ التَّأْذِينُ، أَقْبَلَ فَإِذَا ثُوِّبَ لِلصَّلَاةِ أَدْبَرَ، فَإِذَا قُضِيَ التَّثْوِيبُ أَقْبَلَ حَتَّى يَخْطُرَ بَيْنَ الْمَرْءِ وَقَلْبِهِ، فَيَقُولُ: اذْكُرْ كَذَا اذْكُرْ كَذَا، لِمَا لَمْ يَكُنْ يَذْكُرُ حَتَّى يَظَلَّ الرَّجُلُ لَا يَدْرِي كَمْ صَلَّى، فَإِذَا وَجَدَ أَحَدُكُمْ ذَلِكَ، فَلْيَسْجُدْ سَجْدَتَيْنِ قَبْلَ السَّلَامِ

«When the call for prayer is made, Shayṭān takes to his heels passing wind so that he may not hear the Adhān. When the call is finished he comes back, and when the Iqāmah is pronounced, Shayṭān again takes to his heels. When the Iqāmah is finished he comes back again and tries to interfere with the person and his thoughts and to say, 'Remember this and that,' which he has not thought of before the prayer, until the praying person forgets how much he has prayed. If anyone of you does not remember, then he should perform two prostrations before pronouncing the Salām.»^{2Al-Bukhāri nos. 608, 1222, 1231 and Muslim 1:291, 398.}

This Ḥadīth is agreed upon. Az-Zuhri said, "Allāh mentioned the Adhān in His Book,

Qur’an 5:58وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ

«And when you proclaim the call for the Ṣalāh, they take it (but) as a mockery and fun; that is because they are a people who understand not.»"

Ibn Abi Ḥātim recorded this statement.^{3Ibn Abi Ḥātim 4:1164.}

Qur’an 5:59قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ هَلْ تَنقِمُونَ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ

Qur’an 5:59–63فَٰسِقُونَ قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ وَعَبَدَ ٱلطَّٰغُوتَ أُو۟لَٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ وَإِذَا جَآءُوكُمْ قَالُوٓا۟ ءَامَنَّا وَقَد دَّخَلُوا۟ بِٱلْكُفْرِ وَهُمْ قَدْ خَرَجُوا۟ بِهِۦ وَٱللَّهُ أَعْلَمُ بِمَا كَانُوا۟ يَكْتُمُونَ وَتَرَىٰ كَثِيرًا مِّنْهُمْ يُسَٰرِعُونَ فِى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَأَكْلِهِمُ ٱلسُّحْتَ لَبِئْسَ مَا كَانُوا۟ يَعْمَلُونَ لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ

«59. Say: "O People of the Scripture! Do you criticize us for no other reason than that we believe in Allāh, and in what has been sent down to us and in that which has been sent down before (us), and that most of you are rebellious?"»

«60. Say: "Shall I inform you of something worse than that, regarding the recompense from Allāh: those who incurred the curse of Allāh and His wrath, and those of whom He transformed into monkeys and swine, and those who worshipped Ṭāghūt; such are worse in rank, and far more astray from the straight path."»

«61. When they come to you, they say: "We believe." But in fact they enter with disbelief and they go out with the same. And Allāh knows all that they were hiding.»

«62. And you see many of them hurrying for sin and transgression, and eating illegal things. Evil indeed is that which they have been doing.»

«63. Why do not the Rabbāniyyūn and the Aḥbār forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing.»

The People of the Book are Enraged at the Believers Because of their Faith in Allāh

Allāh commands: Say, O Muḥammad, to those who mock and jest about your religion from among the People of the Scriptures,

Qur’an 5:59هَلْ تَنقِمُونَ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ

«Do you criticize us for no other reason than that we believe in Allāh, and in what has been sent down to us and in that which has been sent down before (us)?» Do you have any criticism or cause of blame for us, other than this? This, by no means, is cause of blame or criticism. Allāh said in other Āyāt,

Qur’an 85:8وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ

«And they had no fault except that they believed in Allāh, the Almighty, Worthy of all praise!»

and,

Qur’an 9:74وَمَا نَقَمُوٓا۟ إِلَّآ أَنْ أَغْنَىٰهُمُ ٱللَّهُ وَرَسُولُهُۥ مِن فَضْلِهِۦ

«and they could not find any cause to do so except that Allāh and His Messenger had enriched them of His bounty.»[9:74]

In an agreed upon Ḥadīth, the Prophet ﷺ said,

Ḥadīthمَا يَنْقِمُ ابْنُ جَمِيلٍ إِلَّا أَنْ كَانَ فَقِيرًا فَأَغْنَاهُ اللهُ

«What caused Ibn Jamīl to Yanqim (refuse to give Zakāh), although he was poor and Allāh made him rich?»^{1Fatḥ Al-Bāri 3:388, Muslim 2:676.}

Allāh's statement,

Qur’an 5:59وَأَنَّ أَكْثَرَكُمْ فَٰسِقُونَ

«and that most of you are rebellious...» is connected to

Qur’an 5:59أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ

«that we believe in Allāh, and in that which has been sent down to us and in that which has been sent down before (us).»

Therefore, the meaning of this part of the Āyah is: we also believe that most of you are rebellious and deviated from the straight path.

The People of the Scriptures Deserve the Worst Torment on the Day of Resurrection

Allāh said next,

Qur’an 5:60قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِ

«Say: "Shall I inform you of something worse than that, regarding the recompense from Allāh?"»

The Āyah commands the Prophet ﷺ to say: Shall I inform you about a worse people with Allāh on the Day of Resurrection than what you think of us? They are you, with these characteristics,

Qur’an 5:60مَن لَّعَنَهُ ٱللَّهُ

«those who incurred the curse of Allāh» were expelled from His mercy,

Qur’an 5:60وَغَضِبَ عَلَيْهِ

«and who incurred His wrath» and anger, after which He will never be pleased with them,

Qur’an 5:60وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ

«those of whom He transformed into monkeys and swine,»

as we mentioned in Sūrat Al-Baqarah (2) and as we will mention in Sūrat Al-A'rāf (7). Sufyān Ath-Thawri narrated that Ibn Mas'ūd said, "Allāh's Messenger ﷺ was asked if the current monkeys and swine were those whom Allāh transformed. He said,

Ḥadīthإِنَّ اللَّهَ لَمْ يُهْلِكْ قَوْمًا، أَوْ لَمْ يَمْسَخْ قَوْمًا فَيَجْعَلَ لَهُمْ نَسْلًا وَلَا عَقِبًا، وَإِنَّ الْقِرَدَةَ وَالْخَنَازِيرَ كَانَتْ قَبْلَ ذٰلِكَ

«Allāh never destroyed a people by transforming them and making offspring or descendants for them. The monkeys and swine existed before that.»"^{2Mushkil Al-Āthār 4:275.}

This was also recorded by Muslim. ^{3Muslim 4:2051.}Allāh said,

Qur’an 5:60وَعَبَدَ ٱلطَّٰغُوتَ

«Those who worshipped Ṭāghūt...»

and served them, becoming their servants. The meaning of this Āyah is: you, O People of the Scriptures, who mock our religion, which consists of Allāh's Tawḥīd, and singling Him out in worship without others, how can you mock us while these are your characteristics? This is why Allāh said,

Qur’an 5:60أُو۟لَٰٓئِكَ شَرٌّ مَّكَانًا

«such are worse in rank...» than what you - People of the Scriptures - think of us Muslims,

Qur’an 5:60وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ

«and far more astray from the straight path.»

'More' in the Āyah does not mean that the other party is 'less' astray, but it means that the People of the Scriptures are far astray. In another Āyah, Allāh said,

Qur’an 25:24أَصْحَٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا

«The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.»

The Hypocrites Pretend to be Believers but Hide their Kufr

Allāh said,

Qur’an 5:61وَإِذَا جَآءُوكُمْ قَالُوٓا۟ ءَامَنَّا وَقَد دَّخَلُوا۟ بِٱلْكُفْرِ وَهُمْ قَدْ خَرَجُوا۟ بِهِۦ

«When they come to you, they say, "We believe." But in fact they enter with (an intention of) disbelief and they go out with the same.»

This is the description of the hypocrites, for they pretend to be believers while their hearts hide Kufr. So Allāh said;

Qur’an 5:61وَقَد دَّخَلُوا۟

«But in fact they enter» on you, O Muḥammad,

Qur’an 5:61بِٱلْكُفْرِ

«with disbelief» in their hearts and they depart with Kufr, and this is why they do not benefit from the knowledge they hear from you, nor does the advice and reminder move them. So,

Qur’an 5:61وَهُمْ قَدْ خَرَجُوا۟ بِهِۦ

«and they go out with the same» meaning, they alone,

Qur’an 5:61وَٱللَّهُ أَعْلَمُ بِمَا كَانُوا۟ يَكْتُمُونَ

«and Allāh knows all that they were hiding.»

Allāh knows their secrets and what their hearts conceal, even if they pretend otherwise with His creatures, thus pretending to be what they are not. Allāh, Who has perfect knowledge of the seen and unseen, has more knowledge about the hypocrites than any of His creatures do and He will recompense them accordingly. Allāh's statement,

Qur’an 5:62وَتَرَىٰ كَثِيرًا مِّنْهُمْ يُسَٰرِعُونَ فِى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَأَكْلِهِمُ ٱلسُّحْتَ

«And you see many of them (Jews) hurrying for sin and transgression, and eating illegal things.»

They hurry to devour prohibited and illegal things, all the while transgressing against people, unjustly consuming their property through bribes and Ribā,

Qur’an 5:62لَبِئْسَ مَا كَانُوا۟ يَعْمَلُونَ

«Evil indeed is that which they have been doing.»

Indeed, horrible is that which they used to do and the transgression that they committed.

Criticizing Rabbis and Learned Religious Men for Giving up on Forbidding Evil

Allāh said,

Qur’an 5:63لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ

«Why do not the Rabbāniyyūn and the Aḥbār forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing.»

meaning why don't the Rabbaniyyūn and the Aḥbār forbid them from this evil? The Rabbāniyyūn are the scholars who are in positions of authority, while the Aḥbār are the regular scholars.

Qur’an 5:63لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ

«Evil indeed is that which they have been performing.»

referring to the Rabbāniyyun, as 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās,^{4Aṭ-Ṭabari 10:450.} because they abandoned forbidding evil. Ibn Jarīr recorded that Ibn 'Abbās said, "There is no Āyah in the Qur'ān that has more severe admonition than this Āyah,

Qur’an 5:63لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ

«Why do not the Rabbāniyyūn and the Aḥbār forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing.»"^{5Aṭ-Ṭabari 10:449.}

Ibn Abi Ḥātim recorded that Yaḥyā bin Ya'mar said, " 'Ali bin Abi Ṭālib once gave a speech, which he started by praising Allāh and thanking Him. He then said, 'O people! Those who were before you were destroyed because they committed sins and the Rabbāniyyūn and Aḥbār did not forbid them from evil. When they persisted in sin, they were overcome by punishment. Therefore, enjoin righteousness and forbid evil before what they suffered also strikes you. Know that enjoining righteousness and forbidding evil does not reduce the provision or shorten the term of life."^{6Kanz Al-'Ummāl 3:683.} Imām Aḥmad recorded that Jarīr said that the Messenger of Allāh ﷺ said,

Ḥadīthمَا مِنْ قَوْمٍ يَكُونُ بَيْنَ أَظْهُرِهِمْ مَنْ يَعْمَلُ بِالْمَعَاصِي هُمْ أَعَزُّ مِنْهُ وَأَمْنَعُ، وَلَمْ يُغَيِّرُوا إِلَّا أَصَابَهُمُ اللهُ مِنْهُ بِعَذَابٍ

«There is no people among whom there are those who commit sins, while the rest are more powerful and mightier than the sinners, yet they do not stop them, but Allāh will send a punishment upon them.»

Aḥmad was alone with this wording.^{7Aḥmad 4:363.} Abu Dāwud recorded it, but in his narration Jarīr said, "I heard the Messenger of Allāh ﷺ saying,

Ḥadīthمَا مِنْ رَجُلٍ يَكُونُ فِي قَوْمٍ يُعْمَلُ فِيهِمْ بِالْمَعَاصِي، يَقْدِرُونَ أَنْ يُغَيِّرُوا عَلَيْهِ، فَلَا يُغَيِّرُوا إِلَّا أَصَابَهُمُ اللهُ بِعِقَابٍ قَبْلَ أَنْ يَمُوتُوا

«There is no one who resides among people commiting evil among them, and they do not stop him though they are able to do so, but Allāh will punish them [all] before they die.»"^{8Abu Dāwud 4:510.}

Qur’an 5:65–70وَلَوْ أَنَّ أَهْلَ ٱلْكِتَٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَٰهُمْ جَنَّٰتِ ٱلنَّعِيمِ وَلَوْ أَنَّهُمْ أَقَامُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْهِم مِّن رَّبِّهِمْ لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مِّنْهُمْ سَآءَ مَا يَعْمَلُونَ يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَٰلِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ لَقَدْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَأَرْسَلْنَآ إِلَيْهِمْ رُسُلًا كُلَّمَا جَآءَهُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُهُمْ فَرِيقًا كَذَّبُوا۟ وَفَرِيقًا يَقْتُلُونَ

Ibn Mājah^{9Ibn Mājah 2:1329.} also recorded this Ḥadīth.

Qur’an 5:64–66وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ وَلَوْ أَنَّ أَهْلَ ٱلْكِتَٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَٰهُمْ جَنَّٰتِ ٱلنَّعِيمِ وَلَوْ أَنَّهُمْ أَقَامُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْهِم مِّن رَّبِّهِمْ لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مِّنْهُمْ سَآءَ مَا يَعْمَلُونَ

«64. The Jews say: "Allāh's Hand is tied up." Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends as He wills. Verily, the revelation that has come to you from your Lord makes many of them increase in rebellion and disbelief. We have put enmity and hatred among them till the Day of Resurrection. Every time they kindled the fire of war, Allāh extinguished it; and they (ever) strive to make mischief on the earth. And Allāh does not like the mischief-makers.»

«65. And if only the People of the Scripture had believed and had Taqwā, We would indeed have expiated for them their sins and admitted them to Gardens of pleasure (in Paradise).»

«66. And if only they had acted according to the Tawrāh, the Injīl, and what has (now) been sent down to them from their Lord (the Qur'ān), they would surely have gotten provision from above them and from underneath their feet. And among them is a Muqtaṣid Ummah, but for most of them; evil is their work.»

The Jews Say That Allāh's Hand is Tied up!

Allāh states that the Jews, may Allāh's continuous curses descend on them until the Day of Resurrection, describe Him as a miser. Allāh is far holier than what they attribute to Him. The Jews also claim that Allāh is poor, while they are rich. 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented on Allāh's statement,

Qur’an 5:64وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ

«The Jews say, "Allāh's Hand is tied up."»

"They do not mean that Allāh's Hand is literally tied up. Rather, they mean that He is a miser and does not spend from what He has. Allāh is far holier than what they attribute to Him."^{1Aṭ-Ṭabari 10:452.} Similar was reported from Mujāhid, 'Ikrimah, Qatādah, As-Suddi and Aḍ-Ḍaḥḥāk.^{2Aṭ-Ṭabari 10:453.} Allāh said in another Āyah,

Qur’an 17:29وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا

«And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.»

In this Āyah, Allāh prohibits stinginess and extravagance, which includes unnecessary and improper expenditures. Allāh describes stinginess by saying,

Qur’an 17:29وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ

«And let not your hand be tied (like a miser) to your neck.»

Therefore, this is the meaning that the Jews meant, may Allāh's curses be on them. 'Ikrimah said that this Āyah was revealed about Finḥāṣ, one of the Jews,^{3Aṭ-Ṭabari 10:153.} may Allāh curse him. We mentioned before that Finḥāṣ said,

Qur’an 3:181إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ

«"Truly, Allāh is poor and we are rich!"»

and that Abu Bakr smacked him. Allāh has refuted what the Jews attribute to Him and cursed them in retaliation for their lies and fabrications about Him. Allāh said,

Qur’an 5:64غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟

«Be their hands tied up and be they accursed for what they uttered.»

What Allāh said occurred, for the Jews are indeed miserly, envious, cowards and tremendously humiliated. Allāh said in other Āyāt,

Qur’an 4:53–54أَمْ لَهُمْ نَصِيبٌ مِّنَ ٱلْمُلْكِ فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكًا عَظِيمًا

«Or have they a share in the dominion? Then in that case they would not give mankind even a Naqīr. Or do they envy men for what Allāh has given them of His bounty? Then, We had already given the family of Ibrāhīm the Book and the Ḥikmah, and conferred upon them a great kingdom.» and,

Qur’an 3:112ضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ

«Indignity is put over them.»

Allāh's Hands are Widely Outstretched

Allāh said next,

Qur’an 5:64بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ

«Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills.»

Allāh's favors are ample, His bounty unlimited, as He owns the treasures of everything. Any good that reaches His servants is from Him alone, without partners. He has created everything that we need by night or by day, while traveling or at home and in all situations and conditions. Allāh said,

Qur’an 14:34وَءَاتَىٰكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ وَإِن تَعُدُّوا۟ نِعْمَتَ ٱللَّهِ لَا تُحْصُوهَآ إِنَّ ٱلْإِنسَٰنَ لَظَلُومٌ كَفَّارٌ

«And He gave you of all that you asked for, and if you count the blessings of Allāh, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, an extreme ingrate.»

There are many other Āyāt on this subject. Imām Aḥmad bin Ḥanbal said that 'Abdur-Razzāq narrated to him that Ma'mar said that Hammām bin Munabbih said, "This is what Abu Hurayrah narrated to us that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ يَمِينَ اللَّهِ مَلْأَى، لَا يَغِيضُهَا نَفَقَةٌ، سَحَّاءُ اللَّيْلَ وَالنَّهَارَ، أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمْوَاتِ وَالْأَرْضَ، فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَمِينِهِ - قال -: وَعَرْشُهُ عَلَى الْمَاءِ، وَفِي يَدِهِ الْأُخْرَىٰ الْقَبْضُ يَرْفَعُ وَيَخْفِضُ

«Allāh's Right Hand is perfectly full, and no amount of spending can decrease what He has, even though He spends by night and by day. Do you see how much Allāh has spent since He created the heavens and earth? Yet surely it has not decreased what He has in His Right Hand. His Throne is over the water and in His Other Hand is the hold by which He raises and lowers.»

He also said,

Ḥadīthيَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْكَ

«Allāh said, 'Spend and I will spend on you.'»"^{4Aḥmad 2:313.}

This Ḥadīth was recorded in the Two Ṣaḥīḥs.^{5Fatḥ Al-Bāri 13:415, Muslim 2:691.}

The Revelation to the Muslims only Adds to the Transgression and Disbelief of the Jews

Allāh said,

Qur’anوَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا

«Verily, the revelation that has come to you from your Lord makes many of them increase in rebellion and disbelief.»

meaning, the bounty that comes to you, O Muḥammad, is a calamity for your enemies, the Jews and their kind. The more the revelation increases the believers in faith, good works, and beneficial knowledge, the more the disbelievers increase in envy for you and your Ummah, the more they increase in Ṭughyān - which is to exceed the ordained limits for things - and in disbelief - meaning denial of you. Allāh said in other Āyāt,

Qur’an 41:44قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ

«Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it is blindness for them. They are those who are called from a place far away."» and,

Qur’an 17:82وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًا

«And We send down of the Qur'an that which is a healing and a mercy to those who believe, and it increases wrongdoers in nothing but loss.»

Allāh said next,

Qur’an 5:64وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ

«We have put enmity and hatred among them till the Day of Resurrection.»

Therefore, their hearts are never united. Rather, their various groups and sects will always have enmity and hatred for each other, because they do not agree on the truth, and because they opposed you and denied you.

Allāh's statement,

Qur’an 5:64كُلَّمَآ أَوْقَدُوا۟ نَارًا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ

«Every time they kindled the fire of war, Allāh extinguished it;»

means, every time they try to plot against you and kindled the fire of war, Allāh extinguishes it and makes their plots turn against them. Therefore, their evil plots will return to harm them.

Qur’an 5:64وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ

«and they (ever) strive to make mischief on earth. And Allāh does not like the mischief-makers.»

It is their habit to always strive to cause mischief on the earth, and Allāh does not like those with such behavior.

Had the People of the Book Adhered to their Book, they Would Have Acquired the Good of this Life and the Hereafter

Allāh said next,

Qur’an 5:65وَلَوْ أَنَّ أَهْلَ ٱلْكِتَٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟

«And if only the People of the Scripture had believed and had Taqwā...»

Consequently, had the People of the Book believed in Allāh and His Messenger ﷺ and avoided the sins and prohibitions that they committed;

Qur’an 5:65لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَٰهُمْ جَنَّٰتِ ٱلنَّعِيمِ

«We would indeed have expiated for them their sins and admitted them to Gardens of pleasure (in Paradise).»

meaning We would have removed the dangers from them and granted them their objectives.

Qur’an 5:66وَلَوْ أَنَّهُمْ أَقَامُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْهِم مِّن رَّبِّهِمْ

«And if only they had acted according to the Tawrāh, the Injīl, and what has (now) been sent down to them from their Lord,»

meaning, the Qur'ān, as Ibn 'Abbās and others said.^{6Aṭ-Ṭabari 10:463.}

Qur’an 5:66لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم

«they would surely have gotten provision from above them and from underneath their feet.»

Had they adhered to the Books that they have with them which they inherited from the Prophets, without altering or changing these Books, these would have directed them to follow the truth and implement the revelation that Allāh sent Muḥammad ﷺ with. These Books testify to the Prophet's truth and command that he must be followed.

Allāh's statement,

Qur’an 5:66لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم

«they would surely have gotten provision from above them and from underneath their feet.»

refers to the tremendous provision that would have descended to them from the sky and grown for them on the earth. Allāh said in another Āyah,

Qur’an 7:96وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ

«And if the people of the towns had believed and had Taqwā, certainly, We should have opened for them blessings from the heaven and the earth.»

Allāh's statement,

Qur’an 5:66مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مِّنْهُمْ سَآءَ مَا يَعْمَلُونَ

«And among them is a Muqtaṣid Ummah, but for most of them; evil is their work.»

is similar to Allāh's statement,

Qur’an 7:159وَمِن قَوْمِ مُوسَىٰٓ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ

«And of the people of Mūsā there is a community who lead (the men) with truth and establish justice therewith.»[7:159]

and His statement about the followers of 'Īsā, peace be upon him,

Qur’an 57:27فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ

«So We gave those among them who believed, their (due) reward.»

Therefore, Allāh gave them the highest grade of Iqtiṣād, which is the middle course, given to this Ummah. Above them there is the grade of Sābiqūn, as Allāh described in His statement;

Qur’an 35:32ثُمَّ أَوْرَثْنَا ٱلْكِتَٰبَ ٱلَّذِينَ ٱصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَالِمٌ لِّنَفْسِهِۦ وَمِنْهُم مُّقْتَصِدٌ وَمِنْهُمْ

Qur’an 35:32–33سَابِقٌۢ بِٱلْخَيْرَٰتِ بِإِذْنِ ٱللَّهِ ذَٰلِكَ هُوَ ٱلْفَضْلُ ٱلْكَبِيرُ جَنَّٰتُ عَدْنٍ يَدْخُلُونَهَا يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤًا وَلِبَاسُهُمْ فِيهَا حَرِيرٌ

«Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who, by Allāh's permission, are Sābiq (foremost) in good deeds. That itself is indeed a great grace. 'Adn (Eden) Paradise (everlasting Gardens) will they enter, therein will they be adorned with bracelets of gold and pearls, and their garments there will be of silk.﴾[35:32-33]

Qur’an 5:67يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ

«67. O Messenger! Convey what has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allāh will protect you from mankind. Verily, Allāh guides not the people who disbelieve.»

Commanding the Prophet ﷺ to Convey the Message; Promising Him Immunity and Protection

Allāh addresses His servant and Messenger Muḥammad ﷺ by the title 'Messenger' and commands him to convey all that He has sent him, a command that the Prophet ﷺ has fulfilled in the best manner.

Al-Bukhāri recorded that 'Ā'ishah said, "Whoever says to you that Muḥammad hid any part of what Allāh revealed to him, then he is uttering a lie. Allāh said,

Qur’an 5:67يَٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ

«O Messenger! Convey what has been sent down to you from your Lord.»"^{1Fatḥ Al-Bāri 8:124.}

Al-Bukhāri collected the short form of this story here, but mentioned the full narration in another part of his book. Muslim in the Book of Īmān,^{2Muslim 1:159.} At-Tirmidhi, and An-Nasā'ī in the Book of Tafsīr of their Sunans^{3Tuḥfat Al-Aḥwadhi 8:441 and An-Nasā’ī in Al-Kubrā 6:315.} also collected this Ḥadīth.

In is recorded in the Two Ṣaḥīḥs that 'Ā'ishah said, "If Muḥammad hid anything from the Qur'ān, he would have hidden this Āyah,

Qur’an 33:37وَتُخْفِى فِى نَفْسِكَ مَا ٱللَّهُ مُبْدِيهِ وَتَخْشَى ٱلنَّاسَ وَٱللَّهُ أَحَقُّ أَن تَخْشَىٰهُ

«But you did hide in yourself that which Allāh will make manifest, you did fear the people while Allāh had a better right that you should fear Him.»"^{4Fatḥ Al-Bāri 13:415, Muslim 1:160.}

Al-Bukhāri recorded that Az-Zuhri said, "From Allāh comes the Message, for the Messenger is its deliverance and for us is submission to it."^{5Fatḥ Al-Bāri 13:512.} The Ummah of Muḥammad ﷺ has testified that he has delivered the Message and fulfilled the trust, when he asked them during the biggest gathering in his speech during the Farewell Ḥajj. At that time, there were over forty thousand of his Companions. Muslim recorded that Jābir bin 'Abdullāh said that the Messenger of Allāh ﷺ said in his speech on that day,

Ḥadīthأَيُّهَا النَّاسُ إِنَّكُمْ مَسْؤُولُونَ عَنِّي، فَمَا أَنْتُمْ قَائِلُونَ؟

«O people! You shall be asked about me, so what are you going to reply?»

They said, "We bear witness that you have conveyed (the Message), fulfilled (the trust) and offered sincere advice." The Prophet ﷺ kept raising his finger towards the sky and then pointing at them, saying,

Ḥadīthاللَّهُمَّ هَلْ بَلَّغْتُ؟ اللَّهُمَّ هَلْ بَلَّغْتُ؟

«O Allāh! Did I convey? O Allāh! Did I convey?»^{6Muslim 2:886.}

Allāh's statement,

Qur’an 5:67وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ

«And if you do not, then you have not conveyed His Message.» meaning: If you do not convey to the people what I sent to you, then you have not conveyed My Message. Meaning, the Prophet ﷺ knows the consequences of this failure. 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās commented on the Āyah,

Qur’an 5:67وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ

«And if you do not, then you have not conveyed His Message.»

"It means, if you hide only one Āyah that was revealed to you from your Lord, then you have not conveyed His Message."^{7Aṭ-Ṭabari 10:468.}

Allāh's statement,

Qur’an 5:67وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ

«Allāh will protect you from mankind.» means, you convey My Message and I will protect, aid and support you over your enemies and will grant you victory over them. Therefore, do not have any fear or sadness, for none of them will be able to touch you with harm. Before this Āyah was revealed, the Prophet ﷺ was being guarded, as Imām Aḥmad recorded that 'Ā'ishah said that the Prophet ﷺ was vigilant one night when she was next to him; she asked him, "What is the matter, O Allāh's Messenger?" He said,

Ḥadīthلَيْتَ رَجُلًا صَالِحًا مِنْ أَصْحَابِي يَحْرُسُنِي اللَّيْلَةَ

«Would that a pious man from my companions guard me tonight!»

She said, "Suddenly we heard the clatter of arms. The Prophet ﷺ said,

«مَنْ هَذَا؟»

«Who is that?".»

He (the new comer) replied, "I am Sa'd bin Mālik (Sa'd bin Abi Waqqāṣ)." The Prophet ﷺ asked,

Ḥadīthمَا جَاءَ بِكَ؟

«What brought you here?»

He said, "I have come to guard you, Allāh's O Messenger." 'Ā'ishah said, "So, the Prophet slept (that night) and I heard the noise of sleep coming from him.»"^{8Aḥmad 6:141.} This Ḥadīth is recorded in Two Ṣaḥīḥs.^{9Fatḥ Al-Bāri 13:232, Muslim 4:1875.}

Another narration for this Ḥadīth reads,

"The Messenger of Allāh ﷺ was vigilant one night, after he came to Al-Madīnah...",^{10Fatḥ Al-Bāri 6:95, Muslim 4:1875.} meaning, after the Hijrah and after the Prophet consummated his marriage to 'Ā'ishah in the second year of Hijrah.^{11The correct view is that the Prophet ﷺ consummated his marriage with 'Ā'ishah, may Allāh be pleased with her, during the first year of the Hijrah.}

Ibn Abi Ḥātim recorded that 'Ā'ishah said, "The Prophet ﷺ was being guarded until this Āyah,

Qur’an 5:67وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ

«Allāh will protect you from mankind» was revealed." She added; "The Prophet ﷺ raised his head from the room and said;

Ḥadīthيَا أَيُّهَا النَّاسُ! انْصَرِفُوا فَقَدْ عَصَمَنِي اللَّهُ عَزَّ وَجَلَّ

«O people! Go away, for Allāh will protect me.»'"

At-Tirmidhi recorded it and said,"This Ḥadīth is Gharīb."^{12Tuḥfat Al-Aḥwadhi 8:410.} It was also recorded by Ibn Jarīr,^{13Aṭ-Ṭabari 10:469 and Al-Ḥākim 2:313.} and Al-Ḥākim in his Mustadrak, where he said, "Its chain is Ṣaḥīḥ, but they did not record it."

Allāh's statement,

Qur’an 5:67إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ

«Verily, Allāh guides not those who disbelieve.»

means, O Muḥammad, you convey, and Allāh guides whom He wills, and misguides whom He wills. In other Āyāt, Allāh said,

Qur’an 2:272لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ

«Not upon you is their guidance, but Allāh guides whom He wills,» and,

Qur’an 13:40فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَعَلَيْنَا ٱلْحِسَابُ

«Your duty is only to convey and on Us is the reckoning.»

Qur’an 5:68–69قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَٰلِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

«68. Say: "O People of the Scripture! You have nothing till you act according to the Tawrāh, the Injīl, and what has (now) been sent down to you from your Lord (the Qur'ān)." Verily, the revelation that has come to you from your Lord makes many of them increase in rebellion and disbelief. So do not grieve for the people who disbelieve.»

«69. Surely, those who believe, and those who are the Jews and the Sabians and the Christians, whosoever believed in Allāh and the Last Day, and worked righteousness, on them shall be no fear, nor shall they grieve.»

There is no Salvation Except through Faith in the Qur'ān

Allāh says: O Muḥammad, say,

Qur’an 5:68يَٰٓأَهْلَ ٱلْكِتَٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ

«O People of the Scripture! You have nothing...»

meaning no real religion until you adhere to and implement the Tawrāh and the Injīl. That is, until you believe in all the Books that you have that Allāh revealed to the Prophets. These Books command following Muḥammad ﷺ and believing in his prophecy, all the while adhering to his Law. Before, we explained Allāh's statement,

Qur’anوَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَٰنًا وَكُفْرًا

«Verily, the revelation that has come to you from your Lord makes many of them increase in rebellion and disbelief.»

Qur’an 5:71–76وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا۟ وَصَمُّوا۟ ثُمَّ تَابَ ٱللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا۟ وَصَمُّوا۟ كَثِيرٌ مِّنْهُمْ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ وَقَالَ ٱلْمَسِيحُ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٍ وَمَا مِنْ إِلَٰهٍ إِلَّآ إِلَٰهٌ وَٰحِدٌ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ وَٱللَّهُ غَفُورٌ رَّحِيمٌ مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْـَٔايَٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

Qur’an 5:68فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ

«So do not grieve for the people who disbelieve», Do not be sad or taken aback by their disbelief. Allāh said next,

Qur’anإِنَّ ٱلَّذِينَ ءَامَنُوا۟

«Surely, those who believe» referring to Muslims,

Qur’an 5:69وَٱلَّذِينَ هَادُوا۟

«those who are the Jews» who were entrusted with the Tawrāh,

Qur’an 5:69وَٱلصَّٰبِـُٔونَ

«and the Sabians...» a sect from the Christians and Magians who did not follow any particular religion, as Mujāhid stated. As for the Christians, they are known and were entrusted with the Injīl. The meaning here is that if each of these groups believed in Allāh and the Hereafter, which is the Day of Judgement and Reckoning, and performed good actions, which to be so, must conform to Muḥammad's Law, after Muḥammad ﷺ was sent to all mankind and the Jinns. If any of these groups held these beliefs, then they shall have no fear of what will come or sadness regarding what they lost, nor will grief ever affect them. We discussed a similar Āyah before in Sūrat Al-Baqarah [2:62].

Qur’an 5:70–71لَقَدْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَأَرْسَلْنَآ إِلَيْهِمْ رُسُلًا كُلَّمَا جَآءَهُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُهُمْ فَرِيقًا كَذَّبُوا۟ وَفَرِيقًا يَقْتُلُونَ وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا۟ وَصَمُّوا۟ ثُمَّ تَابَ ٱللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا۟ وَصَمُّوا۟ كَثِيرٌ مِّنْهُمْ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

«70. Verily, We took the covenant of the Children of Israel and sent Messengers to them. Whenever there came to them a Messenger with what they themselves desired not, a group of them they called liars, and others among them they killed.»

«71. They thought there will be no Fitnah (trial or punishment), so they became blind and deaf; after that Allāh turned to them (with forgiveness); yet again many of them became blind and deaf. And Allāh is the All-Seer of what they do.»

Allāh reminds that He took the covenant and pledges from the Children of Israel to hear and obey Him and His Messenger. They broke these pledges and covenants and followed their lusts and desires instead of the law, and whichever part of the law they agreed with, they took it. Otherwise, they abandoned it, if it did not conform to their desires. This is why Allāh said,

Qur’an 5:70–71كُلَّمَا جَآءَهُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُهُمْ فَرِيقًا كَذَّبُوا۟ وَفَرِيقًا يَقْتُلُونَ وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا۟ وَصَمُّوا۟

«Whenever there came to them a Messenger with what they themselves desired not - a group of them they called liars, and others among them they killed. They thought there will be no Fitnah (trial or punishment) so they became blind and deaf.»

thinking that they would suffer no repercussions for of the evil that they committed. Consequently, they were blinded from the truth and became deaf, incapable of hearing the truth. For these reasons they were unable to be guided by it. Allāh forgave that, then,

Qur’an 5:71عَمُوا۟ وَصَمُّوا۟

«yet they became blind and deaf» again,

Qur’an 5:71كَثِيرٌ مِّنْهُمْ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

«many of them, and Allāh is the All-Seer of what they do.»

He has perfect knowledge of what they do and whomever among them deserves the guidance and whomever deserves misguidance.

Qur’an 5:72–75لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ وَقَالَ ٱلْمَسِيحُ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٍ وَمَا مِنْ إِلَٰهٍ إِلَّآ إِلَٰهٌ وَٰحِدٌ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ وَٱللَّهُ غَفُورٌ رَّحِيمٌ مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْـَٔايَٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ

«72. Surely, they have disbelieved who say: "Allāh is the Messiah ['Īsā], son of Maryam." But the Messiah said: "O Children of Israel! worship Allāh, my Lord and your Lord." Verily, whosoever sets up partners (in worship) with Allāh, then Allāh has forbidden Paradise for him, and the Fire will be his abode. And for the wrongdoers there are no helpers.»

«73. Surely, they have disbelieved who say: "Allāh is the third of three." And there is no god but One God (Allāh). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them.»

«74. Will they not repent to Allāh and ask His forgiveness? For Allāh is Oft-Forgiving, Most Merciful.»

«75. The Messiah ['Īsā], son of Maryam, was no more than a Messenger; many were the Messengers that passed away before him. His mother [Maryam] was a Siddīqah. They both used to eat food. Look how We make the Āyāt clear to them; yet look how they are deluded away (from the truth).»

The Disbelief of the Christians; 'Īsā Only called to Tawḥīd

Allāh states that the Christians such sects as Monarchite, Jacobite and Nestorite are disbelievers, those among them who say that 'Īsā is Allāh. Allāh is far holier than what they attribute to Him. They made this claim in spite of the fact that 'Īsā made it known that he was the servant of Allāh and His Messenger. The first words that 'Īsā uttered when he was still a baby in the cradle were, "I am 'Abdullāh (the servant of Allāh)." He did not say, "I am Allāh," or, "I am the son of Allāh." Rather, he said,

Qur’an 19:30إِنِّى عَبْدُ ٱللَّهِ ءَاتَىٰنِىَ ٱلْكِتَٰبَ وَجَعَلَنِى نَبِيًّا

«Verily, I am a servant of Allāh, He has given me the Scripture and made me a Prophet.»

until he said,

Qur’an 19:36وَإِنَّ ٱللَّهَ رَبِّى وَرَبُّكُمْ فَٱعْبُدُوهُ هَٰذَا صِرَٰطٌ مُّسْتَقِيمٌ

«"And verily Allāh is my Lord and your Lord. So worship Him (Alone). That is the straight path."»

He also proclaimed to them when he was a man, after he was sent as a Prophet, commanding them to worship his Lord and their Lord, alone without partners,

Qur’an 5:72وَقَالَ ٱلْمَسِيحُ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ

«But the Messiah said, "O Children of Israel! worship Allāh, my Lord and your Lord." Verily, whosoever sets up partners with Allāh…» in worship;

Qur’an 5:72فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ

«…then Allāh has forbidden Paradise for him, and the Fire will be his abode.»

as He will send him to the Fire and forbid Paradise for him. Allāh also said;

Qur’anإِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ

«Verily, Allāh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills.» and,

Qur’an 7:50وَنَادَىٰٓ أَصْحَٰبُ ٱلنَّارِ أَصْحَٰبَ ٱلْجَنَّةِ أَنْ أَفِيضُوا۟ عَلَيْنَا مِنَ ٱلْمَآءِ أَوْ مِمَّا رَزَقَكُمُ ٱللَّهُ قَالُوٓا۟ إِنَّ ٱللَّهَ حَرَّمَهُمَا عَلَى ٱلْكَٰفِرِينَ

«And the dwellers of the Fire will call to the dwellers of Paradise; "Pour on us some water or anything that Allāh has provide you with." They will say: "Allāh has forbidden both to the disbelievers."» It is recorded in the Ṣaḥīḥ ^{1Fatḥ Al-Bāri 6:207.}that the Prophet ﷺ had someone proclaim to the people,

Ḥadīthإِنَّ الْجَنَّةَ لَا يَدْخُلُهَا إِلَّا نَفْسٌ مُسْلِمَةٌ

«Only a Muslim soul shall enter Paradise.»

In another narration,

«مُؤْمِنَةٌ»

«Only a believing soul...»

This is why Allāh said that 'Īsā said to the Children of Israel,

Qur’an 5:72إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ

«Verily, whosoever sets up partners with Allāh, then Allāh has forbidden Paradise for him, and the Fire will be his abode. And there are no helpers for the wrongdoers.»

There is no help from Allāh, nor anyone who will support or protect them from the state they will be in.

Allāh's statement,

Qur’an 5:73لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَٰثَةٍ

«Surely, they have disbelieved who say: "Allāh is the third of three."»

Mujāhid and several others said that this Āyah was revealed about the Christians in particular. As-Suddi and others said that this Āyah was revealed about taking 'Īsā and his mother as gods besides Allāh, thus making Allāh the third in a trinity.^{2Aṭ-Ṭabari 10:483.} As-Suddi said, "This is similar to Allāh's statement towards the end of the Sūrah,

Qur’an 5:116وَإِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَٰهَيْنِ مِن دُونِ ٱللَّهِ قَالَ سُبْحَٰنَكَ

«And (remember) when Allāh will say: "O 'Īsā, son of Maryam! Did you say unto men: 'Worship me and my mother as two gods besides Allāh?' He will say, "Glory be to You!"»[5:116]. ^{3Aṭ-Ṭabari 10:483.} Allāh replied,

Qur’an 5:73وَمَا مِنْ إِلَٰهٍ إِلَّآ إِلَٰهٌ وَٰحِدٌ

«But there is no god but One God.»

meaning there are not many worthy of worship but there is only One God without partners, and He is the Lord of all creation and all that exists. Allāh said next, while threatening and admonishing them,

Qur’an 5:73وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ

«And if they cease not from what they say,» their lies and false claims,

Qur’an 5:73لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ

«verily, a painful torment will befall the disbelievers among them.» in the Hereafter, shackled and tormented. Allāh said next,

Qur’an 5:74أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«Will they not repent to Allāh and ask His Forgiveness? For Allāh is Oft-Forgiving, Most Merciful.»

This demonstrates Allāh's generosity, kindness and mercy for His creatures, even though they committed this grave sin and invented such a lie and false allegation. Despite all of this, Allāh calls them to repent so that He will forgive them, for Allāh forgives those who sincerely repent to Him.

'Īsā is Allāh's Servant and His Mother is a Truthful Believer

Allāh said,

Qur’an 5:75مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ

«The Messiah, son of Maryam, was no more than a Messenger; many were the Messengers that passed away before him.»

'Īsā is just like the previous Prophets, and he is one of the servants of Allāh and one of His honorable Messengers. Allāh said in another Āyah,

Qur’an 43:59إِنْ هُوَ إِلَّا عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَٰهُ مَثَلًا لِّبَنِىٓ إِسْرَٰٓءِيلَ

«He ['Īsā] was not more than a servant. We granted Our favor

Qur’an 5:77–82قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ غَيْرَ ٱلْحَقِّ وَلَا تَتَّبِعُوٓا۟ أَهْوَآءَ قَوْمٍ قَدْ ضَلُّوا۟ مِن قَبْلُ وَأَضَلُّوا۟ كَثِيرًا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ كَانُوا۟ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا۟ يَفْعَلُونَ تَرَىٰ كَثِيرًا مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُوا۟ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ وَفِى ٱلْعَذَابِ هُمْ خَٰلِدُونَ وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَٰسِقُونَ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ

to him, and We made him an example for the Children of Israel.»

Allāh said next,

Qur’an 5:75وَأُمُّهُۥ صِدِّيقَةٌ

«His mother was a Ṣiddiqah» for she believed in Allāh with complete trust in Him. This is the highest rank she was given, which proves that she was not a Prophet.

Allāh said next,

Qur’an 5:75كَانَا يَأْكُلَانِ ٱلطَّعَامَ

«They both used to eat food» needing nourishment and to relieve the call of nature. Therefore, they are just servants like other servants, not gods as ignorant Christian sects claim, may Allāh's continued curses cover them until the Day of Resurrection. Allāh said next,

Qur’an 5:75ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْـَٔايَٰتِ

«Look how We make the Āyāt clear to them.» making them unequivocal and plain,

Qur’an 5:75ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ

«yet look how they are deluded away (from the truth).»

look at the opinions, misguided ideas, and claims they cling to, even after Our clarification and plain, unequivocal explanation.

Qur’an 5:76–77قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ غَيْرَ ٱلْحَقِّ وَلَا تَتَّبِعُوٓا۟ أَهْوَآءَ قَوْمٍ

Qur’an 5:77قَدْ ضَلُّوا۟ مِن قَبْلُ وَأَضَلُّوا۟ كَثِيرًا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ

«76. Say: "How do you worship besides Allāh something which has no power either to harm or to benefit you? But it is Allāh Who is the All-Hearer, All-Knower."»

«77. Say: "O People of the Scripture! Exceed not the limits in your religion beyond the truth, and do not follow the vain desires of people who went astray before and who misled many, and strayed (themselves) from the right path."»

The Prohibition of Shirk (Polytheism) and Exaggeration in the Religion

Allāh admonishes those who take up rivals with Him and worship the idols, monuments and false deities. Allāh states that such false deities do not deserve any degree of Divinity. Allāh said,

Qur’an 5:76قُلْ

«Say» O Muḥammad, to those from among the Children of Ādam, such as the Christians, who worship other than Allāh,

Qur’an 5:76أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا

«How do you worship besides Allāh something which has no power either to harm or to benefit you?»

meaning, which cannot prevent harm for you nor bring about your benefit,

Qur’an 5:76وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

«But it is Allāh Who is the All-Hearer, All-Knower.»

He hears what His servants say and has knowledge of all things. Therefore, how did you worship inanimate objects that do not hear, see or know anything - having no power to bring harm or benefit to themselves let alone others - instead of worshipping Allāh? Allāh then said,

Qur’an 5:77قُلْ يَٰٓأَهْلَ ٱلْكِتَٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ غَيْرَ ٱلْحَقِّ

«Say: "O People of the Scipture! Exceed not the limits in your religion beyond the truth,» Meaning: Do not exceed the limits concerning the truth and exaggeration in praising whom you were commanded to honor. You exaggerated in his case and elevated him from the rank of Prophet to the rank of a god. You did this with 'Īsā, who was a Prophet, yet you claimed that he is god besides Allāh. This error occurred because you followed your teachers, the advocates of misguidance who came before your time and who,

Qur’an 5:77وَأَضَلُّوا۟ كَثِيرًا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ

«...and who misled many, and strayed (themselves) from the right path,»

deviated from the straight path, to the path of misguidance and deviation.

Qur’an 5:78–81لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ كَانُوا۟ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا۟ يَفْعَلُونَ تَرَىٰ كَثِيرًا مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُوا۟ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ وَفِى ٱلْعَذَابِ هُمْ خَٰلِدُونَ وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَٰسِقُونَ

«78. Those among the Children of Israel who disbelieved were cursed by the tongue of Dāwud and 'Īsā, son of Maryam. That was because they disobeyed (Allāh and the Messengers) and were ever transgressing (beyond the bounds).»

«79. They used not to forbid one another from the evil they committed. Vile indeed was what they used to do.»

«80. You see many of them taking the disbelievers as their friends. Evil indeed is that which they have sent forward before themselves; for that (reason) Allāh is wrath with them, and in torment they will abide.»

«81. And had they believed in Allāh, and in the Prophet and in what has been revealed to him, never would they have taken them as friends; but many of them are rebellious.»

Allāh Cursed the Disbelievers Among the Children of Israel

Allāh states that He has cursed the disbelievers among the Children of Israel long ago, and revealed this fact to His Prophets Dāwud and 'Īsā, son of Maryam. He cursed them because they disobeyed Allāh and transgressed against His creatures. Al-'Awfi reported that Ibn 'Abbās said, "They were cursed in the Tawrāh, the Injīl, the Zabūr (Psalms) and the Furqān (Qur'ān)." Allāh then states that during their time, their habit was that,

Qur’an 5:79كَانُوا۟ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ

«They used not to forbid one another from the evil they committed.»

They did not forbid each other from committing sins and the prohibitions. Allāh chastised them for this behavior, so that their behavior would not be imitated. Allāh said,

Qur’an 5:79لَبِئْسَ مَا كَانُوا۟ يَفْعَلُونَ

«Vile indeed was what they used to do.»

Ḥadīths that Order Enjoining Righteousness and Forbidding Evil

There are many Ḥadīths that order enjoining righteousness and forbidding evil. Imām Aḥmad recorded that Ḥudhayfah bin Al-Yamān said that the Prophet ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ، لَتَأْمُرُنَّ بِالْمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ، أَوْ لَيُوشِكَنَّ اللهُ أَنْ يَبْعَثَ عَلَيْكُمْ عِقَابًا مِنْ عِنْدِهِ، ثُمَّ لَتَدْعُنَّهُ فَلَا يَسْتَجِيبُ لَكُمْ

«By He in Whose Hand is my soul! You will enjoin righteousness and forbid evil, or Allāh will send a punishment on you from Him. Then, you will supplicate to Him, but He will not accept your supplication.»^{1Aḥmad 5:388}

At-Tirmidhi also recorded it and said, "This Ḥadīth is Ḥasan."^{2Tuḥfat Al-Aḥwadhi 6:391.}

Muslim recorded that Abu Sa'īd Al-Khudri said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذٰلِكَ أَضْعَفُ الْإِيمَانِ

«He among you who witnesses an evil, let him change it with his hand, if he cannot do that, then by his tongue, if he cannot do even that, then with his heart, and this is the weakest faith.»^{3Muslim 1:69.}

Abu Dāwud said that Al-'Urs, meaning Ibn 'Amīrah, said that the Prophet ﷺ said, -

Ḥadīthإِذَا عُمِلَتِ الْخَطِيئَةُ فِي الْأَرْضِ كَانَ مَنْ شَهِدَهَا فَكَرِهَهَا، - وَقَالَ مَرَّةً فَأَنْكَرَهَا - كَانَ كَمَنْ غَابَ عَنْهَا، وَمَنْ غَابَ عَنْهَا فَرَضِيَهَا كَانَ كَمَنْ شَهِدَهَا

«When sin is committed on the earth, then whoever witnesses it and hates - (once he said): forbids it, will be like those who did not witness it. Whoever was absent from it, but agreed with it, will be like those who witness it.»

Only Abu Dāwud recorded this Ḥadīth.^{4Abu Dāwud : 4345.} Abu Dāwud recorded that one of the Companions said that the Prophet ﷺ said,

Ḥadīthلَنْ يَهْلِكَ النَّاسُ حَتَّى يَعْذِرُوا أَوْ يُعْذِرُوا مِنْ أَنْفُسِهِمْ

«The people will not perish until they do not leave -or- have any excuse for themselves.»^{5Abu Dāwud : 4347.}

Ibn Mājah recorded that Abu Sa'īd Al-Khudri said that the Messenger of Allāh ﷺ gave a speech once and said,

Ḥadīthأَلَا لَا يَمْنَعَنَّ رَجُلًا هَيْبَةُ النَّاسِ أَنْ يَقُولَ الْحَقَّ إِذَا عَلِمَهُ

«Behold! Fear from people should not prevent one from saying the truth if he knows it.» Abu Sa'īd then cried and said, "By Allāh! We have seen some errors, but we feared (the people)."^{6Ibn Mājah : 4007.}

Another Ḥadīth that Abu Sa'īd narrated states that the Messenger of Allāh ﷺ said,

Ḥadīthأَفْضَلُ الْجِهَادِ كَلِمَةُ حَقٍّ عِنْدَ سُلْطَانٍ جَائِرٍ

«The best Jihād is a word of truth proclaimed before an unjust ruler.» Recorded by Abu Dāwud, At-Tirmidhi, and Ibn Mājah.^{7Abu Dāwud 4:514, Tuḥfat Al-Aḥwadhi 6:395, and Ibn Mājah 2:1329.} At-Tirmidhi said, "Ḥasan Gharīb from this route of narration."

Imām Aḥmad recorded that Ḥudhayfah said that the Prophet ﷺ said,

Ḥadīthلَا يَنْبَغِي لِمُسْلِمٍ أَنْ يُذِلَّ نَفْسَهُ

«It is not required of the Muslim that he humiliate himself.»

They said, 'How does one humiliate himself?" he said;

Ḥadīthيَتَعَرَّضُ مِنَ الْبَلَاءِ لِمَا لَا يُطِيقُ

«He takes on trials that he is not capable of enduring.»^{8Aḥmad 5:1405.}

This was recorded by At-Tirmidhi and Ibn Mājah, and At-Tirmidhi said, "This Ḥadīth is Ḥasan Ṣaḥīḥ Gharīb."^{9Tuḥfat Al-Aḥwadhi 6:531, Ibn Mājah 2:1332.}

Censuring the Hypocrites

Allāh said,

Qur’an 5:80تَرَىٰ كَثِيرًا مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُوا۟

«You see many of them taking the disbelievers as their friends.»

Mujāhid said that this Āyah refers to the hypocrites. Allāh's statement,

Qur’an 5:80لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ

«Evil indeed is that which they have sent forward before themselves;»

by giving their loyalty and support to the disbelievers, instead of the believers. This evil act caused them to have hypocrisy in their hearts and brought them the anger of Allāh, that will remain with them until the Day of Return. Allāh said;

Qur’an 5:80أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ

«for that (reason) Allāh is wrath with them» because of what they did. Allāh next said that,

Qur’an 5:80وَفِى ٱلْعَذَابِ هُمْ خَٰلِدُونَ

Qur’an 5:83–89وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ وَمَا لَنَا لَا نُؤْمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ ٱلْقَوْمِ ٱلصَّٰلِحِينَ فَأَثَٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَٰنَ فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ ذَٰلِكَ كَفَّٰرَةُ أَيْمَٰنِكُمْ إِذَا حَلَفْتُمْ وَٱحْفَظُوٓا۟ أَيْمَٰنَكُمْ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ

«in torment they will abide» on the Day of Resurrection.

Allāh's statement,

Qur’an 5:81وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ

«And had they believed in Allāh, and in the Prophet and in what has been revealed to him, never would they have taken them as friends.»

meaning, had they sincerely believed in Allāh, His Messenger and the Qur'ān, they would not have committed the evil act of supporting the disbelievers in secret and being enemies with those who believe in Allāh, the Prophet ﷺ and what was revealed to him,

Qur’an 5:81وَلَٰكِنَّ كَثِيرًا مِّنْهُمْ فَٰسِقُونَ

«but many of them are rebellious». disobedient to Allāh and His Messenger and defiant of the Āyāt of His revelation that He sent down.

Qur’an 5:82–86لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ وَمَا لَنَا لَا نُؤْمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ ٱلْقَوْمِ ٱلصَّٰلِحِينَ فَأَثَٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟

Qur’an 5:86بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ

«82. Verily, you will find the strongest among men in enmity to the believers the Jews and those who commit Shirk, and you will find the nearest in love to the believers those who say: "We are Christians." That is because among them are priests and monks, and they are not proud.»

«83. And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized. They say: "Our Lord! We believe; so write us down among the witnesses."»

«84. "And why should we not believe in Allāh and in that which has come to us of the truth? And we wish that our Lord will admit us along with the righteous people."»

«85. So because of what they said, Allāh awarded them with Gardens under which rivers flow, they will abide therein forever. Such is the reward of good-doers.»

«86. But those who disbelieved and belied Our Āyāt, they shall be the dwellers of Hell.»

The Reason Behind Revealing these Āyāt

Sa'īd bin Jubayr, As-Suddi and others said that these Āyāt were revealed concerning a delegation that An-Najāshi (King of Ethiopia) sent to the Prophet ﷺ in order to hear his words and observe his qualities. When the delegation met with the Prophet ﷺ and he recited the Qur'ān to them, they embraced Islām, cried and were humbled. Then they returned to An-Najāshi and told him what happened.^{1Aṭ-Ṭabari 10:499,500.} 'Aṭā' bin Abi Rabāḥ commented, "They were Ethiopians who embraced Islām when the Muslims who migrated to Ethiopia resided among them." Qatādah said, "They were some followers of the religion of 'Īsā, son of Maryam, who when they saw Muslims and heard the Qur'ān, they became Muslims without hesitation."^{2Aṭ-Ṭabari 10:501.} Ibn Jarīr said that these Āyāt were revealed concerning some people who fit this description, whether they were from Ethiopia or otherwise.

Allāh said,

Qur’an 5:82لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟

«Verily, you will find the strongest among men in enmity to the believers the Jews and those who commit Shirk,»

This describes the Jews, since their disbelief is that of rebellion, defiance, opposing the truth, belittling other, people and degrading the scholars. This is why the Jews - may Allāh's continued curses descend on them until the Day of Resurrection - killed many of their Prophets and tried to kill the Messenger of Allāh ﷺ several times, as well as, performing magic spells against him and poisoning him. They also incited their likes among the polytheists against the Prophet ﷺ.

Allāh's statement,

Qur’an 5:82وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَٰرَىٰ

«and you will find the nearest in love to the believers those who say: "We are Christians."»

refers to those who call themselves Christians, who follow the religion of the Messiah and the teachings of his Injīl. These people are generally more tolerant of Islām and its people, because of the mercy and kindness that their hearts acquired through part of the Messiah's religion. In another Āyah, Allāh said;

Qur’an 57:27وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً

«And We ordained in the hearts of those who followed him, compassion, mercy, and monasticism...»^{3Ibn Kathīr only mentioned this much of the Āyah, and what he intended by it should be clear to the reader. However, the remainder of the Āyah, which can be translated as; «that they invented which We did not prescribe for them.» (refering to monasticism) obviously contradicts Ibn Kathīr's objective here. He himself discusses this issue shortly, as well as at the end of the Tafsīr of Sūrat Al-Ḥadīd, as will appear later, if Allāh wills.} [57:27].

In their book is the saying; "He who strikes you on the right cheek, then turn the left cheek for him." And fighting was prohibited in their creed, and this is why Allāh said,

Qur’an 5:82ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ

«That is because among them are Qissisīn (priests) and Ruhbān (monks), and they are not proud.»

This means that among them are Qissisīn (priests). The word Ruhbān refers to one dedicated to worship. Allāh said,

Qur’an 5:82ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ

«That is because among them are priests and monks, and they are not proud.»

This describes them with knowledge, worship and humbleness, along with following the truth and fairness.

Qur’an 5:83وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ

«And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognized.»

This refers to the good news that they have about the advent of Muḥammad ﷺ,

Qur’an 5:83يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّٰهِدِينَ

«They say: "Our Lord! We believe; so write us down among the witnesses."»

who testify to the truth and believe in it.

Qur’an 5:84وَمَا لَنَا لَا نُؤْمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ ٱلْقَوْمِ ٱلصَّٰلِحِينَ

«"And why should we not believe in Allāh and in that which has come to us of the truth? And We wish that our Lord will admit us (in Paradise) along with the righteous people."»

Such sect of Christians are those mentioned in Allāh's statement,

Qur’an 3:199وَإِنَّ مِنْ أَهْلِ ٱلْكِتَٰبِ لَمَن يُؤْمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَٰشِعِينَ لِلَّهِ

«And there are, certainly, among the People of the Scripture, those who believe in Allāh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allāh.»[3:199] and,

Qur’an 28:52–53ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ مِن قَبْلِهِۦ هُم بِهِۦ يُؤْمِنُونَ وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوٓا۟ ءَامَنَّا بِهِۦٓ إِنَّهُ ٱلْحَقُّ

Qur’an 28:53مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبْلِهِۦ مُسْلِمِينَ

«Those to whom We gave the Scripture before it, they believe in it (the Qur'ān). And when it is recited to them, they say, "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we were Muslims"»[28:52-53], until,

Qur’an 28:55لَا نَبْتَغِى ٱلْجَٰهِلِينَ

«"We seek not the ignorant."»[28:55] This is why Allāh said here,

Qur’an 5:85فَأَثَٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟

«So because of what they said, Allāh awarded them...» rewarding them for embracing the faith and recognizing and believing in the truth,

Qur’anجَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا

«Gardens under which rivers flow (in Paradise), they will abide therein forever.» and they will never be removed from it, for they will dwell and remain in it forever and ever,

Qur’an 5:85وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ

«Such is the reward of good-doers» who follow the truth and obey it wherever, whenever and with whomever they find it. Allāh then describes the condition of the miserable.

Qur’anوَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ

«But those who disbelieved and belied Our Āyāt,» defied and opposed them,

Qur’anأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ

«they shall be the dwellers of the (Hell) Fire.» For they are the people of the Fire who will enter and reside in it (eternally).

Qur’an 5:87–88يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

«87. O you who believe! Make not unlawful the good things which Allāh has made lawful to you, and transgress not. Verily, Allāh does not like the transgressors.»

«88. And eat of the things which Allāh has provided for you, lawful and good, and have Taqwā of Allāh in Whom you believe.»

There is No Monasticism in Islām

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās said, "This Āyah [5:87] was revealed about some of the Companions of the Prophet ﷺ who said, 'We should cut off our male organs, abandon the desires of this life and travel in the land, just as the Ruhbān (monks) do.' When the Prophet ﷺ heard of this statement, he summoned them and asked them if they made this statement and they answered 'Yes.' The Prophet ﷺ said,

Ḥadīthلَكِنِّي أَصُومُ وَأُفْطِرُ، وَأُصَلِّي، وَأَنَامُ، وَأَنْكِحُ النِّسَاءَ، فَمَنْ أَخَذَ بِسُنَّتِي فَهُوَ مِنِّي، وَمَنْ لَمْ يَأْخُذْ بِسُنَّتِي فَلَيْسَ مِنِّي

«I fast and break my fast, pray and sleep, and marry women. Whoever follows my Sunnah is of me, and whoever abandons my Sunnah is not of me.»^{1Aṭ-Ṭabari 10:518. Similar mention of the cause of revelation is recorded by Al-Bukhāri.}

Ibn Abi Ḥātim also collected this Ḥadīth. Ibn Marduwyah recorded that Al-'Awfi said that Ibn 'Abbās narrated a similar Ḥadīth. It is recorded in the Two Ṣaḥīḥs that 'Ā'ishah said that some of the Companions asked the wives of the Prophet ﷺ about the acts of worship that he performed in private. One of them said, "I will not eat meat," another said, "I will not marry women," while the third said, "I will not sleep on the bed." When the Prophet ﷺ heard this statement, he said,

Ḥadīthمَا بَالُ أَقْوَامٍ يَقُولُ أَحَدُهُمْ كَذَا وَكَذَا، لَكِنِّي أَصُومُ وَأُفْطِرُ، وَأَنَامُ وَأَقُومُ، وَآكُلُ اللَّحْمَ، وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي

«What is the matter with some people who said such and such? I fast and break the fast, sleep and wake to stand to pray, eat meat, and marry women. He who is not pleased with my Sunnah is not of me.»^{2Fatḥ Al-Bāri 9:5, Muslim 2:1020.} Allāh's statement,

Qur’an 5:87وَلَا تَعْتَدُوٓا۟

«and transgress not.»

means, do not exaggerate and make it hard for yourselves by prohibiting the permissible things. Do not transgress the limits by excessively indulging in the permissible matters; only use of it what satisfies your need; and do not fall into extravagance. Allāh said in other Āyāt,

Qur’an 7:31وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟

«And eat and drink but waste not by extravagance.»[7:31], and,

Qur’an 25:67وَٱلَّذِينَ إِذَآ أَنفَقُوا۟ لَمْ يُسْرِفُوا۟ وَلَمْ يَقْتُرُوا۟ وَكَانَ بَيْنَ ذَٰلِكَ قَوَامًا

«And those, who, when they spend, are neither extravagant nor miserly, but hold a medium (way) between those (extremes).»[25:67]

So Allāh legislated a medium way between those who are extreme and those who fall into shortcomings, and it does not allow excessive application, nor lack of application. This is why Allāh said here,

Qur’an 5:87لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

«Make not unlawful the good things which Allāh has made lawful to you, and transgress not. Verily, Allāh does not like the transgressors.»

then He said,

Qur’an 5:88وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا

«And eat of the things which Allāh has provided for you, lawful and good,»[5:88],

eat of those items that are pure and lawful for you,

Qur’anوَٱتَّقُوا۟ ٱللَّهَ

«and have Taqwā of Allāh,»

in all your affairs, obey Him and seek His pleasure, all the while staying away from defiance and disobedience of Allāh,

Qur’an 5:88وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

«and have Taqwā of Allāh in Whom you believe.»

Qur’an 5:89لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَٰنَ فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ ذَٰلِكَ كَفَّٰرَةُ أَيْمَٰنِكُمْ إِذَا حَلَفْتُمْ وَٱحْفَظُوٓا۟ أَيْمَٰنَكُمْ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ

«89. Allāh will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation feed ten poor, on a scale of the Awsaṭ of that with which you feed your own families; or clothe them; or free a slave. But whosoever cannot afford, then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths. Thus Allāh makes clear to you His Āyāt that you may be grateful.»

Unintentional Oaths

We mentioned the subject of unintentional oaths in Sūrat Al-Baqarah, all praise and thanks are due to Allāh, and so we do not need to repeat it here. We also mentioned that the Laghw in oaths refers to one's saying, "No by Allāh," or, "Yes, by Allāh," unintentionally.

Expiation for Breaking the Oaths

Allāh said,

Qur’an 5:89وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَٰنَ

«but He will punish you for your deliberate oaths.» in reference to the oaths that you intend in your hearts,

Qur’an 5:89فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ

«for its expiation (a deliberate oath) feed ten poor,», who are needy, not able to find necessities of the life.

Allāh's statement,

Qur’an 5:89مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ

«on a scale of the Awsaṭ of that with which you feed your own families;»

means, "On the average scale of what you feed your families." according to Ibn 'Abbās, Sa'īd bin Jubayr and 'Ikrimah.^{1Aṭ-Ṭabari 10:541.} 'Aṭā' Al-Khurāsāni commented on the Āyah, "From the best of what you feed your families".^{2Aṭ-Ṭabari 10:531.} Allāh's statement,

Qur’an 5:89أَوْ كِسْوَتُهُمْ

«or clothe them,» refers to clothing each of the ten persons with what is suitable to pray in, whether the poor person was male or female. Allāh knows best. Al-'Awfi said that Ibn 'Abbās said that the Āyah means a robe or garment for each poor person (of the ten).^{3Aṭ-Ṭabari 10:547.} Mujāhid also said that the least of clothing, referred to in the Āyah, is a garment, and the most is whatever you wish.^{4Aṭ-Ṭabari 10:545.} Al-Ḥasan, Abu Ja'far Al-Bāqir, 'Aṭā', Ṭāwūs, Ibrāhīm An-Nakha‘ī, Ḥammād bin Abi Sulaymān and Abu Mālik said that it means (giving each of the ten poor persons) a garment each.^{5Aṭ-Ṭabari 10:545,546.} Allāh's statement,

Qur’an 5:89أَوْ تَحْرِيرُ رَقَبَةٍ

«or free a slave» refers to freeing a believing slave. In the Muwaṭṭa' of Mālik, the Musnad of Ash-Shāfi‘ī and the Ṣaḥīḥ of Muslim, a lengthy Ḥadīth was recorded that 'Umar bin Al-Ḥakam As-Sulami said that he once had to free a slave (as atonement) and he brought a black slave girl before the Messenger of Allāh ﷺ, who asked her;

«أَيْنَ اللهُ؟»

«Where is Allāh?» She said, "Above the heavens." He said,

«مَنْ أَنَا؟»

«Who am I?» She said, "The Messenger of Allāh." He said,

Ḥadīthأَعْتِقْهَا فَإِنَّهَا مُؤْمِنَةٌ

«Free her, for she is a believer.»^{6Al-Muwaṭṭa' 2:776, Ar-Risālah no.75, Muslim 1:38.} There are three types of expiation for breaking deliberate

Qur’an 5:90–95يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ فَهَلْ أَنتُم مُّنتَهُونَ وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ عَفَا ٱللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ

oaths, and whichever one chooses, it will suffice, according to the consensus (of the scholars). Allāh mentioned the easiest, then the more difficult options, since feeding is easier than giving away clothes, and giving away clothes is easier than freeing a slave. If one is unable to fulfill any of these options, then he fasts for three days for expiation, just as Allāh said,

Qur’an 5:89فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ

«But whosoever cannot afford (that), then he should fast for three days.»

Ubayy bin Ka'b and Ibn Mas'ūd and his students read this Āyah as follows, "Then he should fast three consecutive days."^{7Aṭ-Ṭabari 5:31.} Even if this statement was not narrated to us as a part of the Qur'ān through Mutawātir narration, it would still be an explanation of the Qur'ān by the Companions that has the ruling of being related from the Prophet ﷺ.

Allāh's statement,

Qur’an 5:89ذَٰلِكَ كَفَّٰرَةُ أَيْمَٰنِكُمْ إِذَا حَلَفْتُمْ

«That is the expiation for the oaths when you have sworn.»[5:89] means, this is the legal way to atone for deliberate oaths,

Qur’an 5:89وَٱحْفَظُوٓا۟ أَيْمَٰنَكُمْ

«And protect your oaths.» Do not leave your broken oaths without paying the expiation for them, according to the meaning given by Ibn Jarīr.^{8Aṭ-Ṭabari 10:560,562.}

Qur’an 5:89كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ

«Thus Allāh makes clear to you His Āyāt» and explains them to you,

Qur’anلَعَلَّكُمْ تَشْكُرُونَ

«that you may be grateful.»

Qur’an 5:90–93يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ فَهَلْ أَنتُم مُّنتَهُونَ وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

«90. O you who believe! Khamr, Maysir, Anṣāb, and Azlām are a Rijs of Shayṭān's handiwork. So avoid that in order that you may be successful.» «91. Shayṭān wants only to excite enmity and hatred between you with Khamr and Maysir, and hinder you from the remembrance of Allāh and from the Ṣalāh (the prayer). So, will you not then abstain?» «92. And obey Allāh and obey the Messenger, and beware. Then if you turn away, you should know that it is Our Messenger's duty to convey in the clearest way.» «93. Those who believe and do righteous good deeds, there is no sin on them for what they ate, if they have Taqwā and believe and do righteous good deeds, and they (again) have Taqwā and believe, and then (once again) have Taqwā and perform good. And Allāh loves the good-doers.»

Prohibiting Khamr (Intoxicants) and Maysir (Gambling)

Allāh forbids His believing servants from consuming Khamr and Maysir which is gambling. Ibn Abi Ḥātim recorded that 'Ali bin Abi Ṭālib, the Leader of the Faithful, said that chess is a type of gambling.^{1Such saying, through all of its routes, is not authentically attributable to him, may Allāh be pleased with him.} Ibn Abi Ḥātim recorded that 'Aṭā', Mujāhid and Ṭāwūs, or , two of them, said that every type of gambling, including children's playing with (a certain type of) nuts, is Maysir.^{2Aṭ-Ṭabari 4 :322 ,323.} Ibn 'Umar said that Al-Maysir means gambling,^{3Aṭ-Ṭabari 4 :325.} and this is the same statement that Aḍ-Ḍaḥḥāk reported from Ibn 'Abbās,^{4Aṭ-Ṭabari 4 :324.} who added, "They used to gamble during the time of Jāhiliyyah, until Islām came. Allāh then forbade them from this evil behavior."

Meaning of Anṣāb and Azlām

Al-Anṣāb were altar stones, in whose vicinity sacrifices were offered (during the time of Jāhiliyyah), according to Ibn 'Abbās, Mujāhid, 'Aṭā', Sa'īd bin Jubayr and Al-Ḥasan. They also said that Al-Azlām were arrows that they used for lotteries to make decisions, as Ibn Abi Ḥātim narrated.

Allāh said,

Qur’an 5:90رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ

«A Rijs of Shayṭān's handiwork»

meaning, abomination of Shayṭān's handiwork, according to 'Ali bin Abi Ṭalḥah who reported it from Ibn 'Abbās.^{5Aṭ-Ṭabari 10 :565.} Sa'īd bin Jubayr said that Rijs means 'sin'^{6Aṭ-Ṭabari 4 :330.} while Zayd bin Aslam said; "An evil handiwork of Shayṭān."^{7Aṭ-Ṭabari 10 :565.}

Qur’an 5:90فَٱجْتَنِبُوهُ

«So avoid that» avoid all of these abominations,

Qur’anلَعَلَّكُمْ تُفْلِحُونَ

«in order that you may be successful.» and this is a statement of encouragement. Allāh said next,

Qur’an 5:91إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ فَهَلْ أَنتُم مُّنتَهُونَ

«Shayṭān wants only to excite enmity and hatred between you with Khamr (intoxicants) and Maysir (gambling), and hinder you from the remembrance of Allāh and from the Ṣalāh (the prayer). So, will you not then abstain?»

This is a threat and a warning.

Ḥadīths that Prohibit Khamr (Intoxicants)

Imām Aḥmad recorded that Abu Hurayrah said, "There were three stages to prohibiting Khamr (intoxicants). When the Messenger of Allāh ﷺ migrated to Al-Madīnah, the people were consuming alcohol and gambling, so they asked the Messenger of Allāh ﷺ about these things, Allāh revealed,

Qur’an 2:219يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَٰفِعُ لِلنَّاسِ

«They ask you about alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men.”» [2:219], until the end of the Āyah. The people said, They (intoxicants and gambling) were not prohibited for us. Allāh only said,

Qur’an 2:219فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَٰفِعُ لِلنَّاسِ

«In them is a great sin, and (some) benefit for men.»'

So they went on drinking Khamr until one day, one of the emigrants lead his companions in the Maghrib prayer and mixed up the Āyāt in his recitation. Thereafter, Allāh sent down a tougher statement,

Qur’an 4:43يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ

«O you who believe! Approach not the Ṣalāh (the prayer) when you are in a drunken state until you know (the meaning of) what you utter.»[4:43]

Then, the people would drink before the time of the prayer so that they would attend the prayer while sober. A firmer Āyah was later revealed,

Qur’an 5:90يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

«O you who believe! Khamr, Maysir, Anṣāb, and Azlām are an abomination of Shayṭān's handiwork. So avoid that in order that you may be successful.»[5:90-91]

So they said, 'We abstained, O Lord!' Later, some people said, 'O Allāh's Messenger! Some people died in the cause of Allāh, while some others died in their beds, but they used to drink alcohol and indulge in gambling, which Allāh has made a Rijs of the work of Shayṭān.' So Allāh sent down,

Qur’an 5:93لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟

«Those who believe and do righteous good deeds, there is no sin on them for what they ate...» [5:93], until the end of the Āyah.

The Prophet ﷺ said,

Ḥadīthلَوْ حُرِّمَ عَلَيْهِمْ لَتَرَكُوهُ كَمَا تَرَكْتُمْ

«Had they been been made impermissible for them, they would have abandoned them as you have abandoned them.» Aḥmad recorded this Ḥadīth.^{8Aḥmad 2:351.}

Imām Aḥmad recorded that 'Umar bin Al-Khaṭṭāb said, "O Allāh! Explain the verdict about Khamr to us clearly." The Āyah in Sūrat Al-Baqarah was revealed,

Qur’an 2:219يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ

«They ask you about alcoholic drink and gambling. Say: "In them is a great sin."»[2:219]

'Umar was summoned and this Āyah was recited to him, but he still said, "O Allāh! Make the verdict of Khamr clear to us." Then the Āyah in Sūrat An-Nisā' was revealed,

Qur’an 4:43يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ

«O you who believe! Do not approach the Ṣalāh when you are in a drunken state.»[4:43]

Thereafter, the Prophet ﷺ had someone herald when it was time to pray, "Those in a drunken state are not to approach the prayer." 'Umar was again summoned and the Āyah was recited to him, but he still said, "O Allāh! Make the verdict concerning Khamr clear to us." Then, the Āyah in Sūrat Al-Mā'idah [5:91] was revealed, and 'Umar was summoned and it was recited to him. When he reached the part of the Āyah that reads,

Qur’an 5:91فَهَلْ أَنتُم مُّنتَهُونَ

«So, will you not then abstain?»[5:91],

'Umar said, "We abstained, we abstained."^{9Aḥmad 1:53.} Abu Dāwud, At-Tirmidhi, and An-Nasā'ī^{10Abu Dāwud 4:79, Tuḥfat Al-Aḥwadhi 8:417, An-Nasā'ī 8:286.} recorded this Ḥadīth. 'Ali bin Al-Madīni and At-Tirmidhi graded it Ṣaḥīḥ.

It is recorded in the Two Ṣaḥīḥs, that 'Umar bin Al-Khaṭṭāb said in a speech; while standing on the Minbar of the Messenger of Allāh (in the Prophet's Masjid in Al-Madīnah) "O people! The prohibition of Khamr was revealed; and Khamr was extracted from five things: From grapes, dates, honey, wheat and barley. Khamr is what intoxicates the mind."^{11Fatḥ Al-Bāri 8:126, Muslim 4:2322.} Al-Bukhāri recorded that Ibn 'Umar said, "The prohibition of Khamr was revealed when there were five kinds of intoxicants in Al-Madīnah, besides what was produced from grapes."^{12Fatḥ Al-Bāri 8:126.}

Another Ḥadīth

Imām Aḥmad recorded that Anas said, "I once was giving an alcoholic beverage to Abu 'Ubaydah bin Al-Jarrāḥ, 'Ubayy bin Ka'b, Suhayl bin Bayḍā' and several of their friends meeting at Abu Ṭalḥah's house. When they were almost intoxicated, some Muslims came and said, 'Did you not know that Khamr has been prohibited?' They said, 'We'll wait and ask.' They then said, 'O Anas! Spill the remaining alcohol out of your container.' By Allāh! They never drank it again, and their Khamr at that time was made from unripe and normal dates.'"^{13Aḥmad 3:181.} This is also recorded in the Two Ṣaḥīḥs. In another narration by Anas, "I was the butler of the people in the house of Abu Ṭalḥah when Khamr was prohibited, and in those days alcohol was made from unripe and normal dates. A caller then heralded, and Abu Ṭalḥah ordered me to see what it was about. So I found that a person was announcing that alcoholic drinks had been prohibited. Abu Ṭalḥah ordered me to go out and spill the wine. I went out and spilled it, and it flowed in the streets of Al-Madīnah. Some people said, 'Some people were killed and wine was still in their stomachs.' Later on, Allāh's revelation came,

Qur’an 5:93لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟

«Those who believe and do righteous good deeds, there is no sin on them for what they ate...»[5:93]."^{14Fatḥ Al-Bāri 5:133, Muslim 3:1570.}

Ibn Jarīr recorded that Anas bin Mālik said, "I was serving Abu Ṭalḥah, Abu 'Ubaydah bin Al-Jarrāḥ, Abu Dujānah, Mu'ādh bin Jabal and Suhayl bin Bayḍā', until they became intoxicated from an alcoholic drink made of mixed unripe and normal dates. Then I heard someone herald, 'Khamr has been made illegal.' So no one went in or out until we spilled the alcohol and broke its barrels. Some of us then performed ablution and others took a shower, and we wore some perfume. We then went out to the Masjid while the Messenger of Allāh ﷺ was reciting,

Qur’an 5:90يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ

«O you who believe! Khamr, Maysir, Anṣāb, and Azlām are only an abomination of Shayṭān's handiwork. So avoid that...»[5:90], until,

Qur’an 5:91فَهَلْ أَنتُم مُّنتَهُونَ

«So, will you not then abstain?»[5:91].

A man asked, 'O Allāh's Messenger! What about those who died drinking it?' Allāh sent down the verse,

Qur’an 5:93لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟

«Those who believe and do righteous good deeds, there is no sin on them for what they ate.»[5:93]."^{15Aṭ-Ṭabari 10:578.}

Another Ḥadīth

Imām Aḥmad recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthلُعِنَتِ الْخَمْرُ عَلَىٰ عَشْرَةِ أَوْجُهٍ: لُعِنَتِ الْخَمْرُ بِعَيْنِهَا، وَشَارِبُهَا، وَسَاقِيهَا، وَبَائِعُهَا، وَمُبْتَاعُهَا، وَعَاصِرُهَا، وَمُعْتَصِرُهَا، وَحَامِلُهَا، وَالْمَحْمُولَةُ إِلَيْهِ، وَآكِلُ ثَمَنِهَا

«Ten matters related to Khamr were cursed. Khamr itself was cursed, whoever drinks it, its server, seller, buyer, brewer, who asks for it to be brewed, whoever carries it, whomever it is carried to and whoever consumes its price.»^{16Aḥmad 2:25.} Abu Dāwud and Ibn Mājah^{17Abu Dāwud no.2674, Ibn Mājah no.3380.} recorded this Ḥadīth.

Aḥmad recorded that Ibn 'Umar said, "Once, the Messenger of Allāh ﷺ went out and I went out with him. I walked to his right, but Abu Bakr came along and I gave way to him, and Abu Bakr was walking on the Prophet's right, while I was walking on his left. Then 'Umar came along and he was walking on the Prophet's left, since I gave way to him. The Messenger of Allāh then found a leather skin hanging containing alcohol, so he asked for a knife and ordered that the skin be cut open. He then said,

Ḥadīthلُعِنَتِ الْخَمْرُ وَشَارِبُهَا، وَسَاقِيهَا، وَبَائِعُهَا، وَمُبْتَاعُهَا، وَحَامِلُهَا، وَالْمَحْمُولَةُ إِلَيْهِ، وَعَاصِرُهَا وَمُعْتَصِرُهَا، وَآكِلُ ثَمَنِهَا

«Khamr was cursed, and so are those who drink it, serve it, sell it, buy it, carry it, have it carried to them, brew it, have it brewed and consume its price.»"^{18Aḥmad 2:71.}

Another Ḥadīth

Al-Ḥāfiẓ Abu Bakr Al-Bayhaqi recorded that Sa'd said, "There were four Āyāt revealed about Khamr..." He then said, "A man from Al-Anṣār made some food and invited us. We drank Khamr before it was prohibited and became intoxicated, and thus started to boast about our status. The Anṣār said that they were better, while Quraysh (the Muhājirīn) said that they were better. So a man from the Anṣār took a bone and struck Sa'd's nose with it and made a flesh wound on it. Ever since that happened, Sa'd's nose had a scar from that wound. The Āyah,

Qur’an 5:90إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ

«Intoxicants, gambling,» until,

Qur’an 5:91فَهَلْ أَنتُم مُّنتَهُونَ

«So, will you not then abstain?» was later revealed." Muslim recorded this Ḥadīth.^{19Al-Bayhaqi 8:285, Muslim no.1748.}

Another Ḥadīth

Ibn Abi Ḥātim recorded that 'Abdullāh bin 'Amr said, "This Āyah in the Qur'ān,

Qur’an 5:90يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

«O you who believe! Khamr, Maysir, Anṣāb, and Azlām are only an abomination of Shayṭān's handiwork. So avoid that in order that you may be successful.»[5:90],

was also in the Tawrāh; 'Allāh has sent down truth to eradicate falsehood, joyful play, flute or wind instruments, Zafan (dances) and Kibārat (refering to cabarets using the lute and bagpipe), tambourine, guitar, harp and lyric and love poetry. And Khamr is bitter for those who taste it. Allāh has vowed by His grace and power, 'Whoever drinks it after I prohibited it, I will make him thirsty on the Day of Resurrection. Whoever abandons it after I prohibited it, I will let him taste it in the residence of Grace (Paradise).'" Its chain of narration is Ṣaḥīḥ^{20Ibn Abi Ḥātim 4:1196.}

Another Ḥadīth

Ash-Shāfi'ī narrated that Mālik narrated that Nāfi' said that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا ثُمَّ لَمْ يَتُبْ مِنْهَا حُرِمَهَا فِي الآخِرَةِ

«Whoever drinks Khamr in the life of this world and does not repent from it, will be deprived of it in the Hereafter.»

Al-Bukhāri and Muslim recorded this Ḥadīth.^{21Musnad Ash-Shāfi'ī no.1763, Al-Bukhāri no.5575, Muslim 2003.} Muslim recorded that Ibn 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthكُلُّ مُسْكِرٍ خَمْرٌ، وَكُلُّ مُسْكِرٍ حَرَامٌ، وَمَنْ شَرِبَ الْخَمْرَ فَمَاتَ وَهُوَ يُدْمِنُهَا وَلَمْ يَتُبْ مِنْهَا، لَمْ يَشْرَبْهَا فِي الآخِرَةِ

«Every intoxicant is Khamr, and every intoxicant is unlawful. Whoever drinks Khamr and dies while addicted to it, without repenting from drinking it, will not drink it in the Hereafter.»^{22Muslim no.2003.}

'Abdur-Raḥmān bin Al-Ḥārith bin Hishām said that he heard 'Uthmān bin 'Affān saying, "Avoid Khamr, for it is the mother of all sins. There was a man before your time who used to worship Allāh secluded from the people. Later, an evil woman loved him and sent her female servant to him saying that they wanted him to witness something. So he went with the servant. Whenever they went through the door, she locked it behind them, until he reached a beautiful woman with a young servant boy and some alcohol. She said to him, 'By Allāh! I did not invite you to be a witness for anything, but called you to have sex with me, kill this boy or drink this alcohol.' So she gave him some alcohol, and he kept asking for more until he [became intoxicated and] had sex with her and killed the boy. Therefore, avoid Khamr, because it is never combined with faith, but one of them is bound to expel the other (from the heart)." This was recorded by Al-Bayhaqi.^{23Al-Bayhaqi 8:287,288.} This statement has an authentic chain of narration. Abu Bakr bin Abi Ad-Dunyā recorded this statement in his book on the prohibition of intoxicants, but he related it from the Prophet. ﷺ Relating it from 'Uthmān is more authentic, and Allāh knows best.

Aḥmad bin Ḥanbal recorded that Ibn 'Abbās said, "When Khamr was prohibited, some people said, 'O Allāh's Messenger! What about our brethren who died while still drinking Khamr?' Allāh sent down the Āyah

Qur’an 5:93لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟

«Those who believe and do righteous good deeds, there is no sin on them for what they ate,»

until the end of the Āyah. When the Qiblah (direction of the prayer) was changed (from Jerusalem to Makkah), some people asked, 'O Allāh's Messenger! What about our brethren who died while still praying toward Jerusalem?' Allāh sent down,

Qur’an 2:143وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ

«And Allāh would never make your faith to be lost.»"[2:143]^^{24Aḥmad 1:295.}

'Abdullāh bin Mas'ūd said that the Prophet ﷺ said when the Āyah,

Qur’an 5:93لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟

«Those who believe and do righteous good deeds, there is no sin on them for what they ate, if they have Taqwā, and believe...»

was revealed,

Ḥadīthقِيلَ لِي : أَنْتَ مِنْهُمْ

«I was told, that you are among them.»

This is the narration that Muslim, At-Tirmidhi and An-Nasā'ī^^{25Muslim 4:1910, Tuḥfat Al-Aḥwadhi 8:419, An-Nasā'ī in Al-Kubrā 6:337.} collected.

Qur’an 5:94–95يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ عَفَا ٱللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ

«94. O you who believe! Allāh will certainly make a trial for you with something in the game that is well within reach of your hands and your lances, that Allāh may test who fears Him in the unseen. Then whoever transgresses thereafter, for him there is a painful torment.»

«95. O you who believe! Kill not game while you are in a state of Iḥrām, and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka'bah, of livestock equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed the poor, or its equivalent in fasting, that he may taste the heaviness (punishment) of his deed. Allāh has forgiven what is past, but whosoever commits it again, Allāh will take retribution from him. And Allāh is Almighty, All-Able of Retribution.»

Prohibiting Hunting Game in the Sacred Area and During the State of Iḥrām

['Ali bin Abi Ṭalḥah] Al-Wālibi said that Ibn 'Abbās said that Allāh's statement,

Qur’an 5:94لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ

«Allāh will certainly make a trial for you with something in (the matter of) the game that is well within reach of your hands and your lances,»[5:94],

refers to, "The weak and young game. Allāh tests His servants with such game during their Iḥrām, that if they wish, they would be able to catch it with their hands. Allāh has commanded them to avoid catching it."^^{1Aṭ-Ṭabari 10:584.} Mujāhid said that,

Qur’an 5:94تَنَالُهُۥٓ أَيْدِيكُمْ

«well within reach of your hands» refers to the young game and chicks, while

Qur’an 5:94وَرِمَاحُكُمْ

«and your lances,» refers to mature game.^^{2Aṭ-Ṭabari 10:583.} Muqātil bin Ḥayyān said that this Āyah was revealed during the 'Umrah of Al-Ḥudaybiyyah, when wild game and birds were coming to the Muslim camping area, which they had never seen the likes of before. Allāh prohibited them from hunting the game while in the state of Iḥrām,

Qur’an 5:94لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ

«that Allāh may test who fears Him in the unseen.»^^{3Ad-Durr Al-Manthūr 3:185.}

Therefore, Allāh tests His servants with the game that comes near their camping area, for if they wish, they can catch it with their hands and spears in public and secret. This is how the obedience of those who obey Allāh in public and secret becomes apparent and tested. In another Āyah, Allāh said;

Qur’an 67:12إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

«Verily! Those who fear their Lord in the unseen, theirs will be forgiveness and a great reward (i.e. Paradise).»

Allāh said next,

Qur’an 5:94فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ

«Then whoever transgresses thereafter.»

after this warning and threat, according to As-Suddi, then,

Qur’an 5:94فَلَهُۥ عَذَابٌ أَلِيمٌ

«for him there is a painful torment.»

for his defiance of Allāh's command and what He has decreed.

Allāh said next,

Qur’an 5:95يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ

«O you who believe! Kill not game while you are in a state of Iḥrām,»

This Āyah prohibits killing the game in the state of Iḥrām, except what is exempt from this as mentioned in the Two Ṣaḥīḥs; ‘Ā’ishah narrated that the Messenger of Allāh ﷺ said,

Ḥadīthخَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ: الْغُرَابُ، وَالْحِدَأَةُ، وَالْعَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُورُ

«Five are Fawāsiq, they may be killed while in Iḥrām or not; the crow, the kite, the scorpion, the mouse and the rabid dog.»^^{4Al-Bukhāri no. 3314, Muslim no. 1198.}

Ibn 'Umar narrated that the Messenger of Allāh ﷺ said,

Ḥadīthخَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى الْمُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ: الْغُرَابُ، وَالْحِدَأَةُ، وَالْعَقْرَبُ، وَالْفَأْرَةُ، وَالْكَلْبُ الْعَقُورُ

«It is not harmful in a state of Iḥrām to kill five kinds of animals: the crow, the kite, the scorpion, the mouse and the rabid dog.»^^{5Al-Muwaṭṭa' 1:356.}

This Ḥadīth was recorded in the Two Ṣaḥīḥs.^^{6Fatḥ Al-Bāri 4:42, Muslim 2:858.} Ayyub narrated that Nāfi' narrated similar wordings for this Ḥadīth from Ibn 'Umar.^^{7An-Nasā'ī 5:190.} Ayyub said, "So I said to Nāfi', 'What about the snake?' He said, 'There is no doubt that killing the snake is allowed.'"^^{8Fatḥ Al-Bāri 6:44.} The ruling concerning the rabid dog also includes the wolf, lion, leopard, tiger and their like, since they are more dangerous than the rabid dog, or because the term Kalb (dog) covers them. Allāh knows best.

Abu Sa'īd narrated that the Prophet ﷺ was asked about the animals that the Muḥrim is allowed to kill and he said,

Ḥadīthالْحَيَّةُ، وَالْعَقْرَبُ، وَالْفُوَيْسِقَةُ، وَيَرْمِي الْغُرَابَ وَلَا يَقْتُلُهُ، وَالْكَلْبُ الْعَقُورُ، وَالْحِدَأَةُ، وَالسَّبُعُ الْعَادِي

«The snake, the scorpion, the mouse, and the crow - which is shot at but not killed - the rabid dog, the kite and wild beasts of prey.»

Abu Dāwud recorded this Ḥadīth, as did At-Tirmidhi, who said, "Ḥasan", and Ibn Mājah.^^{9Abu Dāwud 2:424, Tuḥfat Al-Aḥwadhi 3:576, Ibn Mājah 2:1032.} The Penalty of Killing Game in the Sacred Area or in the State of Iḥrām

Allāh said,

Qur’an 5:95وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ

«And whosoever of you kills it intentionally, the penalty is [an offering of] livestock equivalent to the one he killed.»

Mujāhid bin Jabr said, "The meaning of 'intentionally' here is that one intends to kill the game while forgetting that he is in the state of Iḥrām. Whoever intentionally kills the game while aware that he is in the state of Iḥrām, then this offense is more grave than to make an expiation, and he also loses his Iḥrām."^^{10Aṭ-Ṭabari 11:8.} This statement is odd, and the view of majority is that they have to pay the expiation for killing the game whether they forgot that they are in Iḥrām or not. Az-Zuhri said, "The Book (the Qur'ān) asserts the expiation for intentional killing, and the Sunnah included those who forget, as well."^^{11Aṭ-Ṭabari 11:11.} The meaning of this statement is that the Qur'ān mentioned the expiation and sin of those who intentionally kill game,

Qur’an 5:95لِّيَذُوقَ وَبَالَ أَمْرِهِۦ عَفَا ٱللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ

«that he may taste the heaviness (punishment) of his deed. Allāh has forgiven what is past, but whosoever commits it again, Allāh will take retribution from him.»

the Sunnah that includes the rulings issued by the Prophet ﷺ and his Companions, indicated the necessity of expiation in cases of unintentional killing of game, just as the Book legislated expiation for intentional killing. Killing game is a form of waste, which requires expiation in intentional and unintentional cases, although those who intend it have sinned, rather than those who made an honest error.

Allāh's statement,

Qur’an 5:95فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ

«The penalty is [an offering of] livestock equivalent to the one he killed.» indicates the necessity of offering an equivalent animal to the one the Muḥrim killed. The Companions gave rulings that the camel, for instance, is the equivalent of the ostrich, the cow is the equivalent of wild cattle, and the goat for the deer. As for the cases when there is no equivalent for the killed animal, Ibn 'Abbās said that one should spend its amount in Makkah (i.e. charity), as Al-Bayhaqi recorded.

Allāh's statement,

Qur’an 5:95يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ

«As adjudged by two just men among you;»

means, two just Muslim men should determine an animal equivalent to the game killed, or the amount of its price. Ibn Jarīr recorded that Abu Jarīr Al-Bajali said, "I killed a deer when I was in the state of Iḥrām and mentioned this fact to 'Umar, who said, 'Bring two of your brethren and let them judge you.' So I went to 'Abdur-Raḥmān and Sa'd and they said that I should offer a male sheep."^^{12Aṭ-Ṭabari 11:27.} Ibn Jarīr recorded that Tāriq said, "Arbad killed a deer while in the state of Iḥrām and he went to 'Umar to judge him. 'Umar said to him, 'Let us both judge,' and they judged that Arbad should offer a goat that was fed on abundant water and grass. 'Umar commented,

Qur’an 5:95يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ

«As adjudged by two just men among you;»."^^{13Aṭ-Ṭabari 11:26.}

Allāh's statement,

Qur’an 5:95هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ

«...an offering brought to the Ka'bah.»

indicates that this equivalent animal should be brought to the Ka'bah, meaning, the Sacred Area, where it should be slaughtered and its meat divided between the poor of the Sacred Area. There is a consensus on this ruling. Allāh said,

Qur’an 5:95أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا

«or, for expiation, he should feed the poor, or its equivalent in fasting,» that is, if the Muḥrim does not find an equivalent to what he killed, or the animal hunted is not comparable to anything else.

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās commented on the Āyah,

Qur’an 5:95هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا

«...an offering brought to the Ka'bah, or, for expiation, he should feed the poor, or its equivalent in fasting.»

"If the Muḥrim killed game, then his judgement is its equivalent. If he kills an antelope, he offers a sheep slaughtered in Makkah. If he cannot, then he feeds six poor people, otherwise he should fast for three days. If he kills a deer, he offers a cow. If unable, he feeds twenty poor people, or otherwise if unable, he fasts for twenty days. If he kills an ostrich or zebra, he offers a camel, or he feeds thirty poor people, or fasts thirty days." Ibn Abi Ḥātim and Ibn Jarīr recorded this statement, and in Ibn Jarīr's narration, the food measurement is a Mudd (4 handfuls of food) each that suffices for the poor.^^{14Aṭ-Ṭabari 11:31.}

Allāh's statement,

Qur’an 5:95لِّيَذُوقَ وَبَالَ أَمْرِهِۦ

«that he may taste the heaviness (punishment) of his deed.»

means, We have required him to pay this expiation so that he tastes the punishment of his error,

Qur’an 5:95عَفَا ٱللَّهُ عَمَّا سَلَفَ

«Allāh has forgiven what is past.» during the time of Jāhiliyyah, provided that one becomes good in Islām and follows Allāh's Law, all the while avoiding the sin. Allāh then said,

Qur’an 5:95وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ

«but whosoever commits it again, Allāh will take retribution from him.»

meaning, whoever does this after it has been prohibited in Islām and having knowledge that it is prohibited,

Qur’an 5:95فَيَنتَقِمُ ٱللَّهُ مِنْهُ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ

«Allāh will take retribution from him. And Allāh is Almighty, All-Able of retribution.»

Ibn Jurayj said, "I said to 'Aṭā', 'What is the meaning of,

Qur’an 5:95عَفَا ٱللَّهُ عَمَّا سَلَفَ

«Allāh has forgiven what is past.»?' He said, 'Meaning, during the time of Jāhiliyyah.' I asked about,

Qur’an 5:95وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ

«but whosoever commits it again, Allāh will take retribution from him.»

He said, 'Whoever commits this offense again in Islām, then Allāh will take retribution from him and he also has to pay the expiation.' I asked, 'Is there any punishment for repeating this offense that you know of?' He said, 'No.' I said, 'Do you think that the authorities should punish him?' He said, 'No, for it is a sin that he committed between him and Allāh. He should pay the expiation.'" ^^{15Aṭ-Ṭabari 11:48.} Ibn Jarīr recorded this statement.

It was said that the 'Allāh will take retribution' refers to the expiation, according to Sa'īd bin Jubayr, 'Aṭā', and the majority among the earlier and later generations.^^{16Aṭ-Ṭabari 11:50.} They stated that when the Muḥrim kills game, the expiation becomes necessary, regardless of whether it was the first, second or third offense, and whether intentional or by error.

Ibn Jarīr commented on Allāh's statement;

Qur’an 5:95وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ

«And Allāh is Almighty, All-Able of retribution.»

"Allāh says that He is invincible in His control, none can resist Him, prevent Him from exacting retribution from anyone, or stop Him from punishing anyone. This is because all creation is His creation and the decision is His, His is the might, and His is the control. His statement,

Qur’an 5:95ذُو ٱنتِقَامٍ

Qur’an 5:96–103أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًا لَّكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًا وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَٰمًا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَٰٓئِدَ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تُفْلِحُونَ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَسْـَٔلُوا۟ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْـَٔلُوا۟ عَنْهَا حِينَ يُنَزَّلُ ٱلْقُرْءَانُ تُبْدَ لَكُمْ عَفَا ٱللَّهُ عَنْهَا وَٱللَّهُ غَفُورٌ حَلِيمٌ قَدْ سَأَلَهَا قَوْمٌ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُوا۟ بِهَا كَٰفِرِينَ مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍ وَلَا سَآئِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ وَلَٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ

«All-Able of retribution.» meaning, He punishes those who disobey Him for their disobedience of Him."^{17Aṭ-Ṭabari 11:57.}

Qur’an 5:96–99أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًا لَّكُمْ وَلِلسَّيَّارَةِ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًا وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَٰمًا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَٰٓئِدَ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

«96. Lawful to you is water game and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land game as long as you are in a state of Iḥrām. And have Taqwā of Allāh to Whom you shall be gathered back.»

«97. Allāh has made the Ka'bah, the Sacred House, an asylum of security and benefits for mankind, and also the Sacred Month and the animals of offerings and the garlanded, that you may know that Allāh has knowledge of all that is in the heavens and all that is in the earth, and that Allāh is the All-Knower of each and everything.» «98. Know that Allāh is severe in punishment and that Allāh is Oft-Forgiving, Most Merciful.»

«99. The Messenger's duty is but to convey. And Allāh knows all that you reveal and all that you conceal.»

Water Game is Allowed for the Muḥrim

Sa'īd bin Al-Musayyib, Sa'īd bin Jubayr and others commented on Allāh's statement;

Qur’an 5:96أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ

«Lawful to you is (the pursuit of) water game...»

that it means, what one eats fresh from it, while,

Qur’an 5:96وَطَعَامُهُۥ

«And its use for food» what is eaten dry and salted.^{1Aṭ-Ṭabari 11:59.} Ibn 'Abbās said that 'water game' refers to what is taken from water while still alive, while,

Qur’an 5:96وَطَعَامُهُۥ

«and its use for food» refers to what the water throws ashore dead. Similar statements were reported from Abu Bakr Aṣ-Ṣiddīq, Zayd bin Thābit, 'Abdullāh bin 'Amr, Abu Ayyub Al-Anṣāri, 'Ikrimah, Abu Salamah bin 'Abdur-Raḥmān, Ibrāhīm An-Nakha'ī and Al-Ḥasan Al-Baṣri.

Allāh's statement,

Qur’an 5:96مَتَٰعًا لَّكُمْ وَلِلسَّيَّارَةِ

«for the benefit of yourselves and those who travel,»

as food and provision for you,

Qur’an 5:96وَلِلسَّيَّارَةِ

«and those who travel,» those who are in the sea and traveling along the sea, according to 'Ikrimah.^{2Aṭ-Ṭabari 11:71.} Other scholars said that water game is allowed for those who fish it from the sea, as well as, when it is salted and used as food for travelers inland. A similar statement was reported from Ibn 'Abbās, Mujāhid and As-Suddi and others.^{3Aṭ-Ṭabari 11:72,73.} Imām Mālik bin Anas recorded that Jābir bin 'Abdullāh said, "Allāh's Messenger ﷺ sent an army towards the east coast and appointed Abu 'Ubaydah bin Al-Jarrāḥ as their commander, and the army consisted of three hundred men, including myself. We marched on until we reached a place where our food was about to finish. Abu 'Ubaydah ordered us to collect all the food for our journey, and it was collected in two bags of dates. Abu 'Ubaydah kept on giving us our daily ration in small amounts from it, until it was exhausted. The share of each of us used to be one date only." I (one of the narrators from Jābir) said, "How could one date suffice for you?" Jābir replied, "We came to know its value when even that finished." Jābir added, "When we reached the seashore, we saw a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu 'Ubaydah ordered that two of its ribs be affixed in the ground. Then he ordered that a she-camel be ridden, and it passed under the two ribs (forming an arch) without touching them."^{4Al-Muwaṭṭa' 2:930.} This Ḥadīth was also collected in the Two Ṣaḥīḥs.^{5Fatḥ Al-Bāri 5:152, Muslim 3:1535.}

Mālik recorded that Abu Hurayrah said, "A man asked Allāh's Messenger, 'O Allāh's Messenger! We go to sea and carry little water with us. If we use it for Wuḍū', we get thirsty, so should we use seawater for Wuḍū?' The Messenger of Allāh ﷺ said,

Ḥadīthهُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ

«Its water is pure and its dead are lawful».^{6Al-Muwaṭṭa' 1:22.}

The two Imāms, Ash-Shāfi'ī and Aḥmad bin Ḥanbal, recorded this Ḥadīth, along with the Four Sunan compilers. Al-Bukhāri, At-Tirmidhi and Ibn Ḥibbān graded it Ṣaḥīḥ. This Ḥadīth was also recorded from the Prophet ﷺ by several other Companions.^{7Musnad Ash-Shāfi'ī no. 25, Aḥmad 2:238, Abu Dāwud no.83, At-Tirmidhi no. 69, An-Nasā'ī 1:50, Ibn Mājah no. 386, Ibn Khuzaymah no.111, Ibn Ḥibbān no. 119.}

Hunting Land Game is Prohibited During Iḥrām

Allāh said,

Qur’an 5:96وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًا

«but forbidden is land game as long as you are in a state of Iḥrām.»

Therefore, hunting land game during Iḥrām is not allowed, and if someone who is in the state of Iḥrām hunts, he will have to pay expiation, along with the sin he earns if he does it intentionally. If he hunts by mistake, he will have to pay the expiation and is not allowed to eat from it, because this type of game is just like dead animals, be he a Muḥrim or a non-Muḥrim.

If someone who is not in the state of Iḥrām hunts and gives the food to a Muḥrim, the Muḥrim is not allowed to eat from its meat if it was killed for him in particular. Aṣ-Ṣa'b bin Jaththāmah said that he gave a zebra as a gift to the Prophet ﷺ in the area of Waddān or Abwā', the Prophet ﷺ gave it back. When the Prophet ﷺ saw the effect of his returning the gift on Aṣ-Ṣa'b's face, he said,

Ḥadīthإِنَّا لَمْ نَرُدَّهُ عَلَيْكَ إِلَّا أَنَّا حُرُمٌ

«We only gave it back to you because we are in a state of Iḥrām.»

This Ḥadīth was collected in the Two Ṣaḥīḥs.^{8Al Bukhāri no. 1825,2573, Muslim 2:850.} The Prophet ﷺ thought that Aṣ-Ṣa'b hunted the zebra for him, and this is why he refused to take it. Otherwise, the Muḥrim is allowed to eat from the game if one who is not in Iḥrām hunts it. For when Abu Qatādah hunted a zebra when he was not a Muḥrim and offered it to those who were in the state of Iḥrām, they hesitated to eat from it. They asked the Messenger of Allāh ﷺ and he said,

Ḥadīthهَلْ كَانَ مِنْكُمْ أَحَدٌ أَشَارَ إِلَيْهَا أَوْ أَعَانَ فِي قَتْلِهَا؟

«Did any of you point at it or help kill it?» They said, "No." He said, «فَكُلُوا»

«Then eat,» and he also ate from it. This Ḥadīth is also in the Two Ṣaḥīḥs with various wordings.^{9Fatḥ Al-Bāri 9:528, Muslim 2:362.}

[Ibn Kathīr only mentioned Āyāt 96 to 99 here and explained the better part of Āyah number 96, but he did not mention the explanation of the rest of that Āyah or the other Āyāt (97 to 99). This is the case in all of the copies of his Tafsīr in existence, and he might have forgotten to do that, for it is less likely that all who copied this book forgot to copy only this part. So we used a summary of the Tafsīr of these Āyāt from the Imām of Tafsīr, Ibn Jarīr Aṭ-Ṭabari. We tried to summarize Aṭ-Ṭabari's eloquent words to the best of our ability, by Allāh's help and leave.]

Qur’an 5:96وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ

«And have Taqwā of Allāh to Whom you shall be gathered back.»

Allāh says, fear Allāh, O people, and beware of His might, by obeying what He commands you and avoiding what He prohibits for you in these Āyāt revealed to your Prophet ﷺ. These Āyāt forbid Khamr, gambling, Al-Anṣāb and Al-Azlām, along with hunting land game and killing it while in the state of Iḥrām. To Allāh will be your return and destination, and He will punish you for disobeying Him and will reward you for obeying Him.

Qur’an 5:97جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَٰمًا لِّلنَّاسِ

«Allāh has made the Ka'bah, the Sacred House, an asylum of security and benefits for mankind,»

Allāh says, Allāh made the Ka'bah, the Sacred House, an asylum of safety for the people who have no chief to prevent the strong from transgressing against the weak, the evil from the good-doers, and the oppressors from the oppressed.

Qur’an 5:97وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَٰٓئِدَ

«And also the Sacred Month and the animals of offerings and the garlanded.»

Allāh says that He made these symbols an asylum of safety for the people, just as He made the Ka'bah an asylum of safety for them, so that He distinguishes them from each other, for this is their asylum and symbol for their livelihood and religion. Allāh made the Ka'bah, the Sacred Month, the Hady, the garlanded animals and people an asylum of safety for the Arabs who used to consider these symbols sacred. Thus, these symbols were just like the chief who is obeyed by his followers, and who upholds harmony and public safety. As for the Ka'bah, it includes the entire sacred boundary. Allāh termed it "Harām" because He prohibited hunting its game and cutting its trees or grass. Similarly, the Ka'bah, the Sacred Month, the animals of offerings and the garlands were the landmarks of existing Arabs. These symbols were sacred during the time of Jāhiliyyah and the people's affairs were guided and protected by them. With Islām they became the symbols of their Ḥajj, their rituals, and the direction of the prayer. [i.e., the Ka'bah in Makkah.]

Qur’an 5:97ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

«that you may know that Allāh has knowledge of all that is in the heavens and all that is in the earth, and that Allāh is the All-Knower of each and everything.»

Allāh says; O people, I made these symbols an asylum for you, so that you know that He Who made these symbols that benefit your life and provide you with security, also knows everything in the heavens and earth that brings about your immediate or eventual benefit. Know that He has perfect knowledge of everything and that none of your deeds or affairs ever escapes His observation; and He will count them for you so that He rewards those who do good with the same and those who do evil in kind.

Qur’an 5:98ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

«Know that Allāh is severe in punishment and that Allāh is Oft-Forgiving, Most Merciful.»

Allāh says, know that your Lord, Who has perfect knowledge of whatever is in the heavens and earth, and Who is never unaware of your deeds - public or secret - is severe in punishment for those who disobey and defy Him. He also pardons the sins of those who obey and repent to Him, more Merciful than to punish them for the sins that they repented from.

Qur’an 5:99مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

«The Messenger's duty is but to convey. And Allāh knows all that you reveal and all that you conceal.»

This is a warning from Allāh for His servants in which He says: Our Messenger, whom We sent to you, has only to convey Our Message and then the reward for the obedience, and punishment for the disobedience is on Us. The obedience of those who accept Our Message never escapes Our knowledge, just as in the case of those who disobey and defy Our Message. We know what one of you does, demonstrates physically, announces, and utters with his tongue, and what you hide in your hearts, be it of faith, disbelief, certainty, doubt or hypocrisy. He Who is so capable, then nothing that the hearts conceal, nor any of the apparent acts of the souls in the heavens and earth could escape His knowledge. In His Hand, alone, is the reward and punishment, and He is worthy to be feared, obeyed and never disobeyed.