Surah 5. Al-Ma'ida

O APOSTLE! be not grieved by those who vie with one another in denying the truth: such as those⁵⁰ who say with their mouths, "We believe," the while their hearts do not believe; and such of the Jewish faith as eagerly listen to any falsehood, eagerly listen to other people without having come to thee [for enlightenment].⁵¹ They distort the meaning of the [revealed] words, taking them out of their context, saying [to themselves], "If such-and-such [teaching] is vouchsafed unto you, accept it; but if it is not vouchsafed unto you, be on your guard!"⁵² [Be not grieved by them -] for, if God wills anyone to be tempted to evil, thou canst in no wise prevail with God in his behalf.⁵³ It is they whose hearts God is not willing to cleanse. Theirs shall be ignominy in this world, and awesome suffering in the life to come -

  - Mohammad Asad

Lit., "from among those".

Although this verse is, in the first instance, addressed to the Prophet, it concerns all followers of the Qur'an and is, therefore, valid for all times. The same observation applies to the people of whom this verse speaks: although it mentions only the hypocrites and the Jews, it refers, by implication, to all people who are prejudiced against Islam and willingly lend ear to any false statement about its teachings, preferring to listen to unfriendly non-Muslim "experts" rather than to turn to the Qur'an itself for enlightenment - which is the meaning of the phrase, "without having come to thee [O Muhammad]"

I.e., they are prepared to accept such of the Qur'anic teachings as might suit their preconceived notions, but are not prepared to accept anything that goes against their own inclinations.

This connects with the beginning of this verse; hence my interpolation. For the meaning of fitnah, see surah {8}, note [25].

O Rasool! Do not grieve for those who plunge headlong into unbelief; those who say with their tongues: We believe, but have no faith in their hearts; and do not grieve for those Jews, who listen to lies and spy for other people who had never come to you. They tamper with the words of Allah and take them out of their context and say: "If you are given such and such commandment, accept it; but if it is other than this, reject it." If Allah intends to put anyone to trial, you have no authority in the least to save him from Allah. Such people are those whose hearts Allah does not desire to purify; they will have humiliation in this world and a grievous punishment in the Hereafter.

  - Muhammad Farooq-i-Azam Malik

O Messenger! Do not grieve for those who race to disbelieve- those who say, 'We believe' with their tongues, but their hearts are in disbelief. Nor those among the Jews who eagerly listen to lies, attentive to those who are too arrogant to come to you. They distort the Scripture, taking rulings out of context, then say, 'If this is the ruling you get 'from Muḥammad', accept it. If not, beware!' Whoever Allah allows to be deluded, you can never be of any help to them against Allah. It is not Allah's Will to purify their hearts. For them is disgrace in this world, and they will suffer a tremendous punishment in the Hereafter.

  - Mustafa Khattab

O Messenger! Let not them grieve thee who vie one with another in the race to disbelief, of such as say with their mouths: "We believe," but their hearts believe not, and of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing words from their context and saying: If this be given unto you, receive it but if this be not given unto you, then beware! He whom Allah doometh unto sin, thou (by thine efforts) wilt avail him naught against Allah. Those are they for whom the will of Allah is that He cleanse not their hearts. Theirs in the world will be ignominy, and in the Hereafter an awful doom;

  - Marmaduke Pickthall

O Apostle! let not those grieve thee who race each other into unbelief: (whether it be) among those who say: "We believe" with their lips but whose hearts have no faith; or it be among the Jews men who will listen to any lie will listen even to others who have never so much as come to thee. They change the words from their (right) times and places; they say "If ye are given this take it but if not beware:" If anyone's trial is intended by Allah thou hast no authority in the least for him against Allah. For such it is not Allah's will to purify their hearts. For them there is disgrace in this world and in the Hereafter a heavy punishment. ^{744 745 746}

  - Abdullah Yusuf Ali

Two classes of men are meant, viz., the Hypocrites and the Jews. For both of them Al-Mustafa laboured earnestly and assiduously, and it must have been a cause of great grief and disappointment to him that some among them showed so much insincerity, cunning, and hardness of heart. These are types not yet extinct.

There were men among the Jews who were eager to catch up any lie against the Prophet. They had their ears open even to tales from people who had never so much as come near to the Prophet. If we understand "for" instead of "to" before "others" (for the Arabic word would bear both meanings), the sense will be: They are keen listeners or spies for any lies they can catch; and they will act as spies for others (their Rabbis, etc.) who are in the background but to whom they carry false tales.

Cf. v. 13. The addition of the words min badi here suggests the change of words from their right times as well as places. They did not deal honestly with their Law, and misapplied it, by distorting the meaning. Or it may be that as tale-bearers they distorted the meaning by misrepresenting the context.

those who eagerly listen to any falsehood, greedily swallowing all that is evil!⁵⁴ Hence, if they come to thee [for judgment],⁵⁵ thou mayest either judge between them or leave them alone: for, if thou leave them alone, they cannot harm thee in any way. But if thou cost judge, judge between them with equity:⁵⁶ verily, God knows those who act equitably.

  - Mohammad Asad

The noun suht is derived from the verb sahata, "he utterly destroyed [a thing]", and signifies, primarily, the "doing of anything that leads to destruction" because it is abominable and, therefore, forbidden (Lisan al-'Arab). Hence, it denotes anything that is evil itself. In the above context, the intensive expression akkalun li's-suht may denote "those who greedily devour all that is forbidden" (i.e., illicit gain), or, more probably, "those who greedily swallow all that is evil" - i.e., every false statement made about the Qur'an by its enemies with a view to destroying its impact.

I.e., as to what is right and what is wrong in the sight of God. Most of the commentators assume that this passage refers to a specific judicial case, or cases, which the Jews of Medina brought before the Prophet for decision; but in view of the inherent Qur'anic principle that every historical reference contained in it has also a general import. I rather believe that the "Judgment" alluded to in this verse relates to deciding as to whether any of their beliefs - other than those which the Qur'an explicitly confirms or rejects - is right or wrong.

I.e., on the basis of the ethical laws revealed by God, and not in accordance with their personal, arbitrary likes or dislikes.

That is because they listen to falsehood and eat what is forbidden. Therefore, if they come to you with their cases, you may judge between them or refuse to do so. Even if you refuse, they will not be able to harm you the least, but if you do act as a judge, judge between them with fairness, for Allah loves those who judge with fairness.

  - Muhammad Farooq-i-Azam Malik

They eagerly listen to falsehood and consume forbidden gain.¹ So if they come to you 'O Prophet', either judge between them or turn away from them. If you turn away from them, they cannot harm you whatsoever. But if you judge between them, then do so with justice. Surely Allah loves those who are just.

  - Mustafa Khattab

 i.e., bribes and interest.

Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto thee (Muhammad) judge between them or disclaim jurisdiction. If thou disclaimest jurisdiction, then they cannot harm thee at all. But if thou judgest, judge between them with equity. Lo! Allah loveth the equitable.

  - Marmaduke Pickthall

(They are fond of) listening to falsehood of devouring anything forbidden. If they do come to thee either judge between them or decline to interfere. If thou decline they cannot hurt thee in the least. If thou judge judge in equity between them; for Allah loveth those who judge in equity. ^{747 748}

  - Abdullah Yusuf Ali

Devouring anything forbidden: both in a literal and in a figurative sense. In the figurative sense, it would be: the taking of usury or bribes, or taking undue advantage of people's weak position or their own fiduciary powers to add to their own wealth.

Where it is merely a trick to catch out the unwary, a just man may honourably decline to interfere in a cause submitted to him, as also in a case where the parties are not honestly desirous of justice, but each hopes that some partiality will be shown to it.

But how is it that they ask thee for judgment - seeing that they have the Torah, containing God's injunctions - and thereafter turn away [from thy judgment]? Such as these, then, are no [true] believers.⁵⁷

  - Mohammad Asad

This verse illustrates the strange mentality of the Jews, who - despite the fact that they believe the Torah to contain all of the Divine Law - surreptitiously turn to a religious dispensation in which they do not believe, in the hope that its verdict on certain ethical questions might confirm some of their own wishful beliefs which happen to run counter to the Torah. In other words, they are not really prepared to submit to the judgment of the Torah - although they assert their belief in it - nor the judgment of the Qur'an, which confirms some of the laws of the Torah and abrogates others: for, as soon as they come to realize that the Qur'an does not agree with their preconceived ideas, they turn away from it.

But why do they come to you for judgement when they have the Taurat which contains Allah's commandments? Yet they turn back after that. In fact, they are not true believers.

  - Muhammad Farooq-i-Azam Malik

But why do they come to you for judgment when they 'already' have the Torah containing Allah's judgment, then they turn away after all? They are not 'true' believers.

  - Mustafa Khattab

How come they unto thee for judgment when they have the Torah, wherein Allah hath delivered judgment (for them)? Yet even after that they turn away. Such (folk) are not believers.

  - Marmaduke Pickthall

But why do they come to thee for decision when they have (their own) laws before them? Therein is the (plain) command of Allah; yet even after that they would turn away. For they are not (really) people of faith. ⁷⁴⁹

  - Abdullah Yusuf Ali

This is a searching question as to the motive of the Jews in bringing their cases for decision to the Prophet. They came either (1) to ridicule whatever he said, or (2) to deceive him as to facts and snatch a favourable decision which was against equity. If their own Law did not suit their selfish interests, they sometimes twisted it. But Muhammad was always inflexible in his justice.

Verily, it is We who bestowed from on high the Torah, wherein there was guidance and light. On its strength did the prophets, who had surrendered themselves unto God, deliver judgment unto those who followed the Jewish faith;⁵⁸ and so did the [early] men of God and the rabbis, inasmuch as some of God's writ had been entrusted to their care;⁵⁹ and they [all] bore witness to its truth. Therefore, [O children of Israel,] hold not men in awe, but stand in awe of Me; and do not barter away My messages for a trifling gain:⁶⁰ for they who do not judge in accordance with what God has bestowed from on high are, indeed, deniers of the truth!

  - Mohammad Asad

Implying that the Law of Moses (the Torah) was intended only for the children of Israel, and was never meant to have universal validity.

The expression "some of God's writ (kitab)" implies that the Torah did not exhaust the whole of God's revelation, and that more was yet to be revealed. For an explanation of the term rabbaniyun, see surah {3}, note [62].

I.e., for the illusory feeling of superiority based on the spurious belief that the children of Israel are "God's chosen people" and, therefore, the sole recipients of God's grace and revelation. The "messages" referred to in this sentence relate to the Qur'an as well as to the Biblical prophecies concerning the advent of Muhammad.

Indeed We revealed the Taurat to Moses, in which there is guidance and light: By its laws, all the Prophets, who were Muslims, judged those who call themselves Jews and so did the rabbis and jurists of law. They were entrusted the protection of Allah's Book and they themselves were witnesses. Have no fear of people; fear Me, and do not sell My revelations for a petty price: those who do not judge by the law which Allah has revealed, are indeed kafirs (unbelievers).

  - Muhammad Farooq-i-Azam Malik

Indeed, We revealed the Torah, containing guidance and light, by which the prophets, who submitted themselves to Allah, made judgments for Jews. So too did the rabbis and scholars judge according to Allah's Book, with which they were entrusted and of which they were made keepers. So do not fear the people; fear Me! Nor trade my revelations for a fleeting gain. And those who do not judge by what Allah has revealed are 'truly' the disbelievers.

  - Mustafa Khattab

Lo! We did reveal the Torah, wherein is guidance and a light, by which the Prophets who surrendered (unto Allah) judged the Jews, and the rabbis and the priests (judged) by such of Allah's Scripture as they were bidden to observe, and thereunto were they witnesses. So fear not mankind, but fear Me. And barter not My revelations for a little gain. Whoso judgeth not by that which Allah hath revealed: such are disbelievers.

  - Marmaduke Pickthall

It was We who revealed the law (to Moses); therein was guidance and light. By its standard have been judged the Jews by the Prophet who bowed (as in Islam) to Allah's will by the Rabbis and the doctors of Law: for to them was entrusted the protection of Allah's Book and they were witnesses thereto: therefore fear not men but fear Me and sell not My Signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed they are (no better than) unbelievers. ^{750 751 752 753}

  - Abdullah Yusuf Ali

Guidance, with reference to conduct, light, with reference to insight into the higher realms of the faith.

Rabbani may, I think, be rightly translated by the Jewish title of Rabbi for their learned men, Jewish learning is identified with Rabbinical literature. Ahbar is the plural of hibr or habr, by which we may understand Jewish Doctors of Law. Later the term was applied to those of other religions.

They were living witnesses to the truth of Scripture, and could testify that they had made it known to the people: Cf. ii. 143, and iv. 135.

Two charges are made, against the Jews: (1) that even the books which they had, they twisted in meaning, to suit their own purposes, because they feared men rather than Allah: (2) that what they had was but fragments of the original Law given to Moses, mixed up with a lot of semi-historical and legendary matter, and some fine poetry. The Taurat mentioned in the Qur-an is not the Old Testament as we have it: nor is it even the Pentateuch (the first five books of the Old Testament, containing the Law embedded in a great deal of semi-historical and legendary narrative). See Appendix 11, on the Taurat (printed at the end of this Sura).

And We ordained for them in that [Torah]: A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and a [similar] retribution for wounds;⁶¹ but he who shall forgo it out of charity will atone thereby for some of his past sins.⁶² And they who do not judge in accordance with what God has revealed - they, they are the evildoers!

  - Mohammad Asad

See Exodus xxi, 23 ff., where details of the extremely harsh penalties provided under Mosaic Law are given.

Lit., "it shall be an atonement for him". The Pentateuch does not contain this call to forgiveness which is brought out with great clarity not only in the Qur'an but also in the teachings of Jesus, especially in the Sermon on the Mount: and this, read in conjunction with the following verses, would seem to be an allusion to the time-bound quality of Mosaic Law. Alternatively, the above admonition may have been part of the original teachings of the Torah which have been subsequently corrupted or deliberately abandoned by its followers, whom the Qur'an accuses of "distorting the meaning of the revealed words" (see verse {41} above).

We ordained in Taurat for them: "A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth and for a wound an equal retaliation." But if anyone remits the retaliation by way of charity it will be an act of atonement for him; those who do not judge by the law which Allah has revealed, they are the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

We ordained for them in the Torah, 'A life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth- and for wounds equal retaliation.' But whoever waives it charitably, it will be atonement for them. And those who do not judge by what Allah has revealed are 'truly' the wrongdoers.

  - Mustafa Khattab

And We prescribed for them therein: The life for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and for wounds retaliation. But whoso forgoeth it (in the way of charity) it shall be expiation for him. Whoso judgeth not by that which Allah hath revealed: such are wrong-doers.

  - Marmaduke Pickthall

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 is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed they are (no better than) wrong-doers. ^{754 755 756}

  - Abdullah Yusuf Ali

The retaliation is prescribed in three places in the Pentateuch, viz,. Exod. xxi, 23-25: Leviticus xxiv. 18-21, and Deut, xix. 21. The wording in the three quotations is different, but in none of them is found the additional rider for mercy, as here. Note that in Matt. v. 38. Jesus quotes the Old Law "eye for eye," etc,, and modifies it in the direction of forgiveness, but the Quranic injunction is more practical. Even where the injured one forgives, the State or Ruler is competent to take such action as is necessary for the preservation of law and order in Society. For crime has a bearing that goes beyond the interests of the person injured: the Community is affected: see Q. v. 32.

This is not part of the Mosaic Law, but the teaching of Jesus and of Muhammad. Notice how the teaching of Jesus is gradually introduced as leading up to the Qur-an.

The seeming repetitions at the end of verses 47, 48 and 50 are not real repetitions. The significant words in the three cases are: Unbelievers, wrong-doers, and rebellious; and each fits the context. If the Jews tamper with their books they are Unbelievers; if they give false judgments, they are wrong-doers. If the Christians follow not their light, they are rebellious.

And We caused Jesus, the son of Mary, to follow in the footsteps of those [earlier prophets], confirming the truth of whatever there still remained⁶³ of the Torah; and We vouchsafed unto him the Gospel, wherein there was guidance and light, confirming the truth of whatever there still remained of the Torah, and as a guidance and admonition unto the God-conscious.

  - Mohammad Asad

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

Then in the footsteps of those Prophets, We sent Isa (Jesus) the son of Maryam (Mary) confirming whatever remained intact from the Taurat in his time, and gave him the Injeel (Gospel) wherein was guidance and light, corroborating what was revealed in the Taurat; a guidance and an admonition to those who fear Allah.

  - Muhammad Farooq-i-Azam Malik

Then in the footsteps of the prophets, We sent Jesus, son of Mary, confirming the Torah revealed before him. And We gave him the Gospel containing guidance and light and confirming what was revealed in the Torah- a guide and a lesson to the God-fearing.

  - Mustafa Khattab

And We caused Jesus, son of Mary, to follow in their footsteps, confirming that which was (revealed) before him, and We bestowed on him the Gospel wherein is guidance and a light, confirming that which was (revealed) before it in the Torah a guidance and an admonition unto those who ward off (evil).

  - Marmaduke Pickthall

And in their footsteps We sent Jesus the son of Mary confirming the law that had come before him: We sent him the Gospel: therein was guidance and light and confirmation of the law that had come before him: a guidance and an admonition to those who fear Allah. ⁷⁵⁷

  - Abdullah Yusuf Ali

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

Let, then, the followers of the Gospel judge in accordance with what God has revealed therein: for they who do not judge in the light of what God has bestowed from on high - it is they, they who are truly iniquitous!

  - Mohammad Asad

Therefore, let the people who follow the Injeel (Gospel) judge by the Law which Allah has revealed therein; those who do not judge by the Law which Allah has revealed, they are the transgressors.

  - Muhammad Farooq-i-Azam Malik

So let the people of the Gospel judge by what Allah has revealed in it. And those who do not judge by what Allah has revealed are 'truly' the rebellious.

  - Mustafa Khattab

Let the People of the Gospel judge by that which Allah hath revealed therein. Whoso judgeth not by that which Allah hath revealed; such are evil-livers.

  - Marmaduke Pickthall

Let the people of the Gospel Judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed they are (no better than) those who rebel. ⁷⁵⁸

  - Abdullah Yusuf Ali

See n. 756 above.

And unto thee [O Prophet] have We vouchsafed this divine writ, setting forth the truth, confirming the truth of whatever there still remains of earlier revelations and determining what is true therein.⁶⁴ Judge, then, between the followers of earlier revelation in accordance with what God has bestowed from on high,⁶⁵ and do not follow their errant views, forsaking the truth that has come unto thee. Unto every one of you have We appointed a [different] law and way of life.⁶⁶ And if God had so willed, He could surely have made you all one single community: but [He willed it otherwise] in order to test you by means of what He has vouchsafed unto you.⁶⁷ Vie, then, with one another in doing good works! Unto God you all must return; and then He will make you truly understand all that on which you were wont to differ.⁶⁸

  - Mohammad Asad

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

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

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

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

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

To you, O Muhammad, We have revealed this Book with the truth. It confirms whatever has remained intact in the scriptures which came before it and also to safeguard it. Therefore, judge between people according to Allah's revelations and do not yield to their vain desires diverging from the truth which has come to you. We have ordained a law and a Way of life for each of you. If Allah wanted He could have made all of you a single nation. But He willed otherwise in order to test you in what He has given you; therefore try to excel one another in good deeds. Ultimately you all shall return to Allah; then He will show you the truth of those matters in which you dispute.

  - Muhammad Farooq-i-Azam Malik

We have revealed to you 'O Prophet' this Book with the truth, as a confirmation of previous Scriptures and a supreme authority on them. So judge between them by what Allah has revealed, and do not follow their desires over the truth that has come to you. To each of you We have ordained a code of law and a way of life. If Allah had willed, He would have made you one community, but His Will is to test you with what He has given 'each of' you. So compete with one another in doing good. To Allah you will all return, then He will inform you 'of the truth' regarding your differences.

  - Mustafa Khattab

And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.

  - Marmaduke Pickthall

To thee We sent the Scripture in truth confirming the scripture that came before it and guarding it in safety; so judge between them by what Allah hath revealed and follow not their vain desires diverging from the truth that hath come to thee. To each among you have We prescribed a Law and an Open Way. If Allah had so willed He would have made you a single people but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute. ^{759 760 761 762}

  - Abdullah Yusuf Ali

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

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

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

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

Hence, judge between the followers of earlier revelation⁶⁹ in accordance with what God has bestowed from on high, and do not follow their errant views; and beware of them, lest they tempt thee away from aught that God has bestowed from on high upon thee. And if they turn away [from His commandments], then know that it is but God's will [thus] to afflict them for some of their sins:⁷⁰ for, behold, a great many people are iniquitous indeed.

  - Mohammad Asad

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

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

So, O Muhammad, pronounce judgement among them according to the law which Allah has revealed and do not follow their vain desires, and beware of them lest they tempt you away from a part of that which Allah has revealed to you. If they reject your judgement, then know that it is Allah's wish to scourge them for some of their sins. In fact most of the people are transgressors.

  - Muhammad Farooq-i-Azam Malik

And judge between them 'O Prophet' by what Allah has revealed, and do not follow their desires. And beware, so they do not lure you away from some of what Allah has revealed to you. If they turn away 'from Allah's judgment', then know that it is Allah's Will to repay them for some of their sins, and that many people are indeed rebellious.

  - Mustafa Khattab

So judge between them by that which Allah hath revealed, and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah's will is to smite them for some sin of theirs. Lo! many of mankind are evil-livers.

  - Marmaduke Pickthall

And this (He commands): Judge thou between them by what Allah hath revealed and follow not their vain desires but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away be assured that for some of their crimes it is Allah's purpose to punish them. And truly most men are rebellious.

  - Abdullah Yusuf Ali

Do they, perchance, desire [to be ruled by] the law of pagan ignorance?⁷¹ But for people who have inner certainty, who could be a better law-giver than God?

  - Mohammad Asad

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

By rejecting the Divine Law do they wish to be judged by the laws of ignorance? Who is a better Judge than Allah for those who believe in Him?

  - Muhammad Farooq-i-Azam Malik

Is it the judgment of 'pre-Islamic' ignorance they seek? Who could be a better judge than Allah for people of sure faith?

  - Mustafa Khattab

Is it a judgment of the time of (pagan) ignorance that they are seeking? Who is better than Allah for judgment to a people who have certainty (in their belief)?

  - Marmaduke Pickthall

Do they then seek after a judgment of (the Days of) Ignorance? But who for a people whose faith is assured can give better judgment than Allah? ⁷⁶³

  - Abdullah Yusuf Ali

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

O YOU who have attained to faith! Do not take the Jews and the Christians for your allies: they are but allies of one another⁷² - and whoever of you allies himself with them becomes, verily, one of them; behold, God does not guide such evildoers.⁷³

  - Mohammad Asad

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

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

O believers! Take neither Jews nor Christians as your protecting friends: they are only protecting friends of one another. Whoever of you disobeys this commandment will be counted as one of them. Surely Allah does not guide the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

O believers! Take neither Jews nor Christians as guardians- they are guardians of each other.¹ Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.

  - Mustafa Khattab

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

O ye who believe! Take not the Jews and Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk.

  - Marmaduke Pickthall

O ye who believe! take not the Jews and the Christians for your friends and protectors: they are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust. ⁷⁶⁴

  - Abdullah Yusuf Ali

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

And yet thou canst see how those in whose hearts there is disease vie with one another for their good will,⁷⁴ saying [to themselves], "We fear lest fortune turn against us." But God may well bring about good fortune [for the believers] or any [other] event of His own devising,⁷⁵ whereupon those [waverers] will be smitten with remorse for the thoughts which they had secretly harboured within themselves -

  - Mohammad Asad

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

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

You see that those who have the disease of hypocrisy in their hearts move around in their camp saying: "We fear lest a turn of fortune strike us." But soon when Allah gives you victory or a decision according to His will, they will regret for what they are hiding in their hearts.

  - Muhammad Farooq-i-Azam Malik

You see those with sickness in their hearts racing for their guardianship, saying 'in justification', 'We fear a turn of fortune will strike us.' But perhaps Allah will bring about 'your' victory or another favour by His command, and they will regret what they have hidden in their hearts.

  - Mustafa Khattab

And thou seest those in whose heart is a disease race toward them, saying: We fear lest a change of fortune befall us. And it may happen that Allah will vouchsafe (unto thee) the victory, or a commandment from His presence. Then will they repent of their secret thoughts.

  - Marmaduke Pickthall

Those in whose heart is a disease thou seest how eagerly they run about amongst them saying: "We do fear lest a change of fortune bring us disaster." Ah! perhaps Allah will give (thee) victory or a decision according to His Will. Then will they repent of the thoughts which they secretly harbored in their hearts. ⁷⁶⁵

  - Abdullah Yusuf Ali

Cf. ii. 10.

while those who have attained to faith will say [to one another], "Are these the self-same people who swore by God with their most solemn oaths that they were indeed with you? In vain are all their works, for now they are lost!"

  - Mohammad Asad

At that time the believers will say: "Are these the same people who solemnly swore by Allah that they would stand beside you?" As a result all their deeds will be voided and they will become losers.

  - Muhammad Farooq-i-Azam Malik

'Only then,' the believers will ask 'one another', 'Are these the ones who swore solemn oaths by Allah that they were with you?' Their deeds have been in vain, so they have become losers.

  - Mustafa Khattab

Then will the believers say (unto the people of the Scripture): Are these they who swore by Allah their most binding oaths that they were surely with you? Their works have failed, and they have become the losers.

  - Marmaduke Pickthall

And those who believe will say: "Are these the men who swore their strongest oaths by Allah that they were with you?" All that they do will be in vain and they will fall into (nothing but) ruin. ⁷⁶⁶

  - Abdullah Yusuf Ali

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

0 you who have attained to faith! If you ever abandon your faith,⁷⁶ God will in time bring forth [in your stead] people whom He loves and who love Him - humble towards the believers, proud towards all who deny the truth: [people] who strive hard in God's cause, and do not fear to be censured by anyone who might censure them: such is God's favour, which He grants unto whom He wills. And God is infinite, all-knowing.

  - Mohammad Asad

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

O believers! Whoever among you renounce Islam let him do so; soon Allah will replace them with others whom He will love and they will love Him, who will be humble towards the believers, mighty against the unbelievers, striving hard in the way of Allah, and will have no fear of reproach from any critic. Now this is the grace of Allah which He bestows on whom He pleases. Allah has boundless knowledge.

  - Muhammad Farooq-i-Azam Malik

O believers! Whoever among you abandons their faith, Allah will replace them with others who love Him and are loved by Him. They will be humble with the believers but firm towards the disbelievers, struggling in the Way of Allah; fearing no blame from anyone. This is the favour of Allah. He grants it to whoever He wills. And Allah is All-Bountiful, All-Knowing.

  - Mustafa Khattab

O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All Embracing, All Knowing.

  - Marmaduke Pickthall

O ye who believe! if any from among you turn back from his faith soon will Allah produce a people whom He will love as they will love Him lowly with the believers mighty against the rejecters fighting in the way of Allah and never afraid of the reproaches of such as find fault. That is the Grace of Allah which He will bestow on whom He pleaseth: and Allah encompasseth all and He knoweth all things. ⁷⁶⁷

  - Abdullah Yusuf Ali

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

Behold, your only helper shall be God, and His Apostle, and those who have attained to faith - those that are constant in prayer, and render the purifying dues, and bow down [before God]:

  - Mohammad Asad

Your real protecting friends are Allah, His Rasool, and the fellow believers - the ones who establish Salah, pay Zakah and bow down humbly before Allah.

  - Muhammad Farooq-i-Azam Malik

Your only guardians are Allah, His Messenger, and fellow believers- who establish prayer and pay alms-tax with humility.

  - Mustafa Khattab

Your friend can be only Allah; and His messenger and those who believe, who establish worship and pay the poor due, and bow down (in prayer).

  - Marmaduke Pickthall

Your (real) friends are (no less than) Allah His Apostle and the (fellowship of) believers those who establish regular prayers and regular charity and they bow down humbly (in worship).

  - Abdullah Yusuf Ali

for, all who ally themselves with God and His Apostle and those who have attained to faith - behold, it is they, the partisans of God, who shall be victorious!

  - Mohammad Asad

Whoever makes Allah, His Rasool and the fellow believers his protecting friends, must know that Allah's party will surely be victorious.

  - Muhammad Farooq-i-Azam Malik

Whoever allies themselves with Allah, His Messenger, and fellow believers, then it is certainly Allah's party that will prevail.

  - Mustafa Khattab

And whoso taketh Allah and His messenger and those who believe for friend (will know that), lo! the party of Allah, they are the victorious.

  - Marmaduke Pickthall

As to those who turn (for friendship) to Allah His Apostle and the (fellowship of) believers it is the fellowship of Allah that must certainly triumph.

  - Abdullah Yusuf Ali

O you who have attained to faith! Do not take for your friends such as mock at your faith and make a jest of it - be they from among those who have been vouchsafed revelation before your time, or [from among] those who deny the truth [of revelation as such] - but remain conscious of God, if you are [truly] believers:

  - Mohammad Asad

O believers! Do not make your protecting friends those, from among the people who were given the Book before you and the unbelievers, who have made your religion a mockery or pastime, fear Allah if you are true believers.

  - Muhammad Farooq-i-Azam Malik

O believers! Do not seek the guardianship of those given the Scripture before you and the disbelievers who have made your faith a mockery and amusement. And be mindful of Allah if you are 'truly' believers.

  - Mustafa Khattab

O ye who believe! Choose not for friends such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers.

  - Marmaduke Pickthall

O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport whether among those who received the Scripture before you or among those who reject faith; but fear ye Allah if ye have Faith (indeed). ⁷⁶⁸

  - Abdullah Yusuf Ali

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

for, when you call to prayer, they mock at it and make a jest of it - simply because they are people who do not use their reason.

  - Mohammad Asad

When you call for Salah (prayers) they make it as an object of mockery and pastime; this is because they are a people devoid of understanding.

  - Muhammad Farooq-i-Azam Malik

When you call to prayer, they mock it in amusement. This is because they are a people without understanding.

  - Mustafa Khattab

And when ye call to prayer they take it for a jest and sport. That is because they are a folk who understand not.

  - Marmaduke Pickthall

When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because they are a people without understanding.

  - Abdullah Yusuf Ali

Say: "O followers of earlier revelation! Do you find fault with us for no other reason than that we believe in God [alone], and in that which He has bestowed from on high upon us as well as that which He has bestowed aforetime? - or [is it only] because most of you are iniquitous?"

  - Mohammad Asad

Tell them: "O people of the Book! What makes you against us other than that we believe in Allah and in what has been revealed to us and what was revealed before? The fact is that most of you are rebellious transgressors."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'O People of the Book! Do you resent us only because we believe in Allah and what has been revealed to us and what was revealed before- while most of you are rebellious?'

  - Mustafa Khattab

Say: O, People of the Scripture! Do ye blame us for aught else than that we believe in Allah and that which is revealed unto us and that which was revealed aforetime, and because most of you are evil-livers?

  - Marmaduke Pickthall

Say: "O People of the Book! do ye disapprove of us for no other reason than that we believe in Allah and the revelation that hath come to us and that which came before (us) and (perhaps) that most of you are rebellious and disobedient?" ⁷⁶⁹

  - Abdullah Yusuf Ali

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

Say: "Shall I tell you who, in the sight of God, deserves a yet worse retribution than these? They whom God has rejected and whom He has condemned, and whom He has turned into apes and swine because they worshipped the powers of evil:⁷⁷ these are yet worse in station, and farther astray from the right path [than the mockers]."⁷⁸

  - Mohammad Asad

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

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

Ask them: "Should I tell you of those who will have even worse than this in retribution from Allah? They are those whom Allah has cursed; who have incurred His wrath; some of whom were turned into apes and pigs; who worshipped Taghut (forces of Shaitan); these are worse in rank and far more astray from the Right Way."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'Shall I inform you of those who deserve a worse punishment from Allah 'than the rebellious'? It is those who earned Allah's condemnation and displeasure- some being reduced to apes and pigs¹ and worshippers of false gods. These are far worse in rank and farther astray from the Right Way.'

  - Mustafa Khattab

 Literally or metaphorically. See footnote for 2:65.

Shall I tell thee of a worse (case) than theirs for retribution with Allah? Worse (is the case of him) whom Allah hath cursed, him on whom His wrath hath fallen! Worse is he of whose sort Allah hath turned some to apes and swine, and who serveth idols. Such are in worse plight and further astray from the plain road.

  - Marmaduke Pickthall

Say: "Shall I point out to you something much worse than this (as judged) by the treatment it received from Allah? Those who incurred the curse of Allah and His wrath those of whom some He transformed into apes and swine those who worshipped Evil; these are (many times) worse in rank and far more astray from the even Path! ⁷⁷⁰

  - Abdullah Yusuf Ali

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