Surah 5. Al-Ma'ida

O YOU who have attained to faith! Be true to your covenants!¹ Lawful to you is the [flesh of every] beast that feeds on plants, save what is mentioned to you [hereinafter² ]: but you are not allowed to hunt while you are in the state of pilgrimage. Behold, God ordains in accordance with His will.³

  - Mohammad Asad

The term 'aqd ("covenant") denotes a solemn undertaking or engagement involving more than one party. According to Raghib, the covenants referred to in this verse "are of three kinds: the covenants between God and man [i.e., man's obligations towards God], between man and his own soul, and between the individual and his fellow-men" - thus embracing the entire area of man's moral and social responsibilities.

I.e., in verse {3}. Literally, the expression bahimat al-an'am could be translated as "a beast of the cattle"; but since this would obviously be a needless tautology, many commentators incline to the view that what is meant here is "any beast which resembles [domesticated] cattle insofar as it feeds on plants and is not a beast of prey" (Razi; also Lisan al-'Arab, art. na'ma). I have adopted this convincing interpretation in my rendering of the above phrase.

Lit., "whatever He wills" or "deems fit": i.e., in accordance with a plan of which He alone has full knowledge. Regarding the prohibition of hunting while on pilgrimage, see verses {94-96} of this surah.

O believers! Fulfil your contract obligations. All four-legged animals from livestock are lawful to you other than those which are hereby announced. However do not violate the prohibition of hunting while you are in Ihram (Hajj dress). Indeed Allah orders whatever He pleases.

  - Muhammad Farooq-i-Azam Malik

O believers! Honour your obligations. All grazing livestock has been made lawful to you- except what is hereby announced to you and hunting while on pilgrimage. Indeed, Allah commands what He wills.

  - Mustafa Khattab

O ye who believe! Fulfil your undertakings. The beast of cattle is made lawful unto you (for food) except that which is announced unto you (herein), game being unlawful when ye are on pilgrimage. Lo! Allah ordaineth that which pleaseth Him.

  - Marmaduke Pickthall

O ye who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals with the exceptions named: but animals of the chase are forbidden while ye are in the Sacred Precincts or in pilgrim garb: for Allah doth command according to His Will and Plan. ^{682 683 684 685}

  - Abdullah Yusuf Ali

This line has been justly admired for its terseness and comprehensiveness. Obligations: 'uqud the Arabic word implies so many things that a whole chapter of Commentary can be written on it. First, there are the divine obligations that arise from our spiritual nature and our relation to Allah. He created us and implanted in us the faculty of knowledge and foresight: besides the intuition and reason which He gave us. He made Nature responsive to our needs, and His Signs in Nature are so many lessons to us in our own inner life; He further sent Messengers and Teachers, for the guidance of our conduct in individual, social, and public life. All these gifts create corresponding obligations which we must fulfil. But in our own human and material life we undertake mutual obligations express and implied. We make a promise: we enter into a commercial or social contract; we enter into a contract of marriage: we must faithfuly fulfil all obligations in all these relationships. Our group or our State enters into a treaty; every individual in that group or State is bound to see that as far as lies in his power, such obligations are faithfully discharged. There are tacit obligations; living in civil society, we must respect its tacit conventions unless they are morally wrong, and in that case we must get out of such society. There are tacit obligations in the characters of host and guest, wayfarer of companion, employer or employed, etc., etc., which every man of Faith must discharge conscientiously. The man who deserts those who need him and goes to pray in a desert is a coward who disregards his obligations. All these obligations are inter-connected. Truth and fidelity are parts of religion in all relations of life. This verse is numbered separately from the succeeding verses.

That is, the exceptions named not only in the Qur-an but in the Sunnah as well. See v. 3 below.

Cf. v. 94-96. Hunting and the use of game are forbidden "while ye are hurumun," i.e., while ye are (1) in the Sacred Precincts, or (2) in the special pilgrim garb (ihram), as to which see n. 212, ii. 196. In most cases the two amount to the same thing. The Sacred Precincts are sanctuary both for man and beast.

Allah's commands are not arbitrary. His Will is the perfect Archetype or Plan of the world. Everything He wills has regard to His Plan, in which are reflected His perfect wisdom and goodness.

O you who have attained to faith! Offend not against the symbols set up by God, nor against the sacred month [of pilgrimage], nor against the garlanded offerings,⁴ nor against those who flock to the Inviolable Temple, seeking favour with their Sustainer and His goodly acceptance; and [only] after your pilgrimage is over⁵ are you free to hunt. And never let your hatred of people who would bar you from the Inviolable House of Worship lead you into the sin of aggression:⁶ but rather help one another in furthering virtue and God-consciousness, and do not help one another in furthering evil and enmity; and remain conscious of God: for, behold, God is severe in retribution!

  - Mohammad Asad

Lit., "nor against the offerings, nor the garlands" - a reference to the animals which are brought to Mecca at the time of pilgrimage, to be sacrificed there in the name of God and most of their flesh distributed among the poor. In order to mark out such animals, and to prevent their being inadvertently used for profane (e.g., commercial) ends, garlands are customarily hung around their necks. See also 2:196 . - The term sha'a'ir Allah (lit., "God's symbols), occurring earlier in this sentence, denotes the places reserved for particular religious rites (e.g., the Ka'bah) as well as the religious rites themselves. (Cf. 2:158 , where As-Safa and Al-Marwah are described as "symbols set up by God"). In the above context, the rites of pilgrimage, in particular, are alluded to.

Lit., "when you have become free of the obligations attaching to the state of pilgrimage" (idha halaltum ).

Inasmuch as this surah was undoubtedly revealed in the year 10 H. (Tabari, Ibn Kathir), it is difficult to accept the view of some of the commentators that the above verse alludes to the events culminating in the truce of Hudaybiyyah, in 6 H., when the pagan Quraysh succeeded in preventing the Prophet and his followers from entering Mecca on pilgrimage. At the time of the revelation of this surah Mecca was already in the possession of the Muslims, and there was no longer any question of their being barred from it by the Quraysh, almost all of whom had by then embraced Islam. We must, therefore, conclude that the above injunction cannot be circumscribed by a historical reference but has a timeless, general import: in other words, that it refers to anybody who might endeavour to bar the believers - physically or metaphorically - from the exercise of their religious duties (symbolized by the "Inviolable House of Worship") and thus to lead them away from their faith. In view of the next sentence, moreover, this interpretation would seem to be the only plausible one.

O believers! Do not violate the sanctity of the Symbols of Allah: the Sacred Month , the animals brought for sacrifice, the garlands that mark such animals, and those people visiting the Sacred House (Ka'bah) to seek the grace and good pleasure of their Rabb. When you put off your Ihram (pilgrimage is over) then you are allowed to hunt. Let not the hatred of some people - who once hindered you from the Sacred Mosque - incite you to commit transgression. Cooperate with one another in righteousness and piety, and do not cooperate in sin and transgression. Have fear of Allah. Allah is stern in punishment.

  - Muhammad Farooq-i-Azam Malik

O believers! Do not violate Allah's rituals 'of pilgrimage', the sacred months, the sacrificial animals, the 'offerings decorated with' garlands, nor those 'pilgrims' on their way to the Sacred House seeking their Lord's bounty and pleasure. When pilgrimage has ended, you are allowed to hunt. Do not let the hatred of a people who once barred you from the Sacred Mosque provoke you to transgress. Cooperate with one another in goodness and righteousness, and do not cooperate in sin and transgression. And be mindful of Allah. Surely Allah is severe in punishment.

  - Mustafa Khattab

O ye who believe! Profane not Allah's monuments nor the Sacred Month nor the offerings nor the garlands, nor those repairing to the Sacred House, seeking the grace and pleasure of Allah. But when ye have left the sacred territory, then go hunting (if ye will). And let not your hatred of a folk who (once) stopped your going to the Inviolable Place of Worship seduce you to transgress; but help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo! Allah is severe in punishment.

  - Marmaduke Pickthall

O ye who believe! violate not the sanctity of the Symbols of Allah nor of the Sacred Month nor of the animals brought for sacrifice nor the garlands that mark out such animals nor the people resorting to the Sacred House seeking of the bounty and good pleasure of their Lord. But when ye are clear of the Sacred Precincts and of pilgrim garb ye may hunt and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part). Help ye one another in righteousness and piety but help ye not one another in sin and rancor: fear Allah: for Allah is strict in punishment. ^{686 687 688 689 690}

  - Abdullah Yusuf Ali

Cf. ii. 158, where Safa and Marwa are called "Symbols (sha'a'ir) of Allah". Here the Symbols are everything connected with the Pilgrimage, viz., (1) the places (like Safii and Marwa, or the Ka'ba or 'Arafat, etc.); (2) the rites and ceremonies prescribed; (3) prohibitions (such as that of hunting, etc.); (4) the times and seasons prescribed. There is spiritual and moral dimension in all these. See notes on ii. 158, ii. 194-200.

The month of pilgrimage, or else, collectively, the four sacred months (ix. 36), viz., Rajab (7th). Zul-qa'dah (11th), Zul-hijjah (12th, the month of Pilgrimage), and Muharram (the first of the year). In all these months War was prohibited. Excepting Rajab the other three months are consecutive.

The immunity from attack or interference extended to the animals brought as offerings for sacrifice and the garlands or fillets or distinguishing marks which gave them immunity. They were treated as sacred symbols. And of course every protection or immunity was enjoyed by the Pilgrims.

This is the state opposite to that described in n. 684, i.e., when ye have left the Sacred Precincts, and have doffed the special pilgrim garb, showing your return to ordinary life.

See n. 205 to ii. 191. In the sixth year of the Hijra the Pagans, by way of hatred and persecution of the Muslims, had prevented them from access to the Sacred Mosque. When the Muslims were re-established in Makkah, some of them wanted to retaliate. Passing from the immediate event to the general principle, we must not retaliate or return evil for evil. The hatred of the wicked does not justify hostility on our part. We have to help each other in righteousness and piety, not in perpetuating feuds of hatred and enmity. We may have to fight and put down evil, but never in a spirit of malice or hatred, but always in a spirit of justice and righteousness.

FORBIDDEN to you is carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked,⁷ and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, save that which you [yourselves] may have slaughtered while it was still alive; and [forbidden to you is] all that has been slaughtered on idolatrous altars.⁸ And [you are forbidden] to seek to learn through divination what the future may hold in store for you:⁹ this is sinful conduct. Today, those who are bent on denying the truth have lost all hope of [your ever forsaking] your religion: do not, then, hold them in awe, but stand in awe of Me! Today have I perfected your religious law for you, and have bestowed upon you the full measure of My blessings, and willed that self-surrender unto Me shall be your religion.¹⁰ As for him, however, who is driven [to what is forbidden] by dire necessity¹¹ and not by an inclination to sinning - behold, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

See 2:173 .

The nusub (sing. nasibah) were the altar-stones set up in pre-Islamic times around the Ka'bah on which the pagan Quraysh used to sacrifice animals to their idols. However, from the story of Zayd ibn 'Amr ibn Nufayl (Bukhari) it appears that not only sacrificial animals but also such as were destined for common consumption were often slaughtered there for the sake of a supposed "blessing" (see Fath al-Bari VII, 113). Some philologists consider the form nusub a singular, with ansab as its plural (cf. verse {90} of this surah). In either case the term denotes an association with all manner of practices which could be described as "idolatrous", and should not be taken merely in its literal sense. Cf. in this respect also verse {90} of this surah, and the corresponding note [105].

Lit., "to aim at divining [the future] by means of arrows". This is a reference to the divining-arrows without a point and without feathers used by the pre-Islamic Arabs to find out what the future might hold in store for them. (A comprehensive description of this practice may be found in Lane III, 1247.) As is usual with such historical allusions in the Qur'an, this one, too, is used metonymically: it implies a prohibition of all manner of attempts at divining or foretelling the future.

According to all available Traditions based on the testimony of the Prophet's contemporaries, the above passage - which sets, as it were, a seal on the message of the Qur'an - was revealed at 'Arafat in the afternoon of Friday, the 9th of Dhu 'l-Hijjah, 10 H., eighty-one or eighty-two days before the death of the Prophet. No legal injunction whatsoever was revealed after this verse: and this explains the reference to God's having perfected the Faith and bestowed the full measure of His blessings upon the believers. Man's self-surrender (islam) to God is postulated as the basis, or the basic law, of all true religion (din). This self-surrender expressed itself not only in belief in Him but also in obedience to His commands: and this is the reason why the announcement of the completion of the Qur'anic message is placed within the context of a verse containing the last legal ordinances ever revealed to the Prophet Muhammad.

Lit., "in [a condition of] emptiness' (fi makhmasah). This is generally taken to mean in extreme hunger"; but while this expression does, in the first instance, signify "emptiness caused by hunger", the reference to divination in the above verse points to a metonymical use of the term makhmasah as well: that is to say, it covers here not merely cases of actual, extreme hunger (which makes the eating of otherwise prohibited categories of meat permissible, as is explicitly stated in 2:173 ) but also other situations in which overwhelming, extraneous forces beyond a person's control may compel him, against his will, to do something that is normally prohibited by Islamic Law - as, for instance, to use intoxicating drugs whenever illness makes their use imperative and unavoidable.

You are forbidden to eat the meat of any animal that dies by itself (dead body), blood, the flesh of swine (pork) and that on which any name other than Allah has been invoked; also that which is strangled to death , killed by a violent blow, killed by a headlong fall and of those beaten or gored to death; and that which has been partly eaten by a wild animal unless you are able to slaughter it before its death; also that which is sacrificed on altars or is divided by raffling of arrows. All these are sinful acts. Today the unbelievers have given up all their hope of vanquishing your religion. Have no fear of them, fear Me. Today I have perfected your religion for you, completed my favor upon you and approved Al-Islam as a Deen (way of life for you). Anyone who is compelled by hunger to eat what is forbidden, not intending to commit sin, will find Allah Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Forbidden to you are carrion, blood, and swine; what is slaughtered in the name of any other than Allah; what is killed by strangling, beating, a fall, or by being gored to death; what is partly eaten by a predator unless you slaughter it; and what is sacrificed on altars. You are also forbidden to draw lots for decisions.¹ This is all evil. Today the disbelievers have given up all hope of 'undermining' your faith. So do not fear them; fear Me! Today I have perfected your faith for you, completed My favour upon you, and chosen Islam as your way. But whoever is compelled by extreme hunger- not intending to sin- then surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

 To make a decision in pre-Islamic Arabia, a person would draw one of three straws: one saying “Do it,” the other “Do not do it,” and the third was left blank, whereas in Islam there is a special prayer (called istikhârah) for guidance when making a decision.

Forbidden unto you (for food) are carrion and blood and swine flesh, and that which hath been dedicated unto any other than Allah, and the strangled, and the dead through beating, and the dead through falling from a height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that which ye make lawful (by the death stroke), and that which hath been immolated unto idols. And (forbidden is it) that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of (ever harming) your religion; so fear them not, fear Me! This day have I perfected your religion for you and completed My favor unto you, and have chosen for you as religion AL- ISLAM. Whoso is forced by hunger, not by will, to sin: (for him) lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Forbidden to you (for food) are: dead meat blood the flesh of swine and that on which hath been invoked the name of other than Allah that which hath been killed by strangling or by a violent blow or by a headlong fall or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you completed my favor upon you and have chosen for you Islam as your religion. But if any forced by hunger with no inclination to transgression Allah is indeed Oft-Forgiving Most Merciful. ^{691 692 693 694}

  - Abdullah Yusuf Ali

Cf. ii. 173 and nn. 173 and 174. The prohibition of dead meat, blood, the flesh of swine, and that on which other names than that of Allah have been invoked, has been there explained.

If an animal dies by strangling, or by a violent blow, or a headlong fall, or by being gored to death, or by being attacked by a wild animal, the presumption is that it becomes carrion, as the life-blood is congealed before being taken out of the body. But the presumption can be rebutted. If the life-blood still flows and the solemn mode of slaughter (zabh in the name of Allah is carried out, it becomes lawful as food.

This was also an idolatrous rite, different from that in which a sacrifice was devoted to a particular idol or a false god.

Gambling of all kinds is forbidden; ii. 291. A sort of lottery or raffle practised by Pagan Arabs has been described in n. 241. Division of meat in this way is here forbidden, as it is a form of gambling.

They will ask thee as to what is lawful to them Say: "Lawful to you are all the good things of life."¹² And as for those hunting animals¹³ which you train by imparting to them something of the knowledge that God has imparted to yourselves - eat of what they seize for you, but mention God's name over it, and remain conscious of God: verily, God is swift in reckoning.

  - Mohammad Asad

The implication is, firstly, that what has been forbidden does not belong to the category of "the good things of life" (at-tayyibat), and, secondly, that all that has not been expressly forbidden is allowed. It is to be noted that the Qur'an forbids only those things or actions which are injurious to man physically, morally or socially.

Lit., "such of the trained beasts of chase" (min al-jawarih mukallibin). The term mukallib signifies "trained like a [hunting] dog", and is applied to every animal used for hunting - a hound, a falcon, a cheetah, etc.

They ask you what food is lawful for them, say: All good clean things are lawful for you, as well as what you have taught your hunting birds and beasts to catch, trained by you with the knowledge given to you by Allah. Eat what they catch and hold for you, however, pronounce the name of Allah over it. Have fear of Allah. Allah is swift in settling the accounts.

  - Muhammad Farooq-i-Azam Malik

They ask you, 'O Prophet,' what is permissible for them 'to eat'. Say, 'What is good and lawful. Also what is caught by your hunting animals and birds of prey which you have trained as instructed by Allah. So eat what they catch for you, but mention the Name of Allah over it 'first'.' And be mindful of Allah. Surely Allah is swift in reckoning.

  - Mustafa Khattab

They ask thee (O Muhammad) what is made lawful for them. Say: ( all ) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah's name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.

  - Marmaduke Pickthall

They ask thee what is lawful to them (as food): say: Lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah; eat what they catch for you but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account. ^{697 698}

  - Abdullah Yusuf Ali

The previous verse was negative; it defined what was not lawful for food, viz., things gross, or disgusting, or dedicated to superstition. This verse is positive: it defines what is lawful, viz., all things that are good and pure.

In the matter of the killing for meat, the general rule is that the name of Allah, the true God should be pronounced as a rite in order to call our attention to the fact that we do not take life thoughtlessly but solemnly for food, with the permission of Allah, to whom we render the life back. The question of hunting is then raised. How can this solemn rite be performed when we send forth trained hawks, trained hounds, or trained cheetahs or other animals trained for the chase? They must necessarily kill at some distance from their masters. Their game is legalised on these conditions: (1) that they are trained to kill, not merely for their own appetite, or out of mere wantonness, but for their master's food; the training implies that something of the solemnity which Allah has taught us in this matter goes into their action; and (2) we are to pronounce the name of Allah over the quarry; this is interpreted to mean that the Takbir should be pronounced when the hawk or dog, etc., is released to the quarry.

Today, all the good things of life have been made lawful to you. And the food of those who have been vouchsafed revelation aforetime is lawful to you,¹⁴ and your food is lawful to them. And [lawful to you are], in wedlock, women from among those who believe [in this divine writ], and, in wedlock, women from among those who have been vouchsafed revelation before your time - provided that you give them their dowers, taking them in honest wedlock, not in fornication, nor as secret love-companions.¹⁵ But as for him who rejects belief [in God] - in vain will be all his works: for in the life to come he shall be among the lost.¹⁶

  - Mohammad Asad

This permission to partake of the food of the followers of other revealed religions excludes, of course, the forbidden categories of meat enumerated in verse {3} above. As a matter of fact, the Law of Moses, too, forbids them explicitly; and there is no statement whatsoever in the Gospels to the effect that these prohibitions were cancelled by Jesus: on the contrary, he is reported to have said, "Think not that I have come to destroy the Law [of Moses]...: I am not come to destroy, but to fulfil" (Matthew v, 17). Thus, the latitude enjoyed by post-Pauline followers of Jesus in respect of food does not correspond to what he himself practiced and enjoined.

Whereas Muslim men are allowed to marry women from among the followers of another revealed religion, Muslim women may not marry non-Muslims: the reason being that Islam enjoins reverence of all the prophets, while the followers of other religions reject some of them - e.g., the Prophet Muhammad or, as is the case with the Jews, both Muhammad and Jesus. Thus, while a non-Muslim woman who marries a Muslim can be sure that - despite all doctrinal differences - the prophets of her faith will be mentioned with utmost respect in her Muslim environment, a Muslim woman who would marry a non-Muslim would always be exposed to an abuse of him whom she regards as God's Apostle.

The above passage rounds off, as it were, the opening sentences of this surah, "O you who have attained to faith, be true to your covenants" - of which belief in God and the acceptance of His commandments are the foremost. It is immediately followed by a reference to prayer: for it is in prayer that man's dependence on God finds its most conscious and deliberate expression.

Today all good clean things have been made lawful for you; and the food of the People of the Book is also made lawful for you and your food is made lawful for them. Likewise, marriage with chaste free believing women and also chaste women among the People who were given the Book before you is made lawful for you, provided that you give them their dowries and desire chastity, neither committing fornication nor taking them as mistresses. Anyone who commits Kufr with Iman (rejects faith), all his good deeds will be in vain and in the Hereafter he will be one of the losers.

  - Muhammad Farooq-i-Azam Malik

Today all good, pure foods have been made lawful for you. Similarly, the food of the People of the Book¹ is permissible for you and yours is permissible for them. And 'permissible for you in marriage' are chaste believing women as well as chaste women of those given the Scripture before you- as long as you pay them their dowries in wedlock, neither fornicating nor taking them as mistresses. And whoever rejects the faith, all their good deeds will be void 'in this life' and in the Hereafter they will be among the losers.

  - Mustafa Khattab

 “The food of the People of the Book” here means the meat of the animals slaughtered by the Jews and Christians.

This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter.

  - Marmaduke Pickthall

This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers but chaste women among the People of the Book revealed before your time when ye give them their due dowers and desire chastity not lewdness nor secret intrigues. If anyone rejects faith fruitless is his work and in the Hereafter he will be in the ranks of those who have lost (all spiritual good). ^{699 700 701}

  - Abdullah Yusuf Ali

The question is for food generally, such as is ordinarily "good and pure": in the matter of meat it should be killed with some sort of solemnity analogous to that of the Takbir. The rules of Islam in this respect being analogous to those of the People of the Book, there is no objection to mutual recognition, as opposed to meat killed by Pagans with superstitious rites. In this respect the Christian rule is the same: "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." (Acts, xv. 29). Notice the bracketing of fornication with things unlawful to eat.

Islam is not exclusive. Social intercourse, including inter-marriage, is permitted with the People of the Book. A Muslim man may marry a woman from their ranks on the same terms as he would marry a Muslim woman, i.e., he must give her an economic and moral status, and must not be actuated merely by motives of lust or physical desire. A Muslim woman may not marry a non-Muslim man, because her Muslim status would be affected; the wife ordinarily takes the nationality and status given by her husband's law. Any man or woman, of any race or faith, may, on accepting Islam, freely marry any Muslim woman or man, provided it be from motives of purity and chastity and not of lewdness.

As always, food, cleanliness, social intercourse, marriage and other interests in life, are linked with our duty to Allah and faith in Him. Duty and faith are for our own benefit, here and in the Hereafter.

0 YOU who have attained to faith! When you are about to pray, wash your face, and your hands and arms up to the elbows, and pass your [wet] hands lightly over your head, and [wash] your feet up to the ankles. And if you are in a state requiring total ablution, purify yourselves.¹⁷ But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing therewith lightly over your face and your hands. God does not want to impose any hardship on you, but wants to make you pure, and to bestow upon you the full measure of His blessings, so that you might have cause to be grateful.

  - Mohammad Asad

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

O believers! When you rise up for Salah (prayer), wash your faces and your hands as far as the elbows, wipe your heads with wet hands and wash your feet to the ankles. If you had an emission of semen, then take a full bath. However, if you are sick or on a journey or you have used the toilet or you had intercourse with your women (your wife) and you do not find any water then resort to Tayammum - find clean soil and rub your faces and hands with it. Allah does not wish to burden you; He only wishes to purify you and to perfect His favor upon you, so that you may be thankful.

  - Muhammad Farooq-i-Azam Malik

O believers! When you rise up for prayer, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet to the ankles. And if you are in a state of 'full' impurity,¹ then take a full bath. But if you are ill, on a journey, or have relieved yourselves, or have been intimate with your wives and cannot find water, then purify yourselves with clean earth by wiping your faces and hands.² It is not Allah's Will to burden you, but to purify you and complete His favour upon you, so perhaps you will be grateful.

  - Mustafa Khattab

 For example, following sexual intercourse or a wet dream.

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

O ye who believe! When ye rise up for prayer, wash your face, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women, and ye find not water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that ye may give thanks.

  - Marmaduke Pickthall

O ye who believe! when ye prepare for prayer wash your faces and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity bathe your whole body. But if ye are ill or on a journey or one of you cometh from offices of nature or ye have been in contact with women and ye find no water then take for yourselves clean sand or earth and rub therewith your faces and hands. Allah doth not wish to place you in a difficulty but to make you clean and to complete His favor to you that ye may be grateful. ^{702 703 704}

  - Abdullah Yusuf Ali

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

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

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

And [always] remember the blessings which God has bestowed upon you, and the solemn pledge by which He bound you to Himself¹⁸ when you said, "We have heard, and we pay heed." Hence, remain conscious of God: verily, God has full knowledge of what is in the hearts [of men].

  - Mohammad Asad

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

Remember Allah's favor to you and the covenant which He ratified with you when you said: "We hear and we obey." Have fear of Allah; surely Allah knows the secrets of your hearts.

  - Muhammad Farooq-i-Azam Malik

Remember Allah's favour upon you and the covenant He made with you when you said, 'We hear and obey.' And be mindful of Allah. Surely Allah knows best what is 'hidden' in the heart.

  - Mustafa Khattab

Remember Allah's grace upon you and His covenant by which He bound you when ye said: We hear and we obey; and keep your duty to Allah. Allah knoweth what is in the breasts (of men).

  - Marmaduke Pickthall

And call in remembrance the favor of Allah unto you and His Covenant which He ratified with you when ye said: "We hear and we obey": and fear Allah for Allah knoweth well the secrets of your hearts. ⁷⁰⁵

  - Abdullah Yusuf Ali

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

0 YOU who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone¹⁹ lead you into the sin of deviating from justice. Be just: this is closest to being God-conscious. And remain conscious of God: verily, God is aware of all that you do.

  - Mohammad Asad

Lit., "of people".

O believers! Be steadfast for the sake of Allah and bear true witness and let not the enmity of a people incite you to do injustice; do justice; that is nearer to piety. Fear Allah, surely Allah is fully aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

O believers! Stand firm for Allah and bear true testimony. Do not let the hatred of a people lead you to injustice. Be just! That is closer to righteousness. And be mindful of Allah. Surely Allah is All-Aware of what you do.

  - Mustafa Khattab

O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do.

  - Marmaduke Pickthall

O ye who believe! stand out firmly for Allah as witnesses to fair dealing and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety: and fear Allah for Allah is well-acquainted with all that ye do. ^{706 707}

  - Abdullah Yusuf Ali

Cf. iv. 135.

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

God has promised unto those who attain to faith and do good works [that] theirs shall be forgiveness of sins, and a mighty reward;

  - Mohammad Asad

Allah has promised those who believe and do righteous deeds, forgiveness and mighty reward.

  - Muhammad Farooq-i-Azam Malik

Allah has promised those who believe and do good 'His' forgiveness and a great reward.

  - Mustafa Khattab

Allah hath promised those who believe and do good works: Theirs will be forgiveness and immense reward.

  - Marmaduke Pickthall

To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward.

  - Abdullah Yusuf Ali

whereas they who are bent on denying the truth and giving the lie to Our messages - they are destined for the blazing fire.

  - Mohammad Asad

As for those who reject faith and deny Our revelations, they will be the companions of hellfire.

  - Muhammad Farooq-i-Azam Malik

As for those who disbelieve and deny Our signs, they are the residents of the Hellfire.

  - Mustafa Khattab

And they who disbelieve and deny Our revelations, such are rightful owners of hell.

  - Marmaduke Pickthall

Those who reject faith and deny our signs will be companions of hell-fire.

  - Abdullah Yusuf Ali

O you who have attained to faith! Remember the blessings which God bestowed upon you when [hostile] people were about to lay hands on you²⁰ and He stayed their hands from you. Remain, then, conscious of God: and in God let the believers place their trust.

  - Mohammad Asad

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

O believers! Also remember Allah's favor which He recently bestowed upon you when He restrained the hands of those who sought to harm you (Jewish plan to kill the Prophet and eminent companions through an invitation to a dinner which Allah informed him not to attend). Have fear of Allah; and in Allah let the believers put their trust.

  - Muhammad Farooq-i-Azam Malik

O believers! Remember Allah's favour upon you: when a people sought to harm you, but He held their hands back from you. Be mindful of Allah. And in Allah let the believers put their trust.

  - Mustafa Khattab

O ye who believe! Remember Allah's favor unto you, how a people were minded to stretch out their hands against you but He withheld their hands from you; and keep your duty to Allah. In Allah let believers put their trust.

  - Marmaduke Pickthall

O ye who believe! call in remembrance the favor of Allah unto you when certain men formed the design to stretch out their hands against you but (Allah) held back their hands from you: so fear Allah. And on Allah let believers put (all) their trust. ⁷⁰⁸

  - Abdullah Yusuf Ali

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

AND, INDEED, God accepted a [similar] solemn pledge²¹ from the children of Israel when We caused twelve of their leaders to be sent [to Canaan as spies].²² And God said: "Behold, I shall be with you! If you are constant in prayer, and spend in charity, and believe in My apostles and aid them, and offer up unto God a goodly loan,²³ I will surely efface your bad deeds and bring you into gardens through which running waters flow. But he from among you who, after this, denies the truth, will indeed have strayed from the right path!"

  - Mohammad Asad

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

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

I.e., by doing righteous deeds.

Allah did in fact make a covenant with the Children of Israel and appointed twelve chieftains from among them and said: "I am with you; if you establish Salah (prayers) pay Zakah, believe in My Rasools, support them and give a generous loan to Allah (spend in charity), I will certainly forgive you your sins and admit you to gardens beneath which the rivers flow. However, if any one of you, after this, violates this covenant, he will indeed go astray from the Right Way."

  - Muhammad Farooq-i-Azam Malik

Allah made a covenant with the Children of Israel and appointed twelve leaders from among them and 'then' said, 'I am truly with you. If you establish prayer, pay alms-tax, believe in My messengers, support them, and lend to Allah a good loan, I will certainly forgive your sins and admit you into Gardens under which rivers flow. And whoever among you disbelieves afterwards has truly strayed from the Right Way.'

  - Mustafa Khattab

Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains: and Allah said: Lo! I am with you. If ye establish worship and pay the poor due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbelieveth after this will go astray from a plain road.

  - Marmaduke Pickthall

Allah did aforetime take a Covenant from the Children of Israel and We appointed twelve captains among them and Allah said: "I am with you: if ye (but) establish regular prayers practice regular charity believe in My apostles honor and assist them and loan to Allah a beautiful loan verily I will wipe out from you your evils and admit you to gardens with rivers flowing beneath; but if any of you after this resisteth faith he hath truly wandered from the path of rectitude." ^{709 710 711}

  - Abdullah Yusuf Ali

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

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

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

Then, for having broken their solemn pledge,²⁴ We rejected them and caused their hearts to harden - [so that now] they distort the meaning of the [revealed] words, taking them out of their context;²⁵ and they have forgotten much of what they had been told to bear in mind; and from all but a few of them thou wilt always experience treachery. But pardon them, and forbear: verily, God loves the doers of good.

  - Mohammad Asad

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

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

Even after that, they broke their covenant; as a result, We laid on them Our curse and hardened their hearts. They tempered with words out of their context and neglected much of what they were enjoined. You will always find most of them deceitful except for a few of them. Yet forgive them and overlook their misdeeds. Allah loves those who are kind to others.

  - Muhammad Farooq-i-Azam Malik

But for breaking their covenant We condemned them and hardened their hearts. They distorted the words of the Scripture and neglected a portion of what they had been commanded to uphold. You 'O Prophet' will always find deceit on their part, except for a few. But pardon them and bear with them. Indeed, Allah loves the good-doers.

  - Mustafa Khattab

And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly.

  - Marmaduke Pickthall

But because of their breach of their Covenant We cursed them and made their hearts grow hard: they change the words from their (right) places and forget a good part of the Message that was sent them nor wilt thou cease to find them barring a few ever bent on (new) deceits: but forgive them and overlook (their misdeeds): for Allah loveth those who are kind. ^{712 713 714}

  - Abdullah Yusuf Ali

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

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

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

And [likewise,] from those who say, "Behold, we are Christians,"²⁶ We have accepted a solemn pledge: and they, too, have forgotten much of what they had been told to bear in mind - wherefore We have given rise among them to enmity and hatred, [to last] until Resurrection Day:²⁷ and in time God will cause them to understand what they have contrived.

  - Mohammad Asad

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

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

Likewise We also made a covenant with those who call themselves Christians, but they too have neglected much of what they were enjoined. As a result, We stirred among them enmity and hatred, which will last till the Day of Resurrection and soon Allah will inform them all of what they have done.

  - Muhammad Farooq-i-Azam Malik

And from those who say, 'We are Christians,' We took their covenant, but they neglected a portion of what they had been commanded to uphold. So We let hostility and enmity arise between them until the Day of Judgment, and soon Allah will inform them of all they have done.

  - Mustafa Khattab

And with those who say: "Lo! we are Christians," We made a covenant, but they forgot a part of that whereof they were admonished. Therefor We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah will inform them of their handiwork.

  - Marmaduke Pickthall

From those too who call themselves Christians We did take a Covenant but they forgot a good part of the Message that was sent them: so We estranged them with enmity and hatred between the one and the other to the Day of Judgment. And soon will Allah show them what it is they have done. ^{715 715}

  - Abdullah Yusuf Ali

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

O followers of the Bible! Now there has come unto you Our Apostle, to make clear unto you much of what you have been concealing [from yourselves] of the Bible,²⁸ and to pardon much. Now there has come unto you from God a light, and a clear divine writ,

  - Mohammad Asad

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

O people of the Book (Jews and Christians)! Now Our Rasool has come to you to reveal much of what you have concealed from the Holy Books and to pass over much which is no longer necessary. There has come to you from Allah a new Light and a clear Book,

  - Muhammad Farooq-i-Azam Malik

O People of the Book! Now Our Messenger has come to you, revealing much of what you have hidden of the Scriptures and disregarding much. There certainly has come to you from Allah a light and a clear Book

  - Mustafa Khattab

O people of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and a plain Scripture,

  - Marmaduke Pickthall

O People of the Book! there hath come to you Our Apostle revealing to you much that ye used to hide in the Book and passing over much (that is now unnecessary): There hath come to you from Allah a (new) Light and a perspicuous Book. ⁷¹⁶

  - Abdullah Yusuf Ali

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

through which God shows unto all that seek His goodly acceptance the paths leading to salvation²⁹ and, by His grace, brings them out of the depths of darkness into the light and guides them onto a straight way.

  - Mohammad Asad

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

with which Allah will guide to the ways of peace all those who seek His good pleasure and bring them out of the depth of darkness into the light of His grace and guide them to the Right Way.

  - Muhammad Farooq-i-Azam Malik

through which Allah guides those who seek His pleasure to the ways of peace, brings them out of darkness and into light by His Will, and guides them to the Straight Path.

  - Mustafa Khattab

Whereby Allah guideth him who seeketh His good pleasure unto paths of peace. He bringeth them out of darkness unto light by His decree, and guideth them unto a straight path.

  - Marmaduke Pickthall

Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety and leadeth them out of darkness by His Will unto the light guideth them to a Path that is Straight.

  - Abdullah Yusuf Ali

Indeed, the truth deny they who say, "Behold, God is the Christ, son of Mary." Say: "And who could have prevailed with God in any way had it been His will to destroy the Christ, son of Mary, and his mother, and everyone who is on earth - all of them? For, God's is the dominion over the heavens and the earth and all that is between them; He creates what He wills: and God has the power to will anything!"

  - Mohammad Asad

Indeed those have committed Kufr (rejected faith) who said, "God is the Messiah, son of Maryam." O Muhammad, ask them, "Who has the power to prevent Allah if He chose to destroy the Messiah the son of Maryam, his mother and all that is in the earth? Allah has the sovereignty over the heavens and the earth and all that is between them. He creates what He pleases and has power over everything".

  - Muhammad Farooq-i-Azam Malik

Indeed, those who say, 'Allah is the Messiah, son of Mary,' have fallen into disbelief. Say, 'O Prophet,' 'Who has the power to prevent Allah if He chose to destroy the Messiah, son of Mary, his mother, and everyone in the world all together?' To Allah 'alone' belongs the kingdom of the heavens and the earth and everything in between. He creates whatever He wills. And Allah is Most Capable of everything.

  - Mustafa Khattab

They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary. Say : Who then can do aught against Allah, if He had willed to destroy the Messiah son of Mary, and his mother and everyone on earth? Allah's is the Sovereignty of the heavens and the earth and all that is between them. He createth what He will. And Allah is Able to do all things.

  - Marmaduke Pickthall

In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: "Who then hath the least power against Allah if His Will were to destroy Christ the son of Mary his mother and all everyone that is on the earth? For to Allah belongeth the dominion of the heavens and the earth and all that is between. He createth what He pleaseth. For Allah hath power over all things." ⁷¹⁷

  - Abdullah Yusuf Ali

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

And [both] the Jews and the Christians say, "We are God's children,³⁰ and His beloved ones." Say: "Why, then, does He cause you to suffer for your sins? Nay, you are but human beings of His creating. He forgives whom He wills, and He causest to suffer whom He wills: for God's is the dominion over the heavens and the earth and all that is between them, and with Him is all journeys' end."

  - Mohammad Asad

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

The Jews and the Christians say: "We are the children of Allah and His beloved ones." Ask them, "Why then does He punish you for your sins? Nay! In fact you are human beings like others which He has created. He forgives whom He pleases and He punishes whom He pleases. To Allah belongs the sovereignty of the heavens and the earth and all that is between them, and to Him is the final refuge."

  - Muhammad Farooq-i-Azam Malik

The Jews and the Christians each say, 'We are the children of Allah and His most beloved!' Say, 'O Prophet,' 'Why then does He punish you for your sins? No! You are only humans like others of His Own making. He forgives whoever He wills and punishes whoever He wills. To Allah 'alone' belongs the kingdom of the heavens and the earth and everything in between. And to Him is the final return.'

  - Mustafa Khattab

The Jews and Christians say: We are sons of Allah and His loved ones. Say: Why then doth He chastise you for your sins? Nay, ye are but mortals of His creating. He forgiveth whom He will, and chastiseth whom He will. Allah's is the Sovereignty of the heavens and the earth and all that is between them, and unto Him is the journeying.

  - Marmaduke Pickthall

(Both) the Jews and the Christians say: "We are sons of Allah and His beloved." Say: "Why then doth He punish you for your sins? Nay ye are but men of the men He hath created: He forgiveth whom He pleaseth and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth and all that is between: and unto Him is the final goal (of all)." ^{718 719}

  - Abdullah Yusuf Ali

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

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

O followers of the Bible! Now, after a long time during which no apostles have appeared, there has come unto you [this] Our Apostle to make [the truth] clear to you, lest you say, "No bearer of glad tidings has come unto us, nor any warner": for now there has come unto you a bearer of glad tidings and a warner - since God has the power to will anything.

  - Mohammad Asad

O people of the Book! Indeed Our Rasool has now come to you making clear to you the teaching of the Right Way, after a long break in the series of the Rasools, so that you may not be able to say, "No one has come to give us good news or to warn us." Now someone has come to give you good news and warn you so listen to him. Allah has power over everything.

  - Muhammad Farooq-i-Azam Malik

O People of the Book! Our Messenger has indeed come to you, making things clear to you after an interval between the messengers so you do not say, 'There has never come to us a deliverer of good news or a warner.' Now there has come to you a deliverer of good news and a warner. And Allah is Most Capable of everything.

  - Mustafa Khattab

O people of the Scripture! Now hath Our messenger come unto you to make things plain after an interval (of cessation) of the messengers, lest ye should say: There came not unto us a messenger of cheer nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is Able to do all things.

  - Marmaduke Pickthall

O people of the Book! now hath come unto you making (things) clear unto you Our Apostle after the break in (the series of) Our apostles lest ye should say: there came unto us no bringer of glad tidings and no warner (from evil): but now hath come unto you a bringer of glad tidings and a warner (from evil): and Allah hath power over all things. ⁷²⁰

  - Abdullah Yusuf Ali

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

AND, LO, Moses said unto his people:³¹ "O my people! Remember the blessings which God bestowed upon you when he raised up prophets among you, and made you your own masters,³² and granted unto you [favours] such as He had not granted to anyone else in the world.

  - Mohammad Asad

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

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

Ponder upon the incident when Musa said to his people: "O my people! Remember the favors which Allah has bestowed upon you. He has raised Prophets from among you, made you kings and gave you that which had not been given to anyone in the worlds."

  - Muhammad Farooq-i-Azam Malik

And 'remember' when Moses said to his people, 'O my people! Remember Allah's favours upon you when He raised prophets from among you, made you sovereign,¹ and gave you what He had never given anyone in the world.²

  - Mustafa Khattab

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

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

And (remember) when Moses said unto his people: O my people ! Remember Allah's favor unto you, how He placed among you Prophets, and He made you Kings, and gave you that (which) He gave not to any (other) of (His) creatures.

  - Marmaduke Pickthall

Remember Moses said to his people: "O my people! call in remembrance the favor of Allah unto you when He produced prophets among you made you kings and gave you what He had not given to any other among the peoples. ^{721 722 723}

  - Abdullah Yusuf Ali

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

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

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