Surah 5. Al-Ma'ida

Verily, if those who are bent on denying the truth had all that is on earth, and twice as much,⁴⁷ to offer as ransom from suffering on the Day of Resurrection, it would not be accepted from them: for grievous suffering awaits them.

  - Mohammad Asad

Lit., "and the like with it".

As for those who are unbelievers, if they have everything that the earth contains or twice as much to offer as a ransom to redeem themselves from the punishment of the Day of Resurrection, it will not be accepted from them and they shall have a painful punishment.

  - Muhammad Farooq-i-Azam Malik

As for those who disbelieve, lo! if all that is in the earth were theirs, and as much again therewith, to ransom them from the doom on the day of Resurrection, it would not be accepted from them. Theirs will be a painful doom.

  - Marmaduke Pickthall

They will wish to come out of the fire, but they shall not come out of it; and long-lasting suffering awaits them.

  - Mohammad Asad

They will desire to get out of the fire but will not be able to do so and they shall have an everlasting punishment.

  - Muhammad Farooq-i-Azam Malik

They will wish to come forth from the Fire, but they will not come forth from it. Theirs will be a lasting doom.

  - Marmaduke Pickthall

NOW AS FOR the man who steals and the woman who steals, cut off the hand of either of them in requital for what they have wrought, as a deterrent ordained by God:⁴⁸ for God is almighty, wise.

  - Mohammad Asad

The extreme severity of this Qur'anic punishment can be understood only if one bears in mind the fundamental principle of Islamic Law that no duty (taklif) is ever imposed on man without his being granted a corresponding right (haqq); and the term "duty" also comprises, in this context, liability to punishment. Now, among the inalienable rights of every member of the Islamic society - Muslim and non-Muslim alike - is the right to protection (in every sense of the word) by the community as a whole. As is evident from innumerable Qur'anic ordinances as well as the Prophet's injunctions forthcoming from authentic Traditions, every citizen is entitled to a share in the community's economic resources and, thus, to the enjoyment of social security: in other words, he or she must be assured of an equitable standard of living commensurate with the resources at the disposal of the community. For, although the Qur'an makes it clear that human life cannot be expressed in terms of physical existence alone - the ultimate values of life being spiritual in nature - the believers are not entitled to look upon spiritual truths and values as something that could be divorced from the physical and social factors of human existence. In short, Islam envisages and demands a society that provides not only for the spiritual needs of man, but for his bodily and intellectual needs as well. It follows, therefore, that - in order to be truly Islamic - a society (or state) must be so constituted that every individual, man and woman, may enjoy that minimum of material well-being and security without which there can be no human dignity, no real freedom and, in the last resort, no spiritual progress: for, there can be no real happiness and strength in a society that permits some of its members to suffer undeserved want while others have more than they need. If the whole society suffers privations owing to circumstances beyond its control (as happened, for instance, to the Muslim community in the early days of Islam), such shared privations may become a source of spiritual strength and, through it, of future greatness. But if the available resources of a community are so unevenly distributed that certain groups within it live in affluence while the majority of the people are forced to use up all their energies in search of their daily bread, poverty becomes the most dangerous enemy of spiritual progress, and occasionally drives whole communities away from God-consciousness and into the arms of soul-destroying materialism. It was undoubtedly this that the Prophet had in mind when he uttered the warning words (quoted by As-Suyuti in Al-Jami' as-Saghir), "Poverty may well turn into a denial of the truth (kufr)." Consequently, the social legislation of Islam aims at a state of affairs in which every man, woman and child has (a) enough to eat and wear, (b) an adequate home, (c) equal opportunities and facilities for education, and (d) free medical care in health and in sickness. A corollary of these rights is the right to productive and remunerative work while of working age and in good health, and a provision (by the community or the state) of adequate nourishment, shelter, etc. in cases of disability resulting from illness, widowhood, enforced unemployment, old age, or under-age. As already mentioned, the communal obligation to create such a comprehensive social security scheme has been laid down in many Qur'anic verses, and has been amplified and explained by a great number of the Prophet's commandments. It was the second Caliph, 'Umar ibn al-Khattab, who began to translate these ordinances into a concrete administrative scheme (see Ibn Sad, Tabaqat III/1, 213-217); but after his premature death, his successors had neither the vision nor the statesmanship to continue his unfinished work. It is against the background of this social security scheme envisaged by Islam that the Qur'an imposes the severe sentence of hand-cutting as a deterrent punishment for robbery. Since, under the circumstances outlined above, "temptation" cannot be admitted as a justifiable excuse, and since, in the last resort, the entire socio-economic system of Islam is based on the faith of its adherents, its balance is extremely delicate and in need of constant, strictly-enforced protection. In a community in which everyone is assured of full security and social justice, any attempt on the part of an individual to achieve an easy, unjustified gain at the expense of other members of the community must be considered an attack against the system as a whole, and must be punished as such: and, therefore, the above ordinance which lays down that the hand of the thief shall be cut off. One must, however, always bear in mind the principle mentioned at the beginning of this note: namely, the absolute interdependence between man's rights and corresponding duties (including liability to punishment). In a community or state which neglects or is unable to provide complete social security for all its members, the temptation to enrich oneself by illegal means often becomes irresistible - and, consequently, theft cannot and should not be punished as severely as it should be punished in a state in which social security is a reality in the full sense of the word. If the society is unable to fulfil its duties with regard to every one of its members, it has no right to invoke the full sanction of criminal law (hadd) against the individual transgressor, but must confine itself to milder forms of administrative punishment. (It was in correct appreciation of this principle that the great Caliph 'Umar waived the hadd of hand-cutting in a period of famine which afflicted Arabia during his reign.) To sum up, one may safely conclude that the cutting-off of a hand in punishment for theft is applicable only within the context of an already-existing, fully functioning social security scheme, and in no other circumstances.

Male or female, whoever is guilty of theft, cut off the hand (that was used in theft) of either of them as a punishment for their crime. This is exemplary punishment ordained by Allah. Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is Mighty, Wise.

  - Marmaduke Pickthall

But as for him who repents after having thus done wrong, and makes amends,⁴⁹ behold, God will accept his repentance: verily, God is much-forgiving, a dispenser of grace.

  - Mohammad Asad

I.e., by restituting the stolen goods before being apprehended by the authorities (Manar VI, 382).

But whoever repents after committing the crime and reforms his conduct, Allah will surely turn to him with forgiveness. Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

But whoso repenteth after his wrongdoing and amendeth, lo! Allah will relent toward him. Lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

Dost thou not know that God's is the dominion over the heavens and the earth? He chastises whom He wills, and He forgives whom He wills: for God has the power to will anything.

  - Mohammad Asad

Don't you know that Allah has sovereignty over the heavens and the earth? He may punish whom He pleases and forgive whom He pleases. Allah has power over everything.

  - Muhammad Farooq-i-Azam Malik

Knowest thou not that unto Allah belongeth the Sovereignty of the heavens and the earth? He punisheth whom He will, and forgiveth whom He will. Allah is Able to do all things.

  - Marmaduke Pickthall

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! 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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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 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

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 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

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

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

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

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

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 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

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 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