Surah Al-Ma'idah Part Three: Verses 87 to 120 | Quran Study Guide

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The Surah · Verses 87 to 120

﴾٨٧﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

Ya ayyuhal lazina amanu la tuharrimu tayyibati ma ahallal lahu lakum wa la ta'tadu, innal laha la yuhibbul mu'tadin

You who believe, do not forbid the good things Allah has made lawful for you, and do not cross the limits. Allah does not love those who cross the limits.

﴾٨٨﴿ وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

Wa kulu mimma razaqakumul lahu halalan tayyiba, wattaqul lahallazi antum bihi mu'minon

And eat of what Allah has provided you, lawful and good. And be conscious of Allah, in whom you are believers.

﴾٨٩﴿ لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَٰنَ ۖ فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍۢ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍۢ ۚ ذَٰلِكَ كَفَّٰرَةُ أَيْمَٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَٰنَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ

La yu'akhizukumul lahu billaghwi fi aimanikum wa lakiny ya'akhizukum bima 'aqqattumul aimana fakaf faratuhu it'amu 'asharati masakina min awsati ma tut'imuna ahlikum aw kiswatuhum aw tahriru raqabatin famallam yajid fa Siyamu salasati ayyam, zalika kaffaratu aimanikum iza halaftum, wahfazu aimanakum, kazalika yubayyinul lahu lakum Aayatihi la'allakum tashkurun

Allah does not hold you to account for what is unintended in your oaths, but He holds you to account for the oaths you have bound. So its atonement is feeding ten needy people from the average of what you feed your families, or clothing them, or freeing a neck. And whoever does not find that, then fasting three days. That is the atonement for your oaths when you have sworn. And guard your oaths. In this way Allah makes His signs clear to you, so that you may be grateful.

﴾٩٠﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌۭ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

Ya ayyuhal lazina amanu innamal khamru walmaisiru wal ansabu wal azlamu rijsum min 'amalish shaitani fajtanibuhu la'al lakum tuflihun

You who believe, intoxicants and gambling and stone altars and divining arrows are defilement from the work of Satan, so avoid it, so that you may succeed.

﴾٩١﴿ إِنَّمَا يُرِيدُ ٱلشَّيْطَٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ

Innama yuridush Shaitanu ai yuqi'a bainakumul 'adawata wal baghda'a fil khamri wal maisiri wa yasuddakum 'an zikril lahi wa 'anis Salati fahal antum muntahun

Satan only wants to place enmity and hatred between you through intoxicants and gambling, and to turn you away from the remembrance of Allah and from the prayer. So will you stop.

﴾٩٢﴿ وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَٰغُ ٱلْمُبِينُ

Wa ati'ul laha wa ati'ur Rasula wahzaru, fa in tawal laitum fa'lamu annama 'ala Rasulinal balaghul mubin

And obey Allah and obey the Messenger, and be careful. And if you turn away, know that the duty on Our Messenger is only clear delivery.

﴾٩٣﴿ لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ جُنَاحٌۭ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ

Laisa 'alal lazina amanu wa 'amilus salihati junahun fima ta'imu iza mat taqaw wa amanu wa 'amilus salihati summat taqaw wa amanu summat taqaw wa ahsanu, wallahu yuhibbul muhsinin

There is no blame on those who believed and did righteous deeds for what they consumed, when they were conscious and believed and did righteous deeds, then were conscious and believed, then were conscious and did good. And Allah loves those who do good.

﴾٩٤﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍۢ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ ۚ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌۭ

Ya ayyuhal lazina amanu la yabluwannnakumul lahu bishai'im minas saidi tanaluhu aidikum wa rimahukum liya'lamal lahu mai yakhafuhu bilghaib, famani' tada ba'da zalika falahu 'azabun alim

You who believe, Allah will test you with something of the game that your hands and your spears can reach, so that Allah may know who fears Him unseen. So whoever crosses the limit after that will have a painful punishment.

﴾٩٥﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌۭ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًۭا فَجَزَآءٌۭ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍۢ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌۭ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًۭا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌۭ ذُو ٱنتِقَامٍ

Ya ayyuhal lazina amanu la taqtuslus saida wa antum hurum, wa man qatalahu minkum mut'am midan fajaza'um mislu ma qatala minanna'ami yahkumu bihi zawa 'adlim minkum hadyam balighal Ka'bati aw kaffaratun ta'amu masakina aw 'adlu zalika Siyamal liyazuqa wabala amrih, 'afal lahu 'amma salaf, wa man 'ada fayanta qimul lahu minh, wallahu 'azizun zuntiqam

You who believe, do not kill game while you are in the state of consecration. And whoever among you kills it deliberately, the payment is the like of what he killed, from livestock, judged by two just men among you, as an offering reaching the Kabah, or an atonement of feeding needy people, or the equivalent of that in fasting, so that he may taste the consequence of his act. Allah has pardoned what is past. And whoever returns to it, Allah will take retribution from him. And Allah is Mighty, Owner of retribution.

﴾٩٦﴿ أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَٰعًۭا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًۭا ۗ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ

Uhilla lakum saidul bahri wa ta'amuhu mata'al lakum wa lissayyarati wa hurrima 'alaikum saidul barri ma dumtum huruma, wattaqul lahal lazi ilaihi tuhsharun

Lawful for you is the game of the sea and its food, a provision for you and for travelers. And the game of the land is forbidden to you as long as you are in the state of consecration. And be conscious of Allah, to whom you will be gathered.

﴾٩٧﴿ جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَٰمًۭا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَٰٓئِدَ ۚ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

Ja'alal lahul Ka'batal Baital Harama qiyamal linnasi wash Shahral Harama walhadya walqala'id, zalika lita'lamu annal laha ya'lamu ma fis samawati wa ma fil ardi wa annal laha bikulli shai'in 'Alim

Allah made the Kabah, the Sacred House, a standing support for people, and the sacred month and the offering and the garlands. That is so you may know that Allah knows what is in the heavens and what is on the earth, and that Allah knows everything.

﴾٩٨﴿ ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ

I'lamu annal laha shadidul 'iqabi wa annal laha Ghafurur Rahim

Know that Allah is severe in punishment, and that Allah is Forgiving, Merciful.

﴾٩٩﴿ مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَٰغُ ۗ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

Ma 'alar Rasuli illal balagh, wallahu ya'lamu ma tubduna wa ma taktumun

The duty on the Messenger is only delivery. And Allah knows what you show and what you hide.

﴾١٠٠﴿ قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تُفْلِحُونَ

Qul la yastawil khabisu wattayyibu wa law a'jabaka kasratul khabis, fattaqul laha ya ulil albabi la'allakum tuflihun

Say, the bad and the good are not equal, even if the abundance of the bad impresses you. So be conscious of Allah, people of understanding, so that you may succeed.

﴾١٠١﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَسْـَٔلُوا۟ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْـَٔلُوا۟ عَنْهَا حِينَ يُنَزَّلُ ٱلْقُرْءَانُ تُبْدَ لَكُمْ عَفَا ٱللَّهُ عَنْهَا ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌۭ

Ya ayyuhal lazina amanu la tas'alu 'an ashya'a in tubda lakum tasu'kum wa in tas'alu 'anha hina yunazzalul Qur'anu tubda lakum, 'afallahu 'anha, wallahu Ghafurun Halim

You who believe, do not ask about things which, if made clear to you, would trouble you. And if you ask about them while the Quran is being sent down, they will be made clear to you. Allah has pardoned that. And Allah is Forgiving, Forbearing.

﴾١٠٢﴿ قَدْ سَأَلَهَا قَوْمٌۭ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُوا۟ بِهَا كَٰفِرِينَ

Qad sa alaha qawmum min qablikum summa asbahu biha kafirin

A people before you asked about them, then became disbelievers in them.

﴾١٠٣﴿ مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍۢ وَلَا سَآئِبَةٍۢ وَلَا وَصِيلَةٍۢ وَلَا حَامٍۢ ۙ وَلَٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ

Ma ja'alal lahu mim bahiratinw wa la sa'ibatinw wa la wasilatinw wa la haminw wa lakinnal lazina kafaru yaftaruna 'alallahil kazib, wa aksaruhum la ya'qilun

Allah did not appoint any bahirah or sa'ibah or wasilah or ham, but those who disbelieved invent lies against Allah, and most of them do not use their reason.

﴾١٠٤﴿ وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ قَالُوا۟ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْلَمُونَ شَيْـًۭٔا وَلَا يَهْتَدُونَ

Wa iza qila lahum ta'alaw ila ma anzalallahu wa ilar Rasuli qalu hasbuna ma wajadna 'alaihi aba'ana, awa law kana aba'uhum la ya'lamuna shai'anw wa la yahtadun

And when it is said to them, come to what Allah has sent down and to the Messenger, they say, what we found our fathers upon is enough for us. Even if their fathers knew nothing and were not guided.

﴾١٠٥﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

Ya ayyuhal lazina amanu 'alaikum anfusakum la yadurrukum man dalla izah tadaitum, ilal lahi marji'ukum jami'an fayunabbi'ukum bima kuntum ta'malun

You who believe, upon you is yourselves. Those who go astray will not harm you when you are guided. To Allah is the return of all of you, and He will tell you what you were doing.

﴾١٠٦﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ شَهَٰدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِينَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٍۢ مِّنكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى ٱلْأَرْضِ فَأَصَٰبَتْكُم مُّصِيبَةُ ٱلْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُمْ لَا نَشْتَرِى بِهِۦ ثَمَنًۭا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَٰدَةَ ٱللَّهِ إِنَّآ إِذًۭا لَّمِنَ ٱلْءَاثِمِينَ

Ya ayyuhal lazina amanu shahadatu bainikum iza hadara ahadakumul mawtu hinal wasiyyatis nani zawa 'adlim minkum aw akharani min ghairikum in antum darabtum fil ardi fa asabatkum musibatul mawt, tahbi sunahuma mim ba'dis Salati fa yuqsimani billahi inirtabtum la nashtari bihi samananw wa law kana za qurba wa la naktumu shahadatal lahi inna izal laminal asimin

You who believe, testimony among you when death comes to one of you, at the time of the will, is two just men among you, or two others from outside you if you are traveling in the land and the affliction of death strikes you. You detain them after the prayer, and they swear by Allah, if you doubt, we will not sell it for a price, even if it concerns a relative, and we will not conceal the testimony of Allah, or we would be of the sinful.

﴾١٠٧﴿ فَإِنْ عُثِرَ عَلَىٰٓ أَنَّهُمَا ٱسْتَحَقَّآ إِثْمًۭا فَـَٔاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسْتَحَقَّ عَلَيْهِمُ ٱلْأَوْلَيَٰنِ فَيُقْسِمَانِ بِٱللَّهِ لَشَهَٰدَتُنَآ أَحَقُّ مِن شَهَٰدَتِهِمَا وَمَا ٱعْتَدَيْنَآ إِنَّآ إِذًۭا لَّمِنَ ٱلظَّٰلِمِينَ

Fa in 'usira 'ala annahumas tahaqqa isman fa akharani yaqumani maqamahuma minal lazinas tahaqqa 'alaihimul awlayani fa yuqsimani billahi lashahadatuna ahaqqu min shahadatihima wa ma'tadaina inna izal laminaz zalimin

Then if it is discovered that the two of them deserved a sin, then two others stand in their place from those who have a rightful claim against them, the nearest, and they swear by Allah, our testimony is more deserving than their testimony, and we have not transgressed, or we would be of the wrongdoers.

﴾١٠٨﴿ ذَٰلِكَ أَدْنَىٰٓ أَن يَأْتُوا۟ بِٱلشَّهَٰدَةِ عَلَىٰ وَجْهِهَآ أَوْ يَخَافُوٓا۟ أَن تُرَدَّ أَيْمَٰنٌۢ بَعْدَ أَيْمَٰنِهِمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱسْمَعُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ

Zalika adna ai yatu bishshahadati 'ala wajhiha aw yakhafu an turadda aimanum ba'da aimanihim, wattaqul laha wasma'u, wallahu la yahdil qawmal fasiqin

That is more likely that they will give the testimony in its true form, or fear that oaths will be returned after their oaths. And be conscious of Allah, and listen. And Allah does not guide the defiantly disobedient people.

﴾١٠٩﴿ يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ

Yawma yajma'ul lahur Rusula fa yaqulu maza ujibtum qalu la 'ilma lana innaka Anta 'Allamul Ghuyub

On the Day Allah gathers the messengers and says, what were you answered. They will say, we have no knowledge. You are the Knower of all that is hidden.

﴾١١٠﴿ إِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًۭا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ

Iz qalal lahu ya 'Eesab-na-Maryamaz kur ni'mati 'alaika wa 'ala walidatik, iz ayyattuka bi Ruhil Qudusi tukallimun nasa fil mahdi wa kahlanw wa iz 'allamtukal kitaba wal Hikmata wa Tawrata wal Injila wa iz Takhluqu minat tini kahai 'atit tairi bi izni fatanfukhu fiha fatakunu tairam bi izni wa tubri'ul akmaha wal abrasa bi izni wa iz tukhrijul mawta bi izni wa iz kafaftu Bani Isra'ila 'anka iz ji'tahum bil bayyinati fa qalal lazina kafaru minhum in haza illa sihrum mubin

When Allah said, Isa son of Maryam, remember My favor upon you and upon your mother, when I strengthened you with the holy spirit, speaking to people in the cradle and in maturity. And when I taught you the Book and the wisdom and the Torah and the Gospel. And when you formed from clay the shape of a bird by My permission, and you breathed into it and it became a bird by My permission. And you healed the blind from birth and the leper by My permission. And when you brought out the dead by My permission. And when I held the children of Israel back from you when you came to them with the clear proofs, and those of them who disbelieved said, this is nothing but clear magic.

﴾١١١﴿ وَإِذْ أَوْحَيْتُ إِلَى ٱلْحَوَارِيِّۦنَ أَنْ ءَامِنُوا۟ بِى وَبِرَسُولِى قَالُوٓا۟ ءَامَنَّا وَٱشْهَدْ بِأَنَّنَا مُسْلِمُونَ

Wa iz awhaitu ilal hawariyyina an aminu bi wa bi Rasuli qalu amanna washhad bi annana muslimun

And when I revealed to the disciples, believe in Me and in My messenger. They said, we believe, and bear witness that we are submitted.

﴾١١٢﴿ إِذْ قَالَ ٱلْحَوَارِيُّونَ يَٰعِيسَى ٱبْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيْنَا مَآئِدَةًۭ مِّنَ ٱلسَّمَآءِ ۖ قَالَ ٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ

Iz qalal hawariyyuna ya 'Eesab na Maryama hal yastati'u Rabbuka ai yunaz zila 'alina ma'idatam minas sama'i qalat taqul laha in kuntum mu'minin

When the disciples said, Isa son of Maryam, is your Lord able to send down to us a table from the sky. He said, be conscious of Allah, if you are believers.

﴾١١٣﴿ قَالُوا۟ نُرِيدُ أَن نَّأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَن قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ ٱلشَّٰهِدِينَ

Qalu nuridu an nakula minha wa tatam'inna qulu buna wa na'lama an qad sadaqtana wa nakuna 'alaiha minash shahidin

They said, we want to eat from it and to have our hearts at rest, and to know that you have told us the truth, and to be witnesses over it.

﴾١١٤﴿ قَالَ عِيسَى ٱبْنُ مَرْيَمَ ٱللَّهُمَّ رَبَّنَآ أَنزِلْ عَلَيْنَا مَآئِدَةًۭ مِّنَ ٱلسَّمَآءِ تَكُونُ لَنَا عِيدًۭا لِّأَوَّلِنَا وَءَاخِرِنَا وَءَايَةًۭ مِّنكَ ۖ وَٱرْزُقْنَا وَأَنتَ خَيْرُ ٱلرَّٰزِقِينَ

Qala 'Eesab nu Maryamal lahumma Rabbana anzil 'alaina ma'idatam minas sama'i takunu lana 'idal li awwalina wa akirina wa Aayatam minka warzuqna wa Anta khairur raziqin

Isa son of Maryam said, Allah, our Lord, send down to us a table from the sky, to be a festival for us, for the first of us and the last of us, and a sign from You. And provide for us, and You are the best of providers.

﴾١١٥﴿ قَالَ ٱللَّهُ إِنِّى مُنَزِّلُهَا عَلَيْكُمْ ۖ فَمَن يَكْفُرْ بَعْدُ مِنكُمْ فَإِنِّىٓ أُعَذِّبُهُۥ عَذَابًۭا لَّآ أُعَذِّبُهُۥٓ أَحَدًۭا مِّنَ ٱلْعَٰلَمِينَ

Walal lahu inni munaz ziluha 'alaikum faman yakfur ba'du minkum fa inni u'azzibuhu 'azabal la u'azzibuhu ahadam minal 'alamin

Allah said, I am sending it down to you. So whoever disbelieves after that from among you, I will punish him with a punishment I have not punished anyone in all the worlds with.

﴾١١٦﴿ وَإِذْ قَالَ ٱللَّهُ يَٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ

Wa iz qalal lahu ya 'Eesab na Maryama 'a-anta qulta linnasit takhizuni wa ummiya ilahaini min dunil lahi qala Subhanaka ma yakunu li an aqula ma laisa li bihaqq, in kuntu qultuhu faqad 'alimtah, ta'lamu ma fi nafsi wa la a'lamu ma fi nafsik, innaka Anta 'Allamul Ghuyub

And when Allah said, Isa son of Maryam, did you say to people, take me and my mother as two gods besides Allah. He said, glory be to You. It is not for me to say what I have no right to say. If I had said it, You would have known it. You know what is in my self and I do not know what is in Your self. You are the Knower of all that is hidden.

﴾١١٧﴿ مَا قُلْتُ لَهُمْ إِلَّا مَآ أَمَرْتَنِى بِهِۦٓ أَنِ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًۭا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِى كُنتَ أَنتَ ٱلرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ

Ma qultu lahum illa ma amartani bihi ani'budul laha Rabbi wa Rabbakum, wa kuntu 'alaihim shahidam ma dumtu fihim falamma tawaffaitani kunta Antar Raqiba 'alaihim, wa Anta 'ala kulli shai'in Shahid

I said to them only what You commanded me, that worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them. Then when You took me, You were the Watcher over them. And You are a Witness over everything.

﴾١١٨﴿ إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ

In tu'azzibhum fa innahum ibaduka wa in taghfir lahum fa innaka Antal 'Azzezul Hakim

If You punish them, they are Your servants. And if You forgive them, You are the Mighty, the Wise.

﴾١١٩﴿ قَالَ ٱللَّهُ هَٰذَا يَوْمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًۭا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ

Qalal lahu haza yawmu yanfa'us sadiqina sidquhum, lahum janatunn tajri min tahtihal anharu khalidina fiha abada, radiyal lahu 'anhum wa radu 'anh, zalikal fawzul 'azim

Allah said, this is a Day on which the truthful will benefit from their truthfulness. For them are gardens with rivers flowing beneath them, remaining in them forever. Allah is pleased with them and they are pleased with Him. That is the great triumph.

﴾١٢٠﴿ لِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۢ

Lillahi mulkus samawati wal ardi wa ma fihinn, wa Huwa 'ala kulli shain'in Qadir

To Allah belongs the kingdom of the heavens and the earth and what is in them. And He is able to do all things.

The Tafsir · The Breakdown

What This Part Means

Overview

The Table from the Sky.

After a hundred and twenty verses of rulings, verse 87 warns about the failure in the opposite direction from the one people expect. Do not forbid the good things Allah has made lawful for you. A chapter this full of law closes its legislative section by warning against adding to it.

Then the verse that ended a practice in a single evening. Verses 90 and 91 name intoxicants and gambling, give the two harms in order, and close not with a command but with a question. So will you stop.

The last section leaves law entirely. Messengers gathered and asked what answer they received, and the most senior beings in creation reply, we have no knowledge. Then a list of favours given to Isa, peace be upon him, in which the phrase by My permission appears five times in a single verse. Then the disciples asking for a table from the sky, and getting it, with a warning attached that is heavier than any other in the Quran.

And then the closing dialogue, in which a servant is asked whether he told people to take him and his mother as gods, and answers with the most careful sentences ever spoken by anyone.

Verses 87 to 100

So Will You Stop.

Verse 87 is placed where it is on purpose. Do not forbid the good things Allah has made lawful for you, and do not cross the limits. Adding prohibitions is classified here as transgression, using the same word used elsewhere for exceeding the limits in the other direction. A man who invents a restriction and a man who breaks a ruling are described with the same term.

Verse 89 handles oaths with a structure worth studying. Unintended speech is not held against you. A bound oath is. And the atonement has three options and then a fallback: feeding ten needy people, or clothing them, or freeing a person, and if he cannot, three days of fasting. And the standard for the feeding is specified so that nobody games it: from the average of what you feed your families. Not the worst of it.

Verses 90 and 91 are the final ruling on intoxicants, and the order is the point. The ruling is stated in verse 90. Then verse 91 gives the reasons, and the first reason is social before it is devotional. Satan only wants to place enmity and hatred between you through intoxicants and gambling. What it does between people is named first. What it does to remembrance and prayer is named second.

And then the ending. Fa hal antum muntahun. So will you stop. Not stop. A question, put to people who have been drinking their whole lives, which requires them to answer it themselves. Umar is reported to have said, we have stopped, we have stopped. Reported by Abu Dawud and at-Tirmidhi.

Verse 94 describes a test built to be exactly as hard as it needs to be. Allah will test you with something of the game that your hands and your spears can reach. Within arm's length. Not a temptation placed out of range. And the stated purpose is so that Allah may know who fears Him unseen, which is the only kind of fear that means anything when the animal is standing there and nobody is watching.

Verse 100 closes the section by removing quantity from the evidence again. The bad and the good are not equal, even if the abundance of the bad impresses you. The verse concedes that the abundance is impressive. It simply denies that it settles anything.

Verses 101 to 108

Do Not Ask About Things.

Verses 101 and 102 give one of the least expected instructions in the Quran. Do not ask about things which, if made clear to you, would trouble you. And the reason in verse 102: a people before you asked about them, then became disbelievers in them. The danger described is not ignorance. It is a question answered, an obligation created by the answer, and then a failure to carry it.

This is not a prohibition on learning. It sits in a chapter that has been legislating for a hundred verses. It is about a specific appetite, the impulse to press for a ruling on something the revelation had left open, and the verse notes that Allah has pardoned the silence rather than treating it as an omission.

Verse 103 then names four invented categories from the pre-Islamic system, animals designated by slit ears or released to roam or dedicated by their offspring, and cancels all four in one clause. Allah did not appoint any of them. Every one of those rules had a name, a procedure, and generations of practice behind it, and none of it had come from anywhere.

Verse 104 gives the reply people made when this was pointed out. What we found our fathers upon is enough for us. The answer in the verse is a question they never asked themselves: even if their fathers knew nothing and were not guided.

Verse 105 is one of the most misused verses in the Quran. Upon you is yourselves. Those who go astray will not harm you when you are guided. It has been read as permission to stop caring what happens around you. Abu Bakr addressed this directly. He said that people recite this verse and put it in the wrong place, and that he heard the Messenger of Allah, peace be upon him, say that when people see a wrongdoer and do not take his hands, Allah may include them all in punishment from Him. Reported by Abu Dawud and at-Tirmidhi. The verse guarantees that another man's misguidance will not be charged to your account. It does not license the silence that verse 79 of Part Two just condemned.

Verses 106 to 108 give a procedure for a will made far from home, and one detail in it is remarkable. Two just men among you, or two others from outside you if you are traveling in the land and death strikes you. Witnesses from outside the community are permitted when no others are available, because a dying man's estate mattering more than a procedural preference. And the oath they swear contains the clause that matters: we will not sell it for a price, even if it concerns a relative.

Verses 109 to 120

If You Forgive Them.

Verse 109 sets the scene and it should stop anyone who has ever been confident about what happened after they spoke. The messengers are gathered and asked, what were you answered. And they say, we have no knowledge. You are the Knower of all that is hidden. The men who delivered the message decline to report on its reception.

Verse 110 lists what Isa, peace be upon him, was given, and the phrase bi-idhni, by My permission, appears five separate times inside one verse. Forming the bird, breathing into it, the bird becoming a bird, healing the blind and the leper, raising the dead. Every single one carries the qualifier, and the verse is constructed so that no reader can extract a power from it without the permission attached.

Verses 112 to 115 are the request the chapter is named after. The disciples ask, is your Lord able to send down a table from the sky. Isa, peace be upon him, does not answer the question. He says, be conscious of Allah, if you are believers, which treats the question itself as the problem. Then in verse 113 they explain, and their four reasons are honest: to eat, to have our hearts at rest, to know you told us the truth, and to be witnesses over it. So he asks, and his request in verse 114 turns their appetite into something else. A festival, for the first of us and the last of us, and a sign from You.

And verse 115 grants it with a condition attached that appears nowhere else. So whoever disbelieves after that from among you, I will punish him with a punishment I have not punished anyone in all the worlds with. The signs you ask for are given. The standard you are then held to rises with them. This is why the withholding of requested signs elsewhere in the Quran is described as mercy.

Then verses 116 to 118, which are the finest example of speech under pressure in any scripture.

He is asked whether he told people to take him and his mother as two gods. He does not say no. He says, glory be to You. It is not for me to say what I have no right to say. He begins by exalting the One asking, then denies the right rather than the act, which is a stronger denial.

Then: if I had said it, You would have known it. He submits the question to the knowledge of the questioner instead of asserting his own innocence.

Then the sentence that ends any possibility of overstatement: You know what is in my self and I do not know what is in Your self. Standing in front of Allah, on that Day, he states the limit of his own knowledge.

And then verse 118, which is the most extraordinary thing a servant has ever said about people who worshipped him. If You punish them, they are Your servants. And if You forgive them, You are the Mighty, the Wise.

Read the two names. The expected pairing for forgiveness would be the Forgiving, the Merciful. He does not use them. He says the Mighty, the Wise, because forgiving people who committed that requires power that answers to nothing above it and wisdom that owes nobody an explanation. He does not ask for their forgiveness. He describes what it would take, and leaves it.

Abu Dharr reported that the Prophet, peace be upon him, stood one night in prayer reciting this verse until morning. Reported in the collections of hadith, including in Sunan an-Nasa'i.

And verse 119 gives the verdict on the whole chapter, which opened by ordering the keeping of contracts. This is a Day on which the truthful will benefit from their truthfulness. Not their knowledge, and not their achievements. The correspondence between what they said and what was true.

Structural Summary

Verses Eighty-Seven to One Hundred and Twenty. The Table from the Sky.

Invented prohibition classified as transgression. An atonement measured against what you feed your own family. A prohibition whose social harm is named before its devotional one, and a ruling that ends in a question. A temptation placed within arm's length on purpose. Abundance conceded and denied any weight. A warning against pressing for rulings that will bind you. Four invented categories cancelled in a clause. A verse about minding yourself, corrected by the man who knew it best. Witnesses accepted from outside when nothing else is available. Messengers declining to report on their own reception. Five permissions inside one verse. A table granted, and the standard raised with it. A denial that begins by exalting the questioner. A limit of knowledge stated in front of the One who has none. Two names chosen where two others were expected. And truthfulness named as the thing that pays.

The Practice · Daily Integration

Verses Eighty-Seven to One Hundred and Twenty. So Will You Stop.

Verse 91 ends on a question rather than a command. Take the habit you already know you should end. Answer the question out loud, in the past tense, the way Umar did.

Verse 94 describes a test placed within reach. Identify the thing currently within arm's length that you are only avoiding because someone might see. Avoid it this week for the other reason.

Verse 118 states what forgiveness would cost rather than demanding it. Take the person you most want to see held accountable. Make dua for them once, without qualifying it.

So will you stop.

آمِين

Prepared with discipline · Ameen

Verse-By-Verse · Test Yourself

The Quiz

Two questions per verse. Translation and a key Arabic word. Walk through it slow. The goal is comprehension, not speed.

Verses 87 to 1001 / 17

Verse 87

What does verse 87 forbid, and what does it classify that as?

Al-Ma'idah · Part Three