وَقَفَّيۡنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبۡنِ مَرۡيَمَ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِۖ وَءَاتَيۡنَٰهُ ٱلۡإِنجِيلَ فِيهِ هُدٗى وَنُورٞ وَمُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِ وَهُدٗى وَمَوۡعِظَةٗ لِّلۡمُتَّقِينَ ٤٦
Waqaffayna AAala atharihim biAAeesa ibni maryama musaddiqan lima bayna yadayhi mina alttawrati waataynahu alinjeela feehi hudan wanoorun wamusaddiqan lima bayna yadayhi mina alttawrati wahudan wamawAAithatan lilmuttaqeena
And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous
وَلۡيَحۡكُمۡ أَهۡلُ ٱلۡإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡفَٰسِقُونَ ٤٧
Walyahkum ahlu alinjeeli bima anzala Allahu feehi waman lam yahkum bima anzala Allahu faolaika humu alfasiqoona
And let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed - then it is those who are the defiantly disobedient
وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡكِتَٰبِ وَمُهَيۡمِنًا عَلَيۡهِۖ فَٱحۡكُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّۚ لِكُلّٖ جَعَلۡنَا مِنكُمۡ شِرۡعَةٗ وَمِنۡهَاجٗاۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةٗ وَٰحِدَةٗ وَلَٰكِن لِّيَبۡلُوَكُمۡ فِي مَآ ءَاتَىٰكُمۡۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٰتِۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعٗا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ ٤٨
Waanzalna ilayka alkitaba bialhaqqi musaddiqan lima bayna yadayhi mina alkitabi wamuhayminan AAalayhi faohkum baynahum bima anzala Allahu wala tattabiAA ahwaahum AAamma jaaka mina alhaqqi likullin jaAAalna minkum shirAAatan waminhajan walaw shaa Allahu lajaAAalakum ommatan wahidatan walakin liyabluwakum fee ma atakum faistabiqoo alkhayrati ila Allahi marjiAAukum jameeAAan fayunabbiokum bima kuntum feehi takhtalifoona
And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ
وَأَنِ ٱحۡكُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ وَٱحۡذَرۡهُمۡ أَن يَفۡتِنُوكَ عَنۢ بَعۡضِ مَآ أَنزَلَ ٱللَّهُ إِلَيۡكَۖ فَإِن تَوَلَّوۡاْ فَٱعۡلَمۡ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعۡضِ ذُنُوبِهِمۡۗ وَإِنَّ كَثِيرٗا مِّنَ ٱلنَّاسِ لَفَٰسِقُونَ ٤٩
Waani ohkum baynahum bima anzala Allahu wala tattabiAA ahwaahum waihtharhum an yaftinooka AAan baAAdi ma anzala Allahu ilayka fain tawallaw faiAAlam annama yureedu Allahu an yuseebahum bibaAAdi thunoobihim wainna katheeran mina alnnasi lafasiqoona
And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you. And if they turn away - then know that Allah only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient
أَفَحُكۡمَ ٱلۡجَٰهِلِيَّةِ يَبۡغُونَۚ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ حُكۡمٗا لِّقَوۡمٖ يُوقِنُونَ ٥٠
Afahukma aljahiliyyati yabghoona waman ahsanu mina Allahu hukman liqawmin yooqinoona
Then is it the judgement of [the time of] ignorance they desire? But who is better than Allah in judgement for a people who are certain [in faith]
۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡيَهُودَ وَٱلنَّصَٰرَىٰٓ أَوۡلِيَآءَۘ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُۥ مِنۡهُمۡۗ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ ٥١
Ya ayyuha allatheena amanoo la tattakhithoo alyahooda waalnnasara awliyaa baAAduhum awliyao baAAdin waman yatawallahum minkum fainnahu minhum inna Allaha la yahdee alqawma alththalimeena
O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people
فَتَرَى ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ يُسَٰرِعُونَ فِيهِمۡ يَقُولُونَ نَخۡشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٞۚ فَعَسَى ٱللَّهُ أَن يَأۡتِيَ بِٱلۡفَتۡحِ أَوۡ أَمۡرٖ مِّنۡ عِندِهِۦ فَيُصۡبِحُواْ عَلَىٰ مَآ أَسَرُّواْ فِيٓ أَنفُسِهِمۡ نَٰدِمِينَ ٥٢
Fatara allatheena fee quloobihim maradun yusariAAoona feehim yaqooloona nakhsha an tuseebana dairatun faAAasa Allahu an yatiya bialfathi aw amrin min AAindihi fayusbihoo AAala ma asarroo fee anfusihim nadimeena
So you see those in whose hearts is disease hastening into [association with] them, saying, "We are afraid a misfortune may strike us." But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓاْ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ إِنَّهُمۡ لَمَعَكُمۡۚ حَبِطَتۡ أَعۡمَٰلُهُمۡ فَأَصۡبَحُواْ خَٰسِرِينَ ٥٣
Wayaqoolu allatheena amanoo ahaolai allatheena aqsamoo biAllahi jahda aymanihim innahum lamaAAakum habitat aAAmaluhum faasbahoo khasireena
And those who believe will say, "Are these the ones who swore by Allah their strongest oaths that indeed they were with you?" Their deeds have become worthless, and they have become losers
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَن يَرۡتَدَّ مِنكُمۡ عَن دِينِهِۦ فَسَوۡفَ يَأۡتِي ٱللَّهُ بِقَوۡمٖ يُحِبُّهُمۡ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلۡمُؤۡمِنِينَ أَعِزَّةٍ عَلَى ٱلۡكَٰفِرِينَ يُجَٰهِدُونَ فِي سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوۡمَةَ لَآئِمٖۚ ذَٰلِكَ فَضۡلُ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ٥٤
Ya ayyuha allatheena amanoo man yartadda minkum AAan deenihi fasawfa yatee Allahu biqawmin yuhibbuhum wayuhibboonahu athillatin AAala almumineena aAAizzatin AAala alkafireena yujahidoona fee sabeeli Allahi wala yakhafoona lawmata laimin thalika fadlu Allahi yuteehi man yashao waAllahu wasiAAun AAaleemun
O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٰكِعُونَ ٥٥
Innama waliyyukumu Allahu warasooluhu waallatheena amanoo allatheena yuqeemoona alssalata wayutoona alzzakata wahum rakiAAoona
Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship]
وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَٰلِبُونَ ٥٦
Waman yatawalla Allaha warasoolahu waallatheena amanoo fainna hizba Allahi humu alghaliboona
And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلَّذِينَ ٱتَّخَذُواْ دِينَكُمۡ هُزُوٗا وَلَعِبٗا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَٱلۡكُفَّارَ أَوۡلِيَآءَۚ وَٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ ٥٧
Ya ayyuha allatheena amanoo la tattakhithoo allatheena ittakhathoo deenakum huzuwan walaAAiban mina allatheena ootoo alkitaba min qablikum waalkuffara awliyaa waittaqoo Allaha in kuntum mumineena
O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah, if you should [truly] be believers
وَإِذَا نَادَيۡتُمۡ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوٗا وَلَعِبٗاۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡقِلُونَ ٥٨
Waitha nadaytum ila alssalati ittakhathooha huzuwan walaAAiban thalika biannahum qawmun la yaAAqiloona
And when you call to prayer, they take it in ridicule and amusement. That is because they are a people who do not use reason
قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَٰبِ هَلۡ تَنقِمُونَ مِنَّآ إِلَّآ أَنۡ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ مِن قَبۡلُ وَأَنَّ أَكۡثَرَكُمۡ فَٰسِقُونَ ٥٩
Qul ya ahla alkitabi hal tanqimoona minna illa an amanna biAllahi wama onzila ilayna wama onzila min qablu waanna aktharakum fasiqoona
Say, "O People of the Scripture, do you resent us except [for the fact] that we have believed in Allah and what was revealed to us and what was revealed before and because most of you are defiantly disobedient
قُلۡ هَلۡ أُنَبِّئُكُم بِشَرّٖ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيۡهِ وَجَعَلَ مِنۡهُمُ ٱلۡقِرَدَةَ وَٱلۡخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَۚ أُوْلَـٰٓئِكَ شَرّٞ مَّكَانٗا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ ٦٠
Qul hal onabbiokum bisharrin min thalika mathoobatan AAinda Allahi man laAAanahu Allahu waghadiba AAalayhi wajaAAala minhumu alqiradata waalkhanazeera waAAabada alttaghooti olaika sharrun makanan waadallu AAan sawai alssabeeli
Say, "Shall I inform you of [what is] worse than that as penalty from Allah? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut. Those are worse in position and further astray from the sound way
Why it was revealed
Al-Wahidi in Asbab al-Nuzul records that verse 51 was revealed concerning 'Abdullah ibn Ubayy and a group of hypocrites who sought alliances with the Jews and Christians, saying, 'We fear a misfortune may strike us.' The verse clarifies that true believers must not take the Jews and Christians as allies (awliya') in the sense of exclusive loyalty, and that doing so aligns one with them. Verse 54 was revealed when some Muslims apostatized after the Battle of Uhud, and the verse foretold that Allah would bring a people who love Him and whom He loves—interpreted by many scholars as referring to the Ansar, or to the people of Yemen, or to the later generation of Muslims who would conquer Persia and Rome.
Verse 60 was revealed in response to the Jews who mocked the Prophet (ﷺ) and claimed that they were the children of Allah, while deriding the Muslims.
Historical context
The Medinan period was characterized by complex relationships with the Jewish tribes of Banu Qaynuqa, Banu Nadir, and Banu Qurayzah, and with the Christian community of Najran. The Jews had initially signed treaties with the Prophet (ﷺ) but had repeatedly broken them, aligning with the Quraysh and the hypocrites. The Christians of Najran were engaged in theological dialogue with the Prophet (ﷺ), and the Quranic revelation responded to their claims about the divinity of Jesus.
The verses on loyalty (wala') were revealed in this context of political and military tension, where some Muslims were tempted to maintain secret alliances with the enemies of the community. The reference to the transformation of some Israelites into apes and pigs is a historical punishment mentioned in both the Torah and the Quran, serving as a warning to those who persist in disobedience.
Themes of the passage
This section of Surah Al-Maidah establishes the theological and social framework for the Muslim community's relationship with the People of the Scripture and the disbelievers. It opens with a confirmation of the prophetic chain: Jesus (ﷺ) was sent following the prophets of Israel, confirming the Torah, and was given the Gospel, which contains guidance and light. The People of the Gospel are commanded to judge by what Allah revealed, and those who do not judge by Allah's revelation are described as defiantly disobedient (fasiqoon).
The Quran is then presented as the final revelation, confirming the previous scriptures and serving as a criterion (muhaymin) over them. The Prophet (ﷺ) is commanded to judge by what Allah has revealed and not to follow the inclinations of the People of the Scripture. The verse acknowledges that Allah could have made humanity one nation, but He chose diversity of laws as a test, commanding believers to race toward good deeds.
The passage then addresses the issue of loyalty: believers are forbidden from taking the Jews and Christians as exclusive allies, and the hypocrites who hasten toward them out of fear are exposed. The true allies of the believers are Allah, His Messenger, and the believers who establish prayer and give zakah. The passage then warns against taking those who mock the religion as allies, and it recounts the curses that befell the Children of Israel for their disobedience and transgression.
The section concludes with a sharp critique of the Jews who claimed that Allah's hand is chained, affirming that both of Allah's hands are extended in generosity, and with a declaration that the worst punishment is reserved for those whom Allah has cursed and transformed into apes and pigs and worshippers of false deities.
Reading the passage closely
The passage uses a combination of legal commands, historical narrative, and theological argument. The opening verses on the Gospel and the Quran establish the hierarchy of revelation: the Torah, the Gospel, and finally the Quran, which is the criterion over all. The command to judge by Allah's revelation is repeated three times (vv. 47, 48, 49), emphasizing its centrality. The verse on the diversity of laws (v. 48) uses the metaphor of a race (istabiqoo al-khayrat) to encourage competition in good deeds rather than conflict over legal differences.
The prohibition of taking Jews and Christians as allies (v. 51) is followed by a vivid description of the hypocrites who hasten toward them, saying, 'We fear a misfortune may strike us.' The verse then promises that Allah will bring a people whom He loves and who love Him—a description that emphasizes humility toward believers and strength against disbelievers. The passage uses rhetorical questions ('Then is it the judgement of ignorance they desire?' and 'Who is better than Allah in judgement?') to expose the folly of those who reject divine law.
The description of the cursed ones (v. 60) is stark and uncompromising, using the imagery of apes, pigs, and slaves of taghut to convey the depth of their degradation.
What the scholars said (tafsir)
Imam Ibn Kathir in 'Tafsir al-Quran al-Azim' explains that the verse 'We sent, following in their footsteps, Jesus' (v. 46) means that Jesus came after the previous prophets, confirming the Torah and receiving the Gospel. He emphasizes that the Gospel contains 'guidance and light' for those who follow it, and that the People of the Gospel are obligated to judge by it. Ibn Kathir also discusses the verse 'We have revealed to you the Book in truth' (v.
48), noting that the Quran is 'muhaymin'—a guardian and criterion—over all previous scriptures, meaning that it confirms what is true in them and corrects what has been altered. He reports that the Prophet (ﷺ) said, 'The Quran is the criterion over all other books.' Imam Al-Tabari in 'Jami' al-Bayan fi Ta'wil al-Quran' provides extensive commentary on verse 51, explaining that the prohibition of taking Jews and Christians as 'awliya' refers to exclusive loyalty and alliance in matters of religion and war, not to basic human dealings such as trade or kindness.
He cites the verse 'Allah does not forbid you from being righteous and just toward those who have not fought you' (60:8) as evidence that kindness and justice toward non-Muslims are permitted. Al-Tabari also discusses the meaning of 'those in whose hearts is disease' (v. 52) as referring to the hypocrites who doubted the truth of Islam and feared that the Muslims would be defeated. Imam Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on verse 54, the prophecy that Allah will bring a people whom He loves and who love Him.
He reports that the Prophet (ﷺ) pointed to Salman al-Farisi and said, 'If faith were at the Pleiades, some men from these people would attain it' (Sahih al-Bukhari). Al-Qurtubi explains that the description of this people—humble toward believers, strong against disbelievers, striving in Allah's cause, not fearing the blame of a critic—is the model of true Islamic character. He also discusses verse 60, explaining that the transformation of some Israelites into apes and pigs was a literal punishment, and that the 'slaves of taghut' refers to those who worshipped false deities.
The great scholar Ibn Taymiyyah in his 'Majmu' al-Fatawa' clarifies that the prohibition of 'wala' (alliance) with non-Muslims does not mean that Muslims cannot interact with them, trade with them, or treat them with kindness; rather, it means that Muslims must not adopt their religion, support them against Muslims, or prefer them over believers in matters of faith.
Living it: spiritual practices
The command to 'race to all that is good' (v. 48) is a call to spiritual competition. The Prophet (ﷺ) said, 'The most beloved deeds to Allah are those done consistently, even if they are small' (Sahih al-Bukhari). The practice of seeking nearness to Allah through voluntary acts of worship, charity, and good character is a direct application of this verse. The description of the people whom Allah loves (v.
54)—humble toward believers, strong against disbelievers, striving in Allah's cause, not fearing the blame of a critic—is a model for the believer's character. The Prophet (ﷺ) said, 'The strongest of you are those who are strong against the disbelievers and merciful among themselves' (Sahih Muslim). The practice of maintaining loyalty to the community of believers and prioritizing their well-being is a foundational spiritual practice. The Prophet (ﷺ) said, 'The believers are like one body: if one limb aches, the whole body aches' (Sahih Muslim).
Why it matters today
The prohibition of taking Jews and Christians as 'awliya' (exclusive allies) has been misused by some to justify hostility toward non-Muslims. The correct understanding, as clarified by classical scholars like Al-Tabari and Ibn Taymiyyah, is that it prohibits exclusive loyalty in matters of religion and war, not basic human kindness, justice, or cooperation. In modern contexts, Muslims must navigate complex relationships with non-Muslims in areas of trade, diplomacy, education, and civil society.
The verse on 'racing to good deeds' (v. 48) encourages Muslims to compete in charitable work, scientific advancement, and social justice, rather than engaging in sectarian conflict. The description of the people whom Allah loves (v. 54) is a powerful counter-narrative to the extremism and xenophobia that some Muslims exhibit. The critique of those who mock the religion (v. 57-58) is relevant to modern contexts where Islam and its rituals are ridiculed in media and public discourse; believers are advised to avoid such environments and to maintain their dignity.
The warning against the 'disease' of hypocrisy (v. 52) is a reminder to examine one's own heart for fear of worldly powers and lack of trust in Allah.
Practical application
Apply verse 48 by competing in good deeds: when you see others doing charitable work, join them and strive to excel. Do not let differences of opinion or interpretation lead to conflict; instead, race toward what is universally good. Apply verse 51 by being mindful of your loyalties: do not compromise your faith for political or social gain, and do not support those who oppose Islam and Muslims. However, treat non-Muslims with justice and kindness, as the Quran commands.
Apply verse 54 by cultivating the qualities of the people whom Allah loves: be humble and merciful toward fellow believers, firm and principled in the face of disbelief, active in striving for Allah's cause, and fearless of the blame of critics when standing for truth. Apply verse 57-58 by avoiding environments where your religion is mocked, and by maintaining respect for the rituals of Islam, such as the adhan (call to prayer).
Reflect
Reflection: Think about your friendships and alliances. Are there relationships in your life where you compromise your faith or values to maintain the approval of non-Muslims or even lukewarm Muslims? How can you maintain kindness and justice without compromising your loyalty to Allah and His Messenger? Challenge: This week, identify one area where you can 'race to good deeds'—perhaps by increasing your charity, volunteering for a community project, or helping someone in need. Additionally, if you find yourself in a conversation or environment where Islam is being mocked or ridiculed, practice the guidance of verse 57-58 by politely changing the subject, leaving the conversation, or defending the religion with wisdom and dignity.
Coming next
Tomorrow, we continue with Al-Maidah (Sec 5/8), verses 61-75, where Allah exposes the hypocrisy of those who say 'We believe' with their mouths while their hearts are filled with disbelief, and where the Quran addresses the false claims of the Jews and Christians about Allah's hand being chained and about Jesus being divine.