5. Sūrat al-Māʾidah (3/3)

٥۔ سُورَةُ المَائدة ص ٣

The Table (Medinan)

quran:5:101

O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you. Allah has pardoned that which is past; and Allah is Forgiving and Forbearing.  

The following was revealed when they began to ask the Prophet (s) too many questions: O you who believe, do not ask about things which, if disclosed to you, ˹if˺ revealed, would trouble you, because of the hardship that would ensue from them; yet if you ask about them while the Qur’ān is being revealed, during the time of the Prophet (s), they will be disclosed to you: meaning that if you ask about certain things during his lifetime, the Qur’ān will reveal them, but once these things are disclosed, it will grieve you. So do not ask about them; indeed: God has pardoned those things, you asked about, so do not ask again; for God is Forgiving, Forbearing.
القرآن:٥:١٠١

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِنْ تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ  

ونزل لما أكثروا سؤاله صلىالله عليه وسلم {يا أيها الذين آمنوا لا تسألوا عن أشياء إن تُبدَ} تظهر {لكم تسؤكم} لما فيها من المشقة {وإن تسألوا عنها حين ينزَّل القرآن} في زمن النبي صلىالله عليه وسلم {تُبدَ لكم} المعنى إذا سألتم عن أشياء في زمنه ينزل القرآن بإبدائها ومتى أبداها ساءتكم فلا تسألوا عنها قد {عفا الله عنها} من مسألتكم فلا تعودوا {والله غفور رحيم}.
quran:5:102

A people asked such ˹questions˺ before you; then they became thereby disbelievers.  

Verily a people before you asked about them, that is, ˹they asked˺ their prophets about such things and they received the response in the form of ˹revealed˺ explications of the rules concerning them; and then they disbelieved in them, by neglecting to implement them.
القرآن:٥:١٠٢

قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ  

{قد سألها} أي الأشياء {قوم من قبلكم} أنبياءهم فأجيبوا ببيان أحكامها {ثم أصبحوا} صاروا {بها كافرين} بتركهم العمل بها.
quran:5:103

Allah has not appointed ˹such innovations as˺ bahirah or sa'ibah or wasilah or ham. But those who disbelieve invent falsehood about Allah, and most of them do not reason.  

God has not ordained, He has not stipulated ˹in His Law˺, anything such as a Bahīra, a Sā’iba, a Wasīla or a Hām, in the way that people did at the time of paganism. Al-Bukhārī reported ˹in a hadīth˺ from Sa‘īd b. alMusayyab, who said: ‘The bahīra is that ˹camel˺ whose milk is consecrated to idols and whom no human may milk; the sā’iba is the one they would leave to roam freely for their gods and was forbidden to bear any load; the wasīla is the young she-camel that would give birth to a young female, as its first offspring, followed by another female, bearing one after the other without a male in between: she would then be left to roam freely for their idols; the hām is the mature male camel, which after completing a certain number of copulations with a female, would then be consigned to their idols and be exempt from bearing any load, and they would call it hāmī; but the disbelievers invent lies against God, in this matter, by attributing ˹the sanctioning of˺ such ˹practices˺ to Him; and most of them do not understand, that this is mendacity, for in this they have ˹merely˺ followed the example of their forefathers.
القرآن:٥:١٠٣

مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ  

{ما جعل} شرع {الله من بحيرة ولا سائبة ولا وصيلة ولا حام} كما كان أهل الجاهلية يفعلونه، روى البخاري عن سعيد بن المسيب قال: البحيرة التي يمنع درها للطواغيت فلا يحلبها أحد من الناس، والسائبة التي كانوا يسيبونها لآلهتم فلا يحمل عليها شيء، والوصيلة الناقة البكر تبكر في أول نتاج الإبل بأنثى ثم تثني بعد بأنثى وكانوا يسيبونها لطواغيتهم إن وصلت إحداهما بأخرى ليس بينهما ذكر، والحام فحل الإبل يضرب الضراب المعدودة فإذا قضى ضرابه ودعوه للطواغيت وأعفوه من أن يحمل عليه شيء وَسَمَّوْه الحامي {ولكنَّ الذين كفروا يفترون على الله الكذب} في ذلك وفي نسبته إليه {وأكثرهم لا يعقلون} أن ذلك افتراء لأنهم قلدوا فيه آباءهم.
quran:5:104

And when it is said to them, "Come to what Allah has revealed and to the Messenger," they say, "Sufficient for us is that upon which we found our fathers." Even though their fathers knew nothing, nor were they guided?  

And when it is said to them, ‘Come to what God has revealed and to the Messenger’, that is, to His ruling concerning the permitting of what you have forbidden, they say, ‘What we have found our fathers following suffices us’, in the way of religion and laws. God, exalted be He, says: What, does that suffice them, even if their fathers knew nothing and were not guided?, to any truth (the interrogative is meant as a disavowal).
القرآن:٥:١٠٤

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ  

{وإذا قيل لهم تعالوا إلى ما أنزل الله وإلى الرسول} أي إلى حكمه من تحليل ما حرمتم {قالوا حسبنا} كافينا {ما وجدنا عليه آباءنا} من الدين والشريعة قال تعالى: {أ} حسبهم ذلك {ولو كان آباؤهم لا يعلمون شيئا ولا يهتدون} إلى الحق والاستفهام للإنكار.
quran:5:105

O you who have believed, upon you is ˹responsibility for˺ yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is you return all together; then He will inform you of what you used to do.  

O you who believe, you are responsible for your own souls, in other words, preserve them and do what is in their best interest; he who is astray cannot hurt you, if you are rightly guided: it is said that this means, ‘None of those misguided ones from among the People of the Scripture can hurt you’; it is also said to mean others, on the basis of the ˹following˺ hadīth of Abū Tha‘laba al-Khushanī: ‘I asked the Messenger of God (s) about it ˹this verse˺ and he said, “Enjoin one other to decency and forbid one another indecency, and then if you see niggardliness being obeyed, whims being followed, this present world being preferred, and every intelligent person proud of his own opinions, then you are ˹still˺ responsible for ˹looking after˺ your own soul”,’ as reported by al-Hākim and others. Unto God you shall return, all together, and He will inform you of what you used to do, and requite you for it.
القرآن:٥:١٠٥

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ  

(يا أيها الذين آمنوا عليكم أنفسكم) أي احفظوها وقوموا بصلاحها (لا يضركم من ضل إذا اهتديتم) قيل المراد لا يضركم من ضل من أهل الكتاب وقيل المراد غيرهم لحديث أبي ثعلبة الخشني: سألت عنها رسول الله ﷺ فقال: "" إئتمروا بالمعروف وتناهوا عن المنكر حتى إذا رأيت شحا مطاعا ودنيا مؤثرة وإعجاب كل ذي رأي برأيه فعليك نفسك "" رواه الحاكم وغيره (إلى الله مرجعكم جميعا فينبئكم بما كنتم تعملون) فيجازيكم به.
quran:5:106

O you who have believed, testimony ˹should be taken˺ among you when death approaches one of you at the time of bequest - ˹that of˺ two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt ˹their testimony, saying˺, "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful."  

O you who believe, let testimony between you, when death, that is, ˹one of˺ its causes, draws near to one of you, at the time of a bequest, be that of two men of justice among you (ithnāni dhawā ‘adlin minkum, ‘two men of justice among you’, is the predicate expressed with the sense of an imperative, in other words, ‘let ˹two men˺ bear witness … ˹etc.˺’; the genitive annexation of shahāda, ‘testimony’, and bayn, ‘between’, is meant to allow for a range ˹of alternatives˺; hīn, ‘at the time of’, is a substitute for idhā, ‘when’, or an adverbial qualifier of time for ˹the verb˺ hadara, ‘draws near’); or of two others from another folk, that is, ˹from˺ other than your own religious community, if you are travelling in the land and the affliction of death befalls you. Then you shall empanel them, you shall detain them (tahbisūnahumā, ‘you shall empanel them’, is an adjectival qualification of ākharān, ‘two others’) after the, mid-afternoon, prayer and, if you are in doubt, ˹if˺ you are uncertain about it ˹their testimony˺, they shall swear by God, both of them saying: ‘We will not sell it, ˹our testimony˺ in ˹swearing by˺ God, for any price, ˹for˺ any compensation that we might take in exchange for it from this world, neither by swearing by Him ˹falsely˺, nor by testifying falsely for the sake of that ˹price˺; even if he, the person before whom it is being sworn or the one for whose sake testimony is being given, be a near kinsman, a close relative of ours, nor will we hide testimony to God, which He has commanded us ˹to give˺, for then, if we were to hide it, we would surely be among the sinful’.
القرآن:٥:١٠٦

يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ  

{يا أيها الذين آمنوا شهادة بينكم إذا حضر أحدكم الموتُ} أي أسبابه {حين الوصية اثنان ذوا عدل منكم} خبر بمعنى الأمر أي ليشهد وإضافة شهادة لبين على الإتساع وحين بدل من إذا أو ظرف لحضر {أو آخران من غيركم} أي غير ملتكم {إن أنتم ضربتم} سافرتم {في الأرض فأصابكم مصيبة الموت تحبسونهما} توقفونهما صفة آخران {من بعد الصلاة} أي صلاة العصر {فيقسمان} يحلفان {بالله إن أرتبتم} شككتم فيها ويقولان {لا نشتري به} بالله {ثمنا} عوضا نأخذه بدله من الدنيا بأن نحلف به أو نشهد كذبا لأجله {ولو كان} المقسم له أو المشهود لله {ذا قربى} قرابة منا {ولا نكتم شهادة الله} التي أمرنا بها {إنا إذا} إن كتمناها {لمن الآثمين}.
quran:5:107

But if it is found that those two were guilty of perjury, let two others stand in their place ˹who are˺ foremost ˹in claim˺ from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."  

But if it be discovered, ˹if˺ it be ascertained after they have sworn their oaths, that both of them have merited ˹the suspicion of˺ sin, that is, that they have done something to incur it, in the way of a breach of faith or perjury in the testimony; for example, if what they are accused of is found with them and then they claim that they had bought it from the deceased or that he had bequeathed it to them, then two others shall take their place, so that the oaths are to be taken from them, being the nearest (al-awlayān is a substitution for ākharān, ‘two others’; a variant reading has al-awwalīn, plural of awwal, as an adjectival qualification of, or a substitution for, alladhīna, ‘of those’), in kinship to the deceased, of those most concerned, with the bequest, namely, the inheritors, and they shall swear by God, to the breach of faith of the two witnesses, and they shall both say, ‘Verily, our testimony, our oath, is truer, is more faithful, than their testimony, their oath, and we have not transgressed, we have ˹not˺ overstepped the ˹bounds of˺ truth in our oaths, for then we would assuredly be among the evildoers’: meaning, let the one about to die call two men as witnesses to his bequest, or let him instruct in his bequest that the two be from among his co-religionists or from among others, if he cannot find any ˹from among the former˺ because he is travelling or for some similar reason. If the inheritors have doubts about the two men and claim a breach of faith on the part of the two for having taken something or given it to some other person — alleging that the deceased bequeathed it to him — then let the two men swear in full ˹in the way mentioned above˺. If then some indication surfaces that the two men have been lying and these two then claim some motivation for this action ˹of theirs˺, the nearest of the inheritors in kinship ˹to the deceased˺ shall swear to the perjury of the two men and to the truth of what they ˹the inheritors˺ suspected. This stipulation holds for the two trustees, but is abrogated in the case of the two witnesses. Likewise, the testimony of non co-religionists is abrogated. The reason for ˹stipulating˺ the mid-afternoon prayer is to consecrate the oaths. The specification in this verse that the oath be from the two inheritors nearest in kinship concerns the incident regarding which it was revealed. This ˹incident˺, as reported by al-Bukhārī, involved a man from the Banū Sahm who had set out on a journey with Tamīm alDārī and ‘Adiyy b. Baddā’, when they were both ˹still˺ Christians. The man from the Banū Sahm died in a place where there were no Muslims. When the two came back with his bequest, they ˹his relatives˺ found that a silver bowl plated with gold was missing and so the two were brought before the Prophet (s); thereupon this verse was revealed. The Prophet (s) made the two swear oaths. The bowl was later discovered in Mecca, where the owners said that they had bought it from Tamīm and ‘Udayy. The next verse was then revealed, after which two of the Sahmī man’s close kin came to swear their oaths; in al-Tirmidhī’s version, ‘Amr b. al-‘Ās, who was closer to the deceased man, stood up with one other from among the kin, and they swore an oath; in yet another version, the ˹Sahmī˺ man fell ill and instructed them as to his bequest and asked them to deliver what he had left to his family, but when he died, they took the bowl ˹and sold it˺ and then gave what remained ˹of that money˺ to his family.
القرآن:٥:١٠٧

فَإِنْ عُثِرَ عَلَىٰ أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ  

{فإن عُثر} اطُّلع بعد حلفهما {على أنهما استحقا إثما} أي فعلا ما يوجبه من خيانة أو كذب في الشهادة بأن وجد عندهما مثلا ما اتُّهما به وادعيا أنهما ابتاعاه من الميت أو وصى لهما به {فآخران يقومان مقامهما} في توجيه اليمين عليهما {من الذين استحق عليهم} الوصية وهم الورثة ويبدل من آخران {الأوليان} بالميت أي الأقربان إليه وفي قراءة الأَوَّلينَ جمع أوَّل صفة أو بدل من الذين {فيقسمان بالله} على خيانة الشاهدين ويقولان {لشهادتنا} يمننا {أحق} أصدق {من شهادتهما} يمينهما {وما اعتدينا} تجاوزنا الحق في اليمين {إنا إذا لمن الظالمين} المعنى ليشهد المحتضر على وصيته اثنين أو يوصي إليهما من أهل دينه أو غيرهم إن فقدهم لسفر ونحو فإن ارتاب الورثة فيهما فادعوا أنهما خانا بأخذ شيء أو دفعه إلى شخص زعما أن الميت أوصي له به فليحلفا إلى آخره فإن اطلع على أمارة تكذيبهما فادعيا دافعا له حلف أقرب الورثة على كذبهما وصدق ما ادعوه والحكم ثابت في الوصيين منسوخ في الشاهدين وكذا شهادة غير أهل الملة منسوخة واعتبار صلاة العصر للتغليظ وتخصيص الحلف في الآية باثنين من أقرب الورثة لخصوص الواقعة التي نزلت لها وهي ما رواه البخاري أن رجلا من بني سهم خرج مع تميم الداري وعدي بن بداء أي وهما نصرانيان فمات السهمي بأرض ليس فيها مسلم فلما قدما بتركته فقدوا جاما من فضة مخوصا بالذهب فرفعا إلى النبي صلىالله عليه وسلم فنزلت فأحلفهما ثم وجد الجام بمكة فقالوا ابتعناه من تميم وعدى فنزلت الآية الثانية فقام رجلان من أولياء السهمي فحلفا، وفي الترمذي فقام عمرو بن العاص ورجل آخر منهم فحلفا وكان أقرب إليه، وفي رواية فمرض فأوصى إليهما وأمرهما أن يبلغا ما ترك أهله فلما مات أخذا الجام ودفعا إلى أهله ما بقي.
quran:5:108

That is more likely that they will give testimony according to its ˹true˺ objective, or ˹at least˺ they would fear that ˹other˺ oaths might be taken after their oaths. And fear Allah and listen; and Allah does not guide the defiantly disobedient people.  

That, ruling mentioned, where the oath devolves to the inheritors, ˹makes it˺ likelier, brings closer ˹the eventuality˺, that they, the witnesses or the trustees, will bear the testimony in its true form, ˹the form˺ in which they have been charged to bear it, without distortion or breach of faith, or, it is likelier, that they will be afraid that after their oaths other oaths may be taken, from the inheritors, the plaintiffs, who would swear to the two men’s breach of faith or perjury, in which case they would be disgraced and would incur penalties, and so ˹because of this˺ they will not lie. Fear God, by refraining from betrayal and perjury, and listen, to what you have been commanded, listening in acceptance. God does not guide the wicked people, those rebelling against obedience to Him; ˹He does not guide the wicked˺ to the way of goodness.
القرآن:٥:١٠٨

ذَٰلِكَ أَدْنَىٰ أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَىٰ وَجْهِهَا أَوْ يَخَافُوا أَنْ تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ ۗ وَاتَّقُوا اللَّهَ وَاسْمَعُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ  

{ذلك} الحكم المذكور من رد اليمين على الورثة {أدنى} أقرب إلى {أن يأتوا} أي الشهود أو الأوصياء {بالشهادة على وجهها} الذي تحملوها عليه من غير تحريف ولا خيانة {أو} أقرب إلى أن {يخافوا أن تُرد أيمان بعد أيْمانهم} على الورثة المدعين فيحلفون على خيانتهم وكذبهم فيفتضحون ويغرمون فلا يكذبوا {واتقوا الله} بترك الخيانة والكذب {واسمعوا} ما تؤمرون به سماع قبول {والله لا يهدي القوم الفاسقين} الخارجين عن طاعته إلى سبيل الخير.
quran:5:109

˹Be warned of˺ the Day when Allah will assemble the messengers and say, "What was the response you received?" They will say, "We have no knowledge. Indeed, it is You who is Knower of the unseen"  

Mention, the day when God shall gather the messengers, which is the Day of Resurrection, and He will say, to them, as a rebuke for their peoples: ‘What answer were you given?’, when you summoned ˹them˺ to proclaim God’s Oneness; they shall say, ‘We have no knowledge, of this; You, only You, are the Knower of things unseen’, those things which are hidden from ˹God’s˺ servants and that which they ˹the messengers˺ have forgotten all knowledge of on account of the great terror of the Day of Resurrection and their fright; but when they have calmed down, they ˹proceed to˺ bear witness against their communities.
القرآن:٥:١٠٩

يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ  

اذكر {يوم يجمع الله الرسل} هو يوم القيامة {فيقول} لهم توبيخا لقومهم {ماذا} أي الذي {أُجبتم} به حين دعوتم إلى التوحيد {قالوا لا علم لنا} بذلك {إنك أنت علام الغيوب} ما غاب عن العباد وذهب عنهم علمه لشدة هول يوم القيامة وفزعهم ثم يشهدون على أممهم لما يسكنون.
quran:5:110

˹The Day˺ when Allah will say, "O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and ˹remember˺ when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay ˹what was˺ like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from ˹killing˺ you when you came to them with clear proofs and those who disbelieved among them said, "This is not but obvious magic."  

Mention, when God said, ‘O Jesus, son of Mary, remember My favour to you and to your mother, be thankful for it; when I strengthened you with the Holy Spirit, Gabriel, to speak to people (tukallimu’l-nāsa is a circumstantial qualifier referring to the ˹suffixed pronoun˺ kāf in ayyadtu-ka) in the cradle, that is, as a child, and in maturity — this implies that he will descend before the Hour, since he was raised up ˹to God˺ before middle age, as has already been mentioned in ˹sūrat˺ Āl ‘Imrān ˹Q. 3:55˺, and when I taught you the Scripture, and wisdom, and the Torah, and the Gospel; and how you create out of clay the likeness (kahay’at: the kāf here functions like a noun and is a direct object), the image, of a bird by My permission, and you breathe into it and it becomes a bird by My permission, by My will, and you heal the blind and the leper by My permission, and you raise the dead, from their graves back to life, by My permission; and how I restrained the Children of Israel from you, when they intended to kill you, when you brought them clear proofs, miracles, and the disbelievers among them said, “This, what you have done, is nothing but manifest sorcery” (a variant reading ˹for sihrun, ‘sorcery’˺ has sāhirun, ‘sorcerer’, in other words, ˹he˺ Jesus ˹is nothing but a manifest sorcerer˺).
القرآن:٥:١١٠

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ  

اذكر {إذ قال الله يا عيسى ابن مريم اذكر نعمتي عليك وعلى والدتك} بشكرها {إذ أيَّدتك} قويتك {بروح القدس} جبريل {تكلِّم الناس} حال من الكاف في أيدتك {في المهد} أي طفلا {وكهلا} يفيد نزوله قبل الساعة لأنه رفع قبل الكهولة كما سبق آل عمران {وإذ علَّمتك الكتاب والحكمة والتوراة والإنجيل وإذ تخلق من الطين كهيئة} كصورة {الطير} والكافُ اسم بمعنى مثل مفعول {بإذني فتنفخ فيها فتكون طيرا بإذني} بإرادتي {وتُبرئ الأكمه والأبرص بإذني وإذ تخرج الموت} من قبورهم أحياء {بإذني وإذ كففت بني إسرائيل عنك} حين هموا بقتلك {إذ جئتهم بالبيانات} المعجزات {فقال الذين كفروا منهم إن} ما {هذا} الذي جئت به {إلا سحر مبين} وفي قراءة ساحر أي عيسى.
quran:5:111

And ˹remember˺ when I inspired to the disciples, "Believe in Me and in My messenger Jesus." They said, "We have believed, so bear witness that indeed we are Muslims ˹in submission to Allah˺."  

And when I revealed to the disciples, ˹when˺ I commanded them by the tongue of Jesus: “Believe in Me and in My Messenger”, Jesus; they said, “We believe, in both; bear witness that we have submitted”.’
القرآن:٥:١١١

وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ  

{وإذ أوحيت إلى الحواريين} أمرتهم على لسانه {أن} أي بأن {آمنوا بي وبرسولي} عيسى {قالوا آمنا} بهما {واشهد بأننا مسلمون}.
quran:5:112

˹And remember˺ when the disciples said, "O Jesus, Son of Mary, can your Lord send down to us a table ˹spread with food˺ from the heaven? ˹Jesus˺ said," Fear Allah, if you should be believers."  

Mention, when the disciples said, ‘O Jesus, son of Mary, is your Lord able, that is, would He (a variant reading has hal tastatī‘a rabbaka, ‘Are you able to ask of Him?’) to send down on us a Table from the heaven?’ He, Jesus, said, to them: ‘Fear God, when you request signs, if you are believers’.
القرآن:٥:١١٢

إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ ۖ قَالَ اتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ  

اذكر {إذ قال الحواريون يا عيسى ابن مريم هل يستطيع} أي يفعل {ربك} وفي قراءة بالفوقانية ونصب ما بعده أي تقدر أن تسأله {أن ينزل علينا مائدة من السماء قال} لهم عيسى {اتقوا الله} في اقتراح الآيات {إن كنتم مؤمنين}.
quran:5:113

They said, "We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses."  

They said, ‘We desire, to request this in order, to eat of it and that our hearts be reassured, through increased certainty, and that we may know, that we may acquire more awareness ˹of the fact˺, that you (annaka is softened to an) have spoken truthfully to us, in your claim to prophethood, and that we may be among the witnesses thereof’.
القرآن:٥:١١٣

قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ  

{قالوا نريد} سؤالها من أجل {أن نأكل منها وتطمئنَّ} تسكن {قلوبنا} بزيادة اليقين {ونعلم} نزداد علما {أن} مخففه أي أنك {قد صدقتنا} في ادعاء النبوة {ونكون عليها من الشاهدين}.
quran:5:114

Said Jesus, the son of Mary, "O Allah, our Lord, send down to us a table ˹spread with food˺ from the heaven to be for us a festival 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."  

Jesus, son of Mary, said: ‘O God, our Lord, send down upon us a Table from the heaven, that it shall be, that is, the day of its sending down ˹shall be˺, a celebration for us, which we shall consecrate and honour, for the first (li-awwalinā is an inclusive substitution for lanā, ‘for us’, with the repetition of the ˹oblique˺ preposition ˹li-˺) and the last of us, those who will come after us, and a sign from You, of Your power and my prophethood. And provide, it, for us; You are the Best of Providers’.
القرآن:٥:١١٤

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ ۖ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ  

{قال عيسى ابن مريم اللَّهم ربنا أنزل علينا مائدة من السماء تكون لنا} أي يوم نزولها {عيدا} نعظمه ونشرفه {لأوَّلنا} بدل من لنا بإعادة الجار {وآخرنا} ممن يأتي بعدنا {وآية منك} على قدرتك ونبوتي {وارزقنا} إياها {وأنت خير الرازقين}.
quran:5:115

Allah said, "Indeed, I will sent it down to you, but whoever disbelieves afterwards from among you - then indeed will I punish him with a punishment by which I have not punished anyone among the worlds."  

God said, granting his supplication: ‘Verily I shall send it down (read munziluhā or munazziluhā) to you; but whoever of you disbelieves afterward, after it has been sent down, I shall surely chastise him with a chastisement wherewith I chastise no other being from among all the worlds’: and so the angels descended with it from heaven, on it were seven loaves and seven large fish, and so they ate of it until they were full, as related by Ibn ‘Abbās. In one hadīth it is said that the Table sent down from heaven consisted of bread and meat, and they were commanded not to be treacherous and nor to store anything for the next day: but they were and they stored some of it, and were ˹consequently˺ transformed into apes and swine.
القرآن:٥:١١٥

قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ ۖ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ  

{قال الله} مستجيب له {إني منزِّلها} بالتخفيف والتشديد {عليكم فمن يكفر بعد} أي بعد نزولها {منكم فإني أعذبه عذابا لا أعذبه أحدا من العالمين} فنزلت الملائكة بها من السماء عليها سبعة أرغفة وسبعة أحوات فأكلوا منها حتى شبعوا قاله ابن عباس وفي حديث أنزلت المائدة من السماء خبزا ولحما فأمروا أن لا يخونوا ولا يدَّخروا لغد فخافوا وادخروا فمسخوا قردة وخنازير.
quran:5:116

And ˹beware the Day˺ when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah?'" He will say, "Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.  

And, mention, when God says, that is, when God will say, to Jesus at the Resurrection in rebuke of his followers: ‘O Jesus, son of Mary, did you say to mankind, “Take me and my mother as gods, besides God”?’ He, Jesus, says, shuddering: ‘Glory be to You!, exalted be You above all that does not befit You, such as ˹having˺ a partner and so on. It is not mine, it is unjustified ˹for me˺, to say what I have no right to (bihaqq, ‘right to’, is the predicate of laysa, ‘not’; lī, ‘mine’, is explicative). If I indeed had said it, You would have known it. You know what is, hidden by me, in my self, but I do not know what is within Your Self, that is, what You keep hidden of Your knowledge: You are the Knower of things unseen.
القرآن:٥:١١٦

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ  

{و} اذكر {إذ قال} أي يقول {الله} لعيسى في القيامة توبيخا لقومه {يا عيسى ابن مريم أأنت قلت للناس اتخذوني وَأُمِّي إلهين من دون الله قال} عيسى وقد أرعد {سبحانك} تنزيها لك عما لا يليق بك من الشريك وغيره {ما يكون} ما ينبغي {لي أن أقول ما ليس لي بحق} خبر ليس، ولي للتبيين {إن كنت قلته فقد علمته تعلم ما} أخفيه {في نفس ولا أعلم ما في نفسك} أي ما تخفيه من معلوماتك {إنك أنت علام الغيوب}.
quran:5:117

I said not to them except what You commanded me - to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.  

I only said to them that which You commanded me, to ˹say˺, and that is: “Worship God, my Lord and your Lord.” And I was a witness, a watcher, over them, preventing them from ˹saying˺ what they used to say, whilst I was amongst them; but when You took me ˹to You˺, ˹when˺ You raised me up to the heaven, You were Yourself the Watcher over them, the Observer of their deeds, and You Yourself are Witness over all things, Aware and knowing them, including what I said to them and what they said after me, and whatever else.
القرآن:٥:١١٧

مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ  

{ما قلتُ لهم إلا ما أمرتني به} وهو {أن اعبدوا الله ربي وربكم وكنتُ عليهم شهيدا} رقيبا أمنعهم مما يقولون {ما دمت فيهم فلما توفيتني} قبضتني بالرفع إلى السماء {كنتَ أنت الرقيب عليهم} الحفيظ لأعمالهم {وأنت على كل شيء} من قولي لهم وقولهم بعدي وغير ذلك {شهيد} مطلع عالم به.
quran:5:118

If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise.  

If you chastise them, that is, those among them who are fixed upon disbelief, verily they are Your servants, and You are their Master, disposing of them as You will: there can be no objection to ˹what˺ You ˹do˺; and if You forgive them, that is, those of them who are believers, You, only You, are the Mighty, in His affair, the Wise’, in His actions.
القرآن:٥:١١٨

إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ  

{إن تعذبهم} أي من أقام على الكفر فيهم {فإنهم عبادك} وأنت مالكهم تتصرف فيهم كيف شئت لا اعتراض عليك {وإن تغفر لهم} أي لمن آمن منهم {فإنك أنت العزيز} الغالب على أمره {الحكيم} في صنعه.
quran:5:119

Allah will say, "This is the Day when the truthful will benefit from their truthfulness." For them are gardens ˹in Paradise˺ beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment.  

God says, ‘This, namely, the Day of Resurrection, is the day those who were truthful, in the world, like Jesus, shall profit by their truthfulness, because this is the Day of Requital. Theirs will be Gardens underneath which rivers flow, wherein they shall abide forever. God is well-pleased with them, because of their obedience to Him, and they are well-pleased with Him, with His reward — that is the great triumph’. The sincerity of those who were liars in this world shall not avail them on that Day, just as ˹it shall not avail˺ the disbelievers when they believe upon seeing the chastisement.
القرآن:٥:١١٩

قَالَ اللَّهُ هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ  

{قال الله هذا} أي يوم القيامة {يوم ينفع الصادقين} في الدنيا كعيسى {صدقهم} لأنه يوم الجزاء {لهم جنات تجري من تحتها الأنهار خالدين فيها أبدا {رضي الله عنهم} بطاعته {ورضوا عنه} بثوابه {ذلك الفوز العظيم} ولا ينفع الكاذبين في الدنيا صدقهم فيه كالكفار لما يؤمنون عند رؤية العذاب.
quran:5:120

To Allah belongs the dominion of the heavens and the earth and whatever is within them. And He is over all things competent.  

To God belongs the kingdom of the heavens and of the earth, the storehouses of rain, vegetation, sustenance and everything else, and all that is in them (wa-mā fīhinna: the use of mā, ‘that’, indicates the predominance of all those non-rational creations); and He has power over all things, including the rewarding of the truthful and the punishing of the liar — He is specifically addressing rational beings, for there is none among them with power over all things. ˹Consists of˺ 165 verses, all Meccan except for 20, 23, 91, 93, 114, 141, 151, 152, 153, which are Medinese and which were revealed after ˹sūrat˺ al-Hijr.
القرآن:٥:١٢٠

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ  

{لله ملك السماوات والأرض} خزائن المطر والنبات والرزق وغيرها {وما فيهن} أتى بما تغليبا لغير العاقل {وهو على كل شيء قدير} ومنه إثابة الصادق وتعذيب الكاذب وخص العقلُ ذاته فليس عليها بقادر.