Surah al-Ma'idah (The Table) 5 : 104
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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| (5:104:1) wa-idhā And when |
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| (5:104:2) qīla it is said |
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| (5:104:4) taʿālaw Come |
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| (5:104:5) ilā to |
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| (5:104:7) anzala has (been) revealed |
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| (5:104:8) l-lahu (by) Allah |
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| (5:104:9) wa-ilā and to |
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| (5:104:10) l-rasūli the Messenger |
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| (5:104:11) qālū they said |
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| (5:104:12) ḥasbunā Sufficient for us |
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| (5:104:14) wajadnā we found |
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| (5:104:16) ābāanā our forefathers |
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| (5:104:18) kāna (that) |
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| (5:104:19) ābāuhum their forefathers |
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| (5:104:21) yaʿlamūna knowing |
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| (5:104:22) shayan anything |
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| (5:104:24) yahtadūna they (were) guided |
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Explanatory Note
God’s law is that which He has stated in His book, and which was outlined by His Messenger. It is neither vague nor ambiguous. It does not admit, as ignorant people claim everywhere, that anyone may invent something and claim it to be part of God’s law. Hence, God brands those who make such claims as unbelievers, and then describes them as devoid of reason. Had they used their reason, they would not have fabricated lies and attributed them to God. Had they had any logic, they would not have imagined that their lies could be accepted.
The irony of what they say and do is made even clearer: “When they are told, ‘Come to that which God has revealed and to the Messenger,’ they reply, Sufficient for us are the ways we found our fathers following.’ Why, even though their fathers knew nothing and were devoid of all guidance?” Divine law is well-defined in God’s revelations, and clarified by the Sunnah. This is the point at which Islam takes its course, which is totally different from that of unbelief. When people are called to implement what God has revealed and His Messenger has explained, they either respond positively and in this case they are Muslims, or they reject the call, and in this case they are unbelievers. There is no other choice.
In response to such an attitude the Qur’ān makes this reproachful comment: “Why, even though their fathers knew nothing and were devoid of all guidance?” This denunciation of their following their forefathers, even though they were devoid of all knowledge, does not mean that had their forefathers had a wealth of knowledge, they would be right to follow them in abandoning what God has revealed. The verse merely makes a statement of fact, describing their situation and that of their predecessors. Yet surely no one would take up his own laws or those of his father, when he has access to God’s law and the Sunnah of God’s Messenger unless he is totally devoid of all knowledge and all guidance. Let such a person claim what he may about his knowledge and enlightenment. God’s statement expresses the truth, which is further confirmed by reality. Only an ignorant, deviant unbeliever prefers human law to God’s law.
3. Surah Overview
The theme of this Surah indicates and traditions support it, that it was revealed after the treaty of Hudaibiyah at the end of 6 A.H. or in the beginning of 7 A.H.
The Prophet set out along with 1400 Muslims to Makkah in 6 A.H. to perform Umrah (the lesser pilgrimage). Even though it was against all the ancient religious traditions of Arabia – the Quraysh prevented them. After a fair amount of negotiation, a treaty was concluded at Hudaibiyah according to which it was agreed that he would be allowed to perform Umrah the following year. This is why the introductory verses deal with with the pilgrimage to Makkah and the same theme has been resumed in v. 101-104. The other topics of this Surah also appear to belong to the same period. [REF: Mawdudi]
The general attitude towards the Muslims had now changed since the revelation of the previous Surahs 3: Al-Imran (Family of Imran) and Surah 4: An-Nisa (The Women)
Islam had become a force and the Islamic State had extended to Najd on the east, to the Red Sea on the west, to Syria on the north, and to Makkah on the south. The set-back which the Muslims had suffered at Uhud had not broken their determination. It had rather spurred them to action. As a result of their continuous struggle and unparalleled sacrifices the power of the surrounding clans within a radius of 200 miles or so had been subdued. The conspiracies of the Jewish tribes - which had always threatened Madinah - were totally removed and the Jews in other parts of the Arabian Peninsula (Hijaz) had become tributaries of the State of Madinah. The last effort of the Quraysh to suppress Islam had been thwarted in the Battle of the Ditch. After this it had become quite obvious to the Arabs that no power could suppress the Islamic movement.
Islam was no longer merely a creed which ruled over the minds and hearts of the people but had also become a State which dominated over every aspect of the life of the people who lived within its boundaries. This had enabled the Muslims to live their lives without any hindrance in accordance with their beliefs.
Another development had also taken place during this period. The Muslim state had developed in accordance with the principles of Islam and this was quite distinct from all other civilisations in all its details. It identified the Muslims clearly from the non-Muslims in their moral, social and cultural behaviour. Mosques had been built in all territories, prayer had been established and a leader (Imam) for every habitation and clan had been appointed. The Islamic civil and criminal laws had been formulated in detail and were being enforced through the Islamic courts. New and reformed ways of trade and commerce had taken the place of the old ones. The Islamic laws of marriage and divorce, of the segregation of the sexes, of the punishment for adultery and slander and the like had cast the social life of the Muslims in a special mould. Their social behaviour, their conversation, their dress, their very mode of living, their culture etc., had taken a definite shape of its own. As a result of all these changes, the non-Muslims could not expect that the Muslims would ever return to their former ways. Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslim Quraysh that had little time to propagate their message. This was resolved by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their message in the surrounding territories. Accordingly, the Prophet addressed letters to the chiefs of Arabia, the rulers of Persia, Egypt and the Roman Empire inviting them to Islam. At the same time the missionaries of Islam spread among the clans and tribes and invited them to accept the Divine Way of God. These were the circumstances at the time when al- Ma’idah was revealed.
10. Wiki Forum
11. Tafsir Zone
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Overview (Verse 104) Contradiction in Terms |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verse 104) Contradiction in Terms |
