Surah al-Ma'idah (The Table) 5 : 82
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
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Word | Arabic word | |
(5:82:1) latajidanna Surely you will find |
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(5:82:2) ashadda strongest |
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(5:82:3) l-nāsi (of) the people |
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(5:82:4) ʿadāwatan (in) enmity |
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(5:82:5) lilladhīna to those who |
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(5:82:6) āmanū believe |
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(5:82:7) |
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(5:82:8) wa-alladhīna and those who |
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(5:82:9) ashrakū (are) polytheists |
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(5:82:10) walatajidanna and surely you will find |
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(5:82:11) aqrabahum nearest of them |
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(5:82:12) mawaddatan (in) affection |
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(5:82:13) lilladhīna to those who |
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(5:82:14) āmanū believe |
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(5:82:15) alladhīna those who |
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(5:82:16) qālū say |
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(5:82:17) |
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(5:82:18) naṣārā (are) Christians |
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(5:82:19) |
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(5:82:20) |
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(5:82:21) |
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(5:82:22) qissīsīna (are) priests |
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(5:82:23) waruh'bānan and monks |
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(5:82:24) |
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(5:82:25) |
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(5:82:26) yastakbirūna arrogant |
Explanatory Note
The Divine directives included in the Qur’ān continue to be operative. The advocates of Islam today and tomorrow will do well if they listen to these directives and statements as if they are addressed to them now in order to determine on their basis their attitudes towards all groups of people and towards different beliefs and creeds, situations and systems, values and standards. “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God.” The way this statement is phrased makes it addressed either to the Prophet or to all believers because it states something that can be recognised by everyone. Arabic style admits both possibilities. In either case, it provides the same meaning. What is noteworthy about the phrasing of this statement is the fact that the Jews are mentioned ahead of the idolaters in being most hostile to the believers, and that their hostility is open and easily recognised by anyone who cares to pay attention.
“And you will certainly find that the nearest of them in affection to the believers are those who say, `We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.” This verse and the four verses that follow it describe a certain condition and make a judgement concerning it. The description applies to a group of the followers of Jesus (peace be upon him) who describe themselves as Christians, and it states that these are the nearest of all people in their affection to the believers.
Although this verses leave us in no doubt that they describe a particular case to which the whole statement applies, many are those who are mistaken in their understanding of it. Their mistake causes a serious error in determining the Muslims’ attitude towards other camps. Hence, it is important to carefully study these verses and understand the particular case to which they apply. That particular case applied to a certain group of Christians. They were closest in their affection to the believers, “because there are priests and monks among them and because they are not given to arrogance”. Among them were people who were fully aware of the true Christian faith, and were prepared to acknowledge the truth whenever they realised it.
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
Overview (Verse 82) |
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 82) |