Al-Ma'idah: 1

Ayah

Word by Word

يَٰٓأَيُّهَا

O you

ٱلَّذِينَ

who

ءَامَنُوٓاْ

believe!

أَوۡفُواْ

Fulfil

بِٱلۡعُقُودِۚ

the contracts

أُحِلَّتۡ

Are made lawful

لَكُم

for you

بَهِيمَةُ

the quadruped

ٱلۡأَنۡعَٰمِ

(of) the grazing livestock

إِلَّا

except

مَا

what

يُتۡلَىٰ

is recited

عَلَيۡكُمۡ

on you

غَيۡرَ

not

مُحِلِّي

being permitted

ٱلصَّيۡدِ

(to) hunt

وَأَنتُمۡ

while you

حُرُمٌۗ

(are in) Ihram

إِنَّ

Indeed

ٱللَّهَ

Allah

يَحۡكُمُ

decrees

مَا

what

يُرِيدُ

He wills

Translation

O ye who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan.

Tafsir

"Tafsir of Surah Al-Maidah

Allah says;

يَا أَيُّهَا الَّذِينَ امَنُواۡ أَوۡفُواۡ بِالۡعُقُودِ

O you who believe! Fulfill (your) obligations.

Ibn Abi Hatim recorded that;

a man came to Abdullah bin Mas`ud and said to him, ""Advise me.""

He said, ""When you hear Allah's statement,

يَا أَيُّهَا الَّذِينَ امَنُواۡ

(O you who believe!) then pay full attention, for it is a righteous matter that He is ordaining or an evil thing that He is forbidding.""

Khaythamah said,

""Everything in the Qur'an that reads,

يَا أَيُّهَا الَّذِينَ امَنُواۡ

(O you who believe), reads in the Tawrah, `O you who are in need.""'

Allah said,

أَوۡفُواۡ بِالۡعُقُودِ

(Fulfill (your) obligations).

Ibn Abbas, Mujahid and others said that;

`obligations' here means treaties.

Ibn Jarir mentioned that there is a consensus for this view.

Ibn Jarir also said that;

it means treaties, such as the alliances that they used to conduct.

Ali bin Abi Talhah reported that Ibn Abbas commented:

يَا أَيُّهَا الَّذِينَ امَنُواۡ أَوۡفُواۡ بِالۡعُقُودِ

(O you who believe! Fulfill (your) obligations),

""Refers to the covenants, meaning, what Allah permitted, prohibited, ordained and set limits for in the Qur'an. Therefore, do not commit treachery or break the covenants. Allah emphasized this command when He said,

وَالَّذِينَ يَنقُضُونَ عَهۡدَ اللّهِ مِن بَعۡدِ مِيثَاقِهِ

وَيَقۡطَعُونَ مَأ أَمَرَ اللّهُ بِهِ أَن يُوصَلَ وَيُفۡسِدُونَ فِي الَارۡضِ

أُوۡلَيِكَ لَهُمُ اللَّعۡنَةُ وَلَهُمۡ سُوءُ الدَّارِ

And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined, and work mischief in the land, on them is the curse, and for them is the unhappy (evil) home (i.e. Hell). (13:25)""

Ad-Dahhak said that,

أَوۡفُواۡ بِالۡعُقُودِ

(Fulfill your obligations),

""Refers to what Allah has permitted and what He has prohibited. Allah has taken the covenant from those who proclaim their faith in the Prophet and the Book to fulfill the obligations that He has ordered for them in the permissible and the impermissible.""

Explaining the Lawful and the Unlawful Beasts

Allah said,

أُحِلَّتۡ لَكُم بَهِيمَةُ الَانۡعَامِ

Lawful to you (for food) are all the beasts of cattle,

camels, cows and sheep, as Al-Hasan, Qatadah and several others stated.

Ibn Jarir said that this Tafsir conforms to the meaning of (`beasts of cattle') that the Arabs had.

We should mention that Ibn Umar, Ibn Abbas and others relied on this Ayah as evidence to allow eating the meat of the fetus if it is found dead in the belly of its slaughtered mother.

There is a Hadith to the same effect collected in the Sunan of Abu Dawud, At-Tirmidhi and Ibn Majah and narrated by Abu Sa`id who said,

""We asked, `O Messenger of Allah! When we slaughter a camel, cow or sheep, we sometimes find a fetus in its belly, should we discard it or eat its meat?'

He said,

كُلُوهُ إِنۡ شِيۡتُمۡ فَإِنَّ ذَكَاتَهُ ذَكَاةُ أُمِّه

Eat it if you want, because its slaughter was fulfilled when its mother was slaughtered.""

At-Tirmidhi said, ""This Hadith is Hasan.""

Abu Dawud recorded that Jabir bin Abdullah said that the Messenger of Allah said,

ذَكَاةُ الۡجَنِينِ ذَكَاةُ أُمِّه

Proper slaughter of the fetus is fulfilled with the slaughter of its mother.

Only Abu Dawud collected this narration.

Allah's statement,

إِلاَّ مَا يُتۡلَى عَلَيۡكُمۡ

except that which will be announced to you (herein),

Ali bin Abi Talhah reported that Ibn Abbas said that it refers to,

""The flesh of dead animals, blood and the meat of swine.""

Qatadah said,

""The meat of dead animals and animals slaughtered without Allah's Name being pronounced at the time of slaughtering.""

It appears, and Allah knows best, that the Ayah refers to Allah's other statement,

حُرِّمَتۡ عَلَيۡكُمُ الۡمَيۡتَةُ وَالۡدَّمُ وَلَحۡمُ الۡخِنۡزِيرِ وَمَا أُهِلَّ لِغَيۡرِ اللّهِ بِهِ وَالۡمُنۡخَنِقَةُ وَالۡمَوۡقُوذَةُ وَالۡمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ

Forbidden to you (for food) are:

Al-Maytah (the dead animals),

blood,

the flesh of swine, and

what has been slaughtered as a sacrifice for others than Allah, and

that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and

that which has been (partly) eaten by a wild animal. (5:3),

for although the animals mentioned in this Ayah are types of permissible cattle (except for swine), they become impermissible under the circumstances that the Ayah (5:3) specifies.

This is why Allah said afterwards,

إِلاَّ مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى النُّصُبِ

(Unless you are able to slaughter it (before its death), (5:3) and that which is sacrificed (slaughtered) on An-Nusub (stone altars)) as the latter type is not permissible, because it can no longer be slaughtered properly.

Hence, Allah's statement,

أُحِلَّتۡ لَكُم بَهِيمَةُ الَانۡعَامِ إِلاَّ مَا يُتۡلَى عَلَيۡكُمۡ

(Lawful to you are all the beasts of cattle except that which will be announced to you), means,

except the specific circumstances that prohibit some of these which will be announced to you.

Allah said,

غَيۡرَ مُحِلِّي الصَّيۡدِ وَأَنتُمۡ حُرُمٌ

game (also) being unlawful when you assume Ihram.

Some scholars said that;

the general meaning of `cattle' includes domesticated cattle, such as camels, cows and sheep, and wild cattle, such as gazelle, wild cattle and wild donkeys.

Allah made the exceptions mentioned above (dead animals blood, flesh of swine etc.), and prohibited hunting wild beasts while in the state of Ihram.

It was also reported that the meaning here is,

""We have allowed for you all types of cattle in all circumstances, except what We excluded herewith for the one hunting game while in the state of Ihram.""

Allah said,

فَمَنِ اضۡطُرَّ غَيۡرَ بَاغٍ وَلَا عَادٍ

فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

But if one is forced by necessity, without willful disobedience, and not transgressing, then, Allah is Oft-Forgiving, Most Merciful. (16:115)

This Ayah means, ""We allowed eating the meat of dead animals, when one is forced by necessity, under the condition that one is not transgressing the limits or overstepping them.""

Here, Allah states, ""Just as We allowed the meat of cattle in all conditions and circumstances, then do not hunt game when in the state of Ihram, for this is the decision of Allah, Who is the Most Wise in all that He commands and forbids.""

So Allah said;

إِنَّ اللّهَ يَحۡكُمُ مَا يُرِيدُ

Verily, Allah commands that which He wills.

The Necessity of Observing the Sanctity of the Sacred Area and the Sacred Months

Allah continues

""يَا أَيُّهَا الَّذِينَ امَنُواۡ لَا تُحِلُّواۡ شَعَأيِرَ اللّهِ

O you who believe! Violate not the sanctity of Sha'a'ir Allah (the symbols of Allah),

Ibn Abbas said,

""Sha`a'ir Allah means the rituals of Hajj.""

Mujahid said,

""As-Safa and Al-Marwah, and the sacrificial animal are the symbols of Allah.""

It was also stated that;

Sha`a'ir Allah is what He prohibited. Therefore, it means, do not violate what Allah prohibited.

Allah said afterwards,

وَلَا الشَّهۡرَ الۡحَرَامَ

nor of the Sacred Month,

for you are required to respect and honor the Sacred Month and to refrain from what Allah forbade during it, such as fighting. This also lays emphasis on avoiding sins during that time.

As Allah said;

يَسۡأَلُونَكَ عَنِ الشَّهۡرِ الۡحَرَامِ قِتَالٍ فِيهِ قُلۡ قِتَالٌ فِيهِ كَبِيرٌ

They ask you concerning fighting in the Sacred Month. Say, ""Fighting therein is a great (transgression)."" (2:217)

and,

إِنَّ عِدَّةَ الشُّهُورِ عِندَ اللّهِ اثۡنَا عَشَرَ شَهۡرًا

(Verily, the number of months with Allah is twelve months (in a year). (9:36)

Al-Bukhari recorded in his Sahih that Abu Bakrah said that the Messenger of Allah said during the Farewell Hajj,

إِنَّ الزَّمَانَ قَدِ اسۡتَدَارَ كَهَيۡيَتِهِ يَوۡمَ خَلَقَ اللهُ السَّمَواتِ وَالاَۡرۡضَ السَّنَةُ اثۡنَا عَشَرَ شَهۡرًا مِنۡهَا أَرۡبَعَةٌ حُرُمٌ ثَلَثٌ مُتَوَالِيَاتٌ ذُو الۡقَعۡدَةِ وَذُو الۡحِجَّةِ وَالۡمُحَرَّمُ وَرَجَبُ مُضَرَ الَّذِي بَيۡنَ جُمَادَى وَشَعۡبَان

The division of time has returned as it was when Allah created the Heavens and the earth. The year is twelve months, four of which are sacred:Three are in succession, (they are:) Dhul-Qa'dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha'ban.)

This Hadith testifies to the continued sanctity of these months until the end of time.

Taking the Hady to the Sacred House of Allah, Al-Ka`bah

Allah's statement,

وَلَا الۡهَدۡيَ وَلَا الۡقَليِدَ

nor of the Hady brought for sacrifice, nor the garlands,

means, do not abandon the practice of bringing the Hady (sacrificial animals) to the Sacred House, as this ritual is a form of honoring the symbols of Allah.

Do not abandon the practice of garlanding these animals on their necks, so that they are distinguished from other cattle. This way, it will be known that these animals are intended to be offered as Hady at the Ka`bah, and thus those who might intend some harm to them would refrain from doing so. Those who see the Hady might be encouraged to imitate this ritual, and indeed, he who calls to a type of guidance, will earn rewards equal to the rewards of those who follow his lead, without decrease in their own rewards.

When the Messenger of Allah intended to perform Hajj, he spent the night at Dhul-Hulayfah, which is also called Wadi Al-Aqiq. In the morning, the Prophet made rounds with his wives, who were nine at that time, performed Ghusl (bath), applied some perfume and performed a two Rak`ah prayer. He then garlanded the Hady and announced aloud his intention to perform Hajj and Umrah. The Prophet's Hady at the time consisted of plenty of camels, more than sixty, and they were among the best animals, the healthiest and most physically acceptable, just as Allah's statement proclaims,

ذلِكَ وَمَن يُعَظِّمۡ شَعَـيِرَ اللَّهِ فَإِنَّهَا مِن تَقۡوَى الۡقُلُوبِ

Thus it is, and whosoever honors the symbols of Allah, then it is truly, from the piety of the hearts. (22:32)

Muqatil bin Hayyan said that Allah's statement,

وَلَا الۡقَليِدَ

(nor the garlands) means,

""Do not breach their sanctity.""

During the time of Jahiliyyah, the people used to garland themselves with animal hair and pelts when they left their areas in months other than the Sacred Months. The idolators of the Sacred House Area used to garland themselves with the tree-stems of the Sacred Area, so that they were granted safe passage.""

This statement was collected by Ibn Abi Hatim, who also recorded that Ibn Abbas said,

""There are two Ayat in this Surah (Al-Ma'idah) that were abrogated, the Ayah about the garlands (5:2), and

فَإِن جَأوُوكَ فَاحۡكُم بَيۡنَهُم أَوۡ أَعۡرِضۡ عَنۡهُمۡ

(So if they come to you (O Muhammad), either judge between them, or turn away from them)."" (5:42)

The Necessity of Preserving the Sanctity and Safety of those who Intend to Travel to the Sacred House

Allah said,

وَلا امِّينَ الۡبَيۡتَ الۡحَرَامَ يَبۡتَغُونَ فَضۡلً مِّن رَّبِّهِمۡ وَرِضۡوَانًا

nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord.

The Ayah commands:Do not fight people who are heading towards the Sacred House of Allah, which if anyone enters it, he must be granted safe refuge. Likewise, those who are heading towards the Sacred House seeking the bounty and good pleasure of Allah, must not be stopped, prevented, or frightened away from entering the Sacred House.

Mujahid, Ata, Abu Al-Aliyah, Mutarrif bin Abdullah, Abdullah bin Ubayd bin Umayr, Ar-Rabi bin Anas, Muqatil bin Hayyan, Qatadah and several others said that,

يَبۡتَغُونَ فَضۡلً مِّن رَّبِّهِمۡ

(seeking the bounty of their Lord),

refers to trading.

A similar discussion preceded concerning the Ayah;

لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواۡ فَضۡلً مِّن رَّبِّكُمۡ

There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). (2:198)

Allah said;

وَرِضۡوَانًا

(and pleasure).

Ibn Abbas said that the word `pleasure' in the Ayah refers to, ""seeking Allah's pleasure by their Hajj.""

Ikrimah, As-Suddi and Ibn Jarir mentioned that;

this Ayah was revealed concerning Al-Hutam bin Hind Al-Bakri, who had raided the cattle belonging to the people of Al-Madinah. The following year, he wanted to perform Umrah to the House of Allah and some of the Companions wanted to attack him on his way to the House. Allah revealed,

وَلا امِّينَ الۡبَيۡتَ الۡحَرَامَ يَبۡتَغُونَ فَضۡلً مِّن رَّبِّهِمۡ وَرِضۡوَانًا

(nor the people coming to the Sacred House (Makkah), seeking the bounty and good pleasure of their Lord).

Hunting Game is Permissible After Ihram Ends

Allah said,

وَإِذَا حَلَلۡتُمۡ فَاصۡطَادُواۡ

But when you finish the Ihram, then hunt,

When you end your Ihram, it is permitted for you to hunt game, which was prohibited for you during Ihram.

Although this Ayah contains a command that takes effect after the end of a state of prohibition (during Ihram in this case), the Ayah, in fact, brings back the ruling that was previously in effect. If the previous ruling was an obligation, the new command will uphold that obligation, and such is the case with recommended and permissible matters. There are many Ayat that deny that the ruling in such cases is always an obligation. Such is also the case against those who say that it is always merely allowed. What we mentioned here is the correct opinion that employs the available evidence, and Allah knows best.

Justice is Always Necessary

Allah said,

وَلَا يَجۡرِمَنَّكُمۡ شَنَأنُ قَوۡمٍ أَن صَدُّوكُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ أَن تَعۡتَدُواۡ

and let not the hatred of some people in (once) stopping you from Al-Masjid Al-Haram (at Makkah) lead you to transgression (and hostility on your part).

The meaning of this Ayah is apparent, as it commands:Let not the hatred for some people, who prevented you from reaching the Sacred House in the year of Hudaybiyyah, make you transgress Allah's Law and commit injustice against them in retaliation. Rather, rule as Allah has commanded you, being just with every one. We will explain a similar Ayah later on,

وَلَا يَجۡرِمَنَّكُمۡ شَنَأنُ قَوۡمٍ عَلَى أَلاَّ تَعۡدِلُواۡ اعۡدِلُواۡ هُوَ أَقۡرَبُ لِلتَّقۡوَى

And let not the enmity and hatred of others make you avoid justice. Be just:that is nearer to piety, (5:8)

which commands:do not be driven by your hatred for some people into abandoning justice, for justice is ordained for everyone, in all situations.

Ibn Abi Hatim recorded that Zayd bin Aslam said,

""The Messenger of Allah and his Companions were in the area of Al-Hudaybiyyah when the idolators prevented them from visiting the House, and that was especially hard on them. Later on, some idolators passed by them from the east intending to perform Umrah. So the Companions of the Prophet said, `Let us prevent those (from Umrah) just as their fellow idolators prevented us.' Thereafter, Allah sent down this Ayah.""

Ibn Abbas and others said that;

""Shana'an"" refers to enmity and hate.

Allah said next,

وَتَعَاوَنُواۡ عَلَى الۡبرِّ وَالتَّقۡوَى وَلَا تَعَاوَنُواۡ عَلَى الاِثۡمِ وَالۡعُدۡوَانِ

Help you one another in Al-Birr and At-Taqwa; but do not help one another in sin and transgression.

Allah commands His believing servants to help one another perform righteous, good deeds, which is the meaning of `Al-Birr', and to avoid sins, which is the meaning of `At-Taqwa'.

Allah forbids His servants from helping one another in sin, `Ithm' and committing the prohibitions.

Ibn Jarir said that,

""Ithm means abandoning what Allah has ordained, while transgression means overstepping the limits that Allah set in your religion, along with overstepping what Allah has ordered concerning yourselves and others.""

Imam Ahmad recorded that Anas bin Malik said that the Messenger of Allah said,

انۡصُرۡ أَخَاكَ ظَالِمًا أَوۡ مَظۡلُومًا

Support your brother whether he was unjust or the victim of injustice.

He was asked, ""O Messenger of Allah! We know about helping him when he suffers injustice, so what about helping him when he commits injustice?""

He said,

تَحۡجُزُهُ وَتَمۡنَعُهُ مِنَ الظُّلۡمِ فَذَاكَ نَصۡرُه

Prevent and stop him from committing injustice, and this represents giving support to him.

Al-Bukhari recorded this Hadith through Hushaym.

Ahmad recorded that one of the Companions of the Prophet narrated the Hadith,

الۡمُوۡمِنُ الَّذِي يُخَالِطُ النَّاسَ وَيَصۡبِرُ عَلَى أَذَاهُمۡ أَعۡظَمُ أَجۡرًا مِنَ الَّذِي لَا يُخَالِطُ النَّاسَ وَلَا يَصۡبِرُ عَلى أَذَاهُم

The believer who mingles with people and is patient with their annoyance, earns more reward than the believer who does not mingle with people and does not observe patience with their annoyance.

Muslim recorded a Hadith that states,

مَنۡ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الاَۡجۡرِ مِثۡلُ أُجُورِ مَنِ اتَّبَعَهُ إِلى يَوۡمِ الۡقِيَامَةِ لَا يَنۡقُصُ ذلِكَ مِنۡ أُجُورِهِمۡ شَيۡيًا

وَمَنۡ دَعَا إِلَى ضَلَلَةٍ كَانَ عَلَيۡهِ مِنَ الاِۡثۡمِ مِثۡلُ اثَامِ مَنِ اتَّبَعَهُ إِلَى يَوۡمِ الۡقِيَامَةِ لَا يَنۡقُصُ ذلِكَ مِنۡ اثَامِهِمۡ شَيۡيًا

He who calls to a guidance, will earn a reward similar to the rewards of those who accept his call, until the Day of Resurrection, without decreasing their rewards.

Whoever calls to a heresy, will carry a burden similar to the burdens of those who accept his call, until the Day of Resurrection, without decreasing their own burdens.

وَاتَّقُواۡ اللّهَ إِنَّ اللّهَ شَدِيدُ الۡعِقَابِ

And have Taqwa of Allah. Verily, Allah is severe in punishment."

Al-Ma'idah: 1

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