سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 83
وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ ﴿83﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad صلى الله عليه وسلم), you see their eyes overflowing with tears because of the truth they have recognised. They say: "Our Lord! We believe; so write us down among the witnesses.
Word by Word — Arabic, Transliteration & Meaning
وَإِذَا
wa-idhā
And when
سَمِعُوا۟
samiʿū
they listen
مَآ
mā
(to) what
أُنزِلَ
unzila
has been revealed
إِلَى
ilā
to
ٱلرَّسُولِ
l-rasūli
the Messenger
تَرَىٰٓ
tarā
you see
أَعْيُنَهُمْ
aʿyunahum
their eyes
تَفِيضُ
tafīḍu
overflowing
مِنَ
mina
with
ٱلدَّمْعِ
l-damʿi
the tears
مِمَّا
mimmā
for what
عَرَفُوا۟
ʿarafū
they recognized
مِنَ
mina
of
ٱلْحَقِّ ۖ
l-ḥaqi
the truth
يَقُولُونَ
yaqūlūna
They say
رَبَّنَآ
rabbanā
Our Lord
ءَامَنَّا
āmannā
we have believed
فَٱكْتُبْنَا
fa-uk'tub'nā
so write us
مَعَ
maʿa
with
ٱلشَّـٰهِدِينَ
l-shāhidīna
the witnesses
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah83) ➊ {وَ اِذَا سَمِعُوْا مَاۤ اُنْزِلَ …:} According to the statement of the commentators, by this are meant those Christians who became Muslims. It is narrated from Salman (may Allah be pleased with him) that when the Prophet (peace and blessings be upon him) came to Madinah, I prepared some food and brought it to the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) said: "Salman! What is this?" I said: "It is charity." So he (peace and blessings be upon him) told his companions to eat, but he himself did not eat. So I went back, then I gathered some food and brought it to the Prophet (peace and blessings be upon him). He (peace and blessings be upon him) said: "Salman! What is this?" I said: "It is a gift." So he (peace and blessings be upon him) extended his hand and ate, and (at the same time) told his companions to eat as well. I said: "Tell me about the Christians?" He (peace and blessings be upon him) said: "There is no good in them." I got up with a heavy heart, then Allah, the Mighty and Majestic, revealed these verses: «لَتَجِدَنَّ اَشَدَّ النَّاسِ … تَفِيْضُ مِنَ الدَّمْعِ» So the Messenger of Allah (peace and blessings be upon him) sent a message to me and said: "Salman! These (the ones who weep) are your companions whom Allah, the Exalted, has mentioned." [ المعجم الکبیر : 49/6، ح : ۶۱۲۱ ] Salim al-Hilali and his companion have declared this hadith Sahih in "Kitab al-Isti'ab fi Bayan al-Asbab."
Among these people is also included Najashi (may Allah be pleased with him) and his companions, that when the Companions who became Muslims in Makkah migrated to Najashi's country, Abyssinia, and upon the complaint of the envoys of the disbelievers of Makkah, they were summoned to the king's court, Ja'far (may Allah be pleased with him) delivered a speech before him and recited Surah Maryam, in which there is mention of the Messiah (peace be upon him) and his mother. So tears flowed from the eyes of Najashi and his companions, and Najashi (may Allah be pleased with him) became Muslim. Although he could not go to Madinah, upon his death the Messenger of Allah (peace and blessings be upon him) performed his funeral prayer in absentia. Besides this, mention of such Christians who became Muslims is also made at other places. See Surah Al Imran (199) and Surah Al-Qasas (52 to 55). The Messenger of Allah (peace and blessings be upon him) gave glad tidings of double reward to those among the People of the Book who became Muslims. [ بخاری، العلم، باب تعلیم الرجل أمتہ وأھلہ : ۹۷ ]
➋ {فَاكْتُبْنَا مَعَ الشّٰهِدِيْنَ:} That is, admit us into the Ummah of the Prophet (peace and blessings be upon him) and include us among those who bear witness like them. Regarding the testimony of the Ummah of Muhammad (peace and blessings be upon him), see Surah Al-Baqarah (143), or that include us among the group of prophets and believers who bear witness to the Oneness of Allah.
Among these people is also included Najashi (may Allah be pleased with him) and his companions, that when the Companions who became Muslims in Makkah migrated to Najashi's country, Abyssinia, and upon the complaint of the envoys of the disbelievers of Makkah, they were summoned to the king's court, Ja'far (may Allah be pleased with him) delivered a speech before him and recited Surah Maryam, in which there is mention of the Messiah (peace be upon him) and his mother. So tears flowed from the eyes of Najashi and his companions, and Najashi (may Allah be pleased with him) became Muslim. Although he could not go to Madinah, upon his death the Messenger of Allah (peace and blessings be upon him) performed his funeral prayer in absentia. Besides this, mention of such Christians who became Muslims is also made at other places. See Surah Al Imran (199) and Surah Al-Qasas (52 to 55). The Messenger of Allah (peace and blessings be upon him) gave glad tidings of double reward to those among the People of the Book who became Muslims. [ بخاری، العلم، باب تعلیم الرجل أمتہ وأھلہ : ۹۷ ]
➋ {فَاكْتُبْنَا مَعَ الشّٰهِدِيْنَ:} That is, admit us into the Ummah of the Prophet (peace and blessings be upon him) and include us among those who bear witness like them. Regarding the testimony of the Ummah of Muhammad (peace and blessings be upon him), see Surah Al-Baqarah (143), or that include us among the group of prophets and believers who bear witness to the Oneness of Allah.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
The exegesis of this verse has been done along with the previous verse.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
83. And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because they recognize [129] the truth. They say, "Our Lord, we have believed, so record us among the witnesses."
[129]
The Migration to Abyssinia and the Role of Najashi:
Distressed by the persecutions of the polytheists of Makkah, in the 5th year of Prophethood, the Muslims migrated towards Abyssinia. The Quraysh of Makkah had trade relations with the king of Abyssinia. A delegation from them arrived there to bring the Muslims back. They met with some courtiers, gave them gifts and presents, and persuaded them that when they presented their petition before Najashi the next day, they should support them and intercede as well. The next day, this delegation appeared in the court and said that some of their people had fled and come to his country, and requested that they be returned. The bribed courtiers also supported them. But Najashi was a very just king. He said: Until I hear the other party, I cannot hand them over to you. Thus, the next day, the emigrant Muslims were summoned to the court and their statement was taken. When they narrated the persecutions of the polytheists and the story of the Muslims’ oppression, he gave a clear answer to the polytheists of Makkah, and they had to leave disappointed. One member of this delegation came up with a plan which he felt sure would succeed. He said to his companions that they would appear in the court again the next day, and he would present such a matter that the king himself would hand over the Muslims to them. The matter was that, at that time, the entire Christian world believed in the divinity of Jesus (peace be upon him), whereas the Muslims did not accept him as the son of God, but only as Allah’s Messenger and His Word. Thus, the next day, this delegation appeared in the court and said to Najashi: Ask these runaway irreligious people what belief they hold about Jesus (peace be upon him)? And they also told him some false things. The next day, the Muslims were summoned to the court again. They had come to know what new attack the disbelievers of Makkah had launched against them. Nevertheless, these oppressed Muslims decided among themselves that whatever they would say, they would speak the truth, no matter how much punishment they might have to bear for it. For this purpose, the Muslims selected Sayyiduna Ja’far Tayyar, who was the brother of Sayyiduna Ali, as their representative. The next day, when Najashi asked the Muslims about Sayyiduna Isa (peace be upon him), Sayyiduna Ja’far Tayyar recited the relevant verses of Surah Maryam. Upon hearing these verses, Najashi picked up a straw and said to the Muslims: By Allah! What you have said, Jesus (peace be upon him) does not exceed what you have said by as much as this straw. At Najashi’s comment, the courtiers were also enraged, and all the hopes of the Qurayshi delegation were dashed, but Najashi did not care for anyone and wholeheartedly allowed the Muslims to stay in his country. The delegation had to return in utter humiliation. Several years after this incident, Najashi sent a delegation of seventy Christians who had newly converted to Islam to the service of the Messenger of Allah in Madinah. When these people heard the Quran, they would be overcome with emotion, tears would flow from their eyes due to the intensity of their feelings, and they would begin to say ﴿رَبَّنَا آمَنَّا﴾. The condition of these people is described in this verse.
Najashi’s Funeral Prayer in Absentia:
Although the king of Abyssinia, Najashi, could not be present in the service of the Prophet, he had certainly become a Muslim, and the clear proof of this is that when he passed away, the Prophet informed the Muslims of his death and then performed his funeral prayer in absentia. [بخاري۔ كتاب الجنائز۔ باب الصفوف على الجنازة]
[129]
The Migration to Abyssinia and the Role of Najashi:
Distressed by the persecutions of the polytheists of Makkah, in the 5th year of Prophethood, the Muslims migrated towards Abyssinia. The Quraysh of Makkah had trade relations with the king of Abyssinia. A delegation from them arrived there to bring the Muslims back. They met with some courtiers, gave them gifts and presents, and persuaded them that when they presented their petition before Najashi the next day, they should support them and intercede as well. The next day, this delegation appeared in the court and said that some of their people had fled and come to his country, and requested that they be returned. The bribed courtiers also supported them. But Najashi was a very just king. He said: Until I hear the other party, I cannot hand them over to you. Thus, the next day, the emigrant Muslims were summoned to the court and their statement was taken. When they narrated the persecutions of the polytheists and the story of the Muslims’ oppression, he gave a clear answer to the polytheists of Makkah, and they had to leave disappointed. One member of this delegation came up with a plan which he felt sure would succeed. He said to his companions that they would appear in the court again the next day, and he would present such a matter that the king himself would hand over the Muslims to them. The matter was that, at that time, the entire Christian world believed in the divinity of Jesus (peace be upon him), whereas the Muslims did not accept him as the son of God, but only as Allah’s Messenger and His Word. Thus, the next day, this delegation appeared in the court and said to Najashi: Ask these runaway irreligious people what belief they hold about Jesus (peace be upon him)? And they also told him some false things. The next day, the Muslims were summoned to the court again. They had come to know what new attack the disbelievers of Makkah had launched against them. Nevertheless, these oppressed Muslims decided among themselves that whatever they would say, they would speak the truth, no matter how much punishment they might have to bear for it. For this purpose, the Muslims selected Sayyiduna Ja’far Tayyar, who was the brother of Sayyiduna Ali, as their representative. The next day, when Najashi asked the Muslims about Sayyiduna Isa (peace be upon him), Sayyiduna Ja’far Tayyar recited the relevant verses of Surah Maryam. Upon hearing these verses, Najashi picked up a straw and said to the Muslims: By Allah! What you have said, Jesus (peace be upon him) does not exceed what you have said by as much as this straw. At Najashi’s comment, the courtiers were also enraged, and all the hopes of the Qurayshi delegation were dashed, but Najashi did not care for anyone and wholeheartedly allowed the Muslims to stay in his country. The delegation had to return in utter humiliation. Several years after this incident, Najashi sent a delegation of seventy Christians who had newly converted to Islam to the service of the Messenger of Allah in Madinah. When these people heard the Quran, they would be overcome with emotion, tears would flow from their eyes due to the intensity of their feelings, and they would begin to say ﴿رَبَّنَا آمَنَّا﴾. The condition of these people is described in this verse.
Najashi’s Funeral Prayer in Absentia:
Although the king of Abyssinia, Najashi, could not be present in the service of the Prophet, he had certainly become a Muslim, and the clear proof of this is that when he passed away, the Prophet informed the Muslims of his death and then performed his funeral prayer in absentia. [بخاري۔ كتاب الجنائز۔ باب الصفوف على الجنازة]
