Surah Al-Maaida (5) — Ayah 94
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
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.
➋ {تَنَالُهٗۤ اَيْدِيْكُمْ وَ رِمَاحُكُمْ:} That is, small animals or the young of animals which you can catch by hand, or large animals which you can hunt with spears.
➌ {فَمَنِ اعْتَدٰى بَعْدَ ذٰلِكَ …:} That is, now that hunting land animals in the state of Ihram has been prohibited. (Qurtubi)
➍ This and the following verses were revealed when the Muslims were in Ihram at Hudaybiyyah, and, unusually, small and large wild animals entered their tents. Allah Almighty, in these verses, forbade them from hunting them. (Ibn Kathir)
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.
94. 2 Nearby game or small animals were generally caught by hand, while arrows and spears were used for distant or large animals. That is why only these two are mentioned here. But the meaning is that however and with whatever is used for hunting, it is prohibited in the state of Ihram.
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.
[141] That is, a person in the state of ihram cannot ask anyone else to hunt, nor can he gesture towards the prey or towards hunting, nor can he assist in any way in the act of hunting. However, if a non-muhrim has hunted, then it is permissible to eat from it, as is made clear by the following hadith.
The Prohibition of Hunting for a Muhrim:
Abu Qatadah says that when we set out on the journey to Hudaybiyyah, all the companions of the Prophet had donned ihram except for me. My companions saw a wild donkey on the way and began to laugh upon seeing each other. I was busy sewing my shoe and they did not inform me, although they wished that I would see it. Suddenly, I looked up and saw the donkey. I saddled my horse and mounted it , but I forgot to take my whip and spear. I said to them, "Hand me my whip and spear." They said, "By Allah! We will not help you in this matter at all." I became angry. Anyway, I dismounted, picked up the whip and spear, and then mounted again. Then I attacked the donkey and stopped it by piercing it with the spear. Again, I asked them for help, but they again refused to help me. In short, we all ate from it. Then I went to meet the Messenger of Allah. I said, "We have hunted a wild donkey." The Prophet asked the companions, "Did any of you hunt it, or command to attack it, or gesture towards it, or assist in any way?" The companions replied, "No." Then the Prophet said to the companions who were in ihram, "You may also eat from it." Then he asked, "Do you have any of it left?" I presented the foreleg, which he cut and ate. [ مسلم۔ كتاب الحج۔ باب تحريم الصيد للمحرم بخاري۔ ابو اب العمرة۔ باب اذا راي المحرمون صيداً فضحكوا۔۔ الخ]
It should be noted that just as it is forbidden for one in ihram to hunt, it is also forbidden for anyone who enters the Haram of Makkah, because the phrase "antum hurum" includes both situations.
And this was a test in the sense that during the journey to Hudaybiyyah, there was an abundance of game along the way, and the Muslims were in need of it for food, to the extent that some animals and birds would even enter the tents and camps of the companions. However, the Muslims passed this test completely, whereas the fishermen among the Children of Israel who lived by the sea failed such a test miserably and, through trickery and deceit, disobeyed Allah's command, for which they were turned into apes.
