سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 110
إِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَـٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَـٰذَآ إِلَّا سِحْرٌ مُّبِينٌ ﴿110﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
(Remember) when Allâh will say (on the Day of Resurrection). "O ‘Îsâ (Jesus), son of Maryam (Mary)! Remember My Favour to you and to your mother when I supported you with Rûh-ul-Qudus [Jibrîl (Gabriel)] so that you spoke to the people in the cradle and in maturity; and when I taught you writing, Al-Hikmah (the power of understanding), the Taurât (Torah) and the Injeel (Gospel); and when you made out of the clay a figure like that of a bird, by My Permission, and you breathed into it, and it became a bird by My Permission, and you healed those born blind, and the lepers by My Permission, and when you brought forth the dead by My Permission; and when I restrained the Children of Israel from you (when they resolved to kill you) as you came unto them with clear proofs, and the disbelievers among them said: ‘This is nothing but evident magic.’"
Word by Word — Arabic, Transliteration & Meaning
إِذْ
idh
When
قَالَ
qāla
said
ٱللَّهُ
l-lahu
Allah
يَـٰعِيسَى
yāʿīsā
O Isa
ٱبْنَ
ib'na
son
مَرْيَمَ
maryama
(of) Maryam
ٱذْكُرْ
udh'kur
Remember
نِعْمَتِى
niʿ'matī
My Favor
عَلَيْكَ
ʿalayka
upon you
وَعَلَىٰ
waʿalā
and upon
وَٰلِدَتِكَ
wālidatika
your mother
إِذْ
idh
when
أَيَّدتُّكَ
ayyadttuka
I strengthened you
بِرُوحِ
birūḥi
with (the) Spirit
ٱلْقُدُسِ
l-qudusi
the Holy
تُكَلِّمُ
tukallimu
you spoke
ٱلنَّاسَ
l-nāsa
(to) the people
فِى
fī
in
ٱلْمَهْدِ
l-mahdi
the cradle
وَكَهْلًۭا ۖ
wakahlan
and (in) maturity
وَإِذْ
wa-idh
And when
عَلَّمْتُكَ
ʿallamtuka
I taught you
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَٱلْحِكْمَةَ
wal-ḥik'mata
and the wisdom
وَٱلتَّوْرَىٰةَ
wal-tawrāta
and the Taurat
وَٱلْإِنجِيلَ ۖ
wal-injīla
and the Injeel
وَإِذْ
wa-idh
and when
تَخْلُقُ
takhluqu
you make
مِنَ
mina
from
ٱلطِّينِ
l-ṭīni
the clay
كَهَيْـَٔةِ
kahayati
like the shape
ٱلطَّيْرِ
l-ṭayri
(of) the bird
بِإِذْنِى
bi-idh'nī
by My permission
فَتَنفُخُ
fatanfukhu
then you breath
فِيهَا
fīhā
into it
فَتَكُونُ
fatakūnu
and it becomes
طَيْرًۢا
ṭayran
a bird
بِإِذْنِى ۖ
bi-idh'nī
by My permission
وَتُبْرِئُ
watub'ri-u
and you heal
ٱلْأَكْمَهَ
l-akmaha
the born blind
وَٱلْأَبْرَصَ
wal-abraṣa
and the leper
بِإِذْنِى ۖ
bi-idh'nī
by My permission
وَإِذْ
wa-idh
and when
تُخْرِجُ
tukh'riju
you bring forth
ٱلْمَوْتَىٰ
l-mawtā
the dead
بِإِذْنِى ۖ
bi-idh'nī
by My permission
وَإِذْ
wa-idh
And when
كَفَفْتُ
kafaftu
I restrained
بَنِىٓ
banī
(the) Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
عَنكَ
ʿanka
from you
إِذْ
idh
when
جِئْتَهُم
ji'tahum
you came to them
بِٱلْبَيِّنَـٰتِ
bil-bayināti
with the clear proofs
فَقَالَ
faqāla
then said
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieved
مِنْهُمْ
min'hum
among them
إِنْ
in
Not
هَـٰذَآ
hādhā
(is) this
إِلَّا
illā
but
سِحْرٌۭ
siḥ'run
magic
مُّبِينٌۭ
mubīnun
clear
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.
110. 1. By this is meant Jibril (Gabriel) as has been mentioned in Surah Al-Baqarah, verse number 87.
110. 2. He spoke while in the cradle, when Maryam (Mary) (peace be upon her) brought her newborn (child) to her people, and when they expressed astonishment at seeing the child and inquired about him, then by Allah’s command, Isa (Jesus) spoke in infancy. And by speaking in maturity is meant, after being honored with prophethood, his preaching and invitation.
110. 3. Its explanation has already been mentioned in Surah Al-Imran, verse number 48.
110. 4. The mention of these miracles has also already been mentioned in the aforementioned Surah, verse number 49.
110. 5. This is a reference to the plot that the Jews had prepared to kill and crucify Isa (peace be upon him), from which Allah saved him and raised him up to the heavens. See Surah Al-Imran, verse 54.
110. 6. The opponents of every prophet, after seeing the divine signs and miracles, have always declared them to be magic, whereas magic is merely a skill of trickery, which has nothing to do with the prophets (peace be upon them). Moreover, the miracles manifested at the hands of the prophets were demonstrations of the power and might of Allah, the All-Powerful, because they occurred only by Allah’s command and His will and power. No prophet had the authority to perform any miracle whenever he wished, without Allah’s command and will. That is why, even here, you can see that with every miracle of Isa (peace be upon him), Allah has said four times “bi-idhni” (by My permission), that every miracle happened by My command. This is the reason that when the polytheists of Makkah demanded various miracles from the Prophet ﷺ, the details of which are mentioned in Surah Bani Isra’il, verses 91–93, in response the Prophet ﷺ said: (Subhana Rabbi hal kuntu illa basharan rasoola) “My Lord is pure,” meaning He is free from the weakness that He cannot show these things—He can show them, but whether His wisdom requires it or not, or when it will require it, only He knows, and He decides accordingly. But I am only a human and a messenger, meaning I do not have the power to show these miracles on my own. In any case, the miracles of the prophets have nothing to do with magic. If it were so, magicians would have been able to counter them, but the incident of Musa (Moses) (peace be upon him) proves that even the greatest magicians gathered from all over the world could not counter the miracle of Musa (peace be upon him), and when they clearly realized the difference between a miracle and magic, they became Muslims.
110. 2. He spoke while in the cradle, when Maryam (Mary) (peace be upon her) brought her newborn (child) to her people, and when they expressed astonishment at seeing the child and inquired about him, then by Allah’s command, Isa (Jesus) spoke in infancy. And by speaking in maturity is meant, after being honored with prophethood, his preaching and invitation.
110. 3. Its explanation has already been mentioned in Surah Al-Imran, verse number 48.
110. 4. The mention of these miracles has also already been mentioned in the aforementioned Surah, verse number 49.
110. 5. This is a reference to the plot that the Jews had prepared to kill and crucify Isa (peace be upon him), from which Allah saved him and raised him up to the heavens. See Surah Al-Imran, verse 54.
110. 6. The opponents of every prophet, after seeing the divine signs and miracles, have always declared them to be magic, whereas magic is merely a skill of trickery, which has nothing to do with the prophets (peace be upon them). Moreover, the miracles manifested at the hands of the prophets were demonstrations of the power and might of Allah, the All-Powerful, because they occurred only by Allah’s command and His will and power. No prophet had the authority to perform any miracle whenever he wished, without Allah’s command and will. That is why, even here, you can see that with every miracle of Isa (peace be upon him), Allah has said four times “bi-idhni” (by My permission), that every miracle happened by My command. This is the reason that when the polytheists of Makkah demanded various miracles from the Prophet ﷺ, the details of which are mentioned in Surah Bani Isra’il, verses 91–93, in response the Prophet ﷺ said: (Subhana Rabbi hal kuntu illa basharan rasoola) “My Lord is pure,” meaning He is free from the weakness that He cannot show these things—He can show them, but whether His wisdom requires it or not, or when it will require it, only He knows, and He decides accordingly. But I am only a human and a messenger, meaning I do not have the power to show these miracles on my own. In any case, the miracles of the prophets have nothing to do with magic. If it were so, magicians would have been able to counter them, but the incident of Musa (Moses) (peace be upon him) proves that even the greatest magicians gathered from all over the world could not counter the miracle of Musa (peace be upon him), and when they clearly realized the difference between a miracle and magic, they became Muslims.
