سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 48
وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَـٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٰحِدَةً وَلَـٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿48﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. If Allâh had willed, He would have made you one nation, but that (He) may test you in what He has given you; so compete in good deeds. The return of you (all) is to Allâh; then He will inform you about that in which you used to differ.
Word by Word — Arabic, Transliteration & Meaning
وَأَنزَلْنَآ
wa-anzalnā
And We revealed
إِلَيْكَ
ilayka
to you
ٱلْكِتَـٰبَ
l-kitāba
the Book
بِٱلْحَقِّ
bil-ḥaqi
in [the] truth
مُصَدِّقًۭا
muṣaddiqan
confirming
لِّمَا
limā
what
بَيْنَ
bayna
(was) before
يَدَيْهِ
yadayhi
his hands
مِنَ
mina
of
ٱلْكِتَـٰبِ
l-kitābi
the Book
وَمُهَيْمِنًا
wamuhayminan
and a guardian
عَلَيْهِ ۖ
ʿalayhi
over it
فَٱحْكُم
fa-uḥ'kum
So judge
بَيْنَهُم
baynahum
between them
بِمَآ
bimā
by what
أَنزَلَ
anzala
has revealed
ٱللَّهُ ۖ
l-lahu
Allah
وَلَا
walā
and (do) not
تَتَّبِعْ
tattabiʿ
follow
أَهْوَآءَهُمْ
ahwāahum
their vain desires
عَمَّا
ʿammā
when
جَآءَكَ
jāaka
has come to you
مِنَ
mina
of
ٱلْحَقِّ ۚ
l-ḥaqi
the truth
لِكُلٍّۢ
likullin
For each
جَعَلْنَا
jaʿalnā
We have made
مِنكُمْ
minkum
for you
شِرْعَةًۭ
shir'ʿatan
a law
وَمِنْهَاجًۭا ۚ
wamin'hājan
and a clear way
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
ٱللَّهُ
l-lahu
Allah
لَجَعَلَكُمْ
lajaʿalakum
He (would have) made you
أُمَّةًۭ
ummatan
a community
وَٰحِدَةًۭ
wāḥidatan
one
وَلَـٰكِن
walākin
[and] but
لِّيَبْلُوَكُمْ
liyabluwakum
to test you
فِى
fī
in
مَآ
mā
what
ءَاتَىٰكُمْ ۖ
ātākum
He (has) given you
فَٱسْتَبِقُوا۟
fa-is'tabiqū
so race
ٱلْخَيْرَٰتِ ۚ
l-khayrāti
(to) the good
إِلَى
ilā
To
ٱللَّهِ
l-lahi
Allah
مَرْجِعُكُمْ
marjiʿukum
you will return
جَمِيعًۭا
jamīʿan
all
فَيُنَبِّئُكُم
fayunabbi-ukum
then He will inform you
بِمَا
bimā
of what
كُنتُمْ
kuntum
you were
فِيهِ
fīhi
concerning it
تَخْتَلِفُونَ
takhtalifūna
differing
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.
48. 1 Every heavenly book has been a confirmer of the book before it, just as the Quran is a confirmer of all previous books, and the meaning of confirmation is that all these books are indeed revealed by Allah. But along with being a confirmer, the Quran is also مُهَيْمِن (protector, trustworthy, witness, and judge). That is, since there has been distortion and alteration (i.e., cutting, editing, and changing) in the previous books, the decisive judgment will be that of the Quran; whatever it declares authentic is authentic, and the rest is false.
48. 2 Previously, in verse number 42, the Prophet was given the choice to decide their matters or not, as he wished. But now, instead, this command is being given that even in their mutual matters, decisions should be made according to the Noble Quran.
48. 3 In fact, this is teaching the Ummah that making decisions based on people's desires and opinions or their self-made assumptions and thoughts, apart from the book revealed by Allah, is misguidance. If even the Prophet is not permitted this, then how can anyone else have this right?
48. 4 This refers to previous laws, some of whose rulings differed from each other. In one law, some things were forbidden, while in another they were permitted; in some, there was strictness in a matter, and in another, leniency. But the religion of all was one, that is, based on monotheism. Therefore, their call was the same. This subject is described in a hadith as follows: "نحن معاشر الانبیاء اخوۃ لعلات، دیننا واحد" — "We, the group of Prophets, are brothers from different mothers; our religion is one." Brothers from different mothers are those whose mothers are different but father is one. The meaning is that their religion was the same, but their laws were different. However, after the Shariah of Muhammad, now all previous laws have also been abrogated, and now both the religion and the law are one.
48. 5 That is, after the revelation of the Quran, salvation is now dependent on it. But to adopt this path of salvation, Allah Almighty has not compelled people. Otherwise, He could have done so, but then your trial would not have been possible, whereas He wants to test you.
48. 2 Previously, in verse number 42, the Prophet was given the choice to decide their matters or not, as he wished. But now, instead, this command is being given that even in their mutual matters, decisions should be made according to the Noble Quran.
48. 3 In fact, this is teaching the Ummah that making decisions based on people's desires and opinions or their self-made assumptions and thoughts, apart from the book revealed by Allah, is misguidance. If even the Prophet is not permitted this, then how can anyone else have this right?
48. 4 This refers to previous laws, some of whose rulings differed from each other. In one law, some things were forbidden, while in another they were permitted; in some, there was strictness in a matter, and in another, leniency. But the religion of all was one, that is, based on monotheism. Therefore, their call was the same. This subject is described in a hadith as follows: "نحن معاشر الانبیاء اخوۃ لعلات، دیننا واحد" — "We, the group of Prophets, are brothers from different mothers; our religion is one." Brothers from different mothers are those whose mothers are different but father is one. The meaning is that their religion was the same, but their laws were different. However, after the Shariah of Muhammad, now all previous laws have also been abrogated, and now both the religion and the law are one.
48. 5 That is, after the revelation of the Quran, salvation is now dependent on it. But to adopt this path of salvation, Allah Almighty has not compelled people. Otherwise, He could have done so, but then your trial would not have been possible, whereas He wants to test you.
