سُوْرَةُ المَآئِدَةِ
Surah Al-Maaida (5) — Ayah 95
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَـٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّـٰرَةٌ طَعَامُ مَسَـٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ ﴿95﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
O you who believe! Kill not the game while you are in a state of Ihrâm [for Hajj or ‘Umrah (pilgrimage)], and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka‘bah, of an eatable animal (i.e. sheep, goat, cow) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed Masâkîn (poor persons), or its equivalent in Saum (fasting), that he may taste the heaviness (punishment) of his deed. Allâh has forgiven what is past, but whosoever commits it again, Allâh will take retribution from him. And Allâh is All-Mighty, All-Able of Retribution.
Word by Word — Arabic, Transliteration & Meaning
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe
لَا
lā
(Do) not
تَقْتُلُوا۟
taqtulū
kill
ٱلصَّيْدَ
l-ṣayda
the game
وَأَنتُمْ
wa-antum
while you
حُرُمٌۭ ۚ
ḥurumun
(are in) Ihram
وَمَن
waman
And whoever
قَتَلَهُۥ
qatalahu
killed it
مِنكُم
minkum
among you
مُّتَعَمِّدًۭا
mutaʿammidan
intentionally
فَجَزَآءٌۭ
fajazāon
then penalty
مِّثْلُ
mith'lu
(is) similar
مَا
mā
(to) what
قَتَلَ
qatala
he killed
مِنَ
mina
of
ٱلنَّعَمِ
l-naʿami
the cattle
يَحْكُمُ
yaḥkumu
judging
بِهِۦ
bihi
it
ذَوَا
dhawā
two men
عَدْلٍۢ
ʿadlin
just
مِّنكُمْ
minkum
among you
هَدْيًۢا
hadyan
(as) an offering
بَـٰلِغَ
bāligha
reaching
ٱلْكَعْبَةِ
l-kaʿbati
the Kabah
أَوْ
aw
or
كَفَّـٰرَةٌۭ
kaffāratun
an expiation
طَعَامُ
ṭaʿāmu
feeding
مَسَـٰكِينَ
masākīna
needy people
أَوْ
aw
or
عَدْلُ
ʿadlu
equivalent
ذَٰلِكَ
dhālika
(of) that
صِيَامًۭا
ṣiyāman
(in) fasting
لِّيَذُوقَ
liyadhūqa
that he may taste
وَبَالَ
wabāla
(the) consequence
أَمْرِهِۦ ۗ
amrihi
(of) his deed
عَفَا
ʿafā
Pardoned
ٱللَّهُ
l-lahu
(by) Allah
عَمَّا
ʿammā
what
سَلَفَ ۚ
salafa
(has) passed
وَمَنْ
waman
but whoever
عَادَ
ʿāda
returned
فَيَنتَقِمُ
fayantaqimu
then will take retribution
ٱللَّهُ
l-lahu
Allah
مِنْهُ ۗ
min'hu
from him
وَٱللَّهُ
wal-lahu
And Allah
عَزِيزٌۭ
ʿazīzun
(is) All-Mighty
ذُو
dhū
Owner
ٱنتِقَامٍ
intiqāmin
(of) Retribution
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.
95. 1 Imam Shafi'i has taken this to mean only the killing of those animals which are ma'kul al-lahm, i.e., those that are used for food. The killing of other harmful animals he considers permissible. But according to most scholars, there is no distinction in this regard. However, the killing of those harmful animals is permissible which are mentioned in the ahadith, and they are five: crow, kite, scorpion, rat, and rabid dog (Sahih Muslim). Hazrat Nafi' was asked about the snake, so he said there is no difference of opinion regarding its killing. (Ibn Kathir) And Imam Ahmad, Imam Malik, and other scholars have included wolf, predatory animals, leopard, and lion in kalb 'aqur and have permitted their killing in the state of ihram as well. (Ibn Kathir)
95. 2 From the words "deliberately," some scholars have deduced that if one kills unintentionally, meaning by mistake, then there is no fidyah for him. But according to most scholars, even if it is killed by mistake or forgetfulness, fidyah will be obligatory. The restriction of مُتَعَمِّدًا is according to the predominant situation, not as a condition.
95. 3 By "equal animal" (or such an animal), it is meant to be equal in creation, stature, and build, not in price. For example, if a deer is killed, its equal in form is a goat; for a nilgai, its equal is a cow, etc. However, if an equal animal cannot be found, then its price will be taken as fidyah and sent to Makkah.
95. 4 That the equal (matching) animal of the killed animal is such-and-such, and if it is non-matching or an equal is not available, then its price is such-and-such. With this price, grain will be bought and distributed among the needy of Makkah, one mudd per needy person. According to the Hanafis, it is two mudds per needy person.
95. 5 This fidyah, whether it is an animal or its price, will be delivered to the Ka'bah, and by Ka'bah is meant the Haram. (Fath al-Qadir) That is, its distribution will be among the needy residing within the boundaries of the Haram of Makkah.
95. 6 And "or" is for choice. That is, the expiation can be feeding the needy or fasting an equivalent number of days. It is permissible to act on either of the two. According to the killed animal, just as there will be increase or decrease in food, there will also be increase or decrease in fasting. For example, if the muhrim (one in ihram) has killed a deer, its equal is a goat, this fidyah will be slaughtered in the Haram of Makkah; if this is not available, then according to one saying of Ibn Abbas, food for six needy persons or three days of fasting will be required. If a barasingha or a similar animal is killed, its equal is a cow; if this is not available or one does not have the means, then food for thirty needy persons or thirty days of fasting will be required. (Ibn Kathir)
95. 2 From the words "deliberately," some scholars have deduced that if one kills unintentionally, meaning by mistake, then there is no fidyah for him. But according to most scholars, even if it is killed by mistake or forgetfulness, fidyah will be obligatory. The restriction of مُتَعَمِّدًا is according to the predominant situation, not as a condition.
95. 3 By "equal animal" (or such an animal), it is meant to be equal in creation, stature, and build, not in price. For example, if a deer is killed, its equal in form is a goat; for a nilgai, its equal is a cow, etc. However, if an equal animal cannot be found, then its price will be taken as fidyah and sent to Makkah.
95. 4 That the equal (matching) animal of the killed animal is such-and-such, and if it is non-matching or an equal is not available, then its price is such-and-such. With this price, grain will be bought and distributed among the needy of Makkah, one mudd per needy person. According to the Hanafis, it is two mudds per needy person.
95. 5 This fidyah, whether it is an animal or its price, will be delivered to the Ka'bah, and by Ka'bah is meant the Haram. (Fath al-Qadir) That is, its distribution will be among the needy residing within the boundaries of the Haram of Makkah.
95. 6 And "or" is for choice. That is, the expiation can be feeding the needy or fasting an equivalent number of days. It is permissible to act on either of the two. According to the killed animal, just as there will be increase or decrease in food, there will also be increase or decrease in fasting. For example, if the muhrim (one in ihram) has killed a deer, its equal is a goat, this fidyah will be slaughtered in the Haram of Makkah; if this is not available, then according to one saying of Ibn Abbas, food for six needy persons or three days of fasting will be required. If a barasingha or a similar animal is killed, its equal is a cow; if this is not available or one does not have the means, then food for thirty needy persons or thirty days of fasting will be required. (Ibn Kathir)
