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 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.
48. And We have revealed to you the Book in truth, confirming the Scripture that came before it and as a guardian over it [87]. So judge between them by what Allah has revealed, and do not follow their desires, turning away from the truth that has come to you. For each of you We have appointed a law and a way [88]. Had Allah willed, He could have made you one community, but He intended to test you in what He has given you [89]. So compete with one another in good deeds. To Allah you will all return, and He will inform you about that over which you used to differ [90].
[87]
How is the Quran a Guardian Over Previous Scriptures?
Muhaimin means protector and overseer. There are various types of protection and supervision. Muhaimin refers to such protection and supervision as a hen gathers all her chicks under her wings so that no bird, such as a kite, can attack them, or so that she can protect her chicks from the cold. Here, calling the Quran a Muhaimin over all other revealed books means that all the subjects of the previous divine books are included in it. Furthermore, the Quran serves as a criterion for all those books in such a way that:
1. Any content in the Gospel or Torah that is in accordance with the Quran is certainly the word of Allah.
2. And any content that is contrary to the Quran can never be the word of Allah. That is certainly the word of people, which has been included in the Book of Allah. For example, in the present Gospels, the doctrines of the Trinity, the divinity of Christ, and the atonement of Christ are found, and in the Bible, besides the disrespect of the Prophets, there are many such subjects from which it is clearly known that they cannot be the word of Allah.
3. And any content that is neither in accordance with nor contrary to the Quran, Muslims have been commanded to remain silent about it, neither confirming nor denying it.
[88]
The Difference in Shari'ahs:
That is, the religion of all the Prophets and their communities was one, but the Shari'ahs were different. By religion is meant the fundamental beliefs and doctrines, such as believing only Allah to be the Creator, Owner, and Sustainer, not associating anyone with Him, and worshipping Him alone. To fully obey Allah and His Messengers, to believe in the Day of Judgment, and to believe in reward and punishment for one's deeds, etc. And by Shari'ah is meant those commands that were given according to the needs of the time. For example, all communities were commanded to perform prayer, give zakat, and fast. But there was a difference in the number of prayers and the manner of prayer, likewise, there was a difference in the nisab of zakat and the rate of zakat, and also in the number of fasts. Or, for example, in the children of Adam, marriage between brothers and sisters was permissible, and this was a matter of necessity. Later, when there was no longer a need, it became forbidden. Before the Muslim Ummah, there was no restriction on the number of wives, as our master Solomon had a hundred wives, and so on. There are countless such issues, relating to every aspect of life.
[89]
The Demand of Sound Intellect and the Test in the World:
Allah Almighty has given man the power of discernment, the power of will, and the power of choice precisely so that it may be known who among humans obeys and submits to Allah and His Messengers and who deviates from them. And if Allah had willed, He would not have endowed man with these powers despite being a living being, and man would have been compelled and bound to obey Allah and His Messengers just as other things in the universe are compelled and bound before the commands of Allah. In this way, there would never have been any difference in any community. But in this way, the purpose of creating man, sending him to the world, and making the world a place of action and a place of trial could not have been fulfilled. Therefore, now the real task of man is not to misuse these powers, to follow his desires, to deviate from the commands of Allah, to interpret the meanings of the verses of the Book of Allah in such a way as to open the way for differences in the community, and to misuse his freedom by laying the foundation of sectarianism. Rather, his real task should be to keep this freedom of opinion, will, and choice subject to the commands of Allah and to excel one another in good deeds.
[90] That is, the differences of the sectarians cannot be ended in this world because of their own stubbornness and mutual antagonism. Their final decision can neither be made in debate assemblies nor on the battlefield. Allah Almighty Himself will decide this on the Day of Resurrection. At that time, they will know how much of the truth and how much of falsehood was there in the disputes in which they wasted their lives.
[87]
How is the Quran a Guardian Over Previous Scriptures?
Muhaimin means protector and overseer. There are various types of protection and supervision. Muhaimin refers to such protection and supervision as a hen gathers all her chicks under her wings so that no bird, such as a kite, can attack them, or so that she can protect her chicks from the cold. Here, calling the Quran a Muhaimin over all other revealed books means that all the subjects of the previous divine books are included in it. Furthermore, the Quran serves as a criterion for all those books in such a way that:
1. Any content in the Gospel or Torah that is in accordance with the Quran is certainly the word of Allah.
2. And any content that is contrary to the Quran can never be the word of Allah. That is certainly the word of people, which has been included in the Book of Allah. For example, in the present Gospels, the doctrines of the Trinity, the divinity of Christ, and the atonement of Christ are found, and in the Bible, besides the disrespect of the Prophets, there are many such subjects from which it is clearly known that they cannot be the word of Allah.
3. And any content that is neither in accordance with nor contrary to the Quran, Muslims have been commanded to remain silent about it, neither confirming nor denying it.
[88]
The Difference in Shari'ahs:
That is, the religion of all the Prophets and their communities was one, but the Shari'ahs were different. By religion is meant the fundamental beliefs and doctrines, such as believing only Allah to be the Creator, Owner, and Sustainer, not associating anyone with Him, and worshipping Him alone. To fully obey Allah and His Messengers, to believe in the Day of Judgment, and to believe in reward and punishment for one's deeds, etc. And by Shari'ah is meant those commands that were given according to the needs of the time. For example, all communities were commanded to perform prayer, give zakat, and fast. But there was a difference in the number of prayers and the manner of prayer, likewise, there was a difference in the nisab of zakat and the rate of zakat, and also in the number of fasts. Or, for example, in the children of Adam, marriage between brothers and sisters was permissible, and this was a matter of necessity. Later, when there was no longer a need, it became forbidden. Before the Muslim Ummah, there was no restriction on the number of wives, as our master Solomon had a hundred wives, and so on. There are countless such issues, relating to every aspect of life.
[89]
The Demand of Sound Intellect and the Test in the World:
Allah Almighty has given man the power of discernment, the power of will, and the power of choice precisely so that it may be known who among humans obeys and submits to Allah and His Messengers and who deviates from them. And if Allah had willed, He would not have endowed man with these powers despite being a living being, and man would have been compelled and bound to obey Allah and His Messengers just as other things in the universe are compelled and bound before the commands of Allah. In this way, there would never have been any difference in any community. But in this way, the purpose of creating man, sending him to the world, and making the world a place of action and a place of trial could not have been fulfilled. Therefore, now the real task of man is not to misuse these powers, to follow his desires, to deviate from the commands of Allah, to interpret the meanings of the verses of the Book of Allah in such a way as to open the way for differences in the community, and to misuse his freedom by laying the foundation of sectarianism. Rather, his real task should be to keep this freedom of opinion, will, and choice subject to the commands of Allah and to excel one another in good deeds.
[90] That is, the differences of the sectarians cannot be ended in this world because of their own stubbornness and mutual antagonism. Their final decision can neither be made in debate assemblies nor on the battlefield. Allah Almighty Himself will decide this on the Day of Resurrection. At that time, they will know how much of the truth and how much of falsehood was there in the disputes in which they wasted their lives.
