5. Surah Al-Ma'idah
The Quranic Text & Ali’s Version:
لاَ
يُؤَاخِذُكُمُ
اللّهُ بِاللَّغْوِ
فِي أَيْمَانِكُمْ
وَلَـكِن يُؤَاخِذُكُم
بِمَا عَقَّدتُّمُ
الأَيْمَانَ
...
5: 89. Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths:
C792. Vows of penance or abstention may sometimes be futile, or even stand in the way of really good or virtuous act.
See 2:224-226, and notes 251, 252.
The general principles established are:
1. take no futile oaths;
2. use not Allah's name, literally or in intention, to fetter yourself against doing a lawful or good act:
3. keep to your solemn oaths to the utmost of your ability;
4. where you are unable to do so, expiate your failure by feeding or clothing the poor, or obtaining some one's freedom, or if you have not the means, by fasting. This is from a spiritual aspect.
If any party suffers damage from your failure, compensation will be due to him, but would be question of law or equity.
... فَكَفَّارَتُهُ ...
for expiation,
... إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ...
- feed then indigent persons, on a scale of the average for the food of your families;
- or clothe them;
- or give a slave his freedom.
... فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاَثَةِ أَيَّامٍ...
- If that is beyond your means, fast for three days.
... ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُواْ أَيْمَانَكُمْ ...
That is the expiation for the oaths ye have sworn.
But keep to your oaths.
... كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ ﴿٨٩﴾
Thus doth Allah make clear to you His Signs, that ye may be grateful.
Other versions:
5: 89 [ al-Maidah, Medina 112 ]
Asad God will not take you to task for oaths which you may have uttered without thought [note 101], but He will take you to task for oaths which you have sworn in earnest. Thus, the breaking of an oath must be atoned for by [note 102] feeding ten needy persons with more or less the same food as you are wont to give to your own families, or by clothing them, or by freeing a human being from bondage; and he who has not the wherewithal shall fast for three days [instead]. This shall be the atonement for your oaths whenever you have sworn [and broken them]. But be mindful of your oaths !........
Yusuf Ali Allah will not call you to account for what is futile in your oaths but He will call you to account for your deliberate oaths: for expiation feed then indigent persons on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth Allah make clear to you His Signs that ye may be grateful.
Pickthall Allah will not take you to task for that which is unintentional in your oaths, but He will take you to task for the oaths which ye swear in earnest. The expiation thereof is the feeding of ten of the needy with the average of that wherewith ye feed your own folk, or the clothing of them, or the liberation of a slave, and for him who findeth not (the wherewithal to do so) then a three day fast. This is the expiation of your oaths when ye have sworn; and keep your oaths. Thus Allah expoundeth unto you His revelations in order that ye may give thanks.
Transliteration La_ yu'a_khizukumulla_hu bil lagwi fi aima_nikum wa la_kiy yu'a_khizukum bima_'aqqattumul aima_n(a), fa kaffa_ratuhu_ it'a_mu 'asyarati masa_kina min ausati ma_ tut'imu_na ahlikum au kiswatuhum au tahriru raqabah(tin), famal lam yajid fa siya_mu sala_sati ayya_m(in), za_likakaffa_ratu aima_nikum iza_ halaftum, wahfazu_ aima_nakum, kaza_lika yubayyinulla_hu lakum a_ya_tihi la'allakum tasykuru_n(a).
[[ Ali’s note - 792 Vows of penance or abstention may sometimes be futile, or even stand in the way of really good or virtuous act. See ii. 224-226, and notes. The general principles established are: (1) take no futile oaths; (2) use not Allah's name, literally or in intention, to fetter yourself against doing a lawful or good act: (3) keep to your solemn oaths to the utmost of your ability; (4) where you are unable to do so, expiate your failure by feeding or clothing the poor, or obtaining some one's freedom, or if you have not the means, by fasting. This is from a spiritual aspect. (5.89)
[[ Asad’s notes – 101 Lit., “for the thoughtless word (‘laghw’) in your oaths”. This refers primarily to oaths aiming at denying to oneself something which the Law of Islam does not prohibit (i.e., “the good things of life”); and, generally, to all oaths uttered without premeditation, e,g., under the influence of anger (cf. 2:224-225; also 38:44 and the corresponding note 41).
Note 102 – Lit., “its atonement shall be” – the pronoun referring to the (implied) sin of breaking an oath. It is obvious from the context that this possibility of atonement relates only to “oath uttered without thought”, and not to deliberate undertakings affecting other persons, which – as has been explicitly stated in the opening sentence of this surah – a believer is bound to observe faithfully to the best of his ability. Regarding exceptions frm this general rule, see surah 2, note 212.]]
The Quranic Text & Ali’s Version:
وَاذْكُرُواْ
إِذْ أَنتُمْ
قَلِيلٌ مُّسْتَضْعَفُونَ
فِي الأَرْضِ...
8: 26. Call to mind when ye were a small (band), despised through the land,
...تَخَافُونَ أَن يَتَخَطَّفَكُمُ النَّاسُ ...
and afraid that men might despoil and kidnap you;
C1199. On the immediate occasion the Muslims were reminded that;
- they were a small band in Makkah despised and rejected;
- living in a state of insecurity for their persons,
- their lives, their property,
and those of their dependants, persecuted and exiled and how by the grace of Allah they found a safe asylum in Madinah;
- how they found friends and helpers,
- how their many needs were cared for, and
- how at length they gathered strength and numbers enough to defeat the forces of godlessness, injustice, and oppression.
But for every individual, in some form or other, the lesson applies. His spiritual life begins humbly; he is despised and laughed at, perhaps persecuted and shut out from ordinary privileges open to all; but Allah gives him strength; friends spring up for him; and he is sustained until his highest spiritual desires are gradually fulfilled.
... فَآوَاكُمْ وَأَيَّدَكُم بِنَصْرِهِ ...
but He provided a safe asylum for you, strengthened you with his aid,
...وَرَزَقَكُم مِّنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ ﴿٢٦﴾
and gave you good things for sustenance: that ye might be grateful.
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ لاَ
تَخُونُواْ
اللّهَ وَالرَّسُولَ...
8: 27. O ye that believe!
betray not the trust of Allah and the Messenger,
...وَتَخُونُواْ أَمَانَاتِكُمْ وَأَنتُمْ تَعْلَمُونَ ﴿٢٧﴾
nor misappropriate knowingly things entrusted to you.
C1200. Trusts may be of various kinds:
- property, goods, credit, etc.;
- plans, confidences, secrets, etc.;
- knowledge, talents, opportunities, etc.,
which we are expected to use for our fellowmen.
Men may betray the trust of Allah and His Prophet by misusing property, or abusing the confidence reposed in them, or the knowledge or talents given to them. On that special occasion, when the plans for the protection of Allah's worshippers against annihilation were of special importance, the Prophet's trust and confidence had to be guarded with special care.
Occasions for scrupulously respecting the trust and confidence of our fellow-men occur every day in our life, and few of us can claim perfection in this respect. Hence the special distinction of the Prophet of Allah, who earned the title of Al-Amin, the one who was true to every trust reposed in him.
Other versions:
8: 27 [al-Anfal, Medina 88, after Badr 2H]
Asad [Hence] O you who have attained to faith, do not be false to God and the Apostle, and do not knowingly be false to the trust that has been reposed in you [ note 27]
Yusuf Ali O ye that believe! betray not the trust of Allah and the apostle nor misappropriate knowingly things entrusted to you.
Pickthall O ye who believe! Betray not Allah and His messenger, nor knowingly betray your trusts.
Transliteration Ya_ ayyuhal lazina a_manu_ la_ takhu_nulla_ha war rasu_la wa takhu_nu_ ama_na_tikum wa antum ta'lamu_n(a).
8: 28
Asad and know that your worldly goods and your children are but a trial and a temptation, and that with God there is a tremendous reward [note 28].
Yusuf Ali And know ye that your possessions and your progeny are but a trial; and that it is Allah with whom lies your highest reward.
Pickthall And know that your possessions and your children are a test, and that with Allah is immense reward.
Transliteration Wa'lamu_ annama_ amwa_lukum wa aula_dukum fitnah(tuw), wa annalla_ha 'indahu_ ajrun'azim(un).
[[ Ali’s notes -
1200 Trusts may be of various kinds: (1) property, goods, credit, etc.; (2) plans, confidences, secrets, etc.; (3) knowledge, talents, opportunities, etc., which we are expected to use for our fellowmen. Men may betray the trust of Allah and His Prophet by misusing property, or abusing the confidence reposed in them, or the knowledge or talents given to them. On that special occasion, when the plans for the protection of Allah's worshippers against annihilation were of special importance, the Prophet's trust and confidence had to be guarded with special care. Occasions for scrupulously respecting the trust and confidence of our fellow-men occur every day in our life, and few of us can claim perfection in this respect. Hence the special distinction of the Prophet of Allah, who earned the title of Al-Amin, the one who was true to every trust reposed in him. (8.27)
1201 A big family-many sons-was considered a source of power and strength: iii. 10, 116. So in English, a man with many children is said to have his "quiver full": Cf. Psalms, cxxvii. 4-5: "As arrows are in the hands of a mighty man, so are the children of thy youth. Happy is the man that hath his quiver full of them; they shall not be ashamed, but they shall speak with the enemies in the gate." So with property and possessions: they add to a man's dignity, power, and influence. But both possessions and a large family are a temptation and a trial. They may turn out to be a source of spiritual downfall, if they are mishandled, or if the love of them excludes the love of Allah. (8.28) ]]
[[ Asad’s note 27 – Lit., “do not be false to your trusts, the while you know”. Regarding the deeper meaning of “amanah” (“trust”), see note 87 on 33:72.]