In the name of Allah the Beneficent The Merciful
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
5-1 O you who believe, fulfil the obligations.a The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are on the pilgrimage. Surely Allah orders what He pleases.b
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَوۡفُواْ بِٱلۡعُقُودِۚ أُحِلَّتۡ لَكُم بَہِيمَةُ ٱلۡأَنۡعَـٰمِ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡ غَيۡرَ مُحِلِّى ٱلصَّيۡدِ وَأَنتُمۡ حُرُمٌۗ إِنَّ ٱللَّهَ يَحۡكُمُ مَا يُرِيدُ (١)
5-1a: عُقُود – It is the plural of عَقۡد which literally means to put together the two extremities of a thing, that is to tie a knot (R) and in common parlance has taken the meaning of a strong connection, a pact or declaration. It includes all kinds of agreements whether they pertain to a person’s physical life or his spiritual attributes or shariah duties as for example an oath to believe in Allah and to obey Him. The usage includes mutual marriage contracts, business agreements, treaties with foreign states regarding mutual relations or other matters. In fact all matters that arise from living in a civilized society for which there may not be a formal agreement but only an understanding are part of the sense of the word. Some commentators have taken عُقُود here to mean pacts of mutual help between tribes made during the Days of Ignorance which shows that Islam teaches that even contracts with unbelievers must be fulfilled.
In this command, Allah has taught Muslims to be fully faithful and to do what they say. It is necessary for a Muslim to inculcate in himself the attribute of perfect obedience. If on the one hand it is necessary for him to be fully obedient in the service of Allah, on the other hand he must be fully faithful in every role in which he performs whether as a son or daughter, father or mother, husband or wife, ruler or ruled, friend or foe, in all transactions, and every other matter.
Fulfilling obligations: There are multiple objectives in starting this chapter by urging the fulfilment of obligations. First, a core principle in the functioning of a civilized society is the requirement that obligations must be fulfilled, and since this chapter is about civilization, it makes sense to start it with its core principle. Second, at the end of the last verse the discussion shifted to Christianity and this chapter especially deals particularly with the Christian faith. By espousing atonement through belief in the sacrifice of Christ, this faith effectively divorced the covenant with God and the obligations of shariah and thus got rid of half of the intended meaning of عُقُود , and as for the other half, namely the mutual agreements of persons and states, the Christian nations have paid scant regard to them. It became necessary therefore to warn the Muslims. Third, this chapter particularly references the breach of pacts by the Jews and Christians. The relationship of this chapter with the last is that that there were many obligations mentioned in the last chapter. The opening of this chapter thus points to the fulfilling of those obligations and also acts as a forward for the discussion of new obligations in this chapter.
5.1b: بَہِيمَةُ – بُھۡمة is a hard stone and metaphorically derived from it also means courageous or brave. بَہِيمَةُ is someone who does not have the power of speech and is commonly used to denote beasts of prey, birds and other animals (R), and all quadrupeds whether on land or water.
ٱلۡأَنۡعَـٰمِ – It is the plural of نَعَمٌ and نِعۡمة is being in a state of wellbeing whether the state is marginally good قلیل (few) or very good کثیر (many). Examples of its use are: وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآۗ (And if you count Allah’s favors, you will not be able to count them) (14:34); نِعۡمَتِىَ ٱلَّتِىٓ أَنۡعَمۡتُ عَلَيۡكُمۡ (My favor which I bestowed on you) (2:47); فَٱنقَلَبُواْ بِنِعۡمَةٍ۬ مِّنَ ٱللَّه (So they returned with favor from Allah) (3:174). اَنۡعام in particular is used for camel because the camel was the biggest blessing for the Arabs, but it also includes cows, sheep and goats as well (R).
مُحِلِّى – In reality it is محلین and حَلّ means to untie a knot, as in: وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى (And loose the knot from my tongue) (20:27). The word حَلّ is also used in the sense of alight because at the time of alighting the loads on the camel’s back are untied. Examples are: أَوۡ تَحُلُّ قَرِيبً۬ا مِّن دَارِهِمۡ (…or it will alight close by their abodes) (13:31); وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ (…and make their people alight in the abode of perdition) (14:28). مَحَلّىة is in reality the place at which one alights, and for a thing to be حلال (permissible) is taken from untying the knot (R). A person is called حلال when he finishes his pilgrimage obligations (R) as in: وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُو (And when you are free from pilgrimage obligations, then hunt) (5:2).
حُرُمٌۗ – It is the plural of حَرام and حَرام and مُحرِم are synonymous in meaning and means the person who is under the obligations of pilgrimage (R), that is the special condition that pilgrims are required to impose on themselves for performing pilgrimage.
مَا يُتۡلَىٰ عَلَيۡكُمۡ – By except that is recited to you is meant dead animals etcetera that are prohibited and are specified in the verses that follow.
A person’s desires are the leading cause of transgressing the limits imposed by Allah and the leading desire is the desire for food and drink. For this reason, the first thing that is mentioned is what is permitted and what is prohibited in food and drinks. Another reason for discussing this topic up front is that the Christians, who are the particular focus of discussion in this chapter, have done away with any distinction between what is permitted and what is prohibited. The desire for food and drink has so permeated their being that they have removed all restrictions without any regard for the shariah.
5-2 O you who believe, violate not the signs of Allah, nor the Sacred Month, nor the offerings, nor the victims with garlands, nor those repairing to the Sacred House seeking the grace and pleasure of their Lord.a And when you are free from pilgrimage obligations, then hunt. And let not hatred of a people — because they hindered you from the Sacred Mosque — incite you to transgress.b And help one another in righteousness and piety, and help not one another in sin and aggression, and keep your duty to Allah. Surely Allah is Severe in requiting (evil).c
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَـٰٓٮِٕرَ ٱللَّهِ وَلَا ٱلشَّہۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡىَ وَلَا ٱلۡقَلَـٰٓٮِٕدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلاً۬ مِّن رَّبِّہِمۡ وَرِضۡوَٲنً۬اۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوڪُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِۚ وَٱتَّقُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ (٢)
5-2a: شعائر – It is the plural of شعیرۃ which means a thing that has been declared as a symbol or a sign (R) and what is meant is all those matters entrusted as a duty to a person under the shariah, and it includes all the limits and duties and what is permitted and what is prohibited (IJ). For this reason, according to Hassan, that by شَعَـٰٓٮِٕرَ ٱللَّه is meant the religion of Allah. Some commentators have limited it to the rites of Hajj but there is no reason to do that.
ٱلشَّہۡرَ ٱلۡحَرَامَ – This is a generic term that denotes all the sacred months.
هَدۡىَ – It is the plural of ھَدِیَّةَ which means a thing that is brought along but هَدۡىَ is specific for the sacrificial animals that are taken to Makkah (R). ھَدِیَّةَ is specific to gifts that are given to one another, as in بَلۡ أَنتُم بِہَدِيَّتِكُمۡ تَفۡرَحُونَ (Nay you are exultant because of your present) (27:36) (R).
قلائد – It is the plural of قِلادۃ . The literal meaning of قَلد is the act of twining, twisting or interweaving and قِلادۃ is a twined thing that is worn around the neck, that is a necklace (R). The animals that were taken along for sacrifice were garlanded with a necklace or choker as a mark of respect and as a sign of identification and they were called قلاید . The pilgrims going for or coming from Haj also wore similar necklaces so that they may not be molested on the way.
آمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ – It means those people who proceed to Khana Kaba. The meaning of امّ is to undertake a journey. The disbelievers cannot be meant here because يَبۡتَغُونَ فَضۡلاً۬ مِّن رَّبِّہِمۡ وَرِضۡوَٲنً۬ا (seeking the grace and mercy of their Lord) is a description of the believers.
In expanding on أَوۡفُواْ بِٱلۡعُقُود (fulfilling obligations) mention is first made of شَعَـٰٓٮِٕرَ ٱللَّه that is the limits of Allah which must to be respected, the meaning being that the obligations to Allah must be fulfilled. This is a general statement applying to all the limits of Allah but then special mention is made of obligations connected with Khana Kaba. Even if these things are trivial but if Allah gives a command about them then it must be carried out. The command is for Muslims but tangentially it is also communicated to other religions that they should not disrespect things connected with Khana Kaba, not to mention having an evil design on the Holy House itself.
5-2b: یجرمن – The root of یجرم is جَرۡم which means picking the fruit from the trees, and the meaning of اَجۡرَم is صارذا اجَرۡم that is acquiring any repugnant habit. مُجۡرِم and جَرَمَ are also derived from it and mean to earn or to gain (R). The meaning of یجرمن has also been taken here to be یجملن (N)
شَنَـَٔانُ – It means animosity, hatred or malice as in: إِنَّ شَانِئَكَ هُوَ ٱلۡأَبۡتَرُ (Surely, thy enemy is cut off (from good) (108:3)
After drawing attention to the limits set by Allah, attention is now drawn to another aspect of fulfilling rights, namely dealing justly with the enemy. Giving the enemy his rights is one of the hardest things. By mentioning this, the point is driven home that it is even more essential to safeguard the rights of those who are not enemies and with whom instead one has a relationship of love or has a pact. The word enemy has not been left vague or open ended because sometimes merely out of national fervor a foreign nation is considered an enemy nation. The enemy here has been specified as: أَن صَدُّوڪُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ (because they hindered you from the Sacred Mosque), that is the disbelievers of Makkah. This is the enemy that had persecuted the Muslims, expelled them from their homes, and disrupted their acts of worship, but even so they must be treated justly and their rights given to them. Thus, the rights of even the most bitterest enemy must be safeguarded. Contracts must be adhered to even with the most hardened enemy. It is not just pacts that need to be adhered to, but even the rights arising out of social and civil interactions must be fulfilled.
5-2c: The foundation of nationhood is mutual assistance: The common factor binding a nation together is that all members of the nation are equal in the eyes of the law. However, when this right of equal treatment is also extended to enemy aliens then the question arises as to what would be the basis of nationhood? Keeping these two needs in view, namely equal justice for the enemy and the need to have a common foundation for nationhood, it is stated that enemies too should be extended justice, but the right of your compatriots is that you should help each other. This help should only be in acts of righteousness and goodness and not in acts that are sinful and unjust. This is a golden principle that has been established as a foundation of civilization on which the edifice of peace and harmony can be built. This undercuts all national animosities. With one stroke, Islam has done away with the distinctions that people have created based on ethnicity, nationality and skin color and which have been used by some nations to justify the inhumane treatment of other nations merely on the basis of their nationality– a way that they would consider criminal for their own fellow nationals. Nationhood should be strengthened by mutually assisting each other but the human rights of any people should not be trampled on the basis that it benefits one’s nation because helping one’s nation must only be in acts of goodness.
5-3 Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal), and that beaten to death, and that killed by a fall, and that killed by goring with the horn, and that which wild beasts have eaten — except what you slaughter;a and that which is sacrificed on stones set up (for idols), and that you seek to divide by arrows; that is a transgression.b This day have those who disbelieve despaired of your religion, so fear them not, and fear Me.c This day have I perfected for you your religion and completed My favour to you and chosen for you Islam as a religion.d But whoever is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful.d
حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَـٰمِۚ ذَٲلِكُمۡ فِسۡقٌۗ ٱلۡيَوۡمَ يَٮِٕسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬اۚ فَمَنِ ٱضۡطُرَّ فِى مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفٍ۬ لِّإِثۡمٍ۬ۙ فَإِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (٣)
5-3a: مُنۡخَنِقَةُ – It is derived from خنق which means strangled to death (R).
مَوۡقُوذَةُ – It is derived from وقذ which means died from an injury (R).
مُتَرَدِّيَةُ – It is derived from ردی which means dead or deceased. The meaning of تردّی means to present oneself for destruction, as in: مَا يُغۡنِى عَنۡهُ مَالُهُ ۥۤ إِذَا تَرَدَّىٰٓ (And his wealth will not avail him when he perishes) (92:11). مُتَرَدِّيَةُ is that which dies from a fall (R).
نطِيحَةُ – It is derived from نطح and نطاح is that which is gored to death. (R).
سبع – It is the number seven, and سَبُع is a beast of prey and it is so called because of its power and strength. The derivation of the name from سبع is because it is a whole number.
ذَكَّيۡتُمۡ – It is derived from ذکا which is spoken about a fire being lit, and the meaning of ذکیّت الشاۃ is I slaughtered the goat, as if draining the natural heat of the body by letting out the blood is purification. Hence in shariah the word is used for killing an animal by slaughtering it in the prescribed manner of slitting the throat (R).
The prohibited things are mentioned here with somewhat greater specificity and those animals which die because of trauma such as by strangulation, fall, goring, or falling prey to wild beasts are included with what dies of itself. الّا ذَكَّيۡتُمۡ creates an exception that only animals that are slaughtered can be eaten. This includes animals that have suffered a trauma but are slaughtered when they are still alive and are fit otherwise to be eaten.
The need for slaughtering: The use of the word تذکیہ (purification) shows that the real purpose of slaughtering is to drain the blood because there are harmful substances in the blood and hence the word تذکیة is used instead of ذبح.
5-3b: نُصُب – Its singular is نصِیب . It is a stone that is fixed on something and the literal meaning of نصب is وضع (to place or lay down). نُصُب were some stones that disbelievers worshipped and also slaughtered animals on them (R). In another place, its plural انصاب occurs in the Quran: وَٱلۡأَنصَابُ وَٱلۡأَزۡلَـٰمُ رِجۡسٌ۬ مِّنۡ عَمَلِ ٱلشَّيۡطَـٰنِ (…and (sacrificing) to stones and (dividing by) arrows are only an uncleanness, the devil’s work) (5:90). An alternative interpretation is that the reference is to stones driven into the ground around the Kaba on which animals were slaughtered and their blood sprinkled on the idols (IJ). By مَا ذُبِحَ عَلَى ٱلنُّصُبِ is meant those animals that are slaughtered in the name of idols.
تَسۡتَقۡسِمُواْ – استقسام is derived from قسم and قسم means حظ (chance) or نصیب (share or portion) (LA). The meaning of استقسام is to seek what is decreed for a person, that is whether to do or not to do a particular affair (LA) and sometimes it is used only for قَسۡم that is, for apportioning (R).
ازلام – It is the plural of زُلَم or زَلَم which is an arrow on which the feathers have not been attached. (The feathers help the arrow in its flight. It was a stick in the shape of an arrow). In the Days of Ignorance people used these divining arrows to determine a future course of action (LA). Under قسم , it is stated that ازلام were not arrows for gambling by which the shares in the slaughtered she camel were determined but were arrows to determine the future fate.
Seeking omens commonplace during Days of Ignorance: In the hadith narrations about hijra, there is a narration by Suraqa in which it is stated: فاخرجت الازلام .In this hadith, he says that when he raced his horse in pursuit of the Holy Prophet and reached near him, the horse stumbled. He checked with an arrow if this was an omen (LA). According to some, there used to be three arrows. One arrow had the notation امر فی ربی (My Lord has ordered me to do this), a second arrow had the notation نھانی ربی (My Lord does not want me to do this), a third arrow had no notation. Before any important matter, such as whether to go on a journey or not, to go ahead with a marriage proposal or not, whether to wage a war or not, one of the three arrows was drawn, and a decision made according to the notation on the arrow. If the arrow with no notation was drawn, then the process was repeated until an arrow with a notation was drawn. According to some there were seven arrows that were placed near the biggest idol of the Quraish named Habbal which was sited in the Kabah. The arrows had various orders written on them regarding blood money, division of water, whether someone belongs to a tribe or not and so on. A diviner’s service was used to draw an arrow and action taken according to the reading of the diviner. An offering was made at the time of the divination which consisted of hundred dhiram and she camels (IJ). Some commentators have taken these to be arrows for gambling by which portions of meat were determined from a slaughtered she camel.
Slaughtering an animal in the name of other than Allah: Here firstly what is prohibited is meat of animals that are offerings to idols or meat of animals whose blood is sprinkled on idols. Thus, they are included in مَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ (any name other than that of Allah has been invoked), just as animals strangled etcetera are included in مَيۡتَةُ (dies of itself), and just as مَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ has been called فسق (transgression of Allah’s command) similarly offering to idols etcetera is called فسق . There is an analogy here to the offerings made on shrines and graves but only those animals will fall into the prohibitory category that are slaughtered on the graves.
The other thing that has been prohibited here though it is not connected with diet is seeking omens whether a particular thing should be done or not. These omens were sought both through priests and by private persons themselves. As offerings were generally associated with omens sought through priests, this is probably why the prohibition of seeking omens is given with the dietary restrictions or perhaps because prohibition is not only in dietary items but other things as well.
Does the way in which an omen is sought matters? In accordance with this command of the Quran seeking omens is clearly prohibited and it does not matter whether the omen is sought using the work of a great poet or any other literary work of great merit, and even using Quran to seek an omen, and I seek God’s protection from saying so, is to give the Quran the status of divining arrows. The references in the Hadith to the Holy Prophet’s good omens does not certainly mean that the Holy Prophet sought omens before undertaking a work and if the omen turned out to be good, then the work was undertaken, otherwise not. Instead, what it means is that if some good thing or a good name accidentally came to the Holy Prophet’s attention, he felt happy that Allah will cause his work to turn out to be good, and he never considered a bad word to be an ill omen causing him to abandon the work or the idea as was done by people in the Days of Ignorance. Similarly, the mention in the hadith about استخارہ (Prayer for Divine help in deciding an affair) does not mean that an omen is taken from it so that if one dreamt a good dream, the work is undertaken otherwise not. This prayer is only a plea to Allah that if in His knowledge the affair that is being considered is beneficial, both religiously and temporally, then resources be furnished for it to be done but if the affair is harmful religiously or temporarily then the affair be averted. Clearly this is only a plea for assistance. Drawing lots also has no connection with seeking an omen because it is only a method of selection when there is no objective method to prioritize. This allows the affair to be settled amicably. For example, if some assets have to be distributed and the requisite number of shares have been formed then instead of giving the first choice to any one person, lots can be drawn and each person gets the lot he draws. As an example, in one hadith a person in his will emancipated six slaves and he had no other assets. The Holy Prophet keeping in view the rule that not more than one third of the deceased’s property can be gifted, held a lottery to select the two slaves to be freed because the owner had not done so himself.
5-3c: يَٮِٕسَ – یأس – Is a condition where no greed or desire is left.
تَخۡشَوۡا – خشیة is fear mixed with respect and this is generally because of the knowledge one has of the person one is afraid of. Hence, it is stated: إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ (Those of His servants only who are possessed of knowledge fear Allah (35:28).
A grand prophecy of Islam’s dominance: The meaning of those who disbelieve despaired of your religion is that the disbeliever’s hope that they would eradicate the religion of Islam or that they would force the Muslims to revert to unbelief were dashed because of the domination of Islam. There is also a prophecy in this that the disbelievers will never be able to eradicate Islam. Even today the disbelievers, despite their tireless efforts, know very well that they cannot eradicate the religion of Islam from this world. The statement: so fear them not, and fear Me, means that the Muslims should no longer fear the domination of the disbelievers ever again but must be careful not to go against the commands of Allah, not to trespass His limits and to fear Him. If any harm befalls the Muslims, it is because they did not follow God’s commands. If the Muslims stay true to their covenant, they need have no fear that the disbeliever’s will overcome them. In this too there is an indication of the complete dominance of the religion of Islam and the spread of the Islamic kingdom over much of the known world. The dominance of the Islamic state would be so complete that no earthly power will be able to destroy it but if the Muslims do not follow the commands of Allah then their own actions will cause them to fall from this high status.
It should also be remembered as to what is meant by being afraid of Allah, mention of which is made repeatedly in the Quran. One type of afraid is of the kind where a person out of fear runs away from the one he is afraid of. However, as Imam Raghib has written in the meaning of خشیة that it is the kind of fear which is mixed with esteem, that is, there is love and respect in the heart for the entity one is afraid of. It is obvious that the fear of a beloved is not of a type that one runs away from but it is the fear that something may not happen which may cause him to be distanced from the beloved or that a person may act in a manner that is displeasing to the beloved. So, the meaning of خشیة اللّٰه (fear of Allah) is the fear of trespassing beyond the limits of Allah. Hence the Quran states that the fear of Allah can only be born in the hearts of scholars because they have the knowledge of the limits of Allah and are familiar with the attributes of Allah. They can never dare to go beyond the limits of Allah and therefore hold on firmly to their covenant and agreement.
5-3d: أَكۡمَلۡتُ – The کمال or excellence of a thing is that the thing achieves the purpose which was expected from it. So, when it is said about something that it has achieved perfection, the meaning is that the thing has achieved the purpose it was meant for, as in: حَوۡلَيۡنِ كَامِلَيۡنِۖ (two complete years) (2:233) where the meaning is that the purpose of this period is that it is most suitable for the child. In لِيَحۡمِلُوٓاْ أَوۡزَارَهُمۡ كَامِلَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِۙ (That they may bear their burden in full on the day of Resurrection) (16:25) means that this is the suitable period for punishment (R). So the meaning of أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ is that this religion provides the most excellent way to achieve the purpose of religion. There is no need for any prophet to come to complete this religion as they used to previously.
أَتۡمَمۡتُ – For a thing to reach تمام means for it to reach a stage where it is not dependent on any external thing, and a thing that is dependent on anything external is called ناقص . Examples from the Quran are: وَتَمَّتۡ كَلِمَتُ رَبِّكَ (word of thy Lord was fulfilled) (7:137) and وَٱللَّهُ مُتِمُّ نُورِهِ (but Allah will perfect His light) (61:8) (R).
رَضِيتُ – Allah’s رضا with His servant means that He finds His servant doing what He has commanded and abstaining from things He has prohibited (R).
Completion of religion in Islam: This verse was revealed on the Day of Arafat during the Farewell Pilgrimage which was a Friday. The revelation took place in the plain of Arafat after the late afternoon prayer (the Asr prayer). As narrated in Bukhari, a Jew once remarked to Caliph Umar that there is a verse in your Book which if it had been revealed to us, we would have celebrated the day as Eid. Caliph responded that this verse was revealed on such a such day and at such a such time. Because the ministries of the prophets who had come before the Holy Prophet were limited to a particular nation and for a particular period, hence there was no need to complete the religion. The religion which was to bind the whole world in a system of brotherhood had not yet come. This is evidenced in the statement of the last national prophet, Jesus: I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth (John 16:12-13). This goes to show that even up to the time of Jesus, all the truth had not been revealed. The presence of Jesus’ admission in the Gospel and the revelation to the Holy Prophet about the perfection of religion shows clearly that no religion before Islam reached the stage of perfection. Instead, previous faiths were there to fulfill an existing need. Religion reached perfection in Islam and hence it can only be the religion of Islam that can be a universal religion and not Christianity, the other rival religion with which Islam is in competition for world supremacy. The significance of placing this verse in this chapter and in this verse has two possible significances. First, this chapter is significantly devoted to arguments against Christian beliefs. It opens with a refutation of Christian beliefs, and it closes with a refutation of Christian beliefs. Second, its placement is in a verse where the minutest details of shariah are given to show that a religion without a shariah is no religion and that Allah has taken the provision of necessary details of shariah to perfection in this religion. After the revelation of this statement, no other significant details of the shariah in terms of dos and don’ts was revealed to the Holy Prophet who lived for only 82 days after this revelation.
What are the significant factors in the excellence of Islam? Islam has fulfilled all of the objectives and needs of a religion. This is a very long subject and only some samples will be presented here. It is the religion wherein are (all) right books (فِيہَا كُتُبٌ۬ قَيِّمَةٌ۬ ) (98:3) which means that all the truths in the previous scriptures whose continuance in the world is needed have been collected and preserved in the Quran. In fact, no other truth will manifest itself in the future that is not in the Quran, as stated in: وَلَا يَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَـٰكَ بِٱلۡحَقِّ (And they cannot bring thee a question, but We have brought thee the truth) (25:33).
There is a discussion on all subjects. Every correct religious tenet is supported, and every incorrect tenet is refuted, and this includes even those articles of faith about which the Arabs of the time had no knowledge. Then by accepting that all religions are from God, the basis is laid for resolving the disagreements among faiths. Every claim that is put forward in the Quran is supported by arguments in it, and there can be no counterargument that can falsify any of its rules. Whatever goodness and civility is preached is of the highest caliber so that there is no higher level of that goodness or civility that exists beyond what is preached. Whatever evil is prohibited, the fundamentals of how to avoid that evil are also given and even the minutest things that could lead a person to that evil are not omitted. Whatever is promised is fulfilled in this world and not left till the Hereafter. The promised station to which man could reach is practically demonstrated by achievement of that station. The teachings of Islam are so comprehensive that they are sufficient for all countries, all nations, and for all periods, It contains beneficial knowledge and guidance required by a savage person and nations with a primitive civilization and also beneficial knowledge and guidance for the leading philosophers, scientists, and for nations at the highest level of civilization, as stated in: مَّا فَرَّطۡنَا فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬ۚ (We have not neglected anything in the Book) (6::38). Further, the Holy Prophet in his lifetime practically demonstrated all facets of moral living and all aspects of life. If every prophet is a bright lamp that lit the way for a nation in a dark night, the Holy Prophet is the sun that illuminated the whole world. All these things were never combined in any prophet or any scripture and none made a claim to be complete.
Two other claims along with the perfection of religion: Two other things are mentioned along with the statement of perfection of religion. One is the completion of favors and that is that Allah has not left the Muslims dependent on others in spiritual and temporal matters. In every kind of blessing, the Muslims are given a share which makes them independent of others and often others are dependent on them. This completion of favor is the result of the perfection of religion. The second thing that is stated is that Allah is pleased that Muslims have chosen Islam as their religion, which implies submitting to Allah’s commands and obeying Him. This has reference to the complete obedience of the Companions. Although the Companions were obedient from the beginning, the need to mention the obedience of the Companions here arises because of the mention of the perfection of religion. All the commands that had to be given had been given, and the Companions had followed all these commands perfectly in every aspect including sacrificing their wealth and lives in the way of Allah, abandoning their forbidden customs and traditions, in the perfection of their worship, and in shunning all kinds of evils. In short, the perfection with which the Companions obeyed every command has not been shown by any nation before and will never again be shown in the future. It is this obedience that led to the completion of favors. If obedience is jettisoned, the favors will vanish too.
5-3d: مَخۡمَصَةٍ – خامِص is a thin and lean person and by مَخۡمَصَةٍ is meant hunger as a result of which the abdomen is flattened (R).
5-4 They ask thee as to what is allowed them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt — you teach them of what Allah has taught you; so eat of that which they catch for you and mention the name of Allah over it; and keep your duty to Allah. Surely Allah is Swift in reckoning.
يَسۡـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمۡۖ قُلۡ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُۙ وَمَا عَلَّمۡتُم مِّنَ ٱلۡجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَہُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُۖ فَكُلُواْ مِمَّآ أَمۡسَكۡنَ عَلَيۡكُمۡ وَٱذۡكُرُواْ ٱسۡمَ ٱللَّهِ عَلَيۡهِۖ وَٱتَّقُواْ ٱللَّهَۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ (٤)
5-4a: جَوَارِحِ – It is the plural of جارحة which is a hunting animal whether a bird or a beast. This name is given because the hunting animal wounds the prey, the meaning of جَرۡح is a wound or because it works to bring a thing, and in respect of the second meaning, human organs are called حوارح (R).
مُكَلِّبِينَ – کَلۡب is a dog, and کَلَب حرص or the greed of a dog is used as an example as in اَحۡرَص من کلب means greedier than a dog. مُکَلِّب is a dog trainer (R).
Hunting is permitted here: Prohibition of such sport like hunting erodes the traits of courage and bravery. It is permissible to eat a prey killed by a trained animal provided the takbir is read before leaving the animal to prey. Further the animal should not eat the prey, but some have excepted the birds from this, and some others say that in a situation of scarcity even if one third of the prey has been eaten by the animal, the rest is permissible. From this an analogical deduction can be made that an animal killed by an arrow, or a gun etcetera is permissible provided it is killed as part of hunting and one has read the takbir before firing. If the hunted animal is caught while still alive, it must be slaughtered but if it has died because of the gun shot, it is still permissible. This is an exception, and the blood is often let out because of the kill.
5-5 This day (all) good things are made lawful for you. And the food of those who have been given the Book is lawful for you and your food is lawful for them.a And so are the chaste from among the believing women and the chaste from among those who have been given the Book before you, when you give them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret.b And whoever denies faith, his work indeed is vain; and in the Hereafter he is of the losers.c
ٱلۡيَوۡمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُۖ وَطَعَامُ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ حِلٌّ۬ لَّكُمۡ وَطَعَامُكُمۡ حِلٌّ۬ لَّهُمۡۖ وَٱلۡمُحۡصَنَـٰتُ مِنَ ٱلۡمُؤۡمِنَـٰتِ وَٱلۡمُحۡصَنَـٰتُ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِكُمۡ إِذَآ ءَاتَيۡتُمُوهُنَّ أُجُورَهُنَّ مُحۡصِنِينَ غَيۡرَ مُسَـٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخۡدَانٍ۬ۗ وَمَن يَكۡفُرۡ بِٱلۡإِيمَـٰنِ فَقَدۡ حَبِطَ عَمَلُهُ ۥ وَهُوَ فِى ٱلۡأَخِرَةِ مِنَ ٱلۡخَـٰسِرِينَ (٥)
5-5a: Eating the food of Ahl Kitab and inviting them: The word of this verse makes it permissible for Muslims to eat the food of followers of other religions whose foundation is based on a heavenly scripture, and it is permissible for them to eat the food of Muslims. Thus, it is permissible for a Muslim to invite them for a meal. There is a hint in: طَعَامُكُمۡ حِلٌّ۬ لَّهُمۡۖ that the Ahl Kitab cannot have any doubt about the permissibility of eating the food of Muslims and their zibbia as it is pure.
The zibbia of the Ahl Kitab: There is a narration from Ibn Abbas that by food here is meant only the zibbia because there can be contention about this. In any case, zibbia is included in the food of the Ahl Kitab. There is no disagreement, however, that if the Ahl Kitab slaughter an animal in the name of Allah, its meat is permissible. There is disagreement whether the meat is permissible if the Ahl Kitab slaughter the animal without taking the name of Allah. Most scholars have sided with the view that it is permissible. According to Ibn Umar it is not permissible. The clear wording of the Quran support Ibn Umar: وَلَا تَأۡڪُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ (And eat not of that on which Allah’s name has not been mentioned) (6:121). The first mentioned group has interpreted this as referring to animals slaughtered for idols. The easier belief is the first one. In the present time, the most pressing question is about the animals slaughtered by Christians on which neither the name of Allah is invoked nor are they slaughtered in the prescribed manner. Hence unless it is a situation of necessity, eating their meat does not appear to be permissible. Something that is impermissible as a rule cannot become permissible because it is the food of Ahl Kitab. The purpose here is that something that is pure does not become impure just because an Ahl Kitab has touched it.
5-5b : Marriage with Ahl Kitab: Along with the command about partaking of food and drink with Ahl Kitab, the command about intermarriages is also given because just like food and drink, marriage is a natural human desire. So, all the commands about overt physical desires are presented together in this section. In another place, the Quran has prohibited marriage with women who belong to religions that associate partners with Allah, and in yet another place, it is stated: لَا تُمۡسِكُواْ بِعِصَمِ ٱلۡكَوَافِرِ (hold not to the ties of disbelieving women) (60:10) because some from the Ahl Kitab may be associating partners with Allah and some not. Hence there is no contradiction in the command not to marry women who hold partners with Allah and the permission to marry Ahl Kitab women. The command totally banning marriages with disbelievers is directed specifically to the Makkans because all of them associated partners with Allah. In addition, because of the state of war with them, it was necessary to break all relations with them. According to some, because the real foundation of the Ahl Kitab is on monotheism, hence marriage with all Ahl Kitab women is permissible even though in belief or in action they associate partners with Allah. However, it is closer to piety that only such women be married from the Ahl Kitab who do not associate any partner with Allah in their belief.
So, the Quran has made it permissible that a Muslim man can marry a non-Muslim woman but has not permitted a Muslim woman from marrying a non-Muslim man because a non-Muslim woman by marrying a Muslim man enjoys the rights of a Muslim woman but a Muslim woman in the house of a non-Muslim man will lose the right she has as a Muslim woman. The rights of women in all cases have been protected. In addition, it is obvious that any children from a marriage will take the religion of the father. So, the rearing of the children of a Muslim woman in a non-monotheistic house has been stopped. In the Jewish shariah, the marriage of a Jew with a non-Jew is banned: neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me (Deuteronomy 7:3-4). But Islam does not have this fear. The decree of Paul, who termed shariah to be a curse, is: Be ye not unequally yoked together with unbelievers (II Corinthians 6:14). However, where non-Muslim nations use their women to enter Muslim households to do the work of prostitutes, then it is best to avoid marrying such women.
The last words appear to indicate that among some other nations it is considered acceptable to have impure relationships, such as open sexual relations without marriage, or having secret lovers, but Muslims must protect themselves from this.
5-5c: By whoever denies faith is here meant denial of the commands of Allah mentioned in previous verses because belief includes actions to match faith (See 2:3a). According to this definition, not performing righteous deeds is a negation of faith and so any remaining deeds are useless and in vain because the real concern is with righteous deeds. If on the one hand there is an indication in the use of the word faith to the commands mentioned in the verse previously, there is also, on the other hand, an indication about the subject of the next section, namely that if Allah has provided the means to fulfill physical desires, He has also provided the means to fulfill spiritual desires. It is this faith without actions that denies the spiritual part of human nature. A person’s actions that have a relation to his animal-self remain animalistic and do not benefit him in the Hereafter. In another place in the Quran, it is stated: أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ كَفَرُواْ بِـَٔايَـٰتِ رَبِّهِمۡ وَلِقَآٮِٕهِۦ فَحَبِطَتۡ أَعۡمَـٰلُهُمۡ (Those are they who disbelieve in the messages of their Lord and meeting with Him, so their works are vain) (18:105).
For the meaning of حَبِطَ see 2:217c.
Bayan-ul-Quran 