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Sura 5. Al-Maida Section 1 (Y. Ali Translation)
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1. O ye who believe! fulfil (all) obligations. Lawful unto you (for food)
are all four-footed animals with the exceptions named: but animals of the
chase are forbidden while ye are in the Sacred Precincts or in pilgrim
garb: for Allah doth command according to His Will and Plan.
2. O ye who believe! violate not the sanctity of the Symbols of Allah nor
of the Sacred Month nor of the animals brought for sacrifice nor the
garlands that mark out such animals nor the people resorting to the Sacred
House seeking of the bounty and good pleasure of their Lord. But when ye
are clear of the Sacred Precincts and of pilgrim garb ye may hunt and let
not the hatred of some people in (once) shutting you out of the Sacred
Mosque lead you to transgression (and hostility on your part). Help ye one
another in righteousness and piety but help ye not one another in sin and
rancor: fear Allah: for Allah is strict in punishment.
3. Forbidden to you (for food) are: dead meat blood the flesh of swine and
that on which hath been invoked the name of other than Allah that which
hath been killed by strangling or by a violent blow or by a headlong fall
or by being gored to death; that which hath been (partly) eaten by a wild
animal; unless ye are able to slaughter it (in due form); that which is
sacrificed on stone (altars); (forbidden) also is the division (of meat) by
raffling with arrows: that is impiety. This day have those who reject
faith given up all hope of your religion: yet fear them not but fear Me.
This day have I perfected your religion for you completed my favor upon you
and have chosen for you Islam as your religion. But if any forced by
hunger with no inclination to transgression Allah is indeed Oft-Forgiving
Most Merciful.
4. They ask thee what is lawful to them (as food): say: Lawful unto you are
(all) things good and pure: and what ye have taught your trained hunting
animals (to catch) in the manner directed to you by Allah; eat what they
catch for you but pronounce the name of Allah over it: and fear Allah; for
Allah is swift in taking account.
5. This day are (all) things good and pure made lawful unto you. The food
of the People of the Book is lawful unto you and yours is lawful unto them.
(Lawful unto you in marriage) are (not only) chaste women who are
believers but chaste women among the People of the Book revealed before
your time when ye give them their due dowers and desire chastity not
lewdness nor secret intrigues. If anyone rejects faith fruitless is his
work and in the Hereafter he will be in the ranks of those who have lost
(all spiritual good).
6. O ye who believe! when ye prepare for prayer wash your faces and your
hands (and arms) to the elbows; rub your heads (with water); and (wash)
your feet to the ankles. If ye are in a state of ceremonial impurity bathe
your whole body. But if ye are ill or on a journey or one of you cometh
from offices of nature or ye have been in contact with women and ye find no
water then take for yourselves clean sand or earth and rub therewith your
faces and hands. Allah doth not wish to place you in a difficulty but to
make you clean and to complete His favor to you that ye may be grateful.
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Sura 5. Al-Maida Section 1 (Y. Ali Commentary)
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1: c. 682. This line has been justly admired for its terseness and
comprehensiveness. Obligations: 'uqud the Arabic word implies so many
things that a whole chapter of Commentary can be written on it. First,
there are the divine obligations that arise from our spiritual nature and
our relation to Allah. He created us and implanted in us the faculty of
knowledge and foresight: besides the intuition and reason which He gave us.
He made Nature responsive to our needs, and His Signs in Nature are so many
lessons to us in our own inner life; He further sent Messengers and
Teachers, for the guidance of our conduct in individual, social, and public
life. All these gifts create corresponding obligations which we must
fulfil. But in our own human and material life we undertake mutual
obligations express and implied. We make a promise: we enter into a
commercial or social contract; we enter into a contract of marriage: we
must faithfuly fulfil all obligations in all these relationships. Our group
or our State enters into a treaty; every individual in that group or State
is bound to see that as far as lies in his power, such obligations are
faithfully discharged. There are tacit obligations; living in civil
society, we must respect its tacit conventions unless they are morally
wrong, and in that case we must get out of such society. There are tacit
obligations in the characters of host and guest, wayfarer of companion,
employer or employed, etc., etc., which every man of Faith must discharge
conscientiously. The man who deserts those who need him and goes to pray in
a desert is a coward who disregards his obligations. All these obligations
are inter-connected. Truth and fidelity are parts of religion in all
relations of life. This verse is numbered separately from the succeeding
verses.
c. 683. That is, the exceptions named not only in the Qur-an but in the
Sunnah as well. See v. 3 below.
c. 684. Cf. v. 94-96. Hunting and the use of game are forbidden "while ye
are hurumun," i.e., while ye are (1) in the Sacred Precincts, or (2) in the
special pilgrim garb (ihram), as to which see n. 212, ii. 196. In most
cases the two amount to the same thing. The Sacred Precincts are sanctuary
both for man and beast.
c. 685. Allah's commands are not arbitrary. His Will is the perfect
Archetype or Plan of the world. Everything He wills has regard to His Plan,
in which are reflected His perfect wisdom and goodness.
2: c. 686. Cf. ii. 158, where Safa and Marwa are called "Symbols (sha'a'ir)
of Allah". Here the Symbols are everything connected with the Pilgrimage,
viz., (1) the places (like Safii and Marwa, or the Ka'ba or 'Arafat, etc.);
(2) the rites and ceremonies prescribed; (3) prohibitions (such as that of
hunting, etc.); (4) the times and seasons prescribed. There is spiritual
and moral dimension in all these. See notes on ii. 158, ii. 194-200.
c. 687. The month of pilgrimage, or else, collectively, the four sacred
months (ix. 36), viz., Rajab (7th). Zul-qa'dah (11th), Zul-hijjah (12th,
the month of Pilgrimage), and Muharram (the first of the year). In all
these months War was prohibited. Excepting Rajab the other three months are
consecutive.
c. 688. The immunity from attack or interference extended to the animals
brought as offerings for sacrifice and the garlands or fillets or
distinguishing marks which gave them immunity. They were treated as sacred
symbols. And of course every protection or immunity was enjoyed by the
Pilgrims.
c. 689. This is the state opposite to that described in n. 684, i.e., when
ye have left the Sacred Precincts, and have doffed the special pilgrim
garb, showing your return to ordinary life.
c. 690. See n. 205 to ii. 191. In the sixth year of the Hijra the Pagans,
by way of hatred and persecution of the Muslims, had prevented them from
access to the Sacred Mosque. When the Muslims were re-established in
Makkah, some of them wanted to retaliate. Passing from the immediate event
to the general principle, we must not retaliate or return evil for evil.
The hatred of the wicked does not justify hostility on our part. We have to
help each other in righteousness and piety, not in perpetuating feuds of
hatred and enmity. We may have to fight and put down evil, but never in a
spirit of malice or hatred, but always in a spirit of justice and
righteousness.
3: c. 691. Cf. ii. 173 and nn. 173 and 174. The prohibition of dead meat,
blood, the flesh of swine, and that on which other names than that of Allah
have been invoked, has been there explained.
c. 692. If an animal dies by strangling, or by a violent blow, or a
headlong fall, or by being gored to death, or by being attacked by a wild
animal, the presumption is that it becomes carrion, as the life-blood is
congealed before being taken out of the body. But the presumption can be
rebutted. If the life-blood still flows and the solemn mode of slaughter
(zabh in the name of Allah is carried out, it becomes lawful as food.
c. 693. This was also an idolatrous rite, different from that in which a
sacrifice was devoted to a particular idol or a false god.
c. 694. Gambling of all kinds is forbidden; ii. 291. A sort of lottery or
raffle practised by Pagan Arabs has been described in n. 241. Division of
meat in this way is here forbidden, as it is a form of gambling.
4: c. 697. The previous verse was negative; it defined what was not lawful
for food, viz., things gross, or disgusting, or dedicated to superstition.
This verse is positive: it defines what is lawful, viz., all things that
are good and pure.
c. 698. In the matter of the killing for meat, the general rule is that the
name of Allah, the true God should be pronounced as a rite in order to call
our attention to the fact that we do not take life thoughtlessly but
solemnly for food, with the permission of Allah, to whom we render the life
back. The question of hunting is then raised. How can this solemn rite be
performed when we send forth trained hawks, trained hounds, or trained
cheetahs or other animals trained for the chase? They must necessarily kill
at some distance from their masters. Their game is legalised on these
conditions: (1) that they are trained to kill, not merely for their own
appetite, or out of mere wantonness, but for their master's food; the
training implies that something of the solemnity which Allah has taught us
in this matter goes into their action; and (2) we are to pronounce the name
of Allah over the quarry; this is interpreted to mean that the Takbir
should be pronounced when the hawk or dog, etc., is released to the quarry.
5: c. 699. The question is for food generally, such as is ordinarily "good
and pure": in the matter of meat it should be killed with some sort of
solemnity analogous to that of the Takbir. The rules of Islam in this
respect being analogous to those of the People of the Book, there is no
objection to mutual recognition, as opposed to meat killed by Pagans with
superstitious rites. In this respect the Christian rule is the same: "That
ye abstain from meats offered to idols, and from blood, and from things
strangled, and from fornication." (Acts, xv. 29). Notice the bracketing of
fornication with things unlawful to eat.
c. 700. Islam is not exclusive. Social intercourse, including
inter-marriage, is permitted with the People of the Book. A Muslim man may
marry a woman from their ranks on the same terms as he would marry a Muslim
woman, i.e., he must give her an economic and moral status, and must not be
actuated merely by motives of lust or physical desire. A Muslim woman may
not marry a non-Muslim man, because her Muslim status would be affected;
the wife ordinarily takes the nationality and status given by her husband's
law. Any man or woman, of any race or faith, may, on accepting Islam,
freely marry any Muslim woman or man, provided it be from motives of purity
and chastity and not of lewdness.
c. 701. As always, food, cleanliness, social intercourse, marriage and
other interests in life, are linked with our duty to Allah and faith in
Him. Duty and faith are for our own benefit, here and in the Hereafter.
6: c. 702. These are the essentials of Wudhu, or ablutions preparatory to
prayers, viz., (1) to bathe the whole face in water, and (2) both hands and
arms to the elbows, with (3) a little rubbing of the head with water (as
the head is usually protected and comparatively clean), and (4) the bathing
of the feet to the ankles. In -addition, following the practice of the
Prophet, it is usual first to wash the mouth, and the nose before
proceeding with the face, etc.
c. 703. Cf. iv. 43 and n. 563. Ritual impurity arises from sex pollution.
c. 704. This is Tayammum, or wiping with clean sand or earth where water is
not available. I take it that this substitute is permissible both for Wudhu
and for a full bath, in the circumstances mentioned.
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