Surah Al-Ma’idah

Surah Al-Ma’idah

Bismillahir Rahmanir Rahim

Summary:

• The Divine legislative order mandates believers to fulfill contracts (uqud; '-q-d; binding obligations/treaties) and honor the sanctity (hurum; h-r-m; to deny/prohibit -> sacred restriction) of religious rites, while prohibiting specific consumables like carrion and swine. This perfection of religion (din; d-y-n; debt/subjugation -> obedience/judgment -> code of life) establishes Islam as the final code, requiring spiritual purification through ablution or earth-wiping before prayer. The text warns against violating these symbols (sha'a'ir; sh-'-r; to perceive/know -> sensory mark -> religious rites) and commands cooperation in righteousness (birr; b-r-r; vast land/open space -> extensive goodness/piety) rather than aggression.

• A rigorous standard of justice is imposed, demanding believers act as zealous maintainers (qawwamin; q-w-m; to stand -> zealous maintainers) of equity even toward enemies, rejecting the corruption of previous covenants (mithaq; w-th-q; to bind firmly -> solemn pact) by the Children of Israel and Christians (Nasara; n-s-r; aid/victory -> helpers of Christ/Nazarenes). The Quran acts as a dominant authority (muhaymin; h-y-m-n; to watch over/protect -> witness/dominant authority) over prior scriptures, exposing how previous nations distorted their texts and fell into disbelief by ascribing divinity to Jesus and the Trinity.

• Narrative arcs illustrate the consequences of disobedience, such as the refusal of Israelites to enter the Holy Land (al-ard al-muqaddasah; q-d-s; pure/far from impurity -> sacred) leading to forty years of wandering, and the first fratricide born of envy. Social laws prescribe severe penalties like amputation and execution for theft and corruption (fasad), while strictly prohibiting intoxicants (khamr; kh-m-r; to cover/veil -> substance veiling the intellect) and gambling as satanic abominations.

• The discourse concludes with the testing of the disciples through the request for a celestial table spread (ma'idah; m-y-d; to sway/provide -> banquet table) and a future judicial scene where Jesus denies claiming divinity. Ultimate sovereignty belongs to Allah, who controls the dominion (mulk; m-l-k; dominion/reign) of the heavens and earth, distinguishing the truthful from the disbelievers on the Day of Resurrection.

 

Prose: Surah Al-Ma’idah

The Sanctity of Covenants and Divine Rites

Believers are commanded to fulfill contracts (awfu; w-f-y; to honor a promise without deficiency) and binding obligations (‘uqud; ‘-q-d; binding obligations/treaties). Livestock is lawful for food, except for what is specifically recited as forbidden and hunting while in a state of pilgrim sanctity (hurum; h-r-m; sacred restriction). One must not violate the symbols (sha‘a’ir; sh-‘-r; religious rites) of God, the Sacred Month, or the sacrificial offerings. However, once released from pilgrim sanctity (halaltum; h-l-l; become lawful), hunting is permitted. Hatred (shana’an; sh-n-’; deep aversion/detestation) of a people must never incite aggression (‘udu; ‘-d-w; aggression). Instead, the faithful must cooperate (ta‘awanu; ‘-w-n; to aid/back) in righteousness (birr; b-r-r; extensive goodness/piety) and God-consciousness (taqwa; w-q-y; vigilantly avoiding divine displeasure), avoiding cooperation in sin (ithm; ’-th-m; moral burden).

Prohibited for consumption are carrion (maytah; m-w-t; cessation of life), blood, swine, and animals dedicated to idols or killed by trauma. Sacrifices made on stone altars (nusub; n-s-b; idolatrous markers) and seeking decisions through divining arrows (azlam; z-l-m; drawing lots for luck/fate) are defined as grave disobedience (fisq; f-s-q; gross impiety). God declares that He has perfected (akmaltu; k-m-l; brought to maturity) the religion (din; d-y-n; code of life) for the believers. Lawful provisions include all good foods (tayyibat; t-y-b; wholesome provision) and game caught by trained hunting animals (jawarih; j-r-h; acquisitive agents). The food of the People of the Scripture is lawful for Muslims, as is marriage to chaste women (muhsanat; h-s-n; guarded chastity) from among the believers and previous scriptures.

Purification and the Covenant of Justice

Prayer requires ritual purification: washing the face, arms, and feet to the ankles (ka‘bayn; k-‘-b; protruding bone), and wiping the head. If water is unavailable, clean earth may be used. God does not intend difficulty (haraj; h-r-j; constriction/distress) but seeks to purify the faithful. Believers are reminded of the covenant (mithaq; w-th-q; solemn pact) they made with God. They must be standing firm (qawwamin; q-w-m; zealous maintainers) as witnesses in justice, ensuring that personal bias does not compromise fairness. Disbelievers who deny divine signs face the Hellfire (jahim; j-h-m; fierce burning), while believers are protected from those who determined (hammat; h-m-m; to purpose/plot) aggression against them.

The Broken Covenants of Israel and Christianity

God previously appointed twelve chieftains (naqib; n-q-b; a guarantor/leader who vouches for his people) from the Children of Israel. Paradise was promised to them conditional on prayer, charity, belief, and supporting (azzartumuhum; ‘-z-r; to strengthen/support) the messengers. However, due to their breaking (naqd; n-q-d; to untie/demolish structure) of the covenant, they were cursed and their hearts became hard (qasiyah; q-s-w; unfeeling). Deceit (khiyanah; kh-w-n; breach of trust) persists among them, though pardon is encouraged. Similarly, the Christians (Nasara; n-s-r; helpers of Christ/Nazarenes) forgot their covenant, leading God to adhere (aghrayna; gh-r-w; to incite/instill permanently) enmity among them until the Day of Resurrection.

The Universal Invitation and the Refutation of Divinity

A light (nur) and a clear Book (kitab mubin; b-y-n; manifest/clarifying) have come to guide humanity to the ways of peace (subul al-salam; s-l-m; safety/freedom from defect). The text refutes the claim that God is Christ; rather, to God belongs the dominion (mulk) of the heavens and earth. Jews and Christians are described as human beings (bashar; b-sh-r; visible humanity) subject to divine judgment, not children of God. The Messenger has arrived after a period (fatrah; f-t-r; interval/break) of suspension to clarify the truth.

Historical Narratives: Moses and the First Fratricide

Moses reminded his people that they were made kings (muluk; possessors of self-determination) and ordered them to enter the Holy Land (al-ard al-muqaddasah; q-d-s; sacred). They refused, fearing the people of tyrannical strength (jabbarin; j-b-r; domineering giants) within. Moses asked God to part (afruq; f-r-q; to separate/distinguish) him from the disobedient, resulting in the people being condemned to wander (yatihun; t-y-h; to lose the way/perplexed) for forty years.

The narrative shifts to the sons of Adam. Recite (utlu; t-l-w; to read aloud consecutively) how both offered a sacrifice (qurban; q-r-b; offering to seek intimacy), but only the one from the righteous (muttaqin) was accepted. The envious brother killed the other after his soul permitted (tawwa‘at; t-w-‘; to entice) the murder. A crow (ghurab; raven) was sent to show him how to hide the disgrace (saw’ah; s-w-’; nakedness/corpse) of the body. This event established the principle that killing one soul is equivalent to slaying all mankind.

Penalties for Corruption and Theft

Despite clear proofs, many people remain transgressors (musrifun; s-r-f; wasteful/extravagant). Those who wage war (yuharibun; h-r-b; armed conflict/banditry) against God and spread corruption face severe penalties: execution, crucifixion (yusallabu; s-l-b; crucifixion), amputation, or exile, resulting in disgrace (khizyun; kh-z-y; to be abased/shamed). Believers are urged to seek the means of nearness (al-wasilah; w-s-l; the mechanism or high station of approach) to God and strive (jahidu; j-h-d; struggle) in His cause. Regarding theft, the hands of the thief are to be cut as a deterrent (nakalan; n-k-l; exemplary punishment making others withdraw).

Hypocrisy and the Dominant Criterion

The Messenger is advised not to grieve over those who rush to disbelief—avid listeners (samma‘un; s-m-‘; spying/accepting without critical thought) to falsehood and devourers of unlawful (suht; s-h-t; illicit gain/bribery that destroys blessing) wealth. Religious leaders, including rabbis (rabbaniyyun; r-b-b; godly scholars/educators) and scholars (ahbar; h-b-r; learned scribes), are criticized for not forbidding sin. The Quran confirms the Torah and the Gospel (Injeel) but stands as a criterion/guardian (muhaymin; h-y-m-n; witness/dominant authority) over them. Each community was given a law (shir‘ah; sh-r-‘; legislation) and a method (minhaj; n-h-j; clear procedural path) to test them. Humanity should race (istabiqu; s-b-q; to outstrip) toward good deeds rather than seeking the judgment of ignorance (jahiliyyah; j-h-l; pre-Islamic paganism/secular rule).

Allegiance, Apostasy, and Mockery

Believers are warned against taking those who mock religion as allies (awliya; w-l-y; protector/patron/close friend). Those with disease (marad; m-r-d; hypocrisy/doubt) in their hearts fear a misfortune (da’irah; d-w-r; turn of fortune/calamity), but God promises conquest (fath; f-t-h; victory/decision). If believers revert (yartadda; r-d-d; apostatize), God will replace them with a people humble to the faithful and powerful (a‘izzah; ‘-z-z; mighty/proud) against disbelievers. The party (hizb; h-z-b; organized force) of God is destined to prevail.

Do not befriend those who take religion as ridicule (huzuwan; h-z-’; to mock/jest). Some People of the Scripture resent (tanqimun; n-q-m; to find fault with/hate) believers solely for their faith. These populations include those cursed into apes (qiradah; q-r-d; distortion of human form) and swine. They claimed God’s hand is chained (maghlulah; gh-l-l; tied up/niggardly), but God refutes this, declaring His hands are extended (mabsutatani; b-s-t; generosity/power). While there is a moderate community (ummah muqtasidah; q-s-d; middle course/just) among them, many are corrupt.

The Messenger's Duty and Christian Humility

The Messenger must convey (balligh; b-l-gh; to deliver fully) the revelation, assured that God will protect (‘asim; ‘-s-m; immunity) him. The text rejects the Trinity ("third of three"; thalithu thalathah), affirming that Mary was a supporter of truth (siddiqah; s-d-q; saintly woman) and that she and Jesus were mortals who ate food. Believers are told not to exceed limits (taghlu; gh-l-w; excess/fanaticism) in religion. Christians are described as nearest in affection to believers, having priests (qissisin) and monks (ruhban; r-h-b; ascetics) who are not arrogant and recognize the truth.

Social Regulations: Oaths, Intoxicants, and Pilgrimage

God does not punish for meaningless (laghw; l-gh-w; idle chatter/unintentional speech) oaths but holds people accountable for intended commitments (aqqadtum; ‘-q-d; deliberate commitment). Intoxicants (khamr; kh-m-r; substance veiling the intellect) and gambling (maysir; y-s-r; acquiring wealth without effort/games of chance) are declared defilement (rijs; r-j-s; moral abomination) from Satan. During the pilgrimage, game (sayd; hunting/prey) is a test; killing it requires expiation so the offender tastes the consequence (wabal; w-b-l; unhealthy outcome). The Ka‘bah is established as a standing (qiyaman; q-w-m; standard of stability) institution for mankind.

Inquiry, Testimony, and the Table Spread

Believers should not ask about things that might cause distress if revealed. Superstitions like the bahirah and sa’ibah are rejected. Testimony regarding bequests requires two just witnesses to ensure the truth (wajh; face/intent). The narrative concludes with the miracles of Jesus. His disciples (al-hawariyyun; h-w-r; pure/sincere companions) requested a table spread with food (ma’idah; m-y-d; banquet table) from heaven to be a festival (‘id; ‘-w-d; celebration). God granted this sign with a warning of severe punishment for subsequent disbelief.

The Final Verdict

On the Day of Judgment, God will question Jesus, who will disavow any claim to divinity, affirming he only taught the worship of God. When God took him up (tawaffaytani; w-f-y; to recall/raise soul), God remained the sole Observer. The surah ends emphasizing that truthfulness will benefit the truthful, and that to God belongs the dominion of the heavens and the earth.

 

Full Surah Al-Ma’idah

Bismillahir Rahmanir Rahim

• The Sanctity of Covenants and Divine Rites

[1] O you who have attained faith, fulfill (awfu; w-f-y, to be full/complete → to honor a promise without deficiency) the contracts (‘uqud; ‘-q-d, to tie a knot → binding obligations/treaties). Made lawful to you is the beast of livestock (bahimat al-an’am; b-h-m, ambiguous/speechless → brute animal) except what is recited to you [as forbidden], not treating hunting as lawful while you are in a state of pilgrim sanctity (hurum; h-r-m, to deny/prohibit → sacred restriction). Indeed, Allah decrees whatever He intends. [2] O you who have attained faith, do not violate the symbols (sha‘a’ir; sh-‘-r, to perceive/know → sensory mark → religious rites) of Allah, nor the Sacred Month, nor the sacrificial animals, nor the garlanded offerings, nor those repairing to the Sacred House seeking bounty from their Lord and [His] pleasure. But when you are released from pilgrim sanctity (halaltum; h-l-l, to untie → become lawful), then hunt. And let not the hatred (shana’an; sh-n-’, deep aversion/detestation) of a people—because they barred you from al-Masjid al-Haram—incite you to transgress (‘udu; ‘-d-w, to race/bypass limit → aggression). Cooperate (ta‘awanu; ‘-w-n, to aid/back) in righteousness (birr; b-r-r, vast land/open space → extensive goodness/piety) and God-consciousness (taqwa; w-q-y, to shield → vigilantly avoiding divine displeasure), but do not cooperate in sin (ithm; ’-th-m, that which slows/drags down → moral burden) and aggression. Fear Allah; indeed, Allah is severe in penalty (‘iqab; ‘-q-b, heel/end → consequence/punishment).

• Prohibited Consumables and the Perfection of Religion

[3] Prohibited to you are dead animals (maytah; m-w-t, cessation of life → carrion), blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling, by a violent blow, by a head-long fall, by the goring of horns, and those from which a wild animal has eaten—except what you [are able to] slaughter [before death]—and those which are sacrificed on stone altars (nusub; n-s-b, to set up → idolatrous markers). And [prohibited is] that you seek decision through divining arrows (azlam; z-l-m, arrow without flights → drawing lots for luck/fate). That is grave disobedience (fisq; f-s-q, date popping out of skin → exiting the shell of obedience → gross impiety). This day those who disbelieve have despaired of your religion; so fear them not, but fear Me. This day I have perfected (akmaltu; k-m-l, whole/entire → brought to maturity) for you your religion and completed My favor upon you and have approved for you Islam as religion (din; d-y-n, debt/subjugation → obedience/judgment → code of life). But whoever is forced by severe hunger with no inclination to sin—then indeed, Allah is Forgiving, Merciful.

• Lawful Sustenance and Social Relations with the People of the Book

[4] They ask you, [O Muhammad], what has been made lawful to them. Say: Lawful for you are [all] good foods (tayyibat; t-y-b, pleasing/pure → wholesome provision) and [game caught by] what you have trained of hunting animals (jawarih; j-r-h, to cut/wound → predatory limbs/acquisitive agents) which you train as Allah has taught you. So eat of what they catch for you, and mention the name of Allah upon it, and fear Allah. Indeed, Allah is swift in account. [5] This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. And [lawful in marriage are] chaste women (muhsanat; h-s-n, fortress/stronghold → guarded chastity) from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation [dowries], desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith—his work has become worthless, and he, in the Hereafter, will be among the losers.

• Purification: The Precondition for Divine Audience

[6] O you who have attained faith, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles (ka‘bayn; k-‘-b, cube/projection → protruding bone). And if you are in a state of janabah [major impurity], then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make for you any difficulty (haraj; h-r-j, thicket/dense trees → constriction/distress), but He intends to purify you and complete His favor upon you that you may be grateful.

• The Covenant of Justice and Divine Vigilance

[7] And remember the favor of Allah upon you and His covenant (mithaq; w-th-q, to bind firmly → solemn pact) with which He bound you when you said, “We hear and we obey”; and fear Allah. Indeed, Allah is Knowing of that within the breasts. [8] O you who have attained faith, be persistently standing firm (qawwamin; q-w-m, to stand → zealous maintainers) for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do. [9] Allah has promised those who believe and do righteous deeds [that] for them there is forgiveness and a great reward. [10] But those who disbelieve and deny Our signs—those are the companions of Hellfire (jahim; j-h-m, blazing fire → staring inten1sely → fierce burning). [11] O you who have attained faith, remember the favor of Allah upon you when a people determined (hammat; h-m-m, to concern/worry → to purpose/plot) to extend their hands against you [in aggression], but He withheld their hands from you; and fear Allah. And upon Allah let the believers rely.

• The Anatomy of Broken Covenants: Israel and the Christians

[12] And certainly Allah took a covenant (mithaq) from the Children of Israel, and We raised among them twelve chieftains (naqib; n-q-b, to puncture/perforate → to investigate deeply → a guarantor/leader who vouches for his people). And Allah said, “I am with you. If you establish prayer and give zakah and believe in My messengers and support them (azzartumuhum; ‘-z-r, to chastise/discipline → to strengthen/support) and loan Allah a goodly loan, I will surely remove from you your misdeeds and admit you to gardens beneath which rivers flow. But whoever disbelieves among you after that has certainly strayed from the soundness of the way.” [13] So because of their breaking (naqd; n-q-d, to untie/demolish structure) of their covenant, We cursed them (la‘na; expulsion from mercy) and made their hearts hard (qasiyah; q-s-w, far/distant → dry/tough → unfeeling). They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded. And you will still observe deceit (khiyanah; kh-w-n, reduction/deficiency → breach of trust) among them, except a few of them. But pardon them and overlook [their faults]. Indeed, Allah loves the doers of good. [14] And from those who say, “We are Christians” (Nasara; n-s-r, aid/victory → helpers of Christ/Nazarenes), We took their covenant; but they forgot a portion of that of which they were reminded. So We adhered (aghrayna; gh-r-w, to glue/attach → to incite/instill permanently) among them enmity and hatred until the Day of Resurrection. And Allah is going to inform them about what they used to do.

• The Universal Invitation: Light, Clarity, and Safety

[15] O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light (nur) and a clear Book (kitab mubin; b-y-n, separate/distinct → manifest/clarifying). [16] By which Allah guides those who pursue His pleasure to the ways of peace (subul al-salam; s-l-m, safety/freedom from defect → absolute peace) and brings them out from darknesses into the light, by His permission, and guides them to a straight path.

• The Fallacy of Divine Sonship and Christ’s Divinity

[17] They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, “Then who could prevent Allah at all if He intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?” And to Allah belongs the dominion (mulk) of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent. [18] But the Jews and the Christians say, “We are the children of Allah and His beloved.” Say, “Then why does He punish you for your sins?” Rather, you are human beings (bashar; b-sh-r, skin/surface → visible humanity) from among those He has created. He forgives whom He wills, and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the [final] destination. [19] O People of the Scripture, there has come to you Our Messenger to make clear to you [the religion] after a period (fatrah; f-t-r, to subside/slacken → interval/break) of [suspension of] messengers, lest you say, “There came not to us any bringer of good tidings or a warner.” But there has come to you a bringer of good tidings and a warner. And Allah is over all things competent.

• The Crisis of Cowardice: Moses and the Holy Land

[20] And [mention, O Muhammad], when Moses said to his people, “O my people, remember the favor of Allah upon you when He appointed among you prophets and made you kings (muluk; possessors of self-determination) and gave you that which He had not given anyone among the worlds.” [21] “O my people, enter the Holy Land (al-ard al-muqaddasah; q-d-s, pure/far from impurity → sacred) which Allah has assigned to you and do not turn back [from fighting in Allah's cause] and [thus] become losers.” [22] They said, “O Moses, indeed within it is a people of tyrannical strength (jabbarin; j-b-r, to reset a broken bone → compel/force → domineering giants), and indeed, we will never enter it until they leave it; but if they leave it, then we will enter.” [23] Said two men from those who feared [to disobey] upon whom Allah had bestowed favor, “Enter upon them through the gate, for when you have entered it, you will be predominating. And upon Allah rely, if you should be believers.” [24] They said, “O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Lord, and fight. Indeed, we are sitting right here.” [25] [Moses] said, “My Lord, indeed I do not possess [control] except myself and my brother, so part us (afruq; f-r-q, to separate/distinguish) from the defiantly disobedient people.” [26] [Allah] said, “Then indeed, it is forbidden to them for forty years [in which] they will wander (yatihun; t-y-h, to lose the way/perplexed) throughout the land. So do not grieve over the defiantly disobedient people.”12

• The First Fratricide: The Anatomy of Envy and Regret

[27] And recite (utlu; t-l-w, to follow/trail → to read aloud consecutively) to them the report of the two sons of Adam in truth, when they both offered a sacrifice (qurban; q-r-b, to be near → offering to seek intimacy), and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, Allah only accepts from the righteous (muttaqin).” [28] “If you should extend your hand against me to kill me, I am not extending my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds.” [29] “Indeed, I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of the wrongdoers.” [30] And his soul permitted (tawwa‘at; t-w-‘, to be obedient/pliable → to make easy/entice) to him the murder of his brother, so he killed him and became among the losers. [31] Then Allah sent a crow (ghurab; darkness/strangeness → raven) scratching in the ground to show him how to hide the disgrace (saw’ah; s-w-’, to be ugly/evil → nakedness/corpse) of his brother. He said, “O woe to me! Have I failed to be like this crow and hide the body of my brother?” And he became of the regretful.

• The Sanctity of Life and the Penalty for Chaos

[32] Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors (musrifun; s-r-f, to exceed bounds → wasteful/extravagant). [33] Indeed, the penalty for those who wage war (yuharibun; h-r-b, to despoil/plunder → armed conflict/banditry) against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified (yusallabu; s-l-b, to extract marrow/stiffen → crucifixion) or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace (khizyun; kh-z-y, to be abased/shamed) in this world; and for them in the Hereafter is a great punishment, [34] Except for those who repent before you apprehend them. So know that Allah is Forgiving and Merciful.

• The Means of Divine Approach and the Futility of Ransom

[35] O you who have attained faith, fear Allah and seek the means of nearness (al-wasilah; w-s-l, to connect/join → the mechanism or high station of approach) to Him and strive (jahidu; j-h-d, to exhaust effort → struggle) in His cause that you may succeed. [36] Indeed, those who disbelieve—if they had whatever is on the earth entirely and the like of it with it by which to ransom themselves from the punishment of the Day of Resurrection, it would not be accepted from them. And for them is a painful punishment. [37] They will wish to get out of the Fire, but they are never to emerge from it, and for them is an enduring punishment.

• The Law of Theft and Divine Sovereignty

[38] [As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent (nakalan; n-k-l, to recoil/shackle → exemplary punishment making others withdraw) from Allah. And Allah is Exalted in Might and Wise. [39] But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful. [40] Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent.

• Sedition, Bribery, and the Mockery of Judgment

[41] O Messenger, let them not grieve you—those who hasten into disbelief among those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners (samma‘un; s-m-‘, to hear → spying/accepting without critical thought) to falsehood, avid listeners to another people who have not come to you. They distort words from their [proper] usages. They say, “If you are given this, take it; but if you are not given it, then beware.” And he for whom Allah intends fitnah (trial/delusion)—never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment. [42] [They are] avid listeners to falsehood, devourers of [what is] unlawful (suht; s-h-t, to scrape off/eradicate → illicit gain/bribery that destroys blessing). So if they come to you, judge between them or turn away from them. And if you turn away from them, never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly. [43] But how is it that they come to you for judgment while they have the Torah, in which is the judgment (hukm) of Allah? Then they turn away, [even] after that; but those are not [in truth] believers.

• The Torah: Divine Legislation and the Covenant of the Prophets

[44] Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by it for the Jews, as did the rabbis (rabbaniyyun; r-b-b, lord/sustainer → godly scholars/educators) and religious scholars (ahbar; h-b-r, ink/writing → learned scribes) because they were entrusted with preserving the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My signs for a small price. And whoever does not judge by what Allah has revealed—then it is those who are the disbelievers (kafirun). [45] And We ordained for them therein: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution (qisas; q-s-s, to track/trace → equality in punishment). But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what Allah has revealed—then it is those who are the wrongdoers (zalimun).1

• The Gospel: Confirmation of Law and the Burden of the Christians2

[46] And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel (Injeel), in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous. [47] And let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed—then it is those who are the defiantly disobedient (fasiqun).

• The Quran: The Dominant Criterion (Muhaymin) and the Rejection of Ignorance

[48] And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion/guardian (muhaymin; h-y-m-n, to watch over/protect → witness/dominant authority) over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law (shir‘ah; sh-r-‘, path to water → legislation) and a method (minhaj; n-h-j, open way → clear procedural path). Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race (istabiqu; s-b-q, to outstrip) to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ. [49] And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you. And if they turn away—then know that Allah only intends to afflict them with some of their sins. And indeed, many among the people are defiantly disobedient. [50] Is it then the judgment of ignorance (jahiliyyah; j-h-l, lack of knowledge/impulsiveness → pre-Islamic paganism/secular rule) that they desire? But who is better than Allah in judgment for a people who are certain (yuqinun; y-q-n, to be settled/sure → absolute conviction)?

• The Doctrine of Allegiance: Loyalty, Apostasy, and Divine Replacement

[51] O you who have attained faith, do not take the Jews and the Christians as allies (awliya; w-l-y, to be near/adjacent → protector/patron/close friend). They are [in fact] allies of one another. And whoever is an ally to them among you—then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. [52] So you see those in whose hearts is disease (marad; m-r-d, physical sickness → hypocrisy/doubt) hastening into [association with] them, saying, “We fear that a misfortune (da’irah; d-w-r, to circle → turn of fortune/calamity) may strike us.” But perhaps Allah will bring conquest (fath; f-t-h, to open → victory/decision) or a command from Him, and they will become, over what they concealed within themselves, regretful. [53] And those who believe will say, “Are these the ones who swore by Allah their strongest oaths that indeed they were with you?” Their deeds have become worthless, and they have become losers. [54] O you who have attained faith, whoever of you reverts (yartadda; r-d-d, to return/repel → apostatize) from his religion—Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful (a‘izzah; ‘-z-z, strong/impenetrable → mighty/proud) against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing. [55] Your ally is none but Allah and [therefore] His Messenger and those who have believed—those who establish prayer and give zakah, and they bow [in worship]. [56] And whoever is an ally of Allah and His Messenger and those who have believed—indeed, the party (hizb; h-z-b, group/faction → organized force) of Allah—they will be the predominant.

• The Psychology of Mockery and Divine Condemnation

[57] O you who have attained faith, do not take those who take your religion for ridicule (huzuwan; h-z-’, to mock/jest) and amusement among those who were given the Scripture before you and the disbelievers as allies. And fear Allah, if you should [truly] be believers. [58] And when you call to praye1r, they take it in ri2dicule and amusement. That is because they are a people who do not use reason. [59] Say, “O People of the Scripture, do you resent (tanqimun; n-3q-m, to avenge/punish → to find fault with/hate) us except [for the fact] that we have believed in Allah and what was revealed to us and what was revealed before and because most of you are defiantly disobedient?” [60] Say, “Shall I inform you of [what is] worse than that as penalty from Allah? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes (qiradah; q-r-d, tick/corrupt leather → ape/distortion of human form) and pigs (khanazir) and slaves of Taghut (false deities/tyrants). Those are worse in position and further astray from the sound way.”

• Hypocrisy and the Corruption of Religious Leadership

[61] And when they come to you, they say, “We believe.” But they have certainly entered with disbelief and they have certainly left with it, and Allah is most knowing of what they were concealing. [62] And you see many of them hastening into sin and aggression and their devouring of [what is] unlawful (suht). Wretched is what they have been doing. [63] Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful? Wretched is what they have been practicing.

• The Blasphemy of Limitation: Divine Hands and Cosmic Spending

[64] And the Jews said, “The hand of Allah is chained (maghlulah; gh-l-l, to insert/shackle → tied up/niggardly).” Chained are their hands, and cursed are they for what they said. Rather, both His hands are extended (mabsutatani; b-s-t, to spread/expand → generosity/power); He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them enmity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not love the corrupters. [65] And if only the People of the Scripture had believed and feared Allah, We would have removed from them their misdeeds and admitted them to Gardens of Pleasure. [66] And if only they had upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed [provision] from above them and from beneath their feet. Among them is a moderate community (ummah muqtasidah; q-s-d, to intend/economize → middle course/just), but many of them—evil is that which they do.

• The Messenger’s Duty and the Invulnerability of the Message

[67] O Messenger, convey (balligh; b-l-gh, to reach/attain → to deliver fully) what has been revealed to you from your Lord; and if you do not, then you have not conveyed His message. And Allah will protect (‘asim; ‘-s-m, to hold back/defend → immunity) you from the people. Indeed, Allah does not guide the disbelieving people. [68] Say, “O People of the Scripture, you are [standing] on nothing until you uphold the Torah, the Gospel, and what has been revealed to you from your Lord.” And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people. [69] Indeed, those who have believed [in Prophet Muhammad] and those [before Him] who were Jews or Sabeans or Christians—those [among them] who believed in Allah and the Last Day and did righteousness—no fear will there be concerning them, nor will they grieve.

• The Cycle of Rejection: Killing Prophets and Blindness

[70] We had certainly taken the covenant of the Children of Israel and sent to them messengers. Whenever there came to them a messenger with what their souls did not desire, a party [of messengers] they denied, and another party they killed. [71] And they thought there would be no [resulting] fitnah (trial/punishment), so they became blind and deaf. Then Allah turned to them in forgiveness; then [again] many of them became blind and deaf. And Allah is Seeing of what they do.

• The Antithesis of Monotheism: Trinitarianism and the Human Messiah

[72] They have certainly disbelieved who say, “Allah is the Messiah, the son of Mary” while the Messiah has said, “O Children of Israel, worship Allah, my Lord and your Lord.” Indeed, he who associates others with Allah—Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. [73] They have certainly disbelieved who say, “Allah is the third of three” (thalithu thalathah; trinity concept). And there is no god except one God. And if they do not desist from what they are saying, there will surely touch those who disbelieve among them a painful punishment. [74] So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful. [75] The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth (siddiqah; s-d-q, truth/sincerity → saintly woman). They both used to eat food [proof of mortal nature]. Look how We make clear to them the signs; then look how they are deluded. [76] Say, “Do you worship besides Allah that which possesses for you neither harm nor benefit?” And Allah is the Hearing, the Knowing.

• Extremism in Religion and the Curse of Silence

[77] Say, “O People of the Scripture, do not exceed limits (taghlu; gh-l-w, to boil over → excess/fanaticism) in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way.” [78] Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. [79] They used not to prevent one another from [doing] wickedness (munkar; n-k-r, unknown/rejected → evil) that they did. How wretched is that which they were doing. [80] You see many of them becoming allies of those who disbelieved. How wretched is that which they have put forth for themselves in that Allah has become angry with them, and in the punishment they will abide eternally. [81] And if they had believed in Allah and the Prophet and in what was revealed to him, they would not have taken them as allies; but many of them are defiantly disobedient.

• The Dichotomy of Response: Hostility vs. Humility

[82] You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah; and you will surely find the nearest of them in affection to the believers those who say, “We are Christians.” That is because among them are priests (qissisin; Christian clergy) and monks (ruhban; r-h-b, fear/awe → ascetics) and because they are n1ot arrogant. [83] And when they hear what has been revealed to the Messenger, you see their eyes overflow2ing with tears because of what they have recognized of the truth. They say, “Our Lord3, we have believed, so register us among the witnesses.” [84] “And why should we not believe in Allah and what has come to us of the truth? And we aspire that our Lord will admit us [to Paradise] with the righteous people.” [85] So Allah rewarded them for what they said with gardens beneath which rivers flow, wherein they abide eternally. And that is the reward of the doers of good. [86] But those 4who disbelieved and deni5ed Our signs—they are the companions of Hellfire.

• Moderation in Religion: The Prohibition of Asceticism and Oath Breaking

[87] O you who have attained faith, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not love the transgressors. [88] And eat of what Allah has provided for you [which is] lawful and good. And fear Allah, in whom you are believers. [89] Allah will not impose blame upon you for what is meaningless (laghw; l-gh-w, idle chatter/unintentional speech) in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths (aqqadtum; ‘-q-d, to knot/ratify → deliberate commitment). So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. But whoever cannot find [or afford it]—then a fast of three days. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful.

• Social Pathology: Intoxicants, Gambling, and Satanic Strategy

[90] O you who have attained faith, indeed, intoxicants (khamr; kh-m-r, to cover/veil → substance veiling the intellect), gambling (maysir; y-s-r, ease/left hand → acquiring wealth without effort/games of chance), [sacrificing on] stone alters, and divining arrows are but defilement (rijs; r-j-s, dirt/filth → moral abomination) from the work of Satan, so avoid it that you may be successful. [91] Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist? [92] And obey Allah and obey the Messenger and beware. And if you turn away—then know that upon Our Messenger is only [the responsibility for] clear notification. [93] There is not upon those who believe and do righteous deeds blame concerning what they have eaten [in the past] if they [now] fear Allah and believe and do righteous deeds, and then fear Allah and believe, and then fear Allah and do good; and Allah loves the doers of good.

• The Sanctity of the Hajj: Trials in the Sacred Precincts

[94] O you who have attained faith, Allah will surely test you through something of the game (sayd; hunting/prey) that your hands and spears [can] reach, that Allah may make evident those who fear Him unseen. And whoever transgresses after that—for him is a painful punishment. [95] O you who have attained faith, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally—the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to Allah] delivered to the Ka‘bah, or an expiation: the feeding of needy people or the equivalent of that in fasting, that he may taste the consequence (wabal; w-b-l, heavy rain → severe burden/unhealthy outcome) of his matter. Allah has pardoned what is past; but whoever returns [to violation], Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution. [96] Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihram. And fear Allah to whom you will be gathered.1

• The Ka‘bah: The Anchor of Human Stability2

[97] Allah has made the Ka‘bah, the Sacred House, standing (qiyaman; q-w-m, support/maintenance → standard of measure/s3tability) for the people and [has sanctified] the Sacred Month and the sacrificial animals and the garlanded [offerings]. That is so you may know that Allah knows what is in the heavens and what is in the earth and that Allah is Knowing of all things. [98] Know that Allah is severe in penalty and that Allah is Forgiving a4nd Merciful. [99] Not upon the Messenger is [responsibility] except [for] notification. And Allah knows whatever you reveal and whatever you conceal. [100] Say, “Not equal are the evil (khabith; kh-b-th, impure/waste → bad/wicked) and the good (tayyib), although the abundance of the evil might impress you.” So fear Allah, O you of understanding, that you may be successful.

• Intellectual Discipline: The Limits of Inquiry and Responsibility5

[101] O you who have attained faith, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’an is being revealed, they will be shown to you. Allah has pardoned that which is past; and Allah is Forgiving and Forbearing. [102] A people asked s6uch [questions] before you; then they became thereby disbelievers. [103] Allah has not appointed [such innovations as] bahirah (she-camel with slit ear dedicated to idols) or sa’ibah (she-camel let loose for free pasture) or wasilah (ewe giving birth to twins) or ham (stallion camel freed from work). But those who disbelieve invent falsehood about Al7lah, and most of them do not reason. [104] And when it is said to them, “Come to what Allah has revealed an8d to the Messenger,” they say, “Sufficient for us is that upon which we found our fathers.” Even though their fathers knew nothing, nor were they guided? [105] O you who have attained faith, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is your return all together; then He will inform you of what you used to do.910

• Testamentary Law: Witnesses and the Preservation of Rights1112

[106] O you who have attained faith, testimony [should be taken] among you when death approaches one of yo13u at the time of bequest—[that of] two just men from among yo14u or two others from outside if you are traveling through the land and the disaster of death strikes you. Detain them both after prayer and let them swear by Allah if you doubt [their testimony, saying], “We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful.” [107] But if it is found that those two were guilty of sin [perjury], let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them 15swear by Allah, “Our testimony is true16r than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers.” [108] That is more likely that they will give testimony according to its [true] objective (wajh; face/intent) or [at least] they would fear that [other] oaths might be taken after their oaths. And fear Allah and listen; and Allah does not guide the defiantly disobedient people.

• The Divine Interrogation and the Miracles of Jesus

[109] [Be warned of] the Day when Allah will assemble the messengers and say, “What was the response you received?” They will say, “We have no knowledge. Indeed, it is You who is Knower of the unseen” (ghuyub; hidden realities). [110] [The Day] when Allah will say, “O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit [Gabriel] and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, ‘This is not but obvious magic.’”

• The Test of the Table Spread (Al-Ma’idah)

[111] And [remember] when I inspired to the disciples (al-hawariyyun; h-w-r, intense whiteness → pure/sincere companions) that they should believe in Me and in My Messenger. They said, “We have believed, so bear witness that indeed we are Muslims [submitting to Allah].” [112] [And] when the disciples said, “O Jesus, Son of Mary, can your Lord send down to us a table spread with food (ma’idah; m-y-d, to sway/provide → banquet table) from the heaven?” [Jesus] said, “Fear Allah, if you should be believers.” [113] They said, “We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses.” [114] Said Jesus, the son of Mary, “O Allah, our Lord, send down to us a table spread with food from the heaven to be for us a festival (‘id; ‘-w-d, to return/recur → celebration) for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.” [115] Allah said, “Indeed, I will send it down to you, but whoever disbelieves afterwards from among you—then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.”4

• The Trial of Christ: A Cosmic Disavowal of Polytheism

[116] And [beware the Day] when Allah will say, “O Jesus, Son of Mary, did you say to the people, ‘Take me and my mother as deities besides Allah’?” He will say, “Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. [117] I said not to them except what You commanded me—to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up (tawaffaytani; w-f-y, to complete/fulfill term → to recall/raise soul), You were the Observer over them, and You are, over all things, Witness. [118] If You punish them, indeed they are Your servants; but if You forgive them, indeed it is You who is the Exalted in Might, the Wise.”

• The Final Verdict: Truth and Sovereignty

[119] Allah will say, “This is the Day when the truthful will benefit from their truth.” For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they 7with Him. Th8at is the great attainment. [120] To Allah belongs the dominion (mulk) of the heavens and the earth and whatever is within them. And He is over all things competent

 

--------------

Key Ideas:

• Sanctity of Obligations: Imperative to honor contracts (uqud; '-q-d; binding obligations/treaties) and religious boundaries, including dietary laws and pilgrim sanctity.

• Divine Sovereignty and Law: Establishment of the Quran as the final criterion (muhaymin; h-y-m-n; to watch over/protect -> witness/dominant authority) confirming and superseding the Torah and Gospel.

• Justice and Social Ethics: Command to exercise justice (qawwamin; q-w-m; to stand -> zealous maintainers) universally, prohibition of intoxicants (khamr; kh-m-r; to cover/veil -> substance veiling the intellect) and gambling, and severe penalties for theft and armed robbery.

• Theological Rectification: Absolute rejection of the Trinity and the divinity of Jesus, asserting he was a human messenger (bashar; b-sh-r; skin/surface -> visible humanity) and his mother a truthful woman.

• Historical Failures: Analysis of the broken covenant (mithaq; w-th-q; to bind firmly -> solemn pact) by Jews and Christians, including the distortion of scripture and refusal to enter the Holy Land.

• Ritual Purity: Detailed instructions for ablution and dry purification (tayammum) as prerequisites for prayer to achieve spiritual cleanliness.

• Prohibition of Alliances: Warning against taking those who mock the religion as allies (awliya; w-l-y; to be near/adjacent -> protector/patron/close friend).

Unique Events:

• Moses commands the Israelites to enter the Holy Land (al-ard al-muqaddasah; q-d-s; pure/far from impurity -> sacred), but they refuse out of fear of tyrants.

• Two God-fearing men advise the Israelites to enter the gate for victory, but the people tell Moses to go fight alone with his Lord.

• Israelites are punished with forty years of wandering (yatihun; t-y-h; to lose the way/perplexed) for their cowardice.

• Cain kills Abel (First Fratricide) after his sacrifice (qurban; q-r-b; to be near -> offering to seek intimacy) is rejected while his brother's is accepted.

• A crow (ghurab; darkness/strangeness -> raven) scratches the ground to teach the killer how to hide his brother's corpse.

• Jews blasphemously claim the hand of Allah is chained (maghlulah; gh-l-l; to insert/shackle -> tied up/niggardly).

• Christian monks weep upon hearing the revelation, recognizing the truth.

• Disciples ask Jesus for a table spread (ma'idah; m-y-d; to sway/provide -> banquet table) from heaven as a festival and sign.

• Jesus is interrogated by Allah on Judgment Day regarding whether he told people to worship him and his mother, which he denies.

Highlights

5:12–5:26

• The Divine Covenant with Israel entails strict moral and fiscal obligations

[12a] And certainly took (ওয়া লাক্বাদ আখাযা; wa-laqad ʾakhaḏa; ʾ-ḵ-ḏ, ‘take/seize’ → ratify bindingly) [12b] Allah (আল্লাহু; Allāhu; ʾ-l-h, ‘deity’ → The One God) [12c] covenant (মীছাক্ব; mīthāqa; w-ṯ-q, ‘bind/tie’ → solemn treaty) [12d] of Children of Israel (বানী ইসরাঈল; banī isrāʾīla; b-n-y/s-r-y, ‘sons of Jacob/Israel’ → the chosen lineage) [12e] and We raised (ওয়া বাআছনা; wa-baʿathnā; b-ʿ-ṯ, ‘send/resurrect’ → appoint authoritatively) [12f] among them (মিনহুম; min’hum; —) [12g] twelve (ইছনাই আশারা; ithnay ʿashara; ʿ-š-r, ‘ten+two’ → tribal representatives) [12h] chieftains (নাক্বীবান; naqīban; n-q-b, ‘perforate/investigate’ → one who verifies/watches over people) [12i] and said Allah (ওয়া ক্বালা আল্লাহু; wa-qāla Allāhu; q-w-l, ‘speak’ → divine decree) [12j] "Indeed I am with you." (ইন্নি মাআকুম; innī maʿakum; m-ʿ-y, ‘accompaniment’ → divine support/surveillance) [12k] If indeed you establish (লাইন আক্বাম্তুম; la-in aqamtumu; q-w-m, ‘stand’ → perform correctly/constantly) [12l] the prayer (আস-সালাতা; al-ṣalāta; ṣ-l-w, ‘connection’ → ritual worship) [12m] and give (ওয়া আতাইতুম; wa-ātaytumu; ʾ-t-y, ‘come/bring’ → render dues) [12n] the alms-tax (আয-যাকাতা; al-zakāta; z-k-w, ‘purify/grow’ → obligatory charity) [12o] and believe (ওয়া আ-মানতুম; wa-āmantum; ʾ-m-n, ‘security/trust’ → theological assent) [12p] in My messengers (বি-রুসুলি; bi-rusulī; r-s-l, ‘dispatch’ → apostles) [12q] and honor/support them (ওয়া আযযারতুমুহুম; wa-ʿazzartumūhum; ʿ-z-r, ‘prevent/strengthen’ → aid against enemies) [12r] and lend Allah (ওয়া আক্বরাদতুমু আল্লাহ; wa-aqraḍtumu Allāha; q-r-ḍ, ‘cut/sever’ → loan taken from wealth for God) [12s] a loan (ক্বারদান; qarḍan; —) [12t] goodly/beautiful (হাসানান; ḥasanan; ḥ-s-n, ‘beauty/excellence’ → sincere without expecting worldly return) [12u] surely I will absolve (লা-উকাফফিরান্না; la-ukaffiranna; k-f-r, ‘cover/hide’ → expiate sins) [12v] from you (আনকুম; ʿankum; —) [12w] your evil deeds (সাইয়িআতিকুম; sayyiʾātikum; s-w-ʾ, ‘harm/ugly’ → sins) [12x] and surely admit you (ওয়া লা-উদাখিলান্নাকুম; wa-la-udkhilannakum; d-ḵ-l, ‘enter’ → grant entry) [12y] (into) gardens (জান্নাতিন; jannātin; j-n-n, ‘conceal/garden’ → Paradise) [12z] flows (তাজরি; tajrī; j-r-y, ‘run/flow’ → dynamic movement) [12aa] from beneath them (মিন তাহতিহা; min taḥtihā; —) [12ab] the rivers. (আল-আনহারু; al-anhāru; n-h-r, ‘stream/day’ → abundance) [12ac] So whoever disbelieved (ফামান কাফারা; faman kafara; k-f-r, ‘cover/deny’ → rejects truth) [12ad] after that (বা’দা যালিকা; baʿda dhālika; —) [12ae] among you (মিনকুম; minkum; —) [12af] then certainly strayed (ফাক্বাদ দাল্লা; faqad ḍalla; ḍ-l-l, ‘lose way’ → err irrevocably) [12ag] (from) evenness (সাওয়া; sawāʾa; s-w-y, ‘level/equal’ → the middle course) [12ah] of the path. (আস-সাবীল; al-sabīli; s-b-l, ‘way’ → the straight road)

• Violation of the Covenant leads to spiritual hardening and textual distortion

[13a] So because of (ফাবিমা; fabimā; —) [13b] their breaking (নাক্বদিহিম; naqḍihim; n-q-ḍ, ‘untist/demolish’ → violation) [13c] their covenant (মীছাক্বাহুম; mīthāqahum; w-ṯ-q, ‘treaty’ → sacred bond) [13d] We cursed them (লাআননাহুম; laʿannāhum; l-ʿ-n, ‘expel/distance’ → remove from mercy) [13e] and We made (ওয়া জাআলনা; wa-jaʿalnā; j-ʿ-l, ‘make/set’ → render state) [13f] their hearts (ক্বুলূবাহুম; qulūbahum; q-l-b, ‘turn/heart’ → locus of emotion/intent) [13g] hard/cruel (ক্বাসিয়াতান; qāsiyatan; q-s-w, ‘harsh/petrify’ → desensitized to truth) [13h] they distort (ইয়ুহাররিফূনা; yuḥarrifūna; ḥ-r-f, ‘edge/verge’ → displace/alter meaning or context) [13i] the word(s) (আল-কালিমা; al-kalima; k-l-m, ‘speech’ → divine scripture) [13j] from its places (আন মাওয়াদ্বিইহি; ʿan mawāḍiʿihi; w-ḍ-ʿ, ‘place/posit’ → original context/intent) [13k] and they forgot (ওয়া নাসূ; wa-nasū; n-s-y, ‘forget/neglect’ → willful abandonment) [13l] a portion (হাজ্জান; ḥaẓẓan; ḥ-ẓ-ẓ, ‘share/lot’ → significant part) [13m] of what (মিম্মা; mimmā; —) [13n] they were reminded of (যুক্কিরূ বিহি; dhukkirū bihi; dh-k-r, ‘recall/admonish’ → divine counsel) [13o] and (you) cease not (ওয়া লা-তাযালু; wa-lā tazālu; z-w-l, ‘cease/move’ → continue to find) [13p] to discover (তাত্তালিউ; taṭṭaliʿu; ṭ-l-ʿ, ‘rise/inspect’ → observe/uncover) [13q] treachery (আলা খা-ইনাতিন; ʿalā khāʾinatin; k-w-n, ‘betray/deceive’ → perfidy) [13r] from them (মিনহুম; min’hum; —) [13s] except a few (ইল্লা ক্বালিলান; illā qalīlan; q-l-l, ‘little’ → minority) [13t] among them. (মিনহুম; min’hum; —) [13u] So pardon them (ফা’ফু আনহুম; fa-ʿfu ʿanhum; ʿ-f-w, ‘efface’ → waive punishment) [13v] and overlook; (ওয়া সাফাহ; wa-iṣ’faḥ; ṣ-f-ḥ, ‘turn page/broad side’ → ignore the offense) [13w] indeed Allah (ইন্না আল্লাহ; inna Allāha; —) [13x] loves (ইয়ুহিব্বু; yuḥibbu; ḥ-b-b, ‘love/affection’ → divine approval) [13y] the doers of good. (আল-মুহসিনীন; al-muḥsinīna; ḥ-s-n, ‘beauty/excellence’ → those striving for ihsan)

• Christian sectarianism stems from neglecting portions of the Revelation

[14a] And from those who (ওয়া মিনাল্লাযীনা; wa-mina alladhīna; —) [14b] said (ক্বালু; qālū; —) [14c] "Indeed we are Christians" (ইন্না নাসারা; innā naṣārā; n-ṣ-r, ‘help/support’ → Nazarenes/helpers of Isa) [14d] We took (আখাযনা; akhaḏnā; ʾ-ḵ-ḏ, ‘seize’ → ratified) [14e] their covenant (মীছাক্বাহুম; mīthāqahum; w-ṯ-q, ‘treaty’ → pledge) [14f] but they forgot (ফানাসূ; fanasū; n-s-y, ‘forget’ → neglected) [14g] a portion (হাজ্জান; ḥaẓẓan; ḥ-ẓ-ẓ, ‘share’ → part of message) [14h] of what (মিম্মা; mimmā; —) [14i] they were reminded of (যুক্কিরূ বিহি; dhukkirū bihi; —) [14j] so We aroused (ফা-আঘরাইনা; fa-aghraynā; gh-r-w, ‘glue/instigate’ → stirred up/stuck together) [14k] among them (বাইনাহুমু; baynahumu; —) [14l] enmity (আল-আদাওয়াতা; al-ʿadāwata; ʿ-d-w, ‘transgress/enemy’ → hostility) [14m] and hatred (ওয়া আল-বাগদাআ; wa-al-baghḍāʾa; b-gh-ḍ, ‘hate/rancor’ → deep aversion) [14n] until Day (ইলা ইয়াওমি; ilā yawmi; y-w-m, ‘day/period’ → Judgment Day) [14o] (of) the Resurrection (আল-ক্বিয়ামাতি; al-qiyāmati; q-w-m, ‘stand/rise’ → the Standing) [14p] and soon will inform them (ওয়া সাওফা ইউনাব্বিউহুম; wa-sawfa yunabbiʾuhum; n-b-ʾ, ‘news’ → declare reality) [14q] Allah (আল্লাহু; Allāhu; —) [14r] of what they used to (বিমা কানু; bimā kānū; k-w-n, ‘exist’ → habitual action) [14s] manufacture/do. (ইয়াসনাঊন; yaṣnaʿūna; ṣ-n-ʿ, ‘craft/art’ → fabricate/contrive)

• The Qur'an is presented as Light and Manifest Book correcting concealments

[15a] O People (ইয়া আহলা; yā-ahla; ʾ-h-l, ‘family/folk’ → community) [15b] of the Book (আল-কিতাবি; al-kitābi; k-t-b, ‘write’ → scripture holders) [15c] certainly has come to you (ক্বাদ জা-আকুম; qad jāʾakum; j-y-ʾ, ‘come/arrive’ → advent) [15d] Our Messenger (রাসূলুনা; rasūlunā; r-s-l, ‘envoy’ → Muhammad) [15e] making clear to you (ইয়ুবায়্যিনু লাকুম; yubayyinu lakum; b-y-n, ‘separate/distinct’ → clarify/expose) [15f] much (কাছীরান; kathīran; k-ṯ-r, ‘abundance’ → great quantity) [15g] of what you used to (মিম্মা কুনতুম; mimmā kuntum; —) [15h] hide/conceal (তুখফূনা; tukh’fūna; x-f-y, ‘hide’ → suppress text) [15i] from the Book (মিন আল-কিতাবি; mina al-kitābi; —) [15j] and pardoning (ওয়া ইয়া’ফূ; wa-yaʿfū; ʿ-f-w, ‘erase’ → passing over) [15k] much. (আন কাছীরিন; ʿan kathīrin; —) [15l] Certainly has come to you (ক্বাদ জা-আকুম; qad jāʾakum; —) [15m] from Allah (মিনা আল্লাহি; mina Allāhi; —) [15n] a Light (নূরুন; nūrun; n-w-r, ‘illumine’ → divine guidance) [15o] and a Book (ওয়া কিতাবুন; wa-kitābun; —) [15p] Manifest/Clear. (মুবীন; mubīnun; b-y-n, ‘evident’ → self-explanatory)

[16a] Guides with it (ইয়াহদি বিহি; yahdī bihi; h-d-y, ‘guide’ → direct) [16b] Allah (আল্লাহু; Allāhu; —) [16c] whoever followed (মানি ইত্তাবাআ; mani ittabaʿa; t-b-ʿ, ‘follow/tail’ → pursued) [16d] His pleasure (রিদওয়ানাহু; riḍwānahu; r-ḍ-y, ‘pleased’ → divine approval) [16e] ways (সুবুলা; subula; s-b-l, ‘path/road’ → avenues) [16f] of peace/safety (আস-সালামি; al-salāmi; s-l-m, ‘safety/peace’ → Islam/security) [16g] and brings them out (ওয়া ইউখরিজুহুম; wa-yukh’rijuhum; x-r-j, ‘exit’ → delivers) [16h] from the darknesses (মিন আয-যুলুমাতি; mina al-ẓulumāti; ẓ-l-m, ‘dark/oppress’ → ignorance/error) [16i] to the Light (ইলা আন-নূরি; ilā al-nūri; —) [16j] by His permission (বি-ইযনিহি; bi-idh’nihi; ʾ-ḏ-n, ‘ear/permit’ → divine will) [16k] and guides them (ওয়া ইয়াহদীহিম; wa-yahdīhim; —) [16l] to a path (ইলা সিরাতিন; ilā ṣirāṭin; ṣ-r-ṭ, ‘way’ → highway) [16m] Straight. (মুস্তাক্বীম; mustaqīmin; q-w-m, ‘upright’ → deviation-free)

• Refutation of Christological Divinity and claims of Exclusive Sonship

[17a] Certainly disbelieved (লাক্বাদ কাফারা; laqad kafara; k-f-r, ‘cover’ → denied truth) [17b] those who said (আল্লাযীনা ক্বালু; alladhīna qālū; —) [17c] "Indeed Allah is (ইন্না আল্লাহ হুয়া; inna Allāha huwa; —) [17d] the Messiah (আল-মাসিহু; al-masīḥu; m-s-ḥ, ‘wipe/anoint’ → anointed one) [17e] son of Mary." (ইবনু মারইয়ামা; ibnu maryama; —) [17f] Say: (Qul; q-w-l; prophetic instruction) [17g] "Then who (ফামান; faman; —) [17h] possesses/controls (ইয়ামলিকু; yamliku; m-l-k, ‘king/possess’ → has power against) [17i] from Allah (মিনা আল্লাহি; mina Allāhi; —) [17j] anything (শাইআন; shayʾan; —) [17k] if He willed (ইন আরাদা; in arāda; r-w-d, ‘seek/will’ → intended) [17l] to destroy (আন ইউহ্লিকা; an yuh’lika; h-l-k, ‘perish’ → annihilate) [17m] the Messiah (আল-মাসিহা; al-masīḥa; —) [17n] son of Mary (ইবনা মারইয়ামা; ibna maryama; —) [17o] and his mother (ওয়া উম্মাহু; wa-ummahu; ʾ-m-m, ‘mother/source’ → matriarch) [17p] and whoever is in earth (ওয়া মান ফি আল-আরদ্বি; wa-man fī al-arḍi; —) [17q] all together?" (জামীআ; jamīʿan; j-m-ʿ, ‘gather’ → entirely) [17r] And to Allah belongs (ওয়া লিল্লাহি; wa-lillāhi; —) [17s] dominion (মুলকু; mulku; m-l-k, ‘sovereignty’ → kingship) [17t] of the heavens (আস-সামাওয়াতি; al-samāwāti; s-m-w, ‘high’ → skies) [17u] and the earth (ওয়া আল-আরদ্বি; wa-al-arḍi; —) [17v] and whatever is between them. (ওয়া মা বাইনাহুমা; wa-mā baynahumā; b-y-n, ‘between’ → inter-space) [17w] He creates (ইয়াকহলুক্বু; yakhluqu; x-l-q, ‘create’ → forms) [17x] what He wills. (মা ইয়াশা-উ; mā yashāʾu; š-y-ʾ, ‘will/wish’ → volition) [17y] And Allah (ওয়া আল্লাহু; wa-Allāhu; —) [17z] over all things (আলা কুল্লি শাই-ইন; ʿalā kulli shayʾin; —) [17aa] is Powerful. (ক্বাদীর; qadīrun; q-d-r, ‘measure/power’ → omnipotent)

[18a] And said (ওয়া ক্বালাতি; wa-qālati; —) [18b] the Jews (আল-ইয়াহূদু; al-yahūdu; h-w-d, ‘repent/Judea’ → Yahud) [18c] and the Christians (ওয়া আন-নাসারা; wa-al-naṣārā; —) [18d] "We are sons (নাহনু আবনাউ; naḥnu abnāʾu; b-n-y, ‘build/son’ → children) [18e] of Allah (আল্লাহি; Allāhi; —) [18f] and His beloved ones." (ওয়া আহিব্বাউহু; wa-aḥibbāʾuhu; ḥ-b-b, ‘love’ → favorites) [18g] Say: (Qul; challenge) [18h] "Then why (ফালিমা; falima; —) [18i] does He punish you (ইউআযযিবুকুম; yuʿadhibukum; ʿ-ḏ-b, ‘torment’ → chastise) [18j] for your sins? (বি-যুনুবিকুম; bi-dhunūbikum; dh-n-b, ‘tail/sin’ → crimes) [18k] Nay, you are (বাল আনতুম; bal antum; —) [18l] mortals/humans (বাশারুন; basharun; b-š-r, ‘skin/human’ → flesh and blood) [18m] among those He created. (মিম্মান খালাক্বা; mimman khalaqa; —) [18n] He forgives (ইয়াগফিরু; yaghfiru; gh-f-r, ‘helmet/cover’ → pardons) [18o] whom He wills (লিমান ইয়াশা-উ; liman yashāʾu; —) [18p] and punishes (ওয়া ইউআযযিবু; wa-yuʿadhibu; —) [18q] whom He wills." (মান ইয়াশা-উ; man yashāʾu; —) [18r] And to Allah (ওয়া লিল্লাহি; wa-lillāhi; —) [18s] is dominion (মুলকু; mulku; —) [18t] (of) the heavens (আস-সামাওয়াতি; al-samāwāti; —) [18u] and the earth (ওয়া আল-আরদ্বি; wa-al-arḍi; —) [18v] and what is between them (ওয়া মা বাইনাহুমা; wa-mā baynahumā; —) [18w] and to Him (ওয়া ইলাইহি; wa-ilayhi; —) [18x] is the destination. (আল-মাসীর; al-maṣīru; ṣ-y-r, ‘become/destiny’ → final return)

[19a] O People (ইয়া আহলা; yā-ahla; —) [19b] of the Book (আল-কিতাবি; al-kitābi; —) [19c] certainly came to you (ক্বাদ জা-আকুম; qad jāʾakum; —) [19d] Our Messenger (রাসূলুনা; rasūlunā; —) [19e] clarifying for you (ইয়ুবায়্যিনু লাকুম; yubayyinu lakum; b-y-n, ‘clear’ → explaining) [19f] after a break/interval (আলা ফাতরাতিন; ʿalā fatratin; f-t-r, ‘slacken/interval’ → period without prophets) [19g] of the messengers (মিনা আর-রুসুলি; mina al-rusuli; —) [19h] lest you say (আন তাক্বুলূ; an taqūlū; q-w-l, ‘say’ → to prevent the excuse) [19i] "Not came to us (মা জা-আনা; mā jāʾanā; —) [19j] any bearer of glad tidings (মিন বাশীরিন; min bashīrin; b-š-r, ‘joy/skin’ → herald of good) [19k] nor warner." (ওয়া লা নাযীরিন; wa-lā nadhīrin; n-dh-r, ‘vow/warn’ → herald of threat) [19l] So certainly has come to you (ফাক্বাদ জা-আকুম; faqad jāʾakum; —) [19m] a bearer of glad tidings (বাশীরুন; bashīrun; —) [19n] and a warner. (ওয়া নাযীরুন; wa-nadhīrun; —) [19o] And Allah (ওয়া আল্লাহু; wa-Allāhu; —) [19p] over all things (আলা কুল্লি শাই-ইন; ʿalā kulli shayʾin; —) [19q] is Powerful. (ক্বাদীর; qadīrun; —)

• Musa’s exhortation to Israel to enter the Holy Land and remember Divine Favors

[20a] And when said (ওয়া ইয ক্বালা; wa-idh qāla; —) [20b] Musa (মূসা; mūsā; Mosaic Prophet) [20c] to his people (লিক্বাওমিহি; liqawmihi; q-w-m, ‘stand/people’ → kin) [20d] "O my people (ইয়া ক্বাওমি; yā-qawmi; —) [20e] remember (উযকুরূ; udh’kurū; dh-k-r, ‘mention/recall’ → keep in mind) [20f] favor (of) Allah (নি’মাতা আল্লাহি; niʿmata Allāhi; n-ʿ-m, ‘soft/benefit’ → blessing) [20g] upon you (আলাইকুম; ʿalaykum; —) [20h] when He made (ইয জাআলা; idh jaʿala; —) [20i] among you (ফীকুম; fīkum; —) [20j] prophets (আনবিয়া-আ; anbiyāʾa; n-b-ʾ, ‘news’ → prophets) [20k] and made you (ওয়া জাআলাকুম; wa-jaʿalakum; —) [20l] kings (মুলূকান; mulūkan; m-l-k, ‘rule’ → sovereigns/free men) [20m] and gave you (ওয়া আতাকুম; wa-ātākum; —) [20n] what not (মা লাম; mā lam; —) [20o] He gave (ইউ’তি; yuʾti; —) [20p] anyone (আহাদান; aḥadan; ʾ-ḥ-d, ‘one’ → single person) [20q] among the worlds. (মিনা আল-আলামীন; mina al-ʿālamīna; ʿ-l-m, ‘sign/world’ → contemporaries)

[21a] O my people (ইয়া ক্বাওমি; yā-qawmi; —) [21b] enter (উদখুলূ; ud’khulū; d-ḵ-l, ‘enter’ → go into) [21c] the land (আল-আরদ্বা; al-arḍa; —) [21d] the Holy/Sanctified (আল-মুক্বাদ্দাসাতা; al-muqaddasata; q-d-s, ‘holy/pure’ → sacred territory) [21e] which (আল্লাতি; allatī; —) [21f] ordained/written Allah (কাতাবা আল্লাহু; kataba Allāhu; k-t-b, ‘write’ → decreed) [21g] for you (লাকুম; lakum; —) [21h] and do not turn (ওয়া লা তারতাদ্দু; wa-lā tartaddū; r-d-d, ‘return/repel’ → retreat/apostatize) [21i] on your backs (আলা আদবারাকুম; ʿalā adbārikum; d-b-r, ‘back/behind’ → rear) [21j] for you will turn (ফাতানকালিবূ; fatanqalibū; q-l-b, ‘turn/flip’ → transform into) [21k] losers." (খাসিরীন; khāsirīna; x-s-r, ‘loss’ → ruined)

• Refusal of the Israelites citing Fear of Tyrants (Jabbarin)

[22a] They said (ক্বালু; qālū; —) [22b] "O Musa (ইয়া মূসা; yā-mūsā; —) [22c] indeed in it (ইন্না ফীহা; inna fīhā; —) [22d] (are) a people (ক্বাওমান; qawman; —) [22e] tyrannical/giant." (জাব্বারীন; jabbārīna; j-b-r, ‘force/compel’ → mighty/overpowering) [22f] And indeed we (ওয়া ইন্না; wa-innā; —) [22g] will never enter it (LAN নাদখুলাহা; lan nadkhulahā; —) [22h] until (হাত্তা; ḥattā; —) [22i] they leave (ইয়াকখরুজূ; yakhrujū; x-r-j, ‘exit’ → depart) [22j] from it. (মিনহা; min’hā; —) [22k] So if (ফা-ইন; fa-in; —) [22l] they leave (ইয়াকখরুজূ; yakhrujū; —) [22m] from it (মিনহা; min’hā; —) [22n] then indeed we (ফা-ইন্না; fa-innā; —) [22o] will enter." (দাখিলূন; dākhilūna; —)

[23a] Said (ক্বালা; qāla; —) [23b] two men (রাজুলানি; rajulāni; r-j-l, ‘foot/man’ → male individuals) [23c] from those who (মিনা আল্লাযীনা; mina alladhīna; —) [23d] fear (ইয়াখাফূনা; yakhāfūna; x-w-f, ‘fear’ → God-fearing) [23e] favored Allah (আনআমা আল্লাহু; anʿama Allāhu; n-ʿ-m, ‘bless’ → graced) [23f] upon them both (আলাইহিমা; ʿalayhimā; —) [23g] "Enter (উদখুলূ; ud’khulū; —) [23h] upon them (আলাইহিমু; ʿalayhimu; —) [23i] the gate. (আল-বাব; al-bāba; b-w-b, ‘door/gate’ → city entrance) [23j] So when (ফা-ইযা; fa-idhā; —) [23k] you entered it (দাখালতুমূহু; dakhaltumūhu; —) [23l] then indeed you (ফা-ইন্নাকুম; fa-innakum; —) [23m] will be victors. (গালিবূন; ghālibūna; gh-l-b, ‘conquer/overcome’ → dominant) [23n] And upon Allah (ওয়া আলা আল্লাহি; wa-ʿalā Allāhi; —) [23o] so rely (ফাতাওয়াক্কালু; fatawakkalū; w-k-l, ‘entrust/agent’ → place trust) [23p] if you are (ইন কুনতুম; in kuntum; —) [23q] believers." (মুমিনীন; muʾminīna; ʾ-m-n, ‘faith’ → faithful)

[24a] They said (ক্বালু; qālū; —) [24b] "O Musa (ইয়া মূসা; yā-mūsā; —) [24c] indeed we (ইন্না; innā; —) [24d] will never enter it (লান নাদখুলাহা; lan nadkhulahā; —) [24e] ever (আবাদান; abadan; ʾ-b-d, ‘eternal’ → permanently) [24f] as long as (মা দামূ; mā dāmū; d-w-m, ‘endure’ → they remain) [24g] in it. (ফীহা; fīhā; —) [24h] So go (ফাযহাব; fadh’hab; dh-h-b, ‘go’ → proceed) [24i] you (আনতা; anta; —) [24j] and your Lord (ওয়া রাব্বুকা; wa-rabbuka; r-b-b, ‘lord/sustainer’ → deity) [24k] so fight (ফাক্বাতিলা; faqātilā; q-t-l, ‘kill/fight’ → wage war) [24l] indeed we (ইন্না; innā; —) [24m] here (হাহুনা; hāhunā; —) [24n] are sitters." (ক্বা-ইদূন; qāʿidūna; q-ʿ-d, ‘sit’ → remaining behind/inactive)

• Divine Verdict: Forty Years of Wandering (Tih)

[25a] Said (ক্বালা; qāla; —) [25b] "My Lord (রাব্বি; rabbi; —) [25c] indeed I (ইন্নি; innī; —) [25d] do not control (লা আমলিকু; lā amliku; m-l-k, ‘possess/rule’ → have authority over) [25e] except myself (ইল্লা নাফসি; illā nafsī; n-f-s, ‘self/soul’ → me) [25f] and my brother. (ওয়া আখি; wa-akhī; ʾ-x-w, ‘brother’ → Harun) [25g] So separate (ফাফরুক্ব; fafruq; f-r-q, ‘divide/distinguish’ → judge/part ways) [25h] between us (বাইনানা; baynanā; —) [25i] and between (ওয়া বাইনা; wa-bayna; —) [25j] the people (আল-ক্বাওমি; al-qawmi; —) [25k] the defiantly disobedient." (আল-ফাসিক্বীন; al-fāsiqīna; f-s-q, ‘go out/break’ → transgressors)

[26a] He said (ক্বালা; qāla; Allah speaks) [26b] "Then indeed it (ফা-ইন্নাহা; fa-innahā; —) [26c] is forbidden (মুহাররামাতুন; muḥarramatun; ḥ-r-m, ‘forbid/sacred’ → prohibited) [26d] to them (আলাইহিম; ʿalayhim; —) [26e] forty (আরবাঈনা; arbaʿīna; r-b-ʿ, ‘four’ → 40) [26f] years. (সানাতান; sanatan; s-n-w, ‘year’ → revolutions) [26g] They will wander (ইয়াতীহূনা; yatīhūna; t-y-h, ‘lost/wander’ → stray in confusion) [26h] in the earth. (ফি আল-আরদ্বি; fī al-arḍi; —) [26i] So do not grieve (ফালা তা’সা; falā taʾsa; ʾ-s-y, ‘sad/despair’ → sorrow) [26j] over the people (আলা আল-ক্বাওমি; ʿalā al-qawmi; —) [26k] the defiantly disobedient." (আল-ফাসিক্বীন; al-fāsiqīna; —)

5:109–120

---

• The Day of Gathering and the Questioning of Messengers

[109a] (The) Day (ইয়াওমা; yawma; y-w-m, ‘day’ → temporal bound) [109b] gathers (ইআজমাউ; yajmaʿu; j-m-ʿ, ‘collect’ → assembles) [109c] Allah (আল্লাহু; Allāhu; —) [109d] the messengers (আর-রুসুলা; al-rusula; r-s-l, ‘send’ → apostles) [109e] then says (ফাইয়াক্বুলু; fayaqūlu; —) [109f] "What (মাযা; mādhā; —) [109g] were you answered?" (উজিবতুম; ujibtum; j-w-b, ‘reply/hollow’ → response received) [109h] They say (ক্বালু; qālū; —) [109i] "No knowledge (লা ইলমা; lā ʿilma; ʿ-l-m, ‘know’ → cognizance) [109j] for us; (লানা; lanā; —) [109k] indeed You (ইন্নাকা আনতা; innaka anta; —) [109l] (are) Knower (আল্লামু; ʿallāmu; ʿ-l-m, ‘omniscience’ → superlative knower) [109m] of the Unseen." (আল-গুয়ূব; al-ghuyūbi; gh-y-b, ‘absent/hidden’ → occult realities)

• Enumeration of Miracles granted to Jesus son of Mary

[110a] When said (ইয ক্বালা; idh qāla; —) [110b] Allah (আল্লাহু; Allāhu; —) [110c] "O Isa/Jesus (ইয়া ঈসা; yā-ʿīsā; Jesus) [110d] son of Mary (ইবনা মারইয়ামা; ibna maryama; —) [110e] remember (উযকুর; udh’kur; dh-k-r, ‘recall’ → mention) [110f] My favor (নি’মাতি; niʿmatī; n-ʿ-m, ‘bless’ → grace) [110g] upon you (আলাইকা; ʿalayka; —) [110h] and upon your mother (ওয়া আলা ওয়ালিদাতিকা; wa-ʿalā wālidatika; w-l-d, ‘birth’ → parent) [110i] when I supported you (ইয আয়্যাদতুকা; idh ayyadtuka; ʾ-y-d, ‘hand/strength’ → backed/aided) [110j] with Spirit (বি-রূহি; bi-rūḥi; r-w-ḥ, ‘spirit/breath’ → divine force) [110k] the Holy/Pure (আল-ক্বুদুসি; al-qudusi; q-d-s, ‘holy’ → Gabriel/Sanctity) [110l] you speak (তুকাল্লিমু; tukallimu; k-l-m, ‘speech’ → discourse) [110m] to the people (আন-নাসা; al-nāsa; —) [110n] in the cradle (ফি আল-মাহদি; fī al-mahdi; m-h-d, ‘bed/cradle’ → infancy) [110o] and maturity/adulthood. (ওয়া কাহলান; wa-kahlan; k-h-l, ‘full age’ → middle age/peak) [110p] And when (ওয়া ইয; wa-idh; —) [110q] I taught you (আল্লামতুকা; ʿallamtuka; ʿ-l-m, ‘teach’ → instructed) [110r] the Book/Writing (আল-কিতাবা; al-kitāba; —) [110s] and the Wisdom (ওয়া আল-হিকমাতা; wa-al-ḥikmata; ḥ-k-m, ‘judge/wise’ → sagacity) [110t] and the Torah (ওয়া আত-তাওরাতা; wa-al-tawrāta; Mosaic Law) [110u] and the Gospel. (ওয়া আল-ইনজীলা; wa-al-injīla; Evangel) [110v] And when (ওয়া ইয; wa-idh; —) [110w] you design/create (তাখলুক্বু; takhluqu; x-l-q, ‘create/shape’ → fashion) [110x] from clay (মিনা আত-ত্বীনি; mina al-ṭīni; ṭ-y-n, ‘clay/mud’ → earth matter) [110y] like form (কাহাইআতি; kahayʾati; h-y-ʾ, ‘shape/form’ → figure) [110z] of the bird (আত-ত্বাইরি; al-ṭayri; ṭ-y-r, ‘fly’ → avian) [110aa] by My permission (বি-ইযনি; bi-idhnī; ʾ-ḏ-n, ‘permit’ → divine leave) [110ab] then you breathe (ফাতানফুখু; fatanfukhu; n-f-x, ‘blow’ → insufflate) [110ac] into it (ফীহা; fīhā; —) [110ad] so it becomes (ফাতাকূনু; fatakūnu; k-w-n, ‘be’ → manifests) [110ae] a bird (ত্বাইরান; ṭayran; —) [110af] by My permission. (বি-ইযনি; bi-idhnī; —) [110ag] And you heal (ওয়া তুবরিউ; wa-tubriʾu; b-r-ʾ, ‘clear/heal’ → cure) [110ah] the blind (আল-আকমাহা; al-akmaha; k-m-h, ‘blind born’ → congenital blindness) [110ai] and the leper (ওয়া আল-আবরাসা; wa-al-abraṣa; b-r-ṣ, ‘leprosy/white’ → skin disease) [110aj] by My permission. (বি-ইযনি; bi-idhnī; —) [110ak] And when (ওয়া ইয; wa-idh; —) [110al] you bring forth (তুখরিজু; tukh’riju; x-r-j, ‘exit’ → resurrect/extract) [110am] the dead (আল-মাওতা; al-mawtā; m-w-t, ‘death’ → deceased) [110an] by My permission. (বি-ইযনি; bi-idhnī; —) [110ao] And when (ওয়া ইয; wa-idh; —) [110ap] I restrained (কাফাফতু; kafaftu; k-f-f, ‘palm/hold back’ → prevented harm) [110aq] Children of Israel (বানী ইসরাঈলা; banī isrāʾīla; —) [110ar] from you (আনকা; ʿanka; —) [110as] when you came to them (ইয জি’তাহুম; idh jiʾtahum; —) [110at] with clear proofs (বি-আল-বাইয়িনাত; bi-al-bayyināti; b-y-n, ‘clear’ → evidences) [110au] then said (ফাক্বালা; faqāla; —) [110av] those who disbelieved (আল্লাযীনা কাফারূ; alladhīna kafarū; —) [110aw] among them (মিনহুম; min’hum; —) [110ax] "Not this (ইন হ্যাযা; in hādhā; —) [110ay] except magic (ইল্লা সিহরুন; illā siḥ’run; s-ḥ-r, ‘magic/sorcery’ → illusion) [110az] manifest." (মুবীন; mubīnun; —)

• The Disciples (Hawariyyun) request the Table Spread (Al-Ma'idah)

[111a] And when (ওয়া ইয; wa-idh; —) [111b] I inspired (আওহাইতু; awḥaytu; w-ḥ-y, ‘reveal/signal’ → divine suggestion) [111c] to the disciples (ইলা আল-হাওয়ারিয়্যীনা; ilā al-ḥawāriyyīna; ḥ-w-r, ‘whiten/wash’ → pure ones/apostles) [111d] "Believe in Me (আন আ-মিনু বি; an āminū bī; —) [111e] and in My Messenger" (ওয়া বি-রাসূলি; wa-bi-rasūlī; —) [111f] they said (ক্বালু; qālū; —) [111g] "We believed (আ-মান্না; āmannā; —) [111h] and witness (ওয়া ইশহাদ; wa-ish’had; š-h-d, ‘testify’ → bear witness) [111i] that we (বি-আন্নানা; bi-annanā; —) [111j] are Muslims/Submitters." (মুসলিমূন; muslimūna; s-l-m, ‘submit’ → those who surrender to God)

[112a] When said (ইয ক্বালা; idh qāla; —) [112b] the disciples (আল-হাওয়ারিয়্যূনা; al-ḥawāriyyūna; —) [112c] "O Isa son of Mary (ইয়া ঈসা ইবনা মারইয়ামা; yā-ʿīsā ibna maryama; —) [112d] is able (হাল ইয়াস্তাতীউ; hal yastaṭīʿu; ṭ-w-ʿ, ‘obey/able’ → has capacity [rhetorical]) [112e] your Lord (রাব্বুকা; rabbuka; —) [112f] to send down (আন ইউনাযযিলা; an yunazzila; n-z-l, ‘descend’ → bring down) [112g] upon us (আলাইনা; ʿalaynā; —) [112h] a table (spread) (মা-ইদাতান; māʾidatan; m-y-d, ‘move/feed’ → dining table with food) [112i] from the heaven?" (মিনা আস-সামা-ই; mina al-samāʾi; —) [112j] He said (ক্বালা; qāla; —) [112k] "Fear Allah (ইত্তাক্বু আল্লাহ; ittaqū Allāha; w-q-y, ‘guard’ → be mindful/piety) [112l] if you are (ইন কুনতুম; in kuntum; —) [112m] believers." (মুমিনীন; muʾminīna; —)

[113a] They said (ক্বালু; qālū; —) [113b] "We wish (নারীদু; nurīdu; r-w-d, ‘want’ → desire) [113c] that we eat (আন নাকুলা; an naʾkula; ʾ-k-l, ‘eat’ → consume) [113d] from it (মিনহা; min’hā; —) [113e] and be reassured (ওয়া তাতমা-ইন্না; wa-taṭmaʾinna; ṭ-m-n, ‘calm/rest’ → satisfy) [113f] our hearts (ক্বুলূবুনা; qulūbunā; —) [113g] and we know (ওয়া না’লামা; wa-naʿlama; ʿ-l-m, ‘know’ → verify) [113h] that certainly (আন ক্বাদ; an qad; —) [113i] you told us truth (সাদাক্বতানা; ṣadaqtanā; ṣ-d-q, ‘truth’ → spoke verity) [113j] and we be (ওয়া নাকূনা; wa-nakūna; —) [113k] upon it (আলাইহা; ʿalayhā; —) [113l] among the witnesses." (মিনা আশ-শাহিদীনা; mina al-shāhidīna; š-h-d, ‘witness’ → testifiers)

[114a] Said Isa (ক্বালা ঈসা; qāla ʿīsā; —) [114b] son of Mary (ইবনু মারইয়ামা; ibnu maryama; —) [114c] "O Allah, our Lord (আল্লাহুম্মা রাব্বানা; allāhumma rabbanā; —) [114d] send down (আনযিল; anzil; —) [114e] upon us (আলাইনা; ʿalaynā; —) [114f] a table (মা-ইদাতান; māʾidatan; —) [114g] from the heaven (মিনা আস-সামা-ই; mina al-samāʾi; —) [114h] (to) be for us (তাকূনু লানা; takūnu lanā; —) [114i] a festival/eid (ঈদাল; ʿīdan; ʿ-w-d, ‘return/recur’ → celebration) [114j] for our first (লি-আউওয়ালিনা; li-awwalinā; ʾ-w-l, ‘first’ → predecessors/beginning) [114k] and our last (ওয়া আ-খিরিনা; wa-ākhirinā; ʾ-x-r, ‘last/end’ → successors) [114l] and a sign (ওয়া আয়াতান; wa-āyatan; ʾ-y-y, ‘sign’ → miracle) [114m] from You. (মিনকা; minka; —) [114n] And provide for us (ওয়া আরযুক্বনা; wa-urzuqnā; r-z-q, ‘provision’ → sustain) [114o] and You (are) (ওয়া আনতা; wa-anta; —) [114p] Best (খাইরু; khayru; x-y-r, ‘good/best’ → superior) [114q] (of) the Providers." (আর-রাযিক্বীন; al-rāziqīna; —)

[115a] Said Allah (ক্বালা আল্লাহু; qāla Allāhu; —) [115b] "Indeed I (ইন্নি; innī; —) [115c] (am) sending it down (মুনাযযিলুহা; munazziluhā; n-z-l, ‘descend’ → sender) [115d] upon you. (আলাইকুম; ʿalaykum; —) [115e] So whoever disbelieves (ফামান ইয়াকফুর; faman yakfur; k-f-r, ‘cover’ → rejects) [115f] after (that) (বা’দু; baʿdu; —) [115g] among you (মিনকুম; minkum; —) [115h] then indeed I (ফা-ইন্নি; fa-innī; —) [115i] will punish him (উআযযিবুহু; uʿadhibuhu; ʿ-ḏ-b, ‘punish’ → torture) [115j] a punishment (আযাবান; ʿadhāban; —) [115k] not I punish it (লা উআযযিবুহু; lā uʿadhibuhu; —) [115l] anyone (আহাদান; aḥadan; ʾ-ḥ-d, ‘one’ → single soul) [115m] from the worlds." (মিনা আল-আলামীন; mina al-ʿālamīna; —)

• The Grand Interrogation: Jesus disavows Divinity and affirms Monotheism

[116a] And when said (ওয়া ইয ক্বালা; wa-idh qāla; —) [116b] Allah (আল্লাহু; Allāhu; —) [116c] "O Isa son of Mary (ইয়া ঈসা ইবনা মারইয়ামা; yā-ʿīsā ibna maryama; —) [116d] did you say (আ-আনতা ক্বুলাতা; a-anta qulta; —) [116e] to the people (লিন-নাসি; li-lnāsi; —) [116f] 'Take me (ইত্তাখিযূনি; ittakhidhūnī; ʾ-ḵ-ḏ, ‘take’ → adopt) [116g] and my mother (ওয়া উম্মিয়া; wa-ummiya; —) [116h] (as) two gods (ইলাহাইনি; ilāhayni; ʾ-l-h, ‘deity’ → dual gods) [116i] apart from Allah'?" (মিন দূনি আল্লাহি; min dūni Allāhi; d-w-n, ‘below/beside’ → excluding) [116j] He said (ক্বালা; qāla; —) [116k] "Glory be to You! (সুবহানাকা; subḥānaka; s-b-ḥ, ‘swim/float’ → transcend/glorify) [116l] Not it is (মা ইয়াকূনু; mā yakūnu; k-w-n, ‘be’ → befitting) [116m] for me (লি; lī; —) [116n] that I say (আন আক্বুলা; an aqūla; q-w-l, ‘say’ → utter) [116o] what not (মা লাইসা; mā laysa; —) [116p] for me (লি; lī; —) [116q] (is) right. (বি-হাক্ক্বিন; bi-ḥaqqin; ḥ-q-q, ‘truth/right’ → justification) [116r] If I was (ইন কুনতু; in kuntu; —) [116s] said it (ক্বুলতুহু; qultuhu; —) [116t] then certainly You knew it. (ফাক্বাদ আলিমতাহু; faqad ʿalimtahu; ʿ-l-m, ‘know’ → You are aware) [116u] You know (তা’লামু; taʿlamu; —) [116v] what (is) in my soul/self (মা ফি নাফসি; mā fī nafsī; n-f-s, ‘self’ → inner being) [116w] and not I know (ওয়া লা আ’লামু; wa-lā aʿlamu; —) [116x] what (is) in Your Self. (মা ফি নাফসিকা; mā fī nafsika; —) [116y] Indeed You (ইন্নাকা আনতা; innaka anta; —) [116z] (are) Knower (আল্লামু; ʿallāmu; —) [116aa] (of) the Unseen. (আল-গুয়ূব; al-ghuyūbi; —)

[117a] Not I said to them (মা ক্বুলতু লাহুম; mā qultu lahum; —) [117b] except what (ইল্লা মা; illā mā; —) [117c] You commanded me (আমারতানি বিহি; amartanī bihi; ʾ-m-r, ‘command’ → ordered) [117d] that 'Worship Allah (আনি উ’বুদূ আল্লাহ; ani uʿbudū Allāha; ʿ-b-d, ‘serve/worship’ → enslave self to) [117e] my Lord (রাব্বি; rabbī; —) [117f] and your Lord.' (ওয়া রাব্বাকুম; wa-rabbakum; —) [117g] And I was (ওয়া কুনতু; wa-kuntu; —) [117h] upon them (আলাইহিম; ʿalayhim; —) [117i] a witness (শহীদন; shahīdan; š-h-d, ‘witness’ → observer) [117j] as long as I was (মা দুনতু; mā dumtu; d-w-m, ‘remain’ → duration) [117k] among them. (ফীহিম; fīhim; —) [117l] But when (ফালাম্মা; falammā; —) [117m] You took me (তাওয়াফফাইতানি; tawaffaytanī; w-f-y, ‘fulfill/take’ → raised/recalled) [117n] You were (কুনতা আনতা; kunta anta; —) [117o] the Watcher (আর-রাক্বীবা; al-raqība; r-q-b, ‘observe/guard’ → vigilant supervisor) [117p] over them. (আলাইহিম; ʿalayhim; —) [117q] And You (ওয়া আনতা; wa-anta; —) [117r] over all things (আলা কুল্লি শাই-ইন; ʿalā kulli shayʾin; —) [117s] (are) Witness. (শহীদ; shahīdun; —)

[118a] If You punish them (ইন তুআযযিবহুম; in tuʿadhibhum; ʿ-ḏ-b, ‘punish’ → chastise) [118b] then indeed they (ফা-ইন্নাহুম; fa-innahum; —) [118c] (are) Your servants (ইবাদুকা; ʿibāduka; ʿ-b-d, ‘slave’ → slaves/worshippers) [118d] and if You forgive (ওয়া ইন তাগফির; wa-in taghfir; gh-f-r, ‘cover’ → pardon) [118e] them (লাহুম; lahum; —) [118f] then indeed You (ফা-ইন্নাকা আনতা; fa-innaka anta; —) [118g] (are) the Mighty (আল-আযীযু; al-ʿazīzu; ʿ-z-z, ‘might/honor’ → invincible) [118h] the Wise." (আল-হাকীম; al-ḥakīmu; ḥ-k-m, ‘wisdom’ → sage)

[119a] Said Allah (ক্বালা আল্লাহু; qāla Allāhu; —) [119b] "This (is) a Day (হ্যাযা ইয়াওমু; hādhā yawmu; —) [119c] benefits (ইয়ানফাউ; yanfaʿu; n-f-ʿ, ‘profit’ → avails) [119d] the truthful (আস-সাদিক্বীনা; al-ṣādiqīna; ṣ-d-q, ‘truth’ → sincere) [119e] their truth. (সিদক্বুহুম; ṣidquhum; —) [119f] For them (লাহুম; lahum; —) [119g] gardens (জান্নাতুন; jannātun; —) [119h] flows (তাজরি; tajrī; —) [119i] from beneath them (মিন তাহতিহা; min taḥtihā; —) [119j] the rivers (আল-আনহারু; al-anhāru; —) [119k] abiding (খালিদীনা; khālidīna; x-l-d, ‘eternity’ → remaining forever) [119l] in them (ফীহা; fīhā; —) [119m] forever. (আবাদান; abadan; —) [119n] Pleased Allah (রাদ্বিয়া আল্লাহু; raḍiya Allāhu; r-ḍ-y, ‘satisfy’ → content) [119o] with them (আনহুম; ʿanhum; —) [119p] and they pleased (ওয়া রাদ্বূ; wa-raḍū; —) [119q] with Him. (আনহু; ʿanhu; —) [119r] That (is) (যালিকা; dhālika; —) [119s] the success (আল-ফাওযু; al-fawzu; f-w-z, ‘victory/escape’ → triumph) [119t] the Great." (আল-আযীম; al-ʿaẓīmu; —)

[120a] To Allah (belongs) (লিল্লাহি; lillāhi; —) [120b] dominion (মুলকু; mulku; m-l-k, ‘king’ → sovereignty) [120c] (of) the heavens (আস-সামাওয়াতি; al-samāwāti; —) [120d] and the earth (ওয়া আল-আরদ্বি; wa-al-arḍi; —) [120e] and whatever (ওয়া মা; wa-mā; —) [120f] (is) in them. (ফীহিন্না; fīhinna; —) [120g] And He (ওয়া হুয়া; wa-huwa; —) [120h] over all things (আলা কুল্লি শাই-ইন; ʿalā kulli shayʾin; —) [120i] (is) Powerful. (ক্বাদীর; qadīrun; q-d-r, ‘measure/decree’ → omnipotent)

The Table Spread vs. Biblical Traditions

Narrative Event	Quranic Verses	Biblical Parallels
The Request for the Table	Surah 5:112 "[And remember] when the disciples said, 'O Jesus, Son of Mary, can your Lord send down to us a table spread with food from the heaven?' [Jesus] said, 'Fear Allah, if you should be believers.'"	Psalm 78:19 (Old Testament Parallel) "They spoke against God; they said, 'Can God really spread a table in the wilderness?'" John 6:30–31 "So they asked him, 'What sign then will you give that we may see it and believe you?... Our ancestors ate the manna in the wilderness...'"
The Purpose: A Festival & Sign	Surah 5:114 "Jesus, Son of Mary, said, 'O Allah, our Lord, send down to us a table spread with food from the heaven to be for us a festival for the first of us and the last of us and a sign from You...'"	Luke 22:19 (The Last Supper) "And he took bread, gave thanks and broke it, and gave it to them, saying, 'This is my body given for you; do this in remembrance of me.'"
The Warning	Surah 5:115 "Allah said, 'Indeed, I will send it down to you, but whoever disbelieves afterwards from among you - then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.'"	1 Corinthians 11:27–29 "So then, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord... For those who eat and drink without discerning the body of Christ eat and drink judgment on themselves."

"Table from Heaven" and "Sacred Meal" 

TEXT SOURCE IDENTIFICATION

Theme: The Table in the Wilderness / The Eucharist / Al-Ma'idah

References:

1. Psalm 78:19 (Hebrew Bible - MT)

2. John 6:30–31 (New Testament - NA28)

3. Luke 22:19 (New Testament - NA28)

4. 1 Corinthians 11:27–29 (New Testament - NA28)

5. Surah Al-Ma'idah 5:112–115 (Qur'an - Hafs)

---

Psalm 78:19: The Doubt in the Wilderness

[78:19.a] And they spoke against God (וַיְדַבְּרוּ בֵּאלֹהִים, ভায়্‌দাব্‌ব্রু বেলোহিম, D-B-R, To speak/order)

[78:19.b] they said: Can God be able (אָמְרוּ הֲיוּכַל אֵל, আম্‌রু হায়ুখাল এল, Y-K-L, To be able/prevail)

[78:19.c] to arrange a table (לַעֲרֹךְ שֻׁלְחָן, লা'আরোধ্ শুল্‌খান, '-R-K / SH-L-CH, To set in order / Table)

[78:19.d] in the wilderness? (בַּמִּדְבָּר, বাম্‌মিদবার, D-B-R, Desert/Pasture)

John 6:30–31: The Demand for Manna

[6:30.a] They said therefore to him: What sign doest thou (εἶπον οὖν αὐτῷ· Τί οὖν ποιεῖς σὺ σημεῖον, এইপন উন আউতো: তি উন পইয়েইস সু সেমেইয়ন, Sēmeion, Sign/Mark)

[6:30.b] that we may see and believe thee? (ἵνα ἴδωμεν καὶ πιστεύσωμέν σοι;, হিনা ইদোমেন কাই পিস্‌তিউসোমেন সই, Pistis, Trust/Faith)

[6:31.a] Our fathers ate the manna in the desert (Οἱ πατέρες ἡμῶν τὸ μάννα ἔφαγον ἐν τῇ ἐρήμῳ, হই পাতেরেস হেমোন তো মান্না এফাগন এন তে এরেমো, Manna, Manna/What is it?)

[6:31.b] as it is written: Bread out of heaven he gave them to eat (καθώς ἐστιν γεγραμμένον· Ἄρτον ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς φαγεῖν, কাথোস এস্তিন গেগ্রাম্মেনন: আর্তোস এক তু উরানু এদোকেন আউতোইস ফাগেইন, Artos, Leavened bread)

Luke 22:19: The Institution

[22:19.a] And having taken bread, having given thanks (καὶ λαβὼν ἄρτον εὐχαριστήσας, কাই লাবোন আর্তোস ইউখারিস্‌তেসাস, Charis, Grace/Thanks)

[22:19.b] he broke [it] and gave to them saying (ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων, এক্লাসেন কাই এদোকেন আউতোইস লেগোন, Klaō, To break)

[22:19.c] This is my body which is given for you (Τοῦτό ἐστιν τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν διδόμενον, তুত এস্তিন তো সোমা মু তো হুপের হুমোন দিদোমেনন, Sōma, Body/Corporeality)

[22:19.d] Do this in remembrance of me (τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν, তুত পইয়েইতে এইস তেন এমেন আনাম্নেসিন, Mnēmē, Memorial/Recall)

1 Corinthians 11:27–29: The Warning

[11:27.a] So that whoever eats the bread (ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον, হোস্‌তে হস আন এস্‌থিয়ে তন আর্তোস, Esthiō, To eat)

[11:27.b] or drinks the cup of the Lord unworthily (ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, এ পিনে তো পতেরিয়ন তু কুরিইউ আনাক্সিওস, Axiōs, Worthily/Weighing enough)

[11:27.c] shall be guilty of the body and blood of the Lord. (ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου, এনখস এস্তাই তু সোমাতস কাই তু হাইমাতস তু কুরিইউ, Enochos, Held within/Liable)

[11:29.a] For he that eats and drinks without discerning the body (ὁ γὰρ ἐσθίων καὶ πίνων... μὴ διακρίνων τὸ σῶμα, হ গার এস্‌থিওন কাই পিনোন... মে দিয়াক্রিনোন তো সোমা, Krinō, To judge/separate)

Surah Al-Ma'idah 5:112–115: The Heavenly Table

[5:112.a] When the Disciples said: O Jesus, Son of Mary (إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ, ইয ক্বালা আল-হাওয়ারিয়্যুনা ইয়া 'ঈসা ইবনে মারইয়াম, Ḥ-W-R, Whitener/Disciple)

[5:112.b] Is your Lord able to send down to us (هَلْ يَسْتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيْنَا, হাল ইয়াসতাত্বি'উ রাব্বুকা আন ইউনায্‌যিলা 'আলাইনা, Ṭ-W-ʿ, To obey/be capable)

[5:112.c] a table [spread with food] from the heaven? (مَائِدَةً مِّنَ السَّمَاءِ, মায়িদাতান মিনা আস-সামা'ই, M-Y-D, Table/Provision)

[5:114.a] Said Jesus, Son of Mary: O Allah, our Lord (قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا, ক্বালা 'ঈসা ইবনে মারইয়াম আল্লাহুম্মা রাব্বানা, R-B-B, Lord/Sustainer)

[5:114.b] Send down to us a table from the heaven (أَنزِلْ عَلَيْنَا مَائِدَةً مِّنَ السَّمَاءِ, আনযিল 'আলাইনা মায়িদাতান মিনা আস-সামা'ই, N-Z-L, Descent)

[5:114.c] to be for us a festival, for the first of us and the last of us (تَكُونُ لَنَا عِيدًا لِّأَوَّلِنَا وَآخِرِنَا, তাকুনু লানা 'ঈদান লি-আউওয়ালিনা ওয়া-আখিরিনা, ʿ-W-D, Return/Recurring fest)

[5:115.a] Allah said: Indeed I am sending it down to you (قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ, ক্বালা আল্লাহু ইন্নি মুনায্‌যিলুহা 'আলাইকুম, N-Z-L, Sending down)

---

NOTE

Note Comparative:Theology: Table from Heaven: [Classical commentators] Ibn Kathīr, Augustine, and Rashi establish the "Table" as a locus of divine testing and provision. Connects to Exodus 16 (Manna), Psalm 23 (Table prepared in presence of enemies), and The Last Supper.

The texts present a progression of the "Sacred Meal":

1. Skepticism: In Psalm 78, Israel doubts God's ability to "arrange a table" (laʿarōk shulḥan) in the chaos of the wilderness.

2. Incarnation/Sign: In John 6, the crowd demands a repeat of the Manna miracle; Jesus reframes the bread not as shulḥan (object) but as sōma (person/subject).

3. Realization: In Luke 22, the table is set, but the food is the body itself, offered in anamnēsis (cultic recall).

4. Dangers: 1 Cor 11 warns that treating this table as common food brings judgment (krima), mirroring the plague that followed the quail in Num 11.

5. Confirming the Sign: In Surah 5, the Ḥawāriyyūn (Disciples) ask for a Māʾidah (Table). Unlike the skeptical Israelites of Ps 78, Jesus ('Isa) prays for it as an ʿĪd (Festival/Sign). Allah grants it but attaches a severe warning for disbelief, paralleling the Pauline warning of "eating unworthily."

   Context: The Qur'anic Māʾidah is often viewed by exegetes (Tabari) as a response to or varying perspective on the Last Supper, emphasizing the miracle of provision and the gravity of the covenant over the sacrificial death.

māʾidah (مَائِدَة) ‹M-Y-D›

= Proto-Semitic *mayd- “to move, shake, sway” (~4,000 BCE)

→ Arabic √M-Y-D “to be moved, to sway, to provide”

· Anchor: Motion/Swaying OR The tray itself.

· Chain: Swaying (motion of a hanging tray/sustenance being brought?) → A tray of food → A table spread with food → The meal/banquet itself.

· Attest: Qur'an 5:112, 5:114.

· Cog: Ethiopic mayd (table - likely loan into Arabic); Heb. m-w-d (to shake/measure?).

· Note: Philologists argue Māʾidah strictly means "a table with food," whereas khiwān is a table without food.

· ∴ A Māʾidah is not empty furniture; it is the event of provision itself, swaying with abundance.

Shulchan (table) originates from the Proto-Semitic root $\check{s}al\bar{a}\hslash$- (to send, cast, stretch out), represented in Arabic by the cognate root س-ل-ح (S-L-Ḥ). The phonological correspondence follows the standard shift where the Hebrew sibilant šīn ($\check{s}$) becomes the Arabic sīn ($s$), while lamed ($l$) and ḥet ($\hslash$) remain constant. Phonosemantically, the sequence suggests a flowing movement ($s-l$) resulting in a release or separation ($\hslash$), underpinning the core concept of "projection" or "casting forth." Unlike Arabic, Hebrew specialized this "casting/stretching" meaning into the noun for a leather mat spread on the ground for dining, which evolved into "table." 

While the Proto-Semitic ancestor meant "to send," the languages diverged sharply. Hebrew retained the verbal meaning "to send" (šālaḥ) and developed the nominal "table" (shulchan). Arabic, however, restricted the verbal form $sala\hslash a$ to "casting forth" in the biological sense (voiding excrement or shedding skin) and the nominal form $sil\bar{a}\hslash$ to "that which is extended/drawn" (weapons/arms). This illustrates a fascinating semantic split: the Hebrew derivative focused on domesticity and hospitality (the table), while the Arabic derivative focused on warfare and biology (weapons and shedding).

In the Quran, the root S-L-Ḥ is used exclusively in the plural nominal form asliḥa (weapons), specifically in the context of the "Fear Prayer" (Salat al-Khawf) in Surah An-Nisa (4:102), advising believers to remain armed during prayer in times of danger. This contrasts starkly with the Hebrew Bible, where shulchan appears roughly 70 times, most notably as the Shulchan Lechem Panim (Table of Showbread) in the Tabernacle, symbolizing divine provision and presence. Modern Arabic continues to use silāḥ for all military branches (e.g., silāḥ al-jaww for Air Force), completely detached from the "table" concept, for which Arabic uses māʾida (from a root meaning to sway/feed) or ṭāwila (loan).