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Surah 5 · Madinah · 120 āyāt
Phase 06 · Conquest, completion and farewell(6–11 AH) — view in timelineAl-MāʾidahThe Table Spread
المائدة
Among the last surahs revealed, largely during and after the Farewell Pilgrimage. It opens with the command to fulfil contracts and closes a body of law with 5:3, revealed at ʿArafah, declaring the religion complete. Between these poles it legislates purification and justice, retells the story of Ādam's two sons as a lesson on the sanctity of life, sets out the covenant taken from the People of the Book, and ends with ʿĪsā's public disavowal of those who deified him.
Why it was revealed
By this stage the Arabian Peninsula had largely entered Islam, treaties with the People of the Book needed clear terms, and the Prophet ﷺ was completing his mission. The surah's final legal material reflects a community now mature enough to be given its last and most complete instructions.
Drawn fromṢaḥīḥ al-Bukhārī 45; Ṣaḥīḥ Muslim 3017; Ibn Kathīr on 3:1–80; Ibn Kathīr on 5:12–13; Sīrat Ibn Hishām
ʿUmar ibn al-Khaṭṭāb reported that a Jewish man said to him, 'O Commander of the Believers, there is an āyah in your Book which, had it been revealed to us Jews, we would have taken that day as a festival.' ʿUmar asked which āyah, and he said, 'This day I have perfected for you your religion' (5:3). ʿUmar said, 'I know the day and place it was revealed: the Prophet ﷺ was standing at ʿArafah on a Friday.'
Cited toṢaḥīḥ al-Bukhārī 45; Ṣaḥīḥ Muslim 3017
In the Prophet's ﷺ life
The Farewell Pilgrimage
The Prophet ﷺ led the pilgrims at ʿArafah in his final ḥajj, and it was here, standing on his camel, that 5:3 was revealed, completing the religion.
Recalled in āyah 3
حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَـٰمِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًا ۚ فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allāh is Forgiving and Merciful.
Cited toṢaḥīḥ al-Bukhārī 45
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
Fulfil your contracts
The surah opens with a single sweeping command — fulfil contracts — before moving to permitted food, and then to 5:3, revealed at ʿArafah, which lists the remaining prohibited foods and declares the religion complete on that day. The two poles of the opening frame the surah: binding commitment, and finished guidance.
Drawn fromIbn Kathīr on 5:1; Ibn Kathīr on 5:3
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَـٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ
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O you who have believed, fulfill [all] contracts. Lawful for you are the animals of grazing livestock except for that which is recited to you [in this Qur’ān] - hunting not being permitted while you are in the state of iḥrām. Indeed, Allāh ordains what He intends.
حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَـٰمِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًا ۚ فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِّإِثْمٍ ۙ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
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Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islām as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allāh is Forgiving and Merciful.
From the tafsīr
'ʿUqūd' covers every kind of binding agreement — covenants with Allah, contracts between people, and treaties between nations — making faithfulness to agreements a foundational value of the surah.
Cited toIbn Kathīr on 5:1
The report of ʿUmar and the Jewish man establishes both the timing (ʿArafah, on a Friday, during the Farewell Pilgrimage) and the weight of the āyah as the completion of revealed law.
Cited toIbn Kathīr on 5:3
Key takeaways
- Fulfilling contracts and covenants is named before any other ruling in the surah.
Drawn fromIbn Kathīr on 5:1; Ibn Kathīr on 5:3
- The completion of the religion was announced at the peak moment of the Prophet's ﷺ mission, at ʿArafah.
Drawn fromIbn Kathīr on 5:1; Ibn Kathīr on 5:3
- Islam's law is complete; nothing essential to religion remains to be added.
Drawn fromIbn Kathīr on 5:1; Ibn Kathīr on 5:3
Reflect
Which agreement — spoken or unspoken — have you been slow to honour?
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Question 1 of 2
Where and when was 5:3 revealed, according to ʿUmar's report?
Question 2 of 2
What does 'ʿuqūd' in 5:1 cover, according to Ibn Kathīr?
Purification and justice that resists hatred
The passage on wuḍūʾ and tayammum is followed immediately by a command to stand firm for Allah as witnesses in justice, and a direct warning: let not hatred of a people lead you away from justice. Justice is placed nearer to taqwā than any other single instruction in the surah.
Drawn fromAl-Saʿdī on 5:8; Ibn Kathīr on 5:8
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ
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O you who have believed, be persistently standing firm for Allāh, 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 Allāh; indeed, Allāh is [fully] Aware of what you do.
From the tafsīr
Revealed regarding dealings with enemies and opponents, the āyah forbids letting animosity distort judgement — justice is owed even to those one has every worldly reason to resent.
Cited toIbn Kathīr on 5:8
'That is nearer to righteousness' ties justice directly to taqwā, making fairness towards an adversary a measure of one's fear of Allah, not merely a legal formality.
Cited toAl-Saʿdī on 5:8
Key takeaways
- Physical purification and moral justice are placed side by side in the same passage.
Drawn fromAl-Saʿdī on 5:8; Ibn Kathīr on 5:8
- Hatred of a people is named explicitly as a temptation away from justice.
Drawn fromAl-Saʿdī on 5:8; Ibn Kathīr on 5:8
- Justice towards an enemy is treated as an act of taqwā, not weakness.
Drawn fromAl-Saʿdī on 5:8; Ibn Kathīr on 5:8
Reflect
Who do you dislike enough that your fairness towards them has quietly slipped?
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Question 1 of 2
How does al-Saʿdī connect justice to taqwā in this āyah?
Question 2 of 2
What does 5:8 explicitly warn against?
The two sons of Ādam and the sanctity of life
One brother's offering was accepted and the other's was not; envy turned to a threat of murder, and the killer's brother refused to respond in kind, saying Allah only accepts from the righteous. From this account the Qurʾān draws the principle given to the Children of Israel: whoever kills a soul unjustly, it is as if he had slain all mankind, and whoever saves a soul, it is as if he had saved all mankind.
Drawn fromAl-Qurṭubī on 5:32; Ibn Kathīr on 5:27
۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْـَٔاخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ
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And recite to them the story of Adam's two sons, in truth, when they both made an offering [to Allāh], 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, Allāh only accepts from the righteous [who fear Him].
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ
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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.
From the tafsīr
The story is told 'in truth' to correct exaggerated or fabricated versions in earlier communities; the acceptance of an offering follows piety (taqwā), not birth order or status.
Cited toIbn Kathīr on 5:27
The comparison to killing 'all mankind' reflects the gravity of unjustly taking a single life in the sight of Allah, and the parallel principle of saving a life through rescue or through sparing it from wrongful death.
Cited toAl-Qurṭubī on 5:32
Key takeaways
- Acceptance of worship is a matter of sincerity and taqwā, not status or precedence.
Drawn fromAl-Qurṭubī on 5:32; Ibn Kathīr on 5:27
- Envy left unchecked escalated to murder in the very first recorded killing among Ādam's children.
Drawn fromAl-Qurṭubī on 5:32; Ibn Kathīr on 5:27
- The sanctity of a single human life is likened to the sanctity of all mankind.
Drawn fromAl-Qurṭubī on 5:32; Ibn Kathīr on 5:27
Reflect
What envy, however small, are you allowing to grow unchecked right now?
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Question 1 of 2
What principle does 5:32 draw from this story?
Question 2 of 2
According to Ibn Kathīr, why was one offering accepted and the other not?
The covenant of the People of the Book
Allah took a covenant from the Children of Israel binding them to prayer, charity, belief in the messengers and support of them, but many broke that covenant. The Torah itself is described as containing guidance and light, judged by prophets who submitted to Allah. The surah then distinguishes among the People of the Book, noting that those who called themselves Christians were found nearer in affection to the believers because of priests and monks among them who were not arrogant.
Drawn fromIbn Kathīr on 5:12–13; Ibn Kathīr on 5:82
۞ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةً لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَـٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ
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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 Allāh; and you will find the nearest of them in affection to the believers those who say, "We are Christians." That is because among them are priests and monks and because they are not arrogant.
From the tafsīr
Breaking the covenant led to a described hardening of hearts and distortion of words from their right places, a warning to any community entrusted with revelation.
Cited toIbn Kathīr on 5:12–13
The nearness of some Christians in affection is explained by humility and a readiness to accept truth without arrogance, not as a blanket theological endorsement of Christian doctrine, which the surah elsewhere corrects.
Cited toIbn Kathīr on 5:82
Key takeaways
- A covenant carries responsibility; breaking it has spiritual consequences described as hardened hearts.
Drawn fromIbn Kathīr on 5:12–13; Ibn Kathīr on 5:82
- The Torah's original guidance and light are affirmed even while later distortions are named.
Drawn fromIbn Kathīr on 5:12–13; Ibn Kathīr on 5:82
- Humility, not lineage or label, is what draws people nearer to the believers.
Drawn fromIbn Kathīr on 5:12–13; Ibn Kathīr on 5:82
Reflect
Which of your own covenants with Allah have quietly hardened into habit without sincerity?
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Question 1 of 2
What reason does 5:82 give for some Christians being nearer in affection to believers?
Question 2 of 2
What consequence does Ibn Kathīr describe from breaking the covenant in 5:12–13?
ʿĪsā's disavowal on the Day of Judgement
Allah will ask ʿĪsā, son of Maryam, whether he told people to take him and his mother as deities besides Allah, and he will answer, exalted are You, it was not for me to say what I have no right to say — declaring that Allah knows what is in his own soul while he does not know what is in Allah's. The surah closes by affirming that to Allah alone belongs the dominion of the heavens and the earth.
Drawn fromAl-Qurṭubī on 5:120; Ibn Kathīr on 5:116
وَإِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَـٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلْغُيُوبِ
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And [beware the Day] when Allāh will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allāh?'" 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.
لِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌۢ
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To Allāh belongs the dominion of the heavens and the earth and whatever is within them. And He is over all things competent.
From the tafsīr
This is a public disavowal on the Day of Judgement of any claim to divinity, spoken by ʿĪsā himself, refuting the later doctrines attributed to him by his followers.
Cited toIbn Kathīr on 5:116
The closing āyah returns the surah to its foundation — sole ownership of all creation belongs to Allah — answering every claim of shared divinity raised throughout the surah.
Cited toAl-Qurṭubī on 5:120
Key takeaways
- ʿĪsā himself will disown the claims later made about him, in front of all creation.
Drawn fromAl-Qurṭubī on 5:120; Ibn Kathīr on 5:116
- Knowledge of the unseen and of one's own soul is not shared even by the noblest of prophets except as Allah grants.
Drawn fromAl-Qurṭubī on 5:120; Ibn Kathīr on 5:116
- The surah's final word is a return to Allah's sole and complete dominion.
Drawn fromAl-Qurṭubī on 5:120; Ibn Kathīr on 5:116
Reflect
What claim about your own certainty would not survive being asked, in front of Allah, to account for it?
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Question 1 of 2
What does the surah's final āyah (5:120) affirm?
Question 2 of 2
What will ʿĪsā say when asked whether he told people to take him and his mother as deities?
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و ف ي
āyāt 1, 3to fulfil, complete
- أَوْفُوا۟fulfil!
- الْمُوفُونَthose who fulfil
- وَفَّىhe fulfilled fully
ع د ل
āyāt 8, 42, 95, 106justice
- تَعْدِلُوا۟you are just
- ٱعْدِلُوا۟be just!
- عَدْلjustice
ك م ل
āyāt 3completion, perfection
- أَكْمَلْتُI have perfected
- كَامِلcomplete
- تَكْمِلَةcompletion
ق ب ل
āyāt 27acceptance
- تُقُبِّلَit was accepted
- يَتَقَبَّلُHe accepts
- قُرْبَانan offering
ق ت ل
āyāt 27, 28, 32killing
- لَأَقْتُلَنَّكَI will surely kill you
- قَتَلَhe killed
- قَـٰتِلُوهُمْfight them
ع ه د
āyāt 1, 7, 12, 14covenant, pact
- مِيثَـٰقa firm covenant
- عَهِدَhe made a covenant
- عَهْدa covenant
س ب ح
āyāt 116to glorify, exalt as free of imperfection
- سُبْحَـٰنَكَexalted are You
- يُسَبِّحُhe glorifies
- تَسْبِيحglorification
Carry this with you
- Islam opens its most legislatively dense surah with a single command: fulfil your contracts.
- The completion of the religion was announced at ʿArafah, the peak of the Prophet's ﷺ mission.
- Justice must hold even toward those you have every worldly reason to hate.
- The killing of one innocent soul carries the weight of killing all mankind.
- Covenants carry consequences; breaking them hardens the heart over time.
- Humility, not lineage, is what draws people nearer to true faith.
- ʿĪsā will personally disown, before all creation, the divinity later claimed for him.
- All dominion, without partner, belongs to Allah alone.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Māʾidah
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Full exam — the whole surah, from memory
Every question from every theme, interleaved and reworded. Interleaving is what turns recognition into recall. Each answer updates your review schedule, your mistakes list and your mastery score for that theme.
Al-Māʾidah — full exam
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10 questions across 5 themes.
Al-Māʾidah · The covenant of the People of the Book
What reason does 5:82 give for some Christians being nearer in affection to believers?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol