directions for the Muslims. Again, while the 4th chapter deals with the question of Jewish disobedience, this gives prominence to the Christian transgressions due to their inordinate worldly love, this distinction being made plain in the concluding portions of the two chapters.
The chapter opens with an exhortation to the Muslims to remain true to their obligations. This injunction is followed by certain details relating to the performance of the pilgrimage, to foods, and to social relations with other people and by the announcement that Religion was made perfect in Islam. The second section, which calls attention to the duty of uprightness, is, as it were, a caution against laying too much stress upon details of the law to the utter neglect of the inner qualities which make the real man. The third section speaks of the covenants made with the Jews and the Christians, and of the violation of their covenant by the Christians in assigning a Divine dignity to a mere mortal. The fourth section takes up the Jewish violation of the covenant, at the very outset of their national life, and points out the evil consequences of their disobedience. The fifth section, opening with a lesson to the Jews in Cain’s aggression, plainly points towards the end to the punishment of the Jews who were now engaged in making war upon the Prophet, and the subject of the punishment of similar offences is continued in the sixth section. The seventh speaks of the relation of the Quranic revelation to previous revelations, and points out that this final revelation is really the fulfilment and perfection of all those revelations. The eighth section warns the Muslims of the hostile attitude of the Jews and the Christians and those who apostatize, the subject being continued in the ninth, which speaks of their mockery of the Muslim religion. The tenth introduces the subject of Christian deviation from the truth, while the eleventh shows that the Qur’an is not unjust to them on account of their enmity towards Islam, valuing the meekness of monks and priests among them, and recognizing their nearness to Islam in contrast with the Jews and the polytheists. The three sections that follow are specially addressed to the believers, while hinting at Christian disregard of the middle course and of their aggression against the Muslims. The twelfth section, while warning the Muslims on the one hand of such practices as monkery, which required a man to deprive himself even of lawful things, cautions them on the other against the use of impure drugs, such as intoxicating liquors, and the acquisition of property by illegal means, such as gambling, the two besetting sins of Christian nations, and requires obedience and regard of duty to be made the main principle of action. The thirteenth section lays stress on the security of the Ka‘bah, containing a prophetic allusion to the designs of powerful Christian nations. The fourteenth section, containing further directions for the Muslims, lays special stress on the gravity of the sin of polytheism, which had led the Christians farthest away from the truth, notwithstanding their proximity to Islam. The two concluding sections of the chapter deal with the Christian religion more plainly. Attention is drawn in the fifteenth to the Christian love of this life and their being subjected to an unprecedented punishment as a result of their materialistic tendencies. The sixteenth, which is the last section, contains a plain condemnation of the doctrine of the divinity of Jesus out of the mouth of that prophet himself, and makes it clear that this doctrine found way into the Christian religion after his death and gives hope of their finally finding protection in Islam.
A consideration of the topics dealt with in this chapter and the opinions of different authorities, lead us to the almost certain conclusion that this chapter follows in the order of revelation, as it does in arrangement, the last chapter, and the main portion of it was revealed within 5–7 Hijrah. The tendency of some Christian critics to ascribe verses condemning certain Jewish or Christian doctrines to a period when political relations with these people became strained is to be deprecated, for, as a matter of fact, the Qur’an did not deny the good in these religions at any time, nor did it ever approve of their errors. For instance, it is in an early Makkan revelation that we find the Christian doctrine of the sonship of Jesus condemned in the severest terms (19:88–92), while it is here, in a late Madinah revelation, that we find the Christians praised on account of their meekness.
There is, however, one verse in this chapter which belongs to a much later period than the main portion of the chapter, the date of the revelation of which can be fixed with certainty. It is the third verse, and it speaks of the perfection of religion in Islam. Of its revelation in the Holy Prophet’s last pilgrimage to Makkah in the year 10 A.H. there is not the least doubt, and, further, there is the clearest testimony that it was revealed on the 9th Dhu-l-Hijjah in that year, when the Holy Prophet was on the plain of ‘Arafat (B. 2:32).
SECTION 1: Perfection of Religion in Islam
In the name of Allah, the Beneficent, the Merciful.
1 O you who believe, fulfil the obligations. The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are on the pilgrimage. Surely Allah orders what He pleases.
2 O you who believe, violate not the signs of Allah, nor the Sacred Month, nor the offerings, nor the victims with garlands, nor those repairing to the Sacred House seeking the grace and pleasure of their Lord. And when you are free from pilgrimage obligations, then hunt. And let not hatred of a people — because they hindered you from the Sacred Mosque — incite you to transgress. And help one another in righteousness and piety, and help not one another in sin and aggression, and keep your duty to Allah. Surely Allah is Severe in requiting (evil).
3 Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal), and that beaten to death, and that killed by a fall, and that killed by goring with the horn, and that which wild beasts have eaten — except what you slaughter; and that which is sacrificed on stones set up (for idols), and that you seek to divide by arrows; that is a transgression. This day have those who disbelieve despaired of your religion, so fear them not, and fear Me. This day have I perfected for you your religion and completed My favour to you and chosen for you Islam as a religion. But whoever is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful.
4 They ask thee as to what is allowed them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt — you teach them of what Allah has taught you; so eat of that which they catch for you and mention the name of Allah over it; and keep your duty to Allah. Surely Allah is Swift in reckoning.
5 This day (all) good things are made lawful for you. And the food of those who have been given the Book is lawful for you and your food is lawful for them. And so are the chaste from among the believing women and the chaste from among those who have been given the Book before you, when you give them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret. And whoever denies faith, his work indeed is vain; and in the Hereafter he is of the losers.
SECTION 2: Duty of Uprightness
6 O you who believe, when you rise up for prayer, wash your faces, and your hands up to the elbows, and wipe your heads, and (wash) your feet up to the ankles. And if you are under an obligation, then wash (yourselves). And if you are sick or on a journey, or one of you comes from the privy, or you have had contact with women and you cannot find water, betake yourselves to pure earth and wipe your faces and your hands therewith. Allah desires not to place a burden on you but He wishes to purify you, and that He may complete His favour on you, so that you may give thanks.
7 And remember Allah’s favour on you and His covenant with which He bound you when you said: We have heard and we obey. And keep your duty to Allah. Surely Allah knows what is in the breasts.
8 O you who believe, be upright for Allah, bearers of witness with justice; and let not hatred of a people incite you not to act equitably. Be just; that is nearer to observance of duty. And keep your duty to Allah. Surely Allah is Aware of what you do.
9 Allah has
