Tafsir of Al-Ma'idah 5:11

(O you who believe, remember the favor of Allah upon you): This is a reminder of the favor of being saved from evils, or a reminder of the favor of bestowing good—which is the blessing of Islam and what follows it from the Covenant—or a reminder of a specific favor after the reminder of the general favor, in order to highlight its significance. "Upon you" (alaykum) is connected to "the favor of Allah," or to an omitted predicate acting as a state (hal) thereof.

Regarding His saying: (When a people intended): On the first interpretation, it is an adverb of time for the favor itself; on the second, it is for that to which the adverb is connected. It is not permissible for it to be an adverb for "remember" (udhkuru) due to the contradiction of their tenses, for idh is for the past, while udhkuru is for the future. That is: "Remember the bestowing of His favor upon you," or "Remember His favor—being upon you—at the time when a people intended..."

(To extend their hands against you): That is, to strike you with killing and destruction. It is said, "He extended his hand to him" (basata ilayhi yaddahu) when he strikes him, and "He extended his tongue to him" (basata ilayhi lisanahu) when he curses him. Extension (bast) in its origin is general stretching, and when used in the context of the hand and the tongue, it becomes a metonymy for what has been mentioned. The placing of the prepositional phrase before the direct object is to hasten the clarification that the harm and catastrophe of this extension returns to them, causing them—from the very beginning—to count the favor of His warding it off.

(So He restrained their hands from you): This is a conjunction coordinated with "they intended," and it is the very favor meant to be recalled. Mentioning their "intention" (hamm) serves to indicate its occurrence at a time of extreme need for it. The particle fa (so) is for consequence, indicating the completeness and perfection of the favor. The manifest mention of "hands" is for further emphasis. The placing of the direct object before the verb [in the source] is according to the original meaning: "He prevented their hands from being extended toward you immediately following their intention to do so." He protected you from them; it is not meant that He restrained them after they had already extended them toward you. In this is that which is not hidden regarding the completion of the favor and the abundance of kindness.

The verse is a reference to what Muslim and others recorded from the hadith of Jabir, that the polytheists saw the Messenger of Allah (may Allah bless him and grant him peace) and his Companions (may Allah be pleased with them) at Usfan praying the fear prayer. When they finished, they regretted not having attacked them, intending to strike them when they stood for the Afternoon Prayer (Asr). So Allah the Almighty turned back their plot by revealing the [rules of the] fear prayer.

It is also said: It refers to what Abu Nu'aym recorded in al-Dala'il via 'Ata, al-Dahhak, and Ibn 'Abbas (may Allah be pleased with them), that when 'Amr ibn Umayyah al-Damri returned from Bi'r Ma'una, he met two men from the Banu Kilab who had a pledge of security from the Messenger of Allah (may Allah bless him and grant him peace). He killed them, not knowing they had security, so the Messenger of Allah (may Allah bless him and grant him peace) paid their blood money. He then proceeded to the Banu al-Nadir, accompanied by Abu Bakr, 'Umar, and 'Ali (may Allah be pleased with them). They met him and said, "Welcome, O Abu al-Qasim, why have you come?" He replied, "One of my companions killed two men from Kilab who had security from me, and I have been asked to pay their blood money, so I want you to assist me." They said, "Yes, sit until we collect for you." He sat under the fort, with Abu Bakr, 'Umar, and 'Ali, while the Banu al-Nadir conspired to drop a rock upon him. Gabriel (peace be upon him) came and informed him, so he stood up and those with him.

It is also said: It refers to what more than one recorded from the hadith of Jabir, that the Prophet (may Allah bless him and grant him peace) stopped at a place, and the people scattered among the thorny trees to take shade under them. The Prophet (may Allah bless him and grant him peace) hung his weapon on a tree. A Bedouin came to his sword, took it, and drew it. Then he approached the Prophet (may Allah bless him and grant him peace) and said, "Who will protect you from me?" He said, "Allah the Almighty." The Bedouin said this twice or three times, and the Prophet (may Allah bless him and grant him peace) in every instance said, "Allah the Almighty." The Bedouin sheathed the sword, and the Prophet (may Allah bless him and grant him peace) called his companions and told them what the Bedouin had done while he was sitting by his side; he did not punish him. It is not hidden that the cause of revelation (sabab al-nuzul) may be multiple, that "a people" (qawm) may be used for an individual—just as "the people" (al-nas) in the saying of the Almighty: "Those to whom the people said..."—and that the harm and benefit of the leader return to the followers.

(And fear Allah): This is a conjunction to "remember," meaning: Fear Him in observing the rights of His favor, and do not fall short in thanking Him. This is in the most general sense, and this [command] enters into it primarily.

(And in Allah let the believers put their trust): Specifically, not in others, whether independently or in partnership, because He (glory be to Him) is sufficient in warding off evils and bringing about benefits. The sentence is an appositive (tadhyil) confirming what preceded it. Choosing the imperative form for the third person and attributing it to the believers is to make trust in Him obligatory for the addressees by way of demonstrative proof, and to manifest that which calls for compliance and deters from negligence, while observing the rhythmic pause. The manifestation of the magnificent Command is to provide a rationale for the ruling and to strengthen the independence of the appositive sentence; similar instances have passed. As reported from Imam al-Shafi'i (may Allah be pleased with him), this verse is to be recited seven times in the morning and seven times in the evening to ward off the plague.