Tafsir of Al-Ma'idah 5:48

Al-Ma'idah (The Table Spread): Verse 48

{And We have sent down to you the Book with the truth, confirming what came before it of the Book...}

This addresses the Prophet Muhammad (peace be upon him).

• {And We have sent down to you the Book with the truth}: This refers to the Qur'an.
• {confirming what came before it of the Book}: This means confirming every heavenly Book revealed before the Qur'an.

{...and a guardian over them} (Wa muhayminan 'alayh)

Regarding the term {Muhaymin} (guardian/overseer), there are several points:

There are two main interpretations:

1. The Watcher/Witness: Al-Khalil and Abu 'Ubaydah said that haymana means to be a guard, a witness, and a preserver over something. Hassan (may Allah be pleased with him) said:

   "Indeed, the Book is a guardian for our Prophet, / And the truth is recognized by those of understanding."

2. The Trustworthy One: Others said the root is aamana yu'minu (to be safe/trustworthy), leading to mu'min. If the verb is a'mana yu'aminu, it takes two hamzas. The first hamza was replaced by a hā' (as in haraqtu instead of araqtu, or hayyāka instead of iyyāka), and the second hamza was replaced by a yā', resulting in Muhaymin. Therefore, the meaning here is trustworthy over the previous Books.

The Qur'an is Muhaymin over previous Scriptures because it is the Book that will never be abrogated (mansūkh) nor subject to alteration or distortion, as Allah says: {Indeed, it is We who sent down the Dhikr (Remembrance), and indeed, We will be its guardian} (Al-Hijr: 9). Since this is the case, the Qur'an's testimony that the Torah, the Gospel, and the Psalms were true and authentic remains eternally valid, making the reality of those Books perpetually known.

The author of Al-Kashshāf mentioned a variant reading: {Wa mushhadan 'alayh} (and testified over it) with a fatḥa on the mīm. This means it is testified to by Allah that He will preserve it from alteration and distortion, based on the established verses and Allah's saying: {Falsehood cannot approach it from before it or from behind it} (Fussilat: 42). In this reading, Allah is the Muhaymin (the one testifying/guaranteeing).

{...so judge between them by what Allah has revealed}

This means: Judge between the Jews according to the Qur'an and the revelation Allah sent down to you.

{And do not follow their desires away from what has come to you of the truth}

Regarding this phrase, there are points to consider:

The phrase {wa lā tattabi'} (and do not follow) implies do not deviate (inḥirāf), which is why it is followed by 'an (away from). It is as if the meaning is: Do not deviate from the truth that came to you by following their desires.

It is narrated that a group of Jews came to the Prophet (PBUH), saying: "O Muhammad, you know we are the Jewish scholars and nobles. If we follow you, all Jews will follow you. We have a dispute with our opponents; let us take them to you for judgment. Judge in our favor, and we will believe in you." It was concerning this incident that Allah revealed this verse.

Those who question the infallibility of the Prophets used this verse as evidence, arguing that if deviation were impossible for them, Allah would not have commanded: {And do not follow their desires away from what has come to you of the truth}.

The response is twofold:

1. Deviation is possible for the Prophet, but he does not commit it because of the prohibition.
2. The address is directed to the Prophet, but the intended recipient of the warning is someone else (i.e., the community).

{For each [community] We have appointed a law and a way} (Likullin ja'alnā minkum shir'atan wa minhājan)

Regarding this verse, there are points to consider:

1. Shir'ah: There are two derivations:
   • It means to make something clear and evident. Ibn Lisket said shar'a is a verbal noun, as in shara'tu al-ihāb (I split or flayed the hide).
   • It is derived from shurū' (entering into something). The shari'ah in Arabic is the watering place where people come to drink. Thus, shari'ah (as a fi'liyyah form) means the things Allah has obligated people to enter into.
2. Minhāj: This means the clear path. It is said nahajtu laka al-ṭarīq or anhajtu laka al-ṭarīq (I made the path clear for you).

Most scholars used this verse to argue that the laws of those who came before us are not binding upon us. This is because the verse {For each [community] We have appointed a song and a way} indicates that every Messenger must have a specific law, which negates the idea that the followers of one Messenger are obligated by the law of another.

There are verses indicating harmony in the fundamental path of the Prophets, and verses indicating difference in their specific laws.

• Harmony (Unity): {He has ordained for you of religion what He enjoined upon Noah...} (Ash-Shūrā: 13) until {Establish the religion and do not become divided therein} (Ash-Shūrā: 13). Also, {Those are the ones whom Allah guided; so in their guidance follow} (Al-An'ām: 90).
• Difference (Specificity): This verse itself.

The way to reconcile these is to say that the verses emphasizing unity pertain to the fundamentals of religion (Usūl al-Dīn), while the verses emphasizing difference pertain to the branches of religion (Furū' al-Dīn).

The address in {For each [community] We have appointed a law and a way} is directed to the three communities mentioned previously: the community of Moses, the community of Jesus, and the community of Muhammad (peace be upon them). This is evidenced by the preceding context: mentioning the Torah (Mā'idah: 44), then following them with Jesus (Mā'idah: 46), and then sending the Book to you (Mā'idah: 48).

Therefore, it means: We appointed different laws: one law for the Torah, one law for the Gospel, and one law for the Qur'an.

1. Some said Shir'ah and Minhāj mean the same thing, and the repetition is for emphasis, both referring to the religion.
2. Others said there is a difference: Shir'ah refers to the general religious law, while Minhāj refers to the noble aspects (makārim) of the law—the path. Shir'ah is the initial framework, and Minhāj is the subsequent path. Al-Mubarrad stated that Shari'ah is the beginning of the Tariqah (way), and the Tariqah is the continuous Minhāj. This supports the previous distinction. (And Allah knows best the secrets of His speech.)

{But if Allah had willed, He could have made you one nation}

Meaning: He could have made you a single group agreeing upon one law, or one nation (i.e., one religion without disagreement). The orthodox scholars hold that this indicates everything happens by Allah's Will. The Mu'tazila interpret this as referring to the Will of Compulsion (mashī'at al-ilja'a).

{But [He willed] to test you in what He has given you}

Meaning: To test you regarding the different laws—whether you will implement them submissively to Allah's commands, or whether you will follow doubts and fall short in action.

{So race to good deeds}

Meaning: Hasten toward them and compete in reaching them.

{To Allah is your return all of you}

This is a new statement serving as a reason for racing toward good deeds.

{And He will inform you concerning that in which you used to differ}

He will inform you of the recompense about which there is no doubt, which separates the truthful from the false, and the diligent from the negligent in action. The matter will ultimately lead to the removal of doubt and the attainment of certainty, when the good-doer is rewarded for his good and the wrongdoer for his wrong.

Verse 49: {And judge between them by what Allah has revealed, and do not follow their desires, and beware of them lest they tempt you away from some of what Allah has revealed to you. But if they turn away, then know that Allah only intends to afflict them for some of their sins. And indeed, many of the people are defiantly disobedient.}