Surah Al-Ma’idah Ayat 100 in Arabic Text
English Translation
Here you can read various translations of verse 100
Say, “Not equal are the evil and the good, although the abundance of evil might impress you.” So fear Allah, O you of understanding, that you may be successful.
Say: “Not equal are things that are bad and things that are good, even though the abundance of the bad may dazzle thee; so fear Allah, O ye that understand; that (so) ye may prosper.”
(O Messenger!) Say to them: “The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them. Men of understanding, beware of disobeying Allah; then maybe you will attain true success.’
Say (O Muhammad SAW): “Not equal are Al-Khabith (all that is evil and bad as regards things, deeds, beliefs, persons, foods, etc.) and At-Taiyib (all that is good as regards things, deeds, beliefs, persons, foods, etc.), even though the abundance of Al-Khabith (evil) may please you.” So fear Allah much [(abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)], O men of understanding in order that you may be successful.
Say: The evil and the good are not alike even though the plenty of the evil attract thee. So be mindful of your duty to Allah, O men of understanding, that ye may succeed.
Say, “The wicked and the good are not equal, even if you may admire the multiplicity of the wicked.” So be you (all) pious to Allah, you who are endowed with intellects, that possibly you would prosper.
Say [Prophet], ‘Bad cannot be likened to good, though you may be dazzled by how abundant the bad is. Be mindful of God, people of understanding, so that you may prosper.’
آپ فرما دیجیئے کہ ناپاک اور پاک برابر نہیں گو آپ کو ناپاک کی کثرت بھلی لگتی ہو اللہ تعالیٰ سے ڈرتے رہو اے عقل مندو! تاکہ تم کامیاب ہو
Quran 5 Verse 100 Explanation
For those looking for commentary to help with the understanding of Surah Al-Ma’idah ayat 100, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
Ala-Maududi
(5:100) (O Messenger!) Say to them: “The bad things and the good things are not equal, even though the abundance of the bad things might make you pleased with them.[115] Men of understanding, beware of disobeying Allah; then maybe you will attain true success.’
115. This verse enunciates a standard of evaluation and judgement quite distinct from the standards employed by superficial people. For the latter, for instance, a hundred dollars are worth more than five dollars, since a hundred is more than five. But, according to this verse, if those hundred dollars have been earned in a manner entailing the disobedience of God the entire amount becomes unclean. If, on the contrary, a man earns five dollars while obeying God then this amount is clean; and anything which is unclean, whatever its quantity, cannot be worth that which is clean. A drop of perfume is more valuable than a heap of filth; a palmful of clean water is much more valuable than a huge cauldron brimming with urine. A truly wise person should therefore necessarily be content with whatever he acquires by clean, permissible means, however small and humble its quantity may be. He should not reach out for what is prohibited, however large in quantity and glittering in appearance.
Ibn-Kathir
100. Say: “Not equal are the bad things and the good things, even though the abundance of the bad may please you. ” So have Taqwa of Allah, O men of understanding in order that you may be successful. 101. O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur’an is being revealed, they will be made plain to you. Allah has forgiven that, and Allah is Oft-Forgiving, Most Forbearing. 102. Before you, a community asked such questions, then on that account they became disbelievers.) Allah says to His Messenger ,
(Say,) O Muhammad ,
(Not equal are the bad things and the good things, even though they may please you) O human,
(the abundance of bad.) This Ayah means, the little permissible is better than the abundant evil.
(have Taqwa of Allah, O men of understanding…) who have sound minds, avoid and abandon the impermissible, and let the permissible be sufficient for you,
(in order that you may be successful.) in this life and the Hereafter. ” So have Taqwa of Allah, O men of understanding in order that you may be successful.) (101. O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur’an is being revealed, they will be made plain to you. Allah has forgiven that, and Allah is Oft-Forgiving, Most Forbearing.) (102. Before you, a community asked such questions, then on that account they became disbelievers.) Allah says to His Messenger ,
(Say,) O Muhammad ,
(Not equal are the bad things and the good things, even though they may please you) O human,
(the abundance of bad.) This Ayah means, the little permissible is better than the abundant evil.
(have Taqwa of Allah, O men of understanding…) who have sound minds, avoid and abandon the impermissible, and let the permissible be sufficient for you,
(in order that you may be successful.) in this life and the Hereafter.
Allah said next,
(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.) This Ayah refers to good conduct that Allah is teaching His believing servants, by forbidding them from asking about useless things. Since if they get the answers they sought, they might be troublesome for them and difficult on their ears. Al-Bukhari recorded that Anas bin Malik said, “The Messenger of Allah gave a speech unlike anything I heard before. In this speech, he said,
(If you but know what I know, you will laugh little and cry a lot.) The companions of Allah’s Messenger covered their faces and the sound of crying was coming out of their chests. A man asked, `Who is my father’ The Prophet said, `So-and-so’. This Ayah was later revealed,
(Ask not about things…).” Muslim, Ahmad, At-Tirmidhi and An-Nasa’i recorded this Hadith. Ibn Jarir recorded that Qatadah said about Allah’s statement,
(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.) Anas bin Malik narrated that once, the people were questioning the Messenger of Allah until they made him angry. So he ascended the Minbar and said,
(You will not ask me about anything today but I will explain it to you.) So the Companions of the Messenger of Allah feared that it was the commencement of a momentous event, and I looked to my right and left and found only people who covered their faces, crying. An argumentative man who was said to be the son of someone other than his true father asked, “O Allah’s Messenger! Who is my father The Prophet said, `Your father is Hudhafah.” `Umar stood up (when he saw anger on the Prophet’s face) and said, “We accept Allah as our Lord, Islam as our religion and Muhammad as our Messenger, I seek refuge with Allah from the evil of the Fitan (trials in life and religion).” The Messenger of Allah said,
(I have never witnessed both goodness and evil like I have today. Paradise and the Fire were shown to me and I saw them before that wall.) This Hadith was recorded in the Two Sahihs from Sa`id. Al-Bukhari recorded that Ibn `Abbas said, “Some people used to question the Messenger of Allah to mock him. One of them would ask, `Who is my father,’ while another would ask, `Where is my camel,’ when he lost his camel. Allah sent down this Ayah about them,
(O you who believe! Ask not about things which, if made plain to you, may cause you trouble…).” Imam Ahmad recorded that `Ali said, “When this Ayah was revealed,
(And Hajj to the House is a duty that mankind owes to Allah, those who can bear the journey.)﴿3:97﴾, they asked, `O Allah’s Messenger! Is it required every year’ He did not answer them, and they asked again, `Is it every year’ He still did not answer them, so they asked, `Is it every year’ He said,
(No, and had I said `yes’, it would have become obligated, and had it become obligated, you would not be able to bear it.) Allah sent down,
(O you who believe! Ask not about things which, if made plain to you, may cause you trouble.).” At-Tirmidhi and Ibn Majah also recorded this Hadith. The apparent wording of this Ayah indicates that we are forbidden to ask about things that if one has knowledge of, he would be sorry he had asked. Consequently, it is better to avoid such questions. rAllah’s statement,
(But if you ask about them while the Qur’an is being revealed, they will be made plain to you.) means, if you ask about things that you are prohibited from asking about, then when the revelation about them comes to the Messenger , they will be made plain for you,
(Verily! That is easy for Allah.) Allah said next,
(Allah has forgiven that,) what you did before this,
(and Allah is Oft-Forgiving, Most Forbearing.) Do not ask about things that do not have a ruling yet, for because of your questions, a difficult ruling may be ordained. A Hadith states,
(The worst criminal among the Muslims is he who asks if a matter is unlawful (or not), and it becomes unlawful because of his asking about it.) It is recorded in the Sahih that the Messenger of Allah said,
(Leave me as I have left you, those before you were destroyed because of many questions and disputing with their Prophets.) An authentic Hadith also states,
(Allah, the Most Honored, has ordained some obligations, so do not ignore them; has set some limits, so do not trespass them; has prohibited some things, so do not commit them; and has left some things without rulings, out of mercy for you, not that He forgot them, so do not ask about them.) Allah said next,
(Before you, a community asked such questions, then on that account they became disbelievers.) meaning, some people before your time asked such questions and they were given answers. They did not believe the answers, so they became disbelievers because of that. This occurred because these rulings were made plain to them, yet they did not benefit at all from that, for they asked about these things not to gain guidance, but only to mock and defy.
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