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Tafheem ul Quran Chapter : 5. Al-Ma'idah'
- Thread starter kalamazoo
- Start date
(5:38)-40)
As for the thief -male or female - cut off the hands of both. *60 This is a recompense for what they have done, and an exemplary punishment from Allah. Allah is All-Mighty, All-Wise. But he who repents after he has committed wrong, and makes amends, Allah will graciously turn to him. *61 Truly Allah is All-Forgiving, All-Compassionate.Do you not know that to Allah belongs the dominion of the heavens and the earth? He chastises whom He wills and forgives whom He wills. Allah is All-Powerful.
*60. The injunction is to cut off onenot both hands.
There is consensus among jurists that in the event of the first theft the right hand should be cut off. This punishment has been laid down for theft alone.
The Prophet (peace be on him) declared:
"There is no cutting off of a hand for he who embezzles.'
(Abu Da'ud, 'Hudud', 14; Tirmidhi, 'Hudud', 18; Ibn Majah, 'Hudud', 36; Nasa'i, 'Qat' al-Sariq', 13 - Ed.)
This shows that the punishment prescribed for theft does not cover acts involving embezzlement and other dishonest practices. It is applicable only to acts involving the seizure, by stealth, of someone else's property.
The Prophet (peace be on him) also instructed that the punishment of cutting off a hand should not be applied in cases where the value of the article stolen is less than that of a shield.
In the time of the Prophet (peace be on him) according to a tradition from Ibn 'Abbas, this was ten dirhams; according to a tradition from Ibn 'Umar, it was three dirhams; according to a tradition from Anas b. Malik, it was five dirhams; and according to another tradition from 'A'ishah, it was a quarter of a dinar.
Owing to this discrepancy, there is disagreement among jurists regarding the minimum value of the goods stolen which merits the punishment of cutting off a hand.
This value, according to Abu Hanifah, is ten dirhams whereas according to Malik, Shafi'i and Ahmad b. Hanbal, it is one quarter of a dinar (three dirhams). (For traditions on objects and amounts of things on which the hand of the thief is to be cut off, see Bukhari, 'Hudud', 13; Muslim, 'Hudud', 1-7; Abu Da'ud, 'Hudud', 12, 13; Tirmidhi, 'Hudud', 16; Nasa'i, 'Qat' al-Sariq', 5, 8-10 - Ed.)
Moreover, there are several things the theft of which would not necessitate cutting off a hand.
The Prophet (peace be on him) directed, for instance, that no hand should be cut off if the stolen article was food.
According to a tradition from 'A'ishah: '(The hand of) the thief was not cut off during the time of the Messenger of Allah for the theft of trivial things.' (Ahmad b. Hanbal, Musnad, vol. 3, p. 464; Darimi, 'Hudud', 4, 7 - Ed.)
Furthermore, 'Ali and 'Uthman gave the judgement - and none of the Companions disagreed with it - that a person's hand should not be cut off for stealing birds. 'Umar and 'Ali did not cut off the hands of those who had stolen from the public treasury, and on this question no disagreement on the part of any Companion has been reported.
On these grounds the founders of the schools of Islamic Law exempted certain things from the application of this penal injunction.
According to Abu Hanifah a man's hand should not be cut off for stealing vegetables, fruit, meat, cooked food, grain which is not stored in a barn, and instruments of music and play. Likewise, he is of the opinion that a hand should not be cut off for either stealing animals grazing in the forest or for stealing from the public treasury.
The founders of the other schools of Islamic Law have also exempted the stealing of certain things from the punishment of cutting off a hand. But this exemption does not mean that the guilty parties should receive no punishment at all. (See the commentaries of Ibn Kathir, Ibn al-'Arabi, Qurtubi and Jassas on this verse. See also Ibn Rushd, Bidayat al-Mujtahid, vol. 2, pp. 441 ff. - Ed.)
*61. Forgiveness on the part of Allah does not mean that the hand of the thief should not be cut off.
Purity of soul can be achieved only by repentance and turning oneself to God.
Traditions mention that after the hand of a thief had been cut off in compliance with the Prophet's order, he was summoned by the Prophet (peace be on him) himself who said to him: 'Say: "I seek pardon from God, and to Him do I turn in repentance.'" The thief uttered these words as directed by the Prophet (peace be on him) who then prayed for the thief, saying: 'O God, accept his repentance.' (Abu Da'ud, 'Hudud', 8 - Ed.)
As for the thief -male or female - cut off the hands of both. *60 This is a recompense for what they have done, and an exemplary punishment from Allah. Allah is All-Mighty, All-Wise. But he who repents after he has committed wrong, and makes amends, Allah will graciously turn to him. *61 Truly Allah is All-Forgiving, All-Compassionate.Do you not know that to Allah belongs the dominion of the heavens and the earth? He chastises whom He wills and forgives whom He wills. Allah is All-Powerful.
*60. The injunction is to cut off onenot both hands.
There is consensus among jurists that in the event of the first theft the right hand should be cut off. This punishment has been laid down for theft alone.
The Prophet (peace be on him) declared:
"There is no cutting off of a hand for he who embezzles.'
(Abu Da'ud, 'Hudud', 14; Tirmidhi, 'Hudud', 18; Ibn Majah, 'Hudud', 36; Nasa'i, 'Qat' al-Sariq', 13 - Ed.)
This shows that the punishment prescribed for theft does not cover acts involving embezzlement and other dishonest practices. It is applicable only to acts involving the seizure, by stealth, of someone else's property.
The Prophet (peace be on him) also instructed that the punishment of cutting off a hand should not be applied in cases where the value of the article stolen is less than that of a shield.
In the time of the Prophet (peace be on him) according to a tradition from Ibn 'Abbas, this was ten dirhams; according to a tradition from Ibn 'Umar, it was three dirhams; according to a tradition from Anas b. Malik, it was five dirhams; and according to another tradition from 'A'ishah, it was a quarter of a dinar.
Owing to this discrepancy, there is disagreement among jurists regarding the minimum value of the goods stolen which merits the punishment of cutting off a hand.
This value, according to Abu Hanifah, is ten dirhams whereas according to Malik, Shafi'i and Ahmad b. Hanbal, it is one quarter of a dinar (three dirhams). (For traditions on objects and amounts of things on which the hand of the thief is to be cut off, see Bukhari, 'Hudud', 13; Muslim, 'Hudud', 1-7; Abu Da'ud, 'Hudud', 12, 13; Tirmidhi, 'Hudud', 16; Nasa'i, 'Qat' al-Sariq', 5, 8-10 - Ed.)
Moreover, there are several things the theft of which would not necessitate cutting off a hand.
The Prophet (peace be on him) directed, for instance, that no hand should be cut off if the stolen article was food.
According to a tradition from 'A'ishah: '(The hand of) the thief was not cut off during the time of the Messenger of Allah for the theft of trivial things.' (Ahmad b. Hanbal, Musnad, vol. 3, p. 464; Darimi, 'Hudud', 4, 7 - Ed.)
Furthermore, 'Ali and 'Uthman gave the judgement - and none of the Companions disagreed with it - that a person's hand should not be cut off for stealing birds. 'Umar and 'Ali did not cut off the hands of those who had stolen from the public treasury, and on this question no disagreement on the part of any Companion has been reported.
On these grounds the founders of the schools of Islamic Law exempted certain things from the application of this penal injunction.
According to Abu Hanifah a man's hand should not be cut off for stealing vegetables, fruit, meat, cooked food, grain which is not stored in a barn, and instruments of music and play. Likewise, he is of the opinion that a hand should not be cut off for either stealing animals grazing in the forest or for stealing from the public treasury.
The founders of the other schools of Islamic Law have also exempted the stealing of certain things from the punishment of cutting off a hand. But this exemption does not mean that the guilty parties should receive no punishment at all. (See the commentaries of Ibn Kathir, Ibn al-'Arabi, Qurtubi and Jassas on this verse. See also Ibn Rushd, Bidayat al-Mujtahid, vol. 2, pp. 441 ff. - Ed.)
*61. Forgiveness on the part of Allah does not mean that the hand of the thief should not be cut off.
But if after his hand has been cut off the person concerned does not purge himself of evil intent and continues to nurture the same impure feelings which led to his stealing and thus to the cutting off of his hand, it is evident that even though his hand has been severed from his body, stealing remains ingrained in his soul. The result will be that he will continue to merit God's wrath as he did before his hand was cut off.It means rather that one who repents and becomes righteous by purging his soul of the sin of stealing will be spared the wrath of God, Who will remove the stain of that sin from him.
For the hand of that thief was cut off for the sake of the judicious administration of human society and the cutting off of a hand did not automatically purify the soul of the person on whom the punishment was carried out.The Qur'an therefore directs the thief to seek pardon from God and to try to reform himself.
Purity of soul can be achieved only by repentance and turning oneself to God.
Traditions mention that after the hand of a thief had been cut off in compliance with the Prophet's order, he was summoned by the Prophet (peace be on him) himself who said to him: 'Say: "I seek pardon from God, and to Him do I turn in repentance.'" The thief uttered these words as directed by the Prophet (peace be on him) who then prayed for the thief, saying: 'O God, accept his repentance.' (Abu Da'ud, 'Hudud', 8 - Ed.)
(5:41)O Messenger! Do not be grieved on account of those who vie with one another in disbelieving: *62 even though they be those who say with their mouths: 'We believe' even though their hearts have no faith; or they be Jews who have their ears eagerly turned to falsehood *63 and spy for other people who did not chance to come to you, *64 who pervert the words of Allah, taking them out of their proper context in order to distort their meaning. *65
They say to people: 'If such and such teaching is given to you, accept it; if you are not given that, then beware! *66 You can be of no avail to him whom Allah wills to fall into error. *67 Those are the ones whose hearts Allah does not want to purify. *68 For them there is degradation in this world and a mighty chastisement in the Next.
*62.Disregarding all moral scruples, these people used the vilest methods against the Prophet (peace be on him). They deliberately suppressed the truth and resorted to lying, deceit, treachery and low cunning in order to frustrate the mission of the Prophet (peace be on him) who was engaged in a tireless struggle actuated by absolute selflessness and benevolence, and who sought the welfare of all human beings, including that of his opponents. All this naturally hurt the Prophet (peace be on him).This verse refers to those who devoted all their capacities and efforts to ensure that the status quo ante of Jahiliyah remained intact, and that the reformative mission of Islam should fail to set right the corruption that had come down to them from the past.Hence the purpose of God's directive here is not to ask the Prophet (peace be on him) to abstain from this natural feeling of grief but rather that he should not allow such feelings to undermine his morale and that he should persevere in his task. As for the opponents of the Prophet (peace be on him), in view of their low morals, their mean conduct was not at all contrary to expectations.A sincere person must feel heartbroken when he sees men of low moral character, driven by ignorance, blind selfishness and bigotry, resort to vile methods in opposition to his mission, which is actuated by charity and goodwill towards all men.
*63. This has two meanings.
First, that since such people are slaves to their desires they cannot have the least interest in the Truth, falsehood alone gratifies them. It is with falsehood alone that they like to fill their ears, for nothing else quenches the thirst of their souls. Second, it is the same love of falsehood which motivates them when they come and spend some time in the company of the Prophet (peace be on him) and the Muslims. They want to distort whatever they see or hear, to taint the facts with their fabrications, and then circulate them among those who have had no contact with the Prophet (peace be on him) and the Muslims in order to scandalize them.
*64. This also has two meanings. First, that they socialized with the Prophet (peace be on him) and the Muslims in order to pry into their affairs and communicate them to the enemy. Second, that they went about collecting information to try to slander them. Their objective was to create misgivings about the Prophet (peace be on him) and the Muslims among those who were unacquainted with them.
*66. This refers to the Jews who went about telling the ignorant masses that they should follow the teachings of the Prophet (peace be on him) only if they conformed to the teachings of the Jews.*65. They deliberately tamper with those injunctions of the Torah that do not accord with their desires, and by altering the meanings of the words occurring in the text they deduce laws that suit their interests.
*67.God's will to put someone to the test means that God confronts one in whom He sees the growth of evil with the opportunities of doing just that, so that he experiences the struggle between good and evil. If the person is not yet fully inclined towards evil, his moral health improves and his latent potentialities for resisting evil are revived.
It might be added that not only individuals but also nations are put to this kind of test.But if he has become excessively inclined towards evil, and goodness has been totally crushed from within his being, then every such test is bound to entangle him still more tightly in evil. The well-wisher is now powerless to rescue him.
*68. God did not will that their hearts be purified for they themselves did not want them to be purified.
It is not God's way to deprive of purity those who love it and strive for it; but God does not wish to purify those who do not seek their own purification.
Surah 5. Al-Ma'idah
http://www.tafheem.net/tafheem.html
(5:42-43) They are listeners of falsehood and greedy devourers of unlawful earnings. *69 If they come to you you may either judge between them or turn away from them. And were you to turn away from them they shall not be able to harm you; and were you to judge between them judge with justice. Surely Allah loves the just. *70Yet how will they appoint you a judge when they have the Torah with them, wherein there is Allah's judgement - and still they turn away from it? *71 The fact is, they are not believers.
*69. Here pointed reference is made to judges and jurisconsults who accept false evidence and invent reports in order to issue verdicts contrary to justice and in favour of either those who bribe them or with whom their illegitimate interests lie.
*70.
The particular case referred to here was that of a woman belonging to a respectable family, who was found to be involved in an unlawful sexual relationship with a man. The punishment for this in the Torah was that both be stoned to death (see Deuteronomy 22: 23-4). But the Jews did not want to enforce this punishment. Hence they deliberated among themselves and decided to put the case before the Prophet (peace be on him), with the reservation that his judgement be accepted only if it was other than stoning.
The Prophet (peace be on him) decided that the punishment should, in fact, be stoning. When the Jews declined to accept the judgement, the Prophet (peace be on him) asked their rabbis what punishment had been prescribed for such a case in their religion.
He replied: 'Had you not put me under such a heavy oath, I would not have volunteered the correct information.
The fact is that the prescribed punishment for adultery is indeed stoning, but when adultery became common among us our rulers adopted the rule that when respectable people committed adultery they were left unpunished, whereas when ordinary people were convicted they were punished by stoning.
Later on when this caused resentment among the common people we altered the law of the Torah and adopted the rule that adulterers and adulteresses would be lashed, their faces would be blackened, and they would be made to ride on donkeys, seated in a backward-looking position.'
This left the Jews with nothing to say and the adulterer and adulteress were, in accordance with the order of the Prophet (peace be on him), stoned to death. (Ibn Kathir, Tafsir, vol. 3, pp. 574-5 - Ed.)
*71.
In this verse, God unmasks completely the dishonesty of these people.
*69. Here pointed reference is made to judges and jurisconsults who accept false evidence and invent reports in order to issue verdicts contrary to justice and in favour of either those who bribe them or with whom their illegitimate interests lie.
*70.
. But in cases where it appeared against their interests to have their disputes judged according to their own religious law they approached the Prophet (peace be on him) in the hope that the Prophet might have a different ruling.Until then the Jews had not become full-fledged subjects of the Islamic state. Their relations with that state were based on agreements according to which the Jews were to enjoy internal autonomy, and their disputes were to be decided by their own judges and in accordance with their own laws. They were not legally bound to place their disputes either before the Prophet (peace be on him) for adjudication or before the judges appointed by him
The particular case referred to here was that of a woman belonging to a respectable family, who was found to be involved in an unlawful sexual relationship with a man. The punishment for this in the Torah was that both be stoned to death (see Deuteronomy 22: 23-4). But the Jews did not want to enforce this punishment. Hence they deliberated among themselves and decided to put the case before the Prophet (peace be on him), with the reservation that his judgement be accepted only if it was other than stoning.
The Prophet (peace be on him) decided that the punishment should, in fact, be stoning. When the Jews declined to accept the judgement, the Prophet (peace be on him) asked their rabbis what punishment had been prescribed for such a case in their religion.
The Prophet (peace be on him) asked them under oath if the Torah had indeed prescribed that as punishment for adultery committed by married men and women. They repeated the same false reply. However, one of them called Ibn Sawriya who, according to the Jews themselves, was the greatest living scholar of the Torah at that time, kept silent. The Prophet (peace be on him) asked him to state on oath in the name of God, Who had emancipated them from Pharaoh and had given them the Law, whether the punishment for adultery provided for in the Torah was what they had mentioned.They replied that it was to strike the culprit with lashes, to blacken the face and to make the person concerned ride on a donkey.
He replied: 'Had you not put me under such a heavy oath, I would not have volunteered the correct information.
The fact is that the prescribed punishment for adultery is indeed stoning, but when adultery became common among us our rulers adopted the rule that when respectable people committed adultery they were left unpunished, whereas when ordinary people were convicted they were punished by stoning.
Later on when this caused resentment among the common people we altered the law of the Torah and adopted the rule that adulterers and adulteresses would be lashed, their faces would be blackened, and they would be made to ride on donkeys, seated in a backward-looking position.'
This left the Jews with nothing to say and the adulterer and adulteress were, in accordance with the order of the Prophet (peace be on him), stoned to death. (Ibn Kathir, Tafsir, vol. 3, pp. 574-5 - Ed.)
*71.
In this verse, God unmasks completely the dishonesty of these people.
They had referred that judicial case to the Prophet (peace be on him) for his decision even though they vehemently denied his prophethood. This made it quite clear that there was nothing to which they subscribed sincerely. Their true religion consisted merely of worshipping their interests and desires. They were ready to turn their backs upon the very book which they recognized as the Book of God merely because some of its injunctions were unpalatable to them, and in such cases they did not mind approaching one whom they regarded as an imposter (may God be our refuge from such a blasphemy) in the hope that they might be able to obtain a judgement to their liking.It shows how these so-called religious people who had cast the spell of their religious piety and knowledge of the Scriptures over the whole of Arabia had set aside a categorical injunction of the book which they themselves recognized to be the Book of God, and which they professed to believe in.
(5:44)
Surely We revealed the Torah, wherein there is guidance and light. Thereby did Prophets - who had submitted themselves (to Allah) - judge for the Judaized folk; *72 and so did the scholars and jurists. *73 They judged by the Book of Allah for they had been entrusted to keep it, and bear witness to it. So (O Jews!) do not fear men but fear Me, and do not barter away My signs for a trivial gain. Those who do not judge by what Allah has revealed are indeed the unbelievers.
72.
Here the verse tells the Jews that all the Prophets were muslims (submitters to God) whereas the Jews had deviated from islam (submission to God), and true to their chauvinistic sectarianism, were content with remaining merely 'Jews'.
*73.
Rabbani = religious scholars, theologians.
Ahbar = religious jurists.
Surely We revealed the Torah, wherein there is guidance and light. Thereby did Prophets - who had submitted themselves (to Allah) - judge for the Judaized folk; *72 and so did the scholars and jurists. *73 They judged by the Book of Allah for they had been entrusted to keep it, and bear witness to it. So (O Jews!) do not fear men but fear Me, and do not barter away My signs for a trivial gain. Those who do not judge by what Allah has revealed are indeed the unbelievers.
72.
Here the verse tells the Jews that all the Prophets were muslims (submitters to God) whereas the Jews had deviated from islam (submission to God), and true to their chauvinistic sectarianism, were content with remaining merely 'Jews'.
*73.
Rabbani = religious scholars, theologians.
Ahbar = religious jurists.
(5:45)
And therein We had ordained for them: 'A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for all wounds, like for like. *74 But whosoever forgoes it by way of charity, it will be for him an expiation. *75 Those who do not judge by what Allah has revealed are indeed the wrong-doers.
*74. Cf. Exodus 21: 23-5.
*75. Whoever forgoes his right of retaliation does a good deed which will atone for many of his sins.
The same is confirmed by a tradition of the Prophet (peace be on him) in which he said: 'Whoever receives an injury on his body, then pardons (the inflictor of the injury), his sins are atoned for to the measure of his pardoning.' (Ahmad b. Hanbal, Musnad, vol. 5, pp. 316, 329 - Ed.)
And therein We had ordained for them: 'A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for all wounds, like for like. *74 But whosoever forgoes it by way of charity, it will be for him an expiation. *75 Those who do not judge by what Allah has revealed are indeed the wrong-doers.
*74. Cf. Exodus 21: 23-5.
*75. Whoever forgoes his right of retaliation does a good deed which will atone for many of his sins.
The same is confirmed by a tradition of the Prophet (peace be on him) in which he said: 'Whoever receives an injury on his body, then pardons (the inflictor of the injury), his sins are atoned for to the measure of his pardoning.' (Ahmad b. Hanbal, Musnad, vol. 5, pp. 316, 329 - Ed.)
(5:46-47)
And We sent Jesus, the son of Mary, after those Prophets, confirming the truth of whatever there still remained of the Torah. And We gave him the Gospel, wherein is guidance and light, and which confirms the truth of whatever there still remained of the Torah, *76 and a guidance and admonition for the God-fearing. Let the followers of the Gospel judge by what Allah has revealed therein, and those who do not judge by what Allah has revealed are the transgressors. *77
*76.
The Messiah did not expound a new religion.
Here three judgements are issued against those who do not judge in accordance with the Law revealed by God. The first is that
One finds them wherever there is deviation from the commandment of God. There is variation in the degree of deviation and hence in the degree of hesethree offences. Whoever passes judgement on something in opposition to an injunction of God, believing that injunction to be false, and holds either his own or anyone else's judgement to be sound, is an unbeliever (kafir), wrong-doer (zalim) and transgressor (fasiq).
A man who is convinced that the injunctions of God are right but makes judgements contrary to them in practiceis not an unbeliever in the sense that he ceases to remain a member of the Islamic community, but he is guilty of adulterating his faith by blending it with kufr, zulm and fisq.
In the same manner, those who deviate from the injunctions of God in all matters are unbelievers, wrong-doers and transgressors.
Some commentators have attempted to restrict the application of these verses to the People of the Book alone. The verses, however, hardly lend themselves to such a restrictive interpretation. The best answer to such a restrictive interpretation has been given by the Companion Hudhayfah.
When someone told him that these verses related merely to the Israelites, meaning that the unbelievers, wrong-doers and transgressors were only the Jews who passed judgement contrary to the injunctions revealed by God, Hudhayfah remarked: 'What good brothers these Israelites are to you! Whatever is bitter goes to them; whatever is sweet comes to you. Nay, by God, you will follow their way, your steps following theirs.'
And We sent Jesus, the son of Mary, after those Prophets, confirming the truth of whatever there still remained of the Torah. And We gave him the Gospel, wherein is guidance and light, and which confirms the truth of whatever there still remained of the Torah, *76 and a guidance and admonition for the God-fearing. Let the followers of the Gospel judge by what Allah has revealed therein, and those who do not judge by what Allah has revealed are the transgressors. *77
*76.
The Messiah did not expound a new religion.
*77.That very religion which had been the religion of all the Prophets was also his religion, and it is towards that religion that he called people. He believed in the true teachings of the Torah which were extant in his time, and the Gospels (Injil) confirm this (see, for example, Matthew 5: 17-18).
The Qur'an repeatedly stresses the fundamental fact that none of the Prophets of God, no matter in which part of the world they appeared, denied the Prophets who had preceded them. On the contrary, each Prophet confirmed the message of his predecessors and sought to promote the mission which was the sacred legacy of them all. God did not reveal any of the Books in order to repudiate the previous ones; each confirmed and supported the preceding ones.
Here three judgements are issued against those who do not judge in accordance with the Law revealed by God. The first is that
Kufr, zulm and fisq are essential elements in deviation from God's commandments.....
... they are kafir (unbelievers);
....the second, that they are zalim (wrong-doers);
and the third,.....
.... that they are fasiq (transgressors).
This clearly means that one who, in disregard of God's commandments and of the Laws revealed by Him, pronounces judgements according to man-made laws (whether made by himself or by others) is guilty of three major offences.
First, his act amounts to rejecting the commandment of God, and this rejection is equivalent to kufr (infidelity, unbelief). Second, his act is contrary to justice, for only the laws made by God are in complete accord with the dictates of justice.Any judgement in contravention of God's injunctions amounts, therefore, to committing injustice (zulm). Third, when he enforces either his own or anyone else's law in disregard of the Laws of his Lord he steps out of the fold of subjection and obedience, and this constitutes fisq (transgression).
One finds them wherever there is deviation from the commandment of God. There is variation in the degree of deviation and hence in the degree of hesethree offences. Whoever passes judgement on something in opposition to an injunction of God, believing that injunction to be false, and holds either his own or anyone else's judgement to be sound, is an unbeliever (kafir), wrong-doer (zalim) and transgressor (fasiq).
A man who is convinced that the injunctions of God are right but makes judgements contrary to them in practiceis not an unbeliever in the sense that he ceases to remain a member of the Islamic community, but he is guilty of adulterating his faith by blending it with kufr, zulm and fisq.
In the same manner, those who deviate from the injunctions of God in all matters are unbelievers, wrong-doers and transgressors.
For those who are obedient in some respects and disobedient in others, the blending of faith and submission to God with the opposite attributes of unbelief, wrong-doing and transgression in their lives will be exactly in proportion to the mixture of their obedience to and their deviation from God's commands.
Some commentators have attempted to restrict the application of these verses to the People of the Book alone. The verses, however, hardly lend themselves to such a restrictive interpretation. The best answer to such a restrictive interpretation has been given by the Companion Hudhayfah.
When someone told him that these verses related merely to the Israelites, meaning that the unbelievers, wrong-doers and transgressors were only the Jews who passed judgement contrary to the injunctions revealed by God, Hudhayfah remarked: 'What good brothers these Israelites are to you! Whatever is bitter goes to them; whatever is sweet comes to you. Nay, by God, you will follow their way, your steps following theirs.'
(5:48-50)
Then We revealed the Book to you (O Muhammad!) with Truth, confirming whatever of the Book was revealed before, *78 and protecting and guarding over it. *79 Judge, then, in the affairs of men in accordance with the Law that Allah has revealed, and do not follow their desires in disregard of the Truth which has come to you. For each of you We have appointed a Law and a way of life. *80 And had Allah so willed, He would surely have made you one single community; instead, (He gave each of you a Law and a way of life) in order to test you by what He gave you.Vie, then, one with another in good works. Unto Allah is the return of all of you; and He will then make you understand the truth concerning the matters on which you disagreed. *81Therefore, judge bet-ween them (O Muhammad!) *82 by what Allah has revealed and do not follow their desires, and beware lest they tempt you away from anything of what Allah has revealed to you. And if they turn away, then know well that Allah has indeed decided to afflict them for some of their sins. For surely many of them are transgressors. (If they turn away from the Law of Allah) do they desire judgement according to the Law of Ignorance? *83 But for those who have certainty of belief whose judgement can be better than Allah's?
*78.
This points to a fact of major significance. It could also have been said that the Qur'an confirms all those parts of the earlier divine books which are still extant in their true and original form. But the sense has been conveyed by employing the word 'the Book' rather than 'the previous Books'. This expression reveals that the Qur'an and all those Books sent down by God at various times and in different languages in reality constitute one and the same Book. Their Author is one and the same; their aim and purpose are the same; their teaching is the same; and the knowledge which they seek to impart to mankind is the same. The difference between these Books lies in their modes of expression, and this was necessarily so since they were addressed to different audiences. It is, therefore, not merely that these divine books support rather than contradict each other but that they are actually different editions of one and the same book - 'the Book'.
*79. In Arabic, haymana, yuhayminu, hayamanah signify 'to protect, to witness, to keep trust, to back and to support'.
The expression 'haymana al-rajul al-shay' means that the man protected and guarded the thing. Likewise, 'haymana al-ta'ir 'alafirdkhih' means that the bird took its young ones under the protection of its wings.
Once 'Umar said to the people: 'Inni da'in fa hayminu' ('I am praying; support me by saying amen').
To say that the Qur'an is muhaymin of al-kitab means that it preserves all the true teachings of the earlier divine books; that it has secured them from loss.
The Qur'an also confirms those Books in that the contents of the Qur'an testify to the truth of those parts which are indeed from God. The Qur'an is, further, a witness over those Books in the sense that, with its help, the elements which embody true revelations from God can be distinguished from the accretions which have corrupted them.
This constitutes a detailed answer to the above question (see n. 80). It consists of the following points:
(1) It is a mistake to think that variations in religious laws result from a difference of source. It is God Himself Who altered the legal prescriptions to suit different nations at different times and in different circumstances.
(2) It was indeed possible, by devising one legal code for all human beings, for all men to have been made into one nation (ummah). But one of the many benevolent considerations keeping the religious laws of various Prophets different from one another was that God wanted this difference to become a means of testing people. Those who understand true religion, who have grasped its spirit and essence, and who are aware of the true importance of the different legal prescriptions, always recognize the Truth and accept it whatever its form. They have no hesitation in accepting the new ordinances of God in place of the old ones, in contrast to those who are not conversant with the spirit of true religion and who seem to identify it with a specific body of legal minutiae. Such people have overlaid God-given principles with their own legal deductions, and have sub sequently fossilized this entire amalgam, seeking to preserve it in its entirety. They have grown so attached to it that, in order to preserve it, they spurn every directive which subsequently comes to them from God. In order to distinguish the people of the first category from those of the second, God made the legal prescriptions of the various Prophets vary.
(3) The real purpose of all the divine religious laws is the attainment of goodness and righteousness. This purpose can be achieved only when a man obeys whatever commandment he receives from God at a particular time.
The proper mode of conduct for people who keep their eyes fixed on this true purpose is to strive for God's good pleasure rather than quarrel about differences in the legal prescriptions of the various Prophets.
(4) The differences which have arisen because of the unjustified rigidity, prejudice, obduracy and erroneous attitudes of the human mind can be finally settled neither in the debating hall nor on the battlefield.
Then We revealed the Book to you (O Muhammad!) with Truth, confirming whatever of the Book was revealed before, *78 and protecting and guarding over it. *79 Judge, then, in the affairs of men in accordance with the Law that Allah has revealed, and do not follow their desires in disregard of the Truth which has come to you. For each of you We have appointed a Law and a way of life. *80 And had Allah so willed, He would surely have made you one single community; instead, (He gave each of you a Law and a way of life) in order to test you by what He gave you.Vie, then, one with another in good works. Unto Allah is the return of all of you; and He will then make you understand the truth concerning the matters on which you disagreed. *81Therefore, judge bet-ween them (O Muhammad!) *82 by what Allah has revealed and do not follow their desires, and beware lest they tempt you away from anything of what Allah has revealed to you. And if they turn away, then know well that Allah has indeed decided to afflict them for some of their sins. For surely many of them are transgressors. (If they turn away from the Law of Allah) do they desire judgement according to the Law of Ignorance? *83 But for those who have certainty of belief whose judgement can be better than Allah's?
*78.
This points to a fact of major significance. It could also have been said that the Qur'an confirms all those parts of the earlier divine books which are still extant in their true and original form. But the sense has been conveyed by employing the word 'the Book' rather than 'the previous Books'. This expression reveals that the Qur'an and all those Books sent down by God at various times and in different languages in reality constitute one and the same Book. Their Author is one and the same; their aim and purpose are the same; their teaching is the same; and the knowledge which they seek to impart to mankind is the same. The difference between these Books lies in their modes of expression, and this was necessarily so since they were addressed to different audiences. It is, therefore, not merely that these divine books support rather than contradict each other but that they are actually different editions of one and the same book - 'the Book'.
*79. In Arabic, haymana, yuhayminu, hayamanah signify 'to protect, to witness, to keep trust, to back and to support'.
The expression 'haymana al-rajul al-shay' means that the man protected and guarded the thing. Likewise, 'haymana al-ta'ir 'alafirdkhih' means that the bird took its young ones under the protection of its wings.
Once 'Umar said to the people: 'Inni da'in fa hayminu' ('I am praying; support me by saying amen').
To say that the Qur'an is muhaymin of al-kitab means that it preserves all the true teachings of the earlier divine books; that it has secured them from loss.
The Qur'an also confirms those Books in that the contents of the Qur'an testify to the truth of those parts which are indeed from God. The Qur'an is, further, a witness over those Books in the sense that, with its help, the elements which embody true revelations from God can be distinguished from the accretions which have corrupted them.
Whatever in these Books accords with the Qur'an is from God, and whatever is not in conformity with it is from human beings.
*81.*80. This is a parenthetical phrase, the purpose of which is to elucidate a question which is likely to arise in the mind of the reader who has read the above section and might feel uneasy. The question is: Why do the religious laws propounded by the various Prophets differ in matters of detail even though the Prophets and their Books preach one and the same religion (din) and even confirm and support each other?
Why is it that in regard to the prescribed forms of worship, the regulations concerning what is permitted and what is prohibited, and the detailed legal regulations governing the social and collective life, there is some disagreement among the various laws propounded by the different Prophets and the divine Books?
This constitutes a detailed answer to the above question (see n. 80). It consists of the following points:
(1) It is a mistake to think that variations in religious laws result from a difference of source. It is God Himself Who altered the legal prescriptions to suit different nations at different times and in different circumstances.
(2) It was indeed possible, by devising one legal code for all human beings, for all men to have been made into one nation (ummah). But one of the many benevolent considerations keeping the religious laws of various Prophets different from one another was that God wanted this difference to become a means of testing people. Those who understand true religion, who have grasped its spirit and essence, and who are aware of the true importance of the different legal prescriptions, always recognize the Truth and accept it whatever its form. They have no hesitation in accepting the new ordinances of God in place of the old ones, in contrast to those who are not conversant with the spirit of true religion and who seem to identify it with a specific body of legal minutiae. Such people have overlaid God-given principles with their own legal deductions, and have sub sequently fossilized this entire amalgam, seeking to preserve it in its entirety. They have grown so attached to it that, in order to preserve it, they spurn every directive which subsequently comes to them from God. In order to distinguish the people of the first category from those of the second, God made the legal prescriptions of the various Prophets vary.
(3) The real purpose of all the divine religious laws is the attainment of goodness and righteousness. This purpose can be achieved only when a man obeys whatever commandment he receives from God at a particular time.
The proper mode of conduct for people who keep their eyes fixed on this true purpose is to strive for God's good pleasure rather than quarrel about differences in the legal prescriptions of the various Prophets.
(4) The differences which have arisen because of the unjustified rigidity, prejudice, obduracy and erroneous attitudes of the human mind can be finally settled neither in the debating hall nor on the battlefield.
The final judgement will be made by God Himself. Then the reality of everything will be fully uncovered, and it will be clear how much truth and falsehood underlay the squabbles which whole lives were wasted over.
*82. Following this parenthetical clause, the previous subject is resumed.
*83. The word jahiliyah (literally 'ignorance') is used as an antonym to Islam.
Islam is the way of 'ilm (true knowledge), since it is God Himself Who has shown this way, and His knowledge embraces everything.
In contrast is the way that diverges from Islam - the path of Ignorance (jahiliyah). The pre-Islamic period in Arabia is designated as jahiliyah because this was the era when human beings derived their norms from either superstitious beliefs, conjectures and imagination or from their desires. Whenever such an attitude is adopted, it is bound to be designated as Ignorance. The appellation 'jahiliyah' will apply to every aspect of life which is developed in disregard of the knowledge made available by God, based only on man's partial knowledge blended with imagination, superstitious fancies, conjectures and desires.
*83. The word jahiliyah (literally 'ignorance') is used as an antonym to Islam.
Islam is the way of 'ilm (true knowledge), since it is God Himself Who has shown this way, and His knowledge embraces everything.
In contrast is the way that diverges from Islam - the path of Ignorance (jahiliyah). The pre-Islamic period in Arabia is designated as jahiliyah because this was the era when human beings derived their norms from either superstitious beliefs, conjectures and imagination or from their desires. Whenever such an attitude is adopted, it is bound to be designated as Ignorance. The appellation 'jahiliyah' will apply to every aspect of life which is developed in disregard of the knowledge made available by God, based only on man's partial knowledge blended with imagination, superstitious fancies, conjectures and desires.
(5:52)(5:53)
*84.
The outcome of the conflict in Arabia between Islam and unbelief (kufr) had not crystallized. Although Islam had become a formidable force owing to the daring, courage and sacrifices of its followers, the forces opposed to it were also tremendously powerful. To an objective observer it must have seemed that either party had an equal chance of success, and so the hypocrites, apparently an integral part of the Muslim body politic, sought to maintain good relations with the Jews and the. Christians as well. They expected refuge and protection from the Jews in case Islam was defeated. Moreover, the Jews and Christians held the greatest economic power in Arabia insofar as the banking system and the greenest and most fertile regions of Arabia were in their possession. For these reasons the hypocrites were keen to maintain good relations with them: they thought that to regard the conflict between Islam and unbelief as crucially important, and to sever their relations with all those currently in conflict with Islam, would be too great a risk both politically and economically.
*85. They were looking for a conclusive victory, or at least something not far short of it, to inspire confidence that the conflict would end in favour of Islam.
*86. However much they might profess to follow Islam - by performing Prayers, by observing Fasts, by paying Zakah, by taking part in wars in the cause of God - all was reduced to naught because they had not devoted themselves to the service of the One True God. In pursuit of their worldly ambitions they had split their souls into two, distributing half to God and half to those in rebellion against Him.
Indeed you see those afflicted with the disease of hypocrisy race towards them, saying: 'We fear lest some misfortune overtakes us. *84 And it may happen that Allah will either bring you a decisive victory or bring about something else from Himself? *85 and then they will feel remorseful at their hypocrisy which they have kept concealed in their breasts - while those who believe will exclaim: 'Are these the self-same people who solemnly swore by Allah that they were with you?' All their acts have gone to waste and now they are the losers. *86
*84.
The outcome of the conflict in Arabia between Islam and unbelief (kufr) had not crystallized. Although Islam had become a formidable force owing to the daring, courage and sacrifices of its followers, the forces opposed to it were also tremendously powerful. To an objective observer it must have seemed that either party had an equal chance of success, and so the hypocrites, apparently an integral part of the Muslim body politic, sought to maintain good relations with the Jews and the. Christians as well. They expected refuge and protection from the Jews in case Islam was defeated. Moreover, the Jews and Christians held the greatest economic power in Arabia insofar as the banking system and the greenest and most fertile regions of Arabia were in their possession. For these reasons the hypocrites were keen to maintain good relations with them: they thought that to regard the conflict between Islam and unbelief as crucially important, and to sever their relations with all those currently in conflict with Islam, would be too great a risk both politically and economically.
*85. They were looking for a conclusive victory, or at least something not far short of it, to inspire confidence that the conflict would end in favour of Islam.
*86. However much they might profess to follow Islam - by performing Prayers, by observing Fasts, by paying Zakah, by taking part in wars in the cause of God - all was reduced to naught because they had not devoted themselves to the service of the One True God. In pursuit of their worldly ambitions they had split their souls into two, distributing half to God and half to those in rebellion against Him.
(5:54)
Believers! If any of you should ever turn away from your faith, remember that Allah will raise up a people whom He loves, and who love Him; a people humble towards the believers, and firm towards the unbelievers; *87 who will strive hard in the way of Allah and will not fear the reproach of the reproacher. *88 This is the favour of Allah which He grants to whom He wills. Allah is vast in resources, All-Knowing.
*87.
To be 'humble towards believers' signifies that a person should never use his strength against the believers.
*88
.In following the religion of God, in implementing His injunctions, in judging things to be either right or wrong according to the criteria of the faith, the believer will be afraid of nothing. He will be impervious to opposition, reproach, denunciation, name-calling and scorn. Even when public opinion happens to be hostile, and his efforts to follow Islam single him out for the scorn of the whole world, the man of faith will still follow the way which he recognizes in his heart to be true.
To be 'humble towards believers' signifies that a person should never use his strength against the believers.
To be 'firm towards unbelievers',His native intelligence, shrewdness, ability, influence, wealth, physical prowess should not be used for the purpose of either suppressing, persecuting or causing harm to the Muslims. Among themselves, the Muslims should always find him gentle, merciful, sympathetic and mild tempered.
. There should be no doubt in their minds that the believer would rather lay down his life than compromise his position by yielding to external pressures.on the contrary, means that by virtue of the intensity of his faith, the sincerity of his conviction, his strict adherence to his principles, his strength of character and his insight and perspicacity born of faith, a man should be firm as a rock in his dealings with the opponents of Islam, so that they find it impossible to dislodge him
*88
.In following the religion of God, in implementing His injunctions, in judging things to be either right or wrong according to the criteria of the faith, the believer will be afraid of nothing. He will be impervious to opposition, reproach, denunciation, name-calling and scorn. Even when public opinion happens to be hostile, and his efforts to follow Islam single him out for the scorn of the whole world, the man of faith will still follow the way which he recognizes in his heart to be true.
(5:55-56)
Only Allah, His Messenger, and those who believe and who establish Prayer, pay Zakah, and bow (before Allah) are your allies. All those who take Allah and His Messenger and those who believe as their allies, should remember that the party of Allah will be triumphant.
Only Allah, His Messenger, and those who believe and who establish Prayer, pay Zakah, and bow (before Allah) are your allies. All those who take Allah and His Messenger and those who believe as their allies, should remember that the party of Allah will be triumphant.
(5:57-60)
Believers! Do not take for your allies those who make a mockery and sport of your faith, be they those given the Book before you or other unbelievers. Fear Allah if you indeed believe. And when you call for Prayer, they take it for a mockery and sport. *89 That is because they are a people who do not understand. *90 Say to them: 'People of the Book! Do you hate us for anything else except that we believe in Allah, and in the teaching which has been revealed to us and in the teaching which was revealed before? Indeed most of you are transgressors.' Then say to them: 'Shall I tell you about those whose retribution with Allah is even worse? They are the ones whom Allah has cursed, and who incurred His wrath and some of whom were changed into apes and swine, and who served the false deities. Such have an even worse rank and have strayed farther away from the right path. *91
*89. When they hear the call to Prayer the unbelievers make fun of it by mimicry, pervert its words to ridicule it, and utter disparaging and taunting remarks about it.
*90. These are merely acts of stupidity on the part of unbelievers. Had they not been ignorant and foolish they would not have stooped to such base tactics, despite their significant differences with the Muslims on religious questions. After all, can any reasonable person be happy to see the people who call to the worship of God be ridiculed and mocked?
*91. This alludes to the Jews whose history shows that they were subjected, over and over again, to the wrath and scourge of God. When they desecrated the law of the Sabbath the faces of many of them were distorted, and subsequently their degeneration reached such a low point that they took to worshipping Satan quite openly. The purpose of saying all this is to draw attention to their criminal boldness while they had sunk to the lowest level of evil, transgression and moral decadence, they vigorously opposed all those who, thanks to their faith, lived a truly pious and righteous life.
*89. When they hear the call to Prayer the unbelievers make fun of it by mimicry, pervert its words to ridicule it, and utter disparaging and taunting remarks about it.
*90. These are merely acts of stupidity on the part of unbelievers. Had they not been ignorant and foolish they would not have stooped to such base tactics, despite their significant differences with the Muslims on religious questions. After all, can any reasonable person be happy to see the people who call to the worship of God be ridiculed and mocked?
*91. This alludes to the Jews whose history shows that they were subjected, over and over again, to the wrath and scourge of God. When they desecrated the law of the Sabbath the faces of many of them were distorted, and subsequently their degeneration reached such a low point that they took to worshipping Satan quite openly. The purpose of saying all this is to draw attention to their criminal boldness while they had sunk to the lowest level of evil, transgression and moral decadence, they vigorously opposed all those who, thanks to their faith, lived a truly pious and righteous life.
(5:6-61-63)
Whenever they come to you they say: 'We believe,' whereas, in fact, they come disbelieving, and go away disbelieving, and Allah knows all that they hide. You will see many of them hastening towards sin and transgression and devouring unlawful earnings. Indeed what they do is evil. Why is it that their scholars and jurists do not forbid them from sinful utterances and devouring unlawful earnings? Indeed they have been contriving evil.
(5:64)
*92. To say that someone's hands are tied, in Arabic usage, is to say that he is niggardly, that something prevents him from being generous and bountiful. Thus the Jewish observation does not mean that God's Hand is literally tied but that He is niggardly and miserly.
For centuries the Jews had lived in humiliation and misery. Their past greatness had become legend, seemingly too remote ever to be restored, and so they would blasphemously lament that God had become a miser and that as the door to His treasury was now permanently locked, that He had nothing to offer them except suffering and calamity. This attitude, however, is not confined to the Jews. When confronted with trials and tribulations foolish people of other nations, too, are prone to utter such blasphemies rather than turn to God with humble prayer and supplication.
*93. They accused God of the miserliness from which they themselves had suffered and had become notorious for.
*94. If they entertained the hope that by such insolent and taunting expressions they might evoke God's munificence, and that His bounties would begin to shower upon them, they were dreaming of the impossible. Indeed, such insolence was bound to have the opposite effect - to alienate them further from God's bounty, to cast them even further from His mercy.
*95. Instead of learning any lessons from the Book of God, instead of recognizing their own mistakes and wrongs and then trying to make amends for them, instead of probing their miserable situation and then turning to reform, they reacted by launching a violent campaign of opposition to truth and righteousness. Rather than take to the right way as a result of being reminded of the forgotten lesson of righteousness, they attempted to suppress the voice which sought to remind them and others of such things.
The Jews say: 'The Hand of Allah is fettered. *92 It is their own hands which are fettered, *93 and they stand cursed for the evil they have uttered. *94 No! His Hands are outspread; He spends as He wills. Surely the message that has been revealed to you from your Lord has increased many of them in their in-surgence and unbelief, *95 and so We have cast enmity and spite among them until the Day of Resurrection. And as often as they kindle the fire of war, Allah extinguishes it; and they go about trying to spread mischief on earth, whereas Allah does not love those who spread mischief.
*92. To say that someone's hands are tied, in Arabic usage, is to say that he is niggardly, that something prevents him from being generous and bountiful. Thus the Jewish observation does not mean that God's Hand is literally tied but that He is niggardly and miserly.
For centuries the Jews had lived in humiliation and misery. Their past greatness had become legend, seemingly too remote ever to be restored, and so they would blasphemously lament that God had become a miser and that as the door to His treasury was now permanently locked, that He had nothing to offer them except suffering and calamity. This attitude, however, is not confined to the Jews. When confronted with trials and tribulations foolish people of other nations, too, are prone to utter such blasphemies rather than turn to God with humble prayer and supplication.
*93. They accused God of the miserliness from which they themselves had suffered and had become notorious for.
*94. If they entertained the hope that by such insolent and taunting expressions they might evoke God's munificence, and that His bounties would begin to shower upon them, they were dreaming of the impossible. Indeed, such insolence was bound to have the opposite effect - to alienate them further from God's bounty, to cast them even further from His mercy.
*95. Instead of learning any lessons from the Book of God, instead of recognizing their own mistakes and wrongs and then trying to make amends for them, instead of probing their miserable situation and then turning to reform, they reacted by launching a violent campaign of opposition to truth and righteousness. Rather than take to the right way as a result of being reminded of the forgotten lesson of righteousness, they attempted to suppress the voice which sought to remind them and others of such things.
(5:65) Had the People of the Book only believed and been God-fearing, We should surely have effaced from them their evil deeds, and caused them to enter Gardens of Bliss.
(5:66 ) Had the People of the Book observed the Torah and the Gospel, and all that had been revealed to them from their Lord, sustenance would have been showered over them from above and risen from beneath their feet. *96 Some among them certainly keep to the right path; but many of them do things which are evil.
(5:66 ) Had the People of the Book observed the Torah and the Gospel, and all that had been revealed to them from their Lord, sustenance would have been showered over them from above and risen from beneath their feet. *96 Some among them certainly keep to the right path; but many of them do things which are evil.
*96 In the Old Testament, Leviticus (chapter 26) and Deuteronomy (chapter 28) record a sermon of Moses in which he impresses upon Israel, in great detail, the bounties and blessings of God with which they would be endowed if they obeyed His commandments, and the afflictions, scourges and devastation that would descend upon them if they disobeyed Him and rejected the Book of God. That sermon of Moses is the best explanation of this verse of the Qur'an.
(5:67-68)
O Messenger! Deliver what has been revealed to you from your Lord, for if you fail to do that, you have not fulfilled the task of His messengership. Allah will certainly protect you from the evil of men. Surely Allah will not guide the unbelievers (to succeed against you). Say to them: 'People of the Book! You have no solid ground to stand on unless you establish the Torah and the Gospel and all that had been revealed to you from your Lord. *97 Indeed the message revealed to you from your Lord will aggravate insurgence and unbelief in many of them. *98 So do not grieve for those who disbelieve.
*97. By 'establishing the Torah and the Gospel' is meant observing them honestly and making them the law of life.
It should be noted here that the Scriptures which comprise the Bible consist of two kinds of writings. One was composed by the Jewish and Christian authors themselves. The second consists of those portions which have been recorded as either the injunctions of God or as the utterances of Moses, Jesus and other Prophets. Such portions are those in which it has been categorically stated that God said so and so, or that a particular Prophet said so and so. If we were to exclude the portions belonging to the first category and carefully study those belonging to the second we would notice that their teachings are not perceptibly different from those of the Qur'an. It is true that the second category has not altogether escaped the tamperings of translators, scribes and exegetes, and the errors of oral transmitters. Nevertheless, one cannot help feeling that the teachings embodied in the second category call man to the same pure monotheism as the Qur'an, that they propound those very beliefs propounded by the Qur'an and that they direct man to the same way of life as that to which the Qur'an seeks to direct him. Hence, had the Jews and the Christians adhered to the teaching attributed in their Scriptures to God and the Prophets they would certainly have become a truth-loving and truth-oriented group of people and would have been able to see in the Qur'an that very light which illuminates the earlier divine Scriptures. There would then have been no question of their abandoning their religion in order to follow the Prophet (peace be on him). To follow him would have caused neither break nor discontinuity; they would simply have gone one stage further along the same road.
*98. Instead of reflecting on this seriously and dispassionately, they were seized by a fit of intransigence which intensified their opposition.
O Messenger! Deliver what has been revealed to you from your Lord, for if you fail to do that, you have not fulfilled the task of His messengership. Allah will certainly protect you from the evil of men. Surely Allah will not guide the unbelievers (to succeed against you). Say to them: 'People of the Book! You have no solid ground to stand on unless you establish the Torah and the Gospel and all that had been revealed to you from your Lord. *97 Indeed the message revealed to you from your Lord will aggravate insurgence and unbelief in many of them. *98 So do not grieve for those who disbelieve.
*97. By 'establishing the Torah and the Gospel' is meant observing them honestly and making them the law of life.
It should be noted here that the Scriptures which comprise the Bible consist of two kinds of writings. One was composed by the Jewish and Christian authors themselves. The second consists of those portions which have been recorded as either the injunctions of God or as the utterances of Moses, Jesus and other Prophets. Such portions are those in which it has been categorically stated that God said so and so, or that a particular Prophet said so and so. If we were to exclude the portions belonging to the first category and carefully study those belonging to the second we would notice that their teachings are not perceptibly different from those of the Qur'an. It is true that the second category has not altogether escaped the tamperings of translators, scribes and exegetes, and the errors of oral transmitters. Nevertheless, one cannot help feeling that the teachings embodied in the second category call man to the same pure monotheism as the Qur'an, that they propound those very beliefs propounded by the Qur'an and that they direct man to the same way of life as that to which the Qur'an seeks to direct him. Hence, had the Jews and the Christians adhered to the teaching attributed in their Scriptures to God and the Prophets they would certainly have become a truth-loving and truth-oriented group of people and would have been able to see in the Qur'an that very light which illuminates the earlier divine Scriptures. There would then have been no question of their abandoning their religion in order to follow the Prophet (peace be on him). To follow him would have caused neither break nor discontinuity; they would simply have gone one stage further along the same road.
*98. Instead of reflecting on this seriously and dispassionately, they were seized by a fit of intransigence which intensified their opposition.
(5:69)
(Know well, none has an exclusive claim to the Truth.) For all those who believe in Allah and in the Last Day and do good deeds - be they either believers, Jews, Sabaeans or Christians - neither fear shall fall upon them, nor shall they have any reason to grieve. *99
*99. See Towards Understanding the Qur'an, vol. I, Surah 2, verse 62, and n 80.
(Know well, none has an exclusive claim to the Truth.) For all those who believe in Allah and in the Last Day and do good deeds - be they either believers, Jews, Sabaeans or Christians - neither fear shall fall upon them, nor shall they have any reason to grieve. *99
*99. See Towards Understanding the Qur'an, vol. I, Surah 2, verse 62, and n 80.