Author: sftwr2020

5-78 Those who disbelieved from among the Children of Israel were cursed by the tongue of David and Jesus, son of Mary. This was because they disobeyed and exceeded the limits.^a

لُعِنَ ٱلَّذِينَ ڪَفَرُواْ مِنۢ بَنِىٓ إِسۡرَٲٓءِيلَ عَلَىٰ لِسَانِ دَاوُ ۥدَ وَعِيسَى ٱبۡنِ مَرۡيَمَ‌ۚ ذَٲلِكَ بِمَا عَصَواْ وَّڪَانُواْ يَعۡتَدُونَ (٧٨)

5-78a: After Moses, the Bani Israel reached the pinnacle of their temporal glory under David and their spiritual greatness with Jesus. Both these prophets have greatly eulogized the Holy Prophet and made frequent reference to his coming. However, both saw that the Bani Israel were progressively becoming hard hearted and increasingly disobedient to the commands of God. Hence, they also mentioned the tribulations that were going to overtake them. This is what is meant by cursed, that is being far removed from the Mercy of Allah. After David, Bani Israel were defeated and enslaved by Nebuchadnezzar, and after Jesus they were destroyed by Titus. As a result of these defeats that were occasioned by their disobedience to God, the Bani Israel nation became debased. This is mentioned in Surah Bani Israel where it is stated: لَتُفۡسِدُنَّ فِى ٱلۡأَرۡضِ مَرَّتَيۡنِ  (Certainly you will make mischief in the land twice) (17:4) and the punishment that was meted out to them is recorded in verses 17:5 and 17:7.

5-79 They forbade not one another the hateful things they did. Evil indeed was what they did.

ڪَانُواْ لَا يَتَنَاهَوۡنَ عَن مُّنڪَرٍ۬ فَعَلُوهُ‌ۚ لَبِئۡسَ مَا ڪَانُواْ يَفۡعَلُونَ (٧٩)

5-79a: A nation progresses as long as there are people within it that stop each other from doing bad things. Unfortunately, this shortcoming is widespread among the Muslims now. They see bad things going on around them, things that are patently against the commands of the Quran and Hadith, and even if they do not participate in them, they prefer to remain silent and say nothing. They keep social interaction with such perpetrators. If they have any sense of honor for their religion, they should socially boycott them and preferably should tell them to desist.

5-80 Thou seest many of them befriending those who disbelieve. Certainly evil is that which their souls send before for them, so that Allah is displeased with them, and in chastisement will they abide.

  تَرَىٰ ڪَثِيرً۬ا مِّنۡهُمۡ يَتَوَلَّوۡنَ ٱلَّذِينَ ڪَفَرُواْ‌ۚ لَبِئۡسَ مَا قَدَّمَتۡ لَهُمۡ أَنفُسُہُمۡ أَن سَخِطَ ٱللَّهُ عَلَيۡهِمۡ وَفِى ٱلۡعَذَابِ هُمۡ خَـٰلِدُونَ (٨٠)

5-81 And if they believed in Allah and the Prophet and that which is revealed to him, they would not take them for friends, but most of them are transgressors.

وَلَوۡ ڪَانُواْ يُؤۡمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيۡهِ مَا ٱتَّخَذُوهُمۡ أَوۡلِيَآءَ وَلَـٰكِنَّ ڪَثِيرً۬ا مِّنۡہُمۡ فَـٰسِقُونَ (٨١)

5-81a: The word ٱلنَّبِىِّ in the Quran is used for the Holy Prophet. However, some people have taken it here to mean Moses. The reading then becomes that if the Jews had believed in Moses, they would not have befriended the disbelievers. The real purport, however, is that the Jews are friends with disbelievers and polytheists as is stated in the last verse, but this friendliness is not because of neighborliness or being residents of Arabia for if the disbelievers and polytheists become Muslims the friendship will come to an end. In other words, the basis of friendship is mutual enmity of Islam.

5-82 Thou wilt certainly find the most violent of people in enmity against the believers to be the Jews and the idolators; and thou wilt find the nearest in friendship to the believers to be those who say, We are Christians. That is because there are priests and monks among them and because they are not proud.^a

لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٲوَةً۬ لِّلَّذِينَ ءَامَنُواْ ٱلۡيَهُودَ وَٱلَّذِينَ أَشۡرَكُواْ‌ۖ وَلَتَجِدَنَّ أَقۡرَبَهُم مَّوَدَّةً۬ لِّلَّذِينَ ءَامَنُواْ ٱلَّذِينَ قَالُوٓاْ إِنَّا نَصَـٰرَىٰ‌ۚ ذَٲلِكَ بِأَنَّ مِنۡهُمۡ قِسِّيسِينَ وَرُهۡبَانً۬ا وَأَنَّهُمۡ لَا يَسۡتَڪۡبِرُونَ (٨٢)

5-82a: قِسِّيسِ – The literal meaning of قِسۡ is to seek or strive for something at night and the learned Christian priests are called قِسِّيسِ because they were devout (R).

رُهۡبَانً۬ – It is the plural of راھب and the meaning of رُھب and رَھۡبَ  is fear mixed with precaution and anxiety. رَھبانیة is that worship which is taken to excess because of fear (R) as in وَرَهۡبَانِيَّةً ٱبۡتَدَعُوهَا (And (as for) monkery, they innovated it) (57:27). راھب are those people who withdraw from worldly life and devote themselves only to worship and there were many such people in Christianity.

Nearness of Christianity to Islam: The real purpose of this section is to convey that the Christians despite the exaggeration in their religion are actually close to Islam. So, after mentioning the animosity and hardheartedness of the Jews, the real topic is mentioned, namely that relatively Christians have more love for Muslims because their learned priests are devout, and they even have monks who have given up the world and are engaged in worship which makes the heart soft. The difference between the Jews and the Christians was stark at that time. The Jews were entirely devoted to worldly pursuits and their main focus was to earn wealth particularly through usurious dealings. This made them hardhearted. The Christians by comparison paid more attention to worship and that made them softhearted. Accordingly, in the time of the Holy Prophet, Negus the Emperor of Abyssinia accepted Islam. Heraclius wanted to accept Islam but was dissuaded by the opposition of his nation, and Muqawqis, the Emperor of Egypt, sent gifts to the Holy Prophet in response to his message. The Christian deputation of Najran was so impressed with the Prophet’s arguments that it decided not to have a mubahalah with him. In contrast to this, the Jews remained bitterly hostile. Although the words are general, but the reason given for the softheartedness of the Christians have rendered their meaning specific.

Current Christians and Islam: The early stage of Christianity was undoubtedly such that their scholarly priests were devout and there were among them those who gave up this world to pursue a devout life of worship. However, the later condition of Christianity described in Surah Al Kahf is one of devotion just to worldly life, as in: ٱلَّذِينَ ضَلَّ سَعۡيُہُمۡ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا (Those whose effort goes astray in this world’s life) (18:104). Instead of worshipping God, they started worshipping the deity of wealth and the devil of power and ruling. They, therefore, strayed from the truth and used all their power to oppose the truth. The words of this verse create a hope that these people will revert to Islam. Events too bear testimony to this. Even a small attempt at propagation was so successful that hundreds of educated and intellectual Christians joined Islam. 

5-83 And when they hear that which has been revealed to the Messenger thou seest their eyes overflow with tears because of the truth they recognize. They say: Our Lord, we believe, so write us down with the witnesses.

وَإِذَا سَمِعُواْ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعۡيُنَهُمۡ تَفِيضُ مِنَ ٱلدَّمۡعِ مِمَّا عَرَفُواْ مِنَ ٱلۡحَقِّ‌ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكۡتُبۡنَا مَعَ ٱلشَّـٰهِدِينَ (٨٣)

5-83a: Negus and Muslim refugees: Amongst the Christians favorably impressed by the Quran was Negus the Emperor of Abyssinia in whose country several Muslims had sought refuge from the persecution of the Quraish. A delegation of Quraish was sent after them to bring them back. They took gifts with them for the influential persons of the court and requested that the Muslims not be given refuge. Negus rejected their request but in a vile move, they submitted that the refugees did not just badmouth their religion but also the Christian religion of Negus. Whereupon Negus summoned the refugees to his court. Speaking on behalf of the refugees, Jaffer explained the real situation and narrated how they were misguided and steeped in ways of sin and how the Prophet had elevated them from this abject position. Negus then asked what they said about Jesus. Jaffer narrated the verses of Surah Maryam. Negus was so moved by these verses that tears streamed down his face, and he said that the status of Jesus was not a whit more than what the Quran has stated. Subsequently Negus converted and became a Muslim. Similarly, many people joined Islam, but it appears to be fated that it will only be after Christianity reaches its maximum strength that Islam will dominate. Many similar examples of conversion exist even today. A biography of Lord Stanley states that he used to weep profusely in Tahajjad prayer. There are many other European Christians whose heart melts when they read the Quran.

ٱلۡحَقِّ (The truth) which appears in this verse and also in the next seems to point towards the prophecy of Jesus which is in the fourteenth and sixteenth chapters of John where the Promised Prophet is referred to as the Spirit of Truth. 

5-84 And what (reason) have we that we should not believe in Allah and in the Truth that has come to us, while we earnestly desire that our Lord should cause us to enter with the righteous people?

وَمَا لَنَا لَا نُؤۡمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلۡحَقِّ وَنَطۡمَعُ أَن يُدۡخِلَنَا رَبُّنَا مَعَ ٱلۡقَوۡمِ ٱلصَّـٰلِحِينَ (٨٤) 

5-85 So Allah rewarded them for what they said, with Gardens wherein rivers flow to abide in them. And that is the reward of the doers of good.

 فَأَثَـٰبَهُمُ ٱللَّهُ بِمَا قَالُواْ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ خَـٰلِدِينَ فِيہَا‌ۚ وَذَٲلِكَ جَزَآءُ ٱلۡمُحۡسِنِينَ (٨٥)

5-86 And those who disbelieve and reject Our messages, such are the companions of the flaming fire.

 وَٱلَّذِينَ كَفَرُواْ وَڪَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلۡجَحِيمِ (٨٦)

5-67 O Messenger, deliver that which has been revealed to thee from thy Lord; and if thou do (it) not, thou hast not delivered His message. And Allah will protect thee from men. Surely Allah guides not the disbelieving people.^a

يَـٰٓأَيُّہَا ٱلرَّسُولُ بَلِّغۡ مَآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ‌ۖ وَإِن لَّمۡ تَفۡعَلۡ فَمَا بَلَّغۡتَ رِسَالَتَهُ ۥ‌ۚ وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِ‌ۗ إِنَّ ٱللَّهَ لَا يَہۡدِى ٱلۡقَوۡمَ ٱلۡكَـٰفِرِينَ (٦٧)

5-67a: Meaning of protection of prophets: يَعۡصِمُكَ – The meaning of عصم  is اِمۡساك (R), to restrain or مَنۡع (LA) that is, to protect. Imam Raghib explains وَٱللَّهُ يَعۡصِمُكَ مِنَ ٱلنَّاسِ as و عِصۡمَةُ الانبیاء حِفۡظُهٗ ایّا ھم اوَّلًا بما خَصَّھُم به من صفاءِا لجَوۡھر اثم بما اَوۡلَاھم من الفضائل الۡجِسۡمِیَّةِ وَ النَّفۡسِیَّةِ ثم بالنُّصرۃ و بِتَثَبُّتِ اقدامھم ثمّ بانزالِ السکینة عَلَیۡھِم و بحِفظ قلوبہم وبالتوفیق (By عِصۡمَةُ الانبیاء is meant to protect them. First, by the clarity of the essence from which prophets are created, that is they are sinless from birth, then by conferring them with spiritual and physical excellence, then by granting them help and steadfastness, then bestowing them with tranquility, then by protecting their heart and awarding them with resources and ability). All these things are included in يَعۡصِمُكَ . In Ruh al-Maani, a saying is recorded in its explanation which states that يَعۡصِمُكَ means that his chest will be safeguarded from sin and in this situation, the purport of مِنَ ٱلنَّاسِ‌ is من بین الناس that is that in taking the message to people Allah will protect his chest from sin. It also means that Allah will protect him from the attacks of people.

The connection between preaching the truth and protection: Having talked about the animosity and mockery of the Jews and Christians and after revealing that only a few of them pursue a moderate course while the condition of the majority is grave, it is now stated that the real job of the Messenger and his followers is to deliver the message to them. If the domination of a people or fear of their grandeur and magnificence causes the message not to be delivered to a people, then it is as if the message has not been delivered to any. Messenger here includes his followers who are charged with taking the message to the world after him. In a situation where enemies surround the messenger on all sides, taking a message of reformation to them is fraught with danger. Hence a promise is given that Allah will protect the Holy Prophet and his religion from such enemies. In fact, there is a deep connection between the safety of the mission and the grant of protection from the mischief of the enemies. God creates prophets from a clear essence for a specific objective. If the objective is not fulfilled, then their creation is in vain.  Hence, He grants them protection from the mischiefs and plans of the enemies until such time that he fully delivers the message to the world. So, the protection of the mission and the messenger are codependent, and both are meant here. Some commentators have taken the promise of protection to be just physical protection, that is protection from enemies, and some others have taken it to mean only spiritual protection or sinlessness. The reality is that the words here encompass both types of protection.

The Shia interpretation: The Shia interpretation that the purport of delivering the message is to deliver the message of the caliphate of Ali is a laughable construal of the words. According to them, the purport of مَآ أُنزِلَ إِلَيۡكَ is not the message of oneness of God and of leading a pious life but of granting the caliphate of Arabia to Ali. They contend that the Holy Prophet was afraid to mention the caliphate of Ali for fear that the Companions would turn against him. This is the worst charge that can be levied against the Holy Prophet. It is even worse than the Christians contention that the Holy Prophet delivered the Arabs from polytheism, idol worship, drinking, adultery, internecine wars but was unable to dispel from the Arab minds the greatness of the Kabbah.

A hadith narrated by Abu Hurairah is cited under this verse in which he said: “I memorized from the Messenger of Allah (blessings and peace of Allah be upon him) two vessels (of knowledge). As for one of them, I have disclosed it, but as for the other, if I were to disclose it, this throat would be cut.” This does not mean that there is a branch of religious knowledge that the Holy Prophet did not teach to the ordinary people but secretly mentioned it to Abu Hurairah. Such an idea is the result of lack of understanding the hadith. The entire body of religious knowledge is available in the Quran and Hadith. Abu Hurairah was referring to some ahadith regarding tribulations relating to that period. Accordingly, in line with this there is another hadith narrated by Abu Hurairah in which the following statement occurs: I seek protection in Allah from the seventieth year and the governorship of boys. It was in the seventieth year that Yazid became the Caliph and this marked the beginning of tribulations in the religion. Because these ahadith were not part of religion but only information about events, Abu Hurairah did not present them frequently. As far as not delivering any part of religion, there is a grave warning against it in the Quran: إِنَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِ‌ۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ (Those who conceal the clear proofs and the guidance that We revealed after We have made it clear in the Book for men, these it is whom Allah curses, and those who curse, curse them (too)). So, neither the Holy Prophet hid any part of the religion and nor did Abu Hurairah.

It should also be remembered that in Madinah the Holy Prophet’s enemies increased manifold compared to Makkah. In Makkah, there were only the Quraish but in Madinah there were several parties – the hypocrites, the Jews, the Christians, the Arabian tribes and the Quraish who had gathered all their resources with the intention to destroy the Muslims. Hence, there was a special necessity to provide a guarantee of protection. The Holy Prophet’s survival amidst all these enemies who were plotting day and night to kill him is nothing short of a miracle. Because this section deals particularly with the exaggerations of the Christian faith, there is an indication from this that the greatest opposition to the religion of Islam is to come from the Christians and they will be the greatest opponents of the sinlessness of prophets. Hence before taking up the topic of the excesses of their faith, mention is made of the protection of the Holy Prophet so that it will be evidence against the Christians and also so that the Muslims should not be unnerved by their plans.

5-68 Say: O People of the Book, you follow no good till you observe the Torah and the Gospel and that which is revealed to you from your Lord. And surely that which has been revealed to thee from thy Lord will make many of them increase in inordinacy and disbelief; so grieve not for the disbelieving people.^a

قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَـٰبِ لَسۡتُمۡ عَلَىٰ شَىۡءٍ حَتَّىٰ تُقِيمُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ‌ۗ وَلَيَزِيدَنَّ كَثِيرً۬ا مِّنۡہُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَـٰنً۬ا وَكُفۡرً۬ا‌ۖ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِينَ (٦٨)

5-68a: After mentioning the protection of the Holy Prophet, the topic now turns to the arguments against Christianity. In this discussion, they are addressed as Ahl Kitab to draw them into a principled discussion. That is, that they should accept the principles which are found in the Torah and the Gospel and other scriptures that have been revealed to them through their prophets (مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ‌ۗ ). If they do not accept this, then they have totally abandoned the truth. If they do not accept the testimony of their own scriptures, then it would be justifiable to say that they do not believe in anything. Since the argument with the Christians begins here, hence they are told that in this discussion they have nothing in their hand worth reflecting on unless they acknowledge the principles of their holy scriptures and accept the revelation of those whom they accept as their prophets. The meaning of مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ‌ۗ here is the Torah, the Gospel and in addition the Books of other prophets of Israel that form an integral part of the Bible. Where the Quran is referred to here, the words are مَّآ أُنزِلَ إِلَيۡكَ (what has been revealed to thee). The common teaching in all these Books is the Unity of God, the receipt of a shariah and guidance from God and doing acts of goodness. There is no mention of Trinity or atonement. In the Gospel itself, there is testimony about the Unity of God. The Christians, however, reject these testimonies and manufacture a new religion which is founded on Trinity and atonement, and which is completely contrary to the teachings of the prophets.

5-69 Surely those who believe and those who are Jews and the Sabians and the Christians — whoever believes in Allah and the Last Day and does good — they shall have no fear nor shall they grieve.^a

 إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّـٰبِـُٔونَ وَٱلنَّصَـٰرَىٰ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ وَعَمِلَ صَـٰلِحً۬ا فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٦٩)

5-69a: A statement with very similar wording is met previously in Surah Baqarah where a detailed discussion is carried out (See 2:62a). The purpose for this verse here is to reiterate that God has conveyed the same message to all nations and through all sacred scriptures of the Unity of God and the need to perform righteous acts. Trinity and atonement are contrary to these fundamental principles, and therefore are undoubtedly erroneous.

5-70 Certainly We made a covenant with the Children of Israel and We sent to them messengers. Whenever a messenger came to them with that which their souls desired not, some (of them) they called liars and some they (even) sought to kill.^a

لَقَدۡ أَخَذۡنَا مِيثَـٰقَ بَنِىٓ إِسۡرَٲٓءِيلَ وَأَرۡسَلۡنَآ إِلَيۡہِمۡ رُسُلاً۬‌ۖ ڪُلَّمَا جَآءَهُمۡ رَسُولُۢ بِمَا لَا تَهۡوَىٰٓ أَنفُسُہُمۡ فَرِيقً۬ا ڪَذَّبُواْ وَفَرِيقً۬ا يَقۡتُلُونَ (٧٠)

5-70a: The purport in mentioning the covenant to the Bani Israel is to remind them that the entire emphasis in the covenant is on the Unity of God. It is then stated that they have always been slave to their desires to the extent that they rejected prophets if they said something against their wishes. Even now in pursuit of their desires, they are making plans to kill the Holy Prophet. 

5-71 And they thought that there would be no affliction, so they became blind and deaf; then Allah turned to them (mercifully) but many of them (again) became blind and deaf. And Allah is Seer of what they do.^a

وَحَسِبُوٓاْ أَلَّا تَكُونَ فِتۡنَةٌ۬ فَعَمُواْ وَصَمُّواْ ثُمَّ تَابَ ٱللَّهُ عَلَيۡهِمۡ ثُمَّ عَمُواْ وَصَمُّواْ ڪَثِيرٌ۬ مِّنۡہُمۡ‌ۚ وَٱللَّهُ بَصِيرُۢ بِمَا يَعۡمَلُونَ (٧١)

5-71a: فِتۡنَةٌ۬ – The common meaning of فِتۡنَةٌ۬ is trial, ordeal, affliction, and distress but Ibn Abbas has taken the meaning here to be the setting up of partners with Allah (IJ).

The purport of blind and deaf is that they abandoned the true principles and made their own new rules. This is further clearly explained in the next verse. The first blind and deaf refers to the mischief after Jesus when the Christians abandoned monotheism and shariah, and invented the doctrines of Trinity and atonement. Allah turning to them mercifully is the raising of the Holy Prophet. They still did not come to the righteous path and remained blind and deaf. Over time, they became the majority and the unitarian group among them almost disappeared. Commentators consider this verse as a description of Jews but I consider this to be a mention of the Christians. 

5-72 Certainly they disbelieve who say: Allah, He is the Messiah, son of Mary. And the Messiah said: O Children of Israel, serve Allah, my Lord and your Lord. Surely whoever associates (others) with Allah, Allah has forbidden to him the Garden and his abode is the Fire. And for the wrongdoers there will be no helpers.^a

لَقَدۡ ڪَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ هُوَ ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَ‌ۖ وَقَالَ ٱلۡمَسِيحُ يَـٰبَنِىٓ إِسۡرَٲٓءِيلَ ٱعۡبُدُواْ ٱللَّهَ رَبِّى وَرَبَّڪُمۡ‌ۖ إِنَّهُ ۥ مَن يُشۡرِكۡ بِٱللَّهِ فَقَدۡ حَرَّمَ ٱللَّهُ عَلَيۡهِ ٱلۡجَنَّةَ وَمَأۡوَٮٰهُ ٱلنَّارُ‌ۖ وَمَا لِلظَّـٰلِمِينَ مِنۡ أَنصَارٍ۬ (٧٢)

5-72a: The Divinity of Jesus and Trinity: It is elucidated here that the blindness and deafness mentioned in the previous verse is the deviation from monotheism. The Christian belief is presented here and in verse 5:17 by stating: They say Allah, He is the Messiah, son of Mary, and in the next verse 5:73 and in Surah Al-Nisa 4:171, their creed is stated to be a belief in three gods. Some have considered the two statements to be divergent and have explained this by stating that some Christian sects had one belief and some another. The fact is that both these statements are correct, and their outcome is the same. Fundamentally, the Christians believe in the triune – Father, Son and the Holy Ghost but in practical terms, it is only the Messiah who is the functional god because salvation is through him, and the entire relationship is with him. The entire emphasis of the Christians is on proving his Divinity and preaching his godhood to the world. So, both the statements are correct – one is their theoretical belief and the other is their practical belief. The Christian belief is refuted by the saying of Jesus in which he calls people to the worship of God. If Jesus is God, why would he worship God and call people to worship God. In verse 5:74, the ultimate return of the Christians to the truth is mentioned and the Christian nearness to Islam mentioned in the next section is a further corroboration of this. 

5-73 Certainly they disbelieve who say: Allah is the third of the three. And there is no God but One God. And if they desist not from what they say, a painful chastisement will surely befall such of them as disbelieve.

  لَّقَدۡ ڪَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ ثَالِثُ ثَلَـٰثَةٍ۬‌ۘ وَمَا مِنۡ إِلَـٰهٍ إِلَّآ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۚ وَإِن لَّمۡ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُواْ مِنۡهُمۡ عَذَابٌ أَلِيمٌ (٧٣)

5-74 Will they not then turn to Allah and ask His forgiveness? And Allah is Forgiving, Merciful.

 أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسۡتَغۡفِرُونَهُ ۥ‌ۚ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬ (٧٤)

5-75 The Messiah, son of Mary, was only a messenger; messengers before him had indeed passed away. And his mother was a truthful woman. They both used to eat food. See how We make the messages clear to them! then behold, how they are turned away!^a

مَّا ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَ إِلَّا رَسُولٌ۬ قَدۡ خَلَتۡ مِن قَبۡلِهِ ٱلرُّسُلُ وَأُمُّهُ ۥ صِدِّيقَةٌ۬‌ۖ ڪَانَا يَأۡڪُلَانِ ٱلطَّعَامَ‌ۗ ٱنظُرۡ ڪَيۡفَ نُبَيِّنُ لَهُمُ ٱلۡأَيَـٰتِ ثُمَّ ٱنظُرۡ أَنَّىٰ يُؤۡفَكُونَ (٧٥)

5-75a: In contradicting the Divinity of Jesus, the Quran always mentions the name of his mother to show that one born of woman is being turned into a god.

Mention of food: They both used to eat food is mentioned because one who eats food is given to all human processes. One who eats food would need to defecate and urinate, and one who cannot live without food cannot be god. This is a very simple but clear argument. It is a pity that Christians do not reflect on this. But why feel sorry for the Christians when the Muslims, despite this clearly worded statement that Jesus needed food, believe that Jesus is alive in his physical body without the need for food and attended human processes. The Christians take this creed of the Muslims as an argument for the Divinity of Jesus and use it to mislead Muslims. 

5-76 Say: Do you serve besides Allah that which controls for you neither harm nor good? And Allah — He is the Hearing, the Knowing.^a

قُلۡ أَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَڪُمۡ ضَرًّ۬ا وَلَا نَفۡعً۬ا‌ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ (٧٦) 

5-76a: Jesus can neither benefit nor harm them and the thinking of the followers of Jesus that their world dominance is because they are the worshippers of Jesus is incorrect. 

5-77 Say: O People of the Book, exaggerate not in the matter of your religion unjustly, and follow not the low desires of people who went astray before and led many astray, and went astray from the right path.^a

قُلۡ يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ غَيۡرَ ٱلۡحَقِّ وَلَا تَتَّبِعُوٓاْ أَهۡوَآءَ قَوۡمٍ۬ قَدۡ ضَلُّواْ مِن قَبۡلُ وَأَضَلُّواْ ڪَثِيرً۬ا وَضَلُّواْ عَن سَوَآءِ ٱلسَّبِيلِ (٧٧)

5-77a: This verse states that elevating a mortal to godhood is following the example of previous nations who went astray. This charge is brought against the Christians by the Muslims but even the Christians admit that this statement is correct. Initially the idol worshippers had made a creed in which they called their deities gods and sons of god and today it is an established fact that Paul followed the Greek idol worshippers in developing the Pauline creed. Could an unlettered Arab unaware of the world history have said this. Certainly not. It is the word of God, the Knower of what is hidden Who made this fact manifest to the world. Today, the researchers of Europe have accepted the soundness of this statement. This is clear testimony to the Divine origin of the Quran.

5-57 O you who believe, take not for friends those who take your religion as a mockery and a sport, from among those who were given the Book before you and the disbelievers; and keep your duty to Allah if you are believers.^a

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلَّذِينَ ٱتَّخَذُواْ دِينَكُمۡ هُزُوً۬ا وَلَعِبً۬ا مِّنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِكُمۡ وَٱلۡكُفَّارَ أَوۡلِيَآءَ‌ۚ وَٱتَّقُواْ ٱللَّهَ إِن كُنتُم مُّؤۡمِنِينَ (٥٧)

5-57a: Friendship with Ahl Kitab: It is categorically allowed to make pacts of assistance with Ahl Kitab who do not desire to destroy the religion of Islam and do not mock it and it is permitted to give assistance to them and to take assistance from them. Because the term used here is Ahl Kitab and not Jews and Christians, Ahl Kitab can include all those nations in which prophets came and this presumably means all the nations of the world. It follows that Muslims can only make friends with nations that do not mock the religion of Islam. In distinguishing ٱلۡكُفَّارَ (disbelievers) from the rest, the aim is to single out the disbelievers who were at that time bent upon eradicating Islam. Because this section deals with the condition of Jews and Christians, their mockery of the religion of Islam is a testimony to their internal condition because the teachings of Islam contain nothing else except how to lead a moral and pious life. Thus, mockery of Islam is nothing else but disdain of virtuosity. Deriding Islam is commonplace among the Christians today.

5-58 And when you call to prayer they take it as a mockery and a sport. That is because they are a people who understand not.^a

  وَإِذَا نَادَيۡتُمۡ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوً۬ا وَلَعِبً۬ا‌ۚ ذَٲلِكَ بِأَنَّهُمۡ قَوۡمٌ۬ لَّا يَعۡقِلُونَ (٥٨)

5-58a: لعب – It is derived from لُعاب meaning saliva that trickles out. Hence لَعِبَ means an act that is done for no good purpose (R).

It is mentioned that they even mock the call to prayer and consider it absurd. The call to prayer is given so much importance here that it is included in those essential elements of Islamic practice whose mockery is considered mockery of Islam. This is as it should be because the call to prayer is the announcement of an essential principle of Islam. It is a distinguishing feature of Islam that its principle is announced loudly in the world five times a day so that all the people are informed of this principle of Islam. The call to prayer is also a testimonial to the truth of Islam because unless one is fully convinced of the truthfulness of a matter, one cannot have the courage to announce it repeatedly and loudly to the public. It is well known that the call to prayer is one of the magnificent components of Islam although the text of the call was revealed to Caliph Umar and to another Companion of the Holy Prophet but its authentication by the Holy Prophet caused it to be included as a component of Islam. 

5-59 Say: O People of the Book, do you find fault with us for aught except that we believe in Allah and in that which has been revealed to us and that which was revealed before, while most of you are transgressors?^a

قُلۡ يَـٰٓأَهۡلَ ٱلۡكِتَـٰبِ هَلۡ تَنقِمُونَ مِنَّآ إِلَّآ أَنۡ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ مِن قَبۡلُ وَأَنَّ أَكۡثَرَكُمۡ فَـٰسِقُونَ (٥٩)

5-59a: تَنقِمُونَ –نَقِمَ منه means considered it obnoxious or found fault with it either verbally or by inflicting punishment (R). In فَٱنتَقَمۡنَا مِنۡہُمۡ فَأَغۡرَقۡنَـٰهُمۡ (So we exacted retribution from him…) (7:136), the word is used in its second meaning of inflicting punishment. In Al-Nihayah the meaning is given as considered something so bad that his wrath descends on the perpetrator.

It is stated that another reason for their mockery is their animosity towards Islam. So, the questions is poised as to why they consider the Muslims bad when they do not deem the disbelievers to be so bad. The only difference between the Muslims and the disbelievers is that Muslims believe in Allah and His revelation. The real reason the Ahl Kitab consider the Muslims to be bad is because the Ahl Kitab themselves are not righteous and obedient to the commands of Allah and most of them are transgressors. If the current situation in Europe is analyzed, their negative view of Muslims and Islam is because of their own condition of moral depravity. Hence, they are not worried as much about other nations as they are about suppressing Muslims.

5-60 Say: Shall I inform you of those worse than this in retribution from Allah? They are those whom Allah has cursed and upon whom He brought His wrath and of whom He made apes and swine, and who serve the devil. These are in a worse plight and further astray from the straight path.^a

قُلۡ هَلۡ أُنَبِّئُكُم بِشَرٍّ۬ مِّن ذَٲلِكَ مَثُوبَةً عِندَ ٱللَّهِ‌ۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيۡهِ وَجَعَلَ مِنۡہُمُ ٱلۡقِرَدَةَ وَٱلۡخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَ‌ۚ أُوْلَـٰٓٮِٕكَ شَرٌّ۬ مَّكَانً۬ا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ (٦٠)

5-60a: بِشَرٍّ۬ مِّن ذَٲلِكَ –ذَٲلِكَ refers to those who found fault with Muslims.

قِرَدَةَ is used metaphorically here for the violators of the Sabbath and خَنَازِيرَ is used metaphorically for the disciples of Jesus at whose behest Jesus prayed for food (RM). The violators of the Sabbath trespassed the sanctity of the Sabbath, a day reserved for worship, by indulging in worldly pursuits and abandoning worship. Similarly, those who demanded food formed that section of the followers of Jesus who dedicated their life to chasing the daily bread and for whom the reality of religion became only satisfying their desires. Just as by becoming an ape is meant the metamorphosis of the heart, similarly by making them swine can mean acquiring the attributes of swine (R). See 2:65a.

The Promised Messiah and the killing of the swine: It is stated about the Promised Messiah in the Hadith: یکسر الصّلیب و یقتل الخنزیر  (He will break the Cross and kill the swine). The meaning is that he will break the dominance of Christianity. The work of a reformer cannot be to go into the jungle and hunt for swine. The purport only is to remove the dominance of Christianity and put an end to the swine like attributes which had spread in a nation fond of eating the swine.

وَعَبَدَ ٱلطَّـٰغُوتَ‌ – Its coordinating conjunction is on the relative pronoun مَنۡ , that is there were people from among them who worshipped the devil. By devil here is meant arrogant chiefs and leaders. The masses start following them as if they worship them.

5-61 And when they come to you, they say, We believe, and surely they come in unbelief and they go forth in it. And Allah knows best what they conceal.^a

وَإِذَا جَآءُوكُمۡ قَالُوٓاْ ءَامَنَّا وَقَد دَّخَلُواْ بِٱلۡكُفۡرِ وَهُمۡ قَدۡ خَرَجُواْ بِهِۦ‌ۚ وَٱللَّهُ أَعۡلَمُ بِمَا كَانُواْ يَكۡتُمُونَ (٦١)

5-61a: The mention here is of the visits to the Holy Prophet of the people called as apes and swine in the previous verse. Mention is also made of their hypocritical attitude.

5-62 And thou seest many of them vying one with another in sin and transgression, and their devouring illegal gain. Certainly evil is that which they do.

وَتَرَىٰ كَثِيرً۬ا مِّنۡہُمۡ يُسَـٰرِعُونَ فِى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ وَأَڪۡلِهِمُ ٱلسُّحۡتَ‌ۚ لَبِئۡسَ مَا كَانُواْ يَعۡمَلُونَ (٦٢)

5-63 Why do not the rabbis and the doctors of law prohibit them from their sinful utterances and their devouring unlawful gain? Certainly evil are the works they do.

لَوۡلَا يَنۡہَٮٰهُمُ ٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ عَن قَوۡلِهِمُ ٱلۡإِثۡمَ وَأَكۡلِهِمُ ٱلسُّحۡتَ‌ۚ لَبِئۡسَ مَا كَانُواْ يَصۡنَعُونَ (٦٣)

5-63a: The next verse refers specifically to the Jews by name which shows that here it is both the Jews and the Christians that are meant. According to Hassan, the ربانی scholars are the scholars of Gospel and أَحۡبَارُ are the scholars of the Torah. This lends further confirmation to the conclusion that there is an indication in قِرَدَةَ to the disobedient among the Bani Israel and in خَنَازِير to the lascivious among the Christians.

5-64 And the Jews say: The hand of Allah is tied up. Their own hands are shackled and they are cursed for what they say.^a Nay, both His hands are spread out. He disburses as He pleases.^b And that which has been revealed to thee from thy Lord will certainly make many of them increase in inordinacy and disbelief.^c And We have cast among them enmity and hatred till the day of Resurrection. Whenever they kindle a fire for war Allah puts it out, and they strive to make mischief in the land. And Allah loves not the mischief-makers.^d

 وَقَالَتِ ٱلۡيَہُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌ‌ۚ غُلَّتۡ أَيۡدِيہِمۡ وَلُعِنُواْ بِمَا قَالُواْ‌ۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُ‌ۚ وَلَيَزِيدَنَّ كَثِيرً۬ا مِّنۡہُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَـٰنً۬ا وَكُفۡرً۬ا‌ۚ وَأَلۡقَيۡنَا بَيۡنَہُمُ ٱلۡعَدَٲوَةَ وَٱلۡبَغۡضَآءَ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ‌ۚ كُلَّمَآ أَوۡقَدُواْ نَارً۬ا لِّلۡحَرۡبِ أَطۡفَأَهَا ٱللَّهُ‌ۚ وَيَسۡعَوۡنَ فِى ٱلۡأَرۡضِ فَسَادً۬ا‌ۚ وَٱللَّهُ لَا يُحِبُّ ٱلۡمُفۡسِدِينَ (٦٤)

5-64a: مَغۡلُولَةٌ‌ۚ – غُلَّ means قُیّدبهٖ (handcuffed) as in: خُذُوهُ فَغُلُّوهُ (Seize him, then fetter him) (69:30). Derived from it is اغلال (shackles), and metaphorically مغلول الید means a niggardly person, as in لَا تَجۡعَلۡ يَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ (Make not thy hand to be shackled to they neck) (17:29) (R). This verse gives an example of how the Jews mocked the Muslims. The Christians of today mock Islam even more than this. The Jews made the financial difficulties of the Muslims as the butt of their mockery and said that the God of Muslims has become niggardly. The Christians say that if Islam is a true religion, it would not have declined politically. The reply given to this in: غُلَّتۡ أَيۡدِيہِمۡ (Their own hands are shackled) is a prophecy that in their opposition to Islam, their hands will be tied so that they will not be able to oppose it.

5-64b: يَدَاهُ مَبۡسُوطَتَانِ – یَدۡ means hand and its plural is اَیۡدِی . Metaphorically, یَدۡ is sometimes spoken for a blessing, and sometimes for custody and for country. An example of its use is: أَوۡ يَعۡفُوَاْ ٱلَّذِى بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِ‌ (in whose hand is the marriage tie) (2:237) where the purport is custody, just as in: مالی بهٖ یَدان  (R). A hadith about Gog and Magog says: لایدان لاحد بقتالھم (no one has the power to fight them), and ید ٱللَّهِ is a metaphor for protection and defense. The meaning of  علی الجماعة يَدُ ٱللَّهِ is that the party of the followers of Islam will be accorded  protection of Allah (LA). The meaning of یَدُہٗ مُطۡلَقَةٌ is granting blessings and derived from it is: يَدُہٗ  مَغۡلُولَةٌ meaning niggardness and holding back the hand (R). اَیَّدَہٗ means support as in: أَيَّدۡنَـٰهُ بِرُوحِ ٱلۡقُدُسِ‌ (strengthened him with the Holy Spirit) (R). بَسۡط یَدۡ means generous.

In the early period of Islam, the Muslims were poor. The Jews mocked them by asking why is it that Allah does not give to His servants. The response given here is that both His hands are free, that is that He will give His worshippers both kinds of blessings, religious and temporal. This is a prophecy, but the words used are such that there is a reply in it also of what the Christians say. Attributing the word یَدۡ to Allah is in its real meaning of power because it is the hands which are the source of power in a person.

5-64c: Noah’s saying elsewhere is very similar: لَمۡ يَزِدۡهُمۡ دُعَآءِىٓ إِلَّا فِرَارً۬ا (my call has only made them flee the more). The meaning here is that they keep on increasing in opposition as more and more of the Quran is revealed.

5-64d: Enmity between the Jews and Christians: The pronoun in بَيۡنَہُمُ (among them) stands for the two groups of the Ahl Kitab, the Jews and the Christians, because the real address is to these two groups of the Ahl Kitab as is obvious from: لَا تَتَّخِذُواْ ٱلۡيَہُودَ وَٱلنَّصَـٰرَىٰٓ أَوۡلِيَآءَ‌ۘ (take not the Jews and Christians for friends) (5:51). This shows that there will be Jews and Christians till the end of the world and their enmity too will persist till that time. The belief that everyone will at some point believe in Jesus runs counter to what is stated in the Quran.

أَوۡقَدُواْ نَارً۬ا لِّلۡحَرۡبِ – It is stated in Ruh al-Maani that it was a custom in Arabia that when they wanted to make a declaration of war, they would light a huge fire on the top of a nearby mountain or other elevated place and this was called نار الحرب . The reference to putting out the fire is to extinguish the mischief of the opponents of Islam, and the meaning of حرب here is the intention to wage war or to make some other mischief against the Holy Prophet and Islam.

5-65 And if the People of the Book had believed and kept their duty We would certainly have removed from them their evils, and made them enter gardens of bliss.

وَلَوۡ أَنَّ أَهۡلَ ٱلۡڪِتَـٰبِ ءَامَنُواْ وَٱتَّقَوۡاْ لَڪَفَّرۡنَا عَنۡہُمۡ سَيِّـَٔاتِہِمۡ وَلَأَدۡخَلۡنَـٰهُمۡ جَنَّـٰتِ ٱلنَّعِيمِ (٦٥)

5-66 And if they had observed the Torah and the Gospel and that which is revealed to them from their Lord, they would certainly have eaten from above them and from beneath their feet. There is a party of them keeping to the moderate course; and most of them — evil is that which they do.^a

وَلَوۡ أَنَّہُمۡ أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم‌ۚ مِّنۡہُمۡ أُمَّةٌ۬ مُّقۡتَصِدَةٌ۬‌ۖ وَكَثِيرٌ۬ مِّنۡہُمۡ سَآءَ مَا يَعۡمَلُونَ (٦٦) 

5-66a: The purport of مَآ أُنزِلَ إِلَيۡہِم مِّن رَّبِّہِمۡ is the Quran. Accordingly, in the last verse instead of أَقَامُواْ ٱلتَّوۡرَٮٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡہِم there is ءَامَنُواْ وَٱتَّقَوۡاْ that is if they had believed and kept their duty, where by belief is meant belief in the Holy Prophet. The necessity of also mentioning the observance of the Torah and Gospel with that which is revealed is because of the clear prophecies in the Torah and Gospel of the coming of the Holy Prophet.

لَأَڪَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِم (they would certainly have eaten from above them and below their feet): The food from above is heavenly blessings and from below their feet is earthly blessings. The meaning is that these people have stooped only towards the food that is below their feet, that is the life of this world. If only they had accepted the Quran, they would have been blessed both with spiritual and physical blessings.

مِّنۡہُمۡ أُمَّةٌ۬ مُّقۡتَصِدَةٌ۬ : مُّقۡتَصِدَةٌ۬ – The meaning of قَصۡد is to be steadfast on the path and derived from it is اِقۡتِصاد which has dual meaning. One اِقۡتِصاد (moderation) is praiseworthy under all conditions and this is so in those affairs where there are two extremes of excess and deficit (and one who avoids the two extremes is called مقتصد ( a moderate)). For example generosity is between niggardness and spendthrift, and in the Quranic statement: وَٱقۡصِدۡ فِى مَشۡيِكَ (And pursue the right course in thy going) (31:19), اِقۡتِصاد  is used in this sense. The other use of اِقۡتِصاد is in the sense of middling between good and bad, as for example something between justice and oppression or something between near and far. The example of use in the first sense is: فَمِنۡهُمۡ ظَالِمٌ۬ لِّنَفۡسِهِۦ وَمِنۡہُم مُّقۡتَصِدٌ۬ (so of them is he who wrongs himself, and of them is he who takes a middle course) (35:32) and of the use in the second sense is: وَسَفَرً۬ا قَاصِدً۬ا (a short journey) (9:42), that is a journey which is not very long (R).

Islam accepts that other religions have some goodness in them, and this expansiveness of thought is found only in Islam. There is no doubt however that a major portion of the moderate group mentioned in this verse joined Islam. Even now, it is people in this group who are moving towards and joining Islam.  

5-51 O you who believe, take not the Jews and the Christians for friends. They are friends of each other. And whoever amongst you takes them for friends he is indeed one of them. Surely Allah guides not the unjust people.^a

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡيَہُودَ وَٱلنَّصَـٰرَىٰٓ أَوۡلِيَآءَ‌ۘ بَعۡضُہُمۡ أَوۡلِيَآءُ بَعۡضٍ۬‌ۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَإِنَّهُ ۥ مِنۡہُمۡ‌ۗ إِنَّ ٱللَّهَ لَا يَهۡدِى ٱلۡقَوۡمَ ٱلظَّـٰلِمِينَ (٥١)

5-51a: Friendship with Ahl Kitab: See 2:257a for what is meant by اولیاء . In verse 3:28 there is a general order prohibiting the believers from taking disbelievers as friends but there is a condition imposed that the said friendship is in preference to a friendship with a Muslim for which see 3:28a. Apparently, the words here are unconditional that Jews and Christians are not to be befriended, that is believers should not seek help from them nor give them help. The next verse shows that the hypocrites sought refuge with Jews and Christians out of a fear that if Islam is eliminated, they will get destroyed as well and so as a precautionary measure they kept good relations with the Jews and Christians. In the next section, this topic is repeated and particular mention is made of those Ahl Kitab who mocked Islam (5: 57), of the enmity of the Ahl Kitab (5:59) and of their efforts to spread mischief and to initiate hostilities against Islam (5:64). This context shows clearly that Muslims are prohibited from making friends with those Jews who were inimical to Islam and desired to destroy Islam and incited people against Islam.

In a description of the conditions which led to the revelation of this verse, mention is made of how Ubadah ibn al-Samat was disgusted with cooperating with the Jews, and the refusal of the hypocrite Abdullah bin Ubay to abandon cooperating with the Jews (IJ). In another tradition, the violation of the treaty by the Jewish tribe of Bani Qurayza is mentioned as the reason for the revelation of the verse (IJ). Ibn Jarir prefers the interpretation of this verse which holds that the friendship prohibited is the one مِن دُونِ ٱلۡمُؤۡمِنِينَ‌ۖ that is against the Muslims or that will harm the Muslims because he states that the narrations about the rationale for this verse are not categorically correct and keeping the common Quranic words in view, this is the most appropriate meaning. 

Islam has neither the narrow mindedness to prohibit its followers from meeting others or stops them from necessary interaction that occur in the normal course. In fact, it permits marriages with the chaste women of the Ahl Kitab which results in the normal feeling of love between the spouses. During the administration of Caliph Umar, the Ahl Kitab fought in the ranks of Muslim forces against the Iranians. Further Islam teaches to keep justice and equity in mind even when dealing with the enemy and to show kindness and to deal justly with those who do not fight and do not help those who fight Muslims (60:8). However, Islam is a very wise religion and strictly stops the Muslims from doing things that will cause harm even if a utopian philosopher who has not practically fashioned a nation may not appreciate this necessity and may criticize it. Islam has taught us to distinguish between these people those who are the enemies of our religion and those who are not. There is also no doubt that those who will keep a connection with them will get influenced by their thinking and will become one of them. This is what is meant by فَإِنَّهُ ۥ مِنۡہُمۡ‌ۗ . If on the one hand, it is correct that if a nation becomes the enemy of Islam, individual friendships with its members should not be maintained, and on the other hand, it is also true that Muslims cannot consider the Jews and the Christians nations as a friend because they do not want Islam to spread in the world. Therefore, to have any expectation of assistance from them is meaningless. The important thing towards which attention is drawn is that Muslims should abandon any idea of getting assistance from them. 

5-52 But thou seest those in whose hearts is a disease, hastening towards them, saying: We fear lest a calamity should befall us. Maybe Allah will bring the victory or a commandment from Himself, so they will regret what they hid in their souls.^a

فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ۬ يُسَـٰرِعُونَ فِيہِمۡ يَقُولُونَ نَخۡشَىٰٓ أَن تُصِيبَنَا دَآٮِٕرَةٌ۬‌ۚ فَعَسَى ٱللَّهُ أَن يَأۡتِىَ بِٱلۡفَتۡحِ أَوۡ أَمۡرٍ۬ مِّنۡ عِندِهِۦ فَيُصۡبِحُواْ عَلَىٰ مَآ أَسَرُّواْ فِىٓ أَنفُسِہِمۡ نَـٰدِمِينَ (٥٢)

5-52a: دَآٮِٕرَة – The meaning of دَوۡر is to go around or to rotate. A house is called دار because the wall surrounds it and because دار is a place of rest, a town is also called دار . Further دار is combined to form the compound words دار دنیا (earthly abode) and دار آخرت  (heavenly abode), and paradise is called دار السلام and hell is called دار البوار , that is the house of peace and the house of destruction. دائرہ  is a line that goes around and encircles and metaphorically it refers to accidents and calamities because they encircle a person, as in: عَلَيۡهِمۡ دَآٮِٕرَةُ ٱلسَّوۡءِ‌ (On them is the evil turn) (9:98). Its plural is دوائر as in يَتَرَبَّصُ بِكُمُ ٱلدَّوَآٮِٕرَ‌ۚ (they wait for an evil turn of fortune for you) (9:98). دَآٮِٕرَة is used in disliked affairs just as دَولة is used in liked affairs.

Prevalence of unbelief is no cause to be frightened: By disease is meant weakness of faith or hypocrisy (See 2-10a and 2-184b). Hypocrites, like Abdullah bin Ubay mentioned in the previous comment, kept secret relations with the disbelievers and Jews out of fear that the Muslims will ultimately be vanquished but their friendship with the disbelievers will save them. In the current times, there are several Muslims who see Islam surrounded by difficulties and seek to find refuge with the Christians. If they had faith in God’s promises, they would have had their trust in God and would not have sought friendship with people who are bent upon the destruction of Islam. Two things are stated here as a consolation. Either God will grant Muslims victory against their opponents, that is a clear victory in battle as happened in the time of the Holy Prophet, and that is why this is mentioned first or if this does not happen then Allah may create some other conditions that result in the dominance of Islam. So, even if the Muslims suffer defeat instead of gaining victory, Allah can create conditions that result in the dominance of Islam. In the current defeated state, these words provide consolation and good news that Allah will cause Islam to dominate in some other way. 

5-53 And those who believe will say: Are these they who swore by Allah with their most forcible oaths that they were surely with you? Their deeds will bear no fruit, so they will be losers.

وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓاْ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَـٰنِہِمۡ‌ۙ إِنَّہُمۡ لَمَعَكُمۡ‌ۚ حَبِطَتۡ أَعۡمَـٰلُهُمۡ فَأَصۡبَحُواْ خَـٰسِرِينَ (٥٣)

5-54 O you who believe, should anyone of you turn back from his religion, then Allah will bring a people, whom He loves and who love Him, humble towards the believers, mighty against the disbelievers, striving hard in Allah’s way and not fearing the censure of any censurer. This is Allah’s grace — He gives it to whom He pleases. And Allah is Ample-giving, Knowing.^a

  يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ مَن يَرۡتَدَّ مِنكُمۡ عَن دِينِهِۦ فَسَوۡفَ يَأۡتِى ٱللَّهُ بِقَوۡمٍ۬ يُحِبُّہُمۡ وَيُحِبُّونَهُ ۥۤ أَذِلَّةٍ عَلَى ٱلۡمُؤۡمِنِينَ أَعِزَّةٍ عَلَى ٱلۡكَـٰفِرِينَ يُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوۡمَةَ لَآٮِٕمٍ۬‌ۚ ذَٲلِكَ فَضۡلُ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُ‌ۚ وَٱللَّهُ وَٲسِعٌ عَلِيمٌ (٥٤)

5-54a: أَذِلَّةٍ – It is the plural of ذلیل and ذُلّ from which it is derived means to be overcome or humiliated (R) but being ذلیل or overcome before one’s own people means to assume extreme degree of lowness or humbleness like a person who is defeated and overcome. For example, it has been stated about treatment of parents to lower to them : جَنَاحَ ٱلذُّلِّ (wing of humility) out of mercy (17:24) where the meaning of ذُلّ is extreme softness and humbleness. The meaning of أَذِلَّةٍ here is those who are humble in their dealings. In another place, the same idea has been expressed as: رُحَمَآءُ بَيۡنَہُمۡ‌ (compassionate among themselves) (48:29). So the meaning of أَذِلَّةٍ عَلَى ٱلۡمُؤۡمِنِينَ is to be humble with the believers like a person who bends down in humility after being overcome. There can be no greater relationship of love and affection than this.

أَعِزَّةٍ – It is the plural of عزیز and عِزَّة  is the name of the condition when a person is not overcome. It is derived from ارض عَزَاز which means firm ground and عزیز is one who overpowers and is not overcome, that is: الذی یُقۡھِر و لا یُقۡھَرُ (R).

Meaning of not overcome before an enemy: The meaning of not overcome before an enemy is not to absorb the influence of the enemy. In another place, it is stated as: أَشِدَّآءُ عَلَى ٱلۡكُفَّارِ (firm of heart against the disbelievers). Muslims have had to live under the rule of non-Muslims somewhere right from the time of the Holy Prophet to the present day and so أَعِزَّةٍ does not imply physically not being overcome but what is meant is not being overcome morally and spiritually. In fact, when one has to live under non-Muslim rulers, the need to manifest this attribute of عزیز is more than ever because the condition is one of: الناس علےٰ دین ملوکھم والا . People tend to lean towards the religion, habits and traits of the ruler and are so overawed by them that they leave the path of truth. Muslims are taught that even if they are physically overcome, they should overpower the rulers morally and they should not adopt a lowliness before them which will have an adverse effect on their morals, religion and spirituality.

After the mention of such people who take their enemies as friends to benefit in this life of a few days, it is now stated that sometimes they are so overawed by their rulers that they reject their own faith under their influence. Along with this, Allah gives the glad tidings that if someone wants to apostatize, they may but Allah will cause such strong willed and firm of faith people to be born in Islam who will not care for any censure and will work tirelessly in the cause of Islam regardless of the conditions. There also seems to be an indication that if a person apostatizes, Allah will cause other people to join in his place who are true to their faith.

Cases of apostasy in early Islam: During the time of the Holy Prophet, apostasy, if it took place at all, was very rare. Abu Sufyan in his testimony before Heraclius, the Roman Emperor, stated that no Muslim apostatized after getting disappointed with the religion. The biggest mischief of apostasy raised its head during the administration of Caliph Abu Bakr. In the closing days of the Holy Prophet’s life Aswad al-Ansi, Musailma the liar, and Tulayha al-Asadi falsely claimed to be prophets and their tribes namely Banu Mudlej, Banu Hanifa and Banu Asadwan apostatized. Caliph Abu Bakar nipped this mischief in the bud. Apart from these, the following tribes apostatized after the death of the Holy Prophet: Banu Fazara, Ghatafan, Banu Salim, Banu Yarbu, the people of the false prophetess Sajjah who married Musailma, Kundah, and Banu Bakr bin Dayal. Caliph Abu Bakr remained steadfast and firm, much like prophets, during this mischief and all these tribes rejoined Islam. Truly, Abu Bakr and the companions are deserving of the epitaph: یحبّہم و یحبونه that is, God loved them and they loved God. This testimony of the Quran is sufficient to rebut the impudent charges made by the followers of the Shia sect. In the late nineteenth century, there was an increase in apostatizing when Muslims started converting to Christianity. This was stemmed after a short period which coincided with the appearance of the Mujaddid of the fourteenth century, Mirza Ghulam Ahmad. The principles that stopped the mischief of apostatizing are the ones taught by him. One wishes that the Muslims had reflected on this Movement and strengthened it for then they would have seen how Islam would have dominated the world. 

5-55 Only Allah is your Friend and His Messenger and those who believe, those who keep up prayer and pay the poor-rate, and they bow down.^a

إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُ ۥ وَٱلَّذِينَ ءَامَنُواْ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُمۡ رَٲكِعُونَ (٥٥)

5-55a: The Muslims are advised not to befriend Jews and Christians, that is not to rely on their assistance. They are now told who to rely upon. They should consider Allah as their helper and befriend the Prophet and the believers. This is made clear by stating وَلِيُّكُمُ ٱللَّهُ that is, your real patron and helper is Allah. It is important to note that the wording of the statement is not: اولیاء کم ٱللَّهُ وَرَسُولُهُ ۥ وَٱلَّذِينَ ءَامَنُواْ because the purport is that the Messenger and the believers are your friends only because they obey the commands of Allah.

Caliph Ali and the story of giving the ring: It is narrated that Caliph Ali, while in the prayer posture of bowing (ruku), gave his ring to a petitioner and this verse is revealed for him because he gave the poor-rate while bowing in prayer. First, this action by itself is not commendable that a person while saying his prayers gives away his ring to a petitioner. Acts of greater merit and sacrifice were performed by Caliph Abu Bakr who donated his entire wealth on several occasions both in Makkah and in Madinah. Second, people come to the mosque to pray not to pay the poor-rate. Third, the verse talks about those who pay the poor rate and Caliph Ali’s giving away his ring was not poor rate because the poor rate is paid into the national treasury. The meaning of هُمۡ رَٲكِعُونَ is just that they obey the commands of Allah. Prayer and poor rate are two great acts of obeying Allah and hence they are mentioned separately. To deduce the excellence of Caliph Ali from this is a foolish proposition. 

5-56 And whoever takes Allah and His Messenger and those who believe for friend — surely the party of Allah, they shall triumph.^a

وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُ ۥ وَٱلَّذِينَ ءَامَنُواْ فَإِنَّ حِزۡبَ ٱللَّهِ هُمُ ٱلۡغَـٰلِبُونَ (٥٦)

5-56a: حِزۡب – Is a party that is vehement, and its plural is أَحۡزَابَ as in: لَمَّا رَءَا ٱلۡمُؤۡمِنُونَ ٱلۡأَحۡزَابَ (when the believers saw the allies) (33:22). In this and other uses of the word in the Quran, the meaning is those tribes who formed an alliance to wage war against the Holy Prophet (R). The definition of أَحۡزَابَ in Lisan al-Arab is parties that join to wage war against the Holy Prophet. The meaning of حِزۡب الرجُل is اَصۡحَبُه‘ و جندہ الذین علی رَأیه (His friends and his army who are of the same opinion as him) (LA). In accordance with this meaning, the disbelievers and hypocrites are حزب الشیطان and the believers are حِزۡب ٱللَّه  because they follow the commands of Allah. The glad tidings given here is that those who trust in the help of Allah do not fail and they will certainly overcome their enemies. This is a clear prophecy of the dominance of Islam and the Muslims.

5-44 Surely We revealed the Torah, having guidance and light.^a By it did the prophets who submitted themselves (to Allah) judge for the Jews, and the rabbis and the doctors of law, because they were required to guard the Book of Allah, and they were witnesses thereof.^b So fear not the people and fear Me, and take not a small price for My messages. And whoever judges not by what Allah has revealed, those are the disbelievers.^c

إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَٮٰةَ فِيہَا هُدً۬ى وَنُورٌ۬‌ۚ يَحۡكُمُ بِہَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَـٰبِ ٱللَّهِ وَڪَانُواْ عَلَيۡهِ شُہَدَآءَ‌ۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَـٰتِى ثَمَنً۬ا قَلِيلاً۬‌ۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ (٤٤)

5-44a: In the last section, there is mention of the internal disputes among the Jews which the Holy Prophet adjudicated in accordance with the Torah. In this section, the discussion turns from their internal disputes to their differences with Islam, and in fact after mentioning the differences of all the religions with Islam, it is stated that the Quran has been revealed to adjudicate these differences. The Torah was revealed with light and guidance but because of tampering some parts of this light and guidance has been destroyed, but without a doubt there is still some guidance and light in it. The real purpose of this section is to invite them to believe in the Quran which is the guardian of all previous books (See 5:48). The indication in light and guidance is to the prophecies about the advent of the Holy Prophet that are still found in them.

5-44b: ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ – All the prophets were perfectly obedient to God and hence all of them are called Muslims. Here those prophets are meant who came after Moses as is apparent from verse 5:46.

أَحۡبَارُ – It is the plural of  حِبۡر or حَبۡر and the meaning of حِبۡر is ink (LA) or a beautiful drawing (R). Thus, in فِى رَوۡضَةٍ۬ يُحۡبَرُونَ (…they will be made happy in a garden) (30:15), the purport is that they will be happy and the effect of the blessings will manifest on their faces. The meaning of تَحبیر is adornment, and derived from it is حِبۡر meaning a scholar. According to Hassan by ربانی is meant scholars of the Gospel and by أَحۡبَارُ scholars of the Torah.

Safeguarding the Torah: ٱسۡتُحۡفِظُواْ – اِسۡتَحۡفَظۡتُه‘ means I asked him that he should keep an eye on him or to safeguard him (LA). The use of this word is to show that unlike the Quran, God has not taken the responsibility of safeguarding the Torah Himself. About the  Quran, Allah has stated: إِنَّا لَهُ ۥ لَحَـٰفِظُونَ (We are its Guardians) (15:9) but the responsibility to safeguard the Torah is given to the Jewish rabis and scholars. It is because of the difference between Divine protection and human safeguarding that the Quran is untampered, but the Torah has been tampered.

This section mentions the eminence that God granted to the Torah so that prophets, rabis and scholars adjudicated according to its commands. Thus, decisions of the Bani Israel were made based on the shariah given in the Torah because this is foundational for the Bani Israel. How is it then that this Torah is being thrown behind their back now, and there is no consideration to its prophecies? Is it because the truthfulness of the Holy Prophet is manifested by them, as is indicated clearly in the last part of this verse.

Do the words of this verse show that the Torah is untampered or that it is protected? This is the claim of the Christians based on this verse. It is strange however how they interpret the meaning of this verse against the facts and clear statements of the Quran in other places alleging the tampering of the Torah, as in: يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِ (They alter the words after they are put in their (proper) places) (5:41), and many other similar statements where the tampering of the Torah is stated. There is even a statement that they write the Book with their hands and then say this is from Allah (2:79). The tampering of the Torah is an established fact that is now admitted by the Christians. The Quranic statement here is only that the rabis and the scholars were required to guard the Book of Allah but there is no mention anywhere that they in fact did so. On the contrary, the words of the verse strongly suggest that the Torah was tampered because Allah did not take on the protection of the Torah Himself but asked humans to guard it. To conclude from this that the Torah is protected is like concluding that the Jews never associated partners with God, never committed any theft, nor killed anybody unjustly, because they are commanded not to take any partners with God, not to steal etcetera. Those parts of the Torah that were put into use survived tampering because decisions were made according to them, and the prophecies too survived to a certain extent because they contained information about an awaited condition of the nation and hence, they gained wide prevalence in the public.

Another question that has been raised is that when the prophets of Bani Israel adjudicated according to the Torah, it follows from it that they were not given separate Books and neither were any increments, decrements or changes made in the shariah given in the Torah. Both these conclusions are incorrect. Definitive proof of separate Books being given to these prophets is met in verse 5:46 where there is mention of one of them, namely Jesus being given the Gospel, and another David being given the Psalms. There is also mention in the Quran of Books being given to all the prophets: فَقَدۡ كُذِّبَ رُسُلٌ۬ مِّن قَبۡلِكَ جَآءُو بِٱلۡبَيِّنَـٰتِ وَٱلزُّبُرِ وَٱلۡكِتَـٰبِ ٱلۡمُنِيرِ (so indeed were rejected before thee messengers who came with clear arguments and scriptures and the Illuminating Book) (3:184). In 3:184, as in the current verse, the mention is of prophets in the Bani Israel as the context shows, from which it is clear that all of them brought Books and these Books are subjoined with the Torah and are an integral part of the Old Testament. The reality is that a shariah is given to the Bani Israel in the Torah, but the prophets that were raised from time to time kept on completing this sharia and concurrently kept on deciding cases with what is in the Torah. These two matters are not contradictory to each other because changes in accordance with current conditions does not invalidate the foundational shariah and so decisions are made according to it despite the tampering. Further, just as it is stated that the Torah has guidance and light, it is also stated that: We gave him the Gospel containing guidance and light (5:46), which makes it clear that the quality and nature of the Torah and the Gospel is the same, just as it is of the Books revealed to the other prophets of Israel. However, the coming of a revealed book after the Quran is an impossibility and counter to the verse:  أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ (I have perfected for you, your religion) (5:3). For this reason, there is no prophet after the revelation of the Quran because there is no need for light and guidance after the Quran, unlike the case of the Bani Israel where despite the presence of the Torah there was need for further guidance and light. In the Muslim Ummah now, the need for reformation is done by mujaddids (reformers) for which see also 5:46a.

5:44c: The words here clearly accuse the Jewish scholars who kept the worldly kingdom in view and refused to accept the truth. Attention is first drawn to the light and guidance in the Torah and now they are advised that they should not turn their back to the prophecies in their scriptures for fear of the populace or to benefit from the temporary life of this world. If they do not accept the truth in accordance with the prophecies in their scriptures, then they are disbelievers. This subject is dealt with very adeptly in Surah Baqarah: وَءَامِنُواْ بِمَآ أَنزَلۡتُ مُصَدِّقً۬ا لِّمَا مَعَكُمۡ وَلَا تَكُونُوٓاْ أَوَّلَ كَافِرِۭ بِهِۦ‌ۖ وَلَا تَشۡتَرُواْ بِـَٔايَـٰتِى ثَمَنً۬ا قَلِيلاً۬ وَإِيَّـٰىَ فَٱتَّقُونِ (And believe in that which I have revealed, verifying that which is with you, and be not the first to deny it; neither take a mean price for My messages; and keep your duty to Me, Me alone) (2:41). An alternative interpretation is that by مَآ أَنزَلَ ٱللَّهُ here and in verses 5:45 and 5:47 is meant the Quran, which has just been revealed by Allah and adhering to it is now incumbent. This does not contradict what is said in the last verse because in this verse people are invited to accept all the decisions of the Quran and the Quran has been declared to be the adjudicator and guardian over all while in the last verse, it is stated that the internal differences of the Jews should be settled according to the Torah. 

5-45 And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and for wounds retaliation. But whoso forgoes it, it shall be an expiation for him. And whoever judges not by what Allah has revealed, those are the wrongdoers.^a

  وَكَتَبۡنَا عَلَيۡہِمۡ فِيہَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٌ۬‌ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ ڪَفَّارَةٌ۬ لَّهُ ۥ‌ۚ وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلظَّـٰلِمُونَ (٤٥)

5-45a: Life as a retaliation for life is also a principle stated in the Quran: كُتِبَ عَلَيۡكُمُ ٱلۡقِصَاصُ فِى ٱلۡقَتۡلَى‌ۖ (retaliation is prescribed for you in the matter of the slain…) (2:178) but retaliation for wounds, or tooth for a tooth etcetera is not in the Quran and is only found in the Torah. The mention of these commands here is because this is the basis of the Mosaic shariah and also because it is desired to convey that light and guidance is not just the name of the prophecies. The last words of this verse are a repetition of the last words of the previous verse except that those who do not accept are called disbelievers there and wrongdoers here. They are called disbelievers because they reject the truth and wrongdoers because they apply the prophecies to wrong places, and wrongdoing is the name of: وضع الشئ فی غیر محلهٖ (misapplication of a thing). 

5-46 And We sent after them in their footsteps Jesus, son of Mary, verifying that which was before him of the Torah; and We gave him the Gospel containing guidance and light, and verifying that which was before it of the Torah, and a guidance and an admonition for the dutiful.^a

  وَقَفَّيۡنَا عَلَىٰٓ ءَاثَـٰرِهِم بِعِيسَى ٱبۡنِ مَرۡيَمَ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَٮٰةِ‌ۖ وَءَاتَيۡنَـٰهُ ٱلۡإِنجِيلَ فِيهِ هُدً۬ى وَنُورٌ۬ وَمُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَٮٰةِ وَهُدً۬ى وَمَوۡعِظَةً۬ لِّلۡمُتَّقِينَ (٤٦)

5-46a: Jesus has been mentioned separately because he is the last in the line of Israelite prophets, but it is made clear that he came in the footsteps of the previous prophets. Hence the position that the other prophets have in the Mosaic dispensation or shariah is the same as that of Jesus. The takeaway from giving the Gospel to Jesus is that the previous prophets too were given Books in their own time. Accordingly, the Quran speaks very clearly in another place that previous messengers too came with clear arguments and scriptures and the illuminating Book (3:183).

The statement that the Gospel is revealed containing guidance and light is to show that it is the same kind of Book as the Torah because just as the Torah is the revelation of a prophet, the Gospel too is a revelation of a prophet. As it is necessary for every prophet to bring guidance, the words used in the description of the Gospel are the same as are used in the description of the Torah and it is conveyed that the Gospel is not just the name of prophecies but there is guidance in it along with the light of the prophecies. It is then stated that it is a guidance and an admonition for the righteous, that is that Allah has kept some details, advise and admonition in it as well. 

5-47 And let the People of the Gospel judge by that which Allah has revealed in it. And whoever judges not by what Allah has revealed, those are the transgressors.^a

وَلۡيَحۡكُمۡ أَهۡلُ ٱلۡإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ‌ۚ وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ (٤٧)

5-47a: لۡيَحۡكُمۡ – The meaning can be either that the followers of the Gospel were told after giving them the Gospel that they should decide by whatever Allah has revealed in it or alternatively the Christians of the time of the Holy Prophet are being addressed and told that the Gospel contains prophecies about the truthfulness of the Holy Prophet then why do they reject the prophecies and not accept the truthfulness of the Holy Prophet.

At the end of the verse, the same words are repeated as in the previous verses but instead of كَـٰفِرُونَ and ظَّـٰلِمُونَ ,the word used is فَـٰسِقُونَ , that is that such people are transgressors because Jesus has clearly prophesied the coming of Paraclete after him and has commanded them to verify him. For disobeying the command, they are called transgressors. The Jews and Christians are referred to as disbelievers, wrongdoers and transgressors – disbelievers because of the rejection of the truth, wrongdoers because of misapplying the prophecies, and transgressors because of disobeying the command.

Even though it is the Ahl Kitab who are addressed in the previous verses but by using the words disbelievers, wrongdoers, and transgressors at the end of the verses for those who do not decide matters according to the commands of Allah, the Muslims are made aware that if they do not act according to the commands in the Quran then they too would come under the same condemnation. Ibn Jarir mentions narrations by virtue of which these verses hold true in respect of the Muslims except that disbelief is taken to be of a lower kind and so too wrongdoing and transgressions. Accordingly, the saying of Ibn Abbas is recorded as: لیس کمن کفر باللّٰه و مٰلئکته و کتبه و رسله that is, this disbelief is not the same as the rejection of Allah, the angels, the Books and the messengers.

5-48 And We have revealed to thee the Book with the truth, verifying that which is before it of the Book and a guardian over it,^a so judge between them by what Allah has revealed, and follow not their low desires,^b (turning away) from the truth that has come to thee. For everyone of you We appointed a law and a way.^c And if Allah had pleased He would have made you a single people, but that He might try you in what He gave you. So vie one with another in virtuous deeds.^d To Allah you will all return, so He will inform you of that wherein you differed;^e

وَأَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ مُصَدِّقً۬ا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ وَمُهَيۡمِنًا عَلَيۡهِ‌ۖ فَٱحۡڪُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُ‌ۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّ‌ۚ لِكُلٍّ۬ جَعَلۡنَا مِنكُمۡ شِرۡعَةً۬ وَمِنۡهَاجً۬ا‌ۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَڪُمۡ أُمَّةً۬ وَٲحِدَةً۬ وَلَـٰكِن لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡ‌ۖ فَٱسۡتَبِقُواْ ٱلۡخَيۡرَٲتِ‌ۚ إِلَى ٱللَّهِ مَرۡجِعُڪُمۡ جَمِيعً۬ا فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ (٤٨)

5-48a: By the first ٱلۡكِتَـٰبَ is meant the Quran and by the second ٱلۡكِتَـٰبَ is meant all previous Books, the word being used in a generic sense for all prior scriptures.

مُهَيۡمِن – According to some, its root is هَيۡمِن which means to be the watcher or protector and hence its meaning is guardian, and according to others, its root is امن and the meaning of مُهَيۡمِن is trustworthy or custodian (LA). The purport of being the guardian or custodian of previous Books is the same, that is, the correct and necessary teachings of the previous Books have been preserved.

Quran is the verifier and guardian of previous scriptures: After discussing the Torah and the Gospel, the subject now turns to the revelation of the Quran and its two glorious aspects are mentioned, that is that it first verifies the previous scriptures by which is meant that the Quran accepts that they have been revealed by Allah and by fulfilling their prophecies substantiates their truth. Second, it is a guardian of all the previous scriptures by which is meant that it protects their real teachings and holds false the tampered parts and, in this way, also decides the interreligious disputes. The Gospel has been called the verifier of the Torah but is not stated to be its guardian. The Quran, however, is stated to be a guardian over all the previous Books. By using the word مُهَيۡمِن (guardian) for the Quran, a verdict is given that the Torah, the Gospel and other Books have been tampered but this will never be the case with the Quran. Further, by using this word, a verdict is given that previous shariahs or laws are annulled because the teaching that will prevail in the world now is the one that incorporates and protects within itself all the true teachings of the previous scriptures necessary for humans. By calling the Quran مُهَيۡمِن after the mention of the Torah and Gospel shows clearly that the Gospel too has some teachings which like some of the teachings of the Torah are worthy of being safeguarded.

5-48b: After mentioning that previous scriptures are abrogated but their true teachings are preserved in the Quran, it is now stated that the correct decisions among the various faiths will be given by the Quran, and the command is given to decide the disputes between religions according to it. The discussion here is not about court cases but about religious disputes and clear testimony to this effect is given by the text that follows which states that Allah has appointed a law and a way for every nation and the statement at the end of the verse that Allah will inform about that in which there were differences, and these differences are of belief and not about judicial cases. The address here is not just to the Jews but to both the Christians and Jews and by implication all nations are included because the Quran is called مُهَيۡمِن not only in respect of the Torah and Gospel but: مَا بَيۡنَ يَدَيۡهِ مِنَ ٱلۡڪِتَـٰبِ (…that which is before it of the Book), that is the Quran is a guardian over all previous revealed Books. So, the mention is of disputes in belief with any religion for which the Quran has all the arguments to adjudicate the contentions, as is clearly mentioned in another place: وَمَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَـٰبَ إِلَّا لِتُبَيِّنَ لَهُمُ ٱلَّذِى ٱخۡتَلَفُواْ فِيهِ‌ (And We have not revealed to thee the Book except that thou mayest make clear to them that wherein they differ…) (16:64). There is the same indication in the statement: follow not their low desires.

5-48c: شِرۡعَةً۬ – مِنۡهَاجً۬ – نھج means a clear way or a wide path, and مِنۡهَاجً۬ is derived from it. شَرۡع is to walk on the clear way, and a wide path is called شَرۡع and شریعة,  and metaphorically, this word is used for the way of Allah, that is the way that Allah has revealed (R). Imam Raghib states that the use of these two words indicate there are two kinds of laws of God. Those which humans are compelled to follow in order to meet the needs of human beings and to organize a social structure, and those which humans adopt through choice, i.e. the religions sent by Allah in which the laws or sharia are different, In this connection, he cites Ibn Abbas that شِرۡعَة is that which the Quran has informed and مِنۡهَاجً۬ is that which the Holy Prophet’s practice or sunnah has informed. Ibn Jarir has cited Qatadah and stated that سبیل (way), and سنّت (practice; tradition; way of life), and سنّتین (practices) are different in different religions. There is a shariah of the Torah, a shariah of the Gospel, and a shariah of the Quran and Allah declares as prohibited in them what He chooses and permits what He chooses. The religion, however, is one, and is based on Unity of God and purification of the soul. The saying of Ibn Abbas on this topic is the strongest principled explanation on the subject because the mention here is of religion and the way to achieve the objective of religion. There are only two things that relate to the coming of the prophet, one is the shariah or way that his Book shows and the other is the way that his practice shows. Both are manifest ways and acting according to both is necessary and has always been required. In accordance with this meaning, every prophet is the recipient of a shariah whether he has brought a new shariah to act upon or not.

These words have also been interpreted to mean that only one shariah and one sunnah has now been decreed for all the nations, that is obedience to the religion of Muhammad. Another interpretation is that the purport of the words is that every nation has been given a separate shariah and a separate way to practice it. There is a shariah and a sunnah for the followers of Torah, and a separate shariah and sunnah for the followers of the Gospel and this is the correct meaning given the context because first mention is made of the Torah and its followers, then of the Gospel and its followers and then of the Quran and its followers and by saying لکلٍ (for all), the statement has been made general, that is for every nation a shariah and a sunnah is established like it is for the ones mentioned by name. Because the Torah and the Gospel are mentioned by name, there is also an indication in this that their sunnah is no longer valid for practice. Neither the strict prescriptions of the Torah nor the laxity of the Gospels are practical prescriptions to act upon. Facts bear testimony that these practices were temporary and there is only one practice that can be followed, which is the one that has been revealed through the Holy Prophet.

5-48d: These words clearly show that this verse deals with the disputes between religions because the correctness of religious disputes will be decided on the Day of Judgment, that is it is only there that it will be known who is wrong and who is right.

5-49 And that thou shouldst judge between them by what Allah has revealed, and follow not their low desires, and be cautious of them lest they seduce thee from part of what Allah has revealed to thee. Then if they turn away, know that Allah desires to afflict them for some of their sins. And surely many of the people are transgressors.^a

 وَأَنِ ٱحۡكُم بَيۡنَہُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ وَٱحۡذَرۡهُمۡ أَن يَفۡتِنُوكَ عَنۢ بَعۡضِ مَآ أَنزَلَ ٱللَّهُ إِلَيۡكَ‌ۖ فَإِن تَوَلَّوۡاْ فَٱعۡلَمۡ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَہُم بِبَعۡضِ ذُنُوبِہِمۡ‌ۗ وَإِنَّ كَثِيرً۬ا مِّنَ ٱلنَّاسِ لَفَـٰسِقُونَ (٤٩)

5-49a: يَفۡتِنُوكَ – The meaning of فِتن has been explained in 2-191b. In respect of its literal meaning of putting in the fire, the purport here is the visitation of trials and tribulations. یُوۡقِعُوۡنكَ فی بَلِیّةٍ و شِدّۃٍ (putting in affliction and hardship) (R). This verse also shows clearly that the decision mentioned relates to religious differences because the digression from principles referred to here are the ones revealed to the Holy Prophet and which are an integral part of the religion of Islam.

Following the desires of the Ahl Kitab: Assuming from the statement follow not their low desires and be cautious of them lest they seduce thee, that the Holy Prophet followed their low desires is totally idiotic. The question that arises is whether there is any need for this advice to the Holy Prophet. The kind of difficulties that the Holy Prophet faced in his dealings with these people were of a magnitude that no other person could have combated them without his footsteps faltering. This advice shows the high station of the Holy Prophet because the conditions he faced were beyond human endurance but the station to which God had elevated the Holy Prophet made it possible for him to meet the high bar set for him. In addition, this verse is directed to all the Ummah and the Ummah is certainly in need of this advice. There are many Muslims today who have not been able to save themselves from following the low desires of the Ahl Kitab. The glitter and glamor of the Christian civilization is turning away Muslims from the truth and in reality seducing them from what Allah has revealed. This will eventually be problematic for them even if they do not understand it now. 

5-50 Is it then the judgment of ignorance that they desire? And who is better than Allah to judge for a people who are sure?^a

أَفَحُكۡمَ ٱلۡجَـٰهِلِيَّةِ يَبۡغُونَ‌ۚ وَمَنۡ أَحۡسَنُ مِنَ ٱللَّهِ حُكۡمً۬ا لِّقَوۡمٍ۬ يُوقِنُونَ (٥٠)

5-50a: Desiring the judgment of ignorance: The meaning is that the Jews do not pay any attention to the things of wisdom that Allah has revealed in the Quran. It is possible that in this last verse of this section attention is drawn again to the subject of the last verse of the previous section where it is shown that in disputes among the Jews, they desire that decisions be given as in the days of ignorance in which the rights of the strong were superior to the rights of the weak. This principle prevailed in the Jewish tribes of Bani Qurayza and Bani Nazir. Bani Nazir were stronger than Bani Qurayza and the blood money that Bani Qurayza had to pay was double of what they received from Bani Nazir.     

5-35 O you who believe, keep your duty to Allah, and seek means of nearness to Him, and strive hard in His way that you may be successful.

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَـٰهِدُواْ فِى سَبِيلِهِۦ لَعَلَّڪُمۡ تُفۡلِحُونَ (٣٥)

5-35a: وَسِيلَةَ – Imam Raghib says that وَسِيلَةَ means to affectionately reach out to something: التَّوَصُّلُ الی الشئ برغبة . Further he writes that it is like قربة (nearness), and واسل is someone who affectionately reaches out to Allah. Lisan al Arab states that وَسِيلَةَ is the name of rank, status and nearness, and وَسَّل فلان الیٰ اللّٰه وَسِيلَةَ   means acted in a way with which he achieved nearness to Allah and then writes that وَسِيلَةَ means to reach, and nearness. In the hadith which gives the prayer to be recited after hearing the adhan, the following statement occurs: اٰتِ محمد^ن الوسیلة where the meaning is القرب من اللّٰه تعالیٰ  , that is nearness to Allah (N). There is a hadith in Sahih Muslim that the Holy Prophet after teaching the prayer said after the adhan stated that وَسِيلَةَ is the highest rank in the Paradise, and that is its meaning here.

Achieving nearness to Allah: The real discussion is about Ahl Kitab who had abandoned religion and restricted their horizon only to this world and instead of strict monotheism had incorporated polytheistic ways. The last verse of the previous section mentioned a class of people who despite professing Islam committed dacoities, spread mischief in the land and openly opposed Allah and His Prophet. Hence this section opens with a statement about what is the real work of a believer. The first counsel given is to be righteous, that is to safeguard rights and to ensure that no one is wronged. It is then stated that too much emphasis should not be put on pursuing temporal wealth and that instead a yearning should be created in the heart to achieve nearness to Allah because this is the real purpose of a person’s life. However, this purpose cannot be achieved unless one strives for it, and hence the third advise is to carry on waging jihad (keep on striving) so that one becomes successful: وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ (And those who strive hard for Us, We shall certainly guide them in Our ways ) (29:69). The next verse mentions very clearly that this worldly wealth with which the Ahl Kitab has fallen in love and for which they have abandoned truth, veracity, and God, can perhaps help them a little in this worldly life but will be of no use to them in the next. Thus, the basic advise of this verse is that one should not abandon the real purpose of life by going excessively after collecting worldly wealth by fair and foul means, and instead should work to create a yearning in one’s heart for nearness to Allah, which is the meaning of وَسِيلَةَ . The Quran also provides testimony for this meaning: أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ (Those whom they call upon, themselves seek the means of access to their Lord) (17:57) that is, those that people call upon thinking that they would remove their distress never claimed that they are able to do so, and they themselves seek nearness to Allah. Ibn Jarir has explained the meaning of: وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ as: اطلبوا القربة الیه (beseech His nearness) and in support has presented a verse from Untra: ان الرجال لھم الیك وَسِيلَةَ . Hassan, Mujahid and Qatadah have given its meaning as nearness and do not offer any other meaning.

Making another an agent: Even if the meaning of وَسِيلَةَ is taken to be: ما یتوصل به (the means to reach), its meaning would be to walk in ways that will allow you to reach Allah, that is to achieve nearness to Allah. To take this to mean that those who have died should be taken as agents is an absurd interpretation of وَسِيلَةَ . To ask someone to pray for you is not associating him with Allah. Even the Holy Prophet reportedly said to Caliph Umar: لا تنسنا یا اخی من دعائك (O Brother! Do not forget us in your prayers). However, asking those who have died for help is outright polytheist. It is incumbent that one faces in the direction of the Kabah even when offering prayer on the tomb of the Holy Prophet so that the grave is to the left or right of the one praying. The prayer must not be offered with the grave in front. According to Imam Abu Hanifa the prayer should be offered with the grave at the back. There are categorical orders in the Quran that it is not permissible to pray to anyone except Allah, as in: إِن تَدۡعُوهُمۡ لَا يَسۡمَعُواْ دُعَآءَكُمۡ وَلَوۡ سَمِعُواْ مَا ٱسۡتَجَابُواْ لَكُمۡۖ (If you call on them, they hear not your call; and if they heard, they could not answer you) (35:14); and: لَهُ ۥ دَعۡوَةُ ٱلۡحَقِّ‌ۖ وَٱلَّذِينَ يَدۡعُونَ مِن دُونِهِۦ لَا يَسۡتَجِيبُونَ لَهُم بِشَىۡءٍ إِلَّا كَبَـٰسِطِ كَفَّيۡهِ إِلَى ٱلۡمَآءِ (To Him is due the true prayer. And those to whom they pray besides Him giv them no answer, but (they are) like one who stretches forth his two hands towards water…) (13:14).

In view of this overwhelming evidence, it is polytheistic to class the holy personalities of Islam as وسیلے or agents and through them to ask for fulfilment of needs, or to go and pray on their graves, or to beseech Allah in their names. The mediation by holy and pious people through their prayers is only during their lifetimes. This is exemplified by a saying of Caliph Umar when during a drought, he asked Abbas to lead the congregational prayer for rain and submitted to Allah: We used to ask the Holy Prophet to mediate for us (that is, asked him to pray for us) and O Allah You used to bless us with rain. Now we ask Your Prophet’s uncle to mediate for us, (that is, ask him to lead the prayer). So bless us with rain. Thus, mediation by holy people is permissible only during their lifetime, and they can be asked to pray for a particular person or outcome.

5-36 Those who disbelieve, even if they had all that is in the earth, and the like of it with it, to ransom themselves therewith from the chastisement of the day of Resurrection, it would not be accepted from them; and theirs is a painful chastisement.

إِنَّ ٱلَّذِينَ ڪَفَرُواْ لَوۡ أَنَّ لَهُم مَّا فِى ٱلۡأَرۡضِ جَمِيعً۬ا وَمِثۡلَهُ ۥ مَعَهُ ۥ لِيَفۡتَدُواْ بِهِۦ مِنۡ عَذَابِ يَوۡمِ ٱلۡقِيَـٰمَةِ مَا تُقُبِّلَ مِنۡهُمۡ‌ۖ وَلَهُمۡ عَذَابٌ أَلِيمٌ۬ (٣٦)

 5-37 They would desire to come forth from the Fire, and they will not come forth from it, and theirs is a lasting chastisement.^a

 يُرِيدُونَ أَن يَخۡرُجُواْ مِنَ ٱلنَّارِ وَمَا هُم بِخَـٰرِجِينَ مِنۡہَا‌ۖ وَلَهُمۡ عَذَابٌ۬ مُّقِيمٌ۬ (٣٧)

5-37a: Coming out of the fire: There is a clear distinction in the mention of paradise and hell in the Quran. The mention of paradise is followed by وَمَا هُم مِّنۡہَا بِمُخۡرَجِينَ (…nor will they be ejected therefrom) (15:48), while in the mention of hell, it is stated: وَمَا هُم بِخَـٰرِجِينَ مِنۡہَا‌ (…and they will not come forth from it) (5:37) which is explained elsewhere as: كُلَّمَآ أَرَادُوٓاْ أَن يَخۡرُجُواْ مِنۡہَآ أُعِيدُواْ فِيہَا (Whenever they desire to go forth from it, they are brought back into it…) (32:20). The statement in the hadith: So He will take out a handful from the fire and bring out a people who have never done any good, is not contradictory to this verse because the inmates of hell will not come out based on their own desire but will come out because of the mercy of Allah.

5-38 And (as for) the man and the woman addicted to theft, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah. And Allah is Mighty, Wise.^a

وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَـٰلاً۬ مِّنَ ٱللَّهِ‌ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ۬ (٣٨)

5-38a: The last section discusses the safeguarding of life and property in the context of deliberations about the Jews. This verse is a supplement to it and between these two verses, there are some advisory verses for the Muslims. After the mention of dacoits who forcibly rob the wealth of others, this verse mentions thieves who take the wealth of others by stealth.

The purport of cutting off the hand: The punishment of theft is given as cutting off the hand. Metaphorically, cutting off the hand can mean to stop their hand, as in: تَقۡطَعُونَ ٱلسَّبِيلَ (29:29) where the meaning is not to cut the path but to stop the wayfarers. Similarly, the term قطع رحم is used metaphorically to mean mercilessly. قَطَعَ لِسَنه‘ means to silence him. It is stated in one hadith that a poet recited some verses of his poetry, and the Holy Prophet said: اَقۡطَعُواعَنِّی لِسَنه‘ (Give him something and silence him) (LA). So, the meaning of قطع ید (cut hand) can metaphorically be to prevent them from stealing.

Taking its literal meaning, Imam Shafai sets the value of the money taken to be more than a quarter dinar before this punishment kicks in, Imam Abu Hanifa sets the minimum value as ten dirham, and some others at five dirhams. If the value of the theft is less than these amounts, then the punishment of cutting off the hand is not applicable. It is conceivable that cutting the hand is the maximum punishment for stealing, and the judge has the power to give a lesser punishment. The reason for this is that in a previous verse the judge has been given wide discretionary powers in imposing sentence on a dacoit varying from death by crucifixion to imprisonment. Since these two verses compliment each other, it follows that just as the maximum punishment for dacoity is death, the maximum punishment for theft is cutting off the hand. There is nothing in the precedent of the Companions that negates this interpretation because when it is permissible to punish a dacoit who takes away assets by force by imprisoning him, then why not a thief. Setting up an equivalence between the punishment for dacoity and theft, the severest punishment for dacoity is death or crucifixion, this severest punishment is left out for theft. A grade below in severity is the punishment of cutting of a hand and foot for a dacoit. The equivalent punishment for a thief is just cutting off the hand and this is the maximum punishment for theft. A grade below this in severity is the punishment of imprisonment in the case of dacoity. Although not specified, it stands to reason this can be given to a thief as well. 

Apart from this, another thing worth considering is that in the Ubbi reading of the Quran instead of سارق the reading is  سَرِّقand instead of سارقة the reading is سَرِّقة   which words are in the superlative tense. So conceivably the punishment of cutting off the hand is a required punishment for a habitual thief. This is the reason that there is a provision for repentance, otherwise if the hand is cut off at the first offence of theft, then where is the provision for repentance. When leniency can be exercised if a dacoit repents, then why should a thief not get some leniency as well. So, the mandatory punishment for a habitual thief is cutting off the hand but it is the maximum punishment for a first time offender. The judge has the discretion to punish a first-time offender only with imprisonment. Further, cutting off the hand is stated to be an exemplary punishment, and this shows that it is the maximum punishment. In determining the punishment, the judge can also keep in view the present situation, and the national conditions. For this reason, under certain national and regional conditions, the punishment of cutting the hand can be given even for the first offence of stealing. In the present times and given the national conditions, it would be acceptable if cutting off the hand is kept as the punishment for a habitual thief and imprisonment for a first-time offender. It is also true that there can be no more effective punishment for a habitual thief than cutting off the hand. If the objective is reform, long imprisonments are not efficacious and also have a very deleterious effect on the moral condition of inmates. Cutting off the hand not only stops crime but is an effective way to reform.

5-39 But whoever repents after his wrongdoing and reforms, Allah will turn to him (mercifully). Surely Allah is Forgiving, Merciful.

فَمَن تَابَ مِنۢ بَعۡدِ ظُلۡمِهِۦ وَأَصۡلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيۡهِ‌ۗ إِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ (٣٩)

5-40 Knowest thou not that Allah is He to Whom belongs the kingdom of the heavens and the earth? He chastises whom He pleases, and forgives whom He pleases. And Allah is Possessor of power over all things.

 أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُ ۥ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ يُعَذِّبُ مَن يَشَآءُ وَيَغۡفِرُ لِمَن يَشَآءُ‌ۗ وَٱللَّهُ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (٤٠) 

5-41 O Messenger, let not those grieve thee who hasten to disbelief, from among those who say with their mouths, We believe, and their hearts believe not, and from among those who are Jews — they are listeners for the sake of a lie, listeners for another people who have not come to thee. They alter the words after they are put in their (proper) places, saying: If you are given this, take it, and if you are not given this, be cautious. And he for whom Allah intends temptation, thou controllest naught for him against Allah. Those are they whose hearts Allah intends not to purify. For them is disgrace in this world, and for them a grievous chastisement in the Hereafter.^a

يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٲهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡ‌ۛ وَمِنَ ٱلَّذِينَ هَادُواْ‌ۛ سَمَّـٰعُونَ لِلۡڪَذِبِ سَمَّـٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَ‌ۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦ‌ۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَـٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْ‌ۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُ ۥ فَلَن تَمۡلِكَ لَهُ ۥ مِنَ ٱللَّهِ شَيۡـًٔا‌ۚ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡ‌ۚ لَهُمۡ فِى ٱلدُّنۡيَا خِزۡىٌ۬‌ۖ وَلَهُمۡ فِى ٱلۡأَخِرَةِ عَذَابٌ عَظِيمٌ۬ (٤١)

5-41a: سَمَّـٰعُونَ لِلۡڪَذِبِ -It can be interpreted in two ways. One is that they believe lies because one of the meanings of سمع is to accept, and the other is listeners for the sake of lying. Similarly, the meaning of سَمَّـٰعُونَ لِقَوۡمٍ ءَاخَرِينَ can be interpreted in two ways. One is accepting the talk coming from another nation and the other is listening for another people. 

The text reverts here to the real topic and the hypocrites are added to the mention of Jews. In the same vein as hypocrites, a group of Jews were also acting in a deceitful manner, and are referred to here. They did not accept the commands of the Holy Prophet and instead listened to what their tribal chiefs said. They adhered firmly to what their tribal chiefs said and accepted things only to the extent that their chief told them to and rejected anything beyond that. Under the terms of the agreement that the Jews had made with the Holy Prophet when he migrated to Madinah, the final decision in their matters was to be made by the Holy Prophet, and the Holy Prophet made these decisions in accordance with the Torah. Once an adulterous Jewish couple was brought before the Holy Prophet and he ordered them to be stoned to death in accordance with the punishment prescribed in the Torah. However, when the Jews were asked what is prescribed in their Book, they replied that the faces of the couple should be blackened, and they should be publicly shamed. The Jews were asked to bring the Torah and asked to read it publicly and they had to admit that the punishment is stoning to death. The presence of this punishment in the Torah is proven till the time of Jesus. Accordingly, it is stated in the Gospel by John that the Pharisees said: Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned, but what sayest thou? (John 8:4-5). Stoning to death is not part of the present Torah which proves that the Torah has been tampered with.

There were other similar incidents as well. The Jews would accept the Prophet’s decisions only to the extent that their priests told them to accept. For this reason, the Prophet is granted the leeway in the next section to refuse to make their decisions if he wanted.

There is another point worth remembering here. Nowhere in the Quran is the Holy Prophet addressed as: یا محمد or یا احمد although other prophets have been so addressed as: یٰا اٰدم – یا موسٰی  –  یا عیسٰی –  یا داؤد- یا ابراھیم – یا نوح . The Holy Prophet, however, has been addressed only as: یٰایھا الرسول or یٰایھا النبی , that is by the names النبی and الرسول and the reason for this is firstly as a mark of respect and secondly he is addressed as النبی and الرسول because there is not going to be a prophet and messenger after him, and thirdly because he embodied the perfection of all previous prophets, no other prophet deserved this epitaph of being addressed as the prophet and the messenger. 

5-42 Listeners for the sake of a lie, devourers of forbidden things, so if they come to thee, judge between them or turn away from them. And if thou turn away from them, they cannot harm thee at all. And if thou judge, judge between them with equity. Surely Allah loves the equitable.^a

سَمَّـٰعُونَ لِلۡكَذِبِ أَڪَّـٰلُونَ لِلسُّحۡتِ‌ۚ فَإِن جَآءُوكَ فَٱحۡكُم بَيۡنَہُمۡ أَوۡ أَعۡرِضۡ عَنۡہُمۡ‌ۖ وَإِن تُعۡرِضۡ عَنۡهُمۡ فَلَن يَضُرُّوكَ شَيۡـًٔ۬ا‌ۖ وَإِنۡ حَكَمۡتَ فَٱحۡكُم بَيۡنَہُم بِٱلۡقِسۡطِ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ (٤٢)

5-42a: سحت – There is a sense of extermination or to stamp out found in this word, as in: فَيُسۡحِتَكُم بِعَذَابٍ۬‌ (…destroys you by punishment) (20:61). سحت is the name for ill gotten wealth or goods that is a source of shame for the earner because that person is demolishing his religion. Bribery is also called سحت (R). Despite all the mischief of the Jews, the Holy Prophet is commanded to decide matters between them justly if he chooses to decide. The Prophet has been elevated to a very high moral and ethical standard. 

5-43 And how do they make thee a judge and they have the Torah wherein is Allah’s judgment? Yet they turn away after that! And these are not believers.^a 

وَكَيۡفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوۡرَٮٰةُ فِيہَا حُكۡمُ ٱللَّهِ ثُمَّ يَتَوَلَّوۡنَ مِنۢ بَعۡدِ ذَٲلِكَ‌ۚ وَمَآ أُوْلَـٰٓٮِٕكَ بِٱلۡمُؤۡمِنِينَ (٤٣)

5-43a: Jews reject decisions made on the basis of Torah: The Islamic jurisprudence is easier and more lenient in many respects compared to the Judaic laws, and for this reason, the Jews repaired to the Holy Prophet to get a more favorable decision. That is why it is stated that how can the Jews make the Holy Prophet a judge while remaining a Jew. The Divine commands for them are present in the Torah and if they consider it to be the true Divine Law and they do not accept Islam then they should be judged based on their scriptures. It is strange that they want to keep their religion as Judaism but not accept the Torah as the basis of judgment. The indication in مَآ أُوْلَـٰٓٮِٕكَ بِٱلۡمُؤۡمِنِينَ is that they neither believe in the Torah nor do they accept the Quran. A statement of Caliph Ali is narrated in Ruh al Maani,  in which he says that if he is the ruler, then he will judge the Jews according to the Torah and the Christians according to the Gospel. What a great difference is there under فَٱحۡكُم بَيۡنَہُم بِٱلۡقِسۡطِ (And if you judge, judge between them with equity) that the Quran requires that the followers of the Torah be judged according to the Torah and the followers of the Gospel be judged according to the Gospel and this is not acceptable to their followers but the Muslims want to be judged by the Quran but this is not available to them.

5-27 And relate to them with truth the story of the two sons of Adam, when they offered an offering, but it was accepted from one of them and was not accepted from the other. He said: I will certainly kill thee. (The other) said: Allah accepts only from the dutiful.^a

وَٱتۡلُ عَلَيۡہِمۡ نَبَأَ ٱبۡنَىۡ ءَادَمَ بِٱلۡحَقِّ إِذۡ قَرَّبَا قُرۡبَانً۬ا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأَخَرِ قَالَ لَأَقۡتُلَنَّكَ‌ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ (٢٧)

5-27a: The need to mention the Able and Cain story: This section narrates an example of how one person killed another person out of jealousy merely based on the victim’s piety. The main discussion is about the Ahl Kitab, and in this section too there is a mention of Bani Israel, as also in the next section where there is a narration of their tampering etcetera and even after that the narration continues of Bani Israel. So, the real purpose in narrating this incident is that the Jews, merely out of jealousy, are planning against the Holy Prophet. In fact, some commentators in order to draw attention to this relationship consider وَٱتۡلُ (And relate…) to be connected with verse 5:11 : إِذۡ هَمَّ قَوۡمٌ أَن يَبۡسُطُوٓاْ إِلَيۡكُمۡ أَيۡدِيَهُمۡ  (…when a people had determined to stretch out their hands against you,…) (IJ) and some others consider it connected with verse 5:18 where there is a mention of the Jewish and Christian claim that they are the children and favorites of God, the purport being to contrast their claim with their deeds. In this context, the verse emphasizes the need to safeguard life and property and if Allah had not provided a remedy for this then peace would have disappeared from the earth. In short, this incident is put forth by way of an example to illustrate that the Jews who were so afraid of war that despite the command of God had refused to fight, were now ready to fight out of jealousy of the Holy Prophet. Similar is the condition of the Christians today. On the one hand they profess love and friendship and claim this to be the core teaching of the Gospel and on the other hand, they take umbrage at little things and fight to subjugate other nations and to take away their independence.

The two sons of Adam: According to most commentators, the reference here is to the two sons of Adam, Cain and Abel, but according to Hassan and Dahak, the reference is to two individuals from the Bani Israel. The detail of the incident supports the assertion that it is an incident from the very early times and reveals how the hand of a person was first raised to kill his brother. Whether the two were the sons of Adam or not is not material. It is not disclosed what the sacrifice was and how it was determined that one sacrifice was accepted and the other was not. It is therefore futile to get into these details. In reality, قربان is all those means by which one seeks nearness to Allah. Its use is commonplace in its well understood meaning, for which see 3:183a. Sometimes, the sign of acceptance of a sacrifice becomes manifest in this world. The deceitfulness of a monk like Abu Amir and the signs of the acceptance of the Holy Prophet were no secret even to the disbelievers. They were jealous of the increasing success of the Holy Prophet’s mission and wanted to kill him. 

5-28 If thou stretch out thy hand against me to kill me I shall not stretch out my hand against thee to kill thee. Surely I fear Allah, the Lord of the worlds:^a

لَٮِٕنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقۡتُلَنِى مَآ أَنَا۟ بِبَاسِطٍ۬ يَدِىَ إِلَيۡكَ لِأَقۡتُلَكَ‌ۖ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلۡعَـٰلَمِينَ (٢٨)

5-28a: بَسَط ید means to stretch out the hand or to attack someone. The victim brother gets to know that his brother intends to murder him but nevertheless he says that he would never be the instigator of killing his brother. An authentic hadith also states: اذا التقی المسلمان بسیفیھما فقتل احدھما صاحبه فالقاتل و المقتول فی النار (When two Muslims attack each other with their swords, the killer and the one killed are both in the fire). When the Holy Prophet was asked, why the one killed? He replied: Because he was ready to kill his companion. This is the situation where both desire to kill each other. It does not behoove a righteous person even if he knows that an individual intends to kill him to attack him peremptorily. However, if one is attacked, it is permissible to pick up the sword in self-defense.

5-29 I would rather that thou shouldst bear the sin against me and thine own sin, thus thou wouldst be of the companions of the Fire; and that is the recompense of the unjust.^a

  إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثۡمِى وَإِثۡمِكَ فَتَكُونَ مِنۡ أَصۡحَـٰبِ ٱلنَّارِ‌ۚ وَذَٲلِكَ جَزَٲٓؤُاْ ٱلظَّـٰلِمِينَ (٢٩)

5-29a: The meaning of إِثۡمِى is my sin but in reality, the purport is the sin against me because previously this brother has been called righteous. According to Ibn Abbas, Ibn Masud and many other companions, the meaning of إِثۡمِى here is اثم قتلی (IJ) that is, the sin of killing me that you would bear. By إِثۡمِكَ is meant the killer brother’s previous sins because of which his sacrifice was not accepted. The use of idafah (the grammatical construct case mostly used to indicate possession) is of frequent occurrence in the Quran and the inability to understand this leads many people astray. Another similar example of such a trifling relationship is: مَا تَقَدَّمَ مِن ذَنۢبِكَ (…thy (alleged) shortcomings in the past) where the meaning of ذَنۢبِكَ are the shortcomings that the disbelievers attributed to the Holy Prophet.

It is not permissible to kill a person who intends to kill you: The good brother’s real intention and design is not to be the initiator of killing his brother although his brother has planned to kill him. Here the result of the plan is described, namely that the good brother does not want to initiate and destroy his brother’s being from this world but as the evil brother has decided to kill him whenever he gets the chance, the result is going to be that the evil brother will have to bear a double burden of sin. Firstly, because he has put himself in a position far from God because of taking no steps towards goodness and committing evil deeds. Secondly, by killing his brother, he will be taking on another burden of sin. So, even if his first sin is capable of being forgiven, this second deliberately committed sin will surely land him in fire. This is in reality an advise to stop him from committing the sin and a warning not to indulge in so much sin.

The essence of Islamic teaching is manifested here: وَقَـٰتِلُواْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمۡ (And fight in the way of Allah against those who fight against you) (2:190). This is a clear injunction not to initiate hostilities. Even today there are many people who by various devices want to slowly eradicate the religion of Islam although overtly they appear benign. It is not permissible for Muslims to attack them for harboring such intentions. However, taking steps to prepare oneself from such a nefarious onslaught is another matter.

5-30 At length his mind made it easy for him to kill his brother, so he killed him; so he became one of the losers.^a

فَطَوَّعَتۡ لَهُ ۥ نَفۡسُهُ ۥ قَتۡلَ أَخِيهِ فَقَتَلَهُ ۥ َفَأَصۡبَحَ مِنَ ٱلۡخَـٰسِرِينَ (٣٠)

5-30a: طَوَّعَتۡ – The literal meaning of طَوۡع is obedience. The meaning of طَوَّعَتۡ لَهُ ۥ نَفۡسُهُ ۥ is انقادت له‘ و سہَّلَتۡ (made him obedient to it and made it easy for him) and it is stated that this is the opposite of تَاَیَّتۡ عن کذا نفسه‘  (His inner self rejected it and he did not accept it (R). The adoption of this word shows that initially there is hesitancy within the evil brother about his action but slowly the matter began to appear easy to him and finally he got convinced. This is the nature of committing a grave sin, and for that matter any sin that it is only slowly that a person can convince himself for the commission because by nature man is not a sinner.

5-31 Then Allah sent a crow scratching the ground to show him how to cover the dead body of his brother. He said: Woe is me! Am I not able to be as this crow and cover the dead body of my brother? So he became of those who regret.^a

فَبَعَثَ ٱللَّهُ غُرَابً۬ا يَبۡحَثُ فِى ٱلۡأَرۡضِ لِيُرِيَهُ ۥ كَيۡفَ يُوَٲرِى سَوۡءَةَ أَخِيهِ‌ۚ قَالَ يَـٰوَيۡلَتَىٰٓ أَعَجَزۡتُ أَنۡ أَكُونَ مِثۡلَ هَـٰذَا ٱلۡغُرَابِ فَأُوَٲرِىَ سَوۡءَةَ أَخِى‌ۖ فَأَصۡبَحَ مِنَ ٱلنَّـٰدِمِينَ (٣١)

5-31a: بَعَثَ – Its meaning here is قَیَّضَه‘ , that is so prescribed or ordained (R). It was ordained by Allah that a crow should come to educate a human.

 غُرَابً۬ا – غَرۡب is spoken about the sun when it disappears below the horizon and everything that goes far away is called غَرِیب and a thing that is incomparable and matchless in its class is also called غَرِیب . A crow is called غُراب because it flies far away (R).

يَبۡحَثُ – The meaning of بَحۡث is کَشۡف that is to manifest and to seek. A derived meaning from this is to argue about an affair (R). The real meaning of بَحۡث is to seek something in the dust (LA) and hence the meaning here is to scratch the ground.

يُوَٲرِى – It is derived from وری and the meaning of واری is سَتَر  that is hid, as in this verse and in: لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ (…clothing to cover your shame) (7:26). تواری means became hidden, as in: حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ (until they were hidden behind the veil) (38:32). الواری is the entire creation on the earth, as if they are hiding the surface of the earth with their presence, and the meaning of وَرَاء means back or behind, as in: وَمِن وَرَآءِ إِسۡحَـٰقَ يَعۡقُوبَ (…and beyond Isaac, of Jacob) (11:71) and: فَلۡيَكُونُواْ مِن وَرَآٮِٕڪُمۡ  (…let them go to your rear) (4:102). The use of the word in another sense is met in: وَكَانَ وَرَآءَهُم مَّلِكٌ۬ (…for there was behind them a king) (18:79) and: فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ (they cast it behind their backs) (3:187) where the word is used metaphorically meaning that they did not reflect and act on it, and: فَمَنِ ٱبۡتَغَىٰ وَرَآءَ ذَٲلِكَ (But whoever seeks to go beyond that…) (23:7) where the meaning is going beyond the limit set by Allah, and in the verse: وَيَكۡفُرُونَ بِمَا وَرَآءَهُ (And they deny what is besides that) (2:91), the meaning is after it (R). In all these there is a sense of concealment or hiding.

سَوۡاَةَ – It is derived from ساء , and سَوۡأةَ means العَوۡرۃُ and الفاحشة that is, the place to be concealed, a shameful thing, and private part. It is also used to mean every sin in this world and every command (L). In the hadith by Mughira, the word سَوۡاَةَ is used to mean treacherously kill someone, which is explained by stating that سَوۡاَةَ is literally private part and is then spoken about every affair that is shameful whether verbal or physical (N).

يَـٰوَيۡلَتَىٰٓ – The meaning of وَیۡل is قَبۡح (ugliness) and it is spoken in a situation of harm, regret or sorrow as وَیۡح (woe unto him), for mercy or compassion as in: فَوَيۡلٌ۬ لَّهُم مِّمَّا ڪَتَبَتۡ أَيۡدِيهِمۡ (So woe! To them for what their hands write) (2:79). وَيۡلَتَىٰٓ and وَیۡلَنَا are used to express one’s own regret and sorrow.

نٰدمین – نَدۡم and ندامة is to be sorry because you have changed your opinion about an affair that has escaped your hands.

Learning from animals: The cruel man, drunk in his power, does not care for his brother, considers him a roadblock in his way and tries to eliminate him, but yet he is capable of learning a lesson of sympathy from beasts and birds. One condition of ignorance is when an individual of one nation considers the destruction of another individual of the same nation as a means of his own betterment. A somewhat lesser ignorance is when one nation considers the destruction of another nation as a way of its progress and seeing some sign of weakness or fault, assaults and destroys it. What is the lesson that this murderer learns from the crow scratching the earth? Woe is me! Would that I had concealed my brother’s سَوۡاَةَ and if the meaning of سَوۡاَةَ is taken to be private part then the purport would be to hide the corpse. Learning a lesson from animals in the earliest times is not a far-fetched idea although there is no mention of another crow or of hiding its corpse. It is for this reason that Abu Muslim has said that the crow scratched the ground to hide something and if سَوۡاَةَ is taken to mean some sinful affair or defect, then the scratching of the ground is an indication of concealing such an affair. On seeing this, the murderer felt ashamed that on perceiving some small defect in his brother, he killed him instead of just concealing his shortcoming. The sending of the crow is attributed to Allah because the incident imparts a valuable lesson to humans. There are two noteworthy features of crows. First, a crow does not let the corpse of a fellow crow lie uncovered. Second, crows have great sympathy for each other, not met in any other animal. The crowing of a crow brings together hundreds of fellow crows. 

5-32 For this reason We prescribed for the Children of Israel that whoever kills a person, unless it be for manslaughter or for mischief in the land, it is as though he had killed all men. And whoever saves a life, it is as though he had saved the lives of all men.^a And certainly Our messengers came to them with clear arguments, but even after that many of them commit excesses in the land.

  مِنۡ أَجۡلِ ذَٲلِكَ ڪَتَبۡنَا عَلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ أَنَّهُ ۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٍ۬ فِى ٱلۡأَرۡضِ فَڪَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعً۬ا وَمَنۡ أَحۡيَاهَا فَڪَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعً۬ا‌ۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرً۬ا مِّنۡهُم بَعۡدَ ذَٲلِكَ فِى ٱلۡأَرۡضِ لَمُسۡرِفُونَ (٣٢)

5-32a: أَجۡلِ – The literal meaning of اَجَل is the destined time of something. See 2:231a. Accordingly, اٰجِل is the opposite of عاجل that is, a thing that will happen later on. Hence, اَجۡل is that bad action now whose result one fears after some time.

Because the Bani Israel were greatly hostile to the Holy Prophet at that time, they are specially mentioned here as their animosity had reached the stage where they were after killing the Holy Prophet. Killing a person is only justified if the person has killed another or is guilty of making mischief in the land. None of these two charges could be levied against the Holy Prophet. There is perhaps an indication in the killing of all men to the grandeur of the Holy Prophet because killing such a great teacher and reformer was tantamount to killing all men and those who participated in saving this great man were in a manner saving all men. The statement is also true in its ordinary meaning. Killing one innocent man is as killing all innocent men and saving one life is as saving all lives, and this is in accordance with what is stated elsewhere: وَلَكُمۡ فِى ٱلۡقِصَاصِ حَيَوٰةٌ۬ (And there is life for you in retaliation) (2:179). That is, there is life in retaliation because by retaliation many lives are safeguarded from destruction. Another interpretation is that by life is meant to save one from death by being merciful and loving.

5-33 The only punishment of those who wage war against Allah and His Messenger and strive to make mischief in the land is that they should be murdered, or crucified, or their hands and their feet should be cut off on opposite sides, or they should be imprisoned. This shall be a disgrace for them in this world, and in the Hereafter they shall have a grievous chastisement.^a

 إِنَّمَا جَزَٲٓؤُاْ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُ ۥ وَيَسۡعَوۡنَ فِى ٱلۡأَرۡضِ فَسَادًا أَن يُقَتَّلُوٓاْ أَوۡ يُصَلَّبُوٓاْ أَوۡ تُقَطَّعَ أَيۡدِيهِمۡ وَأَرۡجُلُهُم مِّنۡ خِلَـٰفٍ أَوۡ يُنفَوۡاْ مِنَ ٱلۡأَرۡضِ‌ۚ ذَٲلِكَ لَهُمۡ خِزۡىٌ۬ فِى ٱلدُّنۡيَا‌ۖ وَلَهُمۡ فِى ٱلۡأَخِرَةِ عَذَابٌ عَظِيمٌ (٣٣)

5-33a: يُحَارِبُونَ – The meaning of حَرۡب is war or fighting and the purport of يُحَارِبُونَ here is not literally warring factions but the purport is just sin or wrongdoing (LA) and this is similar to what is stated about those who do not give up usury: فَأۡذَنُواْ بِحَرۡبٍ۬ مِّنَ ٱللَّهِ وَرَسُولِهِ (…then be apprised of war from Allah and His Messenger) (2:279) and what is stated about hypocrites: وَإِرۡصَادً۬ا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُ (…and a refuge for him who made war against Allah and His Messenger) (9:107). In both these situations, what is meant is not war but opposition.

يُنفَوۡاْ مِنَ ٱلۡأَرۡض – نَفَی is spoken about separating a thing. The meaning of نَفَیۡتُ الرجَل means I threw him out. يُنفَوۡاْ مِنَ ٱلۡأَرۡضِ‌ۚ has been interpreted in several ways, namely killing, imprisonment for life and exile. According to Imams Abu Hanifa and Ahmad, the meaning here is punishment.

Punishment for dacoity and making mischief: Who are the people mentioned in this verse and what are their punishments. It is stated in the previous verse that the death penalty can only be imposed in two situations, namely for murder and for making mischief in the land. Hence, by يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُ  is taken those who make mischief in the land, and in particular dacoits who either kill people in armed robberies or threaten them with death while looting their assets. Ibn Jarir, however, has cited some narrations that indicate that these verses were revealed about certain Ahl Kitab who violated their agreement with the Holy Prophet and created mischief, or about the disbelievers.

Severe punishment of some men from the Urainah tribe: Most commentators have taken this revelation to be about certain individuals from the tribe of Urainah. These individuals came to the Prophet, and accepted Islam. They fell ill and were sent by the Prophet to a place at a little distance from Madinah where the sacrificial camels were kept so that they may drink milk and recuperate. When they regained health, they killed the herdsmen and went off with their camels. Ibn Jarir has cited a narration by Anas which states that subsequently they committed dacoities and raped women. When apprehended, the Holy Prophet had their hand and feet amputated and blinded them. According to a narration in Muslim, they were blinded because they had done the same to the herdsmen (IK) and then left them out in the sun until they died. Because their crime was vicious and deserved an exemplary punishment, this verse was revealed in which the punishment for such people is specified even though under the law of retaliation they may be deserving of an even greater punishment.

The four grades of punishment for dacoity: Whatever the circumstances of this revelation may be, but the words are general, and commentators accept that the revelation is about individuals who commit dacoity and disturb the peace. There are four grades of punishment that are recommended for them, namely, death, crucifixion, amputation of hand and foot and imprisonment. It is obvious that these would be administered according to the severity of the crime. The grades of severity are as follows: Murder in the commission of dacoity, threat of murder in a dacoity. The punishment in the first case is death or crucifixion and in the second case is amputation of hand and foot or just imprisonment. According to some narrations, the punishment of imprisonment is only for a situation where death is only threatened and no assets are taken, but threatening without taking any assets is meaningless. Further, there are two situations with murder. Some dacoits terrorize an area with multiple attacks or commit other crimes along with dacoity and murder. For such dacoits, the punishment is death by crucifixion so that their death is exemplary and becomes widely publicized. Similarly, there can be two situations where no one was killed but assets were taken. One is where people are injured and some other crimes are committed as well or multiple dacoities are carried out and in such a case, the punishment is the cutting off of hand and foot. For a first-time offender in a simple case of dacoity, the punishment is imprisonment. Because the crime of dacoity can vary in severity as identified in the four situations above, conceivably the four kinds of punishment are to be doled out according to the severity of the crime. It is true that the determination of the kind of punishment is left to the discretion of the judge, but the expectation is that the judge will use the discretion judicially. Ibn Jarir has cited a narration about which he expresses some doubt about its chain of narration. In this narration, Anas wrote to Abdul Malik bin Marwan that when the individuals from the tribe of Urainah renegaded, stole the camels, committed highway robberies and raped women, the angel Gabriel told the Holy Prophet that an individual who commits dacoity and takes wealth should have his hand cut for taking the assets, and his foot cut for terrorizing people on the road, and if he has killed someone, then he should be killed, and if along with killing, he terrorizes people on the road and rapes women, then he should be crucified. The hand and foot were to be cut on the opposite side so that the person could ambulate. 

5-34 Except those who repent before you overpower them; so know that Allah is Forgiving, Merciful.

  إِلَّا ٱلَّذِينَ تَابُواْ مِن قَبۡلِ أَن تَقۡدِرُواْ عَلَيۡہِمۡ‌ۖ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (٣٤)

5-34a: Forgiveness of punishment on repentance: This teaching is specific to Islam that when a person repents sincerely, he should be forgiven regardless of the severity of the crime. The condition for sincere repentance is that it should be before being caught, and the individual or people should have turned away from such crimes and adopted a different lifestyle. Repentance is meaningless after a person is caught, and if a person commits the same crime after repentance, then a severe punishment exists for such a situation.

5-20 And when Moses said to his people: O my people, remember the favor of Allah to you when He raised prophets among you and made you kings and gave you what He gave not to any other of the nations.^a

وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَـٰقَوۡمِ ٱذۡكُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ إِذۡ جَعَلَ فِيكُمۡ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكً۬ا وَءَاتَٮٰكُم مَّا لَمۡ يُؤۡتِ أَحَدً۬ا مِّنَ ٱلۡعَـٰلَمِينَ (٢٠)

5-20a: This section narrates how the promises to Bani Israel were postponed because of the violations by the Jewish nation of the covenant. In the last section, mention is made of their violations. A specific example is given here and the reason for explicitly pointing out the Jews is to indicate that the Jews are bent upon fighting and waging war against the Holy Prophet who has come for their reformation but when their prophet conveyed to them Allah’s command to fight an idolatrous nation, they refused to fight. Thus, their previous violation of the covenant is mentioned and also an indication is given of their current planning which is delved into more explicitly in the next section.

The mention of raising prophets and kings: The mention of raising prophets and kings is by way of a promise because Allah’s promises are such that when He says something, it is as if the thing has come to pass, or by prophets is meant Moses and Aaron who were present at that time. There is a mention in Ibn Jarir that the mention of prophets refers to the seventy men who accompanied Moses to Mount Tur. This can only be true in the sense that they were honored by true dreams and revelations and the word prophet was used among the Bani Israel for such recipients. By the term made you kings is meant the coming out of slavery in which the Bani Israel were in Egypt and becoming independent and masters of their own destiny. The real kingship is freedom from being a serf of someone. When a nation becomes the master of its own destiny and comes out of the bondage of another nation, then it becomes a king. In the narrative in Ibn Jarir, it is stated that a person who was the master of a house, woman and servant was considered a king and the indication in the verse seems to be to this aspect because in the subservience of Pharoah in Egypt, by virtue of being slaves, they had no proprietary rights to their houses and leave alone having servants, they were the servants of the Egyptians. The mention of prophets is stated in terms of prophets being raised but kingship is attributed to the whole nation. What is conveyed is that kingship belongs to the whole nation and not to a few individuals. By the statement about giving what was not given to any other nation is meant no other contemporary nation for which see 2:47a. In summary, the chain of prophets in Bani Israel was very extensive and then they were granted kingship along with prophethood. 

5-21 O my people, enter the Holy Land which Allah has ordained for you and turn not your backs, for then you will turn back losers.

 يَـٰقَوۡمِ ٱدۡخُلُواْ ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمۡ وَلَا تَرۡتَدُّواْ عَلَىٰٓ أَدۡبَارِكُمۡ فَتَنقَلِبُواْ خَـٰسِرِينَ (٢١)

5-21a: ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ – تقدیس means purified by Allah, that is a purification that is not connected with perceptible dirt. Hence بیت المقدس and ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ is a place that is purified from the filth of polytheism (R). The meaning of قَدُس is also blessing (LA). ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ is the area of Syria which includes Jerusalem and according to Farah it is Damascus, Palestine and some areas of Jordan (LA – IJ). Ibn Jarir states that Quranic interpreters,  biographers of the Holy Prophet, and religious scholars are unanimous in their opinion that ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ is situated between Seh Araish Egypt and Euphrates. The blessing of this land is described in Bible as: and surely it floweth with milk and honey (Numbers 13:27).

كَتَبَ ٱللَّهُ لَكُمۡ – There is an indication in this to the covenant with Abraham: … the Lord made a covenant with Abraham, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river Euphrates. (Genesis 15:18).  This covenant is repeated in Genesis 17:8 with the land now being called Canaan. The covenant with Abraham includes both Bani Israel and Bani Ishmael.

Moses told his people to enter the ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ (the Sacred Land) as conquerors and stated that Allah has promised that the land will be given to them, but they will have to fight for it. The purport of وَلَا تَرۡتَدُّواْ عَلَىٰٓ أَدۡبَارِكُمۡ is that they should not turn their backs to the enemy out of fear. 

5-22 They said: O Moses, therein are a powerful people, and we shall not enter it until they go out from it; if they go out from it, then surely we will enter.

قَالُواْ يَـٰمُوسَىٰٓ إِنَّ فِيہَا قَوۡمً۬ا جَبَّارِينَ وَإِنَّا لَن نَّدۡخُلَهَا حَتَّىٰ يَخۡرُجُواْ مِنۡهَا فَإِن يَخۡرُجُواْ مِنۡهَا فَإِنَّا دَٲخِلُونَ (٢٢)

5-22a: جَبَّارِينَ – جَبّار  is from جَبۡر which literally means reforming something by some kind of force, and so sometimes it is used just for reform and sometimes just for wrath or mastery (R). الجّبار which is one of the attributes of Allah means العالی فوق خلقه (The Most High is above His creation). So, if a person is called جَبّار , it will mean proud or haughty because being جَبّار and متکبر (proud), that is to consider oneself higher and greater than others is befitting of Allah but not for humans. Hence in the Quranic verses: لَمۡ يَكُن جَبَّارًا عَصِيًّ۬ا (he was not insolent, disobedient) (19:14) and لَمۡ يَجۡعَلۡنِى جَبَّارً۬ا شَقِيًّ۬ا (…He has not made me insolent, unblessed) (19:32) the word جَبّار is used in the sense of haughtiness, that is one who does not bow his head before Allah. جَبّار is also spoken of a person who is appointed as a ruler over another, as in: مَآ أَنتَ عَلَيۡہِم بِجَبَّارٍ۬‌ (…thou art not one to compel them) (50:45). جَبّار is also a person who kills another unjustly, as in: وَإِذَا بَطَشۡتُم بَطَشۡتُمۡ جَبَّارِينَ (And when you seize, you seize as tyrants) (26:130) and  إِن تُرِيدُ إِلَّآ أَن تَكُونَ جَبَّارً۬ا فِى ٱلۡأَرۡضِ (Thou only desirest to be a tyrant in the land) (28:19). A tall strong man is called جَبّار عظیم and the meaning has been taken from نَخۡلَة جَبّارة meaning a tall or a big date palm which is out of reach. This is the sense in which the word is used in: قَوۡمً۬ا جَبَّارِينَ meaning strong, well built, or powerful or tyrannical people (LA).

It is stated in the Bible: We be not able to go up against the people; for they are stronger than we (Numbers 13:31), and: There we saw the giants (Numbers 13:33). In the beginning of Chapter 14 of Numbers, it is described how the Bani Israel were frightened from them and refused to enter this land and planned to go back to Egypt, that is preferred a life of servitude rather than to fight. The narrations written about قَوۡمً۬ا جَبَّارِينَ beyond the factual situation given in the Quran are mere fables. 

5-23 Two men of those who feared, on whom Allah had bestowed a favor, said: Enter upon them by the gate, for when you enter it you will surely be victorious; and put your trust in Allah, if you are believers.^a

قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنۡعَمَ ٱللَّهُ عَلَيۡہِمَا ٱدۡخُلُواْ عَلَيۡہِمُ ٱلۡبَابَ فَإِذَا دَخَلۡتُمُوهُ فَإِنَّكُمۡ غَـٰلِبُونَ‌ۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓاْ إِن كُنتُم مُّؤۡمِنِينَ (٢٣)

5-23a: The names of these two men are given in Numbers 14:6 as Joshua the son of Nun, and Caleb the son of Jephunneh. 

5-24 They said: O Moses, we will never enter it so long as they are in it; go therefore thou and thy Lord, and fight; surely here we sit.^a

قَالُواْ يَـٰمُوسَىٰٓ إِنَّا لَن نَّدۡخُلَهَآ أَبَدً۬ا مَّا دَامُواْ فِيهَا‌ۖ فَٱذۡهَبۡ أَنتَ وَرَبُّكَ فَقَـٰتِلَآ إِنَّا هَـٰهُنَا قَـٰعِدُونَ (٢٤)

5-24a: Bani Israel disobeyed the command of Moses and refused to fight for fear of the enemy. The refusal: فَٱذۡهَبۡ أَنتَ وَرَبُّكَ is not surprising from a people who were disobedient and insolent at every step. What they meant is that you Moses have trust in your Lord so you and your Lord can go and fight but we do not want to expose ourselves to getting killed and will not go to war.

The companions of Moses and the companions of the Holy Prophet: It is narrated in a hadith that on the day of Badar, Maqdar submitted to the Holy Prophet that we will not say like what the companions of Moses said: فَٱذۡهَبۡ أَنتَ وَرَبُّكَ but we will fight with you, to your right and to your left, in front of you and behind you. In some hadith, the occasion is mentioned as the day of Badar while in others the occasion is not mentioned. In Kitab al Tafsir of Bukhari, the occasion is mentioned as the day of Badar but Ibn Jarir has a narration in which Maqdar made this statement at Hudaybiyah. This is credible because although the revelation of a surah often took place over an extended time period but there is no proof that any part of Surah Maidah was revealed before the day of Badar, but it is credible that the surah was revealed before Hudaybiyah. This shows how the companions of the Holy Prophet took a warning from the narrations of previous nations. 

5-25 He said: My Lord, I have control of none but my own self and my brother; so distinguish between us and the transgressing people.^a

  قَالَ رَبِّ إِنِّى لَآ أَمۡلِكُ إِلَّا نَفۡسِى وَأَخِى‌ۖ فَٱفۡرُقۡ بَيۡنَنَا وَبَيۡنَ ٱلۡقَوۡمِ ٱلۡفَـٰسِقِينَ (٢٥)

5-25a: Moses’ statement that he has control of none but his own self and of his brother is from the point of view that Allah had established them as prophets. If Allah had commanded them, it would have been necessary for them to go to war by themselves. It is for this reason that their two companions who were mentioned afore and who were promised a reward are not included here.

فَٱفۡرُقۡ – The meaning of فَرَقۡتُ بین الشیئین means to separate two things whether the separation is such that it can be seen (that is physical separation) or one that is distinguishable by the spiritual eye (that is to separate by the way treated and rewarded) (R). The meaning taken here is اقض (IJ). They are called transgressing people because of the preponderance of such persons in their midst even though the two on whom Allah bestowed a favor were among them.

5-26 He said: It will surely be forbidden to them for forty years — they will wander about in the land. So grieve not for the transgressing people.^a

قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيۡہِمۡ‌ۛ أَرۡبَعِينَ سَنَةً۬‌ۛ يَتِيهُونَ فِى ٱلۡأَرۡضِ‌ۚ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡفَـٰسِقِينَ (٢٦)

5-26a: يَتِيهُونَ – The meaning of تاہ یَتِیۡه is تَحَیّرَ , that is discomfited (R). The meaning is that they will be unable to achieve any objective.

 تَأۡسَ – The root is اسا and اُسوۃ or اِسۡوۃ is that condition in which one is the follower of another regardless of whether that condition is good or bad. The meaning of اسی is grief, that is sorrow, and it is as if a person grieves for one dead by following him. Further, it comes in both forms اَسِیۡت علیه and اَسِیۡت له‘ . Derived from it is تَأۡسَ as in:  فَكَيۡفَ ءَاسَىٰ عَلَىٰ قَوۡمٍ۬ كَـٰفِرِينَ (how, then, should I be sorry for a disbelieving people (7:93).

The Bible states: Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it (Numbers 14:23) and: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me (Numbers 14:29). Thus, the existing generation will die in the wilderness, but their children will be victorious. Quran has indicated the same thing by using the term forty years because the average age is sixty years. So, in forty years, members of the current generation that were capable of waging war and were disobedient would pass away. 

5-12 And certainly Allah made a covenant with the Children of Israel, and We raised up among them twelve chieftains. And Allah said: Surely I am with you. If you keep up prayer and pay the poor-rate and believe in My messengers and assist them and offer to Allah a goodly gift, I will certainly cover your evil deeds, and cause you to enter Gardens wherein rivers flow. But whoever among you disbelieves after that, he indeed strays from the right way.^a

وَلَقَدۡ أَخَذَ ٱللَّهُ مِيثَـٰقَ بَنِىٓ إِسۡرَٲٓءِيلَ وَبَعَثۡنَا مِنۡهُمُ ٱثۡنَىۡ عَشَرَ نَقِيبً۬ا‌ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَڪُمۡ‌ۖ لَٮِٕنۡ أَقَمۡتُمُ ٱلصَّلَوٰةَ وَءَاتَيۡتُمُ ٱلزَّڪَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرۡتُمُوهُمۡ وَأَقۡرَضۡتُمُ ٱللَّهَ قَرۡضًا حَسَنً۬ا لَّأُڪَفِّرَنَّ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَلَأُدۡخِلَنَّڪُمۡ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ‌ۚ فَمَن ڪَفَرَ بَعۡدَ ذَٲلِكَ مِنڪُمۡ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ (١٢)

5-12a: نَقِيبً۬ – Is derived from نَقۡب which means to bore a hole, and نَقِيبً۬ is one who researches and investigates the condition of a nation (R). The purport here is a leader who knows the state of a nation.

عَزَّرۡتُمُوهُمۡ وَأَقۡرَ – تعزیر is spoken of help that is rendered with reverence, and  تعزیر also means to give punishment because punishment is correctional in nature. Something that is correctional is a help of a sort because it stops one from doing things that are harmful. A hadith of the Holy Prophet is also in the same sense: انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا (Help your brother whether he is the oppressor or oppressed).When asked how could one help someone who is the oppressor, the Holy Prophet replied by stopping him from oppression (R).

This verse mentions the breach of covenant by the Jews and Christians. Muslims are told about two kinds of covenants and by way of an example, the Quran mentions two previous nations, the Jews and Christians, who violated their covenant. The Jews are mentioned in the first two verses, but details of their transgressions are deferred to the next section, while the rest of this section is devoted to the violations of the Christians. 

The land of Canaan and the Israelite chiefs: The covenant that is referred here is the covenant to be obedient to God’s commands. Twelve chiefs were appointed from among the Israelites and were told to find out the conditions in the land of Canaan. The reference to the land with rivers is also to the land of Canaan: And the Lord spake unto Moses, saying: Send thou men. That they may search the land of Canaan, which I give unto the children of Israel (Numbers 13:1-2), and then from verses 13:4-15 the names of the twelve are given. On return from their reconnaissance, the chiefs reported: We came unto the land wither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it (Numbers 13:27).

5-13 But on account of their breaking their covenant We cursed them and hardened their hearts. They alter the words from their places and neglect a portion of that whereof they were reminded. And thou wilt always discover treachery in them excepting a few of them — so pardon them and forgive. Surely Allah loves those who do good (to others).^a

فَبِمَا نَقۡضِہِم مِّيثَـٰقَهُمۡ لَعَنَّـٰهُمۡ وَجَعَلۡنَا قُلُوبَهُمۡ قَـٰسِيَةً۬‌ۖ يُحَرِّفُونَ ٱلۡڪَلِمَ عَن مَّوَاضِعِهِۦ‌ۙ وَنَسُواْ حَظًّ۬ا مِّمَّا ذُكِّرُواْ بِهِۦ‌ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآٮِٕنَةٍ۬ مِّنۡہُمۡ إِلَّا قَلِيلاً۬ مِّنۡہُمۡ‌ۖ فَٱعۡفُ عَنۡہُمۡ وَٱصۡفَحۡ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ (١٣)

5-13a: قَـٰسِيَة – قَسۡوَۃ means the hardness of the heart (R). Hardness of the heart is that the remembrance of Allah has no effect on the heart, as has been stated elsewhere: فَوَيۡلٌ۬ لِّلۡقَـٰسِيَةِ قُلُوبُہُم مِّن ذِكۡرِ ٱللَّهِ‌ۚ  (So woe to those whose hearts are hardened against the remembrance of Allah) (39:22).

خَآٮِٕنَةٍ۬ – Here it appears as a verbal noun, that is treachery. In another place, it is stated: يَعۡلَمُ خَآٮِٕنَةَ ٱلۡأَعۡيُنِ (He knows the dishonesty of eyes) (40:19) or that it is a big dishonest party (R).

نسیان – For نسیان in the sense of forsaking see 2:44a.

Muslims have been warned that the Ahl Kitab will act treacherously towards them. Even so, they are commanded to keep on forgiving them. For distortion see 2:75a.

5-14 And with those who say, We are Christians, We made a covenant, but they neglected a portion of that whereof they were reminded so We stirred up enmity and hatred among them to the day of Resurrection. And Allah will soon inform them of what they did.^a

 وَمِنَ ٱلَّذِينَ قَالُوٓاْ إِنَّا نَصَـٰرَىٰٓ أَخَذۡنَا مِيثَـٰقَهُمۡ فَنَسُواْ حَظًّ۬ا مِّمَّا ذُڪِّرُواْ بِهِۦ فَأَغۡرَيۡنَا بَيۡنَهُمُ ٱلۡعَدَاوَةَ وَٱلۡبَغۡضَآءَ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ‌ۚ وَسَوۡفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا ڪَانُواْ يَصۡنَعُونَ (١٤)

5-14a: أَغۡرَيۡنَا – The meaning of غری is to attach to a thing or to cling to a thing. Hence the meaning of أَغۡرءٌ means to attach with something (R).

The meaning of a covenant with the Christians is the commands that were given to them. The Gospels are a witness to this as there are commands in the Sermon on the Mount with regards to what to do and what not to do. They were commanded to follow the shariah, to offer prayer, to fast and to act justly and equitably with others.

Mutual animosity among the Christians: Jews were cursed, that is were removed far from Divine blessings, for breaking the covenant and were made homeless wanderers. The punishment for Christians for breaking the covenant is mentioned as mutual enmity and hatred. Another interpretation is that the enmity and hatred refers to that between Jews and Christians who will be inimical towards each other till Doomsday. The first interpretation is preferable although the physical reality is that both interpretations ring true to this day, and the truthfulness of the words of the Quran will keep on manifesting forever. Because the concern of the Christian nations is only to collect worldly wealth and they give short shrift to higher moral values, hence they keep on planning against one another. Another thing learnt from this verse is that there will be Christians till end times and their mutual enmity will also remain till then. The idea that a time will come when everyone will be a Muslim is negated by this verse. 

5-15 O People of the Book, indeed Our Messenger has come to you, making clear to you much of that which you concealed of the Book and passing over much. Indeed, there has come to you from Allah, a Light and a clear Book,^a

يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ قَدۡ جَآءَڪُمۡ رَسُولُنَا يُبَيِّنُ لَكُمۡ ڪَثِيرً۬ا مِّمَّا ڪُنتُمۡ تُخۡفُونَ مِنَ ٱلۡڪِتَـٰبِ وَيَعۡفُواْ عَن ڪَثِيرٍ۬‌ۚ قَدۡ جَآءَڪُم مِّنَ ٱللَّهِ نُورٌ۬ وَڪِتَـٰبٌ۬ مُّبِينٌ۬ (١٥)

5-15a: This verse shows that the Holy Prophet is for the Ahl Kitab as well. The Ahl Kitab concealed the prophecies and the teachings of their Book. Both can be meant here. By passing over much can mean the Holy Prophet forgiving them for their many mischievous acts against him. 

5-16 Whereby Allah guides such as follow His pleasure into the ways of peace, and brings them out of darkness into light by His will, and guides them to the right path.

يَهۡدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضۡوَٲنَهُ ۥ سُبُلَ ٱلسَّلَـٰمِ وَيُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذۡنِهِۦ وَيَهۡدِيهِمۡ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (١٦)

5-17 They indeed disbelieve who say: Surely, Allah — He is the Messiah, son of Mary. Say: Who then could control anything as against Allah when He wished to destroy the Messiah, son of Mary, and his mother and all those on the earth? And Allah’s is the kingdom of the heavens and the earth and what is between them. He creates what He pleases. And Allah is Possessor of power over all things.^a

لَّقَدۡ ڪَفَرَ ٱلَّذِينَ قَالُوٓاْ إِنَّ ٱللَّهَ هُوَ ٱلۡمَسِيحُ ٱبۡنُ مَرۡيَمَ‌ۚ قُلۡ فَمَن يَمۡلِكُ مِنَ ٱللَّهِ شَيۡـًٔا إِنۡ أَرَادَ أَن يُهۡلِكَ ٱلۡمَسِيحَ ٱبۡنَ مَرۡيَمَ وَأُمَّهُ ۥ وَمَن فِى ٱلۡأَرۡضِ جَمِيعً۬ا‌ۗ وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا‌ۚ يَخۡلُقُ مَا يَشَآءُ‌ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (١٧)

5-17a: Without accepting the death of Jesus, the doctrine of his Divinity cannot be fully refuted: The core belief of Christianity is first stated here that Jesus is God and those who subscribe to this are stated to be disbelievers. After this, a cogent argument is given to refute the Divinity of Jesus. The common way this is understood is that if God decides to destroy Jesus and his mother Mary then there is none who can prevent Him from doing so. There can be no greater foolish argument than this because it assumes that Jesus is still alive. So, when a people take this as an attribute of Divinity, the response from the Muslim side would be that God will kill him when He so desires and there is nothing you will be able to do to save him. When one believes that Jesus is alive for the last two thousand years, without the need for food or water and his body does not age, then these attributes lift him out of the class of humans and gives him Divine attributes. So, we have already conceded to the Christians that Jesus is higher than humans, because humans need food and water to exist, but Jesus does not, humans age but Jesus does not, and these are attributes of Divinity. Then our argument becomes that undoubtedly Jesus has these attributes for now but when God intends, He will kill him. Hence, he is not God. Can any rational person, even for a moment, consider this to be an argument against the Christian belief of the Divinity of Jesus? In addition, if Jesus has not died till now, then his mother has also been put in the same class because the same word إِنۡ أَرَادَ (when he intends) is used for her, meaning that the intention has not been carried out. In addition, all the people are in the same class too. Thus, from the time of Jesus there has been no Divine intention to destroy those on earth (مَن فِى ٱلۡأَرۡضِ ). So, neither Jesus, nor his mother, nor any other human has died.

The death of Jesus has been advanced as an argument here, and this argument could not be advanced if Jesus was alive at the time of the revelation of the Quran. Perforce one must accept that at the time of the revelation of the Quran, Jesus had died, just as his mother had died and others on earth had kept dying. Because the intent to destroy is for an act that has positively occurred, hence إِنۡ (if) is not conditional but has the meaning of  اَذ (when). The reading, therefore, is: When God made the intention. There are other similar examples in the Quran such as: لَتَدۡخُلُنَّ ٱلۡمَسۡجِدَ ٱلۡحَرَامَ إِن شَآءَ ٱللَّهُ ءَامِنِينَ (You shall certainly enter the Sacred Mosque, if Allah pleases, in security) (48:27), and ٱتَّقُواْ ٱللَّهَ إِن ڪُنتُم مُّؤۡمِنِينَ (Keep your duty to Allah if you are believers) (5:112). Similarly, there is a statement of the Holy Prophet: و اِنّا ان شاء اللّٰه بکم للاحقون (And I, God willing, will follow you). Here because of the certainty that the act will occur, إِنۡ is used in the sense of اَذ .

The statement in this verse is in the past tense but adopting the aorist tense in فَمَن يَمۡلِكُ is not objectionable. Where the action is continuous, the aorist is used for the past, as in:  يَحۡكُمُ بِہَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ  (By it did the prophets who submitted themselves (to Allah) judge …) (5:44); and in: فَرِيقً۬ا ڪَذَّبُواْ وَفَرِيقً۬ا يَقۡتُلُونَ (…some(of them) they called liars and some they (even) sought to kill) (5:70), and as in: وَكَذَٲلِكَ نُرِىٓ إِبۡرَٲهِيمَ مَلَكُوتَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ (And thus did We show Abraham the kingdom of the heavens and the earth…) (6:75). In this verse, فَمَن يَمۡلِكُ (who then could control anything) is necessary because Allah’s intention about those on the earth will keep on occurring in the future as has been happening in the past. That is even now whenever Allah decides to destroy those on the earth, who can combat that or who can save another. 

In short, the argument against the Divinity of Jesus runs as follows: When Allah decided to kill Jesus, who was able to save him. When he decided to kill the other people on earth, who was able to save them. Even now, when he decides to kill those on earth, who can save them. In addition, by bringing مَن فِى ٱلۡأَرۡضِ (all those on earth) with the mention of Jesus and Mary, it is made clear that in their own time, they were also part of those on earth and were human like other humans who remained on earth and when Allah desired, they were killed. So, this verse too is a definitive argument for the death of Jesus. If there is no argument for the death of Jesus, then there is no argument against the Divinity of Jesus, and this is definitely not so.

When mention is made about killing مَن فِى ٱلۡأَرۡضِ , it is also stated: يَخۡلُقُ مَا يَشَآءُ‌ (He creates what He pleases), that is as He kills people, He also replaces them with new births.

5-18 And the Jews and the Christians say: We are the sons of Allah and His beloved ones. Say: Why does He then chastise you for your sins? Nay, you are mortals from among those whom He has created.^a He forgives whom He pleases and chastises whom He pleases. And Allah’s is the kingdom of the heavens and the earth and what is between them, and to Him is the eventual coming.

وَقَالَتِ ٱلۡيَهُودُ وَٱلنَّصَـٰرَىٰ نَحۡنُ أَبۡنَـٰٓؤُاْ ٱللَّهِ وَأَحِبَّـٰٓؤُهُ ۥ‌ۚ قُلۡ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم‌ۖ بَلۡ أَنتُم بَشَرٌ۬ مِّمَّنۡ خَلَقَ‌ۚ يَغۡفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ‌ۚ وَلِلَّهِ مُلۡكُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ (١٨)

5-18a: The Jews and Christian claim of sonship: It is stated here that the Christians and Jews claim to be the sons of God and His beloved. The term son of God is found both in the Torah and the Gospel. Accordingly, it is stated in Torah: And thou shalt say unto Pharoah, Thus saith the Lord, Israel is my son, even my first-born (Exodus 4:22), and in Jeremiah: For I am a father to Israel, and Ephraim is my firstborn (31:9), and in the Gospel: Blessed are the peacemakers for they shall be called the children of God (Matthew 5:9). So, the claim of son of God is present in the Torah and the Gospel for the Jews and Christians but the claim of being the beloved of God is by way of result, that is the Jews and Christians say that because we are the sons of God and there is a loving relationship between father and son, so we are the beloved of God. The claim of being the chosen ones from among the creation is made by the Jews on the basis of being the progeny of Israel and that by the Christians on the basis of belief in atonement. It is, therefore, stated that they get punished for their sins over here just as the rest of the humankind and hence their claim of a special relationship of sonship and love cannot be so. The term son of God is not used either in the Torah for being the progeny of Israel or in the Gospel for belief in atonement but it is used because of good deeds and a high level of sincerity when the scriptures were revealed. Having abandoned those traits, they now have no right to claim any special relationship. The Christians claim that the original sin of Adam has been vitiated by the atonement 0f Jesus, even though the punishment prescribed in the Gospel for the sin of Adam is that man will toil for his earnings and the woman will give birth in pain. These punishments still exist. Even today, the white Christians consider themselves better than other nations as if no other nation can achieve the status that they have achieved in Europe.

5-19 O People of the Book, indeed Our Messenger has come to you explaining to you after a cessation of the messengers, lest you say: There came not to us a bearer of good news nor a warner. So indeed a bearer of good news and a warner has come to you. And Allah is Possessor of power over all things.^a

   يَـٰٓأَهۡلَ ٱلۡكِتَـٰبِ قَدۡ جَآءَكُمۡ رَسُولُنَا يُبَيِّنُ لَكُمۡ عَلَىٰ فَتۡرَةٍ۬ مِّنَ ٱلرُّسُلِ أَن تَقُولُواْ مَا جَآءَنَا مِنۢ بَشِيرٍ۬ وَلَا نَذِيرٍ۬‌ۖ فَقَدۡ جَآءَكُم بَشِيرٌ۬ وَنَذِيرٌ۬‌ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬ (١٩)

5-19a: فَتۡرَةٍ۬ – Tranquility after hustle, gentleness after severity, weakness after strength is called فتور  (R), and the period of فَتۡرَةٍ۬ is the intervening time between two prophets or two messengers in which there is no God appointed caller to the truth (LA). After the Holy Prophet, there is no period of فَتۡرَةٍ۬ because calling to truth is now the duty of the followers of the Holy Prophet and there will be no more messengers because the need of a messenger has been perfectly fulfilled in the person of the Holy Prophet. 

There is a period of six hundred years before the ministry of the Holy Prophet in which no prophet appeared in the world. A hadith is witness to the accuracy of this statement: لم یکن بینی و بینه نبی , (There has been no prophet between me and him (Jesus)). World history also testifies to this.

Prophet between Jesus and the Holy Prophet: Some commentators have written that there were three Israeli prophets, and one non Israeli prophet by the name of Khalid bin Sanan in Arabia during the intervening period between Jesus and the Holy Prophet. So, the word prophet is used for them merely as an analogy. Accordingly, the three Israeli prophets who are supposed to be referred in إِذۡ أَرۡسَلۡنَآ إِلَيۡہِمُ ٱثۡنَيۡنِ (When We sent to them two,…) (36:14) are clearly admitted to be messengers of Jesus and the word messenger is used for them as a metaphor. As far as Khalid bin Sanan is concerned, he is either before Jesus or the word is used metaphorically for him as well because of some predictions he made. (There is a mention that the daughter of Khalid bin Sanam visited the Holy Prophet. If Khalid bin Sanan preceded Jesus, then the lady who visited the Holy Prophet was a descendent of Khalid Bin Saman as accepted by some researchers. Alternatively, if she was the real daughter, then Khalid bin Sanam was not a prophet and merely made some prophecies based on which he was metaphorically called a prophet). Jesus is the final national prophet. In the period intervening between Jesus and the Holy Prophet, spiritual darkness enveloped the world. The Holy Prophet established monotheism once again in the world and on this basis, he is Adam the second because he established the spiritual life for humanity in the world. This is the point towards which the attention of the Christians and others is drawn here.

5-6 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.^a 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 favor on you, so that you may give thanks.^b

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ فَٱغۡسِلُواْ وُجُوهَكُمۡ وَأَيۡدِيَكُمۡ إِلَى ٱلۡمَرَافِقِ وَٱمۡسَحُواْ بِرُءُوسِكُمۡ وَأَرۡجُلَڪُمۡ إِلَى ٱلۡكَعۡبَيۡنِ‌ۚ وَإِن كُنتُمۡ جُنُبً۬ا فَٱطَّهَّرُواْ‌ۚ وَإِن كُنتُم مَّرۡضَىٰٓ أَوۡ عَلَىٰ سَفَرٍ أَوۡ جَآءَ أَحَدٌ۬ مِّنكُم مِّنَ ٱلۡغَآٮِٕطِ أَوۡ لَـٰمَسۡتُمُ ٱلنِّسَآءَ فَلَمۡ تَجِدُواْ مَآءً۬ فَتَيَمَّمُواْ صَعِيدً۬ا طَيِّبً۬ا فَٱمۡسَحُواْ بِوُجُوهِڪُمۡ وَأَيۡدِيكُم مِّنۡهُ‌ۚ مَا يُرِيدُ ٱللَّهُ لِيَجۡعَلَ عَلَيۡڪُم مِّنۡ حَرَجٍ۬ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمۡ وَلِيُتِمَّ نِعۡمَتَهُ ۥ عَلَيۡكُمۡ لَعَلَّڪُمۡ تَشۡكُرُونَ (٦)

5-6a: قُمۡتُمۡ – One of the meanings of قیام is a determination to do a thing and by قُمۡتُمۡ إِلَى ٱلصَّلَوٰةِ means when you determine to say your prayer (R).

مَرَافِقِ – It is the plural of مِرۡفق which means kindness and leniency. If مِرۡفق is used about some matter, it means one from which some gain will occur, as in: وَيُهَيِّئۡ لَكُم مِّنۡ أَمۡرِكُم مِّرۡفَقً۬ا (and provide for you a profitable course in your affair) (18:16). It also means elbow (LA), as is the case here. The gain or benefit from the elbow is that one can lean on it.

In the first section, those obligations or commands are mentioned that deal with the physical desires of eating, drinking, and the relationship between sexes. These are desires common with animals and ways are enjoined to keep these animal desires within moderation. Now in this second section, the subject is turned to the obligations that are related to that superior natural desire known as prayer or supplication. Thus, if the first section mentions physical desires, this section mentions spiritual desires. There is no doubt that there is an innate desire in humans to connect with the maker of human nature who is his Creator and Master. This section, therefore, begins with certain commands regarding prayers and gives minute details starting with ablution as it did about diet etcetera in the last section. 

The presence of inner revelation (wahy khafi) confirmed by the details about ablution: The Quran does not provide all the details about prayer, but it goes into great details about how to perform ablution although the Holy Prophet and Muslims had been performing ablution in the same manner for several years prior to this revelation. This refutes those who deny the existence of inner revelation to the Holy Prophet because the Holy Prophet had taught His Companions how to do ablution exactly in the same way as the Quranic revelation several years later. This shows clearly that when the Holy Prophet taught how to perform ablution, he must have done so by getting the knowledge from revelation although the revelation had not come to the Holy Prophet in these words. This is what is called inner revelation.

In addition, ablution is only a preliminary ritual before prayer and not a part of it and by providing details of ablution, it is conveyed that all the details of prayer taught by the Holy Prophet are from Allah, the Most High.

Wiping the socks: It is worth reflecting that not all the details of ablution are given here. The details of ablution begin here with washing the face while washing of hands, followed by rinsing the mouth and cleaning the nostrils are left out because these are considered as the essential ingredients of washing the face. It is assumed that the person before washing his face will wash his hands, will rinse his mouth or use a toothbrush and clean his nostrils as part of the cleaning of the face. Washing the feet is essential and among the Shia sect there are narrations that show that their Imams washed their feet as part of the ablution. If socks are worn while in a state of ablution, then it is permissible to just run a wet hand over the socks for up to five prayers instead of washing the feet. Similarly, if there is a wound on a part of the body which is normally washed in ablution, then just running a wet hand over it is sufficient and this is not against this verse.

 5-6b: Details of the matters in this part of the verse have been discussed in 4-43b. Here those details that are preliminary matters to prayer are repeated to show that Allah has already given necessary instructions on this score. This is the reason that the completion of favors is mentioned at the end of the verse as Allah has completed His favors on Muslims by giving them all the details of the shariah, and now there is no need of a new shariah. The use of the words to purify you is an indication that along with spiritual purity Islam also keeps in view the rules of physical purity as is stated by the Holy Prophet: بنی الدّین  النظافة   (The foundation of religion is cleanliness). 

5-7 And remember Allah’s favor 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.

وَٱذۡڪُرُواْ نِعۡمَةَ ٱللَّهِ عَلَيۡكُمۡ وَمِيثَـٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦۤ إِذۡ قُلۡتُمۡ سَمِعۡنَا وَأَطَعۡنَا‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ (٧)

5-7a: میثاق – واثق – وثِقۡت به  means to trust someone and to be satisfied and at peace with him, and ثَقَ means to tie someone firmly. میثاق means a covenant that is emphasized by an oath (R).

Sadi says that by this covenant is meant the excellence of the shariah that is impressed in the human mind, and Muqatil states that it is the oath which is: أَلَسۡتُ بِرَبِّكُمۡ‌ۖ قَالُواْ بَلَىٰ‌ۛ (Am I not your Lord? They said: Yes) (7:172). Some have termed this to be: بیعت الشجرۃ (the oath taken under the tree at Hudaybiyah). The provision of the shariah and becoming a Muslim and entering in the religion of Islam is by itself a covenant. However, since there is a mention above of a natural human desire which steadily draws one to Allah, the purport here is the Divine impress on man’s nature which is referred to in أَلَسۡتُ بِرَبِّكُمۡ‌‌ (Am I not your Lord), and by نِعۡمَةَ ٱللَّهِ is meant the Quran which is revealed to them. When the revelation of the Quran reminds them of the inclination in human nature, the believers spontaneously cry out سَمِعۡنَا وَأَطَعۡنَا (We have heard, and We obey).

5-8 O you who believe, be upright for Allah, bearers of witness with justice;^a 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.^b

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ لِلَّهِ شُہَدَآءَ بِٱلۡقِسۡطِ‌ۖ وَلَا يَجۡرِمَنَّڪُمۡ شَنَـَٔانُ قَوۡمٍ عَلَىٰٓ أَلَّا تَعۡدِلُواْ‌ۚ ٱعۡدِلُواْ هُوَ أَقۡرَبُ لِلتَّقۡوَىٰ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ خَبِيرُۢ بِمَا تَعۡمَلُونَ (٨)

5-8a: Human attributes above the animal desires, which are the focus of this section, can be summarized as the rights of Allah and the rights of other humans. Attention is drawn here to the establishment of these twin rights – to the rights of Allah in قَوَّٲمِينَ لِلَّهِ and to the rights of other humans in شُہَدَآءَ بِٱلۡقِسۡطِ . For قوام see 4:135a. It means exerting the maximum effort for the establishment of an affair. Here instead of mentioning this affair, only Allah is mentioned. Thus it is an exhortation to exert maximum effort to safeguard the rights of Allah. In surah Al-Nisa, where attention is drawn only to the rights of other humans, it is stated: قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّه (maintainers of justice, bearer of witness for Allah) (4:135).

5-8b: ٱعۡدِلُواْ – The meaning of عَدۡل is evenness or equality and عَدۡل is spoken of those affairs that have to do with discernment and عِدۡل with those that have to do with senses such as weight, volume etcetera. عدل is of two types: one is returning a favor with a favor or to help in removing a difficulty of someone who helped you in removing your difficulty, and the other is in retaliation, punishments etcetera (R).

The importance of the rights of other humans is again emphasized: In the last section, it is merely stated that the hatred of a people should not incite you to transgress. The command given here is to be just with them. Being just in the matter of rights is that the rights should be properly discharged. By stating that this is nearer to observance of duty, it is made clear that تقویٰ or righteousness is achieved by safeguarding rights. When there is so much emphasis even on discharging the rights of enemies, how much greater is the need to safeguard the rights of relatives, friends and other Muslim brothers. Alas! Where are those Muslims who are addressed in this teaching. 

5-9 Allah has promised to those who believe and do good deeds: For them is forgiveness and a mighty reward.

وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ‌ۙ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ عَظِيمٌ۬ (٩)

5-10 And those who disbelieve and reject Our messages, such are the companions of the flaming fire.

وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلۡجَحِيمِ (١٠)

5-11 O you who believe, remember Allah’s favor on you when a people had determined to stretch out their hands against you, but He withheld their hands from you; and keep your duty to Allah. And on Allah let the believers rely.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡڪُمۡ إِذۡ هَمَّ قَوۡمٌ أَن يَبۡسُطُوٓاْ إِلَيۡكُمۡ أَيۡدِيَهُمۡ فَكَفَّ أَيۡدِيَهُمۡ عَنڪُمۡ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَكَّلِ ٱلۡمُؤۡمِنُونَ (١١)

5-11a: يَبۡسُطُوٓاْ – The meaning of بَسۡط is stretching or expanding. بسط اللسان means to verbally abuse and بسط الید means to catch, or to attack or to beat (RM).

كَفَّ – Its literal meaning is palm of the hand. A secondary meaning is to reach someone with your palm to ward him off and then to ward off in any manner.

Saving the Holy Prophet from his enemies: Some commentators have explained this verse by relating it to specific incidents. For example, one incident is that the Holy Prophet was sleeping under a tree and had hung his sword from a branch. An enemy took that sword and said: Who will save you now from me? The Holy Prophet replied: God. The enemy was so nonplussed that he dropped the sword. The Holy Prophet picked up the sword and asked the man the same question. Despite having gained the upper hand, the Holy Prophet did not kill him. Another incident referred is one in which the Holy Prophet was sitting next to the wall and the Jews of Bani Nazir tribe planned to kill him by dropping a grinding stone on his head. There is no reason however to restrict the wording of this section to these two incidents when we know that the Holy Prophet was surrounded by enemies on all sides. The Quraish, other Arab polytheist tribes, the Jews, the Christians, and Arabs and non-Arabs were bent on killing and annihilating the Holy Prophet and the handful of his Companions. It is only the blessings of Allah that protected them. The main lesson given here is that despite the enmity shown to you when you have the upper hand, you should deal with them justly.