Author: sftwr2020

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.  

In the name of Allah the Beneficent The Merciful

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

5-1 O you who believe, fulfil the obligations.^a The cattle quadrupeds are allowed to you except that which is recited to you, not violating the prohibition against game when you are on the pilgrimage. Surely Allah orders what He pleases.^b

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَوۡفُواْ بِٱلۡعُقُودِ‌ۚ أُحِلَّتۡ لَكُم بَہِيمَةُ ٱلۡأَنۡعَـٰمِ إِلَّا مَا يُتۡلَىٰ عَلَيۡكُمۡ غَيۡرَ مُحِلِّى ٱلصَّيۡدِ وَأَنتُمۡ حُرُمٌ‌ۗ إِنَّ ٱللَّهَ يَحۡكُمُ مَا يُرِيدُ (١)

5-1a: عُقُود – It is the plural of عَقۡد which literally means to put together the two extremities of a thing, that is to tie a knot (R) and in common parlance has taken the meaning of a strong connection, a pact or declaration. It includes all kinds of agreements whether they pertain to a person’s physical life or his spiritual attributes or shariah duties as for example an oath to believe   in Allah and to obey Him. The usage includes mutual marriage contracts, business agreements, treaties with foreign states regarding mutual relations or other matters. In fact all matters that arise from living in a civilized society for which there may not be a formal agreement but only an understanding are part of the sense of the word. Some commentators have taken عُقُود here to mean pacts of mutual help between tribes made during the Days of Ignorance which shows that Islam teaches that even contracts with unbelievers must be fulfilled.

In this command, Allah has taught Muslims to be fully faithful and to do what they say. It is necessary for a Muslim to inculcate in himself the attribute of perfect obedience. If on the one hand it is necessary for him to be fully obedient in the service of Allah, on the other hand he must be fully faithful in every role in which he performs whether as a son or daughter, father or mother, husband or wife, ruler or ruled, friend or foe, in all transactions, and every other matter.

Fulfilling obligations: There are multiple objectives in starting this chapter by urging the fulfilment of obligations. First, a core principle in the functioning of a civilized society is the requirement that obligations must be fulfilled, and since this chapter is about civilization, it makes sense to start it with its core principle. Second, at the end of the last verse the discussion shifted to Christianity and this chapter especially deals particularly with the Christian faith. By espousing atonement through belief in the sacrifice of Christ, this faith effectively divorced the covenant with God and the obligations of shariah and thus got rid of half of the intended meaning of عُقُود , and as for the other half, namely the mutual agreements of persons and states, the Christian nations have paid scant regard to them. It became necessary therefore to warn the Muslims. Third, this chapter particularly references the breach of pacts by the Jews and Christians. The relationship of this chapter with the last is that that there were many obligations mentioned in the last chapter. The opening of this chapter thus points to the fulfilling of those obligations and also acts as a forward for the discussion of new obligations in this chapter.

5.1b: بَہِيمَةُ – بُھۡمة is a hard stone and metaphorically derived from it also means courageous or brave. بَہِيمَةُ is someone who does not have the power of speech and is commonly used to denote beasts of prey, birds and other animals (R), and all quadrupeds whether on land or water.

ٱلۡأَنۡعَـٰمِ – It is the plural of نَعَمٌ and نِعۡمة  is being in a state of wellbeing whether the state is marginally good  قلیل (few) or very good کثیر (many). Examples of its use are: وَإِن تَعُدُّواْ نِعۡمَتَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ (And if you count Allah’s favors, you will not be able to count them) (14:34); نِعۡمَتِىَ ٱلَّتِىٓ أَنۡعَمۡتُ عَلَيۡكُمۡ  (My favor which I bestowed on you) (2:47); فَٱنقَلَبُواْ بِنِعۡمَةٍ۬ مِّنَ ٱللَّه (So they returned with favor from Allah) (3:174). اَنۡعام in particular is used for camel because the camel was the biggest blessing for the Arabs, but it also includes cows, sheep and goats as well (R). 

مُحِلِّى – In reality it is محلین and حَلّ means to untie a knot, as in: وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى (And loose the knot from my tongue) (20:27). The word حَلّ is also used in the sense of alight because at the time of alighting the loads on the camel’s back are untied. Examples are: أَوۡ تَحُلُّ قَرِيبً۬ا مِّن دَارِهِمۡ (…or it will alight close by their abodes) (13:31);  وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِ  (…and make their people alight in the abode of perdition) (14:28). مَحَلّىة is in reality the place at which one alights, and for a thing to be حلال (permissible) is taken from untying the knot (R). A person is called حلال when he finishes his pilgrimage obligations (R) as in: وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُو (And when you are free from pilgrimage obligations, then hunt) (5:2).

حُرُمٌ‌ۗ  – It is the plural of حَرام and  حَرام and مُحرِم are synonymous in meaning and means the person who is under the obligations of pilgrimage (R), that is the special condition that pilgrims are required to impose on themselves for performing pilgrimage. 

مَا يُتۡلَىٰ عَلَيۡكُمۡ – By except that is recited to you is meant dead animals etcetera that are prohibited and are specified in the verses that follow.

A person’s desires are the leading cause of transgressing the limits imposed by Allah and the leading desire is the desire for food and drink. For this reason, the first thing that is mentioned is what is permitted and what is prohibited in food and drinks. Another reason for discussing this topic up front is that the Christians, who are the particular focus of discussion in this chapter, have done away with any distinction between what is permitted and what is prohibited. The desire for food and drink has so permeated their being that they have removed all restrictions without any regard for the shariah.

5-2 O you who believe, violate not the signs of Allah, nor the Sacred Month, nor the offerings, nor the victims with garlands, nor those repairing to the Sacred House seeking the grace and pleasure of their Lord.^a And when you are free from pilgrimage obligations, then hunt. And let not hatred of a people — because they hindered you from the Sacred Mosque — incite you to transgress.^b And help one another in righteousness and piety, and help not one another in sin and aggression, and keep your duty to Allah. Surely Allah is Severe in requiting (evil).^c

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تُحِلُّواْ شَعَـٰٓٮِٕرَ ٱللَّهِ وَلَا ٱلشَّہۡرَ ٱلۡحَرَامَ وَلَا ٱلۡهَدۡىَ وَلَا ٱلۡقَلَـٰٓٮِٕدَ وَلَآ ءَآمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ يَبۡتَغُونَ فَضۡلاً۬ مِّن رَّبِّہِمۡ وَرِضۡوَٲنً۬ا‌ۚ وَإِذَا حَلَلۡتُمۡ فَٱصۡطَادُواْ‌ۚ وَلَا يَجۡرِمَنَّكُمۡ شَنَـَٔانُ قَوۡمٍ أَن صَدُّوڪُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ أَن تَعۡتَدُواْ‌ۘ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰ‌ۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٲنِ‌ۚ وَٱتَّقُواْ ٱللَّهَ‌ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ (٢)

5-2a: شعائر – It is the plural of شعیرۃ which means a thing that has been declared as a symbol or a sign (R) and what is meant is all those matters entrusted as a duty to a person under the shariah, and it includes all the limits and duties and what is permitted and what is prohibited (IJ). For this reason, according to Hassan, that by شَعَـٰٓٮِٕرَ ٱللَّه  is meant the religion of Allah. Some commentators have limited it to the rites of Hajj but there is no reason to do that.

 ٱلشَّہۡرَ ٱلۡحَرَامَ – This is a generic term that denotes all the sacred months.

هَدۡىَ – It is the plural of ھَدِیَّةَ which means a thing that is brought along but هَدۡىَ is specific for the sacrificial animals that are taken to Makkah (R). ھَدِیَّةَ is specific to gifts that are given to one another, as in بَلۡ أَنتُم بِہَدِيَّتِكُمۡ تَفۡرَحُونَ (Nay you are exultant because of your present) (27:36) (R).

قلائد – It is the plural of قِلادۃ . The literal meaning of قَلد is the act of twining, twisting or interweaving and قِلادۃ  is a twined thing that is worn around the neck, that is a necklace (R). The animals that were taken along for sacrifice were garlanded with a necklace or choker as a mark of respect and as a sign of identification and they were called قلاید . The pilgrims going for or coming from Haj also wore similar necklaces so that they may not be molested on the way. 

آمِّينَ ٱلۡبَيۡتَ ٱلۡحَرَامَ – It means those people who proceed to Khana Kaba. The meaning of امّ is to undertake a journey. The disbelievers cannot be meant here because يَبۡتَغُونَ فَضۡلاً۬ مِّن رَّبِّہِمۡ وَرِضۡوَٲنً۬ا‌ (seeking the grace and mercy of their Lord) is a description of the believers.

In expanding on أَوۡفُواْ بِٱلۡعُقُود (fulfilling obligations) mention is first made of شَعَـٰٓٮِٕرَ ٱللَّه that is the limits of Allah which must to be respected, the meaning being that the obligations to Allah must be fulfilled. This is a general statement applying to all the limits of Allah but then special mention is made of obligations connected with Khana Kaba. Even if these things are trivial but if Allah gives a command about them then it must be carried out. The command is for Muslims but tangentially it is also communicated to other religions that they should not disrespect things connected with Khana Kaba, not to mention having an evil design on the Holy House itself.

5-2b: یجرمن – The root of یجرم is جَرۡم which means picking the fruit from the trees, and the meaning of اَجۡرَم is صارذا اجَرۡم that is acquiring any repugnant habit. مُجۡرِم and جَرَمَ  are also derived from it and mean to earn or to gain (R). The meaning of یجرمن has also been taken here to be یجملن (N)

شَنَـَٔانُ – It means animosity, hatred or malice as in: إِنَّ شَانِئَكَ هُوَ ٱلۡأَبۡتَرُ  (Surely, thy enemy is cut off (from good) (108:3)

After drawing attention to the limits set by Allah, attention is now drawn to another aspect of fulfilling rights, namely dealing justly with the enemy. Giving the enemy his rights is one of the hardest things. By mentioning this, the point is driven home that it is even more essential to safeguard the rights of those who are not enemies and with whom instead one has a relationship of love or has a pact. The word enemy has not been left vague or open ended because sometimes merely out of national fervor a foreign nation is considered an enemy nation. The enemy here has been specified as: أَن صَدُّوڪُمۡ عَنِ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ (because they hindered you from the Sacred Mosque), that is the disbelievers of Makkah. This is the enemy that had persecuted the Muslims, expelled them from their homes, and disrupted their acts of worship, but even so they must be treated justly and their rights given to them. Thus, the rights of even the most bitterest enemy must be safeguarded. Contracts must be adhered to even with the most hardened enemy. It is not just pacts that need to be adhered to, but even the rights arising out of social and civil interactions must be fulfilled. 

5-2c: The foundation of nationhood is mutual assistance: The common factor binding a nation together is that all members of the nation are equal in the eyes of the law. However, when this right of equal treatment is also extended to enemy aliens then the question arises as to what would be the basis of nationhood? Keeping these two needs in view, namely equal justice for the enemy and the need to have a common foundation for nationhood, it is stated that enemies too should be extended justice, but the right of your compatriots is that you should help each other. This help should only be in acts of righteousness and goodness and not in acts that are sinful and unjust. This is a golden principle that has been established as a foundation of civilization on which the edifice of peace and harmony can be built. This undercuts all national animosities. With one stroke, Islam has done away with the distinctions that people have created based on ethnicity, nationality and skin color and which have been used by some nations to justify the inhumane treatment of other nations merely on the basis of their nationality– a way that they would consider criminal for their own fellow nationals. Nationhood should be strengthened by mutually assisting each other but the human rights of any people should not be trampled on the basis that it benefits one’s nation because helping one’s nation must only be in acts of goodness.

5-3 Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal), and that beaten to death, and that killed by a fall, and that killed by goring with the horn, and that which wild beasts have eaten — except what you slaughter;^a and that which is sacrificed on stones set up (for idols), and that you seek to divide by arrows; that is a transgression.^b This day have those who disbelieve despaired of your religion, so fear them not, and fear Me.^c This day have I perfected for you your religion and completed My favour to you and chosen for you Islam as a religion.^d But whoever is compelled by hunger, not inclining wilfully to sin, then surely Allah is Forgiving, Merciful.^d

 حُرِّمَتۡ عَلَيۡكُمُ ٱلۡمَيۡتَةُ وَٱلدَّمُ وَلَحۡمُ ٱلۡخِنزِيرِ وَمَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ وَٱلۡمُنۡخَنِقَةُ وَٱلۡمَوۡقُوذَةُ وَٱلۡمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيۡتُمۡ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسۡتَقۡسِمُواْ بِٱلۡأَزۡلَـٰمِ‌ۚ ذَٲلِكُمۡ فِسۡقٌ‌ۗ ٱلۡيَوۡمَ يَٮِٕسَ ٱلَّذِينَ كَفَرُواْ مِن دِينِكُمۡ فَلَا تَخۡشَوۡهُمۡ وَٱخۡشَوۡنِ‌ۚ ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ فَمَنِ ٱضۡطُرَّ فِى مَخۡمَصَةٍ غَيۡرَ مُتَجَانِفٍ۬ لِّإِثۡمٍ۬‌ۙ فَإِنَّ ٱللَّهَ غَفُورٌ۬ رَّحِيمٌ۬ (٣)

5-3a: مُنۡخَنِقَةُ – It is derived from خنق which means strangled to death (R).

مَوۡقُوذَةُ – It is derived from وقذ which means died from an injury (R).

مُتَرَدِّيَةُ – It is derived from ردی which means dead or deceased. The meaning of تردّی means to present oneself for destruction, as in: مَا يُغۡنِى عَنۡهُ مَالُهُ ۥۤ إِذَا تَرَدَّىٰٓ (And his wealth will not avail him when he perishes) (92:11). مُتَرَدِّيَةُ is that which dies from a fall (R).

نطِيحَةُ – It is derived from نطح and نطاح is that which is gored to death. (R).

سبع – It is the number seven, and سَبُع is a beast of prey and it is so called because of its power and strength. The derivation of the name from سبع is because it is a whole number.

ذَكَّيۡتُمۡ – It is derived from ذکا which is spoken about a fire being lit, and the meaning of ذکیّت الشاۃ is I slaughtered the goat, as if draining the natural heat of the body by letting out the blood is purification. Hence in shariah the word is used for killing an animal by slaughtering it in the prescribed manner of slitting the throat (R). 

The prohibited things are mentioned here with somewhat greater specificity and those animals which die because of trauma such as by strangulation, fall, goring, or falling prey to wild beasts are included with what dies of itself. الّا ذَكَّيۡتُمۡ creates an exception that only animals that are slaughtered can be eaten. This includes animals that have suffered a trauma but are slaughtered when they are still alive and are fit otherwise to be eaten.

The need for slaughtering: The use of the word تذکیہ (purification) shows that the real purpose of slaughtering is to drain the blood because there are harmful substances in the blood and hence the word تذکیة is used instead of ذبح.

5-3b: نُصُب – Its singular is نصِیب . It is a stone that is fixed on something and the literal meaning of نصب is وضع (to place or lay down). نُصُب were some stones that disbelievers worshipped and also slaughtered animals on them (R). In another place, its plural انصاب occurs in the Quran: وَٱلۡأَنصَابُ وَٱلۡأَزۡلَـٰمُ رِجۡسٌ۬ مِّنۡ عَمَلِ ٱلشَّيۡطَـٰنِ (…and (sacrificing) to stones and (dividing by) arrows are only an uncleanness, the devil’s work) (5:90). An alternative interpretation is that the reference is to stones driven into the ground around the Kaba on which animals were slaughtered and their blood sprinkled on the idols (IJ). By مَا ذُبِحَ عَلَى ٱلنُّصُبِ is meant those animals that are slaughtered in the name of idols.

تَسۡتَقۡسِمُواْ – استقسام is derived from قسم and قسم means حظ (chance) or نصیب (share or portion) (LA). The meaning of استقسام is to seek what is decreed for a person, that is whether to do or not to do a particular affair (LA) and sometimes it is used only for قَسۡم that is, for apportioning (R).

ازلام – It is the plural of زُلَم or زَلَم which is an arrow on which the feathers have not been attached. (The feathers help the arrow in its flight. It was a stick in the shape of an arrow). In the Days of Ignorance people used these divining arrows to determine a future course of action (LA). Under قسم , it is stated that ازلام were not arrows for gambling by which the shares in the slaughtered she camel were determined but were arrows to determine the future fate.

Seeking omens commonplace during Days of Ignorance: In the hadith narrations about hijra, there is a narration by Suraqa in which it is stated: فاخرجت الازلام .In this hadith, he says that when he raced his horse in pursuit of the Holy Prophet and reached near him, the horse stumbled. He checked with an arrow if this was an omen (LA). According to some, there used to be three arrows. One arrow had the notation امر فی ربی (My Lord has ordered me to do this), a second arrow had the notation نھانی ربی (My Lord does not want me to do this), a third arrow had no notation. Before any important matter, such as whether to go on a journey or not, to go ahead with a marriage proposal or not, whether to wage a war or not, one of the three arrows was drawn, and a decision made according to the notation on the arrow. If the arrow with no notation was drawn, then the process was repeated until an arrow with a notation was drawn. According to some there were seven arrows that were placed near the biggest idol of the Quraish named Habbal which was sited in the Kabah. The arrows had various orders written on them regarding blood money, division of water, whether someone belongs to a tribe or not and so on. A diviner’s service was used to draw an arrow and action taken according to the reading of the diviner. An offering was made at the time of the divination which consisted of hundred dhiram and she camels (IJ). Some commentators have taken these to be arrows for gambling by which portions of meat were determined from a slaughtered she camel.

Slaughtering an animal in the name of other than Allah: Here firstly what is prohibited is meat of animals that are offerings to idols or meat of animals whose blood is sprinkled on idols. Thus, they are included in مَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ (any name other than that of Allah has been invoked), just as animals strangled etcetera are included in مَيۡتَةُ (dies of itself), and just as مَآ أُهِلَّ لِغَيۡرِ ٱللَّهِ بِهِۦ has been called فسق (transgression of Allah’s command) similarly offering to idols etcetera is called فسق . There is an analogy here to the offerings made on shrines and graves but only those animals will fall into the prohibitory category that are slaughtered on the graves.

The other thing that has been prohibited here though it is not connected with diet is seeking omens whether a particular thing should be done or not. These omens were sought both through priests and by private persons themselves. As offerings were generally associated with omens sought through priests, this is probably why the prohibition of seeking omens is given with the dietary restrictions or perhaps because prohibition is not only in dietary items but other things as well. 

Does the way in which an omen is sought matters? In accordance with this command of the Quran seeking omens is clearly prohibited and it does not matter whether the omen is sought using the work of a great poet or any other literary work of great merit, and even using Quran to seek an omen, and I seek God’s protection from saying so, is to give the Quran the status of divining arrows. The references in the Hadith to the Holy Prophet’s good omens does not certainly mean that the Holy Prophet sought omens before undertaking a work and if the omen turned out to be good, then the work was undertaken, otherwise not. Instead, what it means is that if some good thing or a good name accidentally came to the Holy Prophet’s attention, he felt happy that Allah will cause his work to turn out to be good, and he never considered a bad word to be an ill omen causing him to abandon the work or the idea as was done by people in the Days of Ignorance. Similarly, the mention in the hadith about استخارہ (Prayer for Divine help in deciding an affair) does not mean that an omen is taken from it so that if one dreamt a good dream, the work is undertaken otherwise not. This prayer is only a plea to Allah that if in His knowledge the affair that is being considered is beneficial, both religiously and temporally, then resources be furnished for it to be done but if the affair is harmful religiously or temporarily then the affair be averted. Clearly this is only a plea for assistance. Drawing lots also has no connection with seeking an omen because it is only a method of selection when there is no objective method to prioritize. This allows the affair to be settled amicably. For example, if some assets have to be distributed and the requisite number of shares have been formed then instead of giving the first choice to any one person, lots can be drawn and each person gets the lot he draws. As an example, in one hadith a person in his will emancipated six slaves and he had no other assets. The Holy Prophet keeping in view the rule that not more than one third of the deceased’s property can be gifted, held a lottery to select the two slaves to be freed because the owner had not done so himself.

5-3c: يَٮِٕسَ – یأس – Is a condition where no greed or desire is left.

تَخۡشَوۡا – خشیة is fear mixed with respect and this is generally because of the knowledge one has of the person one is afraid of. Hence, it is stated: إِنَّمَا يَخۡشَى ٱللَّهَ مِنۡ عِبَادِهِ ٱلۡعُلَمَـٰٓؤُاْۗ (Those of His servants only who are possessed of knowledge fear Allah (35:28).

A grand prophecy of Islam’s dominance: The meaning of those who disbelieve despaired of your religion is that the disbeliever’s hope that they would eradicate the religion of Islam or that they would force the Muslims to revert to unbelief were dashed because of the domination of Islam. There is also a prophecy in this that the disbelievers will never be able to eradicate Islam. Even today the disbelievers, despite their tireless efforts, know very well that they cannot eradicate the religion of Islam from this world. The statement: so fear them not, and fear Me, means that the Muslims should no longer fear the domination of the disbelievers ever again but must be careful not to go against the commands of Allah, not to trespass His limits and to fear Him. If any harm befalls the Muslims, it is because they did not follow God’s commands. If the Muslims stay true to their covenant, they need have no fear that the disbeliever’s will overcome them. In this too there is an indication of the complete dominance of the religion of Islam and the spread of the Islamic kingdom over much of the known world. The dominance of the Islamic state would be so complete that no earthly power will be able to destroy it but if the Muslims do not follow the commands of Allah then their own actions will cause them to fall from this high status.

It should also be remembered as to what is meant by being afraid of Allah, mention of which is made repeatedly in the Quran. One type of afraid is of the kind where a person out of fear runs away from the one he is afraid of. However, as Imam Raghib has written in the meaning of خشیة that it is the kind of fear which is mixed with esteem, that is, there is love and respect in the heart for the entity one is afraid of. It is obvious that the fear of a beloved is not of a type that one runs away from but it is the fear that something may not happen which may cause him to be distanced from the beloved or that a person may act in a manner that is displeasing to the beloved. So, the meaning of خشیة اللّٰه (fear of Allah) is the fear of trespassing beyond the limits of Allah. Hence the Quran states that the fear of Allah can only be born in the hearts of scholars because they have the knowledge of the limits of Allah and are familiar with the attributes of Allah. They can never dare to go beyond the limits of Allah and therefore hold on firmly to their covenant and agreement.

5-3d: أَكۡمَلۡتُ – The کمال or excellence of a thing is that the thing achieves the purpose which was expected from it. So, when it is said about something that it has achieved perfection, the meaning is that the thing has achieved the purpose it was meant for, as in: حَوۡلَيۡنِ كَامِلَيۡنِ‌ۖ (two complete years) (2:233) where the meaning is that the purpose of this period is that it is most suitable for the child. In لِيَحۡمِلُوٓاْ أَوۡزَارَهُمۡ كَامِلَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۙ (That they may bear their burden in full on the day of Resurrection) (16:25) means that this is the suitable period for punishment (R). So the meaning of أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ is that this religion provides the most excellent way to achieve the purpose of religion. There is no need for any prophet to come to complete this religion as they used to previously.

أَتۡمَمۡتُ – For a thing to reach تمام means for it to reach a stage where it is not dependent on any external thing, and a thing that is dependent on anything external is called ناقص . Examples from the Quran are: وَتَمَّتۡ كَلِمَتُ رَبِّكَ (word of thy Lord was fulfilled) (7:137) and وَٱللَّهُ مُتِمُّ نُورِهِ (but Allah will perfect His light) (61:8) (R).

رَضِيتُ – Allah’s رضا with His servant means that He finds His servant doing what He has commanded and abstaining from things He has prohibited (R).

Completion of religion in Islam: This verse was revealed on the Day of Arafat during the Farewell Pilgrimage which was a Friday. The revelation took place in the plain of Arafat after the late afternoon prayer (the Asr prayer). As narrated in Bukhari, a Jew once remarked to Caliph Umar that there is a verse in your Book which if it had been revealed to us, we would have celebrated the day as Eid. Caliph responded that this verse was revealed on such a such day and at such a such time. Because the ministries of the prophets who had come before the Holy Prophet were limited to a particular nation and for a particular period, hence there was no need to complete the religion. The religion which was to bind the whole world in a system of brotherhood had not yet come. This is evidenced in the statement of the last national prophet, Jesus: I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth (John 16:12-13). This goes to show that even up to the time of Jesus, all the truth had not been revealed. The presence of Jesus’ admission in the Gospel and the revelation to the Holy Prophet about the perfection of religion shows clearly that no religion before Islam reached the stage of perfection. Instead, previous faiths were there to fulfill an existing need. Religion reached perfection in Islam and hence it can only be the religion of Islam that can be a universal religion and not Christianity, the other rival religion with which Islam is in competition for world supremacy. The significance of placing this verse in this chapter and in this verse has two possible significances. First, this chapter is significantly devoted to arguments against Christian beliefs. It opens with a refutation of Christian beliefs, and it closes with a refutation of Christian beliefs. Second, its placement is in a verse where the minutest details of shariah are given to show that a religion without a shariah is no religion and that Allah has taken the provision of necessary details of shariah to perfection in this religion. After the revelation of this statement, no other significant details of the shariah in terms of dos and don’ts was revealed to the Holy Prophet who lived for only 82 days after this revelation.

What are the significant factors in the excellence of Islam? Islam has fulfilled all of the objectives and needs of a religion. This is a very long subject and only some samples will be presented here. It is the religion wherein are (all) right books (فِيہَا كُتُبٌ۬ قَيِّمَةٌ۬ ) (98:3) which means that all the truths in the previous scriptures whose continuance in the world is needed have been collected and preserved in the Quran. In fact, no other truth will manifest itself in the future that is not in the Quran, as stated in: وَلَا يَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَـٰكَ بِٱلۡحَقِّ (And they cannot bring thee a question, but We have brought thee the truth) (25:33).

There is a discussion on all subjects. Every correct religious tenet is supported, and every incorrect tenet is refuted, and this includes even those articles of faith about which the Arabs of the time had no knowledge. Then by accepting that all religions are from God, the basis is laid for resolving the disagreements among faiths. Every claim that is put forward in the Quran is supported by arguments in it, and there can be no counterargument that can falsify any of its rules. Whatever goodness and civility is preached is of the highest caliber so that there is no higher level of that goodness or civility that exists beyond what is preached. Whatever evil is prohibited, the fundamentals of how to avoid that evil are also given and even the minutest things that could lead a person to that evil are not omitted. Whatever is promised is fulfilled in this world and not left till the Hereafter. The promised station to which man could reach is practically demonstrated by achievement of that station. The teachings of Islam are so comprehensive that they are sufficient for all countries, all nations, and for all periods, It contains beneficial knowledge and guidance required by a savage person and nations with a primitive civilization and also beneficial knowledge and guidance for the leading philosophers, scientists, and for nations at the highest level of civilization, as stated in: مَّا فَرَّطۡنَا فِى ٱلۡكِتَـٰبِ مِن شَىۡءٍ۬‌ۚ (We have not neglected anything in the Book) (6::38). Further, the Holy Prophet in his lifetime practically demonstrated all facets of moral living and all aspects of life. If every prophet is a bright lamp that lit the way for a nation in a dark night, the Holy Prophet is the sun that illuminated the whole world. All these things were never combined in any prophet or any scripture and none made a claim to be complete.

Two other claims along with the perfection of religion: Two other things are mentioned along with the statement of perfection of religion. One is the completion of favors and that is that Allah has not left the Muslims dependent on others in spiritual and temporal matters. In every kind of blessing, the Muslims are given a share which makes them independent of others and often others are dependent on them. This completion of favor is the result of the perfection of religion. The second thing that is stated is that Allah is pleased that Muslims have chosen Islam as their religion, which implies submitting to Allah’s commands and obeying Him. This has reference to the complete obedience of the Companions. Although the Companions were obedient from the beginning, the need to mention the obedience of the Companions here arises because of the mention of the perfection of religion. All the commands that had to be given had been given, and the Companions had followed all these commands perfectly in every aspect including sacrificing their wealth and lives in the way of Allah, abandoning their forbidden customs and traditions, in the perfection of their worship, and in shunning all kinds of evils. In short, the perfection with which the Companions obeyed every command has not been shown by any nation before and will never again be shown in the future. It is this obedience that led to the completion of favors. If obedience is jettisoned, the favors will vanish too.

5-3d: مَخۡمَصَةٍ – خامِص is a thin and lean person and by مَخۡمَصَةٍ is meant hunger as a result of which the abdomen is flattened (R). 

5-4 They ask thee as to what is allowed them. Say: The good things are allowed to you, and what you have taught the beasts and birds of prey, training them to hunt — you teach them of what Allah has taught you; so eat of that which they catch for you and mention the name of Allah over it; and keep your duty to Allah. Surely Allah is Swift in reckoning.

 يَسۡـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمۡ‌ۖ قُلۡ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُ‌ۙ وَمَا عَلَّمۡتُم مِّنَ ٱلۡجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَہُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ‌ۖ فَكُلُواْ مِمَّآ أَمۡسَكۡنَ عَلَيۡكُمۡ وَٱذۡكُرُواْ ٱسۡمَ ٱللَّهِ عَلَيۡهِ‌ۖ وَٱتَّقُواْ ٱللَّهَ‌ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلۡحِسَابِ (٤)

5-4a: جَوَارِحِ – It is the plural of جارحة which is a hunting animal whether a bird or a beast. This name is given because the hunting animal wounds the prey, the meaning of جَرۡح is a wound or because it works to bring a thing, and in respect of the second meaning, human organs are called حوارح (R).

مُكَلِّبِينَ – کَلۡب is a dog, and کَلَب حرص or the greed of a dog is used as an example as in اَحۡرَص من کلب means greedier than a dog. مُکَلِّب  is a dog trainer (R).

Hunting is permitted here: Prohibition of such sport like hunting erodes the traits of courage and bravery. It is permissible to eat a prey killed by a trained animal provided the takbir is read before leaving the animal to prey. Further the animal should not eat the prey, but some have excepted the birds from this, and some others say that in a situation of scarcity even if one third of the prey has been eaten by the animal, the rest is permissible. From this an analogical deduction can be made that an animal killed by an arrow, or a gun etcetera is permissible provided it is killed as part of hunting and one has read the takbir before firing. If the hunted animal is caught while still alive, it must be slaughtered but if it has died because of the gun shot, it is still permissible. This is an exception, and the blood is often let out because of the kill. 

5-5 This day (all) good things are made lawful for you. And the food of those who have been given the Book is lawful for you and your food is lawful for them.^a And so are the chaste from among the believing women and the chaste from among those who have been given the Book before you, when you give them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret.^b And whoever denies faith, his work indeed is vain; and in the Hereafter he is of the losers.^c

ٱلۡيَوۡمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُ‌ۖ وَطَعَامُ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ حِلٌّ۬ لَّكُمۡ وَطَعَامُكُمۡ حِلٌّ۬ لَّهُمۡ‌ۖ وَٱلۡمُحۡصَنَـٰتُ مِنَ ٱلۡمُؤۡمِنَـٰتِ وَٱلۡمُحۡصَنَـٰتُ مِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ مِن قَبۡلِكُمۡ إِذَآ ءَاتَيۡتُمُوهُنَّ أُجُورَهُنَّ مُحۡصِنِينَ غَيۡرَ مُسَـٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخۡدَانٍ۬‌ۗ وَمَن يَكۡفُرۡ بِٱلۡإِيمَـٰنِ فَقَدۡ حَبِطَ عَمَلُهُ ۥ وَهُوَ فِى ٱلۡأَخِرَةِ مِنَ ٱلۡخَـٰسِرِينَ (٥)

5-5a: Eating the food of Ahl Kitab and inviting them: The word of this verse makes it permissible for Muslims to eat the food of followers of other religions whose foundation is based on a heavenly scripture, and it is permissible for them to eat the food of Muslims. Thus, it is permissible for a Muslim to invite them for a meal. There is a hint in: طَعَامُكُمۡ حِلٌّ۬ لَّهُمۡ‌ۖ that the Ahl Kitab cannot have any doubt about the permissibility of eating the food of Muslims and their zibbia as it is pure.

The zibbia of the Ahl Kitab: There is a narration from Ibn Abbas that by food here is meant only the zibbia because there can be contention about this. In any case, zibbia is included in the food of the Ahl Kitab. There is no disagreement, however, that if the Ahl Kitab slaughter an animal in the name of Allah, its meat is permissible. There is disagreement whether the meat is permissible if the Ahl Kitab slaughter the animal without taking the name of Allah. Most scholars have sided with the view that it is permissible. According to Ibn Umar it is not permissible. The clear wording of the Quran support Ibn Umar: وَلَا تَأۡڪُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ  (And eat not of that on which Allah’s name has not been mentioned) (6:121). The first mentioned group has interpreted this as referring to animals slaughtered for idols. The easier belief is the first one. In the present time, the most pressing question is about the animals slaughtered by Christians on which neither the name of Allah is invoked nor are they slaughtered in the prescribed manner. Hence unless it is a situation of necessity, eating their meat does not appear to be permissible. Something that is impermissible as a rule cannot become permissible because it is the food of Ahl Kitab. The purpose here is that something that is pure does not become impure just because an Ahl Kitab has touched it.

5-5b : Marriage with Ahl Kitab: Along with the command about partaking of food and drink with Ahl Kitab, the command about intermarriages is also given because just like food and drink, marriage is a natural human desire. So, all the commands about overt physical desires are presented together in this section. In another place, the Quran has prohibited marriage with women who belong to religions that associate partners with Allah, and in yet another place, it is stated: لَا تُمۡسِكُواْ بِعِصَمِ ٱلۡكَوَافِرِ (hold not to the ties of disbelieving women) (60:10) because some from the Ahl Kitab may be associating partners with Allah and some not. Hence there is no contradiction in the command not to marry women who hold partners with Allah and the permission to marry Ahl Kitab women. The command totally banning marriages with disbelievers is directed specifically to the Makkans because all of them associated partners with Allah. In addition, because of the state of war with them, it was necessary to break all relations with them. According to some, because the real foundation of the Ahl Kitab is on monotheism, hence marriage with all Ahl Kitab women is permissible even though in belief or in action they associate partners with Allah. However, it is closer to piety that only such women be married from the Ahl Kitab who do not associate any partner with Allah in their belief.

So, the Quran has made it permissible that a Muslim man can marry a non-Muslim woman but has not permitted a Muslim woman from marrying a non-Muslim man because a non-Muslim woman by marrying a Muslim man enjoys the rights of a Muslim woman but a Muslim woman in the house of a non-Muslim man will lose the right she has as a Muslim woman. The rights of women in all cases have been protected. In addition, it is obvious that any children from a marriage will take the religion of the father. So, the rearing of the children of a Muslim woman in a non-monotheistic house has been stopped. In the Jewish shariah, the marriage of a Jew with a non-Jew is banned: neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me (Deuteronomy 7:3-4). But Islam does not have this fear. The decree of Paul, who termed shariah to be a curse, is: Be ye not unequally yoked together with unbelievers (II Corinthians 6:14). However, where non-Muslim nations use their women to enter Muslim households to do the work of prostitutes, then it is best to avoid marrying such women.

The last words appear to indicate that among some other nations it is considered acceptable to have impure relationships, such as open sexual relations without marriage, or having secret lovers, but Muslims must protect themselves from this.

5-5c: By whoever denies faith is here meant denial of the commands of Allah mentioned in previous verses because belief includes actions to match faith (See 2:3a). According to this definition, not performing righteous deeds is a negation of faith and so any remaining deeds are useless and in vain because the real concern is with righteous deeds. If on the one hand there is an indication in the use of the word faith to the commands mentioned in the verse previously, there is also, on the other hand, an indication about the subject of the next section, namely that if Allah has provided the means to fulfill physical desires, He has also provided the means to fulfill spiritual desires. It is this faith without actions that denies the spiritual part of human nature. A person’s actions that have a relation to his animal-self remain animalistic and do not benefit him in the Hereafter. In another place in the Quran, it is stated: أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ كَفَرُواْ بِـَٔايَـٰتِ رَبِّهِمۡ وَلِقَآٮِٕهِۦ فَحَبِطَتۡ أَعۡمَـٰلُهُمۡ (Those are they who disbelieve in the messages of their Lord and meeting with Him, so their works are vain) (18:105). 

For the meaning of حَبِطَ see 2:217c. 

Name: This surah which has sixteen sections and one hundred and twenty verses is named Al Maidah (The Food) and this name is taken from the mention of Maidah in section fifteen of this surah. The meaning of ما ئدۃ is a tablecloth laden with food. Or just food. The mention in which this word is used is the request to Jesus by the disciples that they get food in abundance and the indication in عِيدً۬ا لِّأَوَّلِنَا is that the food may be a source of everlasting pleasure. Jesus tried to counsel them that it is righteousness and not food that is a source of everlasting pleasure, but on the insistence of the disciples he prayed for the food to be sent down to them from heaven. Because in this chapter there is a mention of the mistakes and evil beliefs and the erroneous ideologies of the Christians, the Muslims are warned that they should not become engulfed with the excessive love of this world like the Christians and not to get totally engrossed in pursuing the luxuries of this life. To emphasize this truth, this surah has been named Al Maidah. In addition, this surah discusses civilization and the tendency of the civilized nations is often to pursue worldly pleasure excessively. Hence it was necessary to warn the Muslims that civilization should not entail total engrossment with daily bread.

Chapter Summary: Just as the last chapter focused on society with a special mention of Jews, this chapter focusses on civilization and a special mention of Christians. To indicate these two things, the chapter begins with أَوۡفُواْ بِٱلۡعُقُودِ‌ (fulfil the obligations) because if on the one hand, the foundation of civilization is based on contracts whether written or implied, on the other hand shariah too is based on certain obligations from Allah. Christianity has not only slighted shariah and considered it not necessary even though they call their heavenly scripture New Testament but also have declared shariah as a curse. It is therefore very appropriate to begin a discussion about Christianity with the command to fulfill obligations. By putting these two things together, attention is drawn to the fact that when the system of the physical world cannot function without laws and contracts then how can the system of religion exist without following laws and observance of contracts. Beginning with this command, the first section contains instructions about food, drinks, and marriage in order to convey the importance of having a balance in pursuing human desires for which these instructions are necessary. This section also contains the glad tidings of the completion of religion as if to convey that religion could not be completed without the completion of shariah. The second section continues with the need for shariah and draws attention to having a relationship with Allah and developing angelic attributes. Prayer is mentioned for having a relationship with Allah and some details are provided about the precursor to prayer which is physical purity. If on the one hand guidance is given to develop a true relationship with Allah, on the other attention is drawn to having the highest standard of justice in human relations not only with fellow citizens but also with foreign nations and even enemies. The third section narrates the Christian and Jews breach of contracts and the fourth delves into the disobedience of Bani Israel. The fifth section relates the plans against the Holy Prophet of the Ahle Kitab who by virtue of their persistent breach of contracts had become far removed from righteousness. The need to protect life and property is pointed out without which a civilized society cannot exist. The sixth section continues this discussions and instructs that the internal disputes of the Ahle Kitab should be adjudicated on the basis of their shariah. From physical disputes, the seventh section turns to the resolution of religious disputes and it is stated that the Quran is the arbiter of religious disagreements and the guardian of previous scriptures. Relations with Jews and Christians are discussed in the eighth section and the ninth describes their present condition. The tenth section manifests Christianity’s deviation from the truth and the exaggeration in its articles of faith. The eleventh section mentions that despite this Christianity is very close to Islam and gives the good news of their believing in the truth. The twelfth section warns the Muslims of the mistakes made by Christians who on one side went to the extreme of even prohibiting lawful things to enhance their worship of God and on the other became so absorbed in worldly things that they extensively partook of prohibited things like alcohol. The thirteenth section mentions the sanctity of the Kabbah because if a Christian king had in the past made plans to destroy it, in the knowledge of Allah a second time was to come when the Christian nation will harbor evil plans about this holy House. The fourteenth section states that even though shariah is a necessity but in any matter, extremes should be avoided and instead of focusing and asking questions about trivial matters the focus should on important issues. The fifteenth section narrates the demand of the disciples for food and indicates the engrossment of the Christians in pursuing worldly pleasures. It is stated that the entire attention of this nation will turn away from spiritual matters and focus on food and drink and on pursuing their physical desires. The sixteenth and last section that their false article of faith about the Divinity of Jesus is not his teaching.

Relation to the previous chapters: The relation of this chapter with the previous one Al Nisa is that the previous chapter dealt with societal living while the current chapter focuses on civilization. The rules for societal living and civilization are connected. The second thing that shows a relationship is that just as surah Baqarah covered the narration of Jews and is followed by Ale Imran which covered the narration of Christians, similarly surah Al Nisa focuses on Jews and surah Al Maidah delves into Christianity at great depth. This keeps the attention on those on whom Allah’s wrath was brought down and those who were led astray, the two groups that were mentioned in surah Fatihah. A more analytical look further manifests the relationship. In the last chapter, while discussing the mischief of the Jews, mention was made of their mischief against Jesus and this became the transition point from where the subject shifted to Christians. Belief in the Divinity of Christ was also refuted there because belief in the Divinity of Christ diminishes the importance of shariah. For this reason there is a lot of emphasis in the beginning of surah Maidah on the need for shariah and the necessity of following it. In short the placement of the surah at this place in the Quran demonstrates a systematic arrangement in the topics of the Quran in a clear and eloquent manner.

Period of revelation: A perusal of the topics covered in this surah indicates that its period of revelation is between the fifth and seventh year of hijrah, and this is the opinion of most commentators as well. Trying to determine the exact date of revelation of certain important verses is often a wasted effort. For example, Christians generally assign verses in which there is something against the Jews or Christians to the period when relations between the Muslims on the one hand and Jews and Christians on the other had become contentious on account of the political situation in the country. This is not a correct measure for dating the revelations. In this verse, on the one hand Muslims have been urged not to befriend Jews and Christians because of their secret plans against Islam and on the other hand, there is also the mention of the nearness to Islam of the Christians and their tender heartedness. There is, however, one verse that is worthy of mention and that is: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى (This day have I perfected for you your religion and completed my favor to you) (5:3). There is a report in Bukhari that the Jews told Caliph Umar that there is a verse in your Book which if it had been revealed to us, we would have celebrated the date of its revelation as if it was Eid. Caliph Umar understood that they were referring to this verse and replied: We know fully well when and where this verse was revealed and where the Holy Prophet was at the time of the revelation. This was on the Day of Arafat (probably a Friday) and I was also in Arafat when this verse was revealed, that is during the farewell pilgrimage. So, in the dating of revelation, this verse is in the very last period but it has been placed in this surah to be a decisive argument against the Christians. This shows clearly that the arrangement of the chapters of the Quran was done under Divine inspiration and the placement of the verses in the chapters and the arrangement of chapters was done by the Holy Prophet.

4-172 The Messiah disdains not to be a servant of Allah, nor do the angels who are near to Him. And whoever disdains His service and is proud, He will gather them all together to Himself.^a

لَّن يَسۡتَنكِفَ ٱلۡمَسِيحُ أَن يَكُونَ عَبۡدً۬ا لِّلَّهِ وَلَا ٱلۡمَلَـٰٓٮِٕكَةُ ٱلۡمُقَرَّبُونَ‌ۚ وَمَن يَسۡتَنكِفۡ عَنۡ عِبَادَتِهِۦ وَيَسۡتَڪۡبِرۡ فَسَيَحۡشُرُهُمۡ إِلَيۡهِ جَمِيعً۬ا (١٧٢)

4-172a: يَسۡتَنكِفَ – The meaning of نکف is to separate, and اسۡتَنكِافَ means to feel ashamed or disgraced or to feel offended (R).

At the end of last section, the command is given to desist from the error of Trinity whose foundation is the sonship of Jesus. Hence it is pointed out here that Jesus did not consider it below his dignity to be a servant of Allah so that he would suggest a separate status of sonship for himself. The existing Gospels provide clear testimony that the Messiah never disdained being a servant of Allah and in fact considered it a matter of pride to be a servant of God. Who said: Thou shalt worship the Lord thy God, and Him only shall thou serve (Matthew 4:10), and who said: Why callest thou me good? There is none good but one, that is, God (Mark 10:18). These two statements provide sufficient testimony regarding the truthfulness of the Quran, and show that Jesus was proud of being a servant of Allah as long as he was alive. It is only after his passing away that a nation was born who when they are told that Jesus was a servant of God, respond that you scorn Jesus. What Jesus considered to be his pride is now considered as his contempt by his followers.

Angels near to Allah who are always in the presence of Allah have been mentioned because leave alone humans even they consider it a matter of pride to be servants of Allah. The excellence of humanity lies in the servantship of Allah. Another reason for mentioning the angles is that just as Christians consider Jesus to be the son of God, the Arabs considered their idols to be the daughters of God. Thus, both doctrines are refuted in the same place.

The punishment of those who are proud and consider servantship as a derision of Jesus is not mentioned here and it is only stated that ultimately, they will return to God. In the next verse, there is first a mention of the believers and after that there is the mention of the unbeliever’s punishment. 

4-173 Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace. And as for those who disdain and are proud, He will chastise them with a painful chastisement, and they will find for themselves besides Allah no friend nor helper.

 فَأَمَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ فَيُوَفِّيهِمۡ أُجُورَهُمۡ وَيَزِيدُهُم مِّن فَضۡلِهِۦ‌ۖ وَأَمَّا ٱلَّذِينَ ٱسۡتَنكَفُواْ وَٱسۡتَكۡبَرُواْ فَيُعَذِّبُهُمۡ عَذَابًا أَلِيمً۬ا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّ۬ا وَلَا نَصِيرً۬ا (١٧٣)

4-174 O people, manifest proof has indeed come to you from your Lord and We have sent down to you a clear light.^a

يَـٰٓأَيُّہَا ٱلنَّاسُ قَدۡ جَآءَكُم بُرۡهَـٰنٌ۬ مِّن رَّبِّكُمۡ وَأَنزَلۡنَآ إِلَيۡكُمۡ نُورً۬ا مُّبِينً۬ا (١٧٤)

4-174a: If on the one hand, mention is made of a faith that has no rationale argument to support it, on the other hand mention is made of a lucid argument and a light that makes everything apparent and manifest and separates the truth from falsehood. It does not require the human intellect to be put aside but enlightens it and takes it to new heights. The clear light is the Quran and the manifest proof is the person of the Holy Prophet because by his actions, he made the teachings of the Quran as manifest as a proof that supports a claim.

4-175 Then as for those who believe in Allah and hold fast by Him, He will admit them to His mercy and grace, and guide them to Himself on a right path.

فَأَمَّا ٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَٱعۡتَصَمُواْ بِهِۦ فَسَيُدۡخِلُهُمۡ فِى رَحۡمَةٍ۬ مِّنۡهُ وَفَضۡلٍ۬ وَيَہۡدِيہِمۡ إِلَيۡهِ صِرَٲطً۬ا مُّسۡتَقِيمً۬ا (١٧٥)

4-176 They ask thee for a decision. Say: Allah gives you a decision concerning the person who has neither parents nor children. If a man dies (and) he has no son and he has a sister, hers is half of what he leaves, and he shall be her heir if she has no son. But if there be two (sisters), they shall have two-thirds of what he leaves. And if there are brethren, men and women, then for the male is the like of the portion of two females. Allah makes clear to you, lest you err. And Allah is Knower of all things.

يَسۡتَفۡتُونَكَ قُلِ ٱللَّهُ يُفۡتِيڪُمۡ فِى ٱلۡكَلَـٰلَةِ‌ۚ إِنِ ٱمۡرُؤٌاْ هَلَكَ لَيۡسَ لَهُ ۥ وَلَدٌ۬ وَلَهُ ۥۤ أُخۡتٌ۬ فَلَهَا نِصۡفُ مَا تَرَكَ‌ۚ وَهُوَ يَرِثُهَآ إِن لَّمۡ يَكُن لَّهَا وَلَدٌ۬‌ۚ فَإِن كَانَتَا ٱثۡنَتَيۡنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ‌ۚ وَإِن كَانُوٓاْ إِخۡوَةً۬ رِّجَالاً۬ وَنِسَآءً۬ فَلِلذَّكَرِ مِثۡلُ حَظِّ ٱلۡأُنثَيَيۡنِ‌ۗ يُبَيِّنُ ٱللَّهُ لَڪُمۡ أَن تَضِلُّواْ‌ۗ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمُۢ (١٧٦)

4-176a: Inheritance from a childless person whose parents are also dead: For a detailed discussion about the inheritance from a childless person whose parents are also dead see 4-12b. The command in this verse and the command in verse 4:12 are somewhat similar both dealing with the inheritance of a childless person known as کلاله. There are two ways in which this situation may be different from the one in 4-12b. One is that the meaning of کلاله here is different from its meaning in 4:12. The second is that the brothers and sisters here are different from the brothers and sisters in 4:12. The کلاله mentioned in verse 4:12 is one where the deceased has no children but has parents so that the share of the brothers and sisters is less. The کلاله mentioned here is one in which there are neither children nor parents and the whole of the inheritance goes to the brothers and sisters, or they are given a greater share. The term لَيۡسَ لَهُ ۥ وَلَدٌ۬ is not against this interpretation because it is quite common to mention just one side (son) whereas both sides (son and daughter) are meant. Further, there is a special indication in this word whose mention comes later. The second way in which the situation in this verse may be different from verse 4:12 could be that in verse 4:12 the mention is of uterine brothers and sisters that is those who are brothers from the side of the mother and because of remoteness get a smaller share while the mention in current verse is of real brothers and sisters or brothers and sisters from the father’s side and hence their share is more. The first interpretation, in my opinion, is preferable.

A subtle indication: By finishing the chapter with a verse about inheritance, attention is drawn to the real topic of this chapter. There is also an indication here that after Jesus, the last of the Israelite prophets whose mention is made in the preceding verses, the position of Bani Israel has become that of کلاله , a childless person whose inheritance has passed on to his brothers. The chain of prophets in the house of Israel has come to an end and prophethood has now been transferred to Bani Ishmael who are brothers of Bani Israel. This is in fulfilment of the promise made to Abraham to bless both his sons. The addition of the words لَيۡسَ لَهُ ۥ وَلَدٌ۬ with کلاله is a subtle way of communicating that no spiritual children will now be born to Bani Israel.

4-163 Surely We have revealed to thee as We revealed to Noah and the prophets after him, and We revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and We gave to David a scripture.^a

إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٍ۬ وَٱلنَّبِيِّـۧنَ مِنۢ بَعۡدِهِۦ‌ۚ وَأَوۡحَيۡنَآ إِلَىٰٓ إِبۡرَٲهِيمَ وَإِسۡمَـٰعِيلَ وَإِسۡحَـٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَـٰرُونَ وَسُلَيۡمَـٰنَ‌ۚ وَءَاتَيۡنَا دَاوُ ۥدَ زَبُورً۬ا (١٦٣)

4-163a: Different kinds of revelations (وحی ): أَوۡحَيۡنَآ – The literal meaning of وحی  is الاشارۃ السریعة that is a hasty suggestion or a flash of inspiration and sometimes it is just a sign, hint or veiled reference and sometimes it is a sign through a person’s limbs as in the narration of Zechariah: فَأَوۡحَىٰٓ إِلَيۡہِمۡ (…proclaimed to them (through sign language)) (19:11). The Divine communication received by prophets and saints is also called وحی and is of three kinds as stated in: مَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ ٱللَّهُ إِلَّا وَحۡيًا أَوۡ مِن وَرَآىِٕ حِجَابٍ أَوۡ يُرۡسِلَ رَسُولاً۬ (it is not vouchsafed to a mortal that Allah should speak to him, except by revelation or from behind a veil or by sending a messenger…) (42:51) (R). These three kinds are: First is an idea that enters the heart of a person, which the Holy Prophet explained as: ان روح القدس نفث فی روعی . Second is مِن وَرَآىِٕ حِجَابٍ which include vision, dreams or words spoken to a person as if coming from behind a veil. These are mentioned as parts of prophethood that will stay in the ummah after full prophethood is terminated. Third, is by a messenger, the angel Gabriel, who is seen with the spiritual eye and whose speech is heard. This third kind is specific to prophets, while the saints are also included in the first two kinds. The وحی mentioned in this verse is of the third kind, specific to prophets.

Revelation to the Holy Prophet is similar to the revelation of other prophets: It is mentioned at the end of the last section that those from the Ahle Kitab who search for the truth come to believe in the Holy Prophet just as they believe in the previous prophets. Hence it is stated that the revelation to the Holy Prophet is not a revelation of a different kind. Simultaneously a response is given to the demand mentioned at the start of the last section by the Ahle Kitab that a Book be brought down to the Holy Prophet from heaven. The response given is that the revelation to the Holy Prophet is similar in kind to that of the previous prophets. A Book from heaven was not brought down either for Noah or for Moses or for that matter for any other prophet. Allah has a method for communicating His messages to prophets and the same method is employed in the case of the Holy Prophet. There is also an indication in this verse that the universal ideology of monotheism given to previous prophets is now being given to the ummah of the Holy Prophet.

Holy Prophet has the perfection of all previous prophets: Mention is made of some prophets in this verse and the indication is that the Holy Prophet is the personification of the perfection of all these prophets. Noah is mentioned first because he is the first historical Messenger. Then Abraham is mentioned who is an ancestor of the Holy Prophet and is recognized as an eminent personality by all nations. His progeny is mentioned next, followed by Jesus who was last of the Israelite prophets and the last of the regional prophets. After Jesus some prophets who preceded him are mentioned and Jesus has been kept in the middle to show that the essential teachings of all of them was the same, that is monotheism. Jesus is followed by Job to set up a comparison that if Jesus suffered some and was taken to the brink of death, Job who was also an Israelite prophet much before Jesus suffered even more privations and was an amazing example of patience, just as Jesus was an amazing example of spirituality. The distinction of Jonah is that his nation was saved from the threatened punishment. The excellence of Aaron lies in the performance of priestly duties and leading his congregation in worship. Solomon and David were distinguished by glory and magnificence along with prophethood and kingdom. Solomon is mentioned first because he was more glorious and magnificent and David is mentioned separately because the Holy Prophet is mentioned repeatedly in his scripture. The individual excellences found in these prophets were all combined in the person of the Holy Prophet.

4-164 And (We sent) messengers We have mentioned to thee before and messengers We have not mentioned to thee. And to Moses Allah addressed His word, speaking (to him)—^a

وَرُسُلاً۬ قَدۡ قَصَصۡنَـٰهُمۡ عَلَيۡكَ مِن قَبۡلُ وَرُسُلاً۬ لَّمۡ نَقۡصُصۡهُمۡ عَلَيۡكَ‌ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَڪۡلِيمً۬ا (١٦٤)

4-164a: One of the things stated in this verse is that all the prophets have not been mentioned in the Quran from which it transpires that there have been messengers in other nations as well as detailed in: إِن مِّنۡ أُمَّةٍ إِلَّا خَلَا فِيہَا نَذِيرٌ۬  (there is not a nation but a warner has gone among them) (35:24). The real purpose of mentioning this here is that the Holy Prophet incorporates the excellence not only of the prophets mentioned here or elsewhere in the Quran but of all the prophets of the world.

Gabriel bringing revelation to Moses: Moses has been mentioned separately and it is stated about him: كَلَّمَ ٱللَّهُ مُوسَىٰ تَڪۡلِيمً۬ا (to Moses Allah addressed His word, speaking (to him). The purport is not that communication with Moses was of a different type because all prophets were communicated in the same manner, that is through the angel Gabriel. A narration in Bukhari supports this: ھذا النموس الذی نزل اللّٰه علےٰ موسٰی. Moses has been specially mentioned because there is a great similarity between Moses and the Holy Prophet. Both of them were given the shariah and the number of prophecies regarding the Holy Prophet in the scripture of Moses are more than in the scripture of any other prophet.

4-165 Messengers, bearers of good news and warners, so that the people may have no plea against Allah after the (coming of) messengers. And Allah is ever Mighty, Wise.

    رُّسُلاً۬ مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةُۢ بَعۡدَ ٱلرُّسُلِ‌ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمً۬ا (١٦٥)

4-165a: The meaning of حُجَّةُۢ here is an excuse as is also stated elsewhere: رَبَّنَا لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولاً۬ فَنَتَّبِعَ ءَايَـٰتِكَ (Our Lord, why didst Thou not send to us a messenger, so that we might have followed Thy messages). In addition to validating past messages and giving good news and a warning, messengers serve another purpose, namely that people may have no pleas that they were left unguided. 

4-166 But Allah bears witness by that which He has revealed to thee that He has revealed it with His knowledge, and the angels (also) bear witness. And Allah is sufficient as a witness.^a

لَّـٰكِنِ ٱللَّهُ يَشۡہَدُ بِمَآ أَنزَلَ إِلَيۡكَ‌ۖ أَنزَلَهُ ۥ بِعِلۡمِهِۦ‌ۖ وَٱلۡمَلَـٰٓٮِٕكَةُ يَشۡهَدُونَ‌ۚ وَكَفَىٰ بِٱللَّهِ شَہِيدًا (١٦٦)

4-166a: The truthfulness of Quran is verified by the Quran itself: This is so because Allah has displayed His perfect knowledge in the Quran. Someday, the world will see that what Quran reveals is the truth. There are many teachings of Quran that are being proven in its favor but were considered as erroneous in the past. Christians are beginning to accept the falsehood of the Trinity and atonement while monotheism and reward based on requital is gaining ground. 

4-167 Those who disbelieve and hinder (others) from Allah’s way, they indeed have erred, going far astray.

إِنَّ ٱلَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ ٱللَّهِ قَدۡ ضَلُّواْ ضَلَـٰلاَۢ بَعِيدًا (١٦٧)

4-168 Those who disbelieve and act unjustly, Allah will never forgive them, nor guide them to a path,

إِنَّ ٱلَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمۡ يَكُنِ ٱللَّهُ لِيَغۡفِرَ لَهُمۡ وَلَا لِيَہۡدِيَهُمۡ طَرِيقًا (١٦٨)

4-169 Except the path of hell, to abide in it for a long time. And that is easy to Allah.^a

إِلَّا طَرِيقَ جَهَنَّمَ خَـٰلِدِينَ فِيہَآ أَبَدً۬ا‌ۚ وَكَانَ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرً۬ا (١٦٩)

4-169a: If the requital for injustice and rejection of Allah’s messages is the same as for belief and goodness then there will be no order. If one acts unjustly and rejects the messages of Allah, then the consequences will reflect these actions. Rejection and injustice is the path of hell and proceeding along it will only take a person to hell. Allah has mentioned here His clear and manifest rule that good begets good and evil begets evil or as you sow so shall you reap.

أَبَدً۬ – See 3-119a. 

4-170 O mankind, the Messenger has indeed come to you with truth from your Lord, so believe, it is better for you. And if you disbelieve, then surely to Allah belongs whatever is in the heavens and the earth. And Allah is ever Knowing, Wise.

يَـٰٓأَيُّہَا ٱلنَّاسُ قَدۡ جَآءَكُمُ ٱلرَّسُولُ بِٱلۡحَقِّ مِن رَّبِّكُمۡ فَـَٔامِنُواْ خَيۡرً۬ا لَّكُمۡ‌ۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمً۬ا (١٧٠)

4-171 O People of the Book, exceed not the limits in your religion nor speak anything about Allah, but the truth.^a The Messiah, Jesus, son of Mary, is only a messenger of Allah and His word which He communicated to Mary and a mercy from Him.^b So believe in Allah and His messengers. And say not, Three. Desist, it is better for you. Allah is only one God. Far be it from His glory to have a son. To Him belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as having charge of affairs.^c

يَـٰٓأَهۡلَ ٱلۡڪِتَـٰبِ لَا تَغۡلُواْ فِى دِينِڪُمۡ وَلَا تَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّ‌ۚ إِنَّمَا ٱلۡمَسِيحُ عِيسَى ٱبۡنُ مَرۡيَمَ رَسُولُ ٱللَّهِ وَڪَلِمَتُهُ ۥۤ أَلۡقَٮٰهَآ إِلَىٰ مَرۡيَمَ وَرُوحٌ۬ مِّنۡهُ‌ۖ فَـَٔامِنُواْ بِٱللَّهِ وَرُسُلِهِۦ‌ۖ وَلَا تَقُولُواْ ثَلَـٰثَةٌ‌ۚ ٱنتَهُواْ خَيۡرً۬ا لَّڪُمۡ‌ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۖ سُبۡحَـٰنَهُ ۥۤ أَن يَكُونَ لَهُ ۥ وَلَدٌ۬‌ۘ لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ‌ۗ وَكَفَىٰ بِٱللَّهِ وَڪِيلاً۬ (١٧١)

4-171a: تَغۡلُواْ – Its root is غلا and exceeding the limit is called غُلُوّ. When the excess is in the price of a thing, it is called غَلا and when the excess is in respect and status, it is called غُلُو. The verb form for both is غَلا یغلُوۡ. Further, when the pot begins to boil, it is called غَلۡی and غَلۡیان, and derived from it is:  يَغۡلِى فِى ٱلۡبُطُونِ كَغَلۡىِ ٱلۡحَمِيمِ  (it seethes in their bellies like boiling water) (44:45-46).

تَقُولُواْ عَلَى ٱللَّهِ – قال علیه – It means accused him or fabricated a lie.

In this last verse of the section, the subject is turned towards Christianity and a number of points are conveyed. First, it is conveyed that the object in the revelation of every prophet is to communicate the knowledge of monotheism. Second, prophets were sent to all the nations of the world and not just to one nation. Third, those who have given divinity to a human and preach Trinity have fabricated this doctrine. Fourth, the Christians and Jews believe prophets came only among the Israelites. Fifth, the Jews are guilty of a deficiency in their belief by rejecting Jesus and are walking on the wrong path. Sixth, another nation exceeded the limit in respect of Jesus. Seventh, in an extreme irony, the Jews consider Jesus to have been crucified and therefore accursed and a liar and Christians too consider him as crucified and cursed but add that he took on the curse for them. What an ambiguity! God, on the one hand, and cursed, on the other.

 4:171b:  رُوحٌ۬ مِّنۡهُ – رُوح   and ریح have the same root.  رُوح  is used in many senses, such as spirit, that is breath and that which makes a man alive, or life. It has also been used in the sense of inspiration or Divine revelation (وحی ), and affair of prophethood (امر نبوت ). The Quran has also been called رُوح and it also means mercy (رحمت ) (LA). The meaning of رُوحٌ۬ مِّنۡهُ is رُوح from Allah and Jesus has been called رُوحٌ۬ مِّنۡهُ by which is meant, according to Zehri, mercy from Allah (LA). Others too have taken رُوح to mean mercy here because in another place in the Quran Jesus is called رَحۡمَةً۬ مِّنَّا‌ۚ (a mercy from Us) (19:21). ٰ If the meaning of رُوح is taken to be spirit then Jesus is called رُوحٌ۬ مِّنۡهُ (a spirit from Us) in the same sense that it is stated for Adam: وَنَفَخۡتُ فِيهِ مِن رُّوحِى (…and breathed into him of My spirit) (15:29) and for all humans: ثُمَّ جَعَلَ نَسۡلَهُ ۥ مِن سُلَـٰلَةٍ۬ مِّن مَّآءٍ۬ مَّهِينٍ۬ ثُمَّ سَوَّٮٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِ (Then He made his progeny of an extract, of worthless water. Then He made him complete and breathed into him of His spirit) (32:8-9). In the same sense Jesus is called رُوحٌ۬ مِّنۡهُ and رُوح and رُوحٌ۬ مِّنۡهُ convey the same sense. The extension of مِّنۡهُ is a means of honoring Jesus and the need for it arose because the Jews accused Mary of fornication and an illegitimate child by virtue of its ancestry could not be sanctified by Allah. So, it is made quite clear that the birth of Jesus is from a legitimate liaison and not an illegitimate one. Even in the case of Adam, the statement breathed into Him of His spirit is to contradict the Christian belief of the original sin that holds Adam as a sinner by nature but it is the Divine spirit that is breathed into him and this spirit is pure by nature. So, just as to contradict a wrong belief, it is stated that the Divine spirit was breathed into him, similarly in order to dispel an impure belief, Allah has attributed the spirit of Jesus to Himself. 

4:171c: Trinity has been refuted here and belief in the messengers of Allah is pronounced as being necessary, that is Jesus should be considered as a messenger like other messengers. Christians have accused Islam of considering God, Jesus and Mary as the Trinity of Christianity. Quran has denied the Divinity of Mary, but there is a Christian group that does consider Mary to be Divine and supplicates to her. Nowhere in the Quran has Mary been called one of the triunes of Trinity and neither is Divinity of Mary mentioned anywhere in the discussion of Trinity.

There is a powerful command in ٱنتَهُواْ (desist). Separate arguments to refute this command are not given except that Allah has been pronounced free from the need to have a son because the foundation of Trinity is that Jesus is the son of God. Trinity is so patently absurd that there is no need to offer any proof against it. Christians say there is God the father, God the son, and God the Holy Ghost but do not say that there are three gods, instead God is one. This logic of three in one and one in three is a puzzle that no one has been able to solve till this day and will never be solved going into the future. If Christians are asked to provide proof of this, their response is that rationality has no place in religion. Such a religion cannot be for humans because God has made religion for a creation that is distinguished from the rest of creation on the basis of having intelligence. This is the reason Quran does not go beyond stating “Desist”. It is much like a command to a child who does not yet have the power to rationalize and is commanded to stop without giving any lengthy argument. The concepts of sonship and atonement can be argued rationally and Quran has rebutted these concepts with rational arguments. Even Christians do not give any argument for Trinity and make people accept it forcefully. Hence, Quran too rejects this concept powerfully. All worshippers of God have accepted different attributes of God but three different Beings is only the product of Christianity. The analogy that they sometimes give of the rays of the sun supports different attributes but not three beings.   

4-153 The People of the Book ask thee to bring down to them a Book from heaven; indeed they demanded of Moses a greater thing than that, for they said: Show us Allah manifestly. So destructive punishment overtook them on account of their wrongdoing. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this. And We gave Moses clear authority.

يَسۡـَٔلُكَ أَهۡلُ ٱلۡكِتَـٰبِ أَن تُنَزِّلَ عَلَيۡہِمۡ كِتَـٰبً۬ا مِّنَ ٱلسَّمَآءِ‌ۚ فَقَدۡ سَأَلُواْ مُوسَىٰٓ أَكۡبَرَ مِن ذَٲلِكَ فَقَالُوٓاْ أَرِنَا ٱللَّهَ جَهۡرَةً۬ فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ بِظُلۡمِهِمۡ‌ۚ ثُمَّ ٱتَّخَذُواْ ٱلۡعِجۡلَ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَـٰتُ فَعَفَوۡنَا عَن ذَٲلِكَ‌ۚ وَءَاتَيۡنَا مُوسَىٰ سُلۡطَـٰنً۬ا مُّبِينً۬ا (١٥٣)

4-154 And We raised the mountain above them at their covenant. And We said to them: Enter the door making obeisance. And We said to them: Violate not the Sabbath; and We took from them a firm covenant.

وَرَفَعۡنَا فَوۡقَهُمُ ٱلطُّورَ بِمِيثَـٰقِهِمۡ وَقُلۡنَا لَهُمُ ٱدۡخُلُواْ ٱلۡبَابَ سُجَّدً۬ا وَقُلۡنَا لَهُمۡ لَا تَعۡدُواْ فِى ٱلسَّبۡتِ وَأَخَذۡنَا مِنۡہُم مِّيثَـٰقًا غَلِيظً۬ا (١٥٤)

4-155 Then for their breaking their covenant and their disbelief in the messages of Allah and their killing the prophets wrongfully and their saying, Our hearts are covered; nay, Allah has sealed them owing to their disbelief, so they believe not but a little:

بِمَا نَقۡضِہِم مِّيثَـٰقَهُمۡ وَكُفۡرِهِم بِـَٔايَـٰتِ ٱللَّهِ وَقَتۡلِهِمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقٍّ۬ وَقَوۡلِهِمۡ قُلُوبُنَا غُلۡفُۢ‌ۚ بَلۡ طَبَعَ ٱللَّهُ عَلَيۡہَا بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلاً۬ (١٥٥)

4-155a: Demand for a Book in written form to be brought down from heaven and response: All of these affairs have previously been narrated in Surah Baqarah. Because the transgression of the Jews against Jesus is now going to be the focus of the discussion and as a preliminary to it, the previous transgressions of the Jews are repeated. The demand for a written Book is that a Book fully transcribed on paper written by God with His own hand should come down from heaven. It is stated that this is a demand similar to the one they made to Moses to see God with their physical eye. Just as God cannot be seen with the physical eye, his commands too do not come down in writing like books made by men. Instead it is the angel Gabriel that conveys the messages of Allah to the heart of the prophet. This response is given clearly in the first verse of the next ruku: إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٍ۬ (Surely We have revealed to thee as We revealed to Noah) (4:163), that is the Quran has been revealed in the same manner as Books to previous prophets.

4-156 And for their disbelief and for their uttering against Mary a grievous calumny:

وَبِكُفۡرِهِمۡ وَقَوۡلِهِمۡ عَلَىٰ مَرۡيَمَ بُہۡتَـٰنًا عَظِيمً۬ا (١٥٦)

4-156a: By their disbelief is meant their rejection of Jesus as is mentioned later, and the grievous calumny against Mary was that they accused her (I seek Allah’s protection from stating this) of fornication. It does not appear from the Jewish traditions that they accused Mary of premarital relationship with Joseph. However, sometimes back, a biography of Jesus from the Jewish viewpoint was published (Jewish Life of Jesus) in which Mary was accused of fornicating with a Jew named Panther. Quran has called such an accusation as a great calumny and thereby exonerated Mary and testified to her purity. Christians should have been greatly thankful to the Holy Prophet for this favor but the reward this unthankful nation gave was to levy unholy accusations on the Chief of pious persons, the Holy Prophet. It is so true that pious people speak pious talk and unholy people utter unholy talk. 

4-157 And for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such.^a And certainly those who differ therein are in doubt about it. They have no knowledge about it, but only follow a conjecture, and they killed him not for certain:^b

وَقَوۡلِهِمۡ إِنَّا قَتَلۡنَا ٱلۡمَسِيحَ عِيسَى ٱبۡنَ مَرۡيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمۡ‌ۚ وَإِنَّ ٱلَّذِينَ ٱخۡتَلَفُواْ فِيهِ لَفِى شَكٍّ۬ مِّنۡهُ‌ۚ مَا لَهُم بِهِۦ مِنۡ عِلۡمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ‌ۚ وَمَا قَتَلُوهُ يَقِينَۢا (١٥٧)

4-157a: قَتَلُوهُ – قتل means to put a person to death by hitting him, or by striking him with a stone, or by poisoning or by any other way (LA – T), or to part the soul from the body (R).

صَلَبُوهُ – The meaning of صَلَب is الصدید الذی یسیل من المیت that is the bone marrow or pus that exudes out of a dead body. Another meaning of صَلَب is given as:: و الصَّلب ھٰذہ القتلة المعروفة مشتق من ذٰلك لَانّ وَدَکه و صدیدہ یسیل (he put him to death in a certain well-known manner, (that does not require explanation). This meaning is derived from the original definition of صَلَب because bone marrow and pus exudes from the body) (LA). Taj al Arus has the same definition. So, صَلَب is not to hang someone on the cross but to kill the person, that is to cause him to die or to separate the soul from the body according to a special way. As an analogy, the statement that a person was not killed by an attack means that he did not die from the attack but does not rule out that he was not struck by a sword. Similarly مَا صَلَبُوهُ only negates that Jesus did not die as a result of crucifixion and not that Jesus was not put on the cross at all. 

Jewish method of crucifixion: The manner of crucifixion among the Jews was that a person was hung on a wooden cross in the shape of the letter T by nailing him through the hands and feet. It is stated in the encyclopedia of the Bible that the body was left on the Cross until it became completely dried up and that death occurred from starvation and waning strength. The body was left on the cross sometimes for three days but if death had to be expedited, the legs of the crucified person were broken. According to the terminology of the Arabs, Jews and the Bible, only such a person could be called مصلوب or crucified who died as a result of this method.

Jesus’ death by killing and crucifixion negated: The statement negates the death of Jesus both by killing and crucifixion and the statement structure is one of going from the general (that is killing) to the specific (that is the method of killing, namely crucifixion). In other words, it is stated that the soul of Jesus did not leave his body by any one of these two methods that is neither by killing or by crucifixion. The question is whether this is proof that Jesus is still alive. If it is stated about a person that he did not die either from being killed or from being crucified, does it follow that he has not died? Such an idea is inconceivable. It is surprising however that in the case of Jesus, a negation of his killing or crucifixion is considered to be a negation of his death. If Jesus was not killed or crucified, then what happened? Quran itself narrates what happened. It says: وَلَـٰكِن شُبِّهَ لَهُمۡ (…but he was made to appear to them as such).  It is incorrectly understood to mean that a person was made to resemble Jesus. This clear mistake is made on the basis of a story ingrained in the minds of people otherwise the actual words of the Quran lends no support to it. The pronoun he in شُبِّهَ can only refer to Jesus who is the subject of the narration in this verse and not to an unknown person who died in place of Jesus about whom there is no reference in the Quran anywhere nor in any authentic hadith. Even more surprising is that if this meaning is adopted here, then there is no rational answer for مَا قَتَلُوهُ وَمَا صَلَبُوهُ because there is no connection between the two things that Jesus did not die by killing or crucifixion and that another person got transformed to a Jesus look alike and was crucified. There is not even an indication of this unknown person getting killed or crucified.

Testimony of Gospels that Jesus was crucified but survived: If the historical facts are perused, it becomes abundantly clear that the meaning of the Quranic words as interpreted here are correct. The following events reveal that Jesus was hung on the cross but did not die and was taken down alive. However as a result of the trauma on the cross, his appearance began to resemble that of a person  who has been killed or met his death on the cross. First, according to Mark, Jesus stayed on the cross for six hours (15:25) and according to John less than three hours (19:14). Second, it is proven from John 19:32 that the two thieves who had been put on the cross at the same time as Jesus were alive when they were taken down and their legs were broken to expedite their death. Jesus was put on the cross and taken down at the same time as the two thieves but his legs were not broken. Third, one of the soldiers poked Jesus on the side of his body with a lance and blood and water flowed out (John 19:34). This is a sure sign of life. Fourth, when somebody told Pontius Pilot that Jesus had died on the cross, he expressed surprise, and doubted that he could have died so soon (Mark 15:44). Fifth, Jesus was not buried but was taken to a spacious tomb hewn in the side of a rock and a stone was rolled in front of it which allowed for ventilation (Mark 15:46). Ventilation is not required for a person who is buried. Sixth, when Mary Magdalene and others came to the cave on the third day, the stone had been rolled away from the mouth of the cave (Mark 16;4). This shows that the stone was removed to allow Jesus to come out. Seventh, John 20:15 proves that Mary Magdalene saw Jesus and mistook him for a gardener which shows that he had disguised himself. Eighth, when the disciples saw Jesus  after many days, there were still wounds on his hands from the nails (John 20:25-28). Ninth, it is evident from Lucas 24:39-44 that after the event of crucifixion, Jesus ate roasted fish and honey in the company of his disciples. Ten, he travelled to Galilee on foot (Mathew 28:10).

Convincing proofs from historical events: On the one hand there are these historical events which show that Jesus was put on the cross, appeared to have died on the cross but did not die. In response to this, it is said that these statements are from the Gospels which are Books that have been changed and tampered with and therefore not acceptable. It is a gross mistake to consider changed and tampered to mean that the historical events mentioned in such Books are totally fictitious from the beginning to the end. Tampering generally occurs in matters of belief, and historical events which are agreed upon by all the Gospels cannot be rejected on the basis of tampering. If the canonical Gospels are tampered with, what is the testament from the Quran or Hadith that the Gospel of Barnabas has not been tampered with. The purport here in the Quran is to provide unrebuttable arguments against the Jews and Christians. In the matter of disputed beliefs, one must contend with arguments but in the matter of historical events one can only contend on the basis of the accepted history of the nation. The accepted history is the one that is accepted by the Christians. One can argue with them on the basis of their Books that the events they accept clearly show that Jesus did not die on the cross. However, if a new story is presented to them that a person resembling Jesus was crucified and Jesus was raised to heaven, this may be of some satisfaction to the presenter of the story but will fail to convince the person from the other religion. The surprising thing with the Quran is that it provides convincing arguments against the Christians from their own history. It would be impossible for an unlettered person to bring out such fine details from the Books of another religion. It is the work of Allah the Knower of the unseen. 

The story of Jesus look alike: The story that is presented on the other hand is found neither in the Quran nor in the Hadith, nor in the Bible, nor in any book of history. It is stated that someone was made to look like Jesus so that the Jews may crucify this look alike. What was the need for this? If God had raised Jesus to heaven could the Jews have followed him there to bring him back. So, what was the need of making a Jesus look alike to deceive the Jews? Further, the made up narrative is contradictory. According to one version, Jesus asked a disciple to agree to become his look alike and the disciple accepted and was crucified. For a prophet to save himself and send his innocent disciple to his death is not only meaningless but highly objectionable. So, a second version was made that the look alike was a hypocrite. A third version is that the one who came to arrest Jesus was made his look alike. It is strange that in the latter two versions, the look alike did not raise a hue and cry and inform the crowd who he was. This is even stranger than the first version of the story. Yet another version is that when the Jews could not find Jesus, they grabbed one from among themselves and crucified him so that people may not find out that Jesus had risen to the heaven. It is further stated that they did not allow anyone to come close to the site of crucifixion so that people may not know about their deception. These are only conjectures. When an objection is made against one version, a new version is manufactured. If Jesus had gone missing from where he was detained, would the conclusion be that he was raised to heaven or that he had escaped and run away? There is not a single witness who saw Jesus rise to the heaven. Is it believable that finding Jesus missing from the place of his detention, people would be led to believe that he had risen to the heaven?

No mention in the Quran about Jesus being raised to heaven: Further it is proven from the Quran what happened to Jesus if he was not killed or met his death on the cross. There is a clear promise made in Surah Ale Imran in the statement: يَـٰعِيسَىٰٓ إِنِّى مُتَوَفِّيكَ (O Jesus, I will cause thee to die…) (3:55) that God was about to cause Jesus to die a natural death. This promise was made at a time when the Jews were planning to kill Jesus as stated in the verses prior to (3:55) and their plan was to crucify Jesus. So, Allah stated that Jesus will not die on the cross but would die a natural death. In Surah Maidah, there is a mention of the fulfilment of this promise where Jesus says: فَلَمَّا تَوَفَّيۡتَنِى (…but when Thou didst cause me to die) (5:117). There is neither a promise that Jesus would be raised to heaven alive nor is there a mention that he was raised alive to heaven. Thus, the whole issue has been clarified by negating that Jesus was killed or died on the cross, but was only made to resemble as if he had been killed or died on the cross, and then by mentioning that he will die a natural death.

4-157b: وَمَا قَتَلُوهُ يَقِينَۢا : The meaning of   مَا قَتَلُهُ يَقِينَۢا (they killed him not for certain) is clear, that is the Jews were not certain that they had killed Jesus and had doubts about it which is confirmed by historical narrations. Imam Raghib has taken the meaning to be: ما علمو اکونه  

 مصلوباً علماً یقیناً(They did not know that he had died on the cross with the knowledge of certainty) and this meaning too is correct given the context of the passage because there is mention of doubt at the end of the passage. Some have taken the pronoun in قَتَلُوهُ to be a stand in for knowledge because قتلت العلم  and قتلت کذا علمًا mean obtained full knowledge of it. (R). Whichever meaning is taken, the conclusion is the same. The first meaning implies that they did not kill him for certain and remained doubtful about the killing. The second meaning is that they were not certain that Jesus had been killed and remained in doubt. There is no mention about the killing of another person.

The presence of doubt negatives the ascend of Jesus to heaven: The dissenters include both Jews and Christians. History testifies that both these communities are in doubt and neither is certain about the killing. The taking down from the cross after a brief period of three hours, the fact that his legs were not broken, the doubts expressed by Pontius Pilot, the removal of the stone at the mouth of the tomb, and secret meetings with the disciples are clear events that create doubt in the hearts of both the parties. If Jesus had ascended to heaven and a look alike had been crucified then what is the meaning of having doubt, and not having knowledge and what were the reasons for lack of belief? If the Jews had seen Jesus ascending to heaven, then they would be certain that Jesus did not die on the cross. If they did not see Jesus ascending, they would be sure that Jesus had been crucified. There is no doubt in both these conditions. As for the Christians, they should have been certain because a person became a look alike of Jesus in their presence and the actual Jesus was not crucified. They too should not have had any doubt. The only condition in which there can be doubt is the one that has been explained above and certain proof of which exists in the Bible.

4-158 Nay, Allah exalted him in His presence. And Allah is ever Mighty, Wise.^a

بَل رَّفَعَهُ ٱللَّهُ إِلَيۡهِ‌ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمً۬ا (١٥٨)

4-158a: بَل – It is used either as a disavowal or disclaimer of the previous idea or as a transition from the previous topic to the next topic. An example of the first use is: وَقَالُواْ ٱتَّخَذَ ٱلرَّحۡمَـٰنُ وَلَدً۬ا‌ۗ سُبۡحَـٰنَهُ ۥ‌ۚ بَلۡ عِبَادٌ۬ مُّكۡرَمُونَ (And they say: The Beneficent has taken to Himself a son. Glory be to Him! Nay, they are honored servants) (21:26) and an example of the second use is: قَدۡ أَفۡلَحَ مَن تَزَكَّىٰ وَذَكَرَ ٱسۡمَ رَبِّهِۦ فَصَلَّىٰ بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا  (He indeed is successful who purifies himself, and remembers the name of His Lord, then prays, but you prefer the life of this world) (87:14-16).

رَّفَعَهُ ٱللَّهُ إِلَيۡهِ‌ۚ – See 3:55b. Ibn Jarir has narrated from Ibn Jarij that the meaning of رَّفَعَهُ ٱللَّهُ إِلَيۡهِ‌ۚ is: فرفعه ایاہ توفیه ایاہ و تطھیرہ من الذین کفروا that is, the meaning of Allah raising the Messiah is to cause him to die and to purify him from (the charges levied by) the disbelievers.

What is the connection between the events of the previous verses and the raising of Jesus: The connection that most commentators have made is that Jesus was not killed or died on the cross and Allah elevated him alive to heaven. However, this interpretation of رفع is contrary to the lexicon and is unacceptable. The reality is that there is a mention in the previous verse that the Jews considered Jesus to have been killed and that he met his death on the cross but both Jews and Christians are not certain of this. This uncertainty is resolved by the statement that Allah granted him رفع , that is an elevated status. Now whether بَل is considered to be disavowal or a transition of the previous discussion, the meaning is that the Ahle Kitab by considering Jesus to have died on the cross consider him cursed, that is distanced from God but God granted Jesus nearness to him. Now, nearness to Allah and being cursed by death on the cross are polar opposite of each other because the Jews used to crucify people who falsely claimed to be the Messiah and also because a person who died on the cross according to Deuteronomy 21:23 and Galatians 3:13 dies a cursed death. The meaning of cursed is being distanced from Allah. Hence, to contradict a cursed death, mention is made of رفع because curse is being distanced from Allah and رفع is being near to Allah.

4-159 And there is none of the People of the Book but will believe in this before his death; and on the day of Resurrection he will be a witness against them.

وَإِن مِّنۡ أَهۡلِ ٱلۡكِتَـٰبِ إِلَّا لَيُؤۡمِنَنَّ بِهِۦ قَبۡلَ مَوۡتِهِۦ‌ۖ وَيَوۡمَ ٱلۡقِيَـٰمَةِ يَكُونُ عَلَيۡہِمۡ شَہِيدً۬ا (١٥٩)

4-159a: A narration by Abu Huraira: According to a narration allegedly by Abu Huraira, after mentioning the coming down of the Son of Mary, he states فاقرؤان شئتم و ان من أَهۡلِ ٱلۡكِتَـٰبِ  . Thus, along with the statement of the Holy Prophet that the Son a of Mary will be a just arbiter when he descends, will break the cross, will kill the swine, and will be your Imam from amongst you, Abu Huraira appends this statement from himself that if one wants, one can read this verse: And there is none of the People of the Book but will believe in this before his death. This has been interpreted to mean that all Jews will believe in Jesus in his second coming. Now, a person who believes that the Son of Mary who will come will be your Imam from among you cannot keep the contradictory belief that the second coming of Jesus will be that of the Israelite Jesus. So, Abu Huraira’s intention in drawing attention to this verse cannot be that all Jews will believe in Jesus when he comes the second time. In addition, it has been specifically stated: يَوۡمَ ٱلۡقِيَـٰمَةِ يَكُونُ عَلَيۡہِمۡ شَہِيدً۬ا (…on the day of Resurrection he will be witness against them). The question is against whomwill he be a witness? It cannot be the Jews because the Quran states in another place the people against whom Jesus will be witness: وَكُنتُ عَلَيۡہِمۡ شَہِيدً۬ا مَّا دُمۡتُ فِيہِمۡ‌ۖ (and I was a witness of them so long as I was among them) (5:117), that is the Christians, who identify as his followers. So, it is not the Jews who are meant here by Ahle Kitab but the Christians. Further, it is meaningless for the Jews to believe in Jesus in his second coming.

If Jesus was to come again people will not believe in him but believe in the Holy Prophet: Even if a second coming of Jesus is accepted, people will believe in the Holy Prophet and not in Jesus. Believing in Jesus at that time will mean that Jesus is the prophet of that time and even according to the commonly held belief, Jesus will only be a Mujaddid or reformer and not a prophet. Further, it is stated here that Jesus will be a witness on the day of Resurrection against those who believe in him. Thus a large section of the Holy Prophet’s ummah who will become Muslims through Jesus will have Jesus as a witness for them and not the Holy Prophet. The Quran, however, states in another place: فَكَيۡفَ إِذَا جِئۡنَا مِن كُلِّ أُمَّةِۭ بِشَهِيدٍ۬ وَجِئۡنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَہِيدً۬ا  (But how will it be when We bring from every people a witness and bring thee as a witness against these?) (4:41). Thus, for every ummah their prophet will be a witness and the Holy Prophet will be witness for his ummah. Those who seek to bring back Jesus imply that Jesus will be a witness for a substantial part of the Holy Prophet’s ummah and the Holy Prophet will be a witness for the rest. تِلۡكَ إِذً۬ا قِسۡمَةٌ۬ ضِيزَىٰٓ (This indeed is an unjust division) (53:22). If only Muslims looked at it rationally, the issue of the second advent of Jesus could be resolved easily.

Then, there is the reliance that all Jews will believe in Jesus. To begin with millions of Jews would have died before the second advent. How will they be able to believe? Further, the Quran states: وَجَاعِلُ ٱلَّذِينَ ٱتَّبَعُوكَ فَوۡقَ ٱلَّذِينَ كَفَرُوٓاْ إِلَىٰ يَوۡمِ ٱلۡقِيَـٰمَةِ‌  (and make those who follow thee above those who disbelieve to the day of Resurrection) (3:55). So those who reject Jesus will be there till the day of Resurrection and the belief that all Jews will believe in Jesus is belied by this verse.

As has been shown above, it is the Christians who are meant by Ahle Kitab here. This is the reason why in the next verse when the discussion returns to a mention of Jews, it is not considered sufficient to use a pronoun and neither is the word Ahle Kitab used there, as was used before, instead the words used are: فَبِظُلۡمٍ۬ مِّنَ ٱلَّذِينَ هَادُواْ (So for the inequity of the Jews) . The meaning is clear that although the Christians themselves are doubtful about the death of Jesus on the cross but even so each one of them believes in this before their death. Foundational to Christianity is the death of Jesus on the cross. If Jesus did not die on the cross then he neither took over the curse of the sins of people and neither is there atonement for their sins. The term before their death is added because it is necessary before death that the Christian clergyman makes the dying man to reaffirm the Christian belief. So the meaning is very clear and is consistent with the context that the Christians themselves are uncertain whether Jesus died on the cross or not but even so reiterate their belief in it before their death. It is thus made manifest that their belief is against their own historical records and Jesus will be a witness against them on the Day of Resurrection and will tell them how they acted against his teachings and manufactured their belief contrary to the events.

If it is said that Abu Huraira did not understand its correct meaning [that is all Jews will believe in Jesus before Jesus’ natural death after his second coming] then Ibn Abbas has contradicted this. There are several narrations that show that Ibn Abbas took the meaning to be that every Jew before his own death in the final moments of life comes to believe in Jesus that he was a messenger of God. Further the alternative reading قبل موتہم (before their death) [instead of قبل موته  (before his death)] supports this interpretation (IK). In any case, Ibn Abbas has a greater understanding of the Quran as compared to Abu Huraira.

In the translation I have done, the transition of the subject is towards the Christians as is clear from يَوۡمَ ٱلۡقِيَـٰمَةِ يَكُونُ عَلَيۡہِمۡ شَہِيدً۬ا , and at the start of the next section also there is a mention of the erroneous Jewish belief. Thus, the Quran on the one hand mentions the under exaggeration of the Jews and on the other has made the Christians liable for their over exaggeration.

4-160 So for the iniquity of the Jews, We forbade them the good things which had been made lawful for them, and for their hindering many (people) from Allah’s way.

فَبِظُلۡمٍ۬ مِّنَ ٱلَّذِينَ هَادُواْ حَرَّمۡنَا عَلَيۡہِمۡ طَيِّبَـٰتٍ أُحِلَّتۡ لَهُمۡ وَبِصَدِّهِمۡ عَن سَبِيلِ ٱللَّهِ كَثِيرً۬ا (١٦٠)

4-161 And for their taking usury — though indeed they were forbidden it — and their devouring the property of people falsely. And We have prepared for the disbelievers from among them a painful chastisement.^a

وَأَخۡذِهِمُ ٱلرِّبَوٰاْ وَقَدۡ نُہُواْ عَنۡهُ وَأَكۡلِهِمۡ أَمۡوَٲلَ ٱلنَّاسِ بِٱلۡبَـٰطِلِ‌ۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ مِنۡہُمۡ عَذَابًا أَلِيمً۬ا (١٦١)

4-161a: What are the good things that were forbidden and why? The reasons for forbidding are disclosed as follows: for their iniquity, for taking usury and falsely taking the property of others. By taking usury and the property of others, their love of this life overwhelmed them at the expense of the attributes of selflessness and sacrifice. In another place, it is stated: أَمۡ لَهُمۡ نَصِيبٌ۬ مِّنَ ٱلۡمُلۡكِ فَإِذً۬ا لَّا يُؤۡتُونَ ٱلنَّاسَ نَقِيرًا (Or have they a share in the kingdom? But then they would not give to people even the speck on a date-stone) (4:53). How can they get a kingdom because they would not give even a speck on a date stone to people. Such niggardly people do not get a kingdom to govern. These are the good things that were forbidden to them and instead they have a painful chastisement which is the chastisement of getting despised and scattered. 

4-162 But the firm in knowledge among them and the believers believe in that which has been revealed to thee and that which was revealed before thee, and those who keep up prayer and give the poor-rate and the believers in Allah and the Last Day — these it is to whom We shall give a mighty reward.^a

 لَّـٰكِنِ ٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ مِنۡہُمۡ وَٱلۡمُؤۡمِنُونَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ‌ۚ وَٱلۡمُقِيمِينَ ٱلصَّلَوٰةَ‌ۚ وَٱلۡمُؤۡتُونَ ٱلزَّڪَوٰةَ وَٱلۡمُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ أُوْلَـٰٓٮِٕكَ سَنُؤۡتِيہِمۡ أَجۡرًا عَظِيمًا (١٦٢)

4-162a: Jews and Christians who are well established in knowledge and do not just conform with issues but analyze and research them find their way to the Quran and believe in it. مُقِيمِينَ ٱلصَّلَوٰةَ‌ is in Arabic grammar terminology of the form نصب علی المدح which means that there is a special emphasis on prayer because here again the mention is of finding the truth and that is not possible unless one turns to Allah.     

4-142 The hypocrites seek to deceive Allah, and He will requite their deceit to them.^a And when they stand up for prayer, they stand up sluggishly — they do it only to be seen of men and remember Allah but little,^b

إِنَّ ٱلۡمُنَـٰفِقِينَ يُخَـٰدِعُونَ ٱللَّهَ وَهُوَ خَـٰدِعُهُمۡ وَإِذَا قَامُوٓاْ إِلَى ٱلصَّلَوٰةِ قَامُواْ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذۡكُرُونَ ٱللَّهَ إِلَّا قَلِيلاً۬ (١٤٢)

4-142a: يُخَـٰدِعُونَ – خادع – By يُخَـٰدِعُونَ or مخادعة is meant they attempt to deceive. See 2-9a. خادع is a third participle noun from خَدۡع  and its meaning is: خَتَله و ارادبه المکروہ من حیث لا یعلم  (Furtively got him and devised to do with him what he did not like in a way about which he has no knowledge). In simple words, its meaning is the stealthy visitation of an odious affair.

The use of خَدۡع when Allah is the subject: Keeping in view the explanation given in 2-15a, when Allah is the subject of an action, it is only the result which is meant and the means by which the result is brought about is missing. By assigning the action of خَدۡع to Allah, the purport is only that He will inflict them with an action that they will not like. It will be in accordance with what is stated elsewhere جَزَٲٓؤُاْ سَيِّئَةٍ۬ سَيِّئَةٌ۬ مِّثۡلُهَا‌ (And the recompense of evil is punishment like it) (42:40) and all it means is that Allah will punish them for their خَدۡع (LA). When خَدَعتُه is said opposite مخادعة the meaning is ظفرت به (LA), that is overcame him. Whichever meaning is taken out of these three, the implication is the same. The dictionary meanings of خَدۡع results in the word being used in many different contexts. Thus, خدعت الضب means the lizard hid itself and the meaning of خَدۡع الریقُ فی الفم  is the saliva dried up, The meaning of خَدۡع in کان فلان الکریم ثم خَدۡع is اَمۡسَكَ (stopped). The meaning of خَدۡع المطر is it rained a little, and السنون الخرادع means the years of famine in which there is not much good because there is no rain. The statement in a hadith: الحرب خَدۡعةٌ means the foot of a party slips when it gets tricked in battle, that is one should protect oneself from a surprise attack of the enemy or the word is خُدۡعَةٌ and the meaning is that he is someone who will deceive his family (N).

At the end of last section, mention is made of the deception of hypocrites and how they invited the enemies of Muslims to march against them, but they tell the Muslims that they are with them. It is now stated that by deceiving the Muslims in this way, they are trying to deceive God, but they will not be able to deceive and in the end they will lose and suffer great harm. In the beginning part of Surah Bakarah it is stated about the hypocrites: يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُواْ (They seek to deceive Allah and those who believe) (2:9) and here it is only يُخَـٰدِعُونَ ٱللَّهَ (seek to deceive Allah) but the meaning is the same. Their punishment in the earlier reference is given as: وَمَا يَخۡدَعُونَ إِلَّآ أَنفُسَهُمۡ (and they deceive only themselves). Here instead of those words, it is stated: وَهُوَ خَـٰدِعُهُمۡ  (and He will requite their deceit to them). The sense is the same, that is the result of this deception is going to be an evil one for them.

4-142b: كُسَالَىٰ – It is the plural of کسلان and the meaning of کَسَل is laziness or to be heavily burdened by a matter in which sluggishness is not appropriate (R).

يُرَآءُونَ – The meaning of رای is saw and مُراأۃ or رئاء is to show to others and to publicize (R). That is to do a thing so that others may see it.

Laziness in prayer and tranquility: In the discussion about the deception of the hypocrites it is added that even when they come for prayer, ostensibly to be close to Allah, their purpose is to deceive people into thinking that they are Muslims. Hence their prayer has neither conviction nor joy. This also shows that unless there is conviction and joy in prayer, the prayer is only for show. Prayer is an audience with God and must be offered with great humility, conviction, and joy so that it becomes a magnetic attraction towards which one is drawn inexorably. Unless this is the nature of a person’s prayer, the real objective of prayer is not accomplished. If a few rakahs of prayer are said as a burden, then there is a great similarity of such a prayer with the prayer of hypocrites. The sign of true faith is that one should feel joy and pleasure in prayer and a state is achieved which is described in قرۃ عینی فی الصلوٰۃ (Coolness of my eyes is in prayer).  

4-143 Wavering between that (and this) — (belonging) neither to these nor to those. And whomsoever Allah leaves in error, thou wilt not find a way for him.^a

مُّذَبۡذَبِينَ بَيۡنَ ذَٲلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِ‌ۚ وَمَن يُضۡلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُ ۥ سَبِيلاً۬ (١٤٣)

4-143a: مذبذب – The meaning of ذَبّ is to expel and it is also to stop. Another meaning is طَرۡد (to drive away) (LA). So مَذَبۡذَب is one who is driven from each side (LA). Imam Raghib however states that by مَذَبۡذَب is meant confused because ذَبۡذَبَة is in reality the sound of a thing that is hanging. Metaphorically it is spoken about any situation of restlessness and anguish; it also means movement (R). ذُباب (singular ذبابة ) is from the same root and means a fly.

It is stated here that a hypocrite cannot form a firm opinion. Sometimes he swings to one side and sometimes to the other. Allah has likened belief to firmness and stability which creates tranquility in the heart أَلَا بِذِڪۡرِ ٱللَّهِ تَطۡمَٮِٕنُّ ٱلۡقُلُوبُ (Now surely in Allah’s remembrance do hearts find rest) (13:28) and has likened Kalima Tayyaba (good word) to a tree that has firm roots  أَصۡلُهَا ثَابِتٌ۬ (whose root is firm) and an evil word with an evil tree that has no stability (مَا لَهَا مِن قَرَارٍ ). So, this is the measure of belief. 

4-144 O you who believe, take not the disbelievers for friends rather than the believers. Do you desire to give Allah a manifest proof against yourselves?^a

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ ٱلۡكَـٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَ‌ۚ أَتُرِيدُونَ أَن تَجۡعَلُواْ لِلَّهِ عَلَيۡڪُمۡ سُلۡطَـٰنً۬ا مُّبِينًا (١٤٤)

4-144a: For preferring disbelievers over believers as friends see 3-28a. The restatement of this injunction in the context of hypocrites shows that this is an attribute of hypocrites. It has been mentioned previously that the hypocrites seek respect by making friends with the disbelievers and this desire to seek respect from the enemies is also their attribute. 

4-145 The hypocrites are surely in the lowest depths of the Fire, and thou wilt find no helper for them,^a

إِنَّ ٱلۡمُنَـٰفِقِينَ فِى ٱلدَّرۡكِ ٱلۡأَسۡفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمۡ نَصِيرًا (١٤٥)

4-145a: دَرۡك – It conveys the same sense as دَرۡج that is class or rank, but the difference is that moving up in class is called دَرۡج and moving down in class is called دَرۡك. Hence the grades of heaven are دَرۡج and that of hell دَرۡك. The extreme depth of the ocean is also called دَرۡك (R). From the same root are words like ادراك )realization; perception) etcetera. 

A hypocrite witnesses signs of the truth of Islam but still internally professes disbelief and surreptitiously is an enemy of Islam. This puts him in the lowest grade. The most despicable people are those who say one thing and do another. How much sincerity is there today in the Islam of Muslims? The next verse indicates this by bringing in the word sincerity. 

4-146 Save those who repent and amend and hold fast to Allah and are sincere in their obedience to Allah — these are with the believers. And Allah will soon grant the believers a mighty reward.

إِلَّا ٱلَّذِينَ تَابُواْ وَأَصۡلَحُواْ وَٱعۡتَصَمُواْ بِٱللَّهِ وَأَخۡلَصُواْ دِينَهُمۡ لِلَّهِ فَأُوْلَـٰٓٮِٕكَ مَعَ ٱلۡمُؤۡمِنِينَ‌ۖ وَسَوۡفَ يُؤۡتِ ٱللَّهُ ٱلۡمُؤۡمِنِينَ أَجۡرًا عَظِيمً۬ا (١٤٦) 

4-147 Why should Allah chastise you if you are grateful and believe? And Allah is ever Multiplier of rewards, Knowing.

مَّا يَفۡعَلُ ٱللَّهُ بِعَذَابِڪُمۡ إِن شَكَرۡتُمۡ وَءَامَنتُمۡ‌ۚ وَكَانَ ٱللَّهُ شَاڪِرًا عَلِيمً۬ا (١٤٧) 

4-147a: Punishment is meant to reform: In the last verse, the hypocrites were informed that they would be in the lowest level of hellfire. In this verse, it is stated that despite this dire promise if the hypocrites are thankful and truly believe then there is no need for Allah to punish them. This shows that the real purpose of punishment is to reform people and not anything else. If a person reforms himself, the punishment is lifted. The punishment of hell is meant to rectify the deficit created by the lack of thankfulness and belief. The thankfulness deficit is because of not appreciating the blessings of Allah and for not using the God gifted powers in accordance with the needs of the time and place. See 2-52a. The belief deficit is because of not acting on the guidance sent by Allah. 

4-148 Allah loves not the public utterance of hurtful speech, except by one who has been wronged. And Allah is ever Hearing, Knowing.

 لَّا يُحِبُّ ٱللَّهُ ٱلۡجَهۡرَ بِٱلسُّوٓءِ مِنَ ٱلۡقَوۡلِ إِلَّا مَن ظُلِمَ‌ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا (١٤٨)

4-148a: ٱلۡجَهۡرَ – جَہۡر is spoken about the manifestation of a thing whether through the sense of sight or hearing. An example of the first is: حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةً۬ (…till we see Allah manifestly) (2:55) and: أَرِنَا ٱللَّهَ جَهۡرَةً۬ (Show us Allah manifestly) (4:153) where the use is in the sense of hearing, as also in:  مَّنۡ أَسَرَّ ٱلۡقَوۡلَ وَمَن جَهَرَ بِهِ (among you is he who conceals the word and he who speaks openly) (13:10); يَعۡلَمُ ٱلۡجَهۡرَ مِنَ ٱلۡقَوۡلِ (knows what is spoken) (21:110); وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِہَا (And utter not thy prayer loudly nor be silent in it) (17:110); وَلَا تَجۡهَرُواْ لَهُ ۥ بِٱلۡقَوۡلِ كَجَهۡرِ بَعۡضِڪُمۡ لِبَعۡضٍ (…nor speak loudly to him as you speak loudly one to another) (49:2) and جھیرالصوت is a person with a loud voice (R). The meaning here is to make an announcement whether it is verbal or written. This verse is the basis of the law of defamation. It is stated here that no one has the right to publicize something bad, that is defamatory, about anybody else except by a person who has been wronged. If a person has suffered a loss, he has a right to make a defamatory announcement against the person who has done him injustice. However, what is meant is that only such defamatory things can be made public that are true and there is no right to say anything that is false.

What is the relationship of this verse in a discussion of hypocrites? In a number of previous sections, Allah mentioned the particulars of the hypocrites and revealed their secret nefarious activities. Now in winding up this topic, Allah has stated that He would not have made a public announcement of their deceitful activities if they had not been unjust. Their mischief had to be exposed because they were being unjust to the Muslims and wanted to destroy them. Bringing in God’s attributes of hearing and Knowing, the purport is to indicate the goodness of the Muslims. 

4-149 If you do good openly or keep it secret or pardon an evil, Allah surely is ever Pardoning, Powerful.^a

إِن تُبۡدُواْ خَيۡرًا أَوۡ تُخۡفُوهُ أَوۡ تَعۡفُواْ عَن سُوٓءٍ۬ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّ۬ا قَدِيرًا (١٤٩)

4-149a: Allah has expanded on his rule in this verse that if someone has done a good deed, it may be announced openly or kept a secret while evil deeds should be forgiven as far as possible. This is the behavior that Allah likes. Thus, Allah has not only prohibited that a bad act should not be announced but has recommended its forgiveness as well. However, if some bad actor does not reform himself despite the forgiveness and persists and exceeds the limit then he can be exposed. 

4-150 Those who disbelieve in Allah and His messengers and desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others; and desire to take a course in between —

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٍ۬ وَنَڪۡفُرُ بِبَعۡضٍ۬ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً (١٥٠)

4-151 These are truly disbelievers; and We have prepared for the disbelievers an abasing chastisement.

أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ حَقًّ۬ا‌ۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا (١٥١)

4-151a: The hypocrites had good relations with the Jews and Christians. As the discussion of the hypocrites is brought to an end, the subject turns to a discussion of the Jews and the Christians from the next section. In these last few verses, a commonality is established between the hypocrites and the Jews and Christians to provide a transition to the new topic. Apart from their social interactions, the commonality in terms of their religious position was that the hypocrites and Jews etcetera were treading a path between belief and disbelief which is indicated by: وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً (desire to take a course in between) (4:150). The hypocrites were on this path because they sometimes believed and sometimes disbelieved or because overtly they believed but inwardly remained disbelievers, and the Jews and Christians because they believed in some Messengers and rejected others. The statement: We believe in some and disbelieve in others, does not only mean belief in God but rejection of all Messengers as is the case with Brahmu Samaj, but also belief in some Messengers and rejection of others as is the case with all the Ahle Kitab because the rejection of any Messenger of Allah is tantamount to rejecting Allah.  

4-152 And those who believe in Allah and His messengers and make no distinction between any of them, to them He will grant their rewards. And Allah is ever Forgiving, Merciful.

وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ يُفَرِّقُواْ بَيۡنَ أَحَدٍ۬ مِّنۡہُمۡ أُوْلَـٰٓٮِٕكَ سَوۡفَ يُؤۡتِيهِمۡ أُجُورَهُمۡ‌ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا (١٥٢)