5:44 Al-Maaida (The Table)

{ إِنَّا أَنْزَلْنَا التَّوْرَاةَ } على موسى بن عمران عليه الصلاة والسلام. { فِيهَا هُدًى } يهدي إلى الإيمان والحق، ويعصم من الضلالة { وَنُورٌ } يستضاء به في ظلم الجهل والحيرة والشكوك، والشبهات والشهوات، كما قال تعالى: { وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ } { يَحْكُمُ بِهَا } بيـن الذيـن هـادوا، أي: اليـهود فـي القضايـا والفتـاوى { النَّبِيُّونَ الَّذِينَ أَسْلَمُوا } لله وانقادوا لأوامره، الذين إسلامهم أعظم من إسلام غيرهم، وهم صفوة الله من العباد. فإذا كان هؤلاء النبيون الكرام والسادة للأنام قد اقتدوا بها وائتموا ومشوا خلفها، فما الذي منع هؤلاء الأراذل من اليهود من الاقتداء بها؟ وما الذي أوجب لهم أن ينبذوا أشرف ما فيها من الإيمان بمحمد صلى الله عليه وسلم، الذي لا يقبل عمل ظاهر وباطن، إلا بتلك العقيدة؟ هل لهم إمام في ذلك؟ نعم لهم أئمة دأبهم التحريف، وإقامة رياستهم ومناصبهم بين الناس، والتأكل بكتمان الحق، وإظهار الباطل، أولئك أئمة الضلال الذين يدعون إلى النار. وقوله: { وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ } أي: وكذلك يحكم بالتوراة للذين هادواأئمة الدين من الربانيين، أي: العلماء العاملين المعلمين الذين يربون الناس بأحسن تربية، ويسلكون معهم مسلك الأنبياء المشفقين. والأحبار أي: العلماء الكبار الذين يقتدى بأقوالهم، وترمق آثارهم، ولهم لسان الصدق بين أممهم. وذلك الحكم الصادر منهم الموافق للحق { بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ } أي: بسبب أن الله استحفظهم على كتابه، وجعلهم أمناء عليه، وهو أمانة عندهم، أوجب عليهم حفظه من الزيادة والنقصان والكتمان، وتعليمه لمن لا يعلمه. وهم شهداء عليه، بحيث أنهم المرجوع إليهم فيه، وفيما اشتبه على الناس منه، فالله تعالى قد حمل أهل العلم، ما لم يحمله الجهال، فيجب عليهم القيام بأعباء ما حملوا. وأن لا يقتدوا بالجهال، بالإخلاد إلى البطالة والكسل، وأن لا يقتصروا على مجرد العبادات القاصرة، من أنواع الذكر، والصلاة، والزكاة، والحج، والصوم، ونحو ذلك من الأمور، التي إذا قام بها غير أهل العلم سلموا ونجوا. وأما أهل العلم فكما أنهم مطالبون بالقيام بما عليهم أنفسهم، فإنهم مطالبون أن يعلموا الناس وينبهوهم على ما يحتاجون إليه من أمور دينهم، خصوصا الأمور الأصولية والتي يكثر وقوعها وأن لا يخشوا الناس بل يخشون ربهم، ولهذا قال: { فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا } فتكتمون الحق، وتظهرون الباطل، لأجل متاع الدنيا القليل، وهذه الآفات إذا سلم منها العالم فهو من توفيقه وسعادته، بأن يكون همه الاجتهاد في العلم والتعليم، ويعلم أن الله قد استحفظه ما أودعه من العلم واستشهده عليه، وأن يكون خائفا من ربه، ولا يمنعه خوف الناس وخشيتهم من القيام بما هو لازم له، وأن لا يؤثر الدنيا على الدين. كما أن علامة شقاوة العالم أن يكون مخلدا للبطالة، غير قائم بما أمر به، ولا مبال بما استحفظ عليه، قد أهمله وأضاعه، قد باع الدين بالدنيا، قد ارتشى في أحكامه، وأخذ المال على فتاويه، ولم يعلم عباد الله إلا بأجرة وجعالة. فهذا قد من الله عليه بمنة عظيمة، كفرها ودفع حظا جسيما، محروما منه غيره، فنسألك اللهم علما نافعا، وعملا متقبلا، وأن ترزقنا العفو والعافية من كل بلاء يا كريم. { وَمَن لَّمْ يَحْكُم بِمَا أَنْزَلَ اللَّهُ } من الحق المبين، وحكم بالباطل الذي يعلمه، لغرض من أغراضه الفاسدة { فَأُولَئِكَ هُمُ الْكَافِرُونَ } فالحكم بغير ما أنزل الله من أعمال أهل الكفر، وقد يكون كفرا ينقل عن الملة، وذلك إذا اعتقد حله وجوازه. وقد يكون كبيرة من كبائر الذنوب، ومن أعمال الكفر قد استحق من فعله العذاب الشديد.

ثم مدح التوراة التي أنزلها على عبده ورسوله موسى بن عمران فقال " إنا أنزلنا التوراة فيها هدى ونور يحكم بها النبيون الذين أسلموا للذين هادوا " أي لا يخرجرن عن حكمها ولا يبدلونها ولا يحرفونها " والربانيون والأحبار " أي وكذلك الربانيون وهم العلماء العباد والأحبار وهم العلماء بما " استحفظوا من كتاب الله " أي بما استودعوا من كتاب الله الذي أمروا أن يظهروه ويعملوا به" وكانوا عليه شهداء فلا تخشوا الناس واخشوني " أي لا تخافوا منهم و خافوني" ولاتشتروا بآياتي ثمنا قليلا ومن لم يحكم بما أنزل الله فأولئك هم الكافرون " فيه قولان سياتي بيانهما. سبب آخر في نزول الآيات الكريمات. وقال الإمام أحمد: حدثنا إبراهيم بن العباس حدثنا عبد الرحمن بن أبي الزناد عن أبيه عن عبد الله بن عبد الله عن ابن عباس قال: إن الله أنزل " من لم يحكم بما أنزل الله فأولئك هم الكافرون وأولئك هم الظالمون وأولئك هم الفاسقون" قال: قال ابن عباس: أنزلها الله في الطائفتين من اليهود وكانت إحداهما قد قهرت الأخرى في الجاهلية حتى ارتضوا واصطلحوا على أن كل قتيل قاتلته العزيزة من الذليلة فديته خمسون وسقا وكل قتيل قتلته الذليلة من العزيزة فديته مائه وسق فكانوا على ذلك حتى قدم النبي - صلى الله عليه وسلم- فقتلت الذليلة من العزيزة قتيلا فأرسلت العزيزة إلى الذليلة أن ابعثوا لنا بمائة وسق فقالت الذليلة: وهل كان في حيين دينهما واحد ونسبهما واحد وبلدهما واحد دية بعضهم نصف دية بعض إنما أعطيناكم هذا ضيما منكم لنا وفرقا منكم فأما إذا قدم محمد فلا نعطيكم فكادت الحرب تهيج بينهما ثم ارتضوا على أن يجعلوا رسول الله - صلى الله عليه وسلم- بينهم ثم ذكرت العزيزة فقالت: والله ما محمد بمعطيكم منهم ضعف ما يعطيهم منكم ولقد صدقوا ما أعطونا هذا إلا ضيما منا وقهرا لهم فدسوا إلى محمد من يخبر لكم رأيه إن أعطاكم ما تريدون حكمتموه لأن لم يعطكم حذرتم فلم تحكموه فدسوا إلى رسول الله - صلى الله عليه وسلم- ناسا من المنافقين ليخيروا له رأي رسول الله - صلى الله عليه وسلم- فلما جاءوا رسول الله - صلى الله عليه وسلم- أخبر الله رسوله - صلى الله عليه وسلم- بأمرهم كله وما أرادوا فأنزل الله تعالى " يا أيها الرسول لا يحزنك الذين يسارعون في الخيرات " إلى قوله" الفاسقون " ففيهم والله أنزل وإياهم عنى الله عز وجل. ورواه أبو داود من حديث ابن أبي الزناد عن أبيه بنحوه وقال أبو جعفر بن جرير حدثنا هناد بن السري وأبو كريب قالا: حدثنا يونس بن بكير عن محمد بن إسحق حدثني داود بن الحصين عن عكرمة عن ابن عباس: أن الآيات التي في المائدة قوله" فاحكم بينهم أو أعرض عنهم " إلى" المقسطين " إنما أنزلت في الدية في بني النضير وبني قريظة وذلك أن قتلى بني النضير كان لهم شرف تؤدى الدية كاملة وأن قريظة كان يؤدى لهم نصف الدية فتحاكموا في ذلك إلى رسول الله - صلى الله عليه وسلم- فأنزل الله ذلك فيهم فحملهم رسول الله - صلى الله عليه وسلم- على الحق في ذلك فجعل الدية في ذلك سواء والله أعلم أي ذلك كان. ورواه أحمد وأبو داود والنسائي من حديث ابن إسحق بنحوه ثم قال ابن جرير حدثنا أبو كريب حدثنا عبيد الله بن موسى عن علي بن صالح عن سماك عن عكرمة عن ابن عباس قال: كانت قريظة والنضير وكانت النضير أشرف من قريظة فكان إذا قتل القرظي رجلا من النضير قتل به وإن قتل النضيري رجلا من قريظة ودي بمائه وسق من تمر فلما بعث رسول الله - صلى الله عليه وسلم- قتل رجلا من النضير رجلا من قريظة فقالوا: ادفعوه إليه فقالوا بيننا وبينكم رسول الله فنزلت " وإن حكمت فاحكم بينهم بالقسط " ورواه أبو داود والنسائي وابن حبان والحاكم في المستدرك من حديث عبد الله بن موسى بنحوه وهكذا قال قتادة ومقاتل بن حبان وابن زيد وغيره واحد وروى العوفي وعلي بن أبي طلحة الوالبي عن ابن عباس أن هذه الآيات نزلت في اليهوديين اللذين زنيا كما تقدمت الأحاديث بذلك وقد يكون اجتمع هذان السببان في وقت واحد فنزلت هذه الآيات في ذلك كله والله أعلم. ولهذا قال بعد ذلك" وكتبنا عليهم فيها أن النفس بالنفس والعين بالعين " إلى آخرها وهذا يقول أن سبب النزول قضية القصاص والله سبحانه وتعالى أعلم وقوله تعالى" ومن لم يحكم بما أنزل الله فأولئك هم الكافرون " قال البراء بن عازب: وحذيفة بن اليمان وابن عباس وأبو مجلز وأبو رجاء العطاردي وعكرمة وعبيد الله بن عبد الله والحسن البصري وغيرهم: نزلت في أهل الكتاب زاد الحسن البصري وهي علينا واجبة وقال عبد الرزاق عن سفيان الثوري عن منصور عن إبراهيم قال: نزلت هذه الآيات في بني إسرائيل ورضي الله لهذه الأمة بها رواه ابن جرير وقال ابن جرير أيضا: حدثنا يعقوب حدثنا هشيم أخبرنا عبد الملك بن أبي سليمان عن سلمة بن كهيل عن علقمة ومسروق أنهما سألا ابن مسعود عن الرشوة فقال: من السحت قال فقالا: وفي الحكم قال ذاك الكفر ثم تلا " ومن لم يحكم بما أنزل الله فأولئك هم الكافرون " وقال السدي" ومن لم يحكم بما أنزل الله فأولئك هم الكافرون " يقول ومن لم يحكم بما أنزلت فتركه عمدا أو جار وهو يعلم فهو من الكافرين وقال علي بن أبي طلحة عن ابن عباس قوله" ومن لم يحكم بما أنزل الله فأولئك هم الكافرون " قال من جحد ما أنزل الله فقد كفر ومن أقر به فهو ظالم فاسق رواه ابن جرير ثم اختار أن الآية المراد بها أهل الكتاب أو من جحد حكم الله المنزل في الكتاب وقال عبد الرزاق عن الثوري عن زكريا عن الشعبي" ومن لم يحكم بما أنزل الله " قال للمسلمين. وقال ابن جرير حدثنا ابن المثنى حدثنا عبد الصمد حدثنا شعبة بن أبي السفر عن الشعبي" ومن لم يحكم بما أنزل الله فأولئك هم الكافرون " قال هذا في المسلمين " ومن لم يحكم بما أنزل الله فأولئك هم الظالمون " قال هذا في اليهود" ومن لم يحكم بما أنزل الله أولئك هم الفاسقون " قال: هذا في النصارى وكذا رواه هشيم والثوري عن زكريا بن أبي زائدة عن الشعبي وقال عبدالرزاق أيضا: أخبرنا معمر عن ابن طاوس عن أبيه قال سئل ابن عباس عن قوله "ومن لم يحكم" الآية قال: هي به كفر قال ابن طاوس: وليس كمن يكفر بالله وملائكته وكتبه ورسله وقال الثوري عن ابن جريج عن عطاء أنه قال كفر دون كفر وظلم دون ظلم وفسق دون فسق رواه ابن جرير وقال وكيع عن سعيد المكي عن طاوس "ومن لم يحكم بما أنزل الله فأولئك هم الكافرون" قال ليس بكفر ينقل عن الملة وقال ابن أبي حاتم حدثنا محمد بن عبدالله بن يزيد المقري حدثنا سفيان بن عيينة عن هشام بن حجير عن طاوس عن ابن عباس في قوله "ومن لم يحكم بما أنزل الله فأولئك هم الكافرون" قال ليس بالكفر الذي يذهبون إليه ورواه الحاكم في مستدركه عن حديث سفيان بن عيينة وقال: صحيح على شرط الشيخين ولم يخرجاه.

Do Not Feel Sad Because of the Behavior of the Jews and Hypocrites

These honorable Ayat were revealed about those who rush into disbelief, deviating from the obedience of Allah, His Messenger, prefering their opinions and lusts to what Allah has legislated,

مِنَ الَّذِينَ قَالُواْ ءَامَنَّا بِأَفْوَهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ

(of such who say, "We believe" with their mouths but their hearts have no faith.) These people pretend to be faithful with their words, but their hearts are empty from faith, and they are the hypocrites.

مِّنَ الَّذِينَ هَادُواْ

(And of the Jews...) the enemies of Islam and its people, they and the hypocrites all,

سَمَّـعُونَ لِلْكَذِبِ

(listen much and eagerly to lies...) and they accept and react to it positively,

سَمَّـعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ

(listening to others who have not come to you,) meaning, they listen to some people who do not attend your meetings, O Muhammad. Or, the Ayah might mean, they listen to what you say and convey it to your enemies who do not attend your audience.

The Jews Alter and Change the Law, Such As Stoning the Adulterer

يُحَرِّفُونَ الْكَلِمَ مِن بَعْدِ مَوَضِعِهِ

(They change the words from their places:) by altering their meanings and knowingly distorting them after they comprehended them,

يَقُولُونَ إِنْ أُوتِيتُمْ هَـذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ

(they say, "If you are given this, take it, but if you are not given this, then beware!") It was reported that this part of the Ayah was revealed about some Jews who committed murder and who said to each other, "Let us ask Muhammad ﷺ to judge between us, and if he decides that we pay the Diyah, accept his judgement. If he decides on capital punishment, do not accept his judgement." The correct opinion is that this Ayah was revealed about the two Jews who committed adultery. The Jews changed the law they had in their Book from Allah on the matter of punishment for adultery, from stoning to death, to a hundred flogs and making the offenders ride a donkey facing the back of the donkey. When this incident of adultery occurred after the Hijrah, they said to each other, "Let us go to Muhammad ﷺ and seek his judgement. If he gives a ruling of flogging, then implement his decision and make it a proof for you with Allah. This way, one of Allah's Prophets will have upheld this ruling amongst you. But if he decides that the punishment should be stoning to death, then do not accept his decision." There are several Hadiths mentioning this story. Malik reported that Nafi` said that `Abdullah bin `Umar said, "The Jews came to Allah's Messenger ﷺ and mentioned that a man and a woman from them committed adultery. Allah's Messenger ﷺ said to them,

«مَا تَجِدُونَ فِي التَّوْرَاةِ فِي شَأْنِ الرَّجْمِ؟»

(What do find of the ruling about stoning in the Tawrah) They said, `We only find that they should be exposed and flogged.' `Abdullah bin Salam said, `You lie. The Tawrah mentions stoning, so bring the Tawrah.' They brought the Tawrah and opened it but one of them hid the verse about stoning with his hand and recited what is before and after that verse. `Abdullah bin Salam said to him, `Remove your hand,' and he removed it, thus uncovering the verse about stoning. So they said, He (`Abdullah bin Salam) has said the truth, O Muhammad! It is the verse about stoning.' The Messenger of Allah ﷺ decided that the adulterers be stoned to death and his command was carried out. I saw that man shading the woman from the stones with his body." Al-Bukhari and Muslim also collected this Hadith and this is the wording collected by Al-Bukhari. In another narration by Al-Bukhari, the Prophet said to the Jews,

«مَا تَصْنَعُون بِهِمَا؟»

(What would you do in this case) They said, "We would humiliate and expose them." The Prophet recited,

قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ

(Bring here the Tawrah and recite it, if you are truthful.) So they brought a man who was blind in one eye and who was respected among them and said to him, "Read (from the Tawrah)." So he read until he reached a certain verse and then covered it with his hand. He was told, "Remove your hand," and it was the verse about stoning. So that man said, "O Muhammad! This is the verse about stoning, and we had hid its knowledge among us." So the Messenger ﷺ ordered that the two adulterers be stoned, and they were stoned. Muslim recorded that a Jewish man and a Jewish woman were brought before Allah's Messenger ﷺ because they committed adultery. The Messenger of Allah ﷺ went to the Jews and asked them,

«مَا تَجِدُونَ فِي التَّوْرَاةِ عَلى مَنْ زَنَى؟»

(What is the ruling that you find in the Tawrah for adultery) hThey said, "We expose them, carry them (on donkeys) backwards and parade them in public." The Prophet recited;

قُلْ فَأْتُواْ بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ

(Bring here the Tawrah and recite it, if you are truthful.) So they brought the Tawrah and read from it until the reader reached the verse about stoning. Then he placed his hand on that verse and read what was before and after it. `Abdullah bin Salam, who was with the Messenger of Allah ﷺ, said, "Order him to remove his hand," and he removed his hand and under it was the verse about stoning. So the Messenger of Allah ﷺ commanded that the adulterers be stoned, and they were stoned. `Abdullah bin `Umar said, "I was among those who stoned them and I saw the man shading the woman from the stones with his body." Abu Dawud recorded that Ibn `Umar said, "Some Jews came to the Messenger of Allah ﷺ and invited him to go to the Quff area. So he went to the house of Al-Midras and they said, `O Abu Al-Qasim! A man from us committed adultery with a woman, so decide on their matter.' They arranged a pillow for the Messenger of Allah ﷺ and he sat on it and said,

«ائْتُونِي بِالتَّوْرَاة»

(Bring the Tawrah to me.) He was brought the Tawrah and he removed the pillow from under him and placed the Tawrah on it, saying,

«آمَنْتُ بِكِ وَبِمَنْ أَنْزَلَك»

(I trust you and He Who revealed it to you.) He then said,

«ائْتُونِي بِأَعْلَمِكُم»

(Bring me your most knowledgeable person.) So he was brought a young man... " and then he mentioned the rest of the story that Malik narrated from Nafi`. These Hadiths state that the Messenger of Allah ﷺ issued a decision that conforms with the ruling in the Tawrah, not to honor the Jews in what they believe in, for the Jews were commanded to follow the Law of Muhammad ﷺ only. Rather, the Prophet did this because Allah commanded him to do so. He asked them about the ruling of stoning in the Tawrah to make them admit to what the Tawrah contains and what they collaborated to hide, deny and exclude from implementing for all that time. They had to admit to what they did, although they did it while having knowledge of the correct ruling. What made them go to the Prophet for judgement in this matter was their lusts and desires, hoping that the Prophet would agree with their opinion, not that they believed in the correctness of his judgment. This is why they said,

إِنْ أُوتِيتُمْ هَـذَا

(If you are given this,) referring to flogging, then take it,

وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ

(but if you are not given this, then beware!) and do not accept or implement it. Allah said next,

وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئاً أُوْلَـئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِى الدُّنْيَا خِزْىٌ وَلَهُمْ فِى الاٌّخِرَةِ عَذَابٌ عَظِيمٌسَمَّـعُونَ لِلْكَذِبِ أَكَّـلُونَ لِلسُّحْتِ

(And whomsoever Allah wants to put in Fitnah, you can do nothing for him against Allah. Those are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment. They (like to) listen to falsehood, to devour Suht) `Suht' refers to bribes, as Ibn Mas`ud and others stated. The Ayah states that if one is like this, how can Allah cleanse his heart and accept his supplication Allah said to His Prophet ,

فَإِن جَآءُوكَ

(So if they come to you...) so that you judge between them,

فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْئاً

(either judge between them, or turn away from them. If you turn away from them, they cannot hurt you in the least.) meaning, there is no harm if you do not judge between them. This is because when they came to you to judge between them, they did not seek to follow the truth, but only what conformed to their lusts. We should mention here that Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Qatadah, As-Suddi, Zayd bin Aslam, `Ata' Al-Khurasani, and several others said that this part of the Ayah was abrogated by Allah's statement,

وَأَنِ احْكُم بَيْنَهُمْ بِمَآ أَنزَلَ اللَّهُ

(And so judge among them by what Allah has revealed.)

وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُم بِالْقِسْطِ

(And if you judge, judge with justice between them.) and with fairness, even if the Jews were unjust and outcasts from the path of fairness,

إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

(Verily, Allah loves those who act justly.)

Chastising the Jews for Their Evil Lusts and Desires, While Praising the Tawrah

Allah then chastises the Jews for their false ideas and deviant desires to abandon what they believe is true in their Book, and which they claim is their eternal Law that they are always commanded to adhere to. Yet, they do not adhere to the Tawrah, but they prefer other laws over it, although they believe that these other laws are not correct and do not apply to them. Allah said,

وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِن بَعْدِ ذلِكَ وَمَآ أُوْلَـئِكَ بِالْمُؤْمِنِينَ

(But how do they come to you for decision while they have the Tawrah, in which is the decision of Allah; yet even after that they turn away. For they are not believers.) Allah next praises the Tawrah that He sent down to His servant and Messenger Musa, son of `Imran,

إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ

(Verily, We did send down the Tawrah to Musa, therein was guidance and light, by which the Prophets who submitted themselves to Allah's will, judged the Jews.) and these Prophets did not deviate from the law of the Tawrah, change or alter it,

وَالرَّبَّانِيُّونَ وَالاٌّحْبَارُ

(And (also) the Rabbaniyyun and the Ahbar...) wherein Rabbaniyyun refers to the worshippers who are learned and religious, and Ahbar refers to the scholars,

بِمَا اسْتُحْفِظُواْ مِن كِتَـبِ اللَّهِ

(for to them was entrusted the protection of Allah's Book,) meaning, they were entrusted with the Book of Allah, and they were commanded to adhere to it and not hide any part of,

وَكَانُواْ عَلَيْهِ شُهَدَآءَ فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُواْ بِـَايَـتِى ثَمَناً قَلِيلاً وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَـئِكَ هُمُ الْكَـفِرُونَ

(and they were witnesses thereto. Therefore fear not men but fear Me and sell not My verses for a miserable price. And whosoever does not judge by what Allah has revealed, such are the disbelievers.) There are two ways to explain this Ayah and we will mention the later.

Another Reason Behind Revealing these Honorable Ayat

Imam Ahmad recorded that Ibn `Abbas said, "Allah sent down the Ayat,

وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَـئِكَ هُمُ الْكَـفِرُونَ

(And whosoever does not judge by what Allah has revealed, such are the disbelievers,)

فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ

(Such are the unjust,) and,

فَأُوْلَـئِكَ هُمُ الْفَـسِقُونَ

(Such are the rebellious.) about two groups among the Jews. During the time of Jahiliyyah, one of them had defeated the other. As a result, they made a treaty that they would pay blood money totaling fifty Wasaq of gold (each Wasaq approx. 3 kg) for every dead person from the defeated group killed by the victors, and a hundred Wasaq for every dead person the defeated group killed from the victors. This treaty remained in effect until the Prophet came to Al-Madinah and both of these groups became subservient under the Prophet . Yet, when the mighty group once suffered a casualty at the hands of the weaker group, the mighty group sent a delegation demanding the hundred Wasaq. The weaker group said, `How can two groups who have the same religion, one ancestral lineage and a common land, have a Diyah that for some of them is half of that of the others We only agreed to this because you oppressed us and because we feared you. Now that Muhammad ﷺ has come, we will not give you what you asked.' So war was almost rekindled between them, but they agreed to seek Muhammad's ﷺ judgement in their dispute. The mighty group among them said among themselves, `By Allah! Muhammad ﷺ will never give you double the Diyah that you pay to them compared to what they pay to you. They have said the truth anyway, for they only gave us this amount because we oppressed and overpowered them. Therefore, send someone to Muhammad ﷺ who will sense what his judgement will be. If he agrees to give you what you demand, accept his judgment, and if he does not give you what you seek, do not refer to him for judgement.' So they sent some hypocrites to the Messenger of Allah ﷺ to try and find out the Messenger's ﷺ judgement. When they came to the Messenger , Allah informed him of their matter and of their plot. Allah sent down,

يأَيُّهَا الرَّسُولُ لاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِى الْكُفْرِ

(O Messenger! Let not those who hurry to fall into disbelief grieve you,) until,

الْفَـسِقُونَ

(Such are the rebellious.) By Allah! It is because of their problem that Allah sent down these verses and it is they whom Allah meant." Abu Dawud collected a similar narration for this Hadith. Abu Ja`far Ibn Jarir recorded that Ibn `Abbas said that the Ayah in Surat Al-Ma'idah,

فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ

(either judge between them, or turn away from them...) until,

الْمُقْسِطِينَ

(Those who act justly.) was revealed concerning the problem of blood money between Bani An-Nadir and Bani Qurayzah. The dead of Bani An-Nadir were being honored more and they received the full amount of Diyah, while Qurayzah received half the Diyah for their dead. So they referred to the Messenger of Allah ﷺ for judgement and Allah sent down these verses about them. The Messenger of Allah ﷺ compelled them to adhere to the true judgement in this matter and made the Diyah the same for both groups and Allah knows best about that matter." Ahmad, Abu Dawud and An-Nasa'i also recorded this Hadith from Abu Ishaq. Al-`Awfi and `Ali bin Abi Talhah reported that Ibn `Abbas said that these Ayat were revealed about the two Jews who committed adultery, and we mentioned the Hadiths about this story before. It appears that both of these were the reasons behind revealing these Ayat, and Allah knows best. This is why Allah said afterwards,

وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ

(And We ordained therein for them: Life for life, eye for eye) until the end of the Ayah, which strengthens the opinion that the story of the Diyah was behind revealing the Ayat as we explained above. Allah knows best. Allah said,

وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَـئِكَ هُمُ الْكَـفِرُونَ

(And whosoever does not judge by what Allah has revealed, such are the disbelievers.) Al-Bara' bin `Azib, Hudhayfah bin Al-Yaman, Ibn `Abbas, Abu Mijlaz, Abu Raja' Al-`Utaridi, `Ikrimah, `Ubaydullah bin `Abdullah, Al-Hasan Al-Basri and others said that this Ayah was revealed about the People of the Book. Al-Hasan Al-Basri added that this Ayah also applies to us. `Abdur-Razzaq said that Ath-Thawri said that Mansur said that Ibrahim said that these Ayat, "Were revealed about the Children of Israel, and Allah accepted them for this Ummah." Ibn Jarir recorded this statement. `Ali bin Abi Talhah also stated that Ibn `Abbas commented on Allah's statement,

وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَـئِكَ هُمُ الْكَـفِرُونَ

(And whosoever does not judge by what Allah has revealed, such are the disbelievers,) "Whoever rejects what Allah has revealed, will have committed Kufr, and whoever accepts what Allah has revealed, but did not rule by it, is a Zalim (unjust) and a Fasiq (rebellious) and a sinner." Ibn Jarir recorded this statement. `Abdur-Razzaq said, "Ma`mar narrated to us that Tawus said that Ibn `Abbas was asked about Allah's statement,

وَمَن لَّمْ يَحْكُم

(And whosoever does not judge...) He said, `It is an act of Kufr.' Ibn Tawus added, `It is not like those who disbelieve in Allah, His angels, His Books and His Messengers.' Ath-Thawri narrated that Ibn Jurayj said that `Ata' said, `There is Kufr and Kufr less than Kufr, Zulm and Zulm less than Zulm, Fisq and Fisq less than Fisq."' Waki` said that Sa`id Al-Makki said that Tawus said that,

وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَـئِكَ هُمُ الْكَـفِرُونَ

(And whosoever does not judge by what Allah has revealed, such are the disbelievers,) "This is not the Kufr that annuls one's religion."

Surely We revealed the Torah wherein is guidance from error and light that is an exposition of the rulings by which the prophets from the Children of Israel who had submitted who had been compliant before God judged for those of Jewry as did the rabbis the scholars among them and the priests the jurists according to because of that which they were bidden to observe that which was entrusted to them that is to say that which God bid them to observe of God’s Scripture lest they change it and were witnesses to its truth. So do not fear men O Jews in disclosing what you have pertaining to the descriptions of Muhammad (s) the ‘stoning’ verse and otherwise; but fear Me when you conceal it; and do not sell do not exchange My signs for a small price of this world which you take in return for concealing them. Whoever does not judge according to what God has revealed — such are the disbelievers in it.

Sequence of the Verses

This is the third Section of Surah al-Ma` idah. Here, Allah Almighty has asked the Jews, the Christians and the Muslims to pay heed to a particular injunction of the creed they all share as being the three communities attached to the Prophetic Tradition. Appearing in different contexts through verses which have gone earlier, this is the serious matter of acting against the pledges given to Almighty Allah and that of changes, alterations and false interpretations made in injunctions sent to them - something which had become a chronic compulsion of habit with the Jews and Christians.

In the first two verses (44:45) of this Section, addressing the people of the Torah, Almighty Allah has warned them on this crookedness and about the sad end it will bring. With it, as a corollary, some congruent injunctions pertaining to Qisas (Even Retaliation) have also been mentioned - for the Jewish conspiracy described in the previous verses was related to Qisas which the people of the tribe of Banu Nadir did not like to be even and because of which they had compelled their weaker rivals, the Banu Qurayzah, to be content with lesser blood money as compared to themselves. Thus, in these two verses, the Jews have been given a stern warning against imposing their own law contrary to the Law sent down by Almighty Allah and those who do that have been classed as Kafir (disbelievers) and Zalim (unjust).

After that, the third (46) and the fourth (47) verses are addressed to Christians. They too have been warned against enforcing a law of their own contrary to the Law sent by Allah. And those who do that have been classed as contumacious and disobedient.

Finally, in the fifth (48) and sixth (49) verses, addressing the Holy Prophet ﷺ Muslims have been instructed that they should take precautions to stay immune from the disease which had afflicted the people of the Book lest they too, God forbid, were to start changing through misinterpretations the injunctions and laws given by Al-mighty Allah - goaded by greed for money and recognition, or stoop to the haughtier level of making and enforcing a self-made law of their own contrary to His Law.

Also stated here subsequently is an important matter of principle which posits that all prophets, may peace be upon them all, adhered to the same faith and way as far as believing in and obeying Allah is concerned. But, every prophet was given, as wisdom demanded, a Shari` ah or Way or Code, appropriate to the nature and need of his time and in which many subsidiary injunctions differ. Thus, as pointed out here, the very Shari'ah given to a prophet was the wisest choice for that time of the prophet and during which following it was obligatory. When abrogated and replaced by another Shari'ah, the later, then be-came what was wise and expedient at its time, the following of which also became equally obligatory. That there is a unique element of wisdom in the phenomena of alternation and variation in the systems of Shari'ah is a point which has also been made here.

Commentary

In the first verse of the set of verses appearing above, by saying: إِنَّا أَنزَلْنَا التَّوْرَ‌اةَ فِيهَا هُدًى وَنُورٌ‌ (Surely We have sent down the Torah, having guidance and light therein), the hint given is that the abrogation of the Shari'ah of Torah at that point of time is not because of any shortcoming of the Torah itself but it has been done rather because of the need to change injunctions with the change of time. Otherwise, the Torah too is a Book revealed by the same Revealer. It has rules of guidance for the Ban' Isra'il and it also has a special light which moves their hearts spiritually.

After that it was said: يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّ‌بَّانِيُّونَ وَالْأَحْبَارُ‌ that is, ` We had revealed the Torah so that, until its Shari'ah has not been abrogated, all incoming prophets and their deputies, the men of Allah and the 'Ulama shall all decide and rule in accordance with this Torah making it the working law of their time.' The deputies of the prophets, may peace be upon them all, have been mentioned in two categories - 'Rabbaniyyan' and ` Ahbar.' The word, 'Rabbaniyy ' is attributed to ` Rabb' and means ` Man of Allah.' As for Ahbar', it is the plural form of Hibr which, in the Jewish terminology, used to stand for ` Alim (roughly, a scholar of religious sciences). It is obvious that for one to be a Man of Allah one has to have the knowledge of the necessary injunctions of Al-mighty Allah, otherwise deed sans knowledge is not possible - and no one can become a Man of Allah without obeying Divine injunctions and acting in accordance with them. Similarly, an ` Alim is, in the sight of Allah, one whose deeds in life are a mirror of his knowledge, otherwise an ` Alim who, despite his knowledge of Divine injunctions, does not fulfill his binding religious obligations by doing what is required of him nor shows any concern for his failure to do so, is worse than an ignorant person in the sight of Allah. The outcome is that every Man of Allah is an ` Alim and every ` Alim is a Man of Allah (or should be, in principle). But, at this place, by mentioning both separately, a notice of caution has been given - no doubt, knowledge is necessary for a Man of Allah and deed, for an ` Alim - but, one gets to be identified with his dominant activity or colour (of the rainbow he follows in his path of obedience to Allah) and that becomes the name he is called with. A person who mostly devotes himself to ` Ibadat (acts of worship), A` mal (deeds) and the Dhikr of Allah (remembrance) and acquires religious knowledge sufficient for his needs, he is called a Rabbaniyy or Man of Allah. This, in our contemporary usage, is given names like Shaykh, Murshid, Pir and a good many others. As for the person who acquires the highest practical expertise available in religious sciences, and de-votes himself to the mission of teaching and training people in the rules of the Shari` ah, and fulfills the obligations of discharging what is Fard, Wajib and Sunnah al-Mu'akkadah - but is unable to spend any-more time in performing Nail ` Ibadat (voluntary acts of worship) - he is called ` Hibr' or ` Alim.

To sum up, it can be said that the explanation given above also makes it clear that there is no dichotomy in Shari` ah and Tariqah and no distance between ` Ulama and Masha'ikh. They all converge into the basic unity. As far as the difference in their method of work and the predominant area of occupation is concerned, it becomes equally evident that the 'Ulama (religious scholars) and Sufis (religious mystics) are not two sects or factions. Far from it, they are, rather, one - in the sense that they both work for the same purpose in life, that of submission and obedience to Allah and His Messenger. But, their comparative methods employed to achieve this purpose do seem to be formally divergent.

After that, it was said: بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّـهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ (because they were entrusted with the protection of the Book of Allah and they stood guard over it). It means that these prophets and their two kinds of deputies, the ` Ulama and the Masha'ikh (Men of Knowledge and Men of Allah) were responsible for enforcing the laws of the Torah because Almighty Allah had entrusted them with the protection of the Torah and they had given the pledge that they would guard it.

Upto this point, the text was referring to the Torah as Divine Scripture and guidance and light which was enforced and guarded by prophets, and their deputies among guides and scholars. Then, the focus turns on to the contemporary Jews who have been censured for not having guarded the Torah as their elders did. They acted crookedly when they started changing its injunctions, for example, the glad tidings of the coming of the Last among Prophets, Muhammad al-Mustafa, may the peace and blessing of Allah be upon him, was mentioned clearly in the Torah and the Jews were asked to believe in him. But, rather than believe in him as required, they became hostile to him. Also given here is the reason as to what prompted them to do so. It was love for power and love for money. They knew that the Holy Prophet ﷺ was a true prophet of Allah but they balked at the thought of following him because they were taken as leaders among their people, common Jews who followed them. Now if they were to embrace Islam, they will turn into common Muslim individuals. Gone will be their pivotal position for power play. Other than this, they had almost made it a profession that they would bend and alter the provisions of the Torah to provide officially endorsed conveniences for influential people against payment of bribes. The contemporary Jews were warned about this practice in the following words:

فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُ‌وا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ

(So, do not fear people, fear Me. And do not take a paltry price for My verses).

It means that they should not fear that their people will stop following them or will turn against them and that they should not alter Divine commands for the sake of insignificant worldly gains for it would ruin them both materially and spiritually because:

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّـهُ فَأُولَـٰئِكَ هُمُ الْكَافِرُ‌ونَ

And whoever does not judge by what Allah has sent down, then, they are the disbelievers.

(O Messenger! Let not them grieve thee who vie one with another in the race to disbelief�) [5:41-47]. Abu Bakr Ahmad ibn al-Hasan al-Hiri informed us by dictation> Abu Muhammad, the chamberlain of Ibn Ahmad al-Tusi> Muhammad ibn Hammad al-Abiwardi> Abu Mu'awiyah> al-A'mash> 'Abd Allah ibn Murrah> al-Bara' ibn 'Azib who said: �One day, the Messenger of Allah, Allah bless him and give him peace, passed by a Jewish man who had just been flogged and had his face darkened with coal. He summoned the Jews and asked them: 'Is this what your Scripture decrees as punishment for the adulterer?' 'Yes!' they replied. He then summoned one of their doctors and asked him: 'I implore you by Allah who has sent the Torah to Moses, is this what your Scripture decrees as punishment for the adulterer'. He said: 'No! And if you had not implored me by Allah, I would not tell you. Our Scripture rules that the punishment of the adulterer is stoning. But it became widespread among our notables. Initially, when one of the notables committed adultery, we left him unpunished while we applied stoning on the communality in cases of adultery. Then we decided to look for a punishment that was applied on both the notables and communality of people. And so we agreed on darkening the face with coal and flogging to replace stoning'. The Messenger of Allah, Allah bless him and give him peace, said: 'O Allah! I am the first to reapply your command after they had suspended it'. And he ordered that the Jewish man be stoned. Allah, exalted is He, then revealed (O Messenger! Let not them grieve thee who vie one with another in the race to disbelief) up to His words (If this be given unto you, receive it�), they said: 'Go to Muhammad; if he directs you to flog the adulterer and darken his face with coal and apply flogging, then follow him. But do not follow him if he directs you to apply stoning on him'. Up to His words (Whoso judgeth not by that which Allah hath revealed: such are disbelievers) [5:44]. He said: 'This relates to the Jews'. Up to His words (Whoso judgeth not by that which Allah hath revealed: such are wrong-doers) [5:45]. He said: 'This relates to the Christians'.