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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 5. Al-Maida Section 5 (Y. Ali Translation)
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30. The (selfish) soul of the other led him to the murder of his brother:
he murdered him and became (himself) one of the lost ones.
31. Then Allah sent a raven who scratched the ground to show him how to
hide the shame of his brother. "Woe is me!" said he: "Was I not even able
to be as this raven and to hide the shame of my brother?" Then he became
full of regrets.
32. On that account: We ordained for the Children of Israel that if anyone
slew a person unless it be for murder or for spreading mischief in the land
it would be as if he slew the whole people: and if anyone saved a life it
would be as if he saved the life of the whole people. Then although there
came to them Our apostles with clear Signs yet even after that many of them
continued to commit excesses in the land.
33. The punishment of those who wage war against Allah and His Apostle and
strive with might and main for mischief through the land is: execution or
crucifixion of the cutting off of hands and feet from opposite sides or
exile from the land: that is their disgrace in this world and a heavy
punishment is theirs in the Hereafter.
34. Except for those who repent before they fall into your power: in that
case know that Allah is Oft-Forgiving Most Merciful.
35. O ye who believe! do your duty to Allah seek the means of approach unto
Him and strive with might and main in His cause: that ye may prosper.
36. As to those who reject faith if they had everything on earth and twice
repeated to give as ransom for the penalty of the Day of Judgment it would
never be accepted of them. Theirs would be a grievous penalty.
37. Their wish will be to get out of the fire but never will they get out
therefrom: their penalty will be one that endures.
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Sura 5. Al-Maida Section 5 (Y. Ali Commentary)
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30: c. 734. The innocent unselfish pleading of the younger brother had no
effect, for the soul of the other was full of pride, selfishness and
jealousy. He committed the murder, but in doing so, ruined his own self.
31: c. 735. Sau-at may mean "corpse", with a suggestion of nakedness and
shame in two senses: (1) the sense of being exposed without burial, and (2)
the sense of being insulted by being violently deprived by the unwarranted
murder, of the soul which inhabited it,- the soul, too, of a brother.
c. 736. The thought at last came home to the murderer. It was dreadful
indeed to slay any one-the more so as he was a brother, and an innocent
righteous brother! But worse still, the murderer had not even the decency
to bury the corpse, and of this simple duty he was reminded by a raven-a
black bird usually held in contempt! His regret was on that account. That
was no true repentance.
32: c. 737. The story of Cain is referred to in a few graphic details in
order to tell the story of Israel. Israel rebelled against Allah, slew and
insulted righteous men who did them no harm but on the contrary came in all
humility. When Allah withdrew His favour from Israel because of its sins
and bestowed it on brother nation, the jealousy of Israel plunged it deeper
into sin. To kill or seek to kill an individual because he represents an
ideal is to kill all who upold the ideal. On the other hand, to save an
individual life in the same circumstances is to save a whole community.
What could be stronger condemnation of individual assassination and revenge?
33: c. 738. For the double crime of treason against the State, combined
with treason against Allah, as shown by overt crimes, four alternative
punishments are mentioned, any one of which is to be applied according to
the crime committed, viz., execution (cutting off of the head),
crucifixion, maiming, or exile. These were features of the Criminal Law
then and for centuries afterwards, except that tortures such as "hanging,
drawing, and quartering" in English Law, and piercing of eyes and leaving
the unfortunate victim exposed to a tropical sun, which was practised in
Arabia, and all such tortures were abolished. In any case sincere
repentance before it was too late was recognised as a ground for mercy.
c. 739. Understood to mean the right hand and the left foot.
34: No commentary available.
35: c. 740. Taqwa here too might be translated "fear of Allah", but the
very next clause shows that "fear of Allah" does not mean "fear" in the
ordinary sense, which would make you avoid the object of fear. On the
contrary the "fear of Allah" is the intense desire to avoid everything that
is against His Will and Law. It is in fact duty to Allah, for we are told
to seek ardently the means by which we may approach Him, and that can only
be done by striving with might and main for His cause.
c. 741. "Prosper" in the real sense, for that is all that matters, as the
life of this world is brief and fleeting, and of small account as against
Eternity.
36: No commentary available.
37: No commentary available.
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