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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Sura 5. Al-Maida Section 9 (Y. Ali Translation)
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60. Say: "Shall I point out to you something much worse than this (as
judged) by the treatment it received from Allah? Those who incurred the
curse of Allah and His wrath those of whom some He transformed into apes
and swine those who worshipped Evil; these are (many times) worse in rank
and far more astray from the even Path!
61. When they come to thee they say: "We believe": but in fact they enter
with a mind against Faith and they go out with the same: but Allah knoweth
fully all that they hide.
62. Many of them dost thou see racing each other in sin and rancor and
their eating of things forbidden. Evil indeed are the things that they do.
63. Why do not the Rabbis and the doctors of laws forbid them from their
(habit of) uttering sinful words and eating things forbidden? Evil indeed
are their works.
64. The Jews say: "Allah's hand is tied up." Be their hands tied up and be
they accursed for the (blasphemy) they utter. Nay both His hands are
widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth.
But the revelation that cometh to thee from Allah increaseth in most of
them their obstinate rebellion and blasphemy. Amongst them We have placed
enmity and hatred till the Day of Judgment. Every time they kindle the
fire of war Allah doth extinguish it; but they (ever) strive to do mischief
on earth. And Allah loveth not those who do mischief.
65. If only the people of the Book had believed and been righteous We
should indeed have blotted out their iniquities and admitted them to
gardens of Bliss.
66. If only they had stood fast by the Law the Gospel and all the
revelation that was sent to them from their Lord they would have enjoyed
happiness from every side. There is from among them a party on the right
course; but many of them follow a course that is evil.
67. O Apostle! proclaim the (Message) which hath been sent to thee from thy
Lord. If thou didst not thou wouldst not have fulfilled and proclaimed His
mission: and Allah will defend thee from men (who mean mischief). For
Allah guideth not those who reject faith.
68. Say: "O People of the Book! ye have no ground to stand upon unless ye
stand fast by the Law the Gospel and all the revelation that has come to
you from your Lord." It is the revelation that cometh to thee from thy
Lord that increaseth in most of them their obstinate rebellion and
blasphemy. But sorrow thou not over (these) people without Faith.
69. Those who believe (in the Qur'an) those who follow the Jewish
(Scriptures) and the Sabians and the Christians any who believe in Allah
and the Last Day and work righteousness on them shall be no fear nor shall
they grieve.
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Sura 5. Al-Maida Section 9 (Y. Ali Commentary)
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60: c. 770. For apes see Q. ii. 65. For men possessed by devils, and the
devils being sent into swine, see Matt. viii. 28-32.
61: No commentary available.
62: c. 771. Eating of things forbidden: may be construed in a literal or a
figurative sense. From its juxtaposition with sin and hatred, it is better
to construe it in a figurative sense, as referring to their fraudulent
misappropriations of other people's property or trust property. "Eating" is
used in v. 66 below in the general sense of enjoyment and happiness.
63: No commentary available.
64: c. 772. Cf. v. 12. and ii. 245, for a "beautiful loan to Allah", and
iii. 181, for the blasphemous taunt, "Then Allah is poor!" It is another
form of the taunt to say, "Then Allah's hands are tied up. He is
close-fisted. He does not give!" This blasphemy is repudiated. On the
contrary, boundless is Allah's bounty, and He gives, as it were, with both
hands outstretched,-a figure of speech for unbounded liberality.
c. 773. Their jealousy-because Al-Mustafa is chosen for Allah's Message-is
so great that it only confirms and strengthens their rebellion and blasphemy.
c. 774. Cf. v. 14. where the eternal warring of the Christian sects, among
themselves and against the Jews, is referred to. The reference is to the
whole of the People of the Book, Jews and Christians-their internal
squabbles and their external disputes, quarrels, and wars.
c. 775. The argument of the whole verse may be thus stated. The Jews
blaspheme and mock, and because of their jealousy, the more they are
taught, the more obstinate they become in their rebellion. But what good
will it do to them? Their selfishness and spite sow quarrels among
themselves, which will not be healed till the Day of Judgment. When they
stir up wars, especially against the innocent, Allah's Mercy is poured down
like a flood of water to extinguish them. But their wickedness continues to
devise ever new mischief. And Allah loves not mischief or those who do
mischief.
65: No commentary available.
66: c. 776. To eat (akala) is a very comprehensive word, and denotes
enjoyment generally, physical, social, mental and moral, and spiritual. "To
eat what is forbidden" in verses 62 and 63 referred to taking unlawful
profit, from usury or trust funds or in other ways. Here "eating" would
seem to mean receiving satisfaction or happiness in this life as well as in
the life to come. "From above them" may refer to heavenly or spiritual
satifaction, and "from below their feet" to earthly satisfaction. But it is
better to take the words as a general idiom, and understand "satisfaction
or happiness from every side."
67: c. 777. Muhammad had many difficulties to contend with, many enemies
and dangers to avoid. Hismission must be fulfilled. And he must-as he
did-go forward and proclaim that Message and fulfil his mission, trusting
to Allah for protection, and unconcerned if people who had lost all sense
of right rejected it or threatened him.
68: c. 778. In v. 26, Moses was told not to sorrow over a rebellious
people. Here Muhammad is told not to sorrow over people without Faith. The
second situation is even more trying than the first. Rebellion may be a
passing phase. Want of faith is an attitude of mind that is well-nigh
hopeless. Yet the Prophet patiently reasoned with them and bore their
taunts and insults. If, the argument runs, you do not believe in anything,
even in the things that you may be expected to believe in, how can you
receive in Faith Allah's Message that has come in another form? In fact
your jealousy adds to your obstinacy and unbelief.
69: c. 779. Here, as in Sura Al-Baqarah (ii. 62), the Qur-an underscores
the importance of true and genuine faith, which is to be judged by a
sincere belief in Allah and man's accountability to Him backed by a
righteous conduct rather than by mere forms or labels. At both the places
it repudiates the false claims of the People of the Book that they had a
special relationship with Allah for they were the children of Abraham; that
they were a chosen people with special privileges, and no matter what they
did, their high status would remain unaffected. Here this false notion is
refuted and the People of the Book are being reminded that it is through
sincere belief and righteous conduct rather than pretentious claims that
man can win his Lord's pleasure and achieve ultimate success. The verse
does not purport to lay down an exhaustive list of the articles of faith.
Nor does it seek to spell out the essentials of a genuine belief in Allah,
which has no meaning unless it is accompanied by belief in His Prophets for
it is through their agency alone that we know Allah's Will and can abide by
it in our practical lives. This is especially true of His final Prophet,
Muhammad (peace be on him) whose message is universal, and not confined to
any particular group or section of humanity. Belief in the Prophethood of
Muhammad (peace be on him) is thus an integral part and a logical corollary
of belief in Allah. Moreover, it is also an essential test of genuineness
of such belief. This becomes clear when the verse is read in conjunction
with other relevant verses of the Qur-an. See, for instance, iv. 170, v.
15, 19, vii. 157, 158, xxi. 107, xxv. I, xxxiii, 40, lxi. 6. See also ii.
40, iii. 31-32, iv. 150-151.
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