5. Al-Maaida

Consideration of the Addressee : A Principle of Da'wah

The condition of a people who were under the curse and wrath of Allah has been introduced through a similitude in the next verse (60) which begins with: قُلْ هَلْ أُنَبِّئُكُم[ Should I (not) tell you...]. In fact, this condition applied to these very addressees. The occasion demanded that they should have been the ones to be directly charged with the blame. But, the Qur'an has changed the mode of direct address into the form of a similitude (to show consideration). This shows us a distinctive method of Da'wah (Call) as used by prophets, that is, never say things in a manner which makes the addressees angry.

Commentary

The Moral Loss of Jews

In the first verse (62) cited above, mentioned there is the moral depravation and self-destructive attitude of many Jews so that people who know that may take a lesson and stay away from such deeds, as well as from causes that lead to them.

Though, this was generally the condition of Jews, but they also had some good people among them. It is to exclude them that the Qur'an has used the word: کَثِیرًا ` kathiran' (many). As for aggression and eating of the unlawful, these are though included under the sense of ` sin', yet they have been particularly mentioned, distinctly, in order to lay emphasis on the ruin these two kinds of sins bring on one and all. (Al-Bahr Al-Muhit)

According to Ruh al-Ma'ani, by using the expression ` racing towards sin' about these people, the Holy Qur'an has given the hint that they are chronic subjects of these evil traits and the evil deeds they do have become fixed habits with them, so ingrained that they (automatically) move in that direction, even without intention.

This tells us that a good or bad deed when done many times repeatedly becomes a part and parcel of the inmost being of a person, almost a skill or drive or a fixed habit, after which, there remains no exertion or hesitation in doing what one does. This was the limit reached by Jews in pursuing their evil traits. To highlight it, it was said: يُسَارِ‌عُونَ فِي الْإِثْمِ (They race towards sin). The same thing applies to prophets and men of Allah in the case of their good traits. About them too, the Holy Qur'an has used the same expression when it says: يُسَارِ‌عُونَ فِي الخیراتِ (They race towards good deeds - 3:114).

The Correction of Deeds

Of those who have laid the greatest emphasis on the correction of deeds, the foremost are the respected Sufis (spiritual masters) and the men of Allah. These blessed souls have deduced from these very sayings of the Qur'an the significant principle that all human deeds, good or bad, really come from ingrained habits and morals which ultimately become man's second nature. Therefore, when they wish to check, modify or dilute the recurrence of evil deeds, they keep these ingrained habits in sight. Thus, when they correct these, all deeds that issue forth start coming out right. Let us take the example of a person whose heart is overwhelmingly filled with greed for worldly acquisitions. As a result of this greed, he takes bribes, and devours income from interest, and if, given the opportunity, things could also reach the limits of theft and robbery. Instead of correcting these crimes separ-ately, the spiritual masters use one masterly prescription which could cause the very foundation of these crimes razed to the ground - and that is the realization of the mortality of the world and the poisoned nature of its luxuries.

Similarly, if someone suffers from over weaning pride or arrogance or anger, and he belittles or insults others, or quarrels with friends and neighbours, these blessed souls will use the same prescription, the prescription with ingredients of the concern for the life-to-come and the fear of ultimate accountability before Almighty Allah. Once these start remaining in sight actively, such evil behaviour patterns die out automatically.

In short, this Qur'anic indicator tells us that man has some ingrained traits which become his second nature. If these ingrained traits tilt towards good, good deeds issue forth on their own. Similarly, if the ingrained traits are evil, man starts running towards evil deeds automatically. To achieve a total correction of behaviour, the correction of these ingrained traits is necessary.

Are religious leaders responsible for the deeds of common people?

In the second verse (63), the Shaykhs and ` Alims among the Jews have been sternly warned as to why would they not stop such people from evil deeds. At this place in the Qur'an, two words have been used. The first word is: رَبَّانِيُّونَ 'Rabbaniyyun', which means Men of Allah, that is, those who are intensely devoted to acts of worship and abstain from worldly temptations - commonly known as Derwish, Pir or Shaykh. The second word used is Ahbar.' Religious scholars among Jews are called Ahbar.' This tells us that the real responsibility of the Qur'anic injunction of اَلاَمر بالمعروف Al-Amr bil-Ma` ruf (bidding the Fair) and نھی عن المنکر Nahy Anil-Munkar (forbidding the Unfair) falls on these two groups, that is, on the Shaykhs and A` lims. However, some commentators have said that ` Rabbaniyyun' refers to ` Ulama who have been appointed by Government and are fully authorized, while 'Ahbar' means the ` Ulama in general. Taken in that sense, the responsibility of stopping people from committing crimes comes to fall on government officials and ` Ulama both. Incidentally, this has been further clarified in some other verses as …

Sequence

Some conditions of the Jews were mentioned in the previous verses. More particular ones appear in the verses cited above, especially the ones identified with Nabbash son of Qays and Fenhas, the chief of the Jewish tribe of Qaiynuqa` who uttered words of affront with reference to Almighty Allah, the description of which follows. Thereupon, the opening verse was revealed. (As in Al-Lubab, from Sayyidna ibn ` Abbs ؓ narrated by Al-Tabarani and Abu Al-Shaykh)

Commentary

The first verse begins with the words: وَقَالَت الیَھُودُ the Jews said). It mentions what was a grave offence and an utterly undignified re-mark for any human being to make. They were wretched enough to (God forbid) say that Allah's hand is tied up.

The background in which this was said was that Allah Almighty had given to the Jews of Madinah extended means and money. But, when the Holy Prophet ﷺ came to Madinah, they heard the call of Islam, yet they remained unmoved because they were more interested in holding on to their communal hegemony and the money they received through offerings based on their self-perpetuating customs. So, they turned against what was the call of truth and took a hostile stand against the Holy Prophet ﷺ himself. Then, as a punishment of this behaviour of theirs, Almighty Allah turned their affluent material circumstances into what was materially straightened for them - and they faced poverty. Thereupon, all frustrated and off-guard, they started uttering words to the effect that (God forbid) the Divine treasure seems to be running short or, perhaps, Allah has chosen to become miserly. It was in answer to them that it was said in this verse that the hands to be tied up will be their own hands who are saying what they are saying and cursed they shall be when punishment visits them in the Hereafter, and in the present world as well, when it comes to them in the form of disgrace. As for the hands of Allah, they are always open and well-extended, and His generosity has been there since ever and shall remain forever. But, He Himself is Independent, free of need, yet the master of all means. Then, along with this, He is Wise too. He gives and gives in His Wisdom. Means are extended for whom He wills in His Wisdom and means are straightened for whom He wills in His Wisdom.

After that, it was said that the people the Prophet of Islam is dealing with are contumacious people as they refuse to benefit from the open and clear words of the Qur'an revealed to him, instead of which, their disbelief in and denial of the truth keeps getting more hardened. So, it is to keep Muslims safe from their evil designs that Allah has caused differences to crop up within their own sects because of which they would neither dare fight an open war nor would any conspiracy by them succeed. The failure to wage an open war has been mentioned in: كُلَّمَا أَوْقَدُوا نَارً‌ا لِّلْحَرْ‌بِ أَطْفَأَهَا اللَّـهُ (Whenever they lit the flames of war, Allah puts it out) while the failure to hatch sinister conspiracies has been pointed out in: يَسْعَوْنَ فِي الْأَرْ‌ضِ فَسَادًا (And they run about on the earth spreading mischief).

Full obedience to the Divine Commands brings …

How are Divine Commands carried out in Full?

Mentioned in verse 66 which begins with the words: وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَ‌اةَ (And if they had upheld the Torah ...), are some details of the same faith and godliness for which worldly blessings have been promised in the previous verse (65). The detail is that they should, uphold the Torah, the Injil and the Holy Qur'an revealed after them. The word used here does not refer to 'acting in accordance with these books'. Instead of that, the word placed here is ` Iqamah' which means to establish, and to make something stand upright and straight. It signifies that their teachings can be carried out fully and correctly only when there is no increase or decrease or shortcoming in them. What is meant to stand straight must stand perfectly straight - established, not tilting.

The essence of the verse is that if the Jews were to believe in the guidance of the Torah, the Injil and the Qur'an, even today, and carry out their instructions fully, without failing to act properly, nor opting for excess and transgression by equating self-innovated things with established religion, then, they shall deserve the promised blessings of the Hereafter, and the doors of sustenance will be thrown open for them in the present world as well. It will come from above and it will come from beneath. ` Above' and ` beneath,' as obvious, mean sustenance which will be available easily and constantly. (Tafsir Kabir)

It will be noticed that the earlier verse (65) promised blessings only in the Hereafter. The present verse (66) extends the promise to cover worldly comforts as well. The reason for this may perhaps be that the Jews had taken to malpractices, particularly the practice of altering and distorting Scriptures because of their taste for the temporal and their insatiable greed for money. This became their main hurdle which had stopped them from obeying the Qur'an and the Prophet of Islam despite that they had seen very clear signs of their veracity. They were scared at the idea that by becoming Muslims, their leadership role in the community will be all over. Also gone will be the offerings and gifts which they received as religious high-priests. It was to remove this kind of doubt or apprehension that Almighty Allah promised to them that if they take to believing truly and acting righteously, nothing will be decreased from their worldly wealth and comfort which would, rather, be increased.

Answer to a Doubt

Details given above also show that this particular promise was made to Jews who were present during the time of the Holy Prophet ﷺ and were his direct addressees. If they had obeyed the command given to them, they would have had all sorts of blessings in the mortal world as well. So, those who took to the message of faith and good deed, they had these blessings in full - like Najashi (Negus) the King of Ethiopia and Sayyidna ` Abdullah ibn Salam ؓ . However, it is not necessary that for one who abides by faith and good deed, sustenance will be extended as a rule and, vice versa, for one who does not, sustenance will be straightened as a rule. The reason is that, at this place, the purpose is not to …

Emphasis on Tabligh and Comfort for the Prophet ﷺ

In the present verses as well as throughout the previous two sections, there has been a continued description of the crookedness, waywardness, obstinacy and anti-Islam mechanizations of Jews and Christians. One natural effect it could have on the Holy Prophet ﷺ was that he, being human, could feel disappointed or compelled by circumstances and, as a result of which, the process of Tabligh or the very mission of prophethood might slow down or left lacking somewhere. The second effect could be that in the event he elected to devote single-mindedly to his call and mission as a prophet without caring for any hostility, enmity, harm or hurt, there was every likelihood that it could result in the worst of hardships at the hands of his adversaries. Therefore, in the last verse (67), the Holy Prophet ﷺ was, on the one hand, emphatically commanded to convey everything revealed to him by Allah, all of it, without any hesitation, to the people. That someone likes or dislikes it, takes or rejects it, should not worry him in his mission. Then, on the other hand, by giving the Holy Prophet ﷺ the good news that all those disbelievers will be unable to bring any harm to him in his mission as a prophet for Allah will Himself protect him.

The sentence: وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِ‌سَالَتَهُ And if you do not, then, you have not conveyed His message [ at all ] ' in this verse is worth pondering. This address to the Holy Prophet ﷺ here means that if he failed to convey even one Divine command to the Muslim Ummah, he would not find himself absolved of the responsibility of prophethood. This was the reason why the Holy Prophet ﷺ strived with his full courage and strength all his life to fulfill this heavy obligation placed on his shoulders. Muslims are familiar with the renowned Khutbah of the Holy Prophet ﷺ during his Last Hajj, the great address which was not only the Constitution of Islam but also the last will and testament of an elementally lenient and merciful prophet who was far more affectionate and caring than a father and mother could ever be.

The parting will of the Holy Prophet ﷺ on the occasion of the Last Hajj

In this Khutbah before a huge gathering of his noble Sahabah, after he had given important instructions to them, he asked the audience: اَلَا بَلَّغتُ (Listen: Have I conveyed your religion to you?). The Sababah confirmed that he certainly had. Thereupon, he said: You be a witness on this. And along with it, he also said: فَلیُبَلِّغِ اشَّاھِد ( الغای (علیہ السلام) بَ (that is, those present in this gathering should convey my message to those who are not here). Included among the absent are those who were present in the world at that time but were not present in the gathering itself - and also included are those who were yet to be born. The method of conveying the message to them was the spreading of the knowledge of the دین Din of Allah, a duty which was fulfilled by great efforts made by the Sahabah and the Tabi'in.

It was under the direct influence of this parting advice that the noble Companions, may Allah be pleased with them all, took the words and deeds of the Holy …

Sequence

Earlier, the people of the Book were persuaded to embrace Islam. Mentioned now is the futility of their current approach which they claimed to be the God's truth while it was unworkable in the sight of Allah, insufficient for salvation and dependant on Islam as the only source of salvation. Then, as an antidote to their insistence on remaining disbelievers after being warned, there are words of comfort for the Holy Prophet ﷺ . The mention of Tabligh of Din had appeared in between as based on particular need and congruity.

Commentary

Follow the Divine Shari` ah: Instruction for the people of the Book

In the first verse (68), the people of the Book, that is, the Jews and Christians were instructed to follow the Divine Shari` ah by making it clear that they would be reduced to nothing if they chose not to abide by the injunctions of the Shari` ah. In other words, if they do not ad-here to the Shari` ah of Islam, all their achievements shall stand wasted. To them Allah had given the privilege of being the progeny of prophets. Then, they had the intellectual excellence of the Torah and the Injil as well. Added to this was the presence of many men of Allah among them who went through strenuous spiritual exertions in their search for truth. But, for all this to be valid and weighty the one binding condition was that they should follow the Divine Shari` ah. Without it, no genealogical superiority will work, nor would their intellectual excellence or their spiritual strivings become the means of their salvation.

This statement provides for Muslims too the crucial guidance that there is no way of Dervishes or path of spiritual realization (Suluk Tariqat) or repeated strivings to achieve spiritual goals (Mujahadah and Riyadat) or extra-sensory spiritual illumination (Kashf) or having visitations of inspiration (Ilham) which can become the source of spiritual achievement or salvation in the sight of Allah unless there is full adherence to the Shari'ah.

To prove one's obedience to the Divine Shari` ah, the instruction given in this verse is to follow three things. These are the Torah and Injil which had been revealed earlier for the Jews and Christians while the third one is: وَمَا أُنزِلَ إِلَيْكُم مِّن رَّ‌بِّكُمْ , that is, what has been revealed to you from your Lord.

According to the consensus of the majority of commentators, the Sahabah and the Tabi` in, it means the Holy Qur'an which was sent for the universal community of inviters to faith - including the Jews and Christians - through the (midmost) medium of the Holy Prophet ﷺ . Therefore, the verse comes to mean unless you act in accordance with the injunctions brought by the Torah, the Injil and the Qur'an - correctly, fully and totally - no lineal or intellectual excellence of yours shall be valid or acceptable with Allah.'

At this point one may wonder why, in this verse, rather than mentioning Qur'an by its brief name, as was done with the Torah and the Injil., a long sentence : (and what has been revealed to you from your Lord) has been used. What is the wisdom behind it? It is possible that it may be carrying a hint to what was said by the Holy Prophet ﷺ in which he …

Salvation promised for Four Communities having faith and good deeds

In the second verse (69), Allah Almighty addresses four traditional religious communities, persuades them to have faith and act righteously whereupon He promises salvation for them. The first of those are: الَّذِينَ آمَنُوا (those who believe) that is, the Muslims. Secondly: الَّذِينَ هَادُوا (and those who are Jews); thirdly : صابِئُونَ (the Sabians); and fourthly: نصَارَ‌ىٰ (the Christians). Three of these Communities - Muslims, Jews and Christians - are well-known and found in most parts of the world. Any community having the name Sabian does not exist today. Therefore, scholarly opinion varies as to their exact identity. Quoting Qata-dah, the Tafsir authority, Ibn Kathir has reported that Sabians were people who worshipped angels, offered prayers contra-oriented to the Qiblah and recited the Scripture, Zabur (revealed to Sayyidna Dawud) (علیہ السلام) .

The context of the Qur'an seems to support it as the four Scriptures mentioned in the Qur'an are Torah, Zabur, Injil and Qur'an. Thus, named here are the believers in these four Books.

Another verse on the same subject, almost in the same words, has appeared in the seventh Section of Surah al-Baqarah:

اِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَ‌ىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُ‌هُمْ عِندَ رَ‌بِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿62﴾

Surely, those who believed, and those who are Jews, and Christians, and the Sabians - whoever believes in Allah and in the Last Day, and does good deeds - they have their reward with their Lord. And there is no fear for them nor shall they grieve. (2: 62)

Other than the place-oriented transposition of some words, there is no difference between them.

With Allah, Distinction Depends on Righteous Deeds

The gist of both these verses is that distinctions of lineage, home-land, and nationality do not matter in the sight of Allah. Anyone who takes to total obedience, faith and good deeds as a way of life - no matter what he has been before - shall find himself acceptable with Allah and his devotion will bring the best of appreciation from his Creator. And it is obvious that total obedience after the revelation of the Qur'an depends on being a Muslim - because, there are instructions to this effect in the past Scriptures of the Torah and the Injil as well, while the Qur'an itself was revealed for this particular purpose. Therefore, after the revelation of the Qur'an and the appearance of the Last among Prophets , (علیہم السلام) it cannot be correct - without believing in the Qur'an and having faith in the Holy Prophet ﷺ - to follow either the Torah or the Injil or the Zabur. Thus, these verses would mean that whoever from among these communities becomes Muslim shall become deserving of salvation and reward in the Akhirah (Hereafter). Provided right here is the answer to the doubt as to what would happen to all their dark doings of sin and disobedience and disbelief and anti-Islam and anti-Muslim mechanizations once they have become Muslims? The disarming answer is: All past sins and short-comings will …

Commentary

This is an account of how the Bani Isra'il kept breaking the pledge taken from them. As said in verse 70, whenever their Messenger brought a command which did not suit their fancy, they would break their pledge and go about betraying Allah to the limit that they would falsify His Messengers, even kill some of them. They were commanded ` to believe in Allah and act righteously.' But, this was what they did in response. As for the other part of the command - ` Belief in the Last Day' their behaviour was equally reckless. After having committed acts so oppressive, they became totally carefree as if they would not have to pay for what they had done and as if the consequences of their injustice and rebellion will never come out in the open. Under this false impression, they became totally blind and deaf to Divine signs and words. They went on doing what should have not been done. So much so that they killed some prophets and put some others behind bars. Finally, Almighty Allah imposed on them the mastery of Nebuchadnezzar (King of Babylonia, 605-562 B.C., who took them as slaves to Babylon - Old Testament, book of Daniel). When, after a long time, they were sent back to Jerusalem from Babylon through help from some Persian kings who secured their release from disgrace under Nebuchadnezzar, they repented and turned to making amends. Allah relented and accepted their repentance. But, with the passage of some time, they went back to their old practices which made them so blind and deaf once again that they dared killing Sayyi.dna Zakariyah (علیہ السلام) (Zechariah) and Sayyidna Yahya (John) and were all set to kill Sayyidna ` Isa (علیہ السلام) (Jesus ). (Tafsir Usmani - Notes)