Alhassanain(p) Network for Heritage and Islamic Thought

Section 8: The relation of the Muslims with their opponents

To treat the Jews and Christians as enemies -Only Allah and His Messenger and those who believe, establish prayer and give the poor-rate are the Guardians of the Muslims,

Surah Al-Ma'idah, Verse 51

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَارَى أَوْلِيَاء بَعْضُهُمْ أَوْلِيَاء بَعْضٍ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

51. "O' you who have Faith! do not take the Jews and the Christians for friends. They are friends of each other. And whoever among you takes them for friends, then surely he is one of them. Verily Allah does not guide the unjust people."

To Dissociate from Enemy is the Condition of Faith

Those Islamic governments who have the relation of friendship and accepting the sovereignty of the infidels are counted among them:

"... And whoever among you takes them for friends, then surely he is one of them....."

In foreign relations and policy, master ship and domination of infidels over Muslims is forbidden, because the Holy Qur'an explicitly has absolutely prohibited any domination, of any kind, over Muslims, although it may be under the name of experienced, specialist, expert, attach and tourist. The verse says:

"O' you who have Faith! do not take the Jews and the Christians for friends. They are friends of each other. And whoever among you takes them for friends, then surely he is one of them. Verily Allah does not guide the unjust people."

In the meantime, mentioning the Jews and the Christians in the verse is for giving examples of this meaning, and no master ship of any infidel should be accepted.

It is understood, of course, from some other verses of the Qur'an that enjoying the food staff produced by infidels, which are not from the animal flesh, and bargaining with them are allowed, because none of them is rendered into the sense of accepting the sovereignty of infidels.

Surah Al-Ma'idah, Verse 52

فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَن تُصِيبَنَا دَآئِرَةٌ فَعَسَى اللّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُواْ عَلَى مَا أَسَرُّواْ فِي أَنْفُسِهِمْ نَادِمِينَ

52. "But you will see those in whose hearts is disease hastening towards them, saying: We fear lest a calamity should befall us.' And it may be that Allah brings about a victory or (some) thing from Himself (for the benefit of Muslims), then they will be regretting for what they hid in their selves."

In this verse, the Holy Qur'an points to the pretexts that some sickly people chose for justification of their unlawful relations with the non-Muslim foreigners. The verse implies that those in whose hearts there is sickness persist to take them as their own refuge and their confederate.

Their pretext is that they say they fear that the authority and power be in the foreigners' hand and they be fallen in calamity. Here is the verse:

"But you will see those in whose hearts is disease hastening towards them, saying: We fear lest a calamity should befall us...."

In answer to them, the Qur'an says that just as they think that someday the authority and power may be in the hand of the Jews and the Christians, they should also consider that Allah may bring a victory for the Muslims and they take-the authority and power in their own hand, so that these hypocrites be regretful for what they hid in their hearts. The verse says:

"... And it may be that Allah brings about a victory or (some) thing from Himself (for the benefit of Muslims), then they will be regretting for what they hid in their selves."

Surah Al-Ma'idah, Verse 53

وَيَقُولُ الَّذِينَ آمَنُواْ أَهَـؤُلاء الَّذِينَ أَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُواْ خَاسِرِينَ

53. "And those who believe will say: Are these they who swore by Allah with the most forcible of their oath that they were most surely with you?' Their (good) deeds failed and they themselves became losers."

The final fate of the disbelievers is pointed out in this verse. It points to the time when the true believers gain the victory and the act of the hypocrites is made manifest.

Then the believers will surprisingly say whether these hypocrites are the same people who had so many claims and intensively swore that they were with the believers. Why did their final fate become like that? The verse says:

"And those who believe will say: Are these they who swore by Allah with the most forcible of their oath that they were most surely with you?'..."

Then, as a result of the same hypocrisy, all their good deeds became invalid, because they had not originated from a pure intention and a sincere source. That was why they became of the losers both in this world and in other world. It says:

"... Their (good) deeds failed and they themselves became losers."

Surah Al-Ma'idah, Verse 54

يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللّهِ وَلاَ يَخَافُونَ لَوْمَةَ لآئِمٍ ذَلِكَ فَضْلُ اللّهِ يُؤْتِيهِ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

54. "O' you who have Faith whoever of you turns away from his religion (he does not harm Allah, since) soon Allah will bring (forward) a people whom He loves and who love Him, humble towards the believers, stern against infidels, they strive in the way of Allah, and do not fear the scorn of any blamer. This is the grace of Allah; He gives it to whom He desires; and Allah is All-Embracing, All-Knowing.

After the statement upon the hypocrites, the words are about some apostates who, according to the prediction of the Qur'an, turn away from this sacred religion.

As a general rule, it warns all the Muslims that if any one of them turns away from his religion he does not harm Allah, His religion, Muslim society, and their rapid process of progression, because He will soon bring forward a group of people to support this religion. The verse itself says:

"O' you who have Faith! whoever of you turns away from his religion (he does not harm Allah, since) soon Allah will bring (forward) a people "....

Then the Qur'an explains the qualities of those who must undertake this great mission, as the followings:

1. They love Allah and think of nothing but His pleasure.

"....whom He loves and who love Him….."

2-3 They are humble and kind unto the believers while they are mighty, stern, and forceful against the enemies and tyrants.

"... stern against infidels....."

4. Striving in the way of Allah is their constant program.

5. The last privilege that the Qur'an enumerates for them is that, in the path of performing the command of Allah and defending the right, they do not fear any reproach of any reproacher.

"... and do not fear the scorn of any blamer. ..."

And, at the end of the verse, it remarks that gaining these privileges, besides their own effort needs the grace of Allah. He bestows it on whomever He desires and finds eligible. For, the extension of His grace and graciousness is very vast, and He (s.w.t.) is aware of those who have competency.

This is the grace of Allah; He gives it to whom He desires; and Allah is All-Embracing, All-Knowing.

Surah Al-Ma'idah, Verse 55

إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

55. "Verily, verily your guardian (waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down (in prayer)."

It has been cited in the occasion of revelation of the above verse that a beggar entered the Mosque of the Messenger of Allah (S) and asked people for a charity. Nobody gave him anything. Ali-Ibn-Abi- talib (as) pointed his finger to him while he was bowing in the prayer, and he (as) remitted his ring to that beggar. In honouring of this remittal, the above verse was revealed.

The explanation of the above event has been narrated by ten people among the companions of the Prophet (S), like: Ibn-Abbas, 'Ammar, Jabir-ibn-' Abdillah, 'Abuthar, 'Anas-ibn-Malik, Bilal, and so on. The scholars of both schools of Sunni and Shi'ah have confirmed this occasion of revelation.

'Ammar- yasir says that it was after the remittal of the ring and the revelation of the holy verse that the Messenger of Allah (S) once said:

"The one upon whom I am master, then this Ali is his master." (Al-Mizan)

The holy Prophet (S) recited this verse in Ghadeer Khumm in order to state the position of Hadrat Ali (as). (As-Safi)

Ali-ibn-Abi- 'talib (s.) himself repeatedly recited this verse for his own rightfulness. (As-Safi)

'Abuthar, who himself witnessed the event, explained what occurred for the people in details in the Sacred Mosque. (Majma'-ul-Bayan). Almost all the authentic commentary books, compiled by both Sunni and Shi'ah commentators, have recorded the event.

The term /waliyy/, mentioned in this verse, does not mean 'friend' and 'helper' here, since friendship and helping refers to all the Muslims, not to those who give charity while bowing down in prayer.

According to the Islamic traditions, the purpose of it is only Ali-ibn-Abi- talib (as), and the application of the plural form of the verb /'amanu/ for a singular subject is for the importance of the one. A similar case is found in the verse of 'mutual cursing' where it says /'anfusana wa 'anfusakum / (ourselves and your selves)

In the meantime, many Islamic scholars and the commentators of the Qur'an have said that the objective meaning of the word /waliyy/, mentioned in the above verse, is /wilayah/ in the sense of: 'guardianship' and 'material and spiritual personal initiative' and 'leadership'.

In particular, this guardianship has been ordered in the same row of the guardianship of the Prophet (S) and the guardianship of Allah, and these three are stated in one sentence.

Thus, this verse is one of the verses that, as a Qur'anic text, indicate to master ship and Imamate of Ali-ibn-Abitalib (as).

Explanations

1. Islam is the religion of both association and disassociation, i.e. attraction and repulsion (polarization).

In the previous verses, the Jews and the Christians were prohibited to be chosen as masters. Here, in this verse, the commandment is that we take and follow Allah (s.w.t.), the Messenger (S), and Ali (as) as our masters.

2. The essence of master ship of Allah, the Messenger, and Hadrat Ali (as) is the same, and it is essentially one in nature as well as in effect. That is why the verse says: /waliyyukum/ (your guardian) in a singular form, not /'aulia'ukum/ (your guardians) in plural form.

3. The terms of prayer and alms-tax (charity) are usually mentioned in the Qur'an beside each other, but, in this verse, they are mixed with together, (giving alms-tax while bowing down in prayer).

4. Those who are not among the performers of prayer and alms-tax have not the right of guardianship and leadership over people.

5. In order to help the deprive, they do not consider even their prayer as a barrier. The mass of Muslims should not be inattentive to a poor so that he leaves them dejected and disappointed.

6. Heeding the created beings, in the cause of Allah, does not harm the sincerity. (Alms-tax while bowing down)

(People minus Allah are Marxism, and Allah minus people is monasticism, but people along side the path of Allah is the method of Islam.)

7. The person who is inattentive to the sigh of the poor should not be your leader and your guardian.

8. Some particular insignificant things (like charity) do not invalidate prayer.

9. The Qur'an has counted the freewill offering (recommendable charity) and the ring even as poor-rate.

"...and pay the poor-rate ..."

10. Guardianship over Muslims belongs firstly to Allah (s.w.t.), secondly to the Prophet (S), and then to the Immaculate Imam and after that to jurisconsult.

11. The best kind of introduction is that in which the qualities and characteristics of a particular person be mentioned and the audience adapt them to its aspect and they themselves find its extension. (The verse, without mentioning the name of Ali (as), has enumerated his qualities and actions.)

"Verily, verily your guardian (waliyy) is only Allah and His Messenger and those who believe, those who establish prayer and pay the poor-rate while bowing down in prayer)."

Surah Al-Ma'idah, Verse 56

وَمَن يَتَوَلَّ اللّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ

56. "And whoever takes for (his) guardian Allah and His Messenger and those who believe (should know that he is victorious, because) surely the party of Allah are Triumphant."

This verse is a complement for the content of the previous verse. It emphasizes and pursues its meaning. It informs the Muslims that those who accept the guardianship of Allah (s.w.t.) and the Messenger (S) and the believing persons whom were referred to in the previous verse, will become victorious, because they will be involved in the party of Allah , and the party of Allah are indeed the victors.

The verse says:

"And whoever takes for (his) guardian Allah and His Messenger and those who believe (should know that he is victorious, because) surely the party of Allah are Triumphant."

(In this verse, there is another frame of reference upon guardianship, to which was referred in the previous verse. The application of the phrase /hizbullah/ (the party of Allah) and its 'triumph' relates to the Islamic government, not to a simple and ordinary friendship.

This itself indicates that the term /wilayah / in the verse leads to the sense of guardianship, government, and governorship of Islam and the Muslims. The evidence is that in the meaning of 'the party of Allah' there lies a kind of formation, organization and society for securing the common goals.

Section 9: Mockers

Surah Al-Ma'idah, Verse 57

The Mockers and their fault-finding -Hypocrisy and the mischief of the Jews - The Jews and the Christians enjoined to act up to their own Holy Books.

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاء وَاتَّقُواْ اللّهَ إِن كُنتُم مُّؤْمِنِينَ

57. "O' you who have Faith! do not take those who take your religion in mockery and play, from among those who were given the Book before you and the infidels as guardians; and be in awe of Allah if you are believers."

The worldly retribution of the act of mockery and sacrilege unto the religion of Allah and profanity is rupture of relations. Mocking the religion is a job of disbelievers. So, the condition of having Faith is having the religious zeal and dissociating from the vicious.

Never be afraid of the rupture of relation with pagans, the profaners of the religion. If you have Faith, be in awe of Allah.

"O' you who have Faith! do not take those who take your religion in mockery and play, from among those who were given the Book before you and the infidels as guardians; and be in awe of Allah if you are believers."

Surah Al-Ma'idah, Verse 58

وَإِذَا نَادَيْتُمْ إِلَى الصَّلاَةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْقِلُونَ

58. "And when you call to prayer they take it in mockery and play. That is because they are a people who do not apply reason."

Following the previous discussion upon the prohibition of friendship with the hypocrites and a party of the People of the Book who mock the commandments of Islam, this verse points to one of their deeds as an evidence. It implies that when the prayer call is recited and the Muslims are called to prayer, the hypocrites and some of the People of the Book mock it. Here is the verse:

"And when you call to prayer they take it in mockery and play....."

This Fact should be noted that 'prayer' is the feature and the sample of the religion. Thus, here, taking prayer in mockery means taking the feature of the religion in mockery. Hence, the prayer call should be recited so that the crowd of Muslims gather and prayer be established quite openly.

In Islamic society, prayer call must be recited loudly and be preached, but it should not be troublesome; of course.

In conclusion, this point is clear that the style of the wise is that they face the affairs logically while the imprudent, those who have not reason, are the makers of mockery. The verse says:

"...That is because they are a people who do not apply reason."

Surah Al-Ma'idah, Verse 59

قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنقِمُونَ مِنَّا إِلاَّ أَنْ آمَنَّا بِاللّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ

59. "Say: 'O' People of the Book! Do you find faults with us (for any reason) except that we have believed in Allah and in what has been sent down to us, and in what was sent down before (the Quran), and that, certainly, most of you are evil-doers'."

Occasion of Revelation

Upon the Occasion of Revelation of the above verse and the verse after that, it has been narrated from Ibn-Abbas that a group of the Jewish people came to the Prophet (S) and asked him to describe his creeds for them.

Then, the holy Prophet (S) said: "I believe in Allah and in what have been revealed to Abraham, Ismael, Issac, Jacob, Moses, Jesus, and all Divine Prophets, and I separate none of them from the others."

They said: "We do not know Jesus and do not accept him as a prophet." Then they added that they knew no religion worse than their religion (the Prophet's religion). It was at that time that this holy verse was revealed and answered them.

In this verse, Allah (s.w.t.) orders Prophet Muhammad (S) to ask the People of the Book why they found faults with them and criticized them for any reason, save that they had believed in Allah (s.w.t.) and submitted to what was sent down to them and to the prophets before them.

The verse says:

"Say: ' O' People of the Book! Do you find faults with us (for any reason) except that we have believed in Allah and in what has been sent down to us, and in what was sent down before (the Quran) ..."

At the end of the verse, there finds a sentence which in fact, is the clarification of the previous sentence. It, from the tongue of Muslims and addressing the People of the Book, denotes that if you object us upon the pure theism and sincere submission we have unto all the heavenly Books, it is because most of you are evil-doers and have polluted with sins.

Thus, since you yourselves are polluted and deluded, then whoever are purified and pave the right path, in your point of view, their manner is blemish.

"...and that certainly, most of you are evil-doers"

Note:

1. Denial of the right and annoying the followers of the right is ungodliness.

2. When encountering the severities of the enemies do not forfeit justice and fairness. Yet, do not consider all of those hostile enemies as equally evil-doers.

Surah Al-Ma'idah, Verse 60

قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَلِكَ مَثُوبَةً عِندَ اللّهِ مَن لَّعَنَهُ اللّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ أُوْلَـئِكَ شَرٌّ مَّكَاناً وَأَضَلُّ عَن سَوَاء السَّبِيلِ

60. "Say: 'Shall I inform you of (him who is) worse than that in retribution with Allah?(Worse are those) whom Allah has cursed and brought His wrath upon, and He turned some of whom into apes and swine, and worshippers of Taghut (false deity). They are worse in place (with Allah) and far more astray from the (right) path."

In this holy verse, some perverted creeds and some wrong deeds of the People of the Book, resulted to the inflictions they were faced with, are compared with the situation of the true Muslim believers, in order to make ( clear which of these two groups deserve to be blamed and criticized.

This is, indeed, a logical answer which is used for the stubborn and fanatic persons to become mindful. In this comparison, it addresses the Prophet (S) to tell them whether the person who believes in Allah and the heavenly Books deserves to be criticized and blamed, or the wrong actions of those whose retribution of their deed is worse than that with Allah. The verse says:

"Say: 'Shall I inform you of (him who is) worse than that in retribution with Allah?.."

Then, it explains this subject when it says:

"…(Worse are those) whom Allah has cursed and brought His wrath upon, and He turned some of whom into apes a swine, and worshippers of Taghut (false deity). They are worse in place (with Allah) and far more astray from the (right) path."

Surah Al-Ma'idah, Verse 61

وَإِذَا جَآؤُوكُمْ قَالُوَاْ آمَنَّا وَقَد دَّخَلُواْ بِالْكُفْرِ وَهُمْ قَدْ خَرَجُواْ بِهِ وَاللّهُ أَعْلَمُ بِمَا كَانُواْ يَكْتُمُونَ

61. "And when they come to you, they say: 'We believe '; while certainly they have entered in with infidelity, and certainly they have gone out with it; and Allah knows best what they were hiding."

In order to complete the discussion about the hypocrites among the People of the Book, in this verse it makes their inner hypocrisy manifest and announces it to the Muslims as such:

"And when they come to you, they say: 'We believe '; while certainly they have entered in with infidelity, and certainly they have gone out with it....."

And, at the end of the verse, it warns them that in spite of all these concealments, Allah is aware of what they hide. It says:

"....and Allah knows best what they were hiding."

Surah Al-Ma'idah, Verse 62

وَتَرَى كَثِيراً مِّنْهُمْ يُسَارِعُونَ فِي الإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُواْ يَعْمَلُونَ

62. "And you will see many of them striving with one another to hasten in sin and transgression and their devouring the unlawful. Verily, evil is what they have been doing."

In the previous verse, the words were about their infidel spirit; and, here, the statement is about their ethical, social, and economical corruptions.

In this verse, the Qur'an refers to some other signs of their hypocrisy. As a part of the signs, it says:

"And you will see many of them striving with one another to hasten in sin and transgression and their devouring the unlawful. ..."

That is, they so act in the way of sin and cruelty that as if they go forward unto some honourable goals, and without any shame or modesty, they try to precede one another.

Therefore, preceding in corruption is found in the feature of the society of infidelity and hypocrisy. But, the feature o-f the Islamic society is precedence in good deeds.

Similarly, the main goals and ideal of the hypocrites is: lust, wealth, might, usury, bribery, enmity, and sinfulness.

Worse than that manner is that, they openly show their committing sin and being involved in it.

And, at the end of the verse, in order to emphasize on the indecency condition of their deeds and that they continue to perform them, the holy Qur'an says:

"...Verily, evil is what they have been doing."

Surah Al-Ma'idah, Verse 63

لَوْلاَ يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالأَحْبَارُ عَن قَوْلِهِمُ الإِثْمَ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُواْ يَصْنَعُونَ

63. "Why do not the learned men and the doctors of law prohibit them (the people) from uttering sinful words and devouring the unlawful? Verily evil is what they have been working."

Then, in this holy verse, the attack is targeted at the learned men of such societies who, by their own silence, encourage them to committing sin; It says:

"Why do not the learned men and the doctors of law prohibit them (the people) from uttering sinful words and devouring the unlawful? ..."

That is, in order to improve an immoral society, the knowledgeable men among them must change their incorrect thoughts and creeds. Thus, the verse shows the style of improving an immoral society to the learned people that they must begin with mental revolution.

And, at the end of the verse, the Qur'an has blamed the indifferent scholars who remain silent and those who abandon 'enjoining right' and 'forbidding wrong' in the same level that it has blamed the evil-doers, where it says:

" ...Verily evil is what they have been working."

Thus, it becomes clear that the fate of those who do not perform the great duty of 'enjoining right and forbidding wrong', especially when they are among scholars and learned ones, is equivalent with the fate of the sinners. They have indeed, a share of their crime.

Ibn-Abbas, the famous commentator, has been narrated from that he used to say: "This verse is the most intensive verse which scorns and blames the undutiful and indifferent scholars."

It is evident that this command does not pertain exclusively to the silent scholars of the Jews and the Christians. It encompasses all the mental leaders and scholars who sit silent at the time that people become polluted with committing sin and go forward in the path of injustice and corruption, because the law of Allah is the same for all human beings.

In a tradition from Imam Ali (as), mentioned in Sermon No.192, we recite that he has said:

" ...because Allah, the Glorified, did not curse the past age except for that they had left off enjoining the right and forbidding the wrong. In fact, Allah cursed the foolish for committing sins and the wise because they gave up refraining others from evils. ..."

In other words, this part of the sermon means that former nations were destroyed for their committing sins and that their wise men did not forbid people from evils. At this time the misfortunes and divine retributions came down over them.

Then, O' people! Beware to do 'enjoining right and forbidding wrong' so that you may not have a similar fate of theirs, either.

Surah Al-Ma'idah, Verse 64

وَقَالَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاء وَلَيَزِيدَنَّ كَثِيراً مِّنْهُم مَّا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَانًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ كُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللّهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا وَاللّهُ لاَ يُحِبُّ الْمُفْسِدِينَ

64. "And the Jews have said: The hand of Allah is tied up! and cursed be they for what they have said. Nay, both His hands (of Power) are (always) spread out. He bestows as He pleases. And what has been sent down to you from your Lord will certainly increase many of them in insolence and infidelity; and We have cast enmity and hatred between them till the Day of Resurrection. Every time they kindle a fire for war, Allah extinguishes it. They strive to make mischief in the land; and Allah does not love the mischief makers.

One of the clear examples of the vain statements and sinful words of the Jews, which were generally referred to in the previous verse, has been pointed out in this verse.

Its explanation is that history shows that once the Jews were living in a very powerful state. They were ruling over a vast part of the inhabited world of that era, of which the time of David and Solomon, son of David, can be mentioned as an example. In the time after that, too, their authority continued to be exposed with some changes, of course.

But, with the advent of Islam, the light of the star of their power declined especially in Mecca and Medina.

The Prophet's fights against the Jewish tribes known as Bani-Nadir, Bani-Ghurah, and the Jews of Kheybar caused them to become very weak. At this time, considering their past glory, authority and power, some of them mockingly said that Allah's hand was tied up with chains and would not give them anything.

Since the rest of them (those Jewish people) were content with, them, too; the Qur'an has attributed this qualification to all of them, by saying:

"And the Jews have said: (The hand of Allah is tied up! ..."

In answer to them, and in order to blame and reproach such a wrong belief, at first, Allah says:

"...Be their hands tied up! and cursed be they for what they have said....."

Then, to nullify this unjust opinion, the Qur'an says:

"....Nay, both His hands (of Power) are (always) spread out. He bestows as He pleases. ..."

Allah is neither forced in His affairs, nor is He obliged to the natural phenomena or the momentum of time; but His Will is above everything and effective in all affairs.

Then, it implies that even these verses, that make the secret of their statements and opinions manifest, instead of having a positive effect on them and turning them back from the wrong path, cause many of them to become rather stubborn and also to increase their rebelliousness and faithlessness. The verse says:

"...And what has been sent down to you from your Lord will certainly increase many of them in insolence and infidelity....."

But, for these unjust statements and opinions, that they utter and the obstinacy that they have in the way of disobedience and disbelief, Allah has assigned a heavy chastisement for them in this world. He (s.w.t.) in this verse says:

"...and We have cast enmity and hatred between them till the Day of Resurrection. ..."

And, by the last part of the verse, the Qur'an points to the struggles and efforts of the Jews for kindling the flames of war. It also points to the struggles and efforts of the Jews for kindling the flames of war. It also points to the grace of Allah in protecting and rescuing the Muslims from these annihilating flames, where it says:

"….Every time they kindle a fire for war, Allah extinguishes it…"

And, in fact, this divine incident is one of miraculous aspects of the life of the Prophet (S).

Then, the Qur'an continues saying:

"...They strive to make mischief in the land; and Allah does not love the mischief makers."

Surah Al-Ma'idah, Verse 65

وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُواْ وَاتَّقَوْاْ لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلأدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ

65. "And if the People of the Book had believed and kept from evil, We would certainly have remitted their sins and We would certainly have made them enter Gardens of Bless."

The Qur'an follows, here, the former criticisms upon the manner and style of the People of the Book. In this verse and the verse next to it as the training principles require, and in order to bring back the mischievous People of the Book to the straight path and admiring that minority of them who did not cooperate with them in their evil deeds, the Qur'an, at first, says:

"And if the People of the Book had believed and kept from evil, We would certainly have remitted their sins ..."

They not only will be forgiven of their sins but also will be admitted into gardens of Paradise which are the centre of kinds of blessings. The Holy Qur'an says:

"...and We would certainly have made them enter Gardens of Bless."!

This meaning refers to the spiritual bounties found in the Hereafter.

Surah Al-Ma'idah, Verse 66

وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَا أُنزِلَ إِلَيهِم مِّن رَّبِّهِمْ لأكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مِّنْهُمْ سَاء مَا يَعْمَلُونَ

66. "And if they had kept Up the Torah and the Evangel and what was sent down to them from their Lord, they would certainly have had (of the bounties) from above them and from beneath their feet. Among them there are people who are moderate, but (as for) many of them, evil is what they do."

If the followers of heavenly Books other than the Holy Qur'an had submitted to the Qur'an, and had not imagined that surrendering to the Qur'an is the submission of the Children of Israel to Arabs, and had realized that the prophets' principles of teachings are all alike, and that having faith in what was revealed after the Torah and Evangel is a promotion to the higher class of belief not negating the former instructions, then, besides enjoying of the concerning merits in Hereafter, they would have received varieties of bounties in this very world, too.

In the preceding holy verse, the function of Faith in the spiritual felicity of the other life was referred to, but here, in the verse under discussion, its function in the worldly prosperity and economic welfare has been stated. The verse says:

"And if they had kept up the Torah and the Evangel and what was sent down to them from their Lord, they would certainly have had (of the bounties) from above them and from beneath their feet. ..."

In the previous verse, the words were about the belief of the Jews saying that: "The hand of Allah is tied up", while, here, the verse points out that they should refer to the heavenly Books and then judge whether the hand of Allah is tied up or not.

The reason that their glory and might changed into disgrace and degradation as retribution, was for that they turned their backs to the heavenly instructions, not for the restraint of Allah (s.w.t.).

"....Among them there are people who are moderate, but (as for) many of them, evil is what they do."