Day 5
SIXTH PÂRA
At the end of the fifth pâra the hypocrites were criticized and a severe warning was sounded to them. Therefore, at the beginning of the sixth pâra, Allâh سُبْحَانَهُ وَتَعَالَى inform us that He does not like evil matters to be publicly disclosed, unless when there is fear of harm going to be caused, or so that the oppressor can be rebuked. Thus, there is nothing to be surprised about when Allâh سُبْحَانَهُ وَتَعَالَى conceals the hypocrites.
Other important points in this pâra are as follows :
(1) After criticism of the hypocrites, mention is made of the Jew’s transgressions, because in (matters of) disbelief and misguidance they are the brothers of the hypocrites. Amongst their many crimes, one was their intention to kill Hadhrat Îsâ عَلَيْهِ السَّلَام. However Allâh سُبْحَانَهُ وَتَعَالَى protected him and lifted him to the heavens in an honourable manner. (158)
(2) After the Jews, the second group from the ahle-kitâb i.e. the Christians are mentioned. One of their totally distorted beliefs was that Allâh سُبْحَانَهُ وَتَعَالَى is not one, but made up of a trinity i.e. father, son and the holy ghost. The Christians are warned that they should not exceed the bounds in their religion and they should not raise Îsâ عَلَيْهِ السَّلَام above his original rank. They also should not say that Allâh سُبْحَانَهُ وَتَعَالَى is three. (171) When Îsâ عَلَيْهِ السَّلَام himself does not feel any disgrace in humbling himself and worshipping Allâh سُبْحَانَهُ وَتَعَالَى , but he regards it as his honour, then who are you people to regard him as Allâh? (172)
(3) At the end of Sûrah Nisâ, there is a repetition of the topic with which the sûrah commenced i.e. to give due regard to matters concerning women, as well as the rights of the heirs (in matters of inheritance).
Sûrah Mâ’idah
Sûrah Mâidah is a Madanî sûrah. It has 120 verses. Because the incident of the mâidah (table cloth) is mentioned therein, it has been given this name. This sûrah was revealed after the hirat to Madînah. From some narrations, it has been established that it was one of the last sûrahs to be revealed. In this sûrah, many laws pertaining to halâl and harâm have been mentioned, together with three other incidents. One speciality of this sûrah is that it includes that noble verse which was revealed to Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم during Hajjatul-Widâ’. In this verse, the announcement of the completion of dîn is made. This is that verse regarding which one Jew said to Hadhrat Umar رَضِيَ اللهُ عَنْهُ, “O Amîrul-mu’minîn! If this verse had to be revealed to us, we would have declared it a day of Îd (celebration).” He answered, “I know the very day as well as the exact time when this verse was revealed to Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم. It was the night of Arafah and the day of Jumu’ah. It was as if we had two Îds on that day.”
The portion of this surâh found in the sixth pâra has the following important points:
(1) At the beginning of the sûrah, the people of îmân are commanded to fulfil every permissible pact and promise, whether this pact is between man and His Creator or between two human beings. Thus, this verse also includes those commands which Allâh سُبْحَانَهُ وَتَعَالَى has made compulsory (fardh) on His servants, as well as all other dealings like buying, selling, partnerships, rental, marriage and oaths. From this, it is clear how much of importance Islâm has given to fulfilment of pacts and transactions.
(2) The prohibition of many edibles were announced which were regarded as permissible during the era of ignorance, because by eating them, harm is caused to ones health, body, thoughts, dîn and character e.g. carrion, flowing blood, swine meat and those animals which are slaughtered on the names of deities besides Allâh. However, in the case where one is compelled to e.g. when there is a fear of losing one’s life, then it is permissible to eat them. Besides these impure things, other pure and wholesome foods have been declared as halâl (permissible). (3-4)
(3) Thereafter, Allâh سُبْحَانَهُ وَتَعَالَى mentions His favour and kindness upon the Muslims that He has purified them internally and externally by means of wudhû and ghusl (bath) so that they can be spiritually prepared to converse with Him. From amongst the many favours and bounties of Allâh Ta'âlâ on His servants, one is that when one does not have the ability to use water, permission to make tayammum has been given. This is because our Islâmic sharî’at is a very easy sharî’at. Thus Allâh سُبْحَانَهُ وَتَعَالَى has taken consideration of His servant’s difficulties at every step. Thus, in the 6th rukû of this pâra, He states, “Allâh سُبْحَانَهُ وَتَعَالَى does not wish to place upon you any difficulty, but He wishes to purify you and complete His favour upon you so that you can be amongst those who are grateful.” (6)
(4) In the seventh rukû of this pâra, the cowardliness of the Jews, their corruption, disobedience and pride has been mentioned. The purpose of mentioning these qualities is that we as Muslims should protect ourselves from imbibing these qualities. Together with the Jews, the condition of the Christians has also been mentioned. A covenant was also taken from them to remain firm on the commands of Allâh سُبْحَانَهُ وَتَعَالَى , but they broke this pact due to which Allâh سُبْحَانَهُ وَتَعَالَى had placed hatred and enmity in their hearts. Inspite of these two groups being involved in so many evils pertaining to faith, practise and character, then too they claimed that they are the children and beloved of Allâh سُبْحَانَهُ وَتَعَالَى . In refuting this claim, Allâh سُبْحَانَهُ وَتَعَالَى says, “If in reality you are the beloved of Allâh سُبْحَانَهُ وَتَعَالَى , then why will He punish you for your sins.” (18) After this censure and refutation, they are called to the true religion and towards believing in the final Nabî (صَلَّى اللهُ عَلَيْهِ وَسَلَّم).
(5) In the eighth rukû, we are informed that Hadhrat Mûsa عَلَيْهِ السَّلَام first commanded the Jews to remember the favours of Allâh سُبْحَانَهُ وَتَعَالَى and then encouraged them to enter the blessed land (Palestine), but these evil people, in answer to this encouragement, began mocking Mûsa عَلَيْهِ السَّلَام and said, “O Mûsa! Verily we will never ever enter it as long as they (the Amâliqa) are there. You and your Rabb go and fight. We will sit here (and observe).” (24)
(6) After mentioning the rebelliousness and disobedience of the Banî Isrâ’îl in the ninth rukû, the incident of Adam’s two sons Hâbil and Qâbil are mentioned. Qâbil, due to jealousy, killed his brother. This jealousy was also found in the Jews due to which they denied the risâlat (prophethood) of Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم, the final Nabî.
(7) Due to the close connection with this incident, the punishment of bandits and highway robbers, rebels and those who spread corruption in the world are mentioned. Some will be crucified, some will be killed and some of these people’s hands and legs will be cut off from opposite ends. (33) In the tenth rukû, the command for the cutting of hands for male and female thieves has been given, since they constitute a danger to the peace and security of a country. Therefore, such a punishment is necessary through which others can take lesson. Here, this reality is given great importance and such a severe punishment has been stipulated for these dangerous people that just by thinking about it, a person will refrain from such a crime and such people who are proven to be a danger to society, will not be even given an opportunity to commit a crime. If by cutting off a few hands, there is peace and contentment for hundreds of thousands of people, then this is a small price to pay. The world today, which has become a spectacle of Jahannum (Hell), due to the abundance of crime, is actually screaming out and calling for the implementation of Islâmic laws and punishments.
(8) After mentioning the laws of highway robbery, theft and corruption, two major groups of corrupt people are mentioned i.e. the hypocrites and Jews. The first group has been mentioned briefly and the second group has been mentioned in detail. Allâh سُبْحَانَهُ وَتَعَالَى says, “O Rasûl. Let not those people put you into grief who hasten to kufr, who say with their mouths, “We believe” whilst their hearts do not believe. And those who are Jews spy to speak lies and they spy for another nation who hasn’t as yet come to you.” (41) Mention is also made of the misguidance of the Christians. They were given the Tawrât and Injîl but they did not pass judgement according to their scriptures. (41)
(9) Thereafter the Qur’ân is mentioned which differentiates between guidance and misguidance, and that the Qur’ân is the protector of the other scriptures. There is no advice regarding belief, ibâdat, business dealings, character and work necessary for the success of mankind which is found in past scriptures and not found in the Qur’ân.
(10) After this, the Muslims are prohibited from becoming bosom friends with the Jews and Christians because they are the worst enemies of the Muslim ummah. Allâh سُبْحَانَهُ وَتَعَالَى states, “O People of Imân! Do not take the Jews and Christians as friends. They are friends of one another. The one who befriends them from amongst you, then he is from amongst them. Verily Allâh سُبْحَانَهُ وَتَعَالَى does not guide the oppressive people.” (51)
We can see with our own eyes the living miracle of the truthfulness of the Qur’ân, that inspite of severe religious and political differences, the Jews and Christians are united against the Muslims. The surprising thing is that the leaders of the Islâmic world are very intimate with the Jews and Christians despite the clear guidance of the Qur’ân, and on their signal, these leaders oppress and harm “fundamentalist” Muslims.
(11) When bosom friendship is made with the kuffâr, then there is a fear of apostasy. In the following verses, the Muslims are warned to save themselves from irtidâd (apostacy) because by it, all of one’s actions become null and void and the fire of Jahannum becomes compulsory forever on such a person. Together with this, we are clearly told that Allâh سُبْحَانَهُ وَتَعَالَى ’s dîn is not in need of us. If we become murtad (apostates), then Allâh سُبْحَانَهُ وَتَعَالَى will raise people better than us for the service of His dîn, “O People of Îmân! If anyone from amongst you turns away from his dîn, then soon Allâh سُبْحَانَهُ وَتَعَالَى will bring such a nation whom He will love and they will love Him. They will be soft to the believers and harsh on the disbelievers. They will strive in the path of Allâh and they will not fear the criticism of those who criticise. This is the grace of Allâh, He grants it to whomsoever He wills. And Allâh is All-Encompassing, All-Knowing.” (54)
(12) Together with prohibiting friendship with the Jews and Christians, the command has been given to make friends with people of true îmân. In explaining the evil of forging friendships with the kuffâr, Muslims are told that these people mock at the sha’â’ir (distinguishing features) of Islâm. Thus, having friendship with them is not permissible under any circumstances. Amongst the deviations of the Jews and Christians is that they regarded Islâm and the Qur’ân as false and some Christians regarded Îsâ عَلَيْهِ السَّلَام as God, as is mentioned in the 14th rukû of the 6th pâra, “Verily those people are disbelievers who said that Allâh is Masîh Ibn Maryam”. Some of them regarded him as one of the trinity. The Qur’ân, in refuting their false belief states, “Îsâ عَلَيْهِ السَّلَام and his mother used to eat food.” (75) It is apparent that the one who eats food will be in need of removing waste from his/her body. The one who is in need can never be a diety.
(13) The Jews and Christians are prohibited from exceeding the limits in matters of religion and from following their base desires because exceeding the bounds is the greatest cause of misguidance.
(14) In the last rukû of the 6th pâra, the reason for Allâh سُبْحَانَهُ وَتَعَالَى ’s curses being afflicted on the Jews is mentioned, “They disobeyed Allâh سُبْحَانَهُ وَتَعَالَى , exceeded the bounds and they would not prevent one another from commiting evil acts.”
By mentioning the reason for the Jews being cursed, the Muslim Ummah, is in actual fact being advised that they should continue enjoining good and forbidding evil, otherwise they can also be liable for Allâh’s curse, as was the case with the Banî Isrâ’îl. This was stated by Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم himself. In one narration in Tirmizî Sharîf it is mentioned that Nabî صَلَّى اللهُ عَلَيْهِ وَسَلَّم said, “When the Banî Isrâ’îl became involved in disobedience and sin, then their Ulamâ (scholars) prevented them, but they did not stop. The Ulamâ continued sitting with them in their gatherings and would eat and drink with them. Thus, Allâh سُبْحَانَهُ وَتَعَالَى made their hearts one and they were cursed on the tongue of Dâwûd and Îsâ عليهما السلام. This is because they were disobedient and exceeded the bounds.” Rasûlullâh صَلَّى اللهُ عَلَيْهِ وَسَلَّم was at first leaning, but on saying this, he sat up straight and said, “By the oath of that Being in whose hands my life lies, none of your îmân can be complete nor can you be saved from Allâh’s punishment unless and until you do not encourage people (by inviting them to the truth) to accept the truth (and prevent them from oppression and sin).
(15) In the final verse, we are informed that the Muslim’s worst enemies are the Jews and mushrikîn. The whole history of the Jews is proof of this claim of the Qur’ân. However, those who are true and real Christians, they have a soft spot for the Muslims in their heart. Those Christians who we are coming across today are not in reality those Christians who practise on the teachings of Îsâ عَلَيْهِ السَّلَام. Most of them have been coloured with the dye of the Jews. With regard to their thoughts and actions, countless of them are atheists and irreligious. They are only Christians in name. The remaining few practice on a distorted form of Christianity. True Christianity cannot be found anywhere.