5. Sūrat al-Māʾidah

٥۔ سُورَةُ المَائدة

Qurʾān > Chapter 5 > Section 16
القرآن > كتاب ٥ > باب ١٦

5.16 Do not provide lip-service; be true believers. If God intends to punish, the Messenger cannot save.

٥۔١٦ مقطع في سُورَةُ المَائدة

quran:5:41 –

O Messenger, let them not grieve you who hasten into disbelief of those who say, "We believe" with their mouths, but their hearts believe not, and from among the Jews. ˹They are˺ avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their ˹proper˺ usages, saying "If you are given this, take it; but if you are not given it, then beware." But he for whom Allah intends fitnah - never will you possess ˹power to do˺ for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment.  

O Messenger, let them not grieve you, the actions of, those who vie with one another in disbelief, falling headlong into it, in other words, they ˹who˺ manifest it at every opportunity, of (min here is explicative) such as say with their mouths, with their tongues (bi-alsinatihim is semantically connected to qālū, ‘˹such˺ as say’), ‘We believe’ but their hearts do not believe, and these are the hypocrites; and from among those of Jewry, there is a folk, who listen to calumny, fabricated by their rabbis, listening acceptingly, listening to, you, on behalf of some, other folk, from among the Jews, who have not come to you: these were the inhabitants of Khaybar, among whom two married persons committed adultery, but whom they did not want to stone. And so they dispatched ˹men from˺ Qurayza to ask the Prophet (s) about the ruling concerning the two; perverting words, that are in the Torah, such as the ‘stoning’ verse, from their contexts, ˹the contexts˺ in which God had placed them, that is to say, substituting them, saying, to the ones they dispatched: ‘If you are given this, distorted ruling, that is, flogging, which Muhammad (s) has pronounced for you as a ruling, then take it, accept it; but if you are not given it, and he pronounces some other ruling for you, then beware!’, of accepting it! Whomever God desires to try, to lead astray, you cannot avail him anything against God, by preventing such ˹a trial˺. Those are they whose hearts God did not desire to purify, of unbelief, for had He desired it, you would have ˹been able to do something for them˺; theirs shall be degradation in this world, humiliation, by being disgraced and subjected to the jizya, and in the Hereafter theirs shall be a great chastisement.
القرآن:٥:٤١ –

يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ ۛ وَمِنَ الَّذِينَ هَادُوا ۛ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا ۚ وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ  

{يا أيها الرسول لا يَحزنك} صنع {الذين يسارعون في الكفر} يقعون فيه بسرعة أي يظهرونه إذا وجدوا فرصة {من} للبيان {الذين قالوا آمنا بأفوههم} بألسنتهم متعلق بقالوا {ولم تؤمن قلوبهم} وهم المنافقون {ومن الذين هادوا} قوم {سماعون للكذب} الذي افترته أحبارهم سماع قبول {سماعون} منك {لقوم} لأجل قوم {آخرين} من اليهود {لم يأتوك} وهم أهل خيبر زنى فيهم محصنان فكرهوا رجمهما فبعثوا قريظة ليسألوا النبي ﷺ عن حكمهما {يحرفون الكلم} الذي في التوراة كآية الرجم {من بعد مواضعه} التي وضعه الله عليها أي يبدِّلونه {يقولون} لمن أرسلوهم {إن أُوتيتم هذا} الحكم المحرف أي الجلد الذي أفتاكم به محمد {فخذوه} فاقبلوه {وإن لم تؤتوه} بل أفتاكم بخلافه {فاحذروا} أن تقبلوه {ومن يرد الله فتنته} إضلاله {فلن تملك له من الله شيئا} في دفعها {أولئك الذين لم يرد الله أن يطهر قلوبهم} من الكفر ولو أراده لكان {لهم في الدنيا خزي} ذل بالفضيحة والجزية {ولهم في الآخرة عذاب عظيم}.
quran:5:42 –

˹They are˺ avid listeners to falsehood, devourers of ˹what is˺ unlawful. So if they come to you, ˹O Muhammad˺, judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.  

They are, listeners to calumny and consumers of unlawful gain (read suhut or suht), that which is illicit, such as bribes. If they come to you, to judge between them, then judge between them or turn away from them: the ˹second˺ option given here was abrogated by His saying, So judge between them ˹to the end of˺ the verse ˹Q. 5:48˺. Therefore, we ˹Muslims˺ are obliged to judge between them if they request arbitration before us — and this is the more sound of al-Shāfi‘ī’s two opinions. If their request for arbitration involves a Muslim, however, then we are obliged to judge according to the consensus ˹of legal scholars and not just alShāfi‘ī˺); if you turn away from them, they cannot harm you at all; and if you judge, between them, then judge justly between them; God loves the just, those that judge fairly, meaning that He will reward them.
القرآن:٥:٤٢ –

سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ ۚ فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا ۖ وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ  

هم {سماعون للكذب أكالون للسُّحُت} بضم الحاء وسكونها أي الحرام كالرشا {فإن جاؤك} لتحكم بينهم {فاحكم بينهم أو أعرض عنهم} هذا التخيير منسوخ بقوله تعالى (وأن احكم بينهم) الآية فيجب الحكم بينهم إذا ترافعوا إلينا وهو أصح قولي الشافعي فلو ترافعوا إلينا مع مسلم وجب إجماعا {وإن تعرض عنهم فلن يضروك شيئا وإن حكمت} بينهم {فاحكم بينهم بالقسط} بالعدل {إن الله يحب المقسطين} العادلين في الحكم أي يثيبهم.
quran:5:43 –

But how is it that they come to you for judgement while they have the Torah, in which is the judgement of Allah? Then they turn away, ˹even˺ after that; but those are not ˹in fact˺ believers.  

But how is it that they make you their judge when they have the Torah, wherein is God’s judgement, of stoning: the interrogative here is for ˹provoking˺ amazement, in other words, they were not seeking thereby ˹by making you their judge˺ to discover the truth but a lighter punishment for them; and then they turn away, ˹and then˺ they reject your ruling of stoning, which accords with what is in their Scripture, after that, request ˹to you˺ for arbitration? Such are not believers.
القرآن:٥:٤٣ –

وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ  

{وكيف يحكِّمونك وعندهم التوراة فيها حكم الله} بالرجم استفهام تعجب أي لم يقصدوا بذلك معرفة الحق بل ما هو أهون عليهم {ثم يتولَّون} يعرضون عن حكمك بالرجم الموافق لكتابهم {من بعد ذلك} التحكيم {وما أولئك بالمؤمنين}.