SURAH AL-MAA IDAH (AYA 101 to 110)

SECTION 14

All Polytheistic traditions denounced

Quest for details of the unseen things discouraged---All polytheistic practices denounced---To call witness when anyone bequeaths at the time of his death.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِنْ تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ {5:101}

[Q5:101] yaaa aiyuhal lazeena aamanoo laa tas'aloo 'an ashyaaa'a in tubda lakum tasu'kum wa in tas'aloo 'anhaa heena yunazzalul Qur'aanu tubda lakum; 'afallaahu 'anhaa; wallaahu Ghafoorun Haleem.

[Q5:101] O you who believe! Do not put questions about things which if declared to you may trouble you, and if you question about them when the Qur’an is being revealed, they shall be declared to you; ALLAH (SWT) pardons this, and ALLAH (SWT) is Forgiving, Forbearing.
[Q5:101] Wahai orang-orang yang beriman! Janganlah kamu bertanyakan (kepada Nabi) perkara-perkara yang jika diterangkan kepada kamu akan menyusahkan kamu dan jika kamu bertanya mengenainya ketika diturunkan Al-Quran, tentulah akan diterangkan kepada kamu. ALLAH (SwT) maafkan (kamu) dari (kesalahan bertanyakan) perkara-perkara itu (yang tidak dinyatakan di dalam Al-Quran); kerana ALLAH (SwT) Maha Pengampun, lagi Maha Penyabar. 

Every companion of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was not endowed with the intelligence [1] TO UNDERSTAND ALLAH (SWT), [2] HIS COMMANDS, [3] HIS CREATION AND [4] THAT WHICH GOVERNS THE CREATION. What was given to Salman was not given to Abu Dharr, and what Abu Dharr knew was out of the reach of other companions.

v  ONLY THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND ALI WERE ENDOWED WITH THE FULL, COMPLETE AND PERFECT WISDOM (YA SIN 36:12 and NISA 4:54). ONE WAS THE CITY OF KNOWLEDGE AND THE OTHER WAS ITS GATE.

These verses denounce frivolous questioning on the part of the ignorant companions, sometimes merely to abate their idle curiosity, sometimes arising out of a sense of inferiority, sometimes with shrewd cunning in order to obtain scope for individual discretion to be used in future in the name of "the demands of circumstances".

»    The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"By ALLAH (SWT), I can tell you who among you will go to paradise, and who among you will burn in hell for ever. The whole universe is before my eyes. Beware! If I tell you about things and events, you will not like it. I have already told you all that which brings you near to ALLAH (SWT), so you must carry out those commands, and I have disclosed all that which separates you from Him and takes you to hell, so do not do what I have forbidden. Do not transgress the boundaries laid down by ALLAH (SWT). If you ask questions about the things He has not disclosed, because of His wisdom, you will find yourselves in deep trouble."

AFORETIME PEOPLE HAVE ASKED QUESTIONS OF THEIR PROPHETS BUT THEY DISBELIEVED THEM AFTERWARDS.

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(5:101) Believers! Do not ask of the things which, if made manifest to you, would vex you; *116 for, if you should ask about them while the Qur'an is being revealed, they will be made manifest to you. Allah has pardoned whatever happened in the past. He is All-Forgiving, All-Forbearing.

*116. People used to ask the Prophet (peace be on him) many questions which were of no practical relevance to either religious or day-to-day affairs. Once, for instance, a person asked the Prophet (peace be on him) in the presence of a crowd: 'Who is my real father?' Likewise, many people used to ask unnecessary questions about legal matters. By these uncalled for inquiries they sought knowledge of matters which had for good reasons, been deliberately left undetermined by the Law-giver. In the Qur'an, for example. Pilgrimage had been declared obligatory. A person who became aware of this came to the Prophet (peace be on him) and inquired: 'Has it been made obligatory to perform it every year?' To this the Prophet (peace be on him) made no reply. When he inquired for the second time the Prophet (peace be on him) again stayed silent. On being asked for the third time, he said: 'Pity on you! Had I uttered "Yes" in reply to your question, it would have become obligatory to perform it every year. And then you would not have been able to observe it and would have been guilty of disobedience.' (See Bukhari, 'Riqaq', 22; 'Zakah', 53; I'tisam', 3; 'Adab', 6; Muslim, 'Aqdiyah', 10, 11, 13, 14; Darimi, 'Riqaq', 38; Muwatta', 'Kalam', 20; Ahmad b. Hanbal, Musnad, vol. 2, pp. 327, 360, 367; vol. 4, pp. 246, 249, 250, 251, 255 - Ed.)
The Prophet (peace be on him) discouraged people from being over-inquisitive and unnecessarily curious about every question. We find in the Hadith the following saying from the Prophet (peace be on him): 'The worst criminal among the Muslims is the one who inquired about something which had not been made unlawful, and then it was declared so, because of his inquiry.' (Bukhari, I'tisam', 3; Muslim, Fada'il', 132, 133; Abu Da'ud, 'Sunnah', 6 - Ed.) According to another tradition the Prophet (peace be on him) said: 'God has imposed upon you certain obligations, do not neglect them; He has imposed certain prohibitions, do not violate them; He has imposed certain limits, do not even approach them; and He has remained silent about certain matters - and has not done so out of forgetfulness - do not pursue them.' (See Towards Understanding the Qur'an, vol. I, Surah 2, n. 110 - Ed.)
In both these traditions an important fact has been called to our attention. In matters where the Law-giver has chosen to lay down certain injunctions only broadly, without any elaborate details, or quantitative specifications, He has done so not because of neglect or forgetfulness. Such seeming omissions are deliberate, and the reason thereof is that He does not desire to place limitations upon people, but prefers to allow them latitude and ease in following His commandments. Now there are some people who make unnecessary inquiries, cause elaborately prescribed, inflexibly determined and restrictive regulations to be added to the Law. Some others, in cases where such details are in no way deducible from the text, resort to analogical reasoning, thereby turning a broad general rule into an elaborate law full of restrictive details, and an unspecified into a specified rule. Both sorts of people put Muslims in great danger. For, in the area of belief, the more detailed the doctrines to which people are required to subscribe, the more problematic it becomes to do so. Likewise, in legal matters, the greater the restriction, the greater the likelihood of violation. 

قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ {5:102}

[Q5:102] Qad sa alahaa qawmum min qablikum summa asbahoo bihaa kaafireen.

[Q5:102] A people before you indeed asked such questions, and then became disbelievers on account of them.
[Q5:102] Sesungguhnya perkara-perkara yang serupa itu pernah ditanyakan (kepada Nabi mereka) oleh suatu kaum dahulu sebelum kamu, kemudian mereka menjadi kafir dengan sebab pertanyaan itu (kerana setelah diterangkan, mereka tidak menerimanya). 

(see commentary for verse 101)

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(5:102) Indeed some people before you had asked such questions and in consequence fell into unbelief. *117

*117. Some people first indulged in hair-splitting arguments about their laws and dogma, and thereby wove a great web of credal elaborations and legal minutiae. Then they became enmeshed in this same web and thus became guilty of dogmatic errors and the violation of their own religious laws. The people referred to here are the Jews, and the Muslims who followed in their footsteps and left no stone unturned, despite the warnings contained in the Qur'an and in the sayings of the Prophet Muhammad (peace be on him).

مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ {5:103}

[Q5:103] Maa ja'alal laahu mim baheeratinw wa laa saaa'ibatinw wa laa waseelatinw wa laa haaminw wa laakinnal lazeena kafaroo yaftaroona 'alallaahil kazib; wa aksaruhum laa ya'qiloon.
[Q5:103] ALLAH (SWT) has not ordained (the making of) a bahirah or a saibah or a wasilah or a hami but those who disbelieve fabricate a lie against ALLAH (SWT), and most of them do not understand.

[Q5:103] ALLAH (SwT) tidak sekali-kali mensyariatkan Bahirah, tidak juga Saa'ibah, tidak juga Wasilah dan tidak juga Haam. Akan tetapi orang-orang kafir itu sentiasa mengada-adakan perkara dusta terhadap ALLAH (SwT) dan kebanyakan mereka tidak menggunakan akal fikirannya 

THESE SUPERSTITIOUS RITES WERE NOT THE ORDINANCES OF ALLAH (SWT), but the invention of the ignorant pagans.

§  Bahira was the name given to a mother-camel which had ten young ones, her ear was then slit and she was turned loose.

§  Sa-iba was a camel, turned loose, exempted from common services; her being so turned out was generally in fulfilment of a vow.

§  Wasila was a term applied to sheep and goats.

§  Ham was the dedicated stallion camel, turned loose and exempted from common services.

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(5:103) Allah has neither appointed (cattle devoted to idols such as) Bahirah, Sa'ibah, Wasilah nor Ham; *118 but those who disbelieve forge lies against Allah and of them most have no understanding (and therefore succumb to such superstitions).

*118. Just as, in the Indian subcontinent, cows, oxen and goats are set free after being consecrated either to God or to some idol or shrine or to some saintly person, and just as people consider it prohibited either to put them to work, to slaughter them or to derive any other kind of benefit from them, so the Arabs of the Jahiliyah period also let loose certain animals after consecrating them. Such animals were variously named.
Bahirah was the name of a female camel which had already borne five young, the last of which was a male. The practice was to slit the ear of such a camel and then let her loose. Thereafter no one could ride her, use her milk, slaughter her or shear her hair. She was entitled to graze and drink water wherever she liked.
Sa'ibah was the name of either a male or female camel which had been let loose after consecration as a mark of gratitude in fulfilment of a vow taken for either the recovery from some ailment or delivery from some danger. In the same way the female camel which had borne ten times, and each time a female, was also let loose.
Wasila. If the first kid born to a goat was a male, it was slaughtered in the name of the deities; but if it was a female, it was kept by the owners for themselves. If twins were born and one of them was a male and the other a female goat, the male was not slaughtered but rather let loose in the name of the deities. This male goat was called wasilah.
Ham. If the young of camels in the second degree of descent had become worthy of riding they were let loose. Likewise, if ten offspring had been borne by a female camel she was also let loose, and called ham. 

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ {5:104}

[Q5:104] Wa izaa qeela lahum ta'aalaw ilaa maaa anzalallaahu wa ilar Rasooli qaaloo hasbunaa maa wajadnaa 'alaihi aabaaa'anaa; awa law kaana aabaaa'uhum laa ya'lamoona shai'anw wa laa yahtadoon. 

[Q5:104] And when it is said to them, Come to what ALLAH (SWT) has revealed and to the Messenger, they say: That on which we found our fathers is sufficient for us. What! Even though their fathers knew nothing and did not follow the right way.
[Q5:104] Dan apabila dikatakan kepada mereka: Marilah menurut kepada apa yang telah diturunkan oleh ALLAH (SwT) (Al-Quran) dan kepada RasulNya (yang menyampaikannya), mereka menjawab: Cukuplah bagi kami apa yang kami dapati datuk nenek kami mengerjakannya. Adakah (mereka akan menurut juga) sekalipun datuk nenek mereka tidak mengetahui apa-apa dan tidak pula mendapat hidayat petunjuk? 

To most of the polytheistic people, like Arab pagans, religion is not a matter of sound reason and divine revelation, BUT A MERE usage-a set of rites and dogmas handed down from the fathers to the sons.

"He who finds the right path does so for himself; and he who goes astray does so to his own loss; and no one who carries a burden bears another's load," says verse 17:15 of Bani Israil.

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(5:104) When they are asked: 'Come to what Allah has revealed, and come to the Messenger', they reply: 'The way of our refathers suffices us.' (Will they continue to follow their forefathers) even though their forefathers might have known nothing, and might have been on the wrong way?

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ {5:105}

[Q5:105] Yaaa aiyuhal lazeena aamanoo 'alaikum anfusakum laa yadurrukum man dalla izah tadaitum; ilal laahi marji'ukum jamee'an fayunabbi'ukum bimaa kuntum ta'maloon.
[Q5:105] O you who believe! Take care of your souls; he who errs cannot hurt you when you are on the right way; to ALLAH (SWT) is your return, of all (of you), so He will inform you of what you did.

[Q5:105] Wahai orang-orang yang beriman! Jagalah sahaja diri kamu (dari melakukan sesuatu yang dilarang oleh ALLAH (SwT)). Orang-orang yang sesat tidak akan mendatangkan mudarat kepada kamu apabila kamu sendiri telah mendapat hidayat petunjuk (taat mengerjakan suruhan ALLAH (SwT) dan meninggalkan laranganNya). Kepada ALLAH (SwT) jualah tempat kembali kamu semuanya, kemudian Dia akan menerangkan kepada kamu (balasan) apa yang kamu telah lakukan. 

THE FIRST AND FOREMOST DUTY OF EVERY INDIVIDUAL IS TO SAVE HIS OWN SELF, AND PERSUADE THOSE WHO ARE CLOSELY RELATED OR ASSOCIATED TO FOLLOW THE RIGHT PATH. The straying of the wicked and the disobedient will not affect those who follow the right guidance.

µ  But in the matter of obligatory ordinances amr bil ma-ruf and nahya anil munkar have to be applied as mentioned in the commentary of Ali Imran 3:101 to 115.

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(5:105) Believers! Take heed of your own selves. If you are rightly guided, the error of he who strays will not harm you. *119 To Allah will all of you return; then He will let all of you know what you did.

*119. What is stressed here is that rather than occupying himself unduly with examining faults in the belief and conduct of others, a man should pay greater attention to a critical examination of his own conduct. His primary concern should be with his own faith and conduct. If a man is himself obedient to God, observes his duties to Him and to His creatures including his duty to promote what is good and forbid what is evil, and lives according to the dictates of righteousness and honesty, he has fulfilled his obligation and if others persist either in false beliefs or in moral corruption their errors cannot harm him.
This verse in no way means that a man should care only for his own salvation and should remain unconcerned with the reform of others. Abu Bakr removed this misconception in one of his sermons when he remarked: 'You recite this verse but interpret it erroneously. I have heard the Messenger of Allah (peace be on him) say THAT WHEN PEOPLE SEE CORRUPTION BUT DO NOT TRY TO CHANGE IT; AND WHEN THEY SEE A WRONG-DOER COMMIT WRONG BUT DO NOT PREVENT HIM FROM DOING SO, IT IS NOT UNLIKELY THAT GOD'S CHASTISEMENT WILL SEIZE THEM ALL. BY GOD, IT IS INCUMBENT UPON YOU THAT YOU BID WHAT IS GOOD AND FORBID WHAT IS EVIL OR ELSE GOD WILL GRANT DOMINATION UPON YOU TO THOSE WHO ARE THE WORST AMONG YOU. THEY WILL GREATLY CHASTISE YOU AND THEN WHEN YOUR RIGHTEOUS ONES PRAY TO GOD, THEIR PRAYERS WILL NOT BE ANSWERED.' 

يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ {5:106}

[Q5:106] Yaaa aiyuhal lazeena aamanoo shahaadatu bainikum izaa hadara ahadakumul mawtu heenal wasiyyatis naani zawaa 'adlim minkum aw aakharaani min ghairikum in antum darabtum fil ardi fa asaabatkum museebatul mawt; tahbi soonahumaa mim ba'dis Salaati fa yuqsimaani billaahi inirtabtum laa nashtaree bihee samananw wa law kaana zaa qurbaa wa laa naktumu shahaadatal laahi innaaa izal laminal aasimeen. 

[Q5:106] O you who believe! Call to witness between you when death draws nigh to one of you, at the time of making the will, two just persons from among you, or two others from among others than you, if you are travelling in the land and the calamity of death befalls you; the two (witnesses) you should detain after the prayer; then if you doubt (them), they shall both swear by ALLAH (SWT), (saying): We will not take for it a price, though there be a relative, and we will not hide the testimony of ALLAH (SWT) for then certainly we should be among the sinners.

[Q5:106] Wahai orang-orang yang beriman! Apabila salah seorang di antara kamu hampir mati, ketika (dia mahu) berwasiat, hendaklah wasiatnya itu disaksikan oleh dua orang yang adil di antara kamu atau dua orang lain (yang bukan seagama) dengan kamu, jika kamu dalam pelayaran di muka bumi lalu kamu ditimpa bencana sakit yang membawa maut. Kalau kamu ragu-ragu tentang kejujuran kedua saksi itu, (hendaklah) kamu tahan mereka sesudah selesai sembahyang, kemudian mereka (disuruh) bersumpah dengan nama ALLAH (SwT) (dengan berkata: Demi ALLAH (SwT)) kami tidak akan menjual sumpah kami untuk mendapat sesuatu harta benda, walaupun orang itu dari kaum kerabat dan kami tidak menyembunyikan (keterangan yang kami ketahui) sebagai saksi (sebagaimana yang diperintahkan oleh) ALLAH (SwT), (kerana jika kami menyembunyikannya) tentulah kami dengan itu termasuk dalam golongan orang-orang yang berdosa. 

Please refer to the commentary of al Baqarah 2:180 to 182.

WITNESSES should be men of **honour and **integrity; they can be non-Muslims if Muslims are not available.

The object of the procedure mentioned in these verses is to eliminate the chances of false evidence. This procedure was followed in an actual case in the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s life-time.

Tamin Dari, a companion of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) died abroad, having made over his goods to two Christian fellow travellers, to be delivered to his designated heirs in Madina. They, however, kept back some valuable articles. When this was found out, oaths were taken from those who knew, and justice was done by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

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(5:106) Believers! When death approaches you, let two men of equity among you act as witnesses when you make your bequest; *120 or let two of those from others than yourselves act as witnesses if you are on a journey when the affliction of death befalls you. *121 Then if any doubt occurs you shall detain both of them (in the mosque) after the Prayer, and they shall swear by Allah: 'We shall neither sell our testimony in return for any gain even though it concerns any near of kin nor shall we conceal our testimony which we owe to Allah, for then we should become among sinners.'

*120. That is, pious, straightforward and trustworthy Muslims.
*That is, non-Muslims - Ed.
*121. This shows that the testimony of non-Muslim witnesses in cases involving Muslims is appropriate only when no Muslim is available as a witness. 

                                                         

فَإِنْ عُثِرَ عَلَىٰ أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ {5:107}

[Q5:107] Fa in 'usira 'alaaa annahumas tahaqqaaa isman fa aakharaani yaqoomaani maqaamahumaa minal lazeenas tahaqqa 'alaihimul awlayaani fa yuqsimaani billaahi lashahaadatunaaa ahaqqu min shahaadatihimaaa wa ma'tadainaaa innaaa izal laminaz zaalimeen.
[Q5:107] Then if it becomes known that they both have been guilty of a sin, two others shall stand up in their place from among those who have a claim against them, the two nearest in kin; so they two should swear by ALLAH (SWT): Certainly our testimony is truer than the testimony of those two, and we have not exceeded the limit, for then most surely we should be of the unjust. 

[Q5:107] Kemudian jika didapati bahawa kedua saksi itu (sesudah bersumpah) ada melakukan dosa (kerana berdusta atau mengkhianati dalam perkara yang mereka menjadi saksi itu), maka hendaklah dua orang yang lain menggantikan tempat mereka dari waris-waris si mati lebih dekat, yang lebih berhak (menuntut dan memberi keterangan yang sebenarnya), kemudian mereka bersumpah dengan nama ALLAH (SwT) (dengan berkata): Demi sesungguhnya, persaksian kami lebih berhak diterima daripada persaksian kedua saksi itu (yang telah nyata berdusta) dan kami tidak melampaui batas, (kerana jika kami berbuat demikian) tentulah kami dengan itu termasuk dalam golongan orang-orang yang zalim. 

(see commentary for verse 106)

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(5:107) Then if it is discovered later that the two are guilty of such sin, then two others shall stand in their place from among those against whom the two had sinfully deposed, and swear by Allah: 'Our testimony is truer than the testimony of the other two, and we have not transgressed in our statement; for then indeed we would become wrong-doers.'

ذَٰلِكَ أَدْنَىٰ أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَىٰ وَجْهِهَا أَوْ يَخَافُوا أَنْ تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ ۗ وَاتَّقُوا اللَّهَ وَاسْمَعُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ {5:108}

[Q5:108] Zaalika adnaaa ai yaatoo bishshahaadati 'alaa wajhihaaa aw yakhaafooo an turadda aimaanum ba'da aimaanihim; wattaqul laaha wasma'oo; wallaahu laa yahdil qawmal faasiqeen.

[Q5:108] This is more proper in order that they should give testimony truly or fear that other oaths be given after their oaths; and be careful of (your duty to) ALLAH (SWT), and hear; and ALLAH (SWT) does not guide the transgressing people.
[Q5:108] (Hukum-hukum dan peraturan menjadi saksi) yang tersebut itu adalah jalan yang lebih dekat untuk mereka memberi keterangan persaksian menurut cara yang sebenarnya atau untuk mereka merasa takut akan ditolak sumpah mereka (kepada waris-waris si mati) sesudah mereka bersumpah (yang akan mendedahkan kecurangan mereka). Oleh itu bertakwalah kepada ALLAH (SwT) dan dengarlah dengan patuh (segala perintahNya) dan (ingatlah) ALLAH (SwT) tidak memberi hidayat petunjuk kepada kaum yang fasik.  

(see commentary for verse 106)

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(5:108) Thus it is more likely that they will either bear the right testimony or else they will at least fear that their oaths may be rebutted by other oaths. Have fear of Allah and pay heed. Allah does not direct the disobedient to the right way.

SECTION 15

Covetousness of this wordly life

Jesus only an apostle of ALLAH---The disciples of Jesus demanding Jesus to get food for them descended from heaven---Their coverting of this wordly provision.

يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ {5:109}

[Q5:109] yawma yajma'ul laahur Rusula fa yaqoolu maazaaa ujibtum qaaloo laa 'ilma lanaa innaka Anta 'Allaamul Ghuyoob.
[Q5:109] On the day when ALLAH (SWT) will assemble the messengers, then say: What answer were you given? They shall say: We have no knowledge, surely Thou art the great Knower of the unseen things.

[Q5:109] (Ingatlah) hari (kiamat yang padanya) ALLAH (SwT) menghimpunkan Rasul-rasulNya lalu bertanya: Apakah penerimaan yang diberikan kepada kamu (oleh umat-umat kamu dahulu, ketika kamu menyampaikan seruan agama ALLAH (SwT))? Rasul-rasul itu menjawab: Tidak ada bagi kami pengetahuan yang sah tentang itu, (pengetahuan yang tepat adalah tertentu bagiMu), kerana sesungguhnya Engkaulah sahaja Yang Maha Mengetahui akan segala perkara yang ghaib. 

Please refer to the commentary of al Nisa 4:41.

ALLAH (SWT) SHALL SUMMON ALL HIS PROPHETS TO QUESTION THEM **ABOUT THEIR MINISTRIES AND **THE RESPONSE THEY RECEIVED FROM THEIR FOLLOWERS.

The prophets will says: "We do not know what was in their minds while we were preaching to them, nor what and how they were going to believe and act after our death, so also how they perverted and mutilated our message after us. You (ALLAH (SWT) alone know the secrets unknown."

ALLAH (SWT) knows well those who ran away from the battlefields, leaving the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) alone among his enemies OR watched the fighting from a safe distance in all the defensive wars he fought against the Jews and the pagans, **usurped his successorship, **burned his dearest daughter's house, **harassed and persecuted his successors, **killed his Ahlul Bayt including the eleven Imams in his progeny.

Ë  “La ilma lana” does not mean "We do not know anything", BUT IT MEANS "the knowledge we have is not ours, it is Yours, gifted to us by You, and that too is limited. You are the infinite, omniscient ".

In verse 2:32 of al Baqarah the angels also say: "Glory be to You! We have no knowledge except what You have taught us; verily, You are the knowing, the wise".

»    According to Nisa 4:41 and Nahl 16:84 and 89 [a] every prophet will be called as a witness over his followers AND [b] THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) WILL BE A WITNESS OVER ALL THE PROPHETS.

THE DEEDS OF THE PEOPLE ARE WITNESSED BY [1] ALLAH (SWT), [2] the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and [3] "those who believe" (the Ahlul Bayt).

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(5:109) The Day *122 when Allah will gather together the Messengers *123 and say: 'What answer were you given?' They will reply: 'We have no real knowledge of it. *124 You alone fully know all that lies beyond the reach of human perception.

*122. This refers to the Day of Judgement.
*123. The reference here is to the response of the world to the call of the Prophets. 
*124. This reply indicates that the Prophets would say that their knowledge was confined to that limited, outward response which they had encountered during their lifetimes. The true reaction to their call at various places and in different forms would only be known completely to God Himself. 

إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ {5:110}

[Q5:110] Iz qaalal laahu yaa 'Eesab-na-Maryamaz kur ni'matee 'alaika wa 'alaa waalidatik; iz aiyattuka bi Roohil Qudusi tukallimun naasa fil mahdi wa kahlanw wa iz 'allamtukal kitaaba wal Hikmata wa Tawraata wal Injeela wa iz Takhluqu minat teeni kahai 'atit tairi bi iznee fatanfukhu feeha fatakoonu tairam bi iznee wa tubri'ul akmaha wal abrasa bi iznee wa iz tukhrijul mawtaa bi iznee wa iz kafaftu Baneee Israaa'eela 'anka iz ji'tahum bil baiyinaati fa qaalal lazeena kafaroo minhum in haazaaa illaa sihrum mubeen. 
[Q5:110] When ALLAH (SWT) will say: O’ Isa son of Marium! Remember My favor on you and on your mother, when I strengthened you I with the holy Spirit, you spoke to the people in the cradle and I when of old age, and when I taught you the Book and the wisdom and the Taurat and the Injeel; and when you determined out of clay a thing like the form of a bird by My permission, then you breathed into it and it became a bird by My permission, and you healed the blind and the leprous by My permission; and when you brought forth the dead by My permission; and when I withheld the children of Israel from you when you came to them with clear arguments, but those who disbelieved among them said: This is nothing but clear enchantment.

[Q5:110] (Ingatlah) ketika ALLAH (SwT) berfirman: Wahai Isa Ibni Mariam! Kenanglah nikmatKu kepadamu dan kepada ibumu, ketika Aku menguatkanmu dengan Rohulqudus (Jibril), iaitu engkau dapat berkata-kata dengan manusia (semasa engkau masih kecil) dalam buaian dan sesudah dewasa dan (ingatlah) ketika Aku mengajarmu menulis membaca dan hikmat pengetahuan, khasnya Kitab Taurat dan Kitab Injil dan (ingatlah) ketika engkau jadikan dari tanah seperti bentuk burung dengan izinKu, kemudian engkau tiupkan padanya, lalu menjadilah ia seekor burung dengan izinku dan (ingatlah ketika) engkau menyembuhkan orang buta dan orang sopak dengan izinku dan (ingatlah) ketika engkau menghidupkan orang-orang yang mati dengan izinKu dan (ingatlah) ketika Aku menghalangi Bani Israil daripada membunuhmu, ketika engkau datang kepada mereka dengan membawa keterangan-keterangan (mukjizat), lalu orang-orang yang kafir di antara mereka berkata: Bahawa ini hanyalah sihir yang terang nyata. 

See commentary of al Baqarah 2:253, Ali Imran 3:46, 48, 49, 54 and 55.

The disbelieving Jews say that "Isa learned magic in Egypt, then deceived and led astray Israel" (Hastings's Encyclopaedia of Religion and Ethics)

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(5:110) Imagine, then, when Allah will say: *125 'Jesus, son of Mary, recall My favour upon you and your mother, and when I strengthened you with the spirit of holiness so that you talked to men in the cradle and also when you became of age; and when I taught you the Book and Wisdom, and the Torah and the Gospel; and when, by My leave, you fashioned from clay the likeness of a bird and you breathed into it, and by My leave it became a bird; you healed, by My leave, the blind from birth and the leprous; and when, by My leave, you caused the dead to come to life. *126 And recall when I restrained the Israelites from you when you came to them with clear proofs whereupon those of them who disbelieved said: "This is nothing but clear magic."

*125. The initial question would be addressed to all Prophets as such. Then each of them would be called upon to bear witness separately, as stated in several places in the Qur'an. In this connection the question that will be addressed to Jesus is specifically mentioned here. 
*126. That is, with God's command Jesus brought people to life from the state of death.