SURAH AL-MAA IDAH (AYA 41 to 50)

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 {5:41}

[Q5:41] Yaaa ayyuhar Rasoolu laa yahzukal lazeena yusaa ri'oona fil kufri minal lazeena qaaloo aamannaa bi afwaahihim wa lam tu'min quloobuhum; wa minal lazeena haadoo sammaa'oona lilkazibi sammaa'oona liqawmin aakhareena lam yaatooka yuharifoonal kalima mim ba'di mawaadi'ihee yaqooloona in ooteetum haazaa fakhuzoohu wa il lam tu'tawhu fahzaroo; wa many-yuridil laahu fitnatahoo falan tamlika lahoo minal laahi shai'aa; ulaaa 'ikal lazeena lam yuridil laahu any-yutahhira quloobahum; lahum fid dunyaa khizyunw wa lahum fil Aakhirati'azaabun 'azeem;

[Q5:41] O Messenger! let not those grieve you who strive together in hastening to unbelief from among those who say with their mouths: We believe, and their hearts do not believe, and from among those who are Jews; they are listeners for the sake of a lie, listeners for another people who have not come to you; they alter the words from their places, saying: If you are given this, take it, and if you are not given this, be cautious; and as for him whose temptation ALLAH (SWT) desires, you cannot control anything for him with ALLAH (SWT). Those are they for whom ALLAH (SWT) does not desire that He should purify their hearts; they shall have disgrace in this world, and they shall have a grievous chastisement in the hereafter.
[Q5:41] Wahai Rasul ALLAH (SwT)! Janganlah engkau menanggung dukacita disebabkan orang-orang yang segera menceburkan diri dalam kekufuran, iaitu dari orang-orang yang berkata dengan mulutnya: Kami tetap beriman, padahal hatinya tidak beriman; demikian juga dari orang-orang Yahudi, mereka orang-orang yang sangat suka mendengar berita-berita dusta; mereka sangat suka mendengar perkataan golongan lain (pendita-pendita Yahudi) yang tidak pernah datang menemuimu; mereka ini mengubah serta meminda perkataan-perkataan (dalam Kitab Taurat) itu dari tempat-tempatnya yang sebenar. Mereka berkata: Jika disampaikan kepada kamu hukum seperti ini maka terimalah ia dan jika tidak disampaikannya kepada kamu, maka jagalah diri baik-baik dan sesiapa yang dikehendaki ALLAH (SwT) kesesatannya, maka engkau tidak berkuasa sama sekali (menolak) sesuatu apapun (yang datang) dari ALLAH (SwT) untuknya. Mereka ialah orang-orang yang ALLAH (SwT) tidak mahu membersihkan hati mereka; bagi mereka kehinaan di dunia dan di akhirat kelak mereka beroleh azab seksa yang besar.

"Those who say: We believe, but do not believe in their hearts and hasten to outpace others in infidelity" are the hypocrites. He who professed the faith with his mouth in the presence of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was not a believer.

SUCH HYPOCRITES, AFTER THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), PERSECUTED HIS AHLUL BAYT, USURPED THEIR RIGHTS, AND KILLED THEM.

They have been grouped with the Jews who used to give ear to lies, spy on behalf of others and distort the words of ALLAH (SWT) out of context (see commentary of al Baqarah 2:75 to 79 and 104). They only agreed with that which was mentioned in their corrupted books.

According to an agreement between the two Jewish tribes of Madina (Bani Nadhir and Bani Qurayza) if a man of Bani Nadhir killed a man of Bani Qurayza, he would only pay half of the blood-money and would be paraded in the streets sitting on a camel with his face towards its tail.  On the other hand the murderer from the Bani Qurayza would pay full blood-money and would also face death if he killed any one of the Bani Nadhir tribe. This unjust arrangement was imposed on Bani Qurayza with the help of Abdullah bin Obayy.

After the arrival of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in Madina, a case of murder was referred to him for arbitration by both the tribes because the murderer, who belonged to Bani Qurayza, refused to comply with the terms of the unjust agreement which, his tribe declared, was against the law of Musa. The tribe of Bani Nadhir tried to influence the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) through Abdullah bin Obay for obtaining his judgement in their favour, with the reservation that if he did not oblige them his judgement would not be accepted. It is reported that on that occasion this verse was revealed.

v  Please refer to the commentary of Ali Imran 3:23 for the judgement the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) gave in a case of adultery according to the law of Musa. The choice whether to act as an arbitrator in the suits and disputes of the Jews, devourers of gains through unlawful means, entirely lay with the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The Madinite Jews, true to their traditions of mischief, sometimes submitted their disputes to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) for decision to test and try his knowledge of their law.

They did not approach him as bonafide seekers of justice, with any honest motives at all, BECAUSE they declined to abide by the decision of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), made in the light of the law of Musa, whenever it went against them.

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(5:41) O Messenger! Do not be grieved on account of those who vie with one another in disbelieving: *62 even though they be those who say with their mouths: 'We believe' even though their hearts have no faith; or they be Jews who have their ears eagerly turned to falsehood *63 and spy for other people who did not chance to come to you, *64 who pervert the words of Allah, taking them out of their proper context in order to distort their meaning. *65 They say to people: 'If such and such teaching is given to you, accept it; if you are not given that, then beware! *66 You can be of no avail to him whom Allah wills to fall into error. *67 Those are the ones whose hearts Allah does not want to purify. *68 For them there is degradation in this world and a mighty chastisement in the Next.

*62. This verse refers to those who devoted all their capacities and efforts to ensure that the status quo ante of Jahiliyah remained intact, and that the reformative mission of Islam should fail to set right the corruption that had come down to them from the past. Disregarding all moral scruples, these people used the vilest methods against the Prophet (peace be on him). They deliberately suppressed the truth and resorted to lying, deceit, treachery and low cunning in order to frustrate the mission of the Prophet (peace be on him) who was engaged in a tireless struggle actuated by absolute selflessness and benevolence, and who sought the welfare of all human beings, including that of his opponents. All this naturally hurt the Prophet (peace be on him). A sincere person must feel heartbroken when he sees men of low moral character, driven by ignorance, blind selfishness and bigotry, resort to vile methods in opposition to his mission, which is actuated by charity and goodwill towards all men. Hence the purpose of God's directive here is not to ask the Prophet (peace be on him) to abstain from this natural feeling of grief but rather that he should not allow such feelings to undermine his morale and that he should persevere in his task. As for the opponents of the Prophet (peace be on him), in view of their low morals, their mean conduct was not at all contrary to expectations. 
*63. This has two meanings. First, that since such people are slaves to their desires they cannot have the least interest in the Truth, falsehood alone gratifies them. It is with falsehood alone that they like to fill their ears, for nothing else quenches the thirst of their souls. Second, it is the same love of falsehood which motivates them when they come and spend some time in the company of the Prophet (peace be on him) and the Muslims. They want to distort whatever they see or hear, to taint the facts with their fabrications, and then circulate them among those who have had no contact with the Prophet (peace be on him) and the Muslims in order to scandalize them.
*64. This also has two meanings. First, that they socialized with the Prophet (peace be on him) and the Muslims in order to pry into their affairs and communicate them to the enemy. Second, that they went about collecting information to try to slander them. Their objective was to create misgivings about the Prophet (peace be on him) and the Muslims among those who were unacquainted with them. 
*65. They deliberately tamper with those injunctions of the Torah that do not accord with their desires, and by altering the meanings of the words occurring in the text they deduce laws that suit their interests. 
*66. This refers to the Jews who went about telling the ignorant masses that they should follow the teachings of the Prophet (peace be on him) only if they conformed to the teachings of the Jews. 
*67. God's will to put someone to the test means that God confronts one in whom He sees the growth of evil with the opportunities of doing just that, so that he experiences the struggle between good and evil. If the person is not yet fully inclined towards evil, his moral health improves and his latent potentialities for resisting evil are revived. But if he has become excessively inclined towards evil, and goodness has been totally crushed from within his being, then every such test is bound to entangle him still more tightly in evil. The well-wisher is now powerless to rescue him. It might be added that not only individuals but also nations are put to this kind of test.
*68. God did not will that their hearts be purified for they themselves did not want them to be purified. It is not God's way to deprive of purity those who love it and strive for it; but God does not wish to purify those who do not seek their own purification. 

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 {5:42}

[Q5:42] Sammaa'oona lilkazibi akkaaloona lissuht; fa in jaaa'ooka fahkum bainahum aw a'rid anhum wa in tu'rid 'anhum falany-yadurrooka shai'anw wa in hakamta fahkum bainahum bilqist; innal laaha yuhibbul muqsiteen. 

[Q5:42] (They are) listeners of a lie, devourers of what is forbidden; therefore if they come to you, judge between them or turn aside from them, and if you turn aside from them, they shall not harm you in any way; and if you judge, judge between them with equity; surely ALLAH (SWT) loves those who judge equitably.
[Q5:42] Mereka sangat suka mendengar berita-berita dusta, sangat suka memakan segala yang haram (rasuah dan sebagainya). Oleh itu kalau mereka datang kepadamu, maka hukumlah di antara mereka (dengan apa yang telah diterangkan oleh ALLAH (SwT)) atau berpalinglah dari mereka dan kalau engkau berpaling dari mereka maka mereka tidak akan dapat membahayakanmu sedikitpun dan jika engkau menghukum maka hukumlah di antara mereka dengan adil; kerana sesungguhnya ALLAH (SwT) mengasihi orang-orang yang berlaku adil. 

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(5:42) They are listeners of falsehood and greedy devourers of unlawful earnings. *69 If they come to you you may either judge between them or turn away from them. And were you to turn away from them they shall not be able to harm you; and were you to judge between them judge with justice. Surely Allah loves the just. *70

*69. Here pointed reference is made to judges and jurisconsults who accept false evidence and invent reports in order to issue verdicts contrary to justice and in favour of either those who bribe them or with whom their illegitimate interests lie. 
*70. Until then the Jews had not become full-fledged subjects of the Islamic state. Their relations with that state were based on agreements according to which the Jews were to enjoy internal autonomy, and their disputes were to be decided by their own judges and in accordance with their own laws. They were not legally bound to place their disputes either before the Prophet (peace be on him) for adjudication or before the judges appointed by him. But in cases where it appeared against their interests to have their disputes judged according to their own religious law they approached the Prophet (peace be on him) in the hope that the Prophet might have a different ruling.
The particular case referred to here was that of a woman belonging to a respectable family, who was found to be involved in an unlawful sexual relationship with a man. The punishment for this in the Torah was that both be stoned to death (see Deuteronomy 22: 23-4). But the Jews did not want to enforce this punishment. Hence they deliberated among themselves and decided to put the case before the Prophet (peace be on him), with the reservation that his judgement be accepted only if it was other than stoning. The Prophet (peace be on him) decided that the punishment should, in fact, be stoning. When the Jews declined to accept the judgement, the Prophet (peace be on him) asked their rabbis what punishment had been prescribed for such a case in their religion. They replied that it was to strike the culprit with lashes, to blacken the face and to make the person concerned ride on a donkey. The Prophet (peace be on him) asked them under oath if the Torah had indeed prescribed that as punishment for adultery committed by married men and women. They repeated the same false reply. However, one of them called Ibn Sawriya who, according to the Jews themselves, was the greatest living scholar of the Torah at that time, kept silent. The Prophet (peace be on him) asked him to state on oath in the name of God, Who had emancipated them from Pharaoh and had given them the Law, whether the punishment for adultery provided for in the Torah was what they had mentioned. He replied: 'Had you not put me under such a heavy oath, I would not have volunteered the correct information. The fact is that the prescribed punishment for adultery is indeed stoning, but when adultery became common among us our rulers adopted the rule that when respectable people committed adultery they were left unpunished, whereas when ordinary people were convicted they were punished by stoning. Later on when this caused resentment among the common people we altered the law of the Torah and adopted the rule that adulterers and adulteresses would be lashed, their faces would be blackened, and they would be made to ride on donkeys, seated in a backward-looking position.' This left the Jews with nothing to say and the adulterer and adulteress were, in accordance with the order of the Prophet (peace be on him), stoned to death. (Ibn Kathir, Tafsir, vol. 3, pp. 574-5 - Ed.) 

وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ {5:43}

[Q5:43] Wa kaifa yuhakkimoonaka wa 'indahumut Tawraatu feehaa hukmul laahi summa yatawallawna mim ba'di zaalik; wa maaa ulaaa'ika bilmu'mineen. 

[Q5:43] And how do they make you a judge and they have the Taurat wherein is ALLAH (SWT)'s judgment? Yet they turn back after that, and these are not the believers.
[Q5:43] Dan (sungguh menghairankan), bagaimana mereka meminta keputusan hukum kepadamu, padahal di sisi mereka ada Kitab Taurat yang mengandungi hukum ALLAH (SwT), kemudian mereka berpaling pula sesudah itu (dari hukumanmu)? Dan (sebenarnya) mereka itu bukanlah orang-orang yang beriman.  

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(5:43) Yet how will they appoint you a judge when they have the Torah with them, wherein there is Allah's judgement - and still they turn away from it? *71 The fact is, they are not believers.

*71. In this verse, God unmasks completely the dishonesty of these people. It shows how these so-called religious people who had cast the spell of their religious piety and knowledge of the Scriptures over the whole of Arabia had set aside a categorical injunction of the book which they themselves recognized to be the Book of God, and which they professed to believe in. They had referred that judicial case to the Prophet (peace be on him) for his decision even though they vehemently denied his prophethood. This made it quite clear that there was nothing to which they subscribed sincerely. Their true religion consisted merely of worshipping their interests and desires. They were ready to turn their backs upon the very book which they recognized as the Book of God merely because some of its injunctions were unpalatable to them, and in such cases they did not mind approaching one whom they regarded as an imposter (may God be our refuge from such a blasphemy) in the hope that they might be able to obtain a judgement to their liking.

SECTION 7

Relation of Qur’an to the previous Scriptures.

Evidence from Torah---The Gospel and its evidence---The Qur’an confirming the previous scriptures---Now the Qur’an to be followed.

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ {5:44}

[Q5:44] Innaaa anzalnat Tawraata feehaa hudanw wa noor; yahkumu bihan Nabiyyoonal lazeena aslamoo lillazeena haadoo war rabbaaniyyoona wal ahbaaru bimas tuhfizoo min Kitaabil laahi wa kaanoo 'alaihi shuhadaaa'; falaa takhshawun naasa wakhshawni wa laa tashtaroo bi aayaatee samanan qaleelaa; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humul kaafiroon. 
[Q5:44] Surely We revealed the Taurat in which was guidance and light; with it the prophets who submitted themselves (to ALLAH (SWT) judged (matters) for those who were Jews, and the masters of Divine knowledge and the doctors, because they were required to guard (part) of the Book of ALLAH (SWT), and they were witnesses thereof; therefore fear not the people and fear Me, and do not take a small price for My communications; and whoever did not judge by what ALLAH (SWT) revealed, those are they that are the unbelievers.

[Q5:44] Sesungguhnya Kami telah menurunkan Kitab Taurat, yang mengandungi petunjuk dan cahaya yang menerangi; dengan Kitab itu Nabi-nabi yang menyerah diri (kepada ALLAH (SwT)) menetapkan hukum bagi orang-orang Yahudi dan (dengannya juga) ulama mereka dan pendita-penditanya (menjalankan hukum ALLAH (SwT)), sebab mereka diamanahkan memelihara dan menjalankan hukum-hukum dari Kitab ALLAH (SwT) (Taurat) itu dan mereka pula adalah menjadi penjaga dan pengawasnya (dari sebarang perubahan). Oleh itu janganlah kamu takut kepada manusia tetapi hendaklah kamu takut kepadaKu (dengan menjaga diri dari melakukan maksiat dan patuh akan perintahKu) dan janganlah kamu menjual (membelakangkan) ayat-ayatKu dengan harga yang sedikit (kerana mendapat rasuah, pangkat dan lain-lain keuntungan dunia) dan sesiapa yang tidak menghukum dengan apa yang telah diturunkan oleh ALLAH (SwT) (kerana mengingkarinya), maka mereka itulah orang-orang yang kafir. 

The original Tawrat contained guidance (huda) and light (nur) in order to dispel the darkness of ignorance, in accordance with which the Israelite prophets, who had submitted to ALLAH (SWT) (aslamu), gave instructions to the Jews, as did the rabbis and priests who remembered the true wordings of the original book. This verse does not testify the integrity of the corrupted book the Jews now refer to as their revealed book, known as the Old Testament (refer to "The Tawrat" at the end of al-Ma-idah). The rabbis and priests were the witnesses of ALLAH (SWT)'s writ because they had memorised and kept safe (istahfizu- from hifz) the true text of the original book.

It should be noted that although the original Tawrat had been corrupted by the Jews BUT some important and basic essentials were kept safe in the memory of some of their honest scholars; WHEREAS ALLAH (SWT) HIMSELF HAS TAKEN THE RESPONSIBILITY OF KEEPING THE QUR’AN IN ORIGINAL FORM WITHOUT ANY ADDITIONS OR OMISSIONS (Hijr 15:9). The declaration of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (refer to hadith al thaqalayn) points to the divinely chosen custodians of the book of ALLAH (SWT).

Ø  "Those who do not judge by ALLAH (SWT)'s revelations are disbelievers indeed" applies also to those Muslims who do not follow the verdict given in verse 4:65 of an Nisa -unconditional obedience to whatever the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) decided. Many of them failed to adhere to his declaration at Ghadir Khum.

Ø  They neither listened to his advice of "remaining attached to his Ahlul Bayt and the Qur’an", nor accepted Ali as his successor; on the contrary they quarrelled among themselves on the issue of his successorship by putting forward their own arguments in Saqifa bani Sa-ida, notwithstanding his clear guidance given to them a few months before at Ghadir Khum.

Only the prophets and the pious divines who had submitted to ALLAH (SWT), were entrusted with the responsibility of giving judgements according to the Tawrat. THE PEOPLE HAD NO RIGHT TO USE THEIR DISCRETION. LIKEWISE THE QUR’AN WAS NOT ABANDONED TO THE ECCENTRIC AND UNRELIABLE EVALUATION OF COMMON PEOPLE as wrongly concluded by a group of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)'s companions who believed in ‘hasbuna kitabullah’ (sufficient for us is the book of ALLAH (SWT)).

r  ON THE CONTRARY the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) joined his Ahlul Bayt with the Qur’an as the infallible guardians of its integrity, meanings and application (hadith al thaqalayn). There is no doubt about its genuineness. It has been kept safe from corruption. ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt have preserved its originality for the guidance of mankind till the end of the world.

THROUGH THE QUR’AN THE OTHER HEAVENLY SCRIPTURES HAVE ALSO BEEN PRESERVED. THEREFORE, their original and true texts will be made known to the people by the awaited holy Imam in order to expose the corrupted and distorted editions of these two holy books, the Jews and the Christian present before the world as the word of ALLAH (SWT).

µ  The concluding words of the verse pronounce a very great verdict. It says: ‘Wa mallam-yah-kum’ ---i.e., whosoever did not judge by what ALLAH (SWT) has revealed, is a disbeliever. THIS VERDICT IS APPLICABLE TO THE PEOPLE OF THE OTHER SCRIPTURES VIZ. THE JEWS AND THE CHRISTIANS, MAINLY THE JEWS AS THE VERSE SPEAKS OF THEM, AS WELL AS THE MUSLIMS WITH REFERENCE TO THEIR ACTING ACCORDING TO THE HOLY QUR’AN.

The question arises, what could be said about those among the Muslims who neglect the clear declarations of the Holy Qur’an about the implicit and unconditional obedience to the verdict of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), to abide by it in every disputer matter---vide verse 4:65. “But no! By your Lord! They believe not (in reality) until they make thee a judge in which hath become a matter of dispute among them, and then find not any straitness in their hearts as to what thou hath decided and submit with entire submission!

DID THE MUSLIMS ever think of consulting any of the directions issued by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) about the question of succession to him, when they quarreled about the matter among themselves? Did they ever remember what the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) had declared about the personality of Ali as

1.         One with him in flesh, blood and spirit, and of the same divine light,

2.        Superior to everyone as the gate of the City of knowledge,

3.        Matchless in courage, valiant and brave to be called the ‘Lion of ALLAH (SWT)’,

4.        The Best judge, and in relationship to the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) as Aaron was to Moses, AND

5.        As the Maula or the Guardian of the Muslims as the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) himself was?

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(5:44) Surely We revealed the Torah, wherein there is guidance and light. Thereby did Prophets - who had submitted themselves (to Allah) - judge for the Judaized folk; *72 and so did the scholars and jurists. *73 They judged by the Book of Allah for they had been entrusted to keep it, and bear witness to it. So (O Jews!) do not fear men but fear Me, and do not barter away My signs for a trivial gain. Those who do not judge by what Allah has revealed are indeed the unbelievers.

*72. Here the verse tells the Jews that all the Prophets were Muslims (submitters to God) whereas the Jews had deviated from Islam (submission to God), and true to their chauvinistic sectarianism, were content with remaining merely 'Jews'. 
*73. Rabbani = religious scholars, theologians. Ahbar = religious jurists. 

وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ {5:45}

[Q5:45] Wa katabnaa ‘alayhim feehaa ‘annan nafsa binnafsi wal-‘ayna bil-‘ayni wal‘anfa bil-‘anfi wal-‘uzuna bil-‘uzuni wassinna bis-sinni wal-jurouha Qisaas. Faman-tasaddaqa bihee fahuwa kaffaaratul-lah. Wa mallam yahkum bimaaa ‘anzala-LLaahu fa-‘ulaaa-‘ika humuz-zaalimoun. 

[Q5:45] And We prescribed to them in it that life is for life, and eye for eye, and nose for nose, and ear for ear, and tooth for tooth, and (that there is) reprisal in wounds; but he who foregoes it, it shall be an expiation for him; and whoever did not judge by what ALLAH (SWT) revealed, those are they that are the unjust.
[Q5:45] Dan kami telah tetapkan atas mereka di dalam kitab Taurat itu, bahawa jiwa dibalas dengan jiwa dan mata dibalas dengan mata dan hidung dibalas dengan hidung, dan telinga dibalas dengan telinga dan gigi dibalas dengan gigi dan luka-luka hendaklah dibalas (seimbang). Tetapi sesiapa yang melepaskan hak membalasnya, maka menjadilah ia penebus dosa baginya dan sesiapa yang tidak menghukum dengan apa yang telah diturunkan ALLAH (SwT), maka mereka itulah orang-orang yang zalim. 

"Wherever hurt is done, you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, bruise for bruise, wound for wound." (Exodus 21: 23 to 25)

Please refer to Exodus 21: 1 to 36; Exodus 22: 1 to 24; and Leviticus 24: 13 to 23 which confirm the law of retribution prescribed by Islam, BUT the Christians, for no reason at all, refuse to accept the divine commandments, inspite of the fact that Isa had clearly stated: “Do not suppose that I have come to abolish the law (Tawrat) or the prophets; I did not come to abolish, but to complete” (Matthew 5: 17).

To be faithful in following Jesus, the Christians ought to have followed the Laws given above AND IT IS A MATTER FOR THE READERS TO SEE how the Islamic Law is in fulfillment of the laws in the ancient scriptures, with further improvement perfecting them. 

·         The Christians proudly refer to the unnatural submission to aggression suggested by the book of their church, which is practicable for none in the world even to the Christians themselves. How many of the Christians *turn their cheek when one’s of their person is smitten, and *how many of the Christians give away their shirts when their cloak is taken away from them?

·         Where was the Bible when Rome, the city of Vatican, where lives the Pope himself, committed unprovoked aggression against Abyssinians, another Christian people, ill-armed and unprotected, adherents of the same Church, and killed the poor souls and destroyed their country? The Christian powers of the world, fighting each other and warning against the other weaker nations of the world, are they not Christian?

UNDER THE DOCTRINE OF THE UNNATURAL AND IMPRACTICABLE SUBMISSION, **can any Christian resist theft or **murder or **can any Christian power have the right to have any police or military force to maintain law and order to protect itself against aggression?

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(5:45) And therein We had ordained for them: 'A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for all wounds, like for like. *74 But whosoever forgoes it by way of charity, it will be for him an expiation. *75 Those who do not judge by what Allah has revealed are indeed the wrong-doers.

*74. Cf. Exodus 21: 23-5. 
*75. Whoever forgoes his right of retaliation does a good deed which will atone for many of his sins. The same is confirmed by a tradition of the Prophet (peace be on him) in which he said: 'Whoever receives an injury on his body, then pardons (the inflictor of the injury), his sins are atoned for to the measure of his pardoning.' (Ahmad b. Hanbal, Musnad, vol. 5, pp. 316, 329 - Ed.) 

وَقَفَّيْنَا عَلَىٰ آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ۖ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ {5:46}

[Q5:46] Wa qaffainaa 'alaaa aasaaarihim bi 'Eesab ni Maryama musaddiqal limaa baina yadihi minat Tawraati wa aatainaahul Injeela feehi hudanw wa noorunw wa musaddiqal limaa baina yadaihi minat Tawraati wa hudanw wa maw'izatal lilmuttaqeen.

[Q5:46] And We sent after them in their footsteps Isa, son of Marium, verifying what was before him of the Taurat and We gave him the Injeel in which was guidance and light, and verifying what was before it of Taurat and a guidance and an admonition for those who guard (against evil).
[Q5:46] Dan Kami utuskan Nabi Isa Ibni Mariam mengikuti jejak langkah mereka (Nabi-nabi Bani Israil), untuk membenarkan Kitab Taurat yang diturunkan sebelumnya dan Kami telah berikan kepadanya Kitab Injil, yang mengandungi petunjuk hidayat dan cahaya yang menerangi, sambil mengesahkan benarnya apa yang telah ada di hadapannya dari Kitab Taurat, serta menjadi petunjuk dan nasihat pengajaran bagi orang-orang yang (hendak) bertakwa. 

In the train of the Israelite prophets Isa was sent to confirm AND verify the basic doctrines of the universal religion of ALLAH (SWT) –[1] unity and justice of ALLAH (SWT), [2] truthfulness of all the prophets, and [3] prophethood of the last prophet of ALLAH (SWT), the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

µ  In the end of this verse it is stated that every book of ALLAH (SWT) was a guidance to the muttaqin (who safeguard themselves against evil with full awareness of ALLAH (SWT)'s laws), as has been said in verse 2:2 of al Baqarah.

***THE ORIGINAL TAWRAT, REVEALED TO MUSA, HAS BEEN CONFIRMED BY THE ORIGINAL INJIL, GIVEN TO ISA. The false books in the hands of the Jews and the Christians have not been referred to here.

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(5:46) And We sent Jesus, the son of Mary, after those Prophets, confirming the truth of whatever there still remained of the Torah. And We gave him the Gospel, wherein is guidance and light, and which confirms the truth of whatever there still remained of the Torah, *76 and a guidance and admonition for the God-fearing.

*76.The Messiah did not expound a new religion. That very religion which had been the religion of all the Prophets was also his religion, and it is towards that religion that he called people. He believed in the true teachings of the Torah which were extant in his time, and the Gospels (Injil) confirm this (see, for example, Matthew 5: 17-18). The Qur'an repeatedly stresses the fundamental fact that none of the Prophets of God, no matter in which part of the world they appeared, denied the Prophets who had preceded them. On the contrary, each Prophet confirmed the message of his predecessors and sought to promote the mission which was the sacred legacy of them all. God did not reveal any of the Books in order to repudiate the previous ones; each confirmed and supported the preceding ones. 

وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ {5:47}

[Q5:47] Walyahkum Ahlul Injeeli bimaaa anzalal laahu feeh; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humul faasiqoon.
[Q5:47] And the followers of the Injeel should have judged by what ALLAH (SWT) revealed in it; and whoever did not judge by what ALLAH (SWT) revealed, those are they that are the transgressors.

[Q5:47] Dan hendaklah Ahli Kitab Injil menghukum dengan apa yang telah diturunkan oleh ALLAH (SwT) di dalamnya dan sesiapa yang tidak menghukum dengan apa yang telah diturunkan oleh ALLAH (SwT), maka mereka itulah orang-orang yang fasik. 

The Christians, as the Jews in verse 44 of this surah, HAVE BEEN WARNED NOT TO USE THEIR OWN DISCRETION BUT TO JUDGE IN THE LIGHT OF THE REVEALED BOOKS.

Ì  THOSE WHO DO NOT ACT BY THAT WHICH HAS BEEN REVEALED HAVE BEEN DESCRIBED AS INFIDELS IN VERSE 44, UNJUST IN VERSE 45, AND TRANSGRESSORS IN VERSE 47 (OF THIS SURAH).

There is no justification in restricting the application of these descriptions to the Jews and the Christians only, BECAUSE anyone, Muslim or non-Muslim, who does not submit to the absolute authority of ALLAH (SWT)'s commands and guidance becomes A KAFIR (INFIDEL), OR A ZALIM (UNJUST), OR A FASIQ (TRANSGRESSOR) ACCORDING TO THE DEGREE OF DISOBEDIENCE HE HAS EMPLOYED IN HIS ACTIONS.

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(5:47) Let the followers of the Gospel judge by what Allah has revealed therein, and those who do not judge by what Allah has revealed are the transgressors. *77

*77. Here three judgements are issued against those who do not judge in accordance with the Law revealed by God. The first IS THAT THEY ARE KAFIR (UNBELIEVERS); the second, THAT THEY ARE ZALIM (WRONG-DOERS); and the third, THAT THEY ARE FASIQ (TRANSGRESSORS). This clearly means that one who, in disregard of God's commandments and of the Laws revealed by Him, pronounces judgements according to man-made laws (whether made by himself or by others) is guilty of three major offences. First, his act amounts to rejecting the commandment of God, and this rejection is equivalent to kufr (infidelity, unbelief). Second, his act is contrary to justice, for only the laws made by God are in complete accord with the dictates of justice. Any judgement in contravention of God's injunctions amounts, therefore, to committing injustice (zulm). Third, when he enforces either his own or anyone else's law in disregard of the Laws of his Lord he steps out of the fold of subjection and obedience, and this constitutes fisq (transgression).
Kufr, zulm and fisq are essential elements in deviation from God's commandments. One finds them wherever there is deviation from the commandment of God. There is variation in the degree of deviation and hence in the degree of these three offences. Whoever passes judgement on something in opposition to an injunction of God, believing that injunction to be false, and holds either his own or anyone else's judgement to be sound, is an unbeliever (kafir), wrong-doer (zalim) and transgressor (fasiq). A man who is convinced that the injunctions of God are right but makes judgements contrary to them in practice is not an unbeliever in the sense that he ceases to remain a member of the Islamic community, but he is guilty of adulterating his faith by blending it with kufr, zulm and fisq. In the same manner, those who deviate from the injunctions of God in all matters are unbelievers, wrong-doers and transgressors. For those who are obedient in some respects and disobedient in others, the blending of faith and submission to God with the opposite attributes of unbelief, wrong-doing and transgression in their lives will be exactly in proportion to the mixture of their obedience to and their deviation from God's commands.
Some commentators have attempted to restrict the application of these verses to the People of the Book alone. The verses, however, hardly lend themselves to such a restrictive interpretation. The best answer to such a restrictive interpretation has been given by the Companion Hudhayfah. When someone told him that these verses related merely to the Israelites, meaning that the unbelievers, wrong-doers and transgressors were only the Jews who passed judgement contrary to the injunctions revealed by God, Hudhayfah remarked: 'What good brothers these Israelites are to you! Whatever is bitter goes to them; whatever is sweet comes to you. Nay, by God, you will follow their way, your steps following theirs.' 

وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ {5:48}

[Q5:48] Wa anzalnaa ilaikal Kitaaba bilhaqqi musaddiqallimaa baina yadaihi minal Kitaabi wa muhaiminan 'alaihi fahkum bainahum bimaa anzalal laahu wa laa tattabi ahwaaa'ahum 'ammaa jaaa'aka minal haqq; likullin ja'alnaa minkum shir'atanw wa minhaajaa; wa law shaaa'al laahu laja'alakum ummatanw waahidatanw wa laakil liyabluwakum fee maa aataakum fastabiqul khairaat; ilal laahi arji'ukum jamee'an fayunab bi'ukum bimaa kuntum feehi takhtalifoon.
[Q5:48] And We have revealed to you the Book with the truth, verifying what is before it of the Book and a guardian over it, therefore judge between them by what ALLAH (SWT) has revealed, and do not follow their low desires (to turn away) from the truth that has come to you; for every one of you did We appoint a law and a way, and if ALLAH (SWT) had pleased He would have made you (all) a single people, but that He might try you in what He gave you, therefore strive with one another to hasten to virtuous deeds; to ALLAH (SWT) is your return, of all (of you), so He will let you know that in which you differed;

[Q5:48] Dan Kami turunkan kepadamu (wahai Muhammad) Kitab (Al-Quran) dengan membawa kebenaran, untuk mengesahkan benarnya Kitab-kitab Suci yang telah diturunkan sebelumnya dan untuk memelihara serta mengawasinya. Maka jalankanlah hukum di antara mereka (Ahli Kitab) itu dengan apa yang telah diturunkan oleh ALLAH (SwT) (kepadamu) dan janganlah engkau mengikut kehendak hawa nafsu mereka (dengan menyeleweng) dari apa yang telah datang kepadamu dari kebenaran. Bagi tiap-tiap umat yang ada di antara kamu, Kami jadikan (tetapkan) suatu Syariat dan jalan agama (yang wajib diikuti oleh masing-masing) dan kalau ALLAH (SwT) menghendaki nescaya Dia menjadikan kamu satu umat (yang bersatu dalam agama yang satu), tetapi Dia hendak menguji kamu (dalam menjalankan) apa yang telah disampaikan kepada kamu. Oleh itu berlumba-lumbalah kamu membuat kebaikan (beriman dan beramal soleh). Kepada ALLAH (SwT) jualah tempat kembali kamu semuanya, maka Dia akan memberitahu kamu apa yang kamu berselisihan padanya. 

"To each of you (every people or community) ALLAH (SWT) has given a law and a way and a pattern of life", BEFORE THE REVELATION OF THE FINAL LAW, THE QUR’AN, which confirms the earlier revelations and preserves them from change and corruption.

The word "guardian" has been exclusively used for the Qur’an in connection with the other revealed books. Refer to the commentary of verse 44 of this surah. THEREFORE ISLAM IS A UNIVERSAL RELIGION. Please refer to the commentary of al Baqarah 2:4, 136 and 285; al Nisa 4:150.

·         According to verse 42 of this surah, if the people of the book refer their disputes to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) OR any of his successor, it can be judged in the light of their books or in accordance with the Islamic law, or it can be referred back to their own jurists.

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(5:48) Then We revealed the Book to you (O Muhammad!) with Truth, confirming whatever of the Book was revealed before, *78and protecting and guarding over it. *79 Judge, then, in the affairs of men in accordance with the Law that Allah has revealed, and do not follow their desires in disregard of the Truth which has come to you. For each of you We have appointed a Law and a way of life. *80 And had Allah so willed, He would surely have made you one single community; instead, (He gave each of you a Law and a way of life) in order to test you by what He gave you. Vie, then, one with another in good works. Unto Allah is the return of all of you; and He will then make you understand the truth concerning the matters on which you disagreed. *81

*78. This points to a fact of major significance. It could also have been said that the Qur'an confirms all those parts of the earlier divine books which are still extant in their true and original form. But the sense has been conveyed by employing the word 'the Book' rather than 'the previous Books'. This expression reveals that the Qur'an and all those Books sent down by God at various times and in different languages in reality constitute one and the same Book. Their Author is one and the same; their aim and purpose are the same; their teaching is the same; and the knowledge which they seek to impart to mankind is the same. The difference between these Books lies in their modes of expression, and this was necessarily so since they were addressed to different audiences. It is, therefore, not merely that these divine books support rather than contradict each other but that they are actually different editions of one and the same book - 'the Book'.
*79. In Arabic, haymana, yuhayminu, hayamanah signify 'to protect, to witness, to keep trust, to back and to support'. The expression 'haymana al-rajul al-shay' means that the man protected and guarded the thing. Likewise, 'haymana al-ta'ir 'alafirdkhih' means that the bird took its young ones under the protection of its wings. Once 'Umar said to the people: 'Inni da'in fa hayminu' ('I am praying; support me by saying amen'). To say that the Qur'an is muhaymin of al-kitab means that it preserves all the true teachings of the earlier divine books; that it has secured them from loss. The Qur'an also confirms those Books in that the contents of the Qur'an testify to the truth of those parts which are indeed from God. The Qur'an is, further, a witness over those Books in the sense that, with its help, the elements which embody true revelations from God can be distinguished from the accretions which have corrupted them. Whatever in these Books accords with the Qur'an is from God, and whatever is not in conformity with it is from human beings.
*80. This is a parenthetical phrase, the purpose of which is to elucidate a question which is likely to arise in the mind of the reader who has read the above section and might feel uneasy. The question is: Why do the religious laws propounded by the various Prophets differ in matters of detail even though the Prophets and their Books preach one and the same religion (din) and even confirm and support each other? Why is it that in regard to the prescribed forms of worship, the regulations concerning what is permitted and what is prohibited, and the detailed legal regulations governing the social and collective life, there is some disagreement among the various laws propounded by the different Prophets and the divine Books? 
*81. This constitutes a detailed answer to the above question (see n. 80). It consists of the following points: 
(1) It is a mistake to think that variations in religious laws result from a difference of source. It is God Himself Who altered the legal prescriptions to suit different nations at different times and in different circumstances. 
(2) It was indeed possible, by divising one legal code for all human beings, for all men to have been made into one nation (ummah). But one of the many benevolent considerations keeping the religious laws of various Prophets different from one another was that God wanted this difference to become a means of testing people. Those who understand true religion, who have grasped its spirit and essence, and who are aware of the true importance of the different legal prescriptions, always recognize the Truth and accept it whatever its form. They have no hesitation in accepting the new ordinances of God in place of the old ones, in contrast to those who are not conversant with the spirit of true religion and who seem to identify it with a specific body of legal minutiae. Such people have overlaid God-given principles with their own legal deductions, and have sub sequently fossilized this entire amalgam, seeking to preserve it in its entirety. They have grown so attached to it that, in order to preserve it, they spurn every directive which subsequently comes to them from God. In order to distinguish the people of the first category from those of the second God made the legal prescriptions of the various Prophets vary.
(3) The real purpose of all the divine religious laws is the attainment of goodness and righteousness. This purpose can be achieved only when a man obeys whatever commandment he receives from God at a particular time. The proper mode of conduct for people who keep their eyes fixed on this true purpose is to strive for God's good pleasure rather than quarrel about differences in the legal prescriptions of the various Prophets. 
(4) The differences which have arisen because of the unjustified rigidity, prejudice, obduracy and erroneous attitudes of the human mind can be finally settled neither in the debating hall nor on the battlefield. The final judgement will be made by God Himself. Then the reality of everything will be fully uncovered, and it will be clear how much truth and falsehood underlay the squabbles which whole lives were wasted over. 

وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ ۖ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ {5:49}

[Q5:49] Wa anih kum bainahum bimaaa anzalal laahu wa laa tattabi' ahwaaa'ahum wahzarhum ai yaftinooka 'am ba'di maaa anzalal laahu ilaika fa in tawallaw fa'lam annamaa yureedul laahu ai yuseebahum biba'di zunoobihim; wa inna kaseeram minan naasi lafaasiqoon. 
[Q5:49] And that you should judge between them by what ALLAH (SWT) has revealed, and do not follow their low desires, and be cautious of them, lest they seduce you from part of what ALLAH (SWT) has revealed to you; but if they turn back, then know that ALLAH (SWT) desires to afflict them on account of some of their faults; and most surely many of the people are transgressors.

[Q5:49] Dan hendaklah engkau menjalankan hukum di antara mereka dengan apa yang telah diturunkan oleh ALLAH (SwT) dan janganlah engkau menurut kehendak hawa nafsu mereka, dan berjaga-jagalah supaya mereka tidak memesongkanmu dari sesuatu hukum yang telah diturunkan oleh ALLAH (SwT) kepadamu. Kemudian jika mereka berpaling (enggan menerima hukum ALLAH (SwT) itu), maka ketahuilah, hanyasanya ALLAH (SwT) mahu menyeksa mereka dengan sebab setengah dari dosa-dosa mereka dan sesungguhnya kebanyakan dari umat manusia itu adalah orang-orang yang fasik. 

These verses should be studied in the light of verses 42 to 48 of this surah.

The Jews used to come to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as contending parties BUT ALWAYS flouted his authority after seeking his judgement if it was against their worldly interests; and inspite of their high-sounding talk of the scripture-learning, stooped low to be judged by the laws and customs of paganism.

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(5:49) Therefore, judge bet-ween them (O Muhammad!) *82 by what Allah has revealed and do not follow their desires, and beware lest they tempt you away from anything of what Allah has revealed to you. And if they turn away, then know well that Allah has indeed decided to afflict them for some of their sins. For surely many of them are transgressors.

*82. Following this parenthetical clause, the previous subject is resumed. 

أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ {5:50}

[Q5:50] Afahukmal jaahiliyyati yabghoon; wa man ahsanu minal laahi hukmal liqawminy yooqinoon. 
[Q5:50] Is it then the judgment of (the times of) ignorance that they desire? And who is better than ALLAH (SWT) to judge for a people who are sure?

[Q5:50] Sesudah itu, patutkah mereka berkehendak lagi kepada hukum-hukum jahiliah? Padahal kepada orang-orang yang penuh keyakinan tidak ada sesiapa yang boleh membuat hukum yang lebih baik dari ALLAH (SwT). 

THIS VERSE 50 WAS QUOTED BY BIBI FATIMAH ZAHRA IN HER ADDRESS TO THE ASSEMBLY OF HER FATHER'S COMPANIONS WHEN THE FIRST CALIPH, DEPRIVING HER OF THE INHERITANCE SHE HAD RECEIVED FROM HER FATHER (THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD), WRONGFULLY CONFISCATED HER LANDS IN FADAK.

ä  Please refer to her biography to know the issue of Fadak; and study the commentary of al Baqarah2:9 which makes clear the fate of those who harassed annoyed and oppressed her.

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(5:50) (If they turn away from the Law of Allah) do they desire judgement according to the Law of Ignorance? *83 But for those who have certainty of belief whose judgement can be better than Allah's?

*83. The word jahiliyah (literally 'ignorance') is used as an antonym to Islam. Islam is the way of 'ilm (true knowledge), since it is God Himself Who has shown this way, and His knowledge embraces everything. In contrast is the way that diverges from Islam - the path of Ignorance (jahiliyah). The pre-Islamic period in Arabia is designated as jahiliyah because this was the era when human beings derived their norms from either superstitious beliefs, conjectures and imagination or from their desires. Whenever such an attitude is adopted, it is bound to be designated as Ignorance. The appellation 'jahiliyah' will apply to every aspect of life which is developed in disregard of the knowledge made available by God, based only on man's partial knowledge blended with imagination, superstitious fancies, conjectures and desires.