SURAH AL-MAA IDAH (AYA 71 to 80) 

وَحَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَصَمُّوا ثُمَّ تَابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ ۚ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ{5:71}

[Q5:71] Wa hasibooo allaa takoona fitnaun fa'amoo wa sammoo summa taabal laahu 'alaihim summa 'amoo wa sammoo kaseerum minhum; wallaahu baseerum bimaa ya'maloon. 
[Q5:71] And they thought that there would be no affliction, so they became blind and deaf; then ALLAH (SWT) turned to them mercifully, but many of them became blind and deaf; and ALLAH (SWT) is well seeing what they do.

[Q5:71] Dan mereka juga menyangka bahawa tidak akan berlaku sebarang bencana, lalu mereka membutakan mata dan memekakkan telinga, kemudian ALLAH (SwT) menerima taubat mereka, setelah itu kebanyakan dari mereka membutakan mata dan memekakkan telinga lagi. Padahal ALLAH (SwT) Maha Melihat akan apa yang mereka lakukan. 

The Jews wrongly supposed that, as they were once the favourites of ALLAH (SWT), they would never be punished for their evil deeds, so they turned deaf and blind to the truth. Out of His mercy ALLAH (SWT) sent many prophets to them BUT belying the prophets of ALLAH (SWT) and slaying them had become their second nature.

Ø  Here fitna means affliction.

THIS VERSE also refers to the *usurpers, *tyrants and *despots who deviate from the prescribed path of ALLAH (SWT) inspite of the warnings they receive from the pious and godly men. INSTEAD of paying attention to the admonition, they persecute and kill the holy devotees of ALLAH (SWT), make some minor adjustments to deceive the people and continue to walk on the path of Shaytan.

The so-called Muslim rulers, after breaking the covenant made at Ghadir Khum, followed this line of action, under the disguise of avoiding discord and trouble as if they knew more than ALLAH (SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

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(5:71) thinking that no harm would come from it. Thus they became blind and deaf (to the Truth). Thereafter Allah turned towards them in gracious forgiveness; but many of them became even more deaf and blind (to the Truth). Allah sees all that they do.

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۖ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ {5:72}

[Q5:72] Laqad kafaral lazeena qaalooo innal laaha Huwal maseehub nu Maryama wa qaalal Maseehu yaa Baneee Israaa'eela budul laaha Rabbee wa Rabbakum innnahoo many-yushrik ballaahi faqad harramal laahu 'alaihil jannata wa maa waahun Naaru wa maa lizzaalimeena min ansaar. 
[Q5:72] Certainly they disbelieve who say: Surely ALLAH (SWT), He is the Messiah, son of Marium; and the Messiah said: O Children of Israel! Serve ALLAH (SWT), my Lord and your Lord. Surely whoever associates (others) with ALLAH (SWT), then ALLAH (SWT) has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.

[Q5:72] Demi sesungguhnya! Telah kafirlah orang-orang yang berkata: Bahawasanya ALLAH (SwT) ialah Al-Masih Ibni Mariam. Padahal Al-Masih sendiri berkata: Wahai Bani Israil! Sembahlah ALLAH (SwT), Tuhanku dan Tuhan kamu, bahawasanya sesiapa yang mempersekutukan ALLAH (SwT) dengan sesuatu yang lain, maka sesungguhnya ALLAH (SwT) haramkan kepadanya Syurga dan tempat kembalinya ialah Neraka dan tiadalah seorang penolong pun bagi orang-orang yang berlaku zalim. 

THE FOLLOWERS OF THE CHRISTIAN CHURCH SAY "Jesus is without qualification GOD, and the greater the contradiction to the mind, the more the heart responds to the wonder of the mystery". The idea of trinity has been dealt with in the commentary of Ali-lmran 3:2 and 3; also refer to al Baqarah 2:255 for knowing the true faith of Isa.

§  "Jesus said: Be gone, Satan! Scripture says, "you shall worship the Lord God and worship him alone'." (Matthew 4: 10; Luke 4: 8)

§  "Jesus said to him: Why do you call me good? No one is good save one, that is, God." (Luke 18: 19)

Cheyne and Black's Encyclopaedia Biblica says:

Jesus never refers to himself as the son of God, and the title upon him by others probably involves no more than the acknowledgement that he was the messiah. A critical study of the synoptical material leads invariably to the conclusion that Jesus never was addressed by that title.

Encyclopaedia Britannica says:

The Trinitarian baptismal formula does not go back to Jesus himself is evident and recognised by all independent critics.

"And for the unjust there shall be no helpers" implies that for those who are not unjust there will be helpers (intercessors).

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(5:72) And surely they disbelieved when they said: 'Christ, the son of Mary, is indeed God'; whereas Christ had said: 'Children of Israel! Serve Allah, Who is your Lord and my Lord.' Allah has forbidden Paradise to those who associate anything with Him in His divinity and their refuge shall be the Fire. No one will be able to help such wrong-doers.

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ ۚ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ {5:73}

[Q5:73] laqad kafaral lazeena qaalooo innal laaha saalisu salaasah; wa maa min ilaahin illaaa ilaahunw Waahid; wa illam yantahoo 'ammaa yaqooloona layamas sannal lazeena kafaroo minhum 'azaabun aleem. 
[Q5:73] Certainly they disbelieve who say: Surely ALLAH (SWT) is the third (person) of the three; and there is no ALLAH (SWT) but the one ALLAH (SWT), and if they desist not from what they say, a painful chastisement shall befall those among them who disbelieve.

[Q5:73] Demi sesungguhnya telah kafirlah orang-orang yang berkata: Bahawasanya ALLAH (SwT) ialah salah satu dari tiga tuhan. Padahal tiada Tuhan (yang berhak disembah) melainkan Tuhan Yang Maha Esa dan jika mereka tidak berhenti dari apa yang mereka katakan itu, sudah tentu orang-orang yang kafir dari antara mereka akan dikenakan azab seksa yang tidak terperi sakitnya.  

(see commentary for verse 72)

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(5:73) Those who said: 'Allah is one of the Three', certainly they disbelieved, for there is no god save the One God. And if they do not give up this claim, all who have disbelieved among them shall be subjected to painful chastisement.

أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {5:74}

[Q5:74] Afalaa yatooboona ilal laahi wa yastaghfiroonah; wallaahu Ghafoorur Raheem. 

[Q5:74] Will they not then turn to ALLAH (SWT) and ask His forgiveness? And ALLAH (SWT) is Forgiving, Merciful.
[Q5:74] Oleh itu tidakkah mereka mahu bertaubat kepada ALLAH (SwT) dan memohon keampunannya (sesudah mereka mendengar keterangan-keterangan tentang kepercayaan mereka yang salah dan balasan seksanya)? Padahal ALLAH (SwT) Maha pengampun, lagi Maha Mengasihani.  

(see commentary for verse 72)

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(5:74) Will they not, then, turn to Allah in repentance, and ask for His forgiveness? Allah is All-Forgiving, All-Compassionate.

مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّىٰ يُؤْفَكُونَ {5:75}

[Q5:75] Mal Maseehub nu Maryama illaa Rasoolun qad khalat min qablihir Rusulu wa ummuhoo siddeeqatun kaanaa yaa kulaanit ta'aam; unzur kaifa nubaiyinu lahumul Aayaati suman zur annaa yu'fakoon. 
[Q5:75] The Messiah, son of Marium is but a messenger; messengers before him have indeed passed away; and his mother was a truthful woman; they both used to eat food. See how We make the communications clear to them, then behold, how they are turned away.

[Q5:75] Tiadalah Al-Masih Ibni Mariam itu melainkan seorang Rasul yang telah terdahulu sebelumnya beberapa orang Rasul dan ibunya seorang perempuan yang amat benar, mereka berdua adalah memakan makanan (seperti kamu juga). Lihatlah bagaimana kami jelaskan kepada mereka (ahli kitab itu) keterangan-keterangan (yang tegas yang menunjukkan kesesatan mereka), kemudian lihatlah bagaimana mereka dipalingkan (oleh hawa nafsu mereka dari menerima kebenaran yang jelas nyata itu). 

ISA WAS A MORTAL BORN OF A MORTAL WOMAN. MERE MORTALS AND HUMAN BEINGS AS THEY WERE THEY NEEDED FOOD. Those who are required to support their lives by the same means, and are subject to the same necessities and infirmities as the rest of mankind, cannot be gods. Please refer to the commentary of Ali Imran 3:35, 42 to 67 and al Ma-idah 5:17.

IF ISA DID REALLY POSSESS THE ATTRIBUTES OR THE NATURE OF A GOD, HE WOULD HAVE BEEN ABOVE THE COMMON NATURE OF A MORTAL. IN FACT HE WAS, LIKE ADAM, NUH, AND IBRAHIM, A PROPHET. No prophet however great and eminent and however superior to his fellow beings can, in any case. BE ALLAH (SWT) OR PART OF ALLAH (SWT).

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(5:75) The Messiah, son of Mary, was no more than a Messenger before whom many Messengers have passed away; and his mother adhered wholly to truthfulness, and they both ate food (as other mortals do). See how We make Our signs clear to them; and see where they are turning away! *100

*100. In these few words the Christian doctrine of the divinity of Christ is repudiated. The nature of the Messiah is clear from the indications given here; he was merely a human being. He was one born from the womb of a woman, who had a known genealogy, who possessed a physical body, who was subject to all the limitations of a human being and who had all the attributes characteristic of human beings. He slept, ate, felt the discomfort of heat and cold and was so human that he was even put to the test by Satan. How could any reasonable person believe that such a being was either God or a partner or associate of God in His godhead? But the Christians continue to insist on the divinity of the Messiah, whose life has been portrayed in their own Scriptures as that of a human. The fact of the matter is that they do not believe at all in the historical Messiah. They have woven a Messiah out of their imagination and have deified that imaginary being. 

قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ وَاللَّهُ هُوَ السَّمِيعُ الْعَلِيمُ {5:76}

[Q5:76] Qul ata'budoona min doonil laahi maa laa yamliku lakum darranw wa laa naf'aa; wallaahu Huwas Samee'ul 'Aleem. 
[Q5:76] Say: Do you serve besides ALLAH (SWT) that which does not control for you any harm, or any profit? And ALLAH (SWT) -- He is the Hearing, the Knowing.

[Q5:76] Katakanlah (wahai Muhammad): Patutkah kamu menyembah sesuatu yang lain dari ALLAH (SwT), yang tidak berkuasa memberi mudarat kepada kamu dan tidak juga berkuasa memberi manfaat? Padahal ALLAH (SwT) Yang Maha Mendengar, lagi Maha Mengetahui. 

The argument of the preceding verse continues that a created being who has no power over loss or gain cannot be worshipped as God. Subject to the laws of nature, as a mortal, Isa did not have any say in the circumstances of his life and death.

§  "And He (Isa) went on a little, fell on his face in prayer, and said: 'My father, if it is possible, let this cup pass me by; yet not as I will, but as Thou wills."

(Matthew 26: 39)

It means he himself could not avoid death and prayed to ALLAH (SWT) to let the cup pass him by if He willed.

§  "Eli, Eli, Sabachthani? (My God, my God, why has Thou forsaken me?)" (Matthew 27: 46).

Isa wanted to know as to why his God had forsaken him.

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(5:76)  Say: 'Do you serve, beside Allah, that which has no power either to harm or benefit you, whereas Allah alone is All-Hearing, All-Knowing?'

قُلْ يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ {5:77}

[Q5:77] Qul yaaa Ahlal Kitaabi laa taghloo fee deenikum ghairal haqqi wa laa tattabi'ooo ahwaaa'a qawmin qad dalloo min qablu wa adalloo kaseeranw wa dalloo 'an Sawaaa'is Sabeel.
[Q5:77] Say: O followers of the Book! Be not unduly immoderate in your religion, and do not follow the low desires of people who went astray before and led many astray and went astray from the right path.

[Q5:77] Katakanlah: Wahai Ahli Kitab! Janganlah kamu melampau dalam agama kamu secara yang tidak benar dan janganlah kamu menurut hawa nafsu suatu kaum yang telah sesat sebelum ini dan telah menyesatkan banyak manusia dan juga (sekarang) mereka telah tersesat (jauh) dari jalan yang betul. 

THE CHRISTIANS should be loyal to their own faith as preached by Isa, AND LET NOT the paganish theories and practices corrupt the true message of Isa. St. Paul, the founder of latter-day Christianity owed much to the Greek philosophy. The contact of the Church with the Hellinic world led very early to the attempt to interpret the mysteries of the Christian faith in the terms of Greek philosophy. The process, however, so far as the books of the New Testament are concerned, is most conspicuous in the fourth gospel. The writer of this life of Isa was clearly influenced by Platonism.

µ  THIS VERSE RIGHTLY POINTS OUT that "they had erred and led many others astray, and wandered away from the right path."

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(5:77) Say: 'People of the Book! Do not go beyond bounds in your religion at the cost of truth, and do not follow the caprices of the people who fell into error before, and caused others to go astray, and strayed far away from the right path. *101

*101. This refers to those misguided nations from whom the Christians derived their false beliefs and ways, particularly to the Hellenistic philosophers under the spell of whose ideas the Christians had veered from the straight way they had originally followed. The beliefs of the early followers of the Messiah were mainly in conformity with the reality they had witnessed, and conformed to the teachings they had received from their guide and mentor. But they later resorted to an exaggerated veneration of Jesus, and interpreted their own beliefs in the light of the philosophical doctrines and superstitious ideas of the neighbouring nations. Thus they invented an altogether new religion not even remotely related to the original teachings of the Messiah. In this connection the observations of a Christian theologian, the Reverend Charles Anderson Scott are significant. In a lengthy article entitled 'Jesus' Christ', published in the fourteenth edition of Encyclopaedia Britannica, he writes:
. . . there is nothing in these three Gospels to suggest that their writers thought of Jesus as other than human, a human being specially endowed with the Spirit of God and standing in an unbroken relation to God which justified His being spoken of as the 'Son of God'. Even Matthew refers to Him as the carpenter's son and records that after Peter had acknowleged Him as Messiah he 'took Him aside and began to rebuke Him' (Matthew, xvi. 22). And in Luke the two disciples on the way to Emmaus can still speak of Him as 'a prophet mighty in deed and word before God and all the people' (Luke, xxiv. 19). It is very singular that in spite of the fact that before Mark was composed 'the Lord' had become the description of Jesus common among Christians, He is never so described in the second Gospel (nor yet in the first, though the word is freely used to refer to God). All three relate the Passion of Jesus with a fullness and emphasis of its great significance; but except the 'ransom' passage (Mark, x. 45) and certain words at the Last Supper there is no indication of the meaning which was afterwards attached to it. It is not even suggested that the death of Jesus had any relation to sin or forgiveness.
A little further on he writes: That He ranked Himself as a prophet appears from a few passages such as 'It cannot be that a prophet perish out of Jerusalem'. He frequently referred to Himself as the Son of Man; but while this must be maintained in face of influential opinions to the contrary, the result for our purpose is less important than we might expect, for the possible meanings of the phrase are as numerous as the sources from which it may possibly have been derived. They range from simple 'man' through 'man in his human weakness' and the representative 'Man' to the supernatural man from heaven foreshadowed in Daniel. If we had to postulate one source and one meaning for the phrase as used by Jesus of Himself, it would probably be found in Psalm Ixxx., where the poignant appeal to God for the redemption of Israel runs out on the hope of a 'son of man whom thou madest strong for thyself. The same author adds:
Certain words of Peter spoken at the time of Pentecost, 'A man approved of God', described Jesus as He was known and regarded by His contemporaries. He was 'found in fashion as a man', that is, in all particulars which presented themselves to outward observation He Appeared and behaved as one of the human race. He 'was made man'. The Gospels leave no room for doubt as to the completeness with which these statements are to be accepted. From them we learn that Jesus passed through the natural stages of development, physical and mental, that He hungered, thirsted, was weary and slept, that He could be surprised and require information, that He suffered pain and died. He not only made no claim to omniscience, He distinctly waived it. This is not to deny that He had insight such as no other ever had, into human nature, into the hearts of men and the purposes and methods of God. But there is no reason to suppose that He thought of the earth as other than the centre of the solar system, of any other than David as the author of the Psalms, or did not share the belief of His age that demons were the cause of disease. Indeed, any claim to omniscience would be not only inconsistent with the whole impression created by the Gospels, it could not be reconciled with the cardinal experiences of the Temptation, of Gethsemane and of Calvary. Unless such experiences were to be utterly unreal, Jesus must have entered into them and passed through them under the ordinary limitations of human knowledge, subject only to such modifications of human knowledge as might be due to prophetic insight or the sure vision of God.
There is still less reason to predicate omnipotence of Jesus. There is no indication that He ever acted independently of God, or as an independent God. Rather does He acknowledge dependence upon God, by His habit of prayer and in such words as 'this kind goeth not forth save by prayer'. He even repudiates the ascription to Himself of goodness in the absolute sense in which it belongs to God alone. It is a remarkable testimony to the truly historical character of these Gospels that though they were not finally set down until the Christian Church had begun to look up to the risen Christ as to a Divine Being, the records on the one hand preserve all the evidence of His true humanity and on the other nowhere suggest that He thought of Himself as God.
The same author also observes that: He proclaimed that at and through the Resurrection Jesus had been publicly installed as Son of God with power; and if the phrase has not wholly lost its official Messianic connotation, it certainly includes a reference to the personal Sonship, which Paul elsewhere makes clear by speaking of Him as God's 'own Son' . . .
It may not be possible to decide whether it was the primitive community or Paul himself who first put full religious content into the title 'Lord' as used of Christ. Probably it was the former. But the Apostle undoubtedly adopted the title in its full meaning, and did much to make that meaning clear by transferring to 'the Lord Jesus Christ' many of the ideas and phrases which in the Old Testament had been specifically assigned to the Lord Jehovah. God 'gave unto Him that name that is above every name - the name of "Lord"'. At the same time by equating Christ with the Wisdom of God and with the Glory of God, as well as ascribing to Him Sonship in an absolute sense, Paul claimed for Jesus Christ a relation to God which was inherent and unique, ethical and personal, eternal. While, however, Paul in many ways and in many aspects, equated Christ with God, he definitely stopped short of speaking of him as 'God'.
In another article in Encyclopaedia Britannica (xiv edition), under the title 'Christianity', the Reverend George William Knox writes as follows about the fundamental beliefs of the Church: Its moulds of thought are those of Greek philosophy, and into these were run the Jewish teachings. We have thus a peculiar combination - the religious doctrines of the Bible, as culminating in the person of Jesus, run through the forms of an alien philosophy.
The Doctrine of the Trinity. The Jewish sources furnished the terms Father, Son and Spirit. Jesus seldom employed the last term and Paul's use of it is not altogether clear. Already in Jewish literature it had been all but personified (Cf. the Wisdom of Solomon). Thus the material is Jewish, though already doubtless modified by Greek influence: but the problem is Greek; it is not primarily ethical nor even religious, but it is metaphysical. What is the ontological relationship between these three factors? The answer of the Church is given in the Nicene formula, which is characteristically Greek, . . .
Also significant in this connection are the following passages of another article in Encyclopaedia Britannica (xiv edition), entitled 'Church History': The recognition of Christ as the incarnation of the Logos was practically universal before the close of the 3rd century, but His deity was still widely denied, and the Arian controversy which distracted the Church of the 4th century concerned the latter question. At the Council of Nicaea in 325 the deity of Christ received official sanction and was given formulation in the original Nicene Creed. Controversy continued for some time, but finally the Nicene decision was recognised both in East and West as the only orthodox faith. The deity of the Son was believed to carry with it that of the Spirit, who was associated with Father and Son in the baptismal formula and in the current symbols, and so the victory of the Nicene Christology meant the recognition of the doctrine of Trinity as part of the orthodox faith. The assertion of the deity of the Son incarnate in Christ raised another problem which constituted the subject of dispute in the Christological controversies of the 4th and following centuries. What is the relation of the divine and human natures in Christ? At the Council of Chalcedon in 451 it was declared that in the person of Christ are united two complete natures, divine and human, which retain after the union all their properties unchanged. This was supplemented at the 3rd Council of Constantinople in 680 by the statement that each of the natures contains a will, so that Christ possesses two wills. The Western Church accepted the decisions of Nicaea, Chalcedon and Constantinople, and so the doctrines of the Trinity and of the two natures in Christ were handed down as orthodox dogma in West as well as East.
Meanwhile in the Western Church the subject of sin and grace, and the relation of divine and human activity in salvation, received special attention; and finally, at the 2nd Council of Orange in 529, after both Pelagianism and semi-Pelagianism had been epudiated, a moderate form of Augustinianism was adopted, involving the theory that every man as a result of the Fall is in such a condition that he can take no steps in the direction of salvation until he has been renewed by the divine grace given in baptism, and that he cannot continue in the good thus begun except by the constant assistance of that grace, which is mediated only by the Catholic Church.
It is evident from these statements of Christian scholars that it was exaggerated love and veneration of Christ which led the early Christians astray. This exaggeration and the use of expressions such as 'Lord' and 'Son of God' led to Jesus being invested with divine attributes and to the peculiar Christian notion of redemption, even though these could not be accommodated into the body of the teachings of Christ. When the Christians came to be infected with philosophical doctrines, they did not abandon the original error into which they had fallen, but tried to accommodate the errors of their predecessors through apologetics and rational explanations. Thus, instead of returning to the true teachings of Christ, they used logic and philosophy to fabricate one false doctrine after another. It is to this error that the Qur'an calls the Christians' attention in these verses. 

SECTION 11

Christian nearness to Islam

The Israelites cursed by David and Jesus for their disobedience and exceeding the limits---Jews’ enmity and the Christians friendship of the Muslims---The pious ones among the Christian priests and monks.

لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ {5:78}

[Q5:78] Lu'inal lazeena kafaroo mim Baneee Israaa'eela 'alaa lisaani Daawooda wa 'Eesab ni Maryam; zaalika bimaa 'asaw wa kaanoo ya tadoon. 
[Q5:78] Those who disbelieved from among the children of Israel were cursed by the tongue of Dawood and Isa, son of Marium; this was because they disobeyed and used to exceed the limit.

[Q5:78] Orang-orang kafir Yahudi dari Bani Israil telah dilaknat (di dalam Kitab-kitab Zabur dan Injil) melalui lidah Nabi Daud dan Nabi Isa Ibni Mariam. Yang demikian itu disebabkan mereka menderhaka dan selalu menceroboh. 

THOSE WHO REJECTED THE FAITH PROPOUNDED BY THE PROPHETS OF ALLAH (SWT), (such as those) 1. Who violated the Sabbath in the days of Dawud, (or those) 2. Who rejected the ministry of Isa, have been cursed in this verse.

Ì  CURSING THE DISBELIEVERS HAS BEEN COMMANDED BY ALLAH (SWT) – ‘TABARRA’.

Refer to Matthew 21: 41 to 45 and 23: 33 to 35.

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(5:78) Those of the Children of Israel who took to unbelief have been cursed by the tongue of David and Jesus, son of Mary, for they rebelled and exceeded the bounds of right.

كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ {5:79}

[Q5:79] Kaanoo laa yatanaahawna 'am munkarin fa'aluhoo; labi'sa maa kaanoo yafa'loon. 

[Q5:79] They used not to forbid each other the hateful things (which) they did; certainly evil was that which they did.
[Q5:79] Mereka sentiasa tidak berlarang-larangan (sesama sendiri) dari perbuatan mungkar (derhaka dan ceroboh), yang mereka lakukan. Demi sesungguhnya amatlah buruknya apa yang mereka telah lakukan. 

The Jews did not restrain one another from evil (nahya anil munkar), THEREFORE, they were so easily led astray. 

Ø  NAHYA ANIL MUNKAR has been prescribed by Islam. See commentary of Ali Imran 3:101 to 115.

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(5:79) They did not forbid each other from committing the abominable deeds they committed. *102 Indeed what they did was evil.

*102. The corruption of any nation begins with that of a few individuals. If the collective conscience of that nation is alive, the pressure of public opinion keeps those persons in check and prevents the nation as a whole from becoming corrupted. But if instead of censuring such individuals, the nation leaves them free to behave corruptly, the corruption originally confined to a few continues to spread till it engulfs the whole nation. It was this which ultimately caused the degeneration of Israel. (For the curse against Israel in the words of David and Jesus see Psalms 10, 50 and Matthew 23.) 

تَرَىٰ كَثِيرًا مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا ۚ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ {5:80}

[Q5:80] Taraa kaseeram minhum yatawallawnal lazeena kafaroo; labi'sa maa qaddamat lahum anfusuhum an sakhital laahu 'alaihim wa fil 'azaabi hum khaalidoon. 
[Q5:80] You will see many of them befriending those who disbelieve; certainly evil is that which their souls have sent before for them, that ALLAH (SWT) became displeased with them and in chastisement shall they abide.

[Q5:80] Engkau melihat banyak dari mereka menjadikan orang-orang kafir (musyrik) teman rapat mereka. Demi sesungguhnya amatlah buruknya apa yang mereka sediakan bagi diri mereka (pada hari akhirat kelak) iaitu kemurkaan ALLAH (SwT) menimpa mereka, dan mereka pula tetap kekal di dalam azab (Neraka). 

This verse also commands the faithful to avoid the disbelievers –‘TABARRA.’

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(5:80) And now you can see many of them taking the unbelievers (instead of the believers) for their allies. Indeed they have prepared evil for themselves. Allah is angry with them, and they shall abide in chastisement.