The Holy Qur'an, akin to a radiant lamp, illuminates the path of guidance for mankind and, with eloquent language, critiques the behaviours and beliefs of human societies. Verse 43 of Surah Al-Ma'idah reflects like a clear mirror the conduct of a group of early Islamic Jews who, despite possessing the Torah, approached the Noble Prophet (peace be upon him) for judgement. Yet, they neither remained faithful to the Torahs ordinances nor adhered to the Prophets adjudication. This writing, relying on the erudite lectures of a distinguished scholar, examines this verse within its historical and social context, offering a profound analysis of religious behaviours and the challenges of faith. The objective is not merely to comprehend the verses meaning but to emphasise the necessity of practising divine commandments and respecting heavenly scriptures, as if every line of this discourse is an invitation to contemplate the essence of faith.
وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ ۖ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ
[Al-Ma'idah: 43]
And how do they appoint you as judge while they have the Torah, wherein is the judgement of Allah? Then they turn away after that; and those are not the believers.
Verse 43 of Surah Al-Ma'idah commences with an interrogative question laden with surprise and reproach: "وَكَيْفَ يُحَكِّمُونَكَ" ("And how do they appoint you as judge?"). This question targets the contradiction inherent in the conduct of a faction of the Jews who, despite having access to the Torah itself containing divine rulings sought judgement from the Noble Prophet (peace be upon him). Such behaviour appears as a manifestation of hypocrisy, as they neither implement the Torah's ordinances nor respect the Prophets judgement. This contradiction, like a withered branch on the tree of faith, reveals a lack of sincerity in their beliefs.
The verse emphasises that "وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ" ("they have the Torah, wherein is the judgement of Allah"). The Torah, as a heavenly book, carries divine commandments that indicate the path of felicity to its followers. The Holy Qur'an affirms this status in the subsequent verse (44):
إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ
[Al-Ma'idah: 44]
Indeed, We sent down the Torah, wherein is guidance and light.
This statement regards the Torah as a torch that encompasses both guidance in rulings and the illumination of knowledge in esoteric mysteries. This affirmation signifies the Qur'ans respect for preceding heavenly books and implies that at the time of the Qur'ans revelation, the Torah remained valid and revered.
The verse continues with "ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ" ("then they turn away after that"), referring to the Jews turning away subsequent to receiving the Prophets judgement. This behaviour unveils a veil of hypocrisy, demonstrating that their recourse to the Prophet was not born of faith but other motives, perhaps personal gain. The verse concludes explicitly: "وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ" ("and those are not the believers"). Due to their failure to adhere to the Torahs ordinances and disregard for the Prophets judgement, this group falls outside the fold of true faith. The term "أُولَٰئِكَ" here indicates the multitude of this faction and their distance from genuine faith, as if they were stars extinguished in the firmament of belief, deprived of the light of guidance.
The lectures emphasise that the Jews did not approach the Prophet directly but sent their representatives termed in preceding verses as "سماعون للکذب" ("hearers of lies") to obtain rulings from the Prophet and subsequently disregard them. This conduct, resembling a premeditated plan, indicates an organised hypocrisy and an attempt to distort or exploit divine ordinances. Rather than seeking truth, this group sought avenues for personal benefit.
Verse 44 of Surah Al-Ma'idah continues:
يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ
[Al-Ma'idah: 44]
The prophets who submitted [to Allahs command] judged by it for the Jews, as did the rabbis and the scholars.
This verse highlights the role of prophets, rabbis (religious scholars), and scholars (prominent and dignified religious figures) in enforcing the Torahs rulings. The rabbis, as custodians of knowledge, and the scholars, as pillars of the religious community, were entrusted with the responsibility to uphold and execute divine laws. This responsibility was a precious trust laid upon their shoulders.
The verse continues:
بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ
[Al-Ma'idah: 44]
Because they were entrusted with the Book of Allah and were witnesses over it.
This phrase delineates the grave responsibility of scholars and prophets in preserving and enforcing the Book of Allah. Safeguarding the divine scripture, akin to guarding an unparalleled treasure, includes testifying to its truthfulness. This trust entails not only preservation of the text but also the implementation of its rulings and the maintenance of its guiding spirit.
The lectures address the issue of the Torahs distortion, emphasising that its problems are predominantly editorial rather than fundamental alterations. The Holy Qur'an recognises the Torah as a valid book without alluding to wholesale corruption. An eminent scholar, citing religious authorities, attributes the Torahs difficulties to peripheral and editorial issues, underscoring the distinction from the Qur'an, which remains free from any tampering. This perspective, like a breeze clearing the dust from the face of truth, stresses the necessity of fair study of heavenly scriptures.
In the lecture dialogues, a student describes the Torah and Gospel as replete with superstitions, but the teacher rejects this view and underscores the importance of accurate and unbiased study. This dialogue reflects an image that exposes hasty prejudices and invites deeper contemplation of heavenly texts. The teacher, based on personal experience studying the Torah, Gospel, and Psalms, emphasises respect for these scriptures, regarding them as treasures to be regarded with reverence.
The lectures mention disagreement regarding the number of Torah books, with some considering sixty-six and others fewer. The teacher classifies these as commentaries and interpretations and stresses respect for existing manuscripts. This complexity, like intertwined branches of an ancient tree, indicates the diversity and breadth of religious texts necessitating careful examination.
The teacher shares personal experiences studying the Torah, Gospel, and Psalms and preserving them under particular conditions. This experience resembles a journey into unknown lands, reflecting intellectual openness and respect for other religions, free from prejudice.
The lectures address the influence of historical contexts on religious rulings, such as patriarchy and matriarchy. Islam, when confronting preceding cultures, adopted some of these structures. This analysis, like an examination of the roots of an ancient tree, shows that religious rulings have sometimes been influenced by prior cultures and require reconsideration in light of contemporary needs.
The lectures critique religious knowledge for certain deficiencies and stress the necessity of its reassessment. This critique acts as a wake-up call, inviting religious scholarship to respond to contemporary demands without negating its intrinsic values.
The lectures mention experiences such as attending churches and Jewish cemeteries, reflecting interactions with other religious communities. Such encounters serve as bridges over cultural divides, promoting openness and mutual respect.
Verse 44 commands:
وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا
[Al-Ma'idah: 44]
And do not sell My signs for a small price.
This directive serves as a warning against the exploitation of divine verses for material gain and stresses the sanctity of religion.
The verse concludes with:
وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ
[Al-Ma'idah: 44]
And whoever does not judge by what Allah has revealed then those are the disbelievers.
This disbelief is practical, arising from failure to implement divine ordinances. The verse reflects the importance of acting upon
