Sura-4 [Al Nissa Medina 92]
The Quranic Text & Ali’s version:
.
مِّنَ
الَّذِينَ
هَادُواْ
يُحَرِّفُونَ
الْكَلِمَ
عَن
مَّوَاضِعِهِ
وَيَقُولُونَ...
4:46. Of the Jews there are those who displace words from their (right) places, and say:
... سَمِعْنَا وَعَصَيْنَا ...
"We hear and we disobey;" and
... وَاسْمَعْ غَيْرَ مُسْمَعٍ...
"Hear what is not heard":
A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey,"
they said aloud, "We hear," and whispered. "We disobey."
Where they should have said respectfully. "We hear," they added in a whisper, "May you not hear," by way of ridicule.
Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (R).
... وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ...
and "Ra'ina;" with a twist of their tongues and a slander to faith.
"Raina" if used respectfully in the Arabic way, would have meant
"Please attend to us."
With a twist of their tongue, they suggested an insulting meaning, such as
"O thou that takest us to pasture!" or
in Hebrew. "Our bad one!"
... وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا ...
If only they had said:
"We hear and we obey;" and "Do hear;" and "Do look at us":
... لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ...
it would have been better for them, and more proper;
... وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ ...
but Allah hath cursed them, for their unbelief;
... فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً ﴿٤٦﴾
and but few of them will believe.
يَا
أَيُّهَا
الَّذِينَ
أُوتُواْ
الْكِتَابَ
...
4:47. O ye People of the Book!
... آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم...
believe in what We have (now) revealed, confirming what was (already) with you,
... مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا...
before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards,
C567. Literally, "before We obliterate some features (or faces) and turn them front to back (or back to front)": an Arabic idiom, which must be translated freely to yield its proper meaning in English.
The face is the chief expression of a man's own real essence; it is also the index of his fame and estimation. The People of the Book had been specially favoured by Allah with revelations. If they proved themselves unworthy, they lost their "face".
Their eminence would, owing to their own conduct, be turned into degradation. Others would take their place.
The first shall be last and the last shall be first: Matt. 19:30.
... أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ...
or curse them as We cursed the Sabbath-breakers:
... وَكَانَ أَمْرُ اللّهِ مَفْعُولاً ﴿٤٧﴾
for the decision of Allah must be carried out.
Other versions:
4: 46
Asad Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] “We have heard, but we disobey.” and, “Hear without hearkening.” [note 59] and, “Heraken you unto us, [O Muhammad]” – thus making a play with their tongues, and implying that the [true] Faith is false [note 60]. And had they but said, “We have heard, and we pay heed,” and “Hear [us], and have patience with us,” it would indeed have been for their own good, and more upright: but God has rejected them because of their refusal to acknowledge the truth – for it is in but few things they believe [note 61].
Yusuf Ali Of the Jews there are those who displace words from their (right) places and say: "We hear and we disobey"; and "Hear what is not heard": and "Ra`ina"; with a twist of their tongues and a slander to faith. If only they had said: "We hear and we obey"; and "Do hear"; and "Do look at us": it would have been better for them and more proper; but Allah hath cursed them for their unbelief; and but few of them will believe.
Pickthall Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey; hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few.
Transliteration Minal lazina ha_du_ yuharrifu_nal kalima 'an mawa_di'ihi wa yaqu_lu_na sami'na_ wa 'asaina_ wasma' gaira musmi'iw wa ra_'ina_ layyam bi alsinatihim wa ta'nan fid din(i), wa lau annahum qa_lu_ sami'na_ wa ata'na_ wasma' wanzurna_ laka_na khairal lahum wa aqwam(a), wa la_kil la'anahumulla_hu bi kufrihim fala_ yu'minu_na illa_ qalila_(n).
[[ Asad’s note 59 – Cf. 2:93. …………describes their attitude towards both their own scriptures and the message of the Quran.
60- Lit., “making a thrust (ta’n) against te Faith” – i.e., attributing to it a fundamental defect. The saying “Hearken you unto us” is meant to convey the convection of the Jews that they had nothing to learn from the teaching propounded by the Prophet Muhammad and that he should rather defer to their views on religious matters. See, in this connection, their assertion, “Our hearts are already full of knowledge”, in 2:88.
61 – See surah 2, note 74.]]
[[ Ali’s notes - 565 See ii. 93, n. 98. A trick of the Jews was to twist words and expressions, so as to ridicule the most solemn teachings of Faith. Where they should have said, "We hear and we obey," they said aloud, "We hear," and whispered, "We disobey." Where they should have said respectfully, "We hear," they added in a whisper, "May you not hear," by way of ridicule. Where they claimed the attention of the Prophet, they used an ambiguous word apparently harmless, but in their intention disrespectful. (4.46)
566 See ii. 104, n. 106. "Raina" if used respectfully in the Arabic way, would have meant "Please attend to us." With a twist of their tongue, they suggested an insulting meaning, such as "O thou that takest us to pasture!" or in Hebrew, "Our bad one!" (4.46) ]]
4: 47
Asad O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed form on high in confirmation of whatever [of the truth] you already possess, lest We efface your hopes ad bring them to an end [note 62] – just as We rejected those people who broke the Sabbath: for God’s will is always done. [note 63]
Yusuf Ali O ye people of the Book! believe in what We have (now) revealed confirming what was (already) with you before We change the face and fame of some (of you) beyond all recognition and turn them hindwards or curse them as We cursed the Sabbath-breakers: for the decision of Allah must be carried out.
Pickthall O ye unto whom the Scripture hath been given! Believe in what We have revealed concerning that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath breakers (of old time). The commandment of Allah is always executed.
Transliteration Ya_ ayyuhal lazina u_tul kita_ba a_minu_ bima_ nazzalna_ musaddiqal lima_ ma'akum min qabli an natmisa wuju_han fa naruddaha_ 'ala_ adba_riha_ au nal'anahum kama_ la'anna_ asha_bas sabt(i), wa ka_na amrulla_hi maf'u_la_(n).
[[ Asad’s note 62 – Lit., “Lest We obliterate the faces” – i.e., that towards which one turns, or that which one faces, with expectation (Abduh in Manar V, 144 ff)………….
63 – This is an allusion to the story of the Sabbath-breakers (lit., “the people of the Sabbath”) referred to in 2:65 and fully explained in 7:163-166.]]
[[ Ali’s notes - 567 Literally, "before We obliterate some features (or faces) and turn them front to back (or back to front)": an Arabic idiom, which must be translated freely to yield its proper meaning in English. The face is the chief expression of a man's own real essence; it is also the index of his fame and estimation. The People of the Book had been specially favoured by Allah with revelations. If they proved themselves unworthy, they lost their "face". Their eminence would, owing to their own conduct, be turned into degradation. Others would take their place. The first shall be last and the last shall be first: Matt. xix. 30. (4.47)
568 Cf. ii. 65 and n. 79. (4.47) ]]
Sura-5 [Al Maida Medina 112]
The Quranic Text & Ali’s version:
أَلَمْ
تَعْلَمْ
أَنَّ اللّهَ
لَهُ مُلْكُ
السَّمَاوَاتِ
وَالأَرْضِ...
5:40. Knowest thou not that to Allah (alone) belongeth the dominion of the heavens and the earth?
C743. Punishment really does not belong to mortals, but to Allah alone.
Only, in order to keep civil society together, and protect innocent people from crime, certain principles are laid down on which people can build up their criminal law. But we must always remember that Allah not only punishes but forgives, and forgiveness is the attribute which is more prominently placed before us.
It is not our wisdom that can really define the bounds of forgiveness or punishment, but His Will or Plan, which is the true standard of righteousness and justice.
... يُعَذِّبُ مَن يَشَاء وَيَغْفِرُ لِمَن يَشَاء...
He punisheth whom He pleaseth, and He forgiveth whom He pleaseth:
... وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴿٤٠﴾
and Allah hath power over all things.
يَا
أَيُّهَا الرَّسُولُ
لاَ يَحْزُنكَ
الَّذِينَ
يُسَارِعُونَ
فِي الْكُفْرِ
...
41. O Messenger!
let not those grieve thee, who race each other into unbelief:
C744. Two classes of men are meant, viz.,
- the Hypocrites and
- the Jews.
For both of them Al-Mustafa labored earnestly and assiduously, and it must have been a cause of great grief and disappointment to him that some among them showed so much insincerity, great grief an cunning, and hardness of heart.
These are types not yet extinct.
... مِنَ الَّذِينَ قَالُواْ آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ...
(whether it be) among those who say: "We believe" with their lips but whose hearts have no faith;
... وَمِنَ الَّذِينَ هِادُواْ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ...
or it be among the Jews, men who will listen to any lie, will listen even to others who have never so much as come to thee.
C745. There were men among the Jews who were eager to catch up any lie against the Prophet. They had their ears open even to tales from people who had never so much as come near to the Prophet.
If we understand "for" instead of "to" before "others" (for the Arabic word would bear both meanings), the sense will be:
They are keen listeners or spies for any lies they can catch; and they will act as spies for others (their Rabbis, etc.) who are in the background but to whom they carry false tales.
... يُحَرِّفُونَ الْكَلِمَ مِن بَعْدِ مَوَاضِعِهِ...
They change the words from their (right) times and places;
C746. Cf. 5:14.
The addition of the words min ba'di here suggests the change of words from their right times as well as places.
They did not deal honestly with their Law, and misapplied it, by distorting the meaning.
Or it may be that as tale-bearers they distorted the meaning by misrepresenting the context.
... يَقُولُونَ إِنْ أُوتِيتُمْ هَـذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ...
they say, "If ye are given this, take it, but if not, beware!"
... وَمَن يُرِدِ اللّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللّهِ شَيْئًا...
If anyone's trial is intended by Allah, thou hast no authority in the least for him against Allah.
... أُوْلَـئِكَ الَّذِينَ لَمْ يُرِدِ اللّهُ أَن يُطَهِّرَ قُلُوبَهُمْ...
For such it is not Allah's will to purify their hearts.
... لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ ﴿٤١﴾
For them there is disgrace in this world, and in the Hereafter a heavy punishment.
سَمَّاعُونَ
لِلْكَذِبِ
أَكَّالُونَ
لِلسُّحْتِ...
5:42. (They are fond of) listening to falsehood, of devouring anything forbidden.
C747. Devouring anything forbidden: both in a literal and in a figurative sense.
In the figurative sense, it would be:
- the taking of usury or bribes, or
- taking undue advantage of people's weak position or
- their own fiduciary powers to add to their own wealth.
... فَإِن جَآؤُوكَ فَاحْكُم بَيْنَهُم أَوْ أَعْرِضْ عَنْهُمْ ...
If they do come to thee, either judge between them, or decline to interfere.
C748. Where it is merely a trick to catch out the unwary, a just man may honorably decline to interfere in a cause submitted to him, as also in a case where the parties are not honestly desirous of justice, but each hopes that some partiality will be shown to it.
... وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْئًا...
If thou decline, they cannot hurt thee in the least.
... وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللّهَ يُحِبُّ الْمُقْسِطِينَ ﴿٤٢﴾
If thou judge, judge in equity between them; for Allah loveth those who judge in equity.
وَكَيْفَ
يُحَكِّمُونَكَ
وَعِندَهُمُ
التَّوْرَاةُ
...
5:43. But why do they come to thee for decision, when they have (their own) laws before them?
C749. This is a searching question as to the motive of the Jews in bringing their cases for decision to the Prophet. They came either;
- to ridicule whatever he said, or
- to deceive him as to facts and snatch a favourable decision which was against equity.
If their own Law did not suit their selfish interests, they sometimes twisted it. But Muhammad was always inflexible in his justice.
... فِيهَا حُكْمُ اللّهِ...
Therein is the (plain) command of Allah;
... ثُمَّ يَتَوَلَّوْنَ مِن بَعْدِ ذَلِكَ وَمَا أُوْلَـئِكَ بِالْمُؤْمِنِينَ ﴿٤٣﴾
yet even after that, they would turn away.
For they are not (really) People of Faith.
C.73 (The running Commentary, in Rhythmic Prose)
(6:44-86)
True justice accords with Allah's Law.
Follow not men’s selfish desires,
But Allah's Will, which was revealed
To Moses and Jesus, and now to Muhammad.
Take not for friends and protectors
Those in whose hearts is a disease-
To whom religion is a mockery
Or a plaything-who worship evil.
Proclaim the Truth of Allah, and be
Not afraid. Eschew their inequities,
Which were denounced by David,
And Jesus. But recognize with justice
Those who are sincere and humble,
Though they may be themselves
Not of your flock, if they witness to Truth.
Section 7
إِنَّا
أَنزَلْنَا
التَّوْرَاةَ
فِيهَا هُدًى
وَنُورٌ...
44. It was We who revealed the Law (to Moses);
therein was guidance and light.
C750. Guidance, with reference to conduct,
light, with reference to insight into the higher realms of the spirit.
... يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالأَحْبَارُ...
By its standard have been judged the Jews, by the Prophet who bowed (as in Islam) to Allah's Will, by the Rabbis and the doctors of Law:
C751. Rabbaniyyun may, I think, be rightly translated by the Jewish title of Rabbi for their learned men. Jewish learning is identified with Rabbinical literature.
Ahbar is the plural of hibr or habr, by which we may understand Jewish Doctors of Law.
Later the term was applied to those of other religions.
Query:
Is this word connected with the same root as "Hebrew", or "Eber" (Gen. 10:21), the ancestor of the Hebrew race?
This seems negatived by the fact that the Arabic root connected with the word "Hebrew" is 'Abar, not Habar.
... بِمَا اسْتُحْفِظُواْ مِن كِتَابِ اللّهِ وَكَانُواْ عَلَيْهِ شُهَدَاء ...
for to them was entrusted the protection of Allah's Book, and they were witnesses thereto:
C752. They were living witnesses to the truth of Scripture, and could testify that they had made it known to the people:
... فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَنًا قَلِيلاً ...
therefore fear not men, but fear Me, and sell not My Signs for a miserable price.
C753. Two charges are made, against the Jews:
1. that even the books which they had, they twisted in meaning, to suit their own purposes, because they feared men rather than Allah:
2. that what they had was but fragments of the original Law given to Moses, mixed up with a lot of semi-historical and legendary matter, and some fine poetry.
The Tawrah mentioned in the Quran is not the Old Testament as we have it: nor is it even the Pentateuch (the first five books of the Old Testament, containing the Law embedded in a great deal of semi-historical and legendary narrative).
See Appendix II, on the Tawrah (printed at the end of this Surah).
... وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ ﴿٤٤﴾
If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers.
Other versions:
--------------------------------------
5:41 [al-Maidah, Medina 112]
Asad O APOSTLE! Be not grieved by those who vie with one another in denying the truth: such as those [note 50] who say with their mouths, “We believe,” the while their hearts do not believe; and such of the Jewish faith as eagerly listen to any falsehood, eagerly listen to other people without having come to thee [for enlightenment] [note 51]. They distort the meaning of the [revealed] worlds, taking them out of their context, saying [to themselves], “If such-as-such [teaching] is vouchsafed unto you, accept it; but if it is not vouchsafed unto you, be on your guard!” [note 52]
[Be not grieved by them] for, if God wills anyone to be tempted to evil, you cannot in no wise prevail with God in his behalf [note 53].
It is they whose hearts God is not willing to cleanse. Theirs shall be ignominy in this world, and awesome suffering in the life to come.
Yusuf Ali O Apostle! let not those grieve thee who race each other into unbelief: (whether it be) among those who say: "We believe" with their lips but whose hearts have no faith; or it be among the Jews men who will listen to any lie will listen even to others who have never so much as come to thee. They change the words from their (right) times and places; they say "If ye are given this take it but if not beware:" If anyone's trial is intended by Allah thou hast no authority in the least for him against Allah. For such it is not Allah's will to purify their hearts. For them there is disgrace in this world and in the Hereafter a heavy punishment.
Pickthall O Messenger! Let not them grieve thee who vie one with another in the race to disbelief, of such as say with their mouths: "We believe," but their hearts believe not, and of the Jews: listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing words from their context and saying: If this be given unto you, receive it but if this be not given unto you, then beware! He whom Allah doometh unto sin, thou (by thine efforts) wilt avail him naught against Allah. Those are they for whom the will of Allah is that He cleanse not their hearts. Theirs in the world will be ignominy, and in the Hereafter an awful doom;
Transliteration Ya_ ayyuhar rasu_lu la_ yahzunkal lazina yusa_ri'u_na fil kufri minal lazina qa_lu_ a_manna_ bi afwa_hihim wa lam tu'min qulu_buhum, wa minal lazina ha_du_ samma_'u_na lil kazibi samma_'u_na liqaumin a_kharin(a), lam ya'tu_k(a), yuharrifu_nal kalima mim ba'di mawa_di'ih(i), yaqu_lu_na in u_titum ha_za_ fa khuzu_hu wa illam tu'tauhu fahzaru_, wa may yuridilla_hu fitnatahu_ falan tamlika lahu_ minalla_hi syai'a_(n), ula_'ikal lazina lam yuridilla_hu ay yutahhira qulu_bahum, lahum fid dunya_ khizyuw wa lahum fil a_khirati 'aza_bun 'azim(un).
5: 42
Asad …………But if you do judge, judge between them with equity [note 56]: verily, God knows those who act equitably.
Yusuf Ali (They are fond of) listening to falsehood of devouring anything forbidden. If they do come to thee either judge between them or decline to interfere. If thou decline they cannot hurt thee in the least. If thou judge judge in equity between them; for Allah loveth those who judge in equity.
Pickthall Listeners for the sake of falsehood! Greedy for illicit gain! If then they have recourse unto thee (Muhammad) judge between them or disclaim jurisdiction. If thou disclaimest jurisdiction, then they cannot harm thee at all. But if thou judgest, judge between them with equity. Lo! Allah loveth the equitable.
Transliteration Samma_'u_na lil kazibi akka_lu_na lis suht(i), fa in ja_'u_ka fahkum bainahum au a'rid 'anhum, wa in tu'rida_'anhum falay yadurru_ka syai'a_(n), wa in hakamta fahkum bainahum bil qist(i), innalla_ha yuhibbul muqsitin(a).
5: 43
Yusuf Ali But why do they come to thee for decision when they have (their own) laws before them? Therein is the (plain) command of Allah; yet even after that they would turn away. For they are not (really) people of faith.
Pickthall How come they unto thee for judgment when they have the Torah, wherein Allah hath delivered judgment (for them)? Yet even after that they turn away. Such (folk) are not believers.
Transliteration Wa kaifa yuhakkimu_naka wa'indahumut taura_tu fiha_ hukmulla_hi summa yatawallauna mim ba'di za_lik(a), wa ma_ ula_'ika bil mu'minin(a).
5: 44
Yusuf Ali It was We who revealed the law (to Moses); therein was guidance and light. By its standard have been judged the Jews by the Prophet who bowed (as in Islam) to Allah's will by the Rabbis and the doctors of Law: for to them was entrusted the protection of Allah's Book and they were witnesses thereto: therefore fear not men but fear Me and sell not My Signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed they are (no better than) unbelievers.
Pickthall Lo! We did reveal the Torah, wherein is guidance and a light, by which the Prophets who surrendered (unto Allah) judged the Jews, and the rabbis and the priests (judged) by such of Allah's Scripture as they were bidden to observe, and thereunto were they witnesses. So fear not mankind, but fear Me. And barter not My revelations for a little gain. Whoso judgeth not by that which Allah hath revealed: such are disbelievers.
Transliteration Inna_ anzalnat taura_ta fiha_ hudaw wa nu_r(un), yahkumu bihan nabiyyunal lazina aslamu_ lillazina ha_du_ war rabba_niyyu_na wal ahba_ru bimastuhfizu_ min kita_billa_hi wa ka_nu_ 'alaihi syuhada_'(a), fala_ takhsyaun na_sa wakhsyauni wa la_ tasytaru_ bi a_ya_ti samanan qalila_(n), wa mal lam yahkum bima_ anzalalla_hu fa ula_'ika humul ka_firu_n(a).
[[ Asad’s notes – 51 – Although this verse is, in the first instance, addressed to the Prophet, it concerns all followers of the Quran and is, therefore, valid for all times. The same observation applies to the people of whom this verse speaks: although it mentions only the hypocrites and the Jews, it refers by implication, to all people who are prejudiced against Islam and willingly lend ear to any false statement about its teachings, preferring to listen to unfriendly non-Muslim “experts” rather than to turn to the Quran itself for enlightenment – which is the meaning of the phrase, “without having come to thee [O Muhammad]”
52-I.e., they are prepared to accept such of the Quranic teachings as might suit their preconceived notions, but are not prepared to accept anything that goes against their own inclinations.
53- This connects with the beginning of this verse; hence my interpolation. For the meaning of fitnah, see surah 8, note 25 [“temptation to evil”].
54- The noun suht is derived from the ver ‘sahata”, ….”doing of anything that leads to destruction” because it is abominable and, therefore, forbidden (Lisan al-Arab)….the intensive expression “akkalun li’s suht” may denote “those who greedily devour all that is forbidden”…or “those who greedily swallow all that is evil” - ……………..
[[ Ali’s notes - 744 Two classes of men are meant, viz., the Hypocrites and the Jews. For both of them Al-Mustafa labored earnestly and assiduously, and it must have been a cause of great grief and disappointment to him that some among them showed so much insincerity, cunning, and hardness of heart. These are types not yet extinct. (5.41)
745 There were men among the Jews who were eager to catch up any lie against the Prophet. They had their ears open even to tales from people who had never so much as come near to the Prophet. If we understand "for" instead of "to" before "others" (for the Arabic word would bear both meanings), the sense will be: They are keen listeners or spies for any lies they can catch; and they will act as spies for others (their Rabbis, etc.) who are in the background but to whom they carry false tales. (5.41)
746 Cf. v. 13. The addition of the words min badi here suggests the change of words from their right times as well as places. They did not deal honestly with their Law, and misapplied it, by distorting the meaning. Or it may be that as tale-bearers they distorted the meaning by misrepresenting the context. (5.41)
747 Devouring anything forbidden: both in a literal and in a figurative sense. In the figurative sense, it would be: the taking of usury or bribes, or taking undue advantage of people's weak position or their own fiduciary powers to add to their own wealth. (5.42)
748 Where it is merely a trick to catch out the unwary, a just man may honourably decline to interfere in a cause submitted to him, as also in a case where the parties are not honestly desirous of justice, but each hopes that some partiality will be shown to it. (5.42)
749 This is a searching question as to the motive of the Jews in bringing their cases for decision to the Prophet. They came either (1) to ridicule whatever he said, or (2) to deceive him as to facts and snatch a favourable decision which was against equity. If their own Law did not suit their selfish interests, they sometimes twisted it. But Muhammad was always inflexible in his justice. (5.43)
750 Guidance, with reference to conduct, light, with reference to insight into the higher realms of the faith. (5.44)
751 Rabbani may, I think, be rightly translated by the Jewish title of Rabbi for their learned men, Jewish learning is identified with Rabbinical literature. Ahbar is the plural of hibr or habr, by which we may understand Jewish Doctors of Law. Later the term was applied to those of other religions. (5.44)
752 They were living witnesses to the truth of Scripture, and could testify that they had made it known to the people: Cf. ii. 143, and iv. 135. (5.44)
753 Two charges are made, against the Jews: (1) that even the books which they had, they twisted in meaning, to suit their own purposes, because they feared men rather than Allah: (2) that what they had was but fragments of the original Law given to Moses, mixed up with a lot of semi-historical and legendary matter, and some fine poetry. The Taurat mentioned in the Qur-an is not the Old Testament as we have it: nor is it even the Pentateuch (the first five books of the Old Testament, containing the Law embedded in a great deal of semi-historical and legendary narrative). See Appendix 11, on the Taurat (printed at the end of this Sura). (5.44) ]]