Women — Verse 161

Some Foods Were Made Unlawful for the Jews Because of their Injustice and Wrongdoing Allah states that because of the injustice and transgression of the Jews, demonstrated by committing major sins, He prohibited some of the lawful, pure things which were previously allowed for them. This prohibition could be only that of decree, meaning that Allah allowed the Jews to falsely interpret their Book and change and alter the information about what was allowed for them. They thus, out of exaggeration and extremism in the religion, prohibited some things for themselves. It could also mean that in the Tawrah, Allah prohibited things that were allowed for them before. Allah said, كُلُّ الطَّعَامِ كَانَ حِـلاًّ لِّبَنِى إِسْرَءِيلَ إِلاَّ مَا حَرَّمَ إِسْرَءِيلُ عَلَى نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ (All food was lawful to the Children of Israel, except what Isra'il made unlawful for himself before the Tawrah was revealed.) We mentioned this Ayah before, which means that all types of food were allowed for the Children of Israel before the Tawrah was revealed, except the camel's meat and milk that Isra'il prohibited for himself. Later, Allah prohibited many things in the Tawrah. Allah said in Surat Al-An`am (chapter 6), وَعَلَى الَّذِينَ هَادُواْ حَرَّمْنَا كُلَّ ذِى ظُفُرٍ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَآ إِلاَّ مَا حَمَلَتْ ظُهُورُهُمَآ أَوِ الْحَوَايَآ أَوْ مَا اخْتَلَطَ بِعَظْمٍ ذَلِكَ جَزَيْنَـهُم بِبَغْيِهِمْ وِإِنَّا لَصَـدِقُونَ (And unto those who are Jews, We forbade every (animal) with undivided hoof, and We forbade them the fat of the ox and the sheep except what adheres to their backs or their entrails, or is mixed up with a bone. Thus We recompensed them for their rebellion. And verily, We are Truthful.) This means, We prohibited these things for them because they deserved it due to their transgression, injustice, defying their Messenger and disputing with him. So Allah said; فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَـتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيراً (For the wrongdoing of the Jews, We made unlawful to them certain good foods which had been lawful to them, and for their hindering many from Allah's way.) This Ayah states that they hindered themselves and others from following the truth, and this is the behavior that they brought from the past to the present. This is why they were and still are the enemies of the Messengers, killing many of the Prophets. They also denied Muhammad ﷺ and `Isa, peace be upon them. mAllah said, وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ (And their taking of Riba' though they were forbidden from taking it,) Allah prohibited them from taking Riba', yet they did so using various kinds of tricks, ploys and cons, thus devouring people's property unjustly. Allah said, وَأَعْتَدْنَا لِلْكَـفِرِينَ مِنْهُمْ عَذَاباً أَلِيماً (And We have prepared for the disbelievers among them a painful torment. ) Allah then said, لَّـكِنِ الرَّاسِخُونَ فِى الْعِلْمِ مِنْهُمْ (But those among them who are well-grounded in knowledge...) firm in the religion and full of beneficial knowledge. We mentioned this subject when we explained Surah Al `Imran (3). The Ayah; وَالْمُؤْمِنُونَ (and the believers...) refers to the well-grounded in knowledge; يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ (believe in what has been sent down to you and what was sent down before you;) Ibn `Abbas said, "This Ayah was revealed concerning `Abdullah bin Salam, Tha`labah bin Sa`yah, Zayd bin Sa`yah and Asad bin `Ubayd who embraced Islam and believed what Allah sent Muhammad ﷺ with. Allah said, وَالْمُؤْتُونَ الزَّكَوةَ (and give Zakah,) This could be referring to the obligatory charity due on one's wealth and property, or those who purify themselves, or both. Allah knows best. وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ (and believe in Allah and in the Last Day,) They believe that there is no deity worthy of worship except Allah, believe in Resurrection after death and the reward or punishment for the good or evil deeds. Allah's statement, أُوْلَـئِكَ (It is they,) those whom the Ayah described above, سَنُؤْتِيهِمْ أَجْراً عَظِيماً (To whom We shall give a great reward.) means Paradise.

And because of their taking usury when they had been forbidden it in the Torah and their consuming people’s wealth through falsehood through bribes in adjudications and We have prepared for the disbelievers among them a painful chastisement.

And because of their taking, the usury of the excesses of knowledge, such as disputation and argumentativeness, corporeal pleasures and shares from which they had been forbidden; and their consuming people's wealth through falsehood, through the vice of covetousness and [their wicked] nature, as in the acceptance of bribes and wages for falsification and deception, or [through] the use of the knowledge of the spiritual faculties from reflection to speculative or scientific reason in order to secure foods and drink, and the acquisition of the useless ephemera [of this world], as well as the actualisation of sensory pleasures and lusts and predatorial and beastly goals, [We have prepared] a painful chastisement for the existence of their preparedness.

And because of their taking, the usury of the excesses of knowledge, such as disputation and argumentativeness, corporeal pleasures and shares from which they had been forbidden; and their consuming people's wealth through falsehood, through the vice of covetousness and [their wicked] nature, as in the acceptance of bribes and wages for falsification and deception, or [through] the use of the knowledge of the spiritual faculties from reflection to speculative or scientific reason in order to secure foods and drink, and the acquisition of the useless ephemera [of this world], as well as the actualisation of sensory pleasures and lusts and predatorial and beastly goals, [We have prepared] a painful chastisement for the existence of their preparedness.

And because of the evildoing of some of those of the Jews We have forbidden them certain good things that were lawful for them and because of their barring from God's way many. And because of their taking usury when they had been forbidden it and their consuming people's wealth through falsehood and We have prepared for the disbelievers among them a painful chastisement. It is said that committing prohibited acts leads to the forbidding of what had been permitted. Whoever commits a prohibited act with his outward self is forbidden that which he used to find in his permitted states and the subtle kindnesses received in his innermost self.

And because of the evildoing of some of those of the Jews We have forbidden them certain good things that were lawful for them and because of their barring from God's way many. And because of their taking usury when they had been forbidden it and their consuming people's wealth through falsehood and We have prepared for the disbelievers among them a painful chastisement. It is said that committing prohibited acts leads to the forbidding of what had been permitted. Whoever commits a prohibited act with his outward self is forbidden that which he used to find in his permitted states and the subtle kindnesses received in his innermost self.

وبسبب تناولهم الربا الذي نهوا عنه، واستحلالهم أموال الناس بغير استحقاق، وأعتدنا للكافرين بالله ورسوله مِن هؤلاء اليهود عذابًا موجعًا في الآخرة.

وقوله " وأخذهم الربا وقد نهوا عنه " أي أن الله قد نهاهم عن الربا فتناولوه وأخذوه واحتالوا عليه بأنواع من الحيل وصنوف من الشبه وأكلوا أموال الناس بالباطل قال تعالى " وأعتدنا للكافرين منهم عذابا أليما ".

وقوله : ( وَأَخْذِهِمُ الربا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ الناس بالباطل ) بيان للون آخر من رذائلهم وقبائحهم . أى : ومن أسباب تحريم بعض الطيبات عليهم ولعنهم ، أخذهم الربا مع نهيهم عنه على ألسنة رسلنا ، وأكلهم اموال الناس بالباطل ، أى على طريق الرشوة والخيانة ، والسرقة وغير ذلك من سائر الوجوه المحرمة .وما حملهم على هذا الولوغ فى المحرمات بشراهة وعدم مبالاة إلا أنانيتهم وبيعهم الدين بالدنيا . وقوله . ( وَقَدْ نُهُواْ عَنْهُ ) جملة حالية فى محل نصب .قال الآلوسى . وفى الآية دلالة على أن الربا كان محرما عليهم كما هو محرم علينا لأى النهى يدل على حرمة المنهى عنه ، وإلا لما توعد - سبحانه - على مخالفته .تلك هى بعض العقوبات التى عاقبهم الله بها فى الدنيا . أما عقوبة هؤلاء اليهود فى الآخرة فقد بينها - سبحانه - فى قوله ( وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَاباً أَلِيماً ) .أى : وهيأنا وأعددنا للكافرين من أولئك اليهود الذين فسدت نفوسهم عذابا موجعا أليما ، جزاء ظلمهم وفسوقهم عن أمر الله .وقوله ( لِلْكَافِرِينَ مِنْهُمْ ) احتراس قصد به إخراج من آمن منهم من هذا العذاب الأليم ، لأن العذاب إنما هو للكافرين منهم فسحب ، أما من آمن منهم كعبد الله بن سلام وأشباهه فلهم أجرهم عند ربهم .

وقوله: " وأخذهم الربا "، وهو أخذهم ما أفضلوا على رءوس أموالهم، لفضل تأخير في الأجل بعد مَحِلِّها، وقد بينت معنى " الربا " فيما مضى قبل، بما أغنى عن إعادته. (71)* * *=" وقد نهوا عنه " يعني: عن أخذ الربا.* * *وقوله: " وأكلهم أموالَ الناس بالباطل "، يعني ما كانوا يأخذون من الرُّشَى على الحكم، كما وصفهم الله به في قوله: وَتَرَى كَثِيرًا مِنْهُمْ يُسَارِعُونَ فِي الإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُوا يَعْمَلُونَ [سورة المائدة: 62]. وكان من أكلهم أموال الناس بالباطل، ما كانوا يأخذون من أثمان الكتب التي كانوا يكتبونها بأيديهم، ثم يقولون: هَذَا مِنْ عِنْدِ اللَّهِ ، وما أشبه ذلك من المآكل الخسيسة الخبيثة. فعاقبهم الله على جميع ذلك، بتحريمه ما حرَّم عليهم من الطيبات التي كانت لهم حلالا قبل ذلك.وإنما وصفهم الله بأنهم أكلوا ما أكلوا من أموال الناس كذلك بالباطل، (72) لأنهم أكلوه بغير استحقاق، (73) وأخذوا أموالهم منهم بغير استيجاب.* * *وقوله: " وأعتدنا للكافرين منهم عذابًا أليمًا "، (74) يعني: وجعلنا للكافرين بالله وبرسوله محمد صلى الله عليه وسلم من هؤلاء اليهود، (75) العذاب الأليم= وهو الموجع (76) = من عذاب جهنم عنده، (77) يصلونها في الآخرة، إذا وردوا على ربهم، فيعاقبهم بها.--------------------الهوامش :(71) انظر تفسير"الربا" فيما سلف 6 : 7 ، 8 ، 13 ، 15 ، 22.(72) انظر تفسير"أكل الأموال بالباطل" فيما سلف 3 : 548 / 7 : 528 ، 578 / 8 : 216.(73) في المطبوعة: "بأنهم أكلوه ..." ، والصواب من المخطوطة.(74) في المطبوعة: "فقوله: ..." ، والصواب من المخطوطة.(75) انظر تفسير"أعتد" فيما سلف 8 : 103 ، 355 / 9 : 353.(76) انظر تفسير"الأليم" فيما سلف من فهارس اللغة.(77) في المطبوعة: "من عذاب جهنم عدة يصلونها ..." والصواب من المخطوطة.

( وأخذهم الربا وقد نهوا عنه ) في التوراة ( وأكلهم أموال الناس بالباطل ) من الرشا في الحكم ، والمآكل التي يصيبونها من عوامهم ، عاقبناهم بأن حرمنا عليهم طيبات ، فكانوا كلما ارتكبوا كبيرة حرم عليهم شيء من الطيبات التي كانت حلالا لهم ، قال الله تعالى : " ذلك جزيناهم ببغيهم وإنا لصادقون " ( الأنعام - 146 ) ، ( وأعتدنا للكافرين منهم عذابا أليما )

وأخذُهم الربا الذي نهوا عنه هو أن يأخذوه من قومهم خاصّة ويسوغ لهم أخذه من غير الإسرائليّين كما في الإصحاح23 من سفر التثنية « لا تقرض أخاك بربا ربَا قضّةٍ أو ربا طعام أو ربا شيء مّا ممّا يقرض بربا . للأجنبي تقرض بربا » . والربا محرّم عليهم بنصّ التوراة في سفر الخروج في الإصحاح22 « أن أقرضَت فضّة لشعبي الفقير الذي عندك فلا تكن له كالمرابي لا تضعوا عليه ربا » وأكلُهم أموال النّاس بالباطل أعمّ من الربا فيشمل الرشوة المحرّمة عندهم ، وأخذهم الفداء على الأسرى من قومهم ، وغير ذلك .

ثم أخبر تعالى أنه حرم على أهل الكتاب كثيرا من الطيبات التي كانت حلالا عليهم، وهذا تحريم عقوبة بسبب ظلمهم واعتدائهم، وصدهم الناس عن سبيل الله، ومنعهم إياهم من الهدى، وبأخذهم الربا وقد نهوا عنه، فمنعوا المحتاجين ممن يبايعونه عن العدل، فعاقبهم الله من جنس فعلهم فمنعهم من كثير من الطيبات التي كانوا بصدد حلها، لكونها طيبة، وأما التحريم الذي على هذه الأمة فإنه تحريم تنزيه لهم عن الخبائث التي تضرهم في دينهم ودنياهم.

الثانية : قال ابن العربي : لا خلاف في مذهب مالك أن الكفار مخاطبون ، وقد بين الله في هذه الآية أنهم قد نهوا عن الربا وأكل الأموال بالباطل ؛ فإن كان ذلك خبرا عما نزل على محمد في القرآن وأنهم دخلوا في الخطاب فبها ونعمت ، وإن كان خبرا عما أنزل الله على موسى في التوراة ، وأنهم بدلوا وحرفوا وعصوا وخالفوا فهل يجوز لنا معاملتهم والقوم قد أفسدوا أموالهم في دينهم أم لا ؟ فظنت طائفة أن معاملتهم لا تجوز ؛ وذلك لما في أموالهم من هذا الفساد . والصحيح جواز معاملتهم مع رباهم واقتحام ما حرم الله سبحانه عليهم ؛ فقد قام الدليل القاطع على ذلك قرآنا وسنة ؛ قال الله تعالى : وطعام الذين أوتوا الكتاب حل لكم وهذا نص ؛ وقد عامل النبي صلى الله عليه وسلم اليهود ومات ودرعه مرهونة عند يهودي في شعير أخذه لعياله . والحاسم لداء الشك والخلاف اتفاق الأمة على جواز التجارة مع أهل الحرب ؛ وقد سافر النبي صلى الله عليه وسلم إليهم تاجرا ، وذلك من سفره أمر قاطع على جواز السفر إليهم والتجارة معهم . فإن قيل : كان ذلك قبل النبوة ؛ قلنا : إنه لم يتدنس قبل النبوة بحرام - ثبت ذلك تواترا - ولا اعتذر عنه إذ بعث ، ولا منع منه إذ نبئ ، ولا قطعه أحد من الصحابة في حياته ، ولا أحد من المسلمين بعد وفاته ؛ فقد كانوا يسافرون في فك الأسرى وذلك واجب ، وفي الصلح كما أرسل عثمان وغيره ؛ وقد يجب وقد يكون ندبا ؛ فأما السفر إليهم لمجرد التجارة فمباح .

When a group opts for a self-styled religion instead of the divine religion, it decides upon certain self-styled signs to show its religious status. According to the temperament and circumstances of its members, it formulates new rules about what is lawful and what is unlawful, and by sedulously observing them, it shows that it adheres to religion more than others do. The religion of such people is based on excessive care for certain outward forms, as opposed to paying proper attention to the spirit of the religion’s rules. By fully observing the form they are completely satisfied that they have been following their religion to the letter. Such so-called adherents of religion are not afraid of deriving worldly benefits from the ways forbidden by God and they are not afraid of putting obstacles in the path of the divine caller. Such people will be bracketted with the patently irreligious, far from being grouped along with truly religious people. There were certain people among the Jews, like ‘Abdullah ibn Salam, who believed in the Prophet Muhammad and fully supported him. Those who are not caught up in human interpolations in their religion; who have discovered the original divine religion; who have risen above the mentality of prejudice, blind imitation of their community’s ways and opportunism, find no obstacle to their recognizing the truth and surrendering themselves to it. They can see the truth despite all kinds of mental blocks. These are the people who will be ushered into the Paradise God has prepared for them.

Mentioned earlier through several verses were the wrongdoings of Jews and the punishment they would get for doing so. The present verses talk about some other vices of theirs and mention yet another kind of punishment as well. This punishment will, obviously, visit them on the Day of Judgment. But, right here in this present world, the outcome will be that they will find many things already lawful for them made unlawful as a measure of punishment. Commentary In the Shari` ah brought by the Holy Prophet Muhammad al Mustafa ﷺ there are some things too, known as Haram or unlawful, but these were forbidden because of one or the other physical or spiritual harm they bring. This was contrary to what happened with the Jews - the good things forbidden to them had no physical or spiritual harm in them, instead, these were forbidden to them as the punishment of their acts of transgression and disobedience.

(And of their taking usury) of their making usury lawful (when they were forbidden it) in the Torah, (and of their devouring) and because of their consumption of (people's wealth by false pretences) through transgression and bribery, We forbade them the fat which covers the stomach and bowels and the meat and milk of camels, which were before lawful for them. (We have prepared for those of them who disbelieve) among the Jews (a painful doom) the pain of which will reach to their hearts.