Surah al-Maa’idah
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ
ٱلصَّـٰلِحَـٰتِۙ لَهُم مَّغۡفِرَةٌ۬ وَأَجۡرٌ عَظِيمٌ۬
“Allah has promised those who
believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of
righteousness, that for them there is forgiveness and a great reward
(i.e. Paradise).” [5:9]
In this Aayah, Allaah, the Most High, has
Promised all those who believe and do good deeds a forgiveness and reward.
Whereas in Surah al-Fath:
The promise is made especially for the
Companions [may Allaah be Pleased with them all].
This highlights their degree and status
however the word, “among them” has been used – therefore not all of the people
that lived in the generation of the Companions are included in this promise of
forgiveness and reward as amongst them were hypocrites and those who apostate
after the passing of the Prophet.
So the Aayah in Surah al-Fath is specific for
the Companions but the Aayah in Surah al-Maa’idah is a characteristic all believers share.
[TN: this is an interesting point because the
Raafidah (Shia) make Takfeer on the Companions (declare the Companions to be
Kuffaar). How can this be so when Allaah has Promised them a forgiveness and a
reward (the Aayah in Surah al-Fath) and for those who follow their path (the
Aayah in Surah al-Maa’idah)?]
وَلِلَّهِ مُلۡكُ
ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَاۚ يَخۡلُقُ مَا يَشَآءُۚ
وَٱللَّهُ عَلَىٰ كُلِّ شَىۡءٍ۬ قَدِيرٌ۬
“ And to Allah
belongs the dominion of the heavens and the earth, and all that is between
them. He creates what He wills. And Allah is Able to do all
things. ” [5:17]
وَلِلَّهِ مُلۡكُ
ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ
“And to Allah belongs the
dominion of the heavens and the earth and all that is between them, and to Him
is the return (of all).” [5:18]
Both of these Aayat describe that the
dominion belongs to Allaah Alone, but their context and thus their degree of
emphasis differs.
The first Aayah comes in the context of
Allaah being the only Lord, therefore taking Esaa and his mother as objects of
worship is false and futile. Ar-Roobubiyyah (Lordship) is for Allaah Alone thus
dictating that Uloohiyyah (worship) is also for Him Alone.
How can lordship and worship belong to
aspects of His Creation when His is all dominion alone?
As for the second Aayah, then this reinforces
in quick succession (as both of these Aayat appear together) that the Decision
is completely His; He will Reward and Punish whomsoever He Pleases.
If it was as you claimed, that Esaa and his
mother were lords, then how can they also be subject to Allaah’s Decision?
Rather Allaah Created and His Owns the creation.
وَٱلسَّارِقُ وَٱلسَّارِقَةُ
فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَـٰلاً۬ مِّنَ ٱللَّهِۗ
“Cut off (from the wrist joint)
the (right) hand of the thief, male or female as a recompense for that which
they committed, a punishment by way of example from Allah” [5:38]
Men are stronger a species compared to women,
for this reason, most crimes are committed by men. For this reason, this Aayah
addresses men before women.
وَمَن لَّمۡ يَحۡكُم بِمَآ
أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ
و
وَمَن لَّمۡ يَحۡڪُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ
هُمُ ٱلظَّـٰلِمُونَ
و
وَمَن لَّمۡ يَحۡڪُم بِمَآ
أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡفَـٰسِقُونَ
“And whosoever does not
judge by what Allah has revealed, such are the Kafirun (i.e. disbelievers - of a
lesser degree as they do not act on Allah's Laws ).” [5:44]
and
“And whosoever does not judge by that which Allah has revealed,
such are the Zalimun (polytheists and wrong-doers - of
a lesser degree). ” [5:45]
And
“ And whosoever does not judge by what Allah has revealed
(then) such (people) are the Fasiqun (the rebellious
i.e. disobedient (of a lesser degree) to Allah. ” [5:47]
In these Aayat, those who
do not govern by the Sharee’ah (rulers and laypeople alike) have been described
as Kaafiroon, Dhaalimoon and Faasiqoon.
The first description of
Kaafiroon applies to the Jews, as they changed their books.
The second description of
Dhaalimoon applies to the Christians as they forwent the implementation of the
law pertaining to capital punishment.
And the third description
of Faasiqoon applies to those who left of the application of the laws of Allaah
out of weakness, despite having full belief that the laws of Allaah are the
superior to their desires.
[TN: this point is
extremely important and relevant, as these Aayaat are the bases of the Khwaarij
and other extremist groups. They believe the blood of innocent people and
innocent Muslims is legitimate as they have all left the Rule and Laws of
Allaah, thus deeming everyone to be disbelievers and subject to war. However,
Ibn Jamaa’ah gives the correct Tafseer; that there are levels of leaving the
Rules of Allaah; if one believes the Laws of Allaah to be incorrect or inferior
then they resemble (a party of) the Jews in disbelief. If people leave off the
Rule of Allaah out of weakness, then they resemble (a party of) the Christians
in being oppressors. If there is a party that leaves off the Rule of Allaah out
of weakness or they wish to follow their desires but maintain that the Rule of
Allaah is superior, then they have fallen into sin but not disbelief.]
قُلۡ
أَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمۡلِكُ لَڪُمۡ ضَرًّ۬ا وَلَا نَفۡعً۬اۚ
وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ
Say (O Muhammad 
to mankind): "How do you worship besides Allah something
which has no power either to harm or to benefit you? But it is Allah Who is the
All-Hearer, All-Knower." [5:76]
to mankind): "How do you worship besides Allah something
which has no power either to harm or to benefit you? But it is Allah Who is the
All-Hearer, All-Knower." [5:76]
The reason why a negation of harm comes
before the mentioning of benefit in this Aayah is because those who seek for
assistance usually seek it because they want harm to be removed.
Also, as the context is talking about the
Power and Kingship of Allaah, it brings forth the mention of removing harm
before spreading benefit as this true Power and Kingship focuses on removing
harm before spreading benefit.
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