Surah Al-Ma'idah (The Table Spread): Verse 64

{And the Jews say, "The hand of Allah is chained up." Chained are their hands, and accursed are they for what they have said.}

In this verse, there are several important issues to discuss:

Issue 1: The Nature of the Jewish Statement

The verse reports the Jews saying, "The hand of Allah is chained up" (yad Allāhi maghlūlah). There is a significant issue here:

1. The Truthfulness of Allah: Allah Almighty is truthful in everything He reports. However, we observe that the Jews today unanimously deny ever saying this or believing it.
2. Intellectual Impossibility: The statement attributed to them is inherently false based on necessary rational understanding. To say "Allah's hand is chained" is patently absurd because:
   • "Allah" is the name for an ancient, existing being capable of creating, originating, and sustaining the universe.
   • It is impossible for such a being's hand to be chained or His power restricted, as He manages and preserves the world despite any supposed deficiency in power.

Given this, how can we affirm the truthfulness of this report? We have several explanations:

1. Argument by Coercion (Ilzām): They might have said this as a form of rebuttal. When they heard Allah say, {Who is it that would loan Allah a goodly loan?} (Al-Baqarah: 245), they retorted: If He needed a loan, He must be poor and incapable. Thus, they concluded that the God who borrows from His servants is poor and has chained hands. Allah then reported this statement.
2. Sarcasm and Mockery: Seeing the extreme poverty and need of the Prophet's companions, they mockingly said, "The God of Muhammad is poor and has chained hands." Allah reported this mockery.
3. Attribution of Stinginess: Commentators state that the Jews were wealthy. When Allah sent Muhammad (PBUH) and they rejected him, Allah restricted their livelihood. At this hardship, they said, "The hand of Allah is chained," meaning His hand is closed off from giving, attributing stinginess to Him—a common expression used by the ignorant when afflicted.
4. Philosophical View: Perhaps some among them held philosophical views, believing that Allah is necessary by His essence, and that the occurrence of events from Him can only happen in one fixed manner. They believed Allah is incapable of bringing about events differently than how they occur. They expressed this inability to change or alter things as "chaining of the hand."
5. Limitation of Punishment: Some scholars suggest they meant that Allah would not punish them beyond the number of days they worshipped the Calf. They expressed this limitation on His power to punish by this flawed phrase, deserving condemnation for the poor wording and lack of etiquette. (This view is attributed to Al-Hasan).

Thus, the report is established as true through all these interpretations, and Allah knows best.

Issue 2: Metaphorical Meaning of Chaining/Spreading the Hand

The terms "chaining the hand" (ghall al-yad) and "spreading the hand" (bast al-yad) are well-known metaphors for stinginess and generosity, respectively. This is supported by Allah’s saying: {And do not make your hand chained to your neck, nor extend it fully extended} (Al-Isra': 29).

The reason for this metaphor is that the hand is the instrument for most actions, especially dispensing and spending wealth. Thus, the cause (the hand) is used to signify the effect (generosity/stinginess). Generous people are described as having an "open hand" (mabsūṭ al-yad), while the miser is described as having "clenched fingers" (kazz al-aṣābiʿ).

Objection: If "The hand of Allah is chained" means stinginess, then "Chained are their hands" (ghullat aydīhim) must also mean stinginess to maintain correspondence. But stinginess is a blameworthy attribute that Allah forbids; how can He curse them with it?

Answer: "The hand of Allah is chained" signifies the inability to give. This inability can stem from stinginess, poverty, or incapacity. Similarly, "Chained are their hands" is a curse upon them involving inability and restriction, whether that restriction arises from incapacity, poverty, or stinginess. This resolves the objection.

Issue 3: The Meaning of "Chained are their hands and accursed are they"

There are two interpretations for this phrase:

1. A Command to Curse: It is a directive for us to curse them, similar to how Allah taught us the exception in {You will surely enter the Sacred Mosque, if Allah wills, in safety} (Al-Fath: 27), or commanded cursing the hypocrites {So Allah increased them in nothing but sickness} (Al-Baqarah: 10), or cursing Abu Lahab {Perish the hands of Abu Lahab} (Al-Masad: 1).
2. A Statement of Fact (News): Al-Hasan said their hands will literally be chained in the Fire of Hell, fastened to their necks as retribution for their statement.

Objection: If this chaining is a direct retribution for their saying, shouldn't the phrasing have been "So their hands were chained" (fa-ghullat aydīhim)?

Answer: The omission of the conjunction (fa-) serves a purpose: by omitting it, the phrase "Chained are their hands" stands as a new, independent statement. Beginning a statement independently lends it greater force and emphasis, indicating intense concern and confirmation regarding that matter. This is similar to the omission of the consequential fa in {When Moses said to his people, "Do you mock us?" They said, "Do you take us in ridicule?"} (Al-Baqarah: 67), where the fa was omitted after qālū (they said).

Regarding {and accursed are they for what they have said}: Al-Hasan said they were punished in this world with the jizyah (poll tax) and in the Hereafter with the Fire.

Then Allah Almighty said: {Nay, His hands are both spread out}

This section deals with a crucial topic, as many Quranic verses affirm the existence of Allah's hand (yad):

• Sometimes the hand is mentioned without specifying the number: {The hand of Allah is above their hands} (Al-Fath: 10).
• Sometimes two hands are affirmed: This verse, and {What prevented you from prostrating to that which I created with My two hands?} (Sad: 75) (addressed to Iblis).
• Sometimes plural hands (aydī) are affirmed: {Have they not seen that We created for them from what Our hands have made, livestock...} (Ya-Sin: 71).

The Ummah differed regarding the interpretation of Allah's hand:

1. The Anthropomorphists (Mujassimah): They claim it is a physical limb, just like for any created being. Their proof is the verse: {Do they have hands with which they strike? Or do they have eyes with which they see? Or do they have ears with which they hear?} (Al-A'raf: 195). They argue that Allah criticizes the idols for lacking these limbs; therefore, if Allah lacked them, His divinity would be undermined. Since that is impossible, these limbs must be affirmed for Him. Furthermore, they argue that the word yad (hand) linguistically refers only to this specific limb, and applying it otherwise is abandoning language.

• Refutation: The argument against this view rests on proving that Allah is not a body (jism). A body cannot be separated from motion and rest, both of which are contingent (created). Anything inseparable from the contingent is contingent. Also, every body is finite in measure, and everything finite is contingent. Furthermore, every body is composed of parts, making it subject to composition and dissolution, thus requiring something to compose and assemble it—making it contingent. Therefore, it is impossible for Allah to be a body, and thus impossible for His hand to be a physical limb.

2. The Majority of Monotheists (Muwahhidūn): They hold two positions regarding the term yad:
   • The Way of the Salaf (Pious Predecessors): We affirm what the Quran affirms regarding the hand, and we affirm what reason dictates—that Allah's hand cannot be a specific body composed of parts. As for the reality (ḥaqīqah) of the hand, we delegate its knowledge to Allah.
   • The Way of the Theologians (Mutakallimūn): They analyze the linguistic uses of yad:
     • Limb/Organ: (As mentioned above).
     • Favor/Blessing (Niʿmah): "So-and-so has a yad upon me that I must thank him for."
     • Power (Quwwah): {those endowed with hands and insight} (Sad: 45) is interpreted as those possessing power and intellect. Sibawayh narrated that people say, "You have no yad in this," meaning a lack of complete power.
     • Ownership (Milk): "This estate is in the yad of so-and-so," meaning in his possession. {He in whose hand is the knot of marriage} (Al-Baqarah: 237) means he owns it.
     • Intense Care and Special Distinction: {when I created with My two hands} (Sad: 75) refers to the special honor bestowed upon Adam, as Allah creates all things. Also, "My hand is pledged to you for fulfillment" means guaranteeing something.

When applying this to Allah, the limb interpretation is impossible. All other meanings are possible.

Another View (Al-Ash'ari): Abu al-Hasan al-Ash'ari, in some of his views, posited that the hand is an attribute subsisting in Allah's essence, distinct from Power, whose function is creation through selection/preference. He argued that since the creation of Adam with "My two hands" is cited as the reason for Adam's honor and selection, if yad merely meant Power, it could not be a specific cause for selection, as power applies to all created things. Therefore, there must be an attribute beyond mere Power that effects creation and selection. Most scholars, however, hold that the hand in relation to Allah signifies Power and Favor.

Objection to the Theologians: If yad means Power, this is problematic because Allah's Power is singular, yet the Quran affirms two hands sometimes and plural hands at other times. If yad means Favor, the Quran affirms two hands, yet Allah's favors are countless, as {If you should count the favors of Allah, you could not enumerate them} (Ibrahim: 34; An-Nahl: 18).

Answer:

1. If yad means Power: The response is that the Jews used the phrase "The hand of Allah is chained" as a metaphor for stinginess. They were answered according to their metaphor: {Nay, His hands are both spread out} means He is not stingy, but perfectly generous. Giving with the hand is the most complete form of giving.
2. If yad means Favor: The response is twofold:
   • It is a reference to the genus (type), under which infinite species fall. Thus, "His two favors" could mean the favor of religion and the favor of the world, or the favor of the apparent and the hidden, or the favor of benefit and the favor of protection, or the favor in hardship and the favor in ease.
   • It signifies exaggeration in describing the abundance of favor. Just as saying Labbayk means continuous obedience, and Sa'dayk means successive assistance, the verse means that His favors are continuous and successive, contrary to their claim that they are withheld and restricted.

Then Allah Almighty said: {He spends as He wills}

This means He provides sustenance and creates as He wills; He may restrict provision or expand it. This is supported by: {And if Allah were to extend provision to His servants, they would commit tyranny upon the earth. But He sends down [provision] to whatever degree He wills} (Ash-Shura: 27), and {Allah extends provision to whom He wills and restricts} (Ar-Ra'd: 26). Also, {Say, "O Allah, Owner of all sovereignty... You give sovereignty to whom You will and You strip sovereignty from whom You will; in Your hand is all good} (Al 'Imran: 26).

This verse is a refutation of the Mu'tazilah, because they claim that Allah is obligated to reward the obedient, obligated not to punish them, obligated not to admit the disobedient to Paradise, and obligated (according to some of them) to punish the disobedient. This restriction and binding is akin to chaining the hand. In essence, they claim Allah's hand is chained.

The Ahl al-Sunnah maintain that sovereignty belongs to Allah, and no one has a right of entitlement or grounds for complaint against Him, as seen in {Say, "Then who could possess for you anything from Allah if He intended to destroy the Messiah, the son of Mary, and his mother and everyone on the earth?"} (Al-Ma'idah: 17). Therefore, the statement {Nay, His hands are both spread out, He spends as He wills} is only consistent with the doctrine of the Ahl al-Sunnah. Praise be to Allah for the upright religion and the straight path.

Then Allah Almighty said: {And He would certainly increase many of them, over what has been revealed to you from your Lord, in nothing but transgression and disbelief.}

This verse has two issues:

1. Meaning of "Many": This refers to the scholars of the Jews. As the Quran and proofs were revealed to the Prophet (PBUH), these scholars increased in the intensity of their disbelief and exaggeration in denial, similar to saying, "My admonition only increased you in evil." Alternatively, their persistence in disbelief was an increase in their disbelief.
2. Implication for Divine Actions: Our scholars argue that this verse proves Allah does not consider the worldly or religious welfare of His servants when acting. If His actions were motivated by securing the welfare of His servants, He would not have sent down those verses, knowing they would increase the Jews in disbelief. Since He sent them down, we know He does not prioritize their welfare. This is analogous to {And it increased them only in revulsion} (At-Tawbah: 125).

Objection: They might argue that Allah knew they would increase in disbelief whether He sent the verses or not, so it was appropriate for Him to send them down anyway.

Answer: If that is the case, then that increase in disbelief was not caused by the revelation of those verses. This implies that attributing the increase in disbelief to the revelation of those verses is false, which contradicts the explicit text of the Quran.

Then Allah Almighty said: {And We have cast between them enmity and hatred until the Day of Resurrection.}

The connection here is that Allah explained that their denial of prophethood, despite clear proofs, stems from envy, love of status, following whims, wealth, and leadership.

Since they preferred the world over the Hereafter, Allah, just as He deprived them of religious happiness, also deprived them of worldly happiness. Each faction remained committed to its doctrine, exaggerating in its defense and attacking all others to glorify itself and promote its view. This led to intense strife between their sects and groups, culminating in mutual excommunication and warfare.

Regarding {And We have cast between them enmity and hatred}, there are two opinions:

1. Enmity between Jews and Christians: This refers to the enmity between the two groups, as they were mentioned together in {O you who have believed, do not take the Jews and the Christians as allies} (Al-Ma'idah: 51). This is the view of Al-Hasan and Mujahid.
2. Enmity within the Jewish Sects: Enmity arose between Jewish factions (e.g., Jabariyyah, Qadariyyah, Unitarians, Anthropomorphists), and similarly among Christian sects (Melkites, Nestorians, Jacobites).

Objection: This same phenomenon of internal strife exists fully among Muslim sects. How can this be cited as a fault specific to Jews and Christians?

Answer: These heresies arose after the era of the Companions and their Successors. In that earlier time, none of this internal division existed. Therefore, it was appropriate for the Prophet (PBUH) and his Companions to cite this as a fault specific to the Jews and Christians of their time.

Then Allah Almighty said: {Whenever they ignite a fire for war, Allah extinguishes it.}

This explains another type of affliction upon the Jews: whenever they intend any matter, they return disappointed, defeated, overpowered, and cursed. This aligns with {Humiliation has been put over them wherever they are encountered} (Al 'Imran: 112). Qatadah said: "You will not find the Jews in any town without finding them among the most humiliated of people."

Then Allah Almighty said: {And they strive within the land to cause corruption.}

This means that whenever they gain any strength, honor, or defense, they immediately strive to cause corruption, such as deceiving the weak or employing cunning and deceit secretly. Another view is that when they violated the rulings of the Torah, Nebuchadnezzar was sent against them. When they corrupted again, the Roman general Bāṭrus was sent against them. When they corrupted again, the Magians were sent against them. When they corrupted again, the Muslims were sent against them.

Then Allah Almighty said: {And Allah does not love the corrupters.}

This indicates that those who strive to cause corruption in the land are detested by Allah Almighty.

Then Allah Almighty said: {If only the People of the Scripture had believed and feared Allah, We would have removed from them their evil and admitted them to Gardens of Pleasure.}