Tafsir of Al-Ma'idah 5:82

Al-Ma'idah (The Table Spread): Verse 82

Translation and Exegesis (Tafsir) based on Mafatih al-Ghayb by Fakhr al-Din al-Razi

When the Almighty mentioned the conditions of the People of the Book—the Jews and the Christians—He then stated in this verse that the Jews are at the utmost extreme of enmity toward the Muslims.

1. Comparison with Polytheists: God equates them with the polytheists (Mushrikun) in the severity of their hostility. In fact, He indicates they are more severe by mentioning the Jews before the polytheists. Indeed, this is true. The Prophet (peace be upon him) said: "Two Jews never met a Muslim privately except that they plotted to kill him."

2. The Christians' Stance: God mentioned that the Christians are softer in temperament (alaynu 'arīkah) and closer to the Muslims than the Jews.

Issue 1:

• Specific Group vs. General: Ibn Abbas, Sa'id ibn Jubayr, 'Ata', and al-Suddi stated that the reference is specifically to the Negus (al-Najashi) and his people who came from Abyssinia to the Prophet (PBUH), believed in him, and that it does not refer to all Christians, despite the clear enmity shown by some later groups toward Muslims.
• The Basis of Difference: Others stated that the doctrine of the Jews mandates inflicting harm upon those who oppose them in religion by any means possible—if they can kill, they do so; otherwise, through seizing wealth, theft, trickery, cunning, or stratagem. However, this is not the doctrine of the Christians; rather, harming others is forbidden in their religion. This is the basis for the difference mentioned.

Issue 2:

• Purpose of Distinction: The purpose of clarifying this difference is to alleviate the burden of the Jews' hostility upon the Messenger (PBUH).

The particle {لَتَجِدَنَّ} (La-tajidanna) contains the Lām of an oath. The meaning is: "By an oath, you will find the Jews and the polytheists to be the people most severe in enmity toward the believers."

I have already explained that this rebellion and disobedience is an ancient habit of theirs. Therefore, set your mind at ease concerning them and do not be troubled by their plotting and scheming.

God then mentioned the reason for this disparity: {ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ} (That is because among them are priests and monks, and because they are not arrogant.)

Issue 1 (Regarding the Reason):

• Jewish Greed: The reason for this difference is that the Jews are specifically characterized by intense greed for worldly life. The evidence is God's statement: {وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُوا} (And you will surely find them the most eager of people for life, even more than those who associate others with Allah...) (Al-Baqarah: 96). God paired them with the polytheists who deny the Hereafter in their greed.
• Consequence of Greed: Greed is the source of all blameworthy characteristics, because whoever is greedy for the world casts his religion aside in pursuit of it and commits every forbidden and reprehensible act to gain it. Consequently, their enmity intensifies toward anyone who attains wealth or status.
• Christian Detachment: As for the Christians, they are, for the most part, turning away from the world and turning toward worship, abandoning the pursuit of leadership, arrogance, and high status. Whoever is like this does not envy people, nor does he harm them or quarrel with them; rather, he is gentle in temperament, seeking the truth, and easily submitting to it. This is the difference between these two groups in this regard, and it is what is meant by God's statement: {ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ}.

There is a beneficial subtlety here concerning the pursuit of religion: The disbelief (kufr) of the Christians is more severe than the disbelief of the Jews because the Christians dispute matters of Divinity (Ilahiyyat) and Prophethood (Nubuwwat), whereas the Jews only dispute Prophethood. Undoubtedly, the former is more severe.

Yet, despite the severity of their disbelief, because the Christians did not possess intense greed for the world—and because there was in their hearts some inclination toward the Hereafter—God honored them by saying: {وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةً لِّلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَى} (And you will find the nearest in affection to the believers to be those who say, "We are Christians.").

Conversely, the Jews, even though their disbelief is lighter compared to the Christians' disbelief, were driven away and singled out by God for intense cursing. This is solely due to their intense greed for the world. This alerts you to the truthfulness of the Prophet's saying: "Love of the world is the head of every sin."

Issue 2 (Regarding Terminology):

• Qissīs (Priest/Cleric): Qiss and Qissīs are names for the leaders among the Christians, and the plural is Qissīsūn. Al-Zubayr's son, 'Urwah, said that the Christians fabricated the Gospel and inserted things that were not part of it. One of their scholars remained upon the truth and religion, and his name was Qissīs. Whoever follows his guidance and religion is a Qissīs. Al-Qutrub said: Al-Qass and Al-Qissīs mean 'scholar' in the language of the Romans, and this is a point of agreement between the two languages.
• Ruhbān (Monks): Ruhbān is the plural of Rāhib, like rukbān (plural of rākib - rider) and fursān (plural of fāris - horseman). Some say the singular form is Ruhbān, and its plural is ruhābīn, like qurbān (plural of qurbān). Its root comes from rahbah, meaning fear/awe.

Objection: How can God praise them for this (monasticism/asceticism) when He also said: {وَرَهْبَنِيَّةً ابْتَدَعُوهَا} (And monasticism which they invented...) (Al-Hadid: 27), and the Prophet (PBUH) said: "There is no monasticism in Islam"?

Answer: That which is praised here is praiseworthy in contrast to the harshness and severity of the Jewish way. This degree of praise does not necessitate that it is praiseworthy absolutely or in all contexts.