Friday: (5) The likeness of those who were entrusted with the Torah...

Know that when the Almighty established Monotheism (Tawhid) and Prophethood, and clarified regarding Prophethood that the Prophet (peace be upon him) was sent to the unlettered people and the Jews—due to the doubt they raised, namely that he was sent specifically to the Arabs—Allah followed that up by presenting a parable for those who turned away from acting upon the Torah and believing in the Prophet (peace be upon him).

The purpose is that because they did not act according to the Torah, they are likened to a donkey. If they had acted according to its requirements, they would have benefited from it and would not have raised that doubt. This is because the Torah contains the description of the Prophet (PBUH), glad tidings of his arrival, and the necessity of entering his religion.

His saying, {Those who were entrusted with the Torah} means they were entrusted with acting upon what was in it and were obligated to uphold it. It is read as ḥammalū (with shadda) or ḥamalū (without shadda).

The author of Al-Nathm stated that this is not about carrying on the back, but rather about ḥammālah meaning guarantee or surety. From this, the guarantor is called ḥamīl. The meaning is: they guaranteed the rulings of the Torah, yet they neither fulfilled that guarantee nor acted upon what was within it.

Al-Asma'i said: Al-ḥamīl is the guarantor. Al-Kisā'ī said: "I bore a ḥammālah for him," meaning I guaranteed him.

{The Books} (al-asfār) is the plural of sifr, which is the large book, because it reveals the meaning when read. Its parallel is shibr and ashbār.

The Jews are likened to a donkey carrying scholarly books without knowing what is inside them, because they did not benefit from the Torah, which points to belief in Muhammad (PBUH).

The scholars of meanings said: This parable is like one who understands the meanings of the Qur'an but does not act upon it, turning away from it as if it were unnecessary. For this reason, Maymun ibn Mihran said: "O people of the Qur'an, follow the Qur'an before it follows you," then he recited this verse.

His saying, the Almighty: {they did not carry it} means they did not fulfill its right, nor did they carry it with the proper carrying, as we explained. Thus, they are likened—with the Torah in their hands while they do not act upon it—to a donkey carrying books, having nothing from it except the burden of carrying, without benefiting from what it carries. Likewise, the Jews have nothing from their Book except the calamity of the proof against them.

Then the parable is condemned, meaning their condemnation: {Evil is the likeness of the people who denied the signs of Allah}. This means: Evil are the people in likeness, those who denied, just as He said: {Evil is the likeness of the people} (Al-A'rāf: 177). The position of alladhīna (those who) is in the nominative case, but it may also be in the genitive case. In summary, when their denial reached the extent that they lied about Allah the Almighty, it reached the utmost degree of evil and corruption, which is why He said: {Evil is the likeness of the people}.

The intended meaning of {the signs} here is the signs indicating the truthfulness of the Prophethood of Muhammad (PBUH), according to Ibn Abbas and Muqatil. It is also said that the signs refer to the Torah itself, because they denied it when they abandoned belief in Muhammad (PBUH), and this is more fitting here.

{And Allah does not guide the wrongdoing people}. 'Ata' said: This refers to those who wronged themselves by denying the Prophets.

Here are some discussions:

We say: There are several reasons:

1. Allah the Almighty created: {The horses, mules, and donkeys for you to ride and as adornment}. Adornment is more apparent in horses regarding riding and carrying things. It is less so in mules, and even less in donkeys compared to mules. Thus, the donkey occupies the lowest rank in these three meanings, which necessitates that the donkey is most prominent and dominant in the meaning of carrying compared to horses, mules, and other animals.
2. This parable is to show ignorance and dullness, which is more apparent in the donkey.
3. The donkey possesses a degree of humiliation and baseness that others do not have. The purpose in this context is to reproach them for that and to belittle them, so specifying the donkey is more appropriate and primary.
4. Carrying large books (asfār) on a donkey is more complete, comprehensive, easier, and safer because the donkey is docile, easy to lead, and yields gently, manageable even by a foolish child without strain or difficulty. This contributes to its favorable mention compared to others.
5. Observing linguistic correspondence and suitability is necessary in speech. There is a verbal correspondence between the word al-asfār (books) and al-ḥimār (donkey) that is not found with other animals, so mentioning the donkey is preferable.

We say: It is in the accusative case (naṣb) as a circumstantial adverb (ḥāl), or in the genitive case (jarr) as an adjective (waṣf), as stated in Al-Kashshāf, similar to the poet's saying regarding the ignoble person:

We say: Although the description appears to be for the likeness (mathal), it refers back to the people. It is as if He said: Evil are the people in terms of their likeness.

Then, the Almighty commanded the Prophet (PBUH) with this address to them, which is His saying:

**{Say, "O you who are Jews, if you claim that you are allies of Allah to the exclusion of mankind, then wish for death, if you are truthful." But they will never wish for it because of what their hands have put forth. And Allah is Knowing of the wrongdoers.}**