Al-Ma'idah: 64
**"The Jews said, 'The hand [of Allah] is chained...'"**
The "chaining of the hand" and its "stretching" are metaphors for stinginess and generosity. An example is the Almighty’s saying: "Do not keep your hand chained to your neck, nor extend it completely" (Al-Isra': 29).
The speaker of such phrases does not intend to affirm a literal hand, chaining, or stretching. To him, there is no difference between the metaphor and the reality it represents, as both refer to the same underlying meaning. One might even use these terms for a king who gives or withholds only by gesture, without using hands at all. If a man whose arms were amputated up to the shoulders were to give a generous gift, people would still say, "How open-handed he is with his bounty!" This is because "stretching" and "closing" the hand are expressions that have become synonymous with generosity and stinginess. They are used even where a literal hand is impossible, as in the verse:
"The sanctuary gave generously with open hands, with a downpour; its valleys and lowlands thanked its bounty."
Labid even attributed a hand to the "North Wind" in his poetry:
"When the North Wind’s hand took hold of its reins."
It is also said, "Despair stretched its palms into my chest," attributing palms to despair, which is an abstract concept, not a physical entity.
Whoever does not study the science of rhetoric ('ilm al-bayan) remains blind to the path of truth in interpreting such verses and cannot escape the "hand" of the critic if he toys with them.
If you ask: It is established that their saying, "The hand of Allah is chained," is an expression for stinginess. How, then, do you explain the phrase, "Their hands are chained" (Al-Ma'idah: 64)? It should logically correspond to the previous statement, or else the speech becomes discordant and deviates from its proper course.
I say: It may be a supplication against them for stinginess and misery—and indeed, they were the stingiest and most miserable of Allah’s creation. A similar example is the verse of Al-Ashtar:
"My wealth remained, but I turned away from nobility, and I met my guests with a frowning face."
Alternatively, it may be a literal prayer that their hands be chained—that they be shackled in this world as captives, and in the Hereafter, punished with the chains of Hell. The correspondence exists in the wording and the underlying metaphorical origin, just as you say, "May Allah cut off his path," because the word "cutting" (sabb) originally meant to sever.
If you ask: How is it permissible for Allah to pray against them for something ugly, like stinginess and misery?
I say: The intent is a prayer for the abandonment (khidhlān) that hardens their hearts, causing them to increase in stinginess and misery, or a prayer for the consequences of such traits: the shame that clings to them and the evil reputation that disgraces them and tears apart their honor.
If you ask: Why is the hand dual in the Almighty’s saying, "Rather, His two hands are outstretched" (Al-Ma'idah: 64), while it is singular in "The hand of Allah is chained"?
I say: To make the refutation of their claim more emphatic and more indicative of the perfection of His generosity and the negation of stinginess. The ultimate act of a generous person is to give with both hands, and the metaphor is built upon that.
It is recited as wa-lu‘inū (with a quiescent 'ayn). In the codex of ‘Abdullah, it is written as bal yadāhu basṭān. It is said, "His hand is basṭ (generous) with kindness," similar to mishyat shuhḥ (a miserly gait) or nāqat ṣarḥ (a pure-bred she-camel).
"He spends how He wills"
This confirms the description of generosity and indicates that He only spends according to the requirements of wisdom and benefit. It is reported that Allah had bestowed such abundance upon the Jews that they were among the wealthiest of people. When they disobeyed Allah regarding Muhammad (peace be upon him) and denied him, Allah withheld the abundance He had granted them. It was then that Finhas ibn ‘Azura said, "The hand of Allah is chained," and the others agreed with him, thus sharing in his disbelief.
"And they will surely increase"
Meaning, they increase in stubbornness and denial upon the revelation of the Qur'an due to their envy, and they disbelieve in the signs of Allah.
"And We cast enmity among them"
Their speech is forever divided, and their hearts are scattered; there is no agreement or mutual support among them.
"Every time they kindled a fire [of war]"
Every time they intended to fight someone, they were defeated and overcome. No victory from Allah ever stood for them against anyone. Islam reached them during the reign of the Magians. It is said they violated the Torah, so Allah sent Nebuchadnezzar against them. Then they corrupted, so Allah sent Titus the Roman against them. Then they corrupted, so Allah sent the Magians against them. Then they corrupted, so Allah sent the Muslims against them.
It is also said: Every time they fought the Messenger of Allah (peace be upon him), they were defeated. Qatada (may Allah be pleased with him) said: "You will not find the Jews in any town without finding them among the most humiliated of people."
"And they strive"
They exert themselves in plotting against Islam and erasing the mention of the Messenger of Allah from their books.
