Quran 5:32-33 A "warning" to Jews?

[Sharif of Lebanon]

Joseph Islam,

I hope you could bring some of your considerable erudition to bear on a vexing questions of mine.  Of Sura 5:32, which says:
 
 “Because of this, we decreed for the Children of Israel that anyone who murders any person who had not committed murder or horrendous crimes, it shall be as if he murdered all the people. And anyone who spares a life it shall be as if he spared the lives of all the people. Our messengers went to them with clear proofs and revelations, but most of them, after all this, are still transgressing.”
 
There is something, however, that I would value your opinion on. Robert Spencer has written of Sura 5:32 that it
 
‘comes within the context of a warning to the Jews, and is not presented as a universal principle; it contains the important exception "unless it be for murder or for spreading mischief in the land," and it is followed by v. 33, which specifies the punishment for that mischief: "The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter.
 
Thus this passage is explaining what must be done with Jews who reject Muhammad, not dictating lofty moral principles. Ibn Warraq sums it up:
 
 "The supposedly noble sentiments are in fact a warning to Jews.” Behave, or else' is the message. Far from abjuring violence, these verses aggressively point out that anyone opposing the Prophet will be killed, crucified, mutilated, and banished!"’
 
While I know better to credit just about anything uttered by Spencer, I have always thought that verse 33 concerns punishment by an Islamic state of crimes such as murder and rebellion, not “warning” non-Muslims not to “oppose” the Prophet Muhammad. The verse seems to honor the Jewish respect for life, and the Quran is using here a Christian trope about the murder of prophets...telling them that when they did that, they broke their own law.

 I am thinking this interpretation by Warraq is his own, i.e., that verse 33 is addressed directly and solely to the “Children of Israel” (Jews) mentioned in verse 32, and is thus warning them to “behave or else.” I have consulted the tafsir of Mawdudi, Shafi’i, even Qutb and I have not found any corroboration for this view even among these Islamist-friendly writers. As far as you know, does this interpretation by Ibn Warraq have any basis in either classical or contemporary exegesis that you are aware of, verse 33 being a “threat” and warning to the Jews to “behave or else?” ?   
 
Any light you could shed on these questions would be most appreciated!
 
Salam, Sharif of Lebanon

[Joseph Islam]

Dear Sharif of Lebanon,

As-salamu alaykum and welcome to the forum!

Just to kindly note, I have also received a similar query from you, forwarded to my email address and I trust, that my response to you on this forum will kindly suffice, God willing.

From my humble perspective of the Quran, if verse 5:31 is read in conjunction with verse 5:32, it is evident that the circumstances surrounding verse 5:31 sets a universal edict and the basis of a precedent which also forms the prescription for the Children of Israel.  Hence the phrase 'min ajli dhalika' which broadly translates as 'from that time ...' strongly implies that the principle ordained on the Children of Israel was something that preceded them finding genesis in the case of the first ever murder committed between humans (Adam's sons).

The Quran further acknowledges that messengers did come to the Children of Israel, despite which many of them (kathiran) (not all) still remained prodigal and committed excesses. 
This is corroborated by other verses which cite some of these transgressions such as the slaughtering of their prophets / messengers. (2:61; 3:21; 3:112; 3:181; 3:183 4:155; 5:70).

However, the Quran also goes out of its way to make it clear that not all of the Jews were unrighteous:
 
007.159
"Of the people of Moses there is a section who guide and do justice in the light of truth."

003:113-114
"Not all of them are alike: Of the People of the Book are a portion that stand: They rehearse the verses of God all night long, and they prostrate themselves in adoration. They believe in God and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten in good deeds: They are in the ranks of the righteous"

005.066
"If only they had stood firmly by the Torah, the Gospel, and all the revelations that were sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil."

Verse 5:33 is clearly a generic verse that applied not only to the People of the Book (Whether Jews or Christians), but also to the disbelievers, polytheists or anyone that wreaked havoc by waging war on the prophet and strived with might to cause corruption in the land.  It was context specific. Please kindly note the argument from a Quran’s perspective that not all Christian and Jews were disbelievers and not all disbelievers were prepared to cause mischief in the land. Even the ultimatum in Surah 9 that is often misquoted by critical corners and Islamic extremists alike, acknowledges these differences. Please see illustration [1] shared below which attempts to elucidate this matter.

As you will no doubt appreciate, the Quran was revealed in a particular sectarian milieu with different, at times, warring factions. Hence it not only cited universal principles and edicts, it also dealt with specific circumstances that impacted the prophetic ministry.

Verses 5:33-34 and in particular, the expression 'qabli an taqdiru alayhim' (before you overpower them / fall into your power) and 'wayas'awna fil'ardi fasadan' (and strive in the land spreading corruption) implies some sort of early Islamic state powers or recognised borders in situ which were potentially being abused. The only exception is given to those who repented and mended their ways before they were captured. Exceptions are not noted for any particular group.

Thus the interpretation that this verse is applicable only to the Jews is wholly unwarranted even from the Quranic context, which is arguably the most authoritative text.

As I am sure you will appreciate, any sound interpretation must be sourced from the Quran foremost. One does remain extremely vigilant to interpretations sourced from overtly critical fringes of Islam, or from the agendas of Muslim extremists, both groups of which often quote verses out of proper context to fulfil their own personal and political motives.

I trust that this clarifies the matter from my humble perspective.

Regards,
Joseph


REFERENCES:

[1] Understanding Surah Tauba (Chapter 9) and the Infamous 'Killing' Verses
http://quransmessage.com/charts%20and%20illustrations/tauba/tauba-final-copyright.jpg
[2] A MESSAGE OF PEACE OR TO LIVE BY THE SWORD?
http://quransmessage.com/articles/a%20message%20of%20peace%20or%20to%20live%20by%20the%20sword%20FM3.htm

[Sharif of Lebanon]

Brother Joseph,

I thank you so much for sharing your insight and erudition with me on this crucial matter. I hate how Islamophobes like Robert Spencer and others slander our faith and our holy book with being anti-Semitic. Islam breathes peace and brotherhood to all. Thank you again!

Salam, Sharif