وَتَرَى كَثِيرًا مِنْهُمْ يُسَارِعُونَ فِي الْإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُوا يَعْمَلُونَ ﴿۶۲﴾ لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ ﴿۶۳﴾ وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَى يَوْمِ الْقِيَامَةِ كُلَّمَا أَوْقَدُوا نَارًا لِلْحَرْبِ أَطْفَأَهَا اللَّهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا وَاللَّهُ لَا يُحِبُّ الْمُفْسِدِينَ ﴿۶۴﴾

﴾62﴿ Wa taraa kaseeram minhum yusaari'oona fil ismi wal'udwaani wa aklihimus suht; labi'sa maa kaanoo ya'maloon
﴾63﴿ Law laa yanhaahumur rabbaaniyyoona wal ahbaaru 'an qawlihimul ismaa wa aklihimus suht; labi'sa maa kaanoo yasna'oon
﴾64﴿ Wa qaalatil Yahoodu Yadullaahi maghloolah; ghullat aideehim wa lu'inoo bimaa qaaloo; bal yadaahu mabsoo tataani yunfiqu kaifa yashaaa'; wa la yazeedanna kaseeramm minhum maaa unzila ilaika mir Rabbika tughyaananw wa kufraa; wa alqainaa bainahumul 'adaawata wal baghdaaa a' ilaa Yawmil Qiyaamah; kullamaaa awqadoo naaral lilharbi at fa-ahal laah; wa yas'awna fil ardi fasaadaa; wal laahu laa yuhibbul mufsideen

﴾62﴿ And you see many of them who rush into sin and oppression and eating what is forbidden, indeed the deeds they do is bad
﴾63﴿ Why didn't their elders and scholars forbid them from speaking sinful words and from eating forbidden food, what they do is bad
﴾64﴿ And they said the Jews the hand of the Almighty Allah is tied, their hands are tied, And they are cursed because of what they say, Rather, both hands of Allah Almighty are open, He spends whatever He wants, and indeed He adds to many of them from that book that was revealed to you from your Lord in disobedience and disbelief, And We will sow enmity and hatred among them until the Day of Judgment, whenever they start a fire for war, Allah will extinguish it, and they try in the earth for the corruption, and Allah the Exalted does not like those who corrupt

[62] This is also evidence of their evil and misguidance, and in it, the sixth reason is mentioned:
"And you see (tara)" — this indicates that their misguided actions are clearly visible to anyone observing.
"In sin (al-ithm)" — this refers to sinful beliefs and speech, such as claiming Allah has a son, the idea of divine incarnation, and the Trinity.
"And transgression (al-‘udwan)" — refers to unjust actions, such as killing prophets and righteous people, and altering the scriptures.
"And consuming what is forbidden (al-suht)" — refers to devouring the wealth of the uneducated common people (ummiyyin) unjustly.
"They hasten (yusāri‘ūn)" — their hastening means they do these things without any deep thought or reflection on the consequences, rushing into misdeeds without care.
[63] In this verse, the seventh reason is mentioned, and this type of misguidance is of a different kind — it is specifically the action of the religious leaders and scholars.
"Al-rabbāniyyūn" — here refers to the rahbāniyyūn (monks) among the Christians, or more generally, to those who claim devotion to God, whether they are Jews or Christians.
"How evil is what they used to do (labi’sa mā kānū yaṣna‘ūn)" — Qurtubi states that this shows: whoever refrains from forbidding evil is like the one who commits it.
It also implies that forbidding evil (nahy ‘an al-munkar) is an independent obligation — meaning it cannot be replaced or fulfilled by simply enjoining good (amr bil-ma‘rūf); each has its own separate duty and importance.
[64] This passage mentions the eighth, ninth, and tenth reasons for abandoning alliance with disbelievers:
1. (يَدُ اللَّهِ مَغْلُولَةٌ) — "The hand of Allah is chained." This is a metaphor for stinginess and miserliness. It was a deeply disrespectful and insulting statement made about Allah, the Exalted. According to Ibn Abbas (may Allah be pleased with them), the Jewish scholars and common people were prosperous in worldly terms. The scholars, due to their position, received many financial benefits from the masses, and the common people made no distinction between lawful and unlawful earnings.
When the Prophet Muhammad (may Allah bless him and give him peace) migrated to Madinah and Islam began to spread, many people left their ways and became Muslims — reducing their income and influence. In response, without openly admitting their loss, they said: "Allah’s hand is closed (i.e., He has become stingy toward us)," just as they had earlier attributed poverty to Allah (see Al ‘Imran 3:181).
(غُلَّتْ أَيْدِيهِمْ) — This is a supplicatory response from Allah, teaching the believers how to respond. It means: May their own hands be chained. This supplication is accepted — in the Hereafter, their hands will be tied behind their necks. Even in this world, it manifests when Muslims overpower and capture them.
(وَلُعِنُوا بِمَا قَالُوا) — They were cursed for what they said, and the effects of that curse have been clearly seen throughout history and will continue into the future.
(بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ) — This is a rebuttal of their false claim. “Both His hands are outstretched” — meaning Allah is generous and gives as He wills. The phrase counters their accusation by emphasizing His attribute of boundless generosity.
As for affirming Allah’s attributes like "hand," Ibn ‘Abd al-Barr states in his Sharḥ al-Muwaṭṭa’ that Ahl al-Sunnah are united in affirming such attributes without asking how, or likening them to creation (takyīf or tashbīh), nor should they be interpreted metaphorically or denied. Imam Abu Hanifa (may Allah have mercy on him), in al-Fiqh al-Akbar and its commentary, also rejects interpreting "hand" as "power."
(يُنْفِقُ كَيْفَ يَشَاءُ) — supports the idea of Allah’s hands being "outstretched," indicating that He spends according to His wisdom, and no one can object to His decree.
2. (مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا) — They disbelieve in what is revealed to you out of transgression and disbelief. This is causative — similar to verses in At-Tawbah (9:125) and Al-Isra (17:82) — showing that due to their already existing rebellion and disbelief, each verse revealed increases them in rejection. Tughyan is overstepping limits, which leads to kufr (disbelief), hence its mention afterward.
3. (وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَى يَوْمِ الْقِيَامَةِ) — Allah placed enmity and hatred among them, due to their divisions and religious disagreements.
(Question) But in verse 51, it was said that there is wilayah (alliance) between them?
(Answer) That alliance refers to cooperation in disbelief and in opposing the believers. It is superficial and political, not genuine love — as mutual hatred and division still exist among them. Mentioning this is a warning to believers.
‘Adāwah is open hostility, while baghdā’ is hidden malice — hatred in the heart.
(نَارًا لِلْحَرْبِ) — refers to their schemes and war plots against Muslims.
(أَطْفَأَهَا اللَّهُ) — metaphorically means Allah extinguishes their evil — either by giving victory to the Muslims or striking fear into their hearts. It alludes to battles like Uhud and Ahzab, where they plotted but were defeated.
(وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا) — includes trying to prevent people from Islam and the Qur'an, opposing the Sunnah, and spreading Judaism and Christianity. All of this is considered corruption in the land.