Shaykh El-Shaarawy’s Commentary on Surah Al-Ma’idah: Devotion, Justice, and Divine Protection

In the profound exegetical tradition of Shaykh Muhammad Metwally El-Shaarawy, Quranic verses are viewed not merely as static legal injunctions but as a dynamic rhetorical architecture designed to govern human psychology and social stability. His commentary on Surah Al-Ma’idah provides a masterful synthesis of linguistic precision and Divine jurisprudence, illustrating how a believer’s inner devotion is the primary catalyst for uncompromising justice and communal protection.

1. The Principle of Absolute Devotion: “Qawwamin lillah”

The Quranic command to be Qawwamin lillah (persistently standing for Allah) establishes an ontological stability for the believer. El-Shaarawy distinguishes between being a Qaim—one who merely performs an act of standing or obedience—and being Qawwam, a form denoting intensity and constancy. To be Qawwam is to move beyond occasional religious performance into a permanent orientation toward the Divine, where every movement and rest is an extension of God’s will.

Divine Law as Ontological Protection

El-Shaarawy reframes religious obligations as Divine guarantees rather than restrictive burdens. When God forbids an individual from stealing, He is simultaneously forbidding the entire world from encroaching upon that individual’s property. Thus, the “restriction” on the self is actually a shield for the self. By adhering to the Divine law, the individual is protected by the very system they obey, transforming the “burden” of faith into a universal insurance policy for safety and dignity.

Socio-Economic Imperatives Designed to Protect (not Crush) The Weak

This devotion manifests in the imperative to “work according to capacity” rather than “work according to need.” El-Shaarawy argues that a society functioning only on personal need leaves the weak to perish. However, when the believer works to their full capacity, they create a surplus. This surplus is the lifeblood of the community, ensuring that those unable to work are sustained by the productivity of the strong—a manifestation of being Qawwam in the material world.

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2. The Psychology of Reward: Divine Certainty vs. Human Resentment

Directing actions toward God is a psychological mercy for both the benefactor and the recipient. El-Shaarawy provides a vivid analysis of the “relational toxicity” that arises when favors are done for human recognition.

The Shrinking of the Self

When an individual performs a favor for another human, a power imbalance is created. The recipient may initially “puff up their feathers” in public, acting haughty to mask their need. However, the moment the benefactor enters the room, the recipient’s psychological state “shrinks”; they feel small and indebted. This internal “contraction” often leads the recipient to resent the benefactor and even wish the favor would end, in order to regain their sense of stature.

The Unbroken Link

Working for God creates an “unbroken link” (mawsol). Because the Divine is the ultimate recipient of the intention, the human benefactor is never disappointed by a lack of gratitude. El-Shaarawy warns against making God the “least of observers” (ahwan al-nadhirin). To commit a shameful act in private that one would never do in front of people is to treat the human gaze as more formidable than the Divine presence—a fundamental flaw in the believer’s “linguistic alertness” to God’s attributes.

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3. Linguistic Architecture of Justice: Qist, Qast, and the Qistas

Shaykh El-Shaarawy’s commentary is characterized by a rigorous examination of Arabic roots, particularly in defining the boundaries of equity.

• The Nuance of Qist vs. Qast: While Qist refers to justice, the root Qast refers to injustice or deviation (as in the Qasitun who are fuel for Hellfire).
• Hamzat al-Izala (The Hamza of Removal): The technical beauty of the term Aqsata (to be just) lies in the Hamzat al-Izala. While Qast is the act of oppression, the prefix “A” (the Hamza) removes that state. Thus, an Al-Muqsit is not just someone who is fair from the start, but someone who actively removes an existing injustice and restores balance.
• The Qistas (The Master Standard): To explain why human standards are insufficient, El-Shaarawy uses the metaphor of the wooden scale vs. the metal Qistas. He notes that any physical object, even the Black Stone (Hajar al-Aswad) or a common door handle, wears down over time through the friction of human touch. A wooden scale likewise warps and loses accuracy through use. Society, therefore, requires the Qistas—the Divine, unchanging metal standard—to periodically recalibrate human measurements of justice that have “worn down” through ego and bias.

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4. Case Study: Divine Justice vs. Human Sentiment (Zaid ibn Harithah)

Divine justice (Aqsata) often overrides human sentiment to preserve the integrity of truth. This is most sharply illustrated in the life of Zaid ibn Harithah. Following the abolition of adoption, the Quranic command was issued: “Udu’hum li aba’ihim” (Call them by their [biological] fathers).

This decree was a “psychological earthquake” (zalzal) for Zaid, who had been known as “Zaid ibn Muhammad.” While human sentiment would have preferred the honor of the Prophetic name, Divine Justice required the restoration of his true lineage. As a Salwa (divine compensation) for this perceived loss of status, God granted Zaid an honor unique among the companions: he became the only companion mentioned explicitly by name in the Quran. El-Shaarawy highlights that what is Aqsat (more just) in the eyes of God always leads to a higher, eternal honor.

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5. The Ethics of Adversity: Justice for the Enemy

The mandate, “And do not let the hatred of a people prevent you from being just,” is presented by El-Shaarawy as the ultimate form of Dawah (invitation to faith).

• The Stolen Armor: In an incident where a Muslim attempted to frame a Jewish man for theft, Divine intervention cleared the non-believer and implicated the believer. This proves that Islamic jurisprudence is not a tool for tribalism; it is a servant to the Truth.
• Shaming the Adversary: When a believer acts with justice toward an enemy, it “shames” the adversary into recognizing the superior morality of the Divine system. If the believer were to act out of bias, the enemy would feel justified in their rejection of Islam.
• The Lesson of Ibrahim: When Prophet Ibrahim (AS) hesitated to feed a non-believing guest, God corrected him, noting that He provides sustenance to the disbeliever for a lifetime. If Divine providence is not withheld based on faith, then human justice—the “sustenance of the soul”—must also be universal.

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6. Divine Protection and the Nature of Intent

In Surah Al-Ma’idah (Verse 11), the word Idh (When/at the time of) serves as a linguistic trigger, signifying a specific, time-bound favor. This refers to the incident with the Banu Nadir, who intended to assassinate the Prophet ﷺ by dropping a stone from a roof.

El-Shaarawy distinguishes between Ham (internal intent/thought) and Qasd (deliberate action). In this incident, God thwarted the Ham before it could even manifest into a successful Qasd. By using the word Idh, the Quran emphasizes that God’s protection is active even in the realm of the “unseen threat,” guarding the community from the internal plots and hidden intentions of their enemies before a physical blow is ever struck.

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7. The Hierarchy of Power: Imam Ali’s Ten Strongest Soldiers

To illustrate the nature of dominance in the created world, El-Shaarawy cites the hierarchy of the ten “soldiers” of God as described by Imam Ali:

1. Mountains: The symbol of external stability.
2. Iron: Stronger, as it cuts through the mountains.
3. Fire: Stronger, as it melts the iron.
4. Water: Stronger, as it extinguishes the fire.
5. Clouds: Stronger, as they carry the water.
6. Wind: Stronger, as it disperses the clouds.
7. Man: Stronger, as he masters the elements.
8. Intoxication: Stronger, as it overcomes man’s reason.
9. Sleep: Stronger, as it eventually conquers intoxication.
10. Anxiety/Worry (Al-Hamm): The strongest soldier of all.

The Internal Enemy

Al-Hamm (Anxiety) is the pinnacle of this hierarchy because it is an internal enemy. While one can find shelter from the wind or flee from a physical foe, one cannot flee from the anxiety that resides within the heart. It is the only force capable of depriving a person of sleep and eroding their physical strength from the inside out.

Conclusion: Shaykh El-Shaarawy’s analysis concludes that the only remedy for the “strongest soldier”—Anxiety—is the state of being Qawwam. By aligning one’s internal state with the Divine Qistas and directing all actions toward the Divine gaze, the sources of worldly anxiety lose their power. Absolute devotion to God is not merely a ritual requirement; it is the only path to true psychological peace and social justice.

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Note: The entire article has profound insights from a lecture by Shaykh El-Shaarawy (Sharaawi or Sha’rawi). I found it beneficial. I reference these understandings in my articles; they are some of the sources for my writing.

• Enclosure or Wall: The word is derived from the root sur (سُور), which means a fence or a high wall surrounding a city. Metaphorically, a Surah acts as an “enclosure” for a specific set of verses and themes.
• Rank or Status: It can also mean a high rank, elevated position, or honor. This suggests that each chapter is a distinct, noble division of Divine revelation.
• Structure/Story of a Building: Literally, it can refer to a step, degree, or a story/floor of a building. This reflects how the Quran is built upward, verse by verse and chapter by chapter.