Say: ' Evil is what your faith bids you if you be, indeed, faithful '."

Commentary:

Racial Bigotries of the Jews

In commenting on the previous verses, it was said that the Jews tolerated a lot of trouble and toil on the path of reaching the Prophet (p.b.u.h.) that the Turah had promised, but when he (p.b.u.h.) came, they did not believe in him, because of envy, or for the reason that this prophet (p.b.u.h.) was not from the Children of Israel, or because their personal interests were in danger.

Now, through the verses under discussion, the Qur'an refers to the racial bigotries of the Jews by which they are known throughout the world. It says:" When it is said to them:' Believe in what Allah has sent down ', they said:' We believe (only) in what was sent down to us (before) '. But they disbelieve in what is beyond that, ..."

The Jews believed neither in the Evangel (Ingil) nor in the Qur'an, but they paid attention only to the racial aspects and their personal benefits.

The Jews said that they believed in what had been revealed to them, i.e. to the Israeli prophets (a.s.) and they would not believe in anything revealed to a non-Israeli prophet (i.e. the holy Prophet Mohammad (p.b.u.h.)). The reply to this arrogance is given in this verse saying that that which has been sent down to the holy Prophet (p.b.u.h.) is truth verifying that which is in the Book with them, referring to the prophecy proclaimed in Duet. 18: 15-18. And, now, the Qur'an says:"... while it is the Truth confirming what is with them. ..."

Then, the Holy Qur'an uncovers their falsehood and says that their excuse for their disbelief is that Prophet Muhammad (p.b.u.h.) is not from among them :" ...Say: ' Why then were you slaying the Prophets of Allah in former times, if you were (indeed) faithful ? ' "

If they truly believed in the Turah, the Divine Book in which murder is considered a major sin, they would not slay the great prophets of Allah.

Furthermore, this statement that they say: " We believe (only) in what was sent down to us (before) ", is a clear deviation from the path of Monotheism, or, in other words, it is, in itself, blasphemy. This is a kind of arrogance and selfishness whether it be in the form of a personal issue or racial one.

The purpose of Monotheism is to eradicate these disgraceful habits from the unity of human beings so that they accept Allah's commandments merely because they are issued from that Origin.

In other words, if the acceptance of the Divine instructions is only on the condition that they be sent down to us, it is, in fact, ' disbelief 'rather than ' belief ', or it is infidelity rather than ' faithfulness ' in Islam. The acceptance of such instructions is not at all true evidence of Faith.

It is worthy to note that when the above verse says: " When it is said to them: ' Believe in what Allah has sent down,'... " it refers neither to Muhammad (p.b.u.h.) nor to Moses (a.s.) nor to Jesus (a.s.). It merely says:" Believe in what Allah has sent down."

* * * *

To make their falsehood clearer, in the next verse, the Quran provides further evidence against them. It says:

" And, also, Moses came to you with clear signs; yet you took to worship of the Calf after him (in his absence) and you were (willful) wrongdoers. "

The Qur'an tells the Jews that if you are true and you believe in your prophet, why did you worship the Calf after those clear signs and that monotheistic evidence ? What kind of faith is it that when Moses (a.s.) goes to the Mount, in his absence, it escapes from your hearts and immediately infidelity is substituted therein; or the Calf takes the place of Monotheism ? Yes, with this wrong action, you committed an injustice both to yourselves and your society, and to your coming generations.

* * * *

In the subsequent verse, the Holy Qur'an cites another example proving the meagreness of their claim. It refers to the covenant of Mount Sinai and says: " And (remember) when We made a covenant with you, and raised the Mount, above you, (saying): ' Hold you fast that which We have given you with the strength, and hear (Our commandments) '. They said: ' We hear and disobey '; ..." "... and they were made to imbibe (the love of) the Calf into their hearts because of their disbelief. ..."

Yes, blasphemy and mammonism, whose symbol was the love of the golden Samaritan Calf, had influenced their hearts and took root throughout their souls. That was why they forgot their Lord. Strange! What sort of Faith is it that condones both the slaying of prophets and the worshipping of the Calf, but neglects the observance of firm Divine Covenants ?

Yes, "... Say: ' Evil is what your faith bids you if you be, indeed, faithful '."

(94) قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الآَخِرَةُ عِندَ اللّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
(95) وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللّهُ عَلِيمٌ بِالظَّالِمينَ
(96) وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُواْ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ وَاللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
(97) قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللّهِ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ
(98) مَن كَانَ عَدُوًّا لِّلّهِ وَمَلآئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللّهَ عَدُوٌّ لِّلْكَافِرِينَ
(99) وَلَقَدْ أَنزَلْنَآ إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلاَّ الْفَاسِقُونَ
(100) أَوَكُلَّمَا عَاهَدُواْ عَهْداً نَّبَذَهُ فَرِيقٌ مِّنْهُم بَلْ أَكْثَرُهُمْ لاَ يُؤْمِنُونَ
(101) وَلَمَّا جَاءهُمْ رَسُولٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ كِتَابَ اللّهِ وَرَاء ظُهُورِهِمْ كَأَنَّهُمْ لاَ يَعْلَمُونَ

94. " Say: ' If the Last Abode with Allah is yours exclusively and not for other people, then long for death if you are truthful '. "

95. " But never will they long for death, because of what their hands have sent forth; for Allah well knows the unjust. "

96. " Indeed, you will find them the greediest of people for life, even more than those who associate partners (to Allah); each one of them is covetous to live (even) a thousand years, yet the prolongation of his life shall not remove him further away from the punishment. Allah sees what they do. "

97. " Say (O' Muhammad): ' Whoever is an enemy to Gabriel, who brought down (the Qur'an) upon your heart by Allah's leave, confirming what was before it, and a guidance and glad tidings for the believers ' ; "

98." And whoever is an enemy to Allah, His angels, His Messengers, Gabriel and Michael (should know that) Allah is surely an enemy to the infidels. "

99. " Verily, We have sent down to you clear Signs, and none denies them except the transgressors. "

100. " What! Whenever they made a covenant, a group of them cast it aside ? Nay, most of them do not (truly) believe. "

101. " And when there came to them a Messenger from Allah, confirming what was with them, a part of them who were given the Book cast the Book of Allah behind their backs, as though they knew (it) not! "

* * * *

Commentary :

" Say: ' If the Last Abode with Allah is yours exclusively and not for other people, ..."

From the former verses, it was understood that the Jews claimed that they would not be touched by the Fire but for a few days when they worshipped the Calf, saying: " The Fire shall not touch us but for a few days ". Also, when they were told to believe in Allah's revelation, they replied that they would believe only in their Book, the Turah: " We believe (only) in what was sent down to us (before). " They imagined that they were the only people who would be qualified for salvation and felicity, while other nations would be punished and receive eternal destruction in the Hereafter. Then, to cancel this kind of idea and to verify that the case is not as they considered, it is told them:

"... then long for death if you are truthful '."

The Messenger of Allah is commanded to tell them that if the abode of the Hereafter and the blessings of Heaven are exclusively theirs, they must strive to reach such bliss and invoke for death in order to get rid of the disasters and miseries of this world. It is in this situation that they would attain eternal happiness which they falsely think belongs to them alone.

* * * *

" But never will they long for death, because of what their hands have sent forth; ... "

"... for Allah well knows the unjust."

And in another occurrence, as a protest to them, the Qur'an says: "... If you think that you are friends to Allah, to the exclusion of (other) men, then invoke your desire for death if you are truthful! ", (Sura Al-Jumu'ah, No. 62, verse 6).

Yes, a sincere friend desires to be with his friend, someone in love wishes to see one's love, and a seeker of a particular thing is anxious and desirous to obtain that which one is seeking.

Worldly affairs and materialism often stand as a curtain or barrier between Allah and His servants. They usually do not let one approach Him and be acquainted with his / her Creator deservingly. Therefore, the true sincerity towards Him is the desire of death. Then, here, to unvail the falsehood of the statement of the Jews, Allah announces that if they truly believe that the future abode with Allah is exclusively theirs and think that only they are those who are the favoured people of Allah, not any other people, they must invoke death with their tongues, hearts, and actions to reach Him without any natural barrier.

" Indeed, you will find them the greediest of people for life, even more than those who associate partners (to Allah);..."

But they never invoke death because they are the greediest of all people for the life of this world. They love the long life of this world even much more than pagans and idolators.

"... each one of them is covetous to live (even) a thousand years, ..."

Besides their hideous deeds and that they do not seek death in order to meet the Lord, each of them would like to live one thousand years.

The figure ' one thousand years ' metaphorically refers to the idea that they wish to live a long life. This is evidence to their lie and they know that neither the Last Abode with Allah is theirs, nor are they the friends of Allah. They arrogantly state these things, based on bigotry, in order to tell the Muslims that both the Jews and their ancestral religion are right, and Muslims are wrong and their religion is untrue. Then Allah, by this clear evidence, made their falsehood manifest by stating that the friends of Allah are those who are desirous of death to attain their goal.

"... yet the prolongation of his life shall not remove him further away from the punishment. ..."

"... Allah sees what they do."

That is, the Jews will never long for death, then how can they desire a long life when it does not save them from the punishment ? Yet, they are the greediest people for the low life of this world which can be a barrier obstructing entrance into the everlasting felicity of the life in the coming world. Furthermore, the members of this group having belief in the Hereafter and the life after death, are greedier for the life of this world than pagans and blasphemers, who wrongly believe that Man will be destroyed and perish after death.

" Say (O' Muhammad): ' Whoever is an enemy to Gabriel, ..."

The commentators believe that as 'Abdullah-ibn-Abbas cites, the occasion of revelation of this verse was as follows:

One of the scholars of the Jews by the name of Ibn-Suriya, with a group of Jewish people from Fadak, was attending the holy Prophet (p.b.u.h.) when he put forth some questions to test his gift of prophecy. Thereby being convinced that Muhammad (p.b.u.h.) was a true prophet of Allah, he asked as to which of Allah's angels had conveyed the Divine messages to him, and he (p.b.u.h.) answered that Gabriel had.

The Jew said he would not believe, as Gabriel was the enemy of his people and he is the angel of punishment, annoyance, displeasure, indignation, and execution; while Michael was not, and if Michael would have been the one who came down to the Prophet (p.b.u.h.), then they would believe in him (p.b.u.h.). So, Allah (s.w.t.) sent down this verse and told the holy Prophet (p.b.u.h.) to say that he who is the enemy of Gabriel, is the enemy of the one:

"... who brought down (the Qur'an) upon your heart by Allah's leave, ..."

"... confirming what was before it, and a guidance and glad tidings for the believers ' ; "

Thus, the Qur'an attests to the rightfulness of all the heavenly Books such as the Turah, the Evangil, Psalms of David, the Written Sheets (Scriptures), and what Allah had sent to other prophets (a.s.). The word /hudan/ ' a guidance ' here, may refer to the guidance of the Qur'an for all of the believing members of the Jinn and humans. The guidance is apportioned to the believers perhaps for the reason that it is only the believers who are benefited by the Qur'an, so therefore, the glad tidings are given to them.

* * * *

Now, this verse reiterates the subject matter of the previous verse but with more emphasis and accompanied with a threat. It says:

" And whoever is an enemy to Allah, His angels, His Messengers, Gabriel and Michael (should know that) Allah is surely an enemy to the infidels. "

This statement is an indication to the meaning that these instances are not separable. The Essence of Allah, angels, all His Messengers, Gabriel and Michael or any other angels, from this point of view, are all the same and to have enmity with one of them is, in fact, having enmity with the others.

In other words, Allah's ordinances, which are helpful on the path to development of the human race, have been revealed from His Origin unto prophets (p.b.u.th.) by means of angels. And if there be any difference between their missions, it is a difference of the division of responsibilities, not a contrast in missions. They are all alongside the path of the same goal. So, being an enemy against one of them is showing enmity against Allah.

* * * *

Upon the occasion of revelation of verse 99, there is a narration from Ibn-Abbas who said: " Ibn-Suriya, a Jewish scholar, told the Prophet (p.b.u.h.): ' O Muhammad, you have not brought anything for us that we understand it, and also the Lord has not sent a clear sign to you so that we follow you thereby '. Then, Allah sent down this verse which was a frank vivid answer to that statement. (1)

 

None Denies Divine Signs Save the Transgressors!

Through this verse, the Qur'an points to the fact that Allah has given the Prophet of Islam (p.b.u.h.) enough evidence and sufficient Signs all of which are so clear that nobody can deny them. Hence, those who deny them, indeed, have recognized the rightfulness of his invitation, but, because of their special evil intentions, they oppose it.

" verily, we have sent down to you clear signs, and none denies them except the transgressors "

Contemplation over the verses of the Qur'an makes the way clear for any pure-hearted truth-seeker. By reciting these verses, the reality and truthfulness of the invitation of the prophet of Islam (P.B.U.H.), as well as the understand this meaning that their hearts have not been darkened as a result of committing sin. Thus, is it not surprising that transgressors and those who have stained themselves with sins by disobeying the commands of Allah, never believe in Islam.

* * * *

"What! Whenever they made a cavenant, a group of them cast it aside? Nay, most of them do not (truly) believe."

with reference to the previous verses, this verse is also a protest against the Jews as to why some of these people neglect and breach their covenant that they make whit Allah. They not only breake their covenant but also have no faith at all. It may refer to this idea that ifhey believed in Allah and His prophets (a.s.), they would never break their covenant or never fail in their promise.

* * * *

" And when there came to them a Messenger from Allah, confirming what was with them, ... "

The purpose of the term ' Messenger ', here, may be the Last Prophet (p.b.u.h.), or it may refer to all those prophets (a.s.) who came after Moses (a.s.), because, according to the previous verses, the Qur'an protests against the Jews for rejecting all of the great prophets after Moses (a.s.). These prophets (a.s.), with their Divine commissions, abrogated Moses' religion whereas, in the meantime, they confirmed the rightfulness of what the Jews had in their hands the Turah yet, some of them (the Jews) put the Book of Allah behind their backs:

"... a part of them who were given the Book cast the Book of Allah behind their backs, ..."

Some of the learned men of the Jews put the Book of Allah, the Turah, which attested to the prophethood of the Last Messenger of Allah, Prophet Muhammad (p.b.u.h.), " behind their backs " and, by neglecting his specific description which was recorded in the Turah, they abandoned it totally:

"... as though they knew (it) not ! "

---

(1) Majma'-ul-Bayan, vol. 1, p. 168

 

(102) وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ وَلَبِئْسَ مَا شَرَوْاْ بِهِ أَنفُسَهُمْ لَوْ كَانُواْ يَعْلَمُونَ
(103) وَلَوْ أَنَّهُمْ آمَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّه خَيْرٌ لَّوْ كَانُواْ يَعْلَمُونَ

102. " And they followed what the Shaitans chanted of sorcery in the reign of Solomon; and Solomon disbelieved not, but the Shaitans disbelieved by teaching people sorcery; and that which was sent down to the two angels, Harut and Marut, in Babylon. Even though they (the two) never taught anyone without saying: ' We are only a trial for you, therefore do not disbelieve'.

So they learned from these two (magic spells) by which they might cause separation between a man and his wife, though they cannot hurt anyone (thereby) but by Allah's leave. They learn what harms them and profits them not; and they surely knew that the buyers of it would have no share of happiness in the Hereafter. And vile was the price for which they sold their own selves, had they but known (this)! "

103. " Yet, had they believed (in Allah), and guarded themselves (against evil) a reward from Allah would have been better, had they but known (this)! "

Commentary:

Solomon (a.s.) and the Sorcerers in Babylon

It is understood from the Islamic literature that, at the time of Solomon (a.s.), some of his fellow countrymen used to practice the art of sorcery. Solomon (a.s.) ordered that their records and related materials be gathered and kept locked in a safe place. (Their preservation was, perhaps, for the purpose that there may have been some pieces of paper among them helpful for breaking the spells of the sorcerers' magic.)

After the departure of Solomon (a.s.), a group of people took them out and began spreading and teaching others sorcery. Some, taking advantage of this opportunity, said that Solomon (a.s.) was not a prophet at all, and the wonderful power that he had over the realms of nature was through witchcraft; so it was with the help of those magic tricks that he could dominate his country and do extraordinary things.

By following this group, some of the Israelites were severely engaged in the art of sorcery; so intensively that they put the Turah aside.

When the Prophet of Islam (p.b.u.h.) announced his invitation and, through the verses of the Qur'an, proclaimed that Solomon (a.s.) had been one of the apostles of Allah, some of the Jewish rabbis told their people: ' Are you not surprised that Muhammad says Solomon was an apostle while he was a sorcerer ? '

This statement by those Jews was counted a great accusation against this Divine prophet (a.s.), because when they said he was a sorcerer it insinuated that he was a lier and not a true prophet. This action caused him to be considered a blasphemer. Then, the above verse responded to their false accusation.

However, the first verse of this group of verses illustrates another dimension of the hineous actions of the Jews : that they accused the apostle of Allah, Solomon (a.s.), of sorcery and witchcraft. It says:

" And they followed what the Shaitans chanted of sorcery in the reign of Solomon; ..."

The pronoun ' they ', existing in the Arabic word /wattaba'u/, 'they followed ', may refer to the Jews contemporary with the Prophet of Islam (p.b.u.h.) or those contemporary with Solomon (a.s.) or all of them. The objective meaning of the term /sayatin/ may be the evil people, or devils of the Jinn, or both of them.

Then, after stating the above idea, the Qur'an adds:

"... and Solomon disbelieved not, ..."

Solomon (a.s.) never did practice sorcery, and he did not take any advantage from it in attaining his goals:

"... but the Shaitans disbelieved by teaching people sorcery; ..."

"... and that which was sent down to the two angels, Harut and Marut, in Babylon. ..."

Yes, they stretched their hands toward sorcery from two sides : one, from the side of sorcery which was taught by the Shaitans during the time of Solomon (a.s.); and the other side was the instructions that Harut and Marut taught people for the purpose of breaking the spells of sorcery.

"... Even though they (the two) never taught anyone without saying: ' We are only a trial for you, therefore do not disbelieve '. ..."

In short, when these two angels appeared in the society, sorcery was in fashion among those people and a popular item in their marketplace. At that time, most of the people were captured in the grips of sorcerers. The two angels taught people the ways in which they could counter the effects of such wicked practices (the witchcraft) of the sorcerers as an art of self-defense. But learning this art demanded, firstly, that they learn about the magic itself. So, in order to be able to negate sorcery, they initially had to learn sorcery itself, and the ways in which it might work effectively, as good skillful magicians.

But Jewish mischief mongers took this matter as a means for spreading sorcery more and more. They expanded it so vastly that they accused the Divine prophet, Solomon (a.s.), of sorcery and said that if nature, or even Jinns and humans, obeyed him (a.s.), it was merely the effect of sorcery. Yes, this is the common habit of the vicious: to accuse the great men as being their followers to justify their own school of thought.

At any rate, they could not pass this Divine trial successfully and, consequently, failed in keeping the right path, the true Faith.

"... So they learned from these two (magic spells) by which they might cause separation between a man and his wife, ..." But the Power of Allah is above all these abilities.

"... though they cannot hurt anyone (thereby) but by Allah's leave...."

"... They learn what harms them and profits them not; ..."

Yes, they altered this divine constructive training. Instead of utilizing it on the path of improving their society and using it as a means of defense against the witchcraft of the sorcerers, they applied it to doing evil.

"... and they surely knew that the buyers of it would have no share of happiness in the Hereafter. ..."

"... And vile was the price for which they sold their own selves, had they but known (this)! "

* * * *

They were heedless of their own happiness and of that of the society they belonged to, and were drowned in the whirlpool of blasphemy.

" Yet, had they believed (in Allah), and guarded themselves (against evil) a reward from Allah would have been better, had they but known (this)! "

(104) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقُولُواْ رَاعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُوا ْوَلِلكَافِرِينَ عَذَابٌ أَلِيمٌ
(105) مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَابِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ وَاللّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاء وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ

104. " O' you who have Faith! Do not say (to the Prophet) ' ra'ina ' but say ' unzurna '; and hearken (unto him) and for unbelievers awaits a painful punishment. "

105. " Neither those who reject Faith from among the people of the (earlier) Book, nor those who take partners to Allah, wish that any good should be sent down upon you from your Lord, and Allah chooses especially whom He pleases for His Mercy and Allah is the Lord of Mighty Grace. "

Occasion of Revelation :

Ibn Abbas, the leading commentator, is narrated to have said that the early Muslims, when the Prophet (p.b.u.h.) was speaking and teaching them the divine verses and commandments, often asked him to speak slowly so that they could comprehend the material well and could have opportunity enough to ask their questions. For this purpose, then, they applied the phrase /ra'ina/ derived from the root /ar-ra'a/ ' to give respite ',which means:' give us respite, wait for us '. (1) But the Jews took the same word from the Arabic root /ar-ra'unah/ used with the meaning of ' foolhardiness, thoughtlessness, foolishness ', which means: ' make foolish of us ' and suggests an insult. (2)

Here, the Jews had found something by which they could ridicule and make fun of the Prophet (p.b.u.h.) and the Muslims.

The first verse of the above verses was revealed to prevent this derisive usage of the word by the Jews. It commanded the believers to use /unzurna/ instead of /ra'ina/ which had the same meaning, but was plain and unambiguous. Thus, the enemies could not misuse it.

Some other commentators have said that the phrase /ra'ina/ was employed by some Jews in whose language it had an uncomplimentary meaning. They repeated it again and again.

Some others of the commentators have also said that the Jews pronounced /ra'ina/ instead of saying /ra'ina/ and, addressing the Prophet (p.b.u.h.) with that term which meant ' our cattle-tender, shepherd ', ridiculed him.

These occasions of revelation do not contrast with each other, so that all of them may be right.

* * * *

Commentary:

Leave No Pretext for Enemies!

Regarding what was said about the occasion of revelation, the first verse of the verses under discussion says :

" O' you who have Faith! Do not say ( to the Prophet) ' ra'ina 'but say ' unzurna '; ..."

"... and hearken (unto him), and for unbelievers awaits a painful punishment."

It is well understood from this verse that the Muslims, should be careful to avoid giving their enemies any pretext, because they may misuse even one short sentence against them. The Qur'an advises the Muslims to avoid uttering even the smallest common word which they might transform into a term of reproach in order to weaken the spirits of the Muslims. They should be careful not to select words which have multiple or ambiguous meanings that may be misused by the enemies to mock them thereby but rather should choose appropriate, unambiguous words. They must guard themselves against the cynical trick of using words which sound complimentary to the ear but have a hidden barb in them.

When Islam is so meticulous that it does not let Muslims give their enemies pretext for these little things, the duty of Muslims is clear for greater and more important subjects, both concerning their interior affairs and international matters.

It is also noteworthy that the phrase /ra'ina/, besides what was stated before, is not free from impoliteness in meaning, because this term may also be derived from the word /mura'at/, which means that 'you should observe us and we will observe you likewise '. Then,the Qur'an has bidden the Muslims not to use it anymore, since it contains a sense of impoliteness, besides the abusing of it by the Jews.

A Precise Meaning

The honorific and enlivening sentence /ya 'ayyuhalla¶ina 'amanu/ ' O' you who have Faith ', addressed to the believers, has occurred 80 times in the Qur'an. The above verse is the first one which contains this phrase.

It is interesting that this phrase has occurred only in the verses that have been revealed in Medina, viz. it is not seen in the Meccan verses. It may be for the reason that with the emigration of the Prophet (p.b.u.h.) to Medina, Muslims gathered together and it was then that the situation of Muslims became stabilized, especially when they formed a strong, powerful government. Hence, Allah (s.w.t.) addressed them with this phrase : " O' you who have Faith!"

This phrase conveys another meaning, too. It indicates that now that you have Faith and have submitted to the truth, i.e. you have taken a covenant with Allah, you should obey Him according to the commandments that have come along with it. In other words, your Faith necessitates that you follow these instructions accordingly.

It is also notable that in many references of Islamic literature, including the ones of the Sunnite, the holy Prophet (p.b.u.h.) is narrated to have said:

" No verse has Allah revealed with ' O' you who have Faith ' save that Ali is at its top and is its chief. " (3)

* * * *

In the next verse, the Qur'an pulls back the curtain on the enmity and grudge of the pagans and the People of the Book towards the believers. It says: " Neither those who reject Faith from among the people of the (earlier) Book, nor those who take partners to Allah, wish that any good should be sent down upon you from your Lord, ..."

But this is not but a bare wish for them, because:

"... and Allah chooses especially whom He pleases for His Mercy..."

"... and Allah is the Lord of Mighty Grace."

Because of their envy and enmity, the enemies of Islam did not want to be witnesses to this honour and glory given to Muslims, and they could not adapt to the fact that a great Prophet with a Divine Book from Allah could be appointed for them (Muslims). But, it was impossible for those hostile enemies to hinder the Mercy and Grace of Allah.

---

(1) Aa-Durr-ul-Manthur, vol. 1, pp. 252-253
(2) Jami'-ul-Bayan, by Muhammad-ibn-Jarir Tabari, vol. 1, pp. 469-473
(3) Tafsir-i-Furat-ul-kufi, p. 49, Tradition 7; & Tarikh-i-Damishq,Ibn 'Asakir, vol. 2, p. 428

 

(106) مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللّهَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ
(107) أَلَمْ تَعْلَمْ أَنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

106. " Whatever We abrogate of a verse or cause it to be forgotten, We bring a better or the like of it. Do you not know that Allah has power over all things ? "

107. " Do you not know that to Allah belongs the dominion of the heavens and the earth and that, besides Allah, you have neither guardian nor helper? "

Commentary:

Purpose of Abrogation

The central meaning of these verses, is again the Jewish evil propaganda against the Muslims.

The Jews occasionally said that the true religion was the religion of the Jews and the real Qiblah was the direction that they used for their prayers. The evidence supporting their idea was that the Prophet of Islam (p.b.u.h.) used to pray toward their Qiblah (Jerusalem). But when the command for changing the Qiblah from Jerusalem to the Ka'bah came down and, according to verse 144 from this very Sura, Muslims had to pray toward the direction of Mecca (Ka'bah), this pretext was taken away from the Jews. Therefore, they tried to assert a new pretext and said that if the first Qiblah was right, then what was the second instruction for ? And, if the second instruction was correct, then the Muslims' previous religious actions performed towards Jerusalem would be considered invalid.

The Qur'an replies to their objections through these verses and, thereby, enlightens the hearts of the believers. It says:

" Whatever We abrogate of a verse or cause it to be forgotten, We bring a better or the like of it. ..."

And it is easy for Allah, of course:

"... Do you not know that Allah has power over all things ? "

* * * *

" Do you not know that to Allah belongs the dominion of the heavens and the earth..."

Allah has the right to change His ordinances in any form He pleases and He is the most knowledgable of all as to the welfare of His servants.

"... and that, besides Allah, you have neither guardian nor helper? "

In fact, the first part of this verse denotes the absolute sovereignty of Allah in religious ordinances and that He is able to recognize and has the required knowledge to decide what is good for His creatures. Then, believers should not hearken to the vain words of some self-centered fellows who have doubt in the abrogations of the Divine Ordinances.

And the second part of the verse is a warning to those who choose refuge and support in other than Allah, because there is no real support in the world save Allah.

It should also be noted that the term /nasx/ ' abrogation ' in philology means: ' to abolish, destroy ', and from the point of view of religion it means: 'to nullify a rule and substitute another in its place'. The detailed explanation about this subject will be discussed later.

(108) أَمْ تُرِيدُونَ أَن تَسْأَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَانِ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ

108. " Or do you desire to question your Messenger (Muhammad) as Moses was questioned aforetime ? And he who exchanges Faith for infidelity, he has surely strayed from the right way."

Occasion of Revelation:

In the commentary books you may find some apparently different occasions of revelation for this verse, but their conclusions are nearly the same. A few of them are as follows:

One of the occasions of revelation upon the above verse has been narrated by Ibn Abbas. It is stated that once Wahab-ibn-Zayd and Rafi'-ibn-Harmalah came to the holy Prophet (p.b.u.h.) and asked him to bring a letter from Allah for them to read and then they might believe. Or, it happened that he (p.b.u.h.) was asked to make some streams appear and flow for them so that they might follow him.

Some other commentators have said that a group of Arabs wanted from the Prophet of Islam (p.b.u.h.) the same things that the Jews wanted from Moses (a.s.). They asked him to show the Lord clearly so that they could see Him with their own eyes and then they would believe.

As a response to them for their demand, the above verse was revealed.

Commentary :

Some Futile Pretexts

The addressees, in this verse, are some Muslims whose Faith was feeble, or the pagans. The Jews are not mentioned directly in this verse but, as we will explain later, it is not far removed from the story of the Jews.

It was, perhaps, after the event of the change of the Qiblah that some of Muslims and pagans, affected by the temptations of the Jews, requested some vain and futile demands from the holy Prophet (p.b.u.h.), the examples of which were cited in the above. Allah, the Almighty, forbade them to ask such questions. The Qur'an says:

" Or do you desire to question your Messenger (Muhammad) as Moses was questioned aforetime ? ..." But you have decided, indeed, to evade believing by the acceptance of these vain pretexts.

In view of the fact that this action is a way of exchanging Faith for blasphemy, at the end of the verse it adds:

"... And he who exchanges Faith for infidelity, he has surely strayed from the right way."

It should be noted that Islam has never prevented people from asking scientific or logical questions, as well as asking the Prophet (p.b.u.h.) to perfoem miracles in order to prove the Divine rightfulness of his prophecy, because the means of gaining understanding and Faith are the same. But there were some people who asked some futile questions and demanded some irrational pretexts in order to shirk the invitation of the holy Prophet (p.b.u.h.).

(109) وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّاراً حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
(110) وَأَقِيمُواْ الصَّلوةَ وَآتُواْ الزَّكَوةَ وَمَا تُقَدِّمُواْ لأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللّهِ إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

109. "Many of the people of the (earlier) Book wish they could turn you back to be infidels, after you have believed, out of their own envy, even after thr truth was manifest to them. (Neverthless) forgive and overlook till Allah brings about His kommand, truly Allah has power over all things."

110. " And keep up the prayer, and pay the poor-rates; whatever good you shall forward for yourselves, you shall find it with Allah; surely Allah sees what you do."

Commentary:

Envy and Obstinacy

There were many members of the People of the Book, especially those of the Jews, who not only disbelieved in Islam but they also urged the believers to abandon their Faith. Their motive, for this action, was nothing but envy.

Through the above mentioned verses, the Qur'an addresses this matter by saying:

"Many of the people of the (earlier) Book wish they could turn you back to be infidels, after you have believed, out of thir own envy, even after the truth was manifest to them. ..."

Here, the Qur'an bids the believers to forgive them their evil endeavours aiming at the destruction of Faith until Allah sends His command:

"... (Neverteless) forgive and overlook till allah brings about His command, truly Allah has power over all things."

This is, in fact, a tactical instruction given to Muslims that they should stand firm before the intense pressure of the enemies; and in this particular circumstance utilize the weapon of forgiveness while they focus their abilities upon constructing themselves and their Islamic society, and wait for the command of Allah.

As a great many of the commentators have said, the purpose of 'the command of Allah ',her, is ' the command for the Holy War 'which at that time had not been revealed yet. The reason for the delay may have been that their conditions were not completely appropriate for that command. That was why, according to many of the commentators, the idea in this verse was changed by the subsequent verses regarding ' the Holy War', which will be referred to later.

* * * *

The verse following the above one bids the believers to perform two great constructive commands. One of them is about ' prayer ' which establishes a firm relationship between the servant and his Lord. The second is alms-giving which is the secret of cohensiveness among the members of societies. These two are necessary for defeating enemies. It says:

(7)

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