ayah_text: Is it not true that every time they took a covenant a party of them threw it away? But, in fact, most of them do not believe.

ayah_text_ar: أَوَكُلَّمَا عَـٰهَدُوا۟ عَهْدًا نَّبَذَهُۥ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ


ayah_text: And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know what it contained.

ayah_text_ar: وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ كِتَـٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir: MISSING

surah_name_english: Al-Baqarah

surah_name_arab: البقرة

surah_revelation_place: Madinah

surah_meaning: The Cow

surah_type: medinan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And they followed instead what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, "We are a trial, so do not disbelieve by practicing magic." And yet they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

ayah_text_ar: وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَـٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَـٰنَ ۖ وَمَا كَفَرَ سُلَيْمَـٰنُ وَلَـٰكِنَّ ٱلشَّيَـٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَـٰرُوتَ وَمَـٰرُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ ۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ ۚ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ


ayah_text: And if they had believed and feared Allah, then the reward from Allah would have been far better, if they only knew.

ayah_text_ar: وَلَوْ أَنَّهُمْ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَمَثُوبَةٌ مِّنْ عِندِ ٱللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا۟ يَعْلَمُونَ


ayah_text: O you who have believed, say not to Allah 's Messenger, "Ra'ina" but say, "Unthurna" and listen. And for the disbelievers is a painful punishment.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَٰعِنَا وَقُولُوا۟ ٱنظُرْنَا وَٱسْمَعُوا۟ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ

ayah_tafsir:
## Manners in Speech

Allah forbade His believing servants from imitating the behavior and deeds of the disbelievers. The Jews used to use devious words that hide what they really meant. May Allah's curse be upon them. When they wanted to say, \`hear us,' they would use the word Ra\`ina, which is an insult (in Hebrew, but means \`hear us' in Arabic). Allah said,

مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

(Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad ) and disobey," and "Hear and let you (O Muhammad ) hear nothing." And Ra\`ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey," and "Do make us understand," it would have been better for them, and more proper; but Allah cursed them for their disbelief, so they believe not except a few) (4:46).

Also, the Hadiths stated that when they would greet Muslims, they would say, \`As-Samu \`alaykum,' meaning, \`death be to you'. This is why we were commanded to answer them by saying, \`Wa \`alaykum,' meaning, \`and to you too', then our supplication against them shall be answered, rather than theirs against us.

Allah forbade the believers from imitating the disbelievers in tongue or deed. Allah said,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُواْ وَلِلكَـفِرِينَ عَذَابٌ أَلِيمٌ

(O you who believe! Say not (to the Messenger ) Ra\`ina but say Unzurna (make us understand) and hear. And for the disbelievers there is a painful torment) (2:104).

Also, Imam Ahmad narrated that Ibn \`Umar said that the Messenger of Allah said,

«بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَاللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَتِ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَومٍ فَهُوَ مِنْهُم»

(I was sent with the sword just before the Last Hour, so that Allah is worshipped alone without partners. My sustenance was provided for me from under the shadow of my spear. Those who oppose my command were humiliated and made inferior, and whoever imitates a people, he is one of them.)

Abu Dawud narrated that the Prophet said,

«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم»

(Whoever imitates a people is one of them.)

These Hadiths indicate, along with their threats and warnings, that we are not allowed to imitate the disbelievers in their statements, deeds, clothes, feasts, acts of worship, etc., whatever actions of the disbelievers that were not legislated for us.

Ad-Dahhak said that Ibn \`Abbas commented on the Ayah,

لاَ تَقُولُواْ رَعِنَا

(Say not (to the Messenger ) Ra\`ina) "They used to say to the Prophet , Ar\`ina samak (which is an insult)." Ibn Abu Hatim said that it was reported that Abu Al-\`Aliyah, Abu Malik, Ar-Rabi\` bin Anas, \`Atiyah Al-\`Awfi and Qatadah said similarly. Further, Mujahid said, "\`Do not say Ra\`ina' means, \`Do not dispute'." Mujahid said in another narration, "Do not say, \`We hear from you, and you hear from us."' Also, \`Ata' said, "Do not say,

رَعِنَا

(Ra\`ina), which was a dialect that the Ansar used and which was forbidden from use by Allah."

Also, As-Suddi said, "Rifa\`ah bin Zayd, a Jewish man from the tribe of Qaynuqa\`, used to come to the Prophet and say to him, \`Hear, Ghayr Musma'in (let you hear nothing).' The Muslims used to think that the Prophets are greeted and honored with this type of speech, and this is why some of them used to say, \`Hear, let you hear nothing,' and so on, as mentioned in Surat An-Nisa." Thereafter, Allah forbade the believers from uttering the word Ra\`ina." \`Abdur-Rahman bin Zayd bin Aslam also said similarly.

## The extreme Enmity that the Disbelievers and the People of the Book have against Muslims

Allah said next (2:105),

مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ

(Neither those who disbelieve among the People of the Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters), like that there should be sent down unto you any good from your Lord).

Allah described the deep enmity that the disbelieving polytheists and People of the Scripture, whom Allah warned against imitating, have against the believers, so that Muslims should sever all friendship with them. Also, Allah mentioned what He granted the believers of the perfect Law that He legislated for their Prophet Muhammad . Allah said,

وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

(But Allah chooses for His mercy whom He wills. And Allah is the Owner of great bounty) (2:105).


ayah_text: Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty.

ayah_text_ar: مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ


ayah_text: We do not abrogate a verse or cause it to be forgotten except that We bring forth one better than it or similar to it. Do you not know that Allah is over all things competent?

ayah_text_ar: ۞ مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَآ أَوْ مِثْلِهَآ ۗ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

ayah_tafsir:
## The Meaning of Naskh

Ibn Abi Talhah said that Ibn \`Abbas said that,

مَا نَنسَخْ مِنْ ءَايَةٍ

(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We abrogate." Also, Ibn Jurayj said that Mujahid said that,

مَا نَنسَخْ مِنْ ءَايَةٍ

(Whatever a verse (revelation) do Nansakh) means, "Whatever an Ayah We erase." Also, Ibn Abi Najih said that Mujahid said that,

مَا نَنسَخْ مِنْ ءَايَةٍ

(Whatever a verse (revelation) do Nansakh) means, "We keep the words, but change the meaning." He related these words to the companions of \`Abdullah bin Mas\`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-\`Aliyah and Muhammad bin Ka\`b Al-Qurazi. Also As-Suddi said that,

مَا نَنسَخْ مِنْ ءَايَةٍ

(Whatever a verse (revelation) do Nansakh) means, "We erase it." Further, Ibn Abi Hatim said that it means, "Erase and raise it, such as erasing the following wordings (from the Qur'an), \`The married adulterer and the married adulteress: stone them to death,' and, \`If the son of Adam had two valleys of gold, he would seek a third."'

Ibn Jarir stated that,

مَا نَنسَخْ مِنْ ءَايَةٍ

(Whatever a verse (revelation) do Nansakh) means, "Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed." The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, \`Nasakh' literally means, \`to copy a book'. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.

Allah said next,

أَوْ نُنسِهَا

(or Nunsiha (cause it to be forgotten)). \`Ali bin Abi Talhah said that Ibn \`Abbas said that,

مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا

(Whatever a verse (revelation) do Nansakh or Nunsiha) means, "Whatever Ayah We repeal or uphold without change." Also, Mujahid said that the companions of Ibn Mas\`ud (who read this word Nansa'ha) said that it means, "We uphold its wording and change its ruling." Further, \`Ubayd bin \`Umayr, Mujahid and \`Ata' said, \`Nansa'ha' means, "We delay it (i.e., do not abrogate it)." Further, \`Atiyyah Al-\`Awfi said that the Ayah means, "We delay repealing it." This is the same Tafsir provided by As-Suddi and Ar-Rabi\` bin Anas. \`Abdur-Razzaq said that Ma\`mar said that Qatadah said about Allah's statement,

مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا

(Whatever a verse (revelation) do We abrogate or cause to be forgotten) "Allah made His Prophet forget what He willed and He abrogated what He will."

Allah's said,

نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا

(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from \`Ali bin Abi Talhah that Ibn \`Abbas said,

نَأْتِ بِخَيْرٍ مِّنْهَا

(We bring a better one) means, "We bring forth a more beneficial ruling, that is also easier for you." Also, As-Suddi said that,

نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا

(We bring a better one or similar to it) means, "We bring forth a better Ayah, or similar to that which was repealed." Qatadah also said that,

نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا

(We bring a better one or similar to it) means, "We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting."

## Naskh occurs even though the Jews deny it

Allah said,

مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ \- أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَـوَتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

(Know you not that Allah is Able to do all things Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper).

Allah directed His servants to the fact that He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the Naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in what ever they convey, implementing their commands and avoiding what they prohibit.

The statements of Allah here contain tremendous benefit, prove that the Jews are disbelievers and refute their claim that Naskh does not occur, may Allah curse the Jews. In ignorance and arrogance they claimed that the sound mind stipulates that Naskh does not occur. Some of them falsely claimed that there are divine texts that dismiss the possibility that Naskh occurred.

Imam Abu Ja\`far bin Jarir said, "The Ayah means, \`Do you not know, O Muhammad, that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will."

Ibn Jarir then said, "Although Allah directed His statement indicating His greatness towards His Prophet , He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo Naskh. The Jews also denied the prophethood of Jesus and Muhammad, because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah's kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills."

I (Ibn Kathir) say that the Jews' dismissal of the occurrence of the Naskh is only a case of their disbelief and rebellion. The sound mind does not deny that there could be a Naskh in Allah's commandments, for He decides what He wills, just as He does what He wills. Further, Naskh occurred in previous Books and Law. For instance, Allah allowed Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Nuh to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah prohibited this practice later in the Torah. Allah commanded Abraham to slaughter his son, then repealed that command before it was implemented. Also, Allah commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad and that no good deed would be accepted from them, unless it conformed to Muhammad's Law. The Prophet brought another Book, - the Qur'an -, which is the last revelation from Allah.


ayah_text: Do you not know that to Allah belongs the dominion of the heavens and the earth and that you have not besides Allah any protector or any helper?

ayah_text_ar: أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ


ayah_text: Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.

ayah_text_ar: أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَـٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ

ayah_tafsir:
## The Prohibition of Unnecessary Questions

In this Ayah, Allah forbade the believers from asking the Prophet numerous questions about matters that did not occur yet. Similarly, Allah said,

يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَسْأَلُواْ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْأَلُواْ عَنْهَا حِينَ يُنَزَّلُ الْقُرْءَانُ تُبْدَ لَكُمْ

(O you who believe! Ask not about things which, if made plain to you, may cause you trouble. But if you ask about them while the Qur'an is being revealed, they will be made plain to you) (5:101).

This Ayah means, "If you ask about a matter after it is revealed, it shall be duly explained to you. Therefore, do not ask about matters that have not occurred yet, for they might become prohibited, due to your questions." This is why the Sahih narrated,

«إِنَّ أَعْظَمَ الْمُسْلِمِينَ جُرْمًا مَنْ سَأَلَ عَنْ شَيْءٍ لَمْ يُحَرَّمْ، فَحُرِّمَ مِنْ أَجْلِ مَسْأَلَتِه»

(The greatest criminal among the Muslims is the one who asks if a thing is prohibited, which is not prohibited, and it becomes prohibited because of his asking about it.)

This is why when the Messenger of Allah was asked about a husband who finds another man with his wife; if he exposes the adultery, he will be exposing a major incident; if he is quiet about it, he will be quiet about a major matter. The Messenger of Allah did not like such questions. Later on, Allah revealed the ruling of Mula\`anah Refer to Nur 24:6-9 in the Qur'an. The Two Sahihs recorded that Al-Mughirah bin Shu\`bah said that the Messenger of Allah "Forbade saying, \`It was said' and \`He said,' and wasting money and asking many questions." Muslim recorded that the Prophet said,

«ذَرُونِي مَا تَرَكْتُكُمْ، فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِكَثْرَةِ سُؤَالِهِمْ وَاخْتِلَافِهِمْ عَلى أَنْبِيَائِهِمْ، فَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأْتُوا مِنْهُ مَا اسْتَطَعْتُمْ وَإِنْ نَهَيْتُكُمْ عَنْ شَيْءٍ فَاجْتَنِبُوه»

(Leave me as I leave you; those before you were only destroyed because of their excessive questioning and disputing with their Prophets. Therefore, when I command you with a matter, adhere to it as much as you can, and when I forbid from something, avoid it.)

The Prophet only said this after he told the Companions that Allah has ordered them to perform Hajj. A man asked, "Every year, O Messenger of Allah" The Prophet did not answer him, but he repeated his question three times. Then the Prophet said,

«لَا، وَلَوْ قُلْتُ: نَعَمْ، لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمَا اسْتَطَعْتُم»

(No. Had I said yes, it would have been ordained, and you would not have been able to implement it.)

This is why Anas bin Malik said, "We were forbidden from asking the Messenger of Allah about things. So we were delighted when a bedouin man would come and ask him while we listened."

Muhammad bin Ishaq said that Muhammad bin Abi Muhammad told him that \`Ikrimah or Sa\`id said that Ibn \`Abbas said that Rafi\` bin Huraymilah or Wahb bin Zayd said, "O Muhammad! Bring us a Book sent down from heaven and which we could read, and make some rivers flow for us, then we will follow you and believe in you." Allah sent down the answer to this challenge,

أَمْ تُرِيدُونَ أَن تَسْـَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَـنِ فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ

(Or do you want to ask your Messenger (Muhammad ) as Musa was asked before (i.e. show us openly our Lord) And he who changes faith for disbelief, verily, he has gone astray from the right way).

Allah criticized those who ask the Messenger of Allah about a certain matter just for the purpose of being difficult, just as the Children of Israel asked Musa out of stubbornness, rejection and rebellion. Allah said,

وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَـنِ

(And he who changes faith for disbelief) meaning, whoever prefers disbelief to faith,

فَقَدْ ضَلَّ سَوَآءَ السَّبِيلِ

(verily, he has gone astray from the right way) meaning, he has strayed from the straight path, to the path of ignorance and misguidance. This is the case of those who deviated from accepting the Prophets and obeying them and those who kept asking their Prophets unnecessary questions in defiance and disbelief, just as Allah said,

أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ \- جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ

(Have you not seen those who have changed the blessings of Allah into disbelief (by denying Prophet Muhammad and his Message of Islam), and caused their people to dwell in the house of destruction Hell, in which they will burn and what an evil place to settle in!) (14:28-29).

Abu Al-\`Aliyah commented, "They exchanged comfort for hardship."


ayah_text: Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves even after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent.

ayah_text_ar: وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَـٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ ۖ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

ayah_tafsir:
## The Prohibition of following the Ways of the People of the Book

Allah warned His believing servants against following the ways of the People of Book, who publicly and secretly harbor emnity and hatred for the believers, and who envy the believers, while they recognize the virtue of the believers and their Prophet . Allah also commanded His believing servants to forgive them and to be patient with them, until Allah delivers His aid and victory to them. Allah commanded the believers to perform the prayer perfectly, to pay the Zakah and He encouraged them to preserve the practice of these righteous deeds.

Ibn Abi Hatim recorded that \`Abdullah bin Ka\`b bin Malik said that Ka\`b bin Al-Ashraf, who was a Jew and a poet, used to criticize the Prophet in his poems, so Allah revealed,

وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم

(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away..) regarding his matter.

Also, Ad-Dahhak said that Ibn \`Abbas said, "An unlettered Messenger came to the People of the Scriptures confirming what they have in their own Books about the Messengers and the Ayat of Allah. He also believes in all of this, just as they believe in it. Yet, they rejected the Prophet out of disbelief, envy and transgression. This is why Allah said,

كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ

(out of envy from their own selves, even after the truth (that Muhammad is Allah's Messenger) has become manifest unto them).

Allah said that after He illuminated the truth for them, such that they were not ignorant of any of it, yet their envy made them deny the Prophet . Thus Allah criticized, chastised and denounced them." Allah legislated the characteristics that His Prophet and the believers should adhere to: belief, faith and accepting what Allah revealed to them and to those before them out of His generosity and tremendous kindness.

Ar-Rabi\` bin Anas said that,

مِّنْ عِنْدِ أَنْفُسِهِمْ

(from their own selves) means, "of their making." Also, Abu Al-\`Aliyah said that,

مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ

(even after the truth (that Muhammad is Allah's Messenger) has become manifest unto them) means, "After it became clear that Muhammad is the Messenger of Allah whom they find written of in the Torah and the Injil. They denied him in disbelief and transgression because he was not one of them." Qatadah and Ar-Rabi\` bin Anas said similarly. Allah said,

فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ

(But forgive and overlook, till Allah brings His command.) this is similar to His saying;

وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً

(And you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah) (3: 186).

\`Ali bin Abi Talhah said that Ibn \`Abbas said that Allah's statement,

فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ

(But forgive and overlook, till Allah brings His command.) was abrogated by the Ayah,

فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

(Then kill the Mushrikin wherever you find them) (9:5), and,

قَـتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْيَوْمِ الاٌّخِرِ

(Fight against those who believe not in Allah, nor in the Last Day) (9:29) until,

وَهُمْ صَـغِرُونَ

(And feel themselves subdued) (9:29).

Allah's pardon for the disbelievers was repealed." Abu Al-\`Aliyah, Ar-Rabi\` bin Anas, Qatadah and As-Suddi said similarly: It was abrogated by the Ayah of the sword." (Mentioned above). The Ayah,

حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ

(till Allah brings His command.) gives further support for this view.

Ibn Abi Hatim recorded Usamah bin Zayd saying that the Messenger of Allah and his Companions used to forgive the disbelievers and the People of the Book, just as Allah commanded in His statement,

فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(But forgive and overlook, till Allah brings His command. Verily, Allah is able to do all things).

The Messenger of Allah used to forgive them and was patient with them as Allah ordered him, until Allah allowed fighting them. Then Allah destroyed those who He decreed to be killed among the strong men of Quraysh, by the Prophet's forces. The chain of narration for this text is Sahih, but I did not see its wordings in the six collections of Hadith, although the basis of it is in the Two Sahihs, narrated from Usamah bin Zayd.

## The Encouragement to perform Good Deeds

Allah said,

وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ وَمَا تُقَدِّمُواْ لأَنْفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ

(And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah).

Allah encouraged the believers to busy themselves in performing deeds that would bring them benefit and reward on the Day of Resurrection, such as prayer and paying Zakah. This way, they will gain Allah's aid in this life and on a Day when the witnesses testify,

يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

(The Day when their excuses will be of no profit to the Zalimin (wrongdoers). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire)) (40:52).

This is why Allah said,

إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

(Certainly, Allah sees what you do), meaning, that He is never unaware of the deeds of any person, nor will these deeds be lost by Him. Whether deeds are righteous or evil, Allah will award each according to what he or she deserves based on their deeds.


ayah_text: And establish prayer and give zakah, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah of what you do, is Seeing.

ayah_text_ar: وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ


ayah_text: And they say, "None will enter Paradise except one who is a Jew or a Christian." That is merely their wishful thinking, Say, "Produce your proof, if you should be truthful."

ayah_text_ar: وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَـٰرَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا۟ بُرْهَـٰنَكُمْ إِن كُنتُمْ صَـٰدِقِينَ

ayah_tafsir:
## The Hopes of the People of the Book

Allah made the confusion of the Jews and the Christians clear, since they claim that no one will enter Paradise, unless he is a Jew or a Christian. Similarly, Allah mentioned their claims in Surat Al-Ma'idah:

نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ

(We are the children of Allah and His loved ones) (5:18).

Allah refuted this false claim and informed them that they will be punished because of their sins. Previously we mentioned their claim that the Fire would not touch them for more than a few days, after which they would be put in Paradise. Allah rebuked this claim, and He said about this baseless claim, m

تِلْكَ أَمَانِيُّهُمْ

(These are their own desires). Abu Al-\`Aliyah commented, "These are wishes that they wished Allah would answer, without basis." Similar was stated by Qatadah and Ar-Rabi\` bin Anas. Allah then said,

قُلْ

(Say) meaning, "Say O Muhammad:"

هَاتُواْ بُرْهَـنَكُمْ

("Produce your Burhan...") meaning, "Your proof", as Abu Al-\`Aliyah, Mujahid, As-Suddi and Ar-Rabi\` bin Anas stated. Qatadah said that the Ayah means, "Bring the evidence that supports your statement,

إِن كُنتُمْ صَـدِقِينَ

(if you are truthful) in your claim. "

Allah then said,

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ

(Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin) meaning, "Whoever performs deeds in sincerity, for Allah alone without partners." In a similar statement, Allah said,

فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِىَ للَّهِ وَمَنِ اتَّبَعَنِ

(So if they dispute with you (Muhammad ) say: "I have submitted myself to Allah (in Islam), and (so have) those who follow me.") (3:20)

Abu Al-\`Aliyah and Ar-Rabi\` said that,

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ

(Yes! But whoever submits his face (himself) to Allah) means, "Whoever is sincere with Allah."

Also, Sa\`id bin Jubayr said that,

بَلَى مَنْ أَسْلَمَ

(Yes! But whoever submits) means, he is sincere,

وَجْهَهُ

(his face (himself)) meaning, in his religion.

وَهُوَ مُحْسِنٌ

(and he is a Muhsin) following the Messenger . For there are two conditions for deeds to be accepted; the deed must be performed for Allah's sake alone and conform to the Shari\`ah. When the deed is sincere, but does not conform to the Shari\`ah, then it will not be accepted. The Messenger of Allah said,

«مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَد»

(Whoever performs a deed that does not conform with our matter (religion), then it will be rejected.)

This Hadith was recorded by Muslim. Therefore, the good deeds of the priests and rabbis will not be accepted, even if they are sincerely for Allah alone, because these deeds do not conform with the method of the Messenger , who was sent for all mankind. Allah said regarding such cases,

وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً

(And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust.) (25:23)

وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً

(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing.) (24:39) and,

وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ \- عَامِلَةٌ نَّاصِبَةٌ \- تَصْلَى نَاراً حَامِيَةً \- تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ

(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire. They will be given to drink from a boiling spring) (88:2-5).

When the deed conforms to the Shari\`ah outwardly, but the person did not perform it sincerely for Allah alone, the deed will also be rejected, as in the case of the hypocrites and those who do their deeds to show off. Similarly, Allah said,

إِنَّ الْمُنَـفِقِينَ يُخَـدِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلَوةِ قَامُواْ كُسَالَى يُرَآءُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللَّهَ إِلاَّ قَلِيلاً

(Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salah (the prayer), they stand with laziness to be seen by people, and they do not remember Allah but little.) (4:142) and,

فَوَيْلٌ لِّلْمُصَلِّينَ \- الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ \- الَّذِينَ هُمْ يُرَآءُونَ \- وَيَمْنَعُونَ الْمَاعُونَ

(So woe unto those performers of Salah (prayers) (hypocrites). Those who delay their Salah (from their stated fixed times). Those who do good deeds only to be seen (of men). And withhold Al-Ma\`un (small kindnesses)) (107:4-7).

This is why Allah said,

فَمَن كَانَ يَرْجُو لِقَآءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَـلِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا

(So whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord) (18: 110).

He also said in this Ayah,

بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ

(Yes, but whoever submits his face (himself) to Allah (follows Allah's religion of Islamic Monotheism) and he is a Muhsin).

Allah's statement,

فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

(Shall have their reward with their Lord, on them shall be no fear, nor shall they grieve) guaranteed them the rewards and safety from what they fear and should avoid.

فَلاَ خَوْفٌ عَلَيْهِمْ

(There shall be no fear on them) in the future,

وَلاَ هُمْ يَحْزَنُونَ

(nor shall they grieve) about what they abandoned in the past. Moreover, Sa\`id bin Jubayr said,

فَلاَ خَوْفٌ عَلَيْهِمْ

"(There shall be no fear on them) in the Hereafter, and

وَلاَ هُمْ يَحْزَنُونَ

(nor shall they grieve) about their imminent death."

## The Jews and Christians dispute among Themselves out of Disbelief and Stubbornness

Allah said,

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَـرَى عَلَى شَىْءٍ وَقَالَتِ النَّصَـرَى لَيْسَتِ الْيَهُودُ عَلَى شَىْءٍ وَهُمْ يَتْلُونَ الْكِتَـبَ

(The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture.)

Allah explained the disputes, hatred and stubbornness that the People of the Book have towards each other. Muhammad bin Ishaq reported that Ibn \`Abbas said, "When a delegation of Christians from Najran came to the Messenger of Allah , the Jewish rabbis came and began arguing with them before the Messenger of Allah . Rafi\` bin Huraymilah said, \`You do not follow anything,' and he reiterated his disbelief in Jesus and the Injil. Then a Christian man from Najran's delegation said to the Jews, \`Rather, you do not follow anything,' and he reiterated his rejection of Musa's prophethood and his disbelief in the Torah. So Allah revealed the Ayah,

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَـرَى عَلَى شَىْءٍ وَقَالَتِ النَّصَـرَى لَيْسَتِ الْيَهُودُ عَلَى شَىْءٍ وَهُمْ يَتْلُونَ الْكِتَـبَ

(The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. )"

Allah made it clear that each party read the affirmation of what they claimed to reject in their Book. Consequently, the Jews disbelieve in Jesus, even though they have the Torah in which Allah took their Covenant by the tongue of Moses to believe in Jesus. Also, the Gospel contains Jesus' assertion that Moses' prophethood and the Torah came from Allah. Yet, each party disbelieved in what the other party had.

Allah said,

كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ قَوْلِهِمْ

(Like unto their word, said those who know not) thus exposing the ignorance displayed by the Jews and the Christians concerning their statements that we mentioned. There is a difference of opinion regarding the meaning of Allah's statement,

الَّذِينَ لاَ يَعْلَمُونَ

(who know not)

For instance, Ar-Rabi\` bin Anas and Qatadah said that,

كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ

(Like unto their word, said those said those who know not) means, "The Christians said similar statements to the Jews." Ibn Jurayj asked \`Ata' "Who are those \`who know not"' \`Ata' said, "Nations that existed before the Jews and the Christians and before the Torah and the Gospel." Also, As-Suddi said that,

قَالَ الَّذِينَ لاَ يَعْلَمُونَ

(said those who know not) is in reference to the Arabs who said that Muhammad was not following anything (i. e. did not follow a true or existing religion). Abu Ja\`far bin Jarir chose the view that this Ayah is general and that there is no evidence that specifically supports any of these explanations. So interpreting the Ayah in a general way is better. Allah knows best.

Allah said,

فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ

(Allah will judge between them on the Day of Resurrection about that wherein they have been differing.) meaning, that Allah will gather them all on the Day of Return. On that Day, Allah will justly judge between them, for He is never unjust with anyone, even as little as the weight of an atom. This Ayah is similar to Allah's statement in Surat Al-Hajj (22:17),

إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَادُواْ وَالصَّـبِئِينَ وَالنَّصَـرَى وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُواْ إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيـمَةِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ شَهِيدٌ

(Verily, those who believe (in Allah and in His Messenger Muhammad ), and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who associate partners with Allah; truly, Allah will judge between them on the Day of Resurrection. Verily, Allah is over all things a Witness).

Allah said,

قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا ثُمَّ يَفْتَحُ بَيْنَنَا بِالْحَقِّ وَهُوَ الْفَتَّاحُ الْعَلِيمُ

(Say: "Our Lord will assemble us all together (on the Day of Resurrection), then He will judge between us with truth. And He is the Just Judge, the Knower of the true state of affairs.") (34:26).


ayah_text: Yes on the contrary, whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.

ayah_text_ar: بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ


ayah_text: The Jews say "The Christians have nothing true to stand on," and the Christians say, "The Jews have nothing to stand on," although they both recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.

ayah_text_ar: وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىْءٍ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍ وَهُمْ يَتْلُونَ ٱلْكِتَـٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ


ayah_text: And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.

ayah_text_ar: وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَـٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

ayah_tafsir:
## Of the Most Unjust are Those Who prevent People from the Masjids and strive for their Ruin

The Quraysh idolators are those who hindered the people from the Masjids of Allah and wanted to destroy them. Ibn Jarir reported that Ibn Zayd said that Allah's statement,

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِى خَرَابِهَآ

(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin) is about the Quraysh idolators who prevented the Prophet from entering Makkah from Al-Hudaybiyyah, until he slaughtered the Hadi (animal for sacrifice) at Dhi-Tuwa. He then agreed to a peace treaty with the idolators and said to them, (No one before has ever prevented people from entering the House. One would even see the killer of his father and brother, but would not prevent him (from entering the House of Allah).) They said, "Whoever killed our fathers at Badr, shall never enter it while there is one of us alive." Allah's statement,

وَسَعَى فِى خَرَابِهَآ

(and strive for their ruin) means those who prevent whoever maintain the Masjids with Allah's remembrance and who visit Allah's House to perform Hajj and \`Umrah. Ibn Abi Hatim recorded that Ibn \`Abbas said that the Quraysh prevented the Prophet from praying at the Ka\`bah in Al-Masjid Al-Haram, so Allah revealed,

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ

(And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids)"

After Allah chastised the Jews and Christians, He also criticized the idolators who expelled the Messenger of Allah and his Companions from Makkah, preventing them from praying in Al-Masjid Al-Haram, which they kept exclusively for their idols and polytheism. Allah said,

وَمَا لَهُمْ أَلاَّ يُعَذِّبَهُمُ اللَّهُ وَهُمْ يَصُدُّونَ عَنِ الْمَسْجِدِ الْحَرَامِ وَمَا كَانُواْ أَوْلِيَآءَهُ إِنْ أَوْلِيَآؤُهُ إِلاَّ الْمُتَّقُونَ وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ

(And why should not Allah punish them while they hinder (men) from Al-Masjid Al-Haram, and they are not its guardians None can be its guardians except Al-Muttaqun (the pious), but most of them know not.) (8:34)

مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ أُوْلَـئِكَ حَبِطَتْ أَعْمَـلُهُمْ وَفِى النَّارِ هُمْ خَـلِدُونَ \- إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ فَعَسَى أُوْلَـئِكَ أَن يَكُونُواْ مِنَ الْمُهْتَدِينَ

(It is not for the Mushrikin (polytheists), to maintain the Masjids of Allah while they witness against their own selves of disbelief. The works of such are in vain and in Fire shall they abide. The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah. It is they who are on true guidance.) (9:17-18)

and,

هُمُ الَّذِينَ كَفَرُواْ وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْىَ مَعْكُوفاً أَن يَبْلُغَ مَحِلَّهُ وَلَوْلاَ رِجَالٌ مُّؤْمِنُونَ وَنِسَآءٌ مُّؤْمِنَـتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَئُوهُمْ فَتُصِيبَكمْ مِّنْهُمْ مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِّيُدْخِلَ اللَّهُ فِى رَحْمَتِهِ مَن يَشَآءُ لَوْ تَزَيَّلُواْ لَعَذَّبْنَا الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَاباً أَلِيماً

(They are the ones who disbelieved and hindered you from Al-Masjid-Al-Haram (at Makkah) and detained the sacrificial animals, from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His mercy whom He wills ـ if they (the believers and the disbelievers) had been apart, We verily, would have punished those of them who disbelieved with painful torment) (48:25). Therefore, Allah said here,

إِنَّمَا يَعْمُرُ مَسَـجِدَ اللَّهِ مَنْ ءَامَنَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَأَقَامَ الصَّلَوةَ وَءاتَى الزَّكَوةَ وَلَمْ يَخْشَ إِلاَّ اللَّهَ

(The Masjids of Allah shall be maintained only by those who believe in Allah and the Last Day; perform the Salah, and give the Zakah and fear none but Allah). Therefore, if those believers who follow the virtues mentioned in the Ayah were prevented from attending the Masjid, then what cause for destruction is worse than this Maintaining the Masjids not only means beautifying them, but it involves remembering Allah, establishing His Shari\`ah in the Masjids and purifying them from the filth of Shirk.

## The Good News that Islam shall prevail

Allah said next,

أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلاَّ خَآئِفِينَ

(It was not fitting that such should themselves enter them (Allah's Masjids) except in fear).

This Ayah means, "Do not allow them - the disbelievers - to enter the Masjids, except to satisfy the terms of an armistice or a treaty." When the Messenger of Allah conquered Makkah in 9 H, he commanded that someone announce at Mina, "After the current year, no idolators shall perform Hajj, and no naked persons shall perform Tawaf around the House, except for those who have a treaty. In this case, the treaty will be carried to the end of its term." This Ayah supports the Ayah,

يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَ يَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَـذَا

(O you who believe! (in Allah's Oneness and in His Messenger Muhammad )! Verily, the Mushrikun (idolators) are Najasun (impure). So let them not come near Al-Masjid-Al-Haram (at Makkah) after this year) (9:28).

It was also said that this Ayah (2:114) carries the good news for the Muslims from Allah that He will allow them to take over Al-Masjid Al-Haram and all the Masjids and disgrace the idolators. Soon after, the Ayah indicated, no idolator shall enter the House, except out of fear of being seized or killed, unless he embraces Islam. Allah fulfilled this promise and later decreed that idolators not be allowed to enter Al-Masjid Al-Haram. The Messenger of Allah stated that no two religions should remain in the Arabian Peninsula, and the Jews and Christians should be expelled from it, all praise is due to Allah. All of these rulings ensure maintaining the honor of Al-Masjid Al-Haram and purifying the area where Allah sent His Messenger to warn and bring good news to all of mankind, may Allah's peace and blessings be on him.

This Ayah also described the disgrace that the disbelievers earn in this life, and that the punishment comes in a form comparable to the deed. Just as they prevented the believers from entering Al-Masjid Al-Haram, they were prevented from entering it in turn. Just as they expelled the believers from Makkah, they were in turn expelled from Makkah,

وَلَهُمْ فِى الاٌّخِرَةِ عَذَابٌ عَظِيمٌ

(and they will have a great torment in the Hereafter) because they breached the sanctity of the House and brought filth to it by erecting idols all around it, invoking other than Allah and performing Tawaf around it while naked, etc.

Here it is worth mentioning the Hadith about seeking refuge from disgrace in this life and the torment of the Hereafter. Imam Ahmad recorded that Busr bin Artah said that the Messenger of Allah used to supplicate,

«اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِي الْأُمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْيِ الدُّنْيَا وَعَذَابِ الْآخِرَة»

(O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.)

This Hadith is Hasan.


ayah_text: And to Allah belongs the east and the west. So wherever you might turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and Knowing.

ayah_text_ar: وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ

ayah_tafsir:
## Facing the Qiblah (Direction of the Prayer)

This ruling brought comfort to the Messenger of Allah and his Companions, who were driven out of Makkah and had to depart from the area of Al-Masjid Al-Haram. In Makkah, the Messenger of Allah used to pray in the direction of Bayt Al-Maqdis, while the Ka\`bah was between him and the Qiblah. When the Messenger migrated to Al-Madinah, he faced Bayt Al-Maqdis for sixteen or seventeen months, and then Allah directed him to face Al-Ka\`bah in prayer. This is why Allah said,

وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ

(And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)).

\`Ali bin Abi Talhah said that Ibn \`Abbas said, "The first part of the Qur'an that was abrogated was about the Qiblah. When the Messenger of Allah migrated to Al-Madinah, which was inhabited by the Jews, he was at first commanded to face Bayt Al-Maqdis. The Jews were happy, and the Messenger of Allah faced Bayt Al-Maqdis for some ten months. However, the Messenger of Allah liked to face the Qiblah of Ibrahim (Al-Ka\`bah at Makkah), and he used to look to the sky and supplicate. So Allah revealed,

قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ

(Verily, We have seen the turning of your (Muhammad's) face towards the heaven) until,

فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ

(turn your faces (in prayer) in that direction) (2:144).

The Jews were disturbed by this development and said, \`What made them change the direction of the Qiblah that they used to face' Allah revealed,

قُل لّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ

(Say (O Muhammad ): "To Allah belong both, east and the west") and,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne))."

\`Ikrimah said that Ibn \`Abbas said,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne)) means, "Allah's direction is wherever you face, east or west." Mujahid said that,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne))

means, "Wherever you may be, you have a Qiblah to face, that is, Al-Ka\`bah."

However, it was said that Allah sent down this Ayah before the order to face the Ka\`bah. Ibn Jarir said, "Others said that this Ayah was revealed to the Messenger of Allah permitting the one praying voluntary prayers to face wherever they wish in the east or west, while traveling, when in fear and when facing the enemy." For instance, Ibn \`Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allah did the same, explaining the Ayah,

فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللَّهِ

(So wherever you turn (yourselves or your faces) there is the Face of Allah)."

That Hadith was also collected by Muslim, At-Tirmidhi, An-Nasa'i, Ibn Abi Hatim, Ibn Marduwyah, and its origin is in the Two Sahihs from Ibn \`Umar and \`Amr bin Rabi\`ah without mentioning the Ayah. In his Sahih, Al-Bukhari recorded that Nafi\` said that whenever Ibn \`Umar was asked about the prayer during times of fear, he used to describe it and would then say, "When the sense of fear is worse than that, pray while standing, or while riding, whether facing the Qiblah or not." Nafi\` then said, "I think Ibn \`Umar mentioned that from the Prophet ." It was also said that the Ayah was revealed about those who are unable to find the correct direction of the Qiblah in the dark or due to cloudy skies and, thus, prayed in a direction other than the Qiblah by mistake.

## The Qiblah for the People of Al-Madinah is what is between the East and the West

In his Tafsir of this Ayah (2:115), Al-Hafiz Ibn Marduwyah recorded that Abu Hurayrah said that the Messenger of Allah said,

«مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ لِأَهْلِ الْمَدِينَةِ وَأَهْلِ الشَّامِ وَأَهْلِ الْعِرَاق»

(What is between the east and the west is the Qiblah for the people of Al-Madinah, Ash-Sham and \`Iraq.)

At-Tirmidhi and Ibn Majah recorded this Hadith with the wording,

«مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَة»

(What is between the east and the west is a Qiblah.)

Ibn Jarir said, "The meaning of Allah's statement;

إِنَّ اللَّهَ وَسِعٌ عَلِيمٌ

(Surely, Allah is Sufficient (for His creatures' needs), Knowing) is that Allah encompasses all His Creation by providing them with sufficient needs and by His generosity and favor. His statement,

عَلِيمٌ

(Knowing) means He is knowledgeable of their deeds and nothing escapes His watch, nor is He unaware of anything. Rather, His knowledge encompasses everything."


ayah_text: They say, "Allah has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,

ayah_text_ar: وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا ۗ سُبْحَـٰنَهُۥ ۖ بَل لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَـٰنِتُونَ

ayah_tafsir:
## Refuting the Claim that Allah has begotten a Son

This and the following Ayat refute the Christians, may Allah curse them, and their like among the Jews and the Arab idolators, who claimed that the angels are Allah's daughters. Allah refuted all of them in their claim that He had begotten a son. Allah said,

سُبْحَـنَهُ

(Glory is to Him.)

meaning, He is holier and more perfect than such claim;

بَل لَّهُ مَا فِي السَّمَـوَتِ وَالاٌّرْضِ

(Nay, to Him belongs all that is in the heavens and on earth,) meaning, the truth is not as the disbelievers claimed, rather, Allah's is the kingdom of the heavens and earth and whatever and whoever is in, on and between them. Allah is the Supreme Authority in the heavens and earth, and He is the Creator, Provider and Sustainer Who decides all the affairs of the creation as He wills. All creatures are Allah's servants and are owned by Him. Therefore, how could one of them be His son The son of any being is born out of two comparable beings. Allah has no equal or rival sharing His grace and greatness, so how can He have a son when He has no wife Allah said,

بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ أَنَّى يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَّهُ صَـحِبَةٌ وَخَلَقَ كُلَّ شَىْءٍ وهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

(He is the Originator of the heavens and the earth. How can He have children when He has no wife He created all things and He is the Knower of everything) (6:101).

وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً \- لَقَدْ جِئْتُمْ شَيْئاً إِدّاً \- تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً \- أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً \- وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً \- إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً \- لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً \- وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً

(And they say: "The Most Gracious (Allah) has begotten a son (offspring or children)." Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins. That they ascribe a son (or offspring or children) to the Most Gracious (Allah). But it is not suitable for (the majesty of) the Most Gracious (Allah) that He should beget a son (or offspring or children). There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) (19:88-95), and,

قُلْ هُوَ اللَّهُ أَحَدٌ \- اللَّهُ الصَّمَدُ \- لَمْ يَلِدْ وَلَمْ يُولَدْ \- وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ

(Say: "He is Allah (the) One, Allah the Samad (the Self- Sufficent, upon whom all depend), He begets not, nor was He begotten, and there is none comparable to Him.") (112).

In these Ayat, Allah stated that He is the Supreme Master Whom there is no equal or rival, everything and everyone was created by Him, so how can He have a son from among them This is why, in the Tafsir of this Ayah, Al-Bukhari recorded that Ibn \`Abbas said that the Prophet said,

«قَالَ اللهُ تَعَالَى: كَذّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ ذلِكَ، وَشَتَمَنِي وَلَمْ يَكُنْ لَهُ ذلِكَ، فَأَمَّا تَكْذِيبُهُ إِيَّايَ فَيَزْعُمُ أَنِّي لَا أَقْدِرُ أَنْ أُعِيدَهُ كَمَا كَانَ، وَأَمَّا شَتْمُهُ إِيَّايَ فَقَوْلُهُ لِي وَلَدًا فَسُبْحَانِي أَنْ أَتَّخِذَ صَاحِبَةً أَوْ وَلَدًا»

(Allah said, \`The son of Adam has denied Me, and that is not his right. He has insulted Me, and that is not his right. As for the denial of Me, he claimed that I am unable to bring him back as he used to be (resurrect him). As for his insulting Me, he claimed that I have a son. All praise is due to Me, it is unbefitting that I should have a wife or a son.')

This Hadith was recorded by Al-Bukhari.

It is recorded in the Two Sahihs that the Messenger of Allah said,

«لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللهِ: إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»

(No one is more patient when hearing an insult than Allah. They attribute a son to Him, yet He still gives them sustanence and health.)

## Everything is within Allah's Grasp

Allah said,

كُلٌّ لَّهُ قَـنِتُونَ

(all are Qanitun to Him).

Ibn Abi Hatim said that Abu Sa\`id Al-Ashaj informed them that Asbat informed them from Mutarrif, from \`Atiyah, from Ibn \`Abbas who said that,

قَـنِتِينَ

(Qantin) (2:238) means, they pray to Him. \`Ikrimah and Abu Malik also said that,

كُلٌّ لَّهُ قَـنِتُونَ

(and all are Qanitun to Him.) means, bound to Him in servitude to Him. Sa\`id bin Jubayr said that Qanitun is sincerity. Ar-Rabi\` bin Anas said that,

كُلٌّ لَّهُ قَـنِتُونَ

(all are Qanitun to Him.) means, "Standing up - before Him - on the Day of Resurrection." Also, As-Suddi said that,

كُلٌّ لَّهُ قَـنِتُونَ

(and all are Qanitun to Him.) means, "Obedient on the Day of Resurrection." Khasif said that Mujahid said that,

كُلٌّ لَّهُ قَـنِتُونَ

(and all are Qanitun to Him. ) means, "Obedient. He says, \`Be a human' and he becomes a human." He also said, "(Allah says,) \`Be a donkey' and it becomes a donkey." Also, Ibn Abi Najih said that Mujahid said that,

كُلٌّ لَّهُ قَـنِتُونَ

(and all are Qanitun to Him.) means, obedient. Mujahid also said, "The obedience of the disbeliever occurs when his shadow prostrates, while he hates that." Mujahid's statement, which Ibn Jarir preferred, combines all the meanings, and that is that Qunut means obedience and submission to Allah. There are two categories of Qunut: legislated and destined, for Allah said,

وَللَّهِ يَسْجُدُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ طَوْعًا وَكَرْهًا وَظِلَـلُهُم بِالْغُدُوِّ وَالاٌّصَالِ

(And unto Allah (alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the (late) afternoons) (13:15).

## The Meaning of Badi\`

Allah said,

بَدِيعُ السَّمَـوَتِ وَالاٌّرْضِ

(The Badi\` (Originator) of the heavens and the earth.) which means, He created them when nothing resembling them existed. Mujahid and As-Suddi said that this is the linguistic meaning, for all new matters are called Bid\`ah. Muslim recorded the Messenger of Allah saying,

«فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَة»

(...every innovation (in religion) is a Bid\`ah.)

There are two types of Bid\`ah, religious, as mentioned in the Hadith:

«فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَالَة»

(...every innovation is a Bid\`ah and every Bid\`ah is heresy.)

And there is a linguistic Bid\`ah, such as the statement of the Leader of the faithful \`Umar bin Al-Khattab when he gathered the Muslims to pray the Tarawih prayer in congregation (which was also an earlier practice of the Prophet ) and said, "What a good Bid\`ah this is."

Ibn Jarir said, "Thus the meaning of the Ayat (2:116-117) becomes, \`Allah is far more glorious than to have had a son, for He is the Owner of everything that is in the heavens and earth. All testify to His Oneness and to their submissiveness to Him. He is their Creator and Maker. Without created precedence, He shaped the creatures in their current shapes. Allah also bears witness to His servants that Jesus, who some claimed to be Allah's son, is among those who testify to His Oneness. Allah stated that He created the heavens and earth out of nothing and without precedent. Likewise, He created Jesus, the Messiah, with His power and without a father." This explanation from Ibn Jarir, may Allah have mercy upon him, is very good and correct.

Allah said,

وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ

(When He decrees a matter, He only says to it : "Be! ـ and it is.) thus, demonstrating His perfectly complete ability and tremendous authority; if He decides a matter, He merely orders it to, \`Be' and it comes into existence. Similarly, Allah said,

إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ

(Verily, His command, when He intends a thing, is only that He says to it, "Be! ـ and it is.) (36:82),

إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ

(Verily, Our Word unto a thing when We intend it, is only that We say unto it: "Be! ـ and it is.) (16:40) and,

وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ

(And Our commandment is but one as the twinkling of an eye) (54:50)

So Allah informed us that He created Jesus by merely saying, "Be!" and he was, as Allah willed:

إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ

(Verily, the likeness of \`Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: "Be! ـ and he was) (3:59).


ayah_text: Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is.

ayah_text_ar: بَدِيعُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ


ayah_text: Those who do not know say, "Why does Allah not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain in faith.

ayah_text_ar: وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَـٰبَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا ٱلْـَٔايَـٰتِ لِقَوْمٍ يُوقِنُونَ

ayah_tafsir:
Muhammad bin Ishaq reported that Ibn \`Abbas said that Rafi\` bin Huraymilah said to the Messenger of Allah , "O Muhammad! If you were truly a Messenger from Allah, as you claim, then ask Allah to speak to us directly, so that we hear His Speech." So Allah revealed,

وَقَالَ الَّذِينَ لاَ يَعْلَمُونَ لَوْلاَ يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ

(And those who have no knowledge say: "Why does not Allah speak to us (face to face) or why does not a sign come to us")

Abu Al-\`Aliyah, Ar-Rabi\` bin Anas, Qatadah and As-Suddi said that it was actually the statement of the Arab disbelievers:

كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ

(So said the people before them words of similar import. ) He said, "These are the Jews and the Christians."

What further proves that the Arab idolators said the statement mentioned in the Ayah is that Allah said,

وَإِذَا جَآءَتْهُمْ ءَايَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَآ أُوتِىَ رُسُلُ اللَّهِ اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللَّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ

(And when there comes to them a sign (from Allah) they say: "We shall not believe until we receive the like of that which the Messengers of Allah had received." Allah knows best with whom to place His Message. Humiliation and disgrace from Allah and a severe torment will overtake the criminals (polytheists and sinners) for that which they used to plot.) (6:124) and

وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا

(And they say: "We shall not believe in you (O Muhammad ), until you cause a spring to gush forth from the earth for us) until,

قُلْ سُبْحَـنَ رَبِّى هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً

(Say (O Muhammad ): "Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger") (17:90-93) and,

وَقَالَ الَّذِينَ لاَ يَرْجُونَ لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا الْمَلَـئِكَةُ أَوْ نَرَى رَبَّنَا

(And those who expect not a meeting with Us (i. e. those who deny the Day of Resurrection and the life of the Hereafter) said: "Why are not the angels sent down to us, or why do we not see our Lord") (25:21) and,

بَلْ يُرِيدُ كُلُّ امْرِىءٍ مِّنْهُمْ أَن يُؤْتَى صُحُفاً مُّنَشَّرَةً

(Nay, everyone of them desires that he should be given pages spread out) (74:52).

There are many other Ayat that testify to the disbelief of the Arab idolators, their transgression, stubbornness, and that they asked unnecessary questions out of disbelief and arrogance. The statements of the Arab idolators followed the statements of the nations of the People of the Two Scriptures and other religions before them. Allah said,

يَسْأَلُكَ أَهْلُ الْكِتَـبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـباً مِّنَ السَّمَآءِ فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذلِكَ فَقَالُواْ أَرِنَا اللَّهِ جَهْرَةً

(The People of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Musa (Moses) for even greater than that, when they said: "Show us Allah in public,") (4:153) and,

وَإِذْ قُلْتُمْ يَـمُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً

(And (remember) when you said: "O Musa! We shall never believe in you until we see Allah plainly.") (2:55).

Allah's statement,

تَشَـبَهَتْ قُلُوبُهُمْ

(Their hearts are alike. ) means, the hearts of the Arab idolators are just like the hearts of those before them, containing disbelief, stubbornness and injustice. Similarly, Allah said,

كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ أَتَوَاصَوْاْ بِهِ

(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they (the people of the past) transmitted this saying to these (Quraysh pagans)) (51:52-53).

Allah said next,

قَدْ بَيَّنَّا الآيَـتِ لِقَوْمٍ يُوقِنُونَ

(We have indeed made plain the signs for people who believe with certainty.) meaning, We made the arguments clear, prooving the truth of the Messengers, with no need of more questions or proofs for those who believe, follow the Messengers and comprehend what Allah sent them with. As for those whose hearts and hearing Allah has stamped and whose eyes have been sealed, Allah described them:

إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ \- وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ

(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment) (10:96-97).


ayah_text: Indeed, We have sent you, O Muhammad, with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.

ayah_text_ar: إِنَّآ أَرْسَلْنَـٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْـَٔلُ عَنْ أَصْحَـٰبِ ٱلْجَحِيمِ

ayah_tafsir:
Allah's statement;

وَلاَ تُسْـَلُ عَنْ أَصْحَـبِ الْجَحِيمِ

(And you will not be asked about the dwellers of the blazing Fire.) means, "We shall not ask you about the disbelief of those who rejected you." Similarly, Allah said,

فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ

(Your duty is only to convey (the Message) and on Us is the reckoning.) (13:40)

فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ \- لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ

(So remind them (O Muhammad ) ـ you are only one who reminds. You are not a dictator over them.)(88:21-22) and,

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ

(We know best what they say. And you (O Muhammad ) are not the one to force them (to belief). But warn by the Qur'an; him who fears My threat) (50:45).

There are many other similar Ayat.

## The Description of the Prophet in the Tawrah

Imam Ahmad recorded \`Ata' bin Yasar saying that he met \`Abdullah bin \`Amr bin Al-\`As and said to him, "Tell me about the description of the Messenger of Allah in the Torah." He said, "Yes, by Allah, he is described by the Torah with the same characteristics that he is described with in the Qur'an with: \`O Prophet! We have sent you as a witness, a bringer of good news, a warner, and as safe refuge for the unlettered people. You are My servant and Messenger. I have called you the Mutawakkil (who depends and relies on Allah for each and everything). You are not harsh, nor hard, nor obnoxious in the bazaars. He does not reward the evil deed with an evil deed. Rather, he forgives and pardons. Allah will not bring his life to an end, until he straightens the wicked's religion by his hands so that the people proclaim: There is no deity worthy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts."' This was recorded by Al-Bukhari only.


ayah_text: And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the only guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.

ayah_text_ar: وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۗ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

ayah_tafsir:
وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلاَ النَّصَـرَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ

(Never will the Jews nor the Christians be pleased with you (O Muhammad ) till you follow their religion.) meaning, \`The Jews and the Christians will never be happy with you, O Muhammad! Therefore, do not seek what pleases or appeases them, and stick to what pleases Allah by calling them to the truth that Allah sent you with.' Allah's statement,

قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى

(Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance") emeans, \`Say, O Muhammad , the guidance of Allah that He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion."' Qatadah said that Allah's statement,

قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَى

(Say: "Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance) is, "A true argument that Allah taught Muhammad and his Companions and which they used against the people of misguidance." Qatadah said, "We were told that the Messenger of Allah used to say,

«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي يُقَاتِلُونَ عَلَى الْحَقِّ ظَاهِرِينَ، لَا يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ الله»

(There will always be a group of my Ummah fighting upon the truth, having the upper hand, not harmed by their opponents, until the decree of Allah (the Last Hour) comes.)

This Hadith was collected in the Sahih and narrated from \`Abdullah bin \`Amr.

وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم بَعْدَ الَّذِي جَآءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

(And if you (O Muhammad ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.)

This Ayah carries a stern warning for the Muslim Ummah against imitating the ways and methods of the Jews and Christians, after they have acquired knowledge of the Qur'an and Sunnah, may Allah grant us refuge from this behavior. Although the speech in this Ayah was directed at the Messenger , the ruling of which applies to his entire Ummah.

## The Meaning of Correct Tilawah

Allah said,

الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ

(Those to whom We gave the Book. Yatlunahu Haqqan Tilawatih.)

\`Abdur-Razzaq said from Ma\`mar, from Qatadah, "They are the Jews and Christians." This is the opinion of \`Abdur-Rahman bin Zayd bin Aslam, and it was also chosen by Ibn Jarir. Sa\`id reported from Qatadah, "They are the Companions of the Messenger of Allah ." Abu Al-\`Aliyah said that Ibn Mas\`ud said, "By He in Whose Hand is my soul! The right Tilawah is allowing what it makes lawful, prohibiting what it makes unlawful, reciting it as it was revealed by Allah, not changing the words from their places, and not interpreting it with other than its actual interpretation." As-Suddi reported from Abu Malik from Ibn \`Abbas who said about this Ayah (2:121): "They make lawful what it allows and they prohibit what it makes unlawful, and they do not alter its wordings." \`Umar bin Al-Khattab said, "They are those who when they recite an Ayah that mentions mercy, they ask Allah for it, and when they recite an Ayah that mentions torment, they seek refuge with Allah from it." This meaning was attributed to the Prophet , for when he used to recite an Ayah of mercy, he invoked Allah for mercy, and when he recited an Ayah of torment, he sought refuge from it with Allah.

Allah's statement,

أُوْلَـئِكَ يُؤْمِنُونَ بِهِ

(they are the ones who believe therein)

explains the Ayah,

الَّذِينَ آتَيْنَـهُمُ الْكِتَـبَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ

(Those to whom We gave the Book. Yatlunahu Haqqa Tilawatihi).

These Ayat mean, "Those among the People of the Book who perfectly adhered to the Books that were revealed to the previous Prophets, will believe in what I have sent you with, O Muhammad!" Allah said in another Ayah,

وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَآ أُنزِلَ إِلَيهِمْ مِّن رَّبِّهِمْ لاّكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم

(And if only they had acted according to the Tawrah, the Injil, and what has (now) been sent down to them from their Lord (the Qur'an), they would surely, have gotten provision from above them and from underneath their feet.) (5:66). The Ayah,

قُلْ يَـأَهْلَ الْكِتَـبِ لَسْتُمْ عَلَى شَىْءٍ حَتَّى تُقِيمُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُمْ مِّن رَّبِّكُمْ

(Say (O Muhammad ) "O People of the Scripture (Jews and Christians)! You have nothing (as regards guidance) till you act according to the Tawrah, the Injil, and what has (now) been sent down to you from your Lord (the Qur'an).") means, "If you adhere to the Torah and the Gospel in the correct manner, believe in them as you should, and believe in the news they carry about Muhammad's prophethood, his description and the command to follow, aid and support him, then this will direct you to adhere to truth and righteousness in this life and the Hereafter." In another Ayah, Allah said,

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ

(Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad ) whom they find written with them in the Tawrah and the Injil.) (7:157) and,

قُلْ ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا \- وَيَقُولُونَ سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً

(Say (O Muhammad to them): "Believe in it (the Qur'an) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say: "Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.") (17:107-108).

These Ayat indicate that what Allah promised for Muhammad will certainly occur. Allah also said,

الَّذِينَ ءَاتَيْنَـهُمُ الْكِتَـبَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ \- وَإِذَا يُتْلَى عَلَيْهِمْ قَالُواْ ءَامَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ \- أُوْلَـئِكَ يُؤْتُونَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ وَيَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ

(Those to whom We gave the Scripture (i. e. the Tawrah and the Injil) before it, they believe in it (the Qur'an). And when it is recited to them, they say: "We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them.) (28:52-54) and,

وَقُلْ لِّلَّذِينَ أُوتُواْ الْكِتَـبَ وَالاٍّمِّيِّينَ ءَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ

(And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allah in Islam)" If they do, they are rightly guided; but if they turn away, your duty is only to convey the Message; and Allah is the Seer of (His) servants) (3:20).

Allah said,

وَمن يَكْفُرْ بِهِ فَأُوْلَـئِكَ هُمُ الْخَـسِرُونَ

(And whoever disbelieves in it (the Qur'an), those are they who are the losers), just as He said in another Ayah,

وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ

(But those of the sects (Jews, Christians and all the other non-Muslim nations) that reject it (the Qur'an), the Fire will be their promised meeting place) (11:17).

As recorded in the Sahih, the Prophet said,

«وَالَّذِي نَفْسِي بِيَدِهِ لَا يَسْمَعُ بِي أَحَدٌ مِنْ هذِهِ الْأُمَّةِ يَهُودِيٌّ وَلَا نَصْرَانِيٌّ ثُمَّ لَا يُؤْمِنُ بِي إِلَّا دَخَلَ النَّار»

(By He in Whose Hand is my soul! There is no member of this Ummah (mankind and Jinns), Jew or a Christian, who hears of me, yet does not believe in me, but will enter the Fire.)


ayah_text: Those to whom We have given the Book recite it with its true recital. They are the ones who believe in it. And whoever disbelieves in it - it is they who are the losers.

ayah_text_ar: ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَـٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۗ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ


ayah_text: O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds.

ayah_text_ar: يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَـٰلَمِينَ

ayah_tafsir: We mentioned a similar Ayah at the beginning of this Surah, and it is mentioned here to emphisize the importance of following the Ummi Prophet and Messenger, who is described for the People of the Scriptures in their Books by his characteristics, name, the good news about him and the description of his Ummah. Allah warned them against concealing this information, which is among the favors that Allah granted them. Allah also commanded them to remember their daily life and their religious affairs and how He blessed them. They should not envy their cousins, the Arabs, for what Allah has given them, the Final Messenger of Allah being an Arab. Envy should not incite them to oppose or deny the Prophet or refrain from following him, may Allah's peace and blessings be upon him until the Day of Judgment.


ayah_text: And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided.

ayah_text_ar: وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَـٰعَةٌ وَلَا هُمْ يُنصَرُونَ


ayah_text: And mention, O Muhammad, when Abraham was tried by his Lord with commands and he fulfilled them. Allah said, "Indeed, I will make you a leader for the people." Abraham said, "And of my descendants?" Allah said, "My covenant does not include the wrongdoers."

ayah_text_ar: ۞ وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِـۧمَ رَبُّهُۥ بِكَلِمَـٰتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى ٱلظَّـٰلِمِينَ

ayah_tafsir:
## Ibrahim Al-Khalil was an Imam for the People

Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah's decisions and prohibitions. This is why Allah said,

وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ

(And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands).

This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with.

فَأَتَمَّهُنَّ

(which he fulfilled.) indicating that Ibrahim implemented all of Allah's orders. Allah said in another Ayah,

وَإِبْرَهِيمَ الَّذِى وَفَّى

(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey)) (53:37)

meaning, he was truthful and he was obedient to Allah's legislation. Also, Allah said,

إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ \- شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ \- وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ \- ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah's) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying): "Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.) (16:120-123)

قُلْ إِنَّنِى هَدَانِى رَبِّى إِلَى صِرَطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Say (O Muhammad ): "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.") (6:161) and,

مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ \- إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers) (3:67-68).

Allah said,

بِكَلِمَـتِ

(with Kalimat (words)) which means, "Laws, commandments and prohibitions." \`Words' as mentioned here, sometimes refers to what Allah has willed, such as Allah's statement about Maryam,

وَصَدَّقَتْ بِكَلِمَـتِ رَبَّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَـنِتِينَ

(And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah)) (66:12).

"Words" also refers to Allah's Law, such as Allah's statement,

وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً

(And the Word of your Lord has been fulfilled in truth and in justice) (6:115) meaning, His legislation. "Words" also means truthful news, or a just commandment or prohibition. For instance, Allah said,

وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ

(And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled) meaning, he adhered to them, Allah said,

إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا

("Verily, I am going to make you an Imam (a leader) for mankind (to follow you).") as a reward for Ibrahim's good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed.

## What were the Words that Ibrahim was tested with

There is a difference of opinion over the words that Allah tested Ibrahim with. There are several opinions attributed to Ibn \`Abbas. For instance, \`Abdur-Razzaq said that Ibn \`Abbas said, "Allah tested him with the rituals (of Hajj)." Abu Ishaq reported the same. \`Abdur-Razzaq also narrated that Ibn \`Abbas said that,

وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ

(And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) commands) means, "Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature." Ibn Abi Hatim said, "A similar statement was also reported from Sa\`id bin Al-Musayyib, Mujahid, Ash-Sha\`bi, An-Nakha\`i, Abu Salih, Abu Al-Jald, and so forth."

There is a similar statement that Imam Muslim narrated from \`A'ishah who said that Allah's Messenger said,

«عَشْرٌ مِنَ الْفِطْرَةِ: قَصُّ الشَّارِبِ وَإِعْفَاءُ اللِّحْيَةِ وَالسِّوَاكُ وَاسْتِنْشَاقُ الْمَاءِ وَقَصُّ الْأَظْفَارِ وَغَسْلُ الْبَرَاجِمِ وَنَتْفُ الْإِبْطِ وَحَلْقُ الْعَانَةِ وَانْتِقَاصُ الْمَاءِ وَنَسِيتُ الْعَاشِرَةَ إِلَّا أَنْ تَكُونَ الْمَضْمَضَة»

(Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution).)

The Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

«الْفِطْرَةُ خَمْسٌ: الْخِتَانُ وَالْاسْتِحْدَادُ وَقَصُّ الشَّارِبِ وَتَقْلِيمُ الْأَظْفَارِ وَنَتْفُ الْإِبْط»

(Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair.) This is the wording with Muslim.

Muhammad bin Ishaq reportd that Ibn \`Abbas said, "The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic) migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah's command, and Allah's order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him,

أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ

("Submit (be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of all that exists. ") (2:131) although this meant defying and being apart from the people."

## The Unjust do not qualify for Allah's Promise

Allah said that Ibrahim said,

وَمِن ذُرِّيَتِى

(And of my offspring (to make leaders)) and Allah replied,

لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ

(My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)).

When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah's promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). The proof that Ibrahim's supplication to Allah was accepted is that Allah said in Surat Al-\`Ankabut (29:27),

وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ

(And We ordained among his offspring prophethood and the Book).

Hence, every Prophet whom Allah sent after Ibrahim were from among his offspring, and every Book that Allah revealed was to them. As for Allah's statement,

قَالَ لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ

((Allah) said, "My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers). ")

Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah's promise, nor would they be entrusted with anything, even though they are among the children of Allah's Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim's supplication. Ibn Jarir said that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, "The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths)."