Surah Al-Baqarah Part 13

{ 113. 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. Like unto their word, said those who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.}

 

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

Allah said, “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, peace and blessings of Allah be upon him, 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, “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, “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, “who know not” For instance, Ar-Rabi` bin Anas and Qat adah said that, “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, “said those who know not” is in reference to the Arabs who said that Muhammad , peace be upon him, 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, “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,

“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 aWitness”  (22:17)

Allah said,

“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).

 

{114. 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 It was not fitting that such should themselves enter them (Allah’s Masjids) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.}

 

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, “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, peace and blessings of Allah be upon him, 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, “and strive for their ruin” means those who prevent whoever maintain the Masjids with Allah’s remembrance and who visit Allah’sHouse to perform Hajj and `Umrah. Ibn Abi Hatim recorded that Ibn ‘Abbas said that the Quraysh prevented the Prophet, peace be upon him, from praying at the Ka` bah in Al- Masjid Al-Haram, so Allah revealed,“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,

“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)

“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,

“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 ␣ 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, “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,“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, peace and blessings of Allah be upon him, 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.” (Fath Al-Bari 3:565) This Ayah supports the Ayah,

“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, peace and blessings of Allah be upon him, 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, “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, peace and blessings of Allah be upon him, used to supplicate,

“O Allah! Make our end better in all affairs, and save us from disgrace in this life and the torment of the Hereafter.” (Ahmad 4:181)

 

{115. 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). Surely, Allah is Sufficient (for His creatures’ needs), Knowing.}

 

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, peace and blessings of Allah be upon him, 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, “And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) t here is t he 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, “Verily, We have seen the turning of your (Muhammad’s) face towards the heaven” until, “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, “Say (O Muhammad): “To Allah belong both, east and the west” and, “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.” (Ibn Abi Hatim 1:347)

Mujahid said that, “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.” means, “Wherever you may be, you have a Qiblah to face, that is, Al-Ka’bah.” (Ibn Abi Hatim 1:345)

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.” (At-Tabari 2:530) For instance, Ibn ‘Umar used to face whatever direction his animal was headed and proclaim that the Messenger of Allah, peace and blessings of Allah be upon him, did the same, explaining the Ayah,“So wherever you turn (yourselves or your faces) there is the Face of Allah.” (At-Tabari 2:530)

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. (Muslim 1:486) 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.” (Fath Al-Bari 8:46) 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, peace and blessings of Allah be upon him, said,

“What is between the east and the west is the Qiblah for the people of Al-Madinah, Ash-Sham and Iraq.” (Al-Uqayli 4:309)

At-Tirmidhi and Ibn Majah recorded this Hadith with the wording, “What is between the east and the west is a Qiblah.” (Ibn Majah 1:323)

Ibn Jarir said, “The meaning of Allah’s statement, “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, “Knowing” means He is knowledgeable of their deeds and nothing escapes His watch, nor is He unaware of anything. Rather, His knowledge encompasses everything.” (At-Tabari 2:537)

 

 {116. And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory is to Him (Exalted is He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all are Qanitun to Him.

117. The Originator of the heavens and the earth. When He decrees a matter, He only says to it: “Be! – and it is.}

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, “Glory is to Him.” meaning, He is holier and more perfect than such claim, “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,

“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).

“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,

“Say: “He is Allah (the) One, Allah the Samad (the Self- Sufficient, 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, peace and blessings of Allah be upon him, said,

“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.'” (Fath Al-Bari 8:18)

It is recorded in the Two Sahihs that the Messenger of Allah, peace and blessings of Allah be upon him, said,

“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.” (Fath Al-Bari 13:372, Muslim 4:2160)

 

Everything is within Allah’s Grasp

Allah said, “all are Qanitun to Him”. Ibn ‘Abbas said that, Qantin” means, they pray to Him. ‘Ikrimah and Abu Malik also said that,“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, “all are Qanitun to Him” means, “Standing up – before Him – on the Day of Resurrection.” Also, As-Suddi said that,“and all are Qanitun to Him” means, “Obedient on the Day of Resurrection.” Khasif said that Mujahid said that, “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 Naj ih said that Mujahid said that,”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 sa i d ,

“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, “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, peace and blessings of Allah be upon him, saying,

“…every innovation (in religion) is a Bid’ah”

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

 “…every innovation is a Bid’ah and every Bid’ah is heresy.” (Muslim 2:592)

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, peace and blessings of Allah be upon him) 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. Wit hout creat ed 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.” (At-Tabari 2:550) This explanation from Ibn Jarir, may Allah have mercy upon him, is very good and correct.

Allah said, “When He decrees a matter, He only says to it : “Be! – 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,

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

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

“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:

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

 

{118. 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?” So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.}

 

Muhammad bin Ishaq reported that Ibn ‘Abbas said that Rafi’ bin Huraymilah said to the Messenger of Allah, peace and blessings of Allah be upon him, “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, “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’?’ (Ibn Abi Hatim 1:352)

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

“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

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

“And those who expect not a meet ing wit h Us (i. e. t hose who deny t he Day of Resurrect ion 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,

“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,

“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,

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

Allah’s statement, “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,

“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, “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:

 

{119. Verily, We have sent you (O Muhammad ) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hellfire). And you will not be asked about the dwellers of the blazing Fire.}

 

Allah’s statement, “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,

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

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

“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 wort hy of worship except Allah. By his hands, Allah will open blind eyes, deaf ears and sealed hearts.”’ This was recorded by Al-Bukhari only.

{120. Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion. Say: “Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance. 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.)

121. Those to whom we gave the Book recite it as it should be recited (Yatlunahu Haqqa Tilawatihi) they are the ones who believe therein. And whoso disbelieve in it, those are they who are the losers.}

 

Ibn Jarir said, “Allah said, “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, “Say: “Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance” means, ‘Say, O Muhammad, the guidance of Allahthat He sent me with is the true guidance, meaning the straight, perfect and comprehensive religion.”’ Qatadah said that Allah’s statement, “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,

“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.” (Ibn Abi Hatim 1:355)

“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, peace and blessings of Allah be upon him, the ruling of which applies to his entire Ummah.

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2 Responses to Surah Al-Baqarah Part 13

  1. Nate says:

    May Allah recompense you with goodness for sharing these every day!! May Allah give you the ability to continue doing this for as long as He sees fit!!

    Like

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