Tafsir Fi Zilalil Qur'an - Al-Baqarah (The Cow)

1. This sūrah is one of the earliest to be revealed soon after the migration of the Prophet Muĥammad and his companions from Makkah to Madinah in 622 CE. It is the longest sūrah in the Qur’ān. 2. From the varied and wide-ranging context of its verses, it is safe to assume that they were not all revealed in sequence. A common feature of the long Madinan sūrahs is that their verses were not revealed in consecutive order. Sometimes, passages of one sūrah were revealed before the completion of an earlier one. Hence, the convention in deciding the chronological order of the sūrahs has been based on the dates of the revelation of the opening passages, and not of the complete sūrah. In this instance, we find that Verses 275-280, prohibiting usury, were among the last Qur’ānic revelations, while the opening parts of the sūrah were revealed early in the Madinah period. 3. The composition and arrangement of the verses within each sūrah of the Qur’ān is fixed by God and was directly intimated to Prophet Muĥammad. Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired from him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān]. 4. `Uthmān answered, “The Prophet (peace be upon him) used to receive verses or passages from several sūrahs at the same time. He would call the scribes and instruct them to put specific verses at specified places in their respective sūrahs. Al-Anfāl was one of the earliest sūrahs revealed in Madinah while al-Tawbah was one of the latest, but their subject matter was very similar that I suspected they might be one sūrah. The Prophet passed away without clarifying this particular point. Therefore, I placed them one after the other without separation.” 5. This account makes it clear that the arrangement of the verses within every sūrah was decided on the Prophet’s instructions. 6. Furthermore, authentic aĥādīth related by al-Bukhārī and Muslim mention that the Prophet used to recite the Qur’ān for the Archangel Gabriel every night during the month of Ramađān, and that both the Prophet and Gabriel recited the whole Qur’ān for each other. Needless to say, he recited the Qur’ān in the right arrangement of its verses and sūrahs. 7. Anyone who studies the Qur’ān closely, and tastes the unique and rich experience of living within its ambience, will immediately identify the distinct character of every one of its sūrahs. Every sūrah has an aura and a personality of its own, with unique and well-defined features, and a feel that makes it stand apart from all the rest. Moreover, every sūrah revolves around a central theme, or a number of major themes related to one another by a common thread or idea. Every sūrah radiates its own atmosphere of meaning and essence, within which its theme, or themes, are discussed using the same well integrated and well coordinated style and approach. It also has its own special rhythm and musical pulse which accord with the meaning and context of its topics and content. 8. These general outstanding features are common to all sūrahs, including the longer ones, such as the present one. 9. This sūrah deals with several issues which revolve in total harmony around closely interrelated twin central lines. On the one hand, the sūrah discusses the attitude of the Israelites towards Islam and the burgeoning Muslim community in Madinah. It describes aspects of the hostile reception they gave the new religion and their reaction to the Prophet Muĥammad and the growing community of his followers. It explores the close and unholy alliance that had developed between the Jews and the hypocrites of Madinah, professing belief in Islam, on the one hand, and between the Jews and the Arab idolaters of the rest of Arabia, on the other. 10. On the other hand, the sūrah, having established the Israelites’ failure to uphold God’s trust and honour their covenant with Him, discusses the vicissitudes faced by the Muslim community during its formative years, and the manner and environment in which it developed, and prepared and mobilized itself for the great task of inheriting the trust of the establishment of God’s sovereignty on earth. The sūrah decisively and swiftly strips the Israelites of their association with Abraham, the great proponent of monotheistic belief, and the source of all the honours and privileges that go with it. 11. This two-fold central theme forms the backbone of the sūrah’s subject matter as a whole and shadows the growth and progress of Islam and the Muslim community in Madinah during the period from 622 to 632 CE. 12. To set the contents of this sūrah in their appropriate context, it would be pertinent to throw more light on the historic environment and the religious and social setting in which the verses were revealed. Before we do that, however, it is important to point out that, in general terms, what the Muslims had to face in those early days was a miniature of, and a rehearsal for, what has occurred throughout the later history of Islam, albeit with some variations of scope and detail. The setbacks and the achievements, the allies and the opponents have invariably been the same. 13. This fact highlights the role and status of the Qur’ān as the unchallenged, immutable and incontrovertible authoritative reference for the religious, ethical and legislative principles and systems of Islam. It further affirms the unique property of the Qur’ānic text as being ever fresh and responsive to the inevitable changes that come with the perpetuation and progress of human life. 14. With these qualities, the Qur’ān remains the eternal guiding light for Muslims, despite the difficulties and hardships they have to suffer or the animosity and hostility they have to face. This, in itself, is an aspect of the inimitability and unsurpassed veracity and beauty of every verse in the Qur’ān. Seeking a Secure Base 15. The Prophet Muĥammad’s migration from Makkah to Madinah in 622 CE was undertaken after meticulous planning and with appropriate care and attention to detail. Leaving Makkah had become unavoidable in consequence of events: the indigenous Quraysh Arabs of Makkah were pursuing a relentlessly hostile and oppressive campaign against the Prophet personally, and his mission and followers in general. This campaign had intensified following the double personal tragedy of 619 CE in which the Prophet had lost his wife Khadījah, who had been to him a pillar of personal support and strength, and his uncle Abū Ţālib, his guardian and protector. This tragedy greatly restricted Muĥammad’s movement and his followers’ activities in and around Makkah. 16. While the conflict between Muĥammad and his tribal cousins, led by Abū Lahab, `Amr ibn Hishām and Abū Sufyān ibn Ĥarb, reached a stalemate within Makkah, his message was gaining converts and supporters outside it. The majority of provincial Arabs, however, elected to watch from a distance what they viewed as a purely internal dispute over power within the Quraysh. It would not do for them to become embroiled in supporting the religion of a man whose own tribe had denounced him, especially since that tribe held the custodianship of the sacred Ka`bah and assumed supreme religious authority for the whole of Arabia. 17. The Prophet had to seek an alternative home for his new faith, and a base where he could be protected, so that he could break the deadlock he had reached in Makkah, and be allowed to pursue his commission unimpeded. This, in my view, was the first and most important reason for leaving Makkah. 18. Before Madinah, other destinations had been proposed and tried as alternatives to Makkah. In 615, only a few years after Muĥammad’s call to prophethood in 610 CE, a number of early Muslims had emigrated to Abyssinia. It would not be correct to say that they had gone there for reasons of personal safety alone. Had this been the case, the emigrants would have included the weakest and least supported elements among the Muslims. These were the ones at the receiving end of a sustained persecution campaign. But the reverse was the case. The emigrants included some of the most powerful of the Prophet’s followers and tribesmen. The majority of them were from the tribe of Quraysh, including Ja`far ibn Abī Ţālib, and a number of young men who were accustomed to providing protection to the Prophet, such as al-Zubayr ibn al- `Awwām, `Abdur Raĥmān ibn `Awf, Abū Salamah al Makhzūmī, `Uthmān ibn `Affān, to mention but a few. There were women belonging to some of the most prominent families of the Quraysh, such as Umm Ĥabībah, daughter of Abū Sufyān, the Quraysh’s unrivalled non-Muslim leader. Such women would never be persecuted in Makkah. 19. There were, no doubt, other reasons for the Muslims’ emigration to Abyssinia. There was the need to shake the religious and social foundations of the Quraysh’s most noble and powerful families. There could be no greater insult or threat to the Quraysh dynasties than seeing their proudest and most noble sons and daughters running away for conscientious and religious reasons, leaving their cultural heritage and tribal homeland behind. 20. Whatever other reasons there might have been for the Muslims’ emigration to Abyssinia, the fact remains that the search had started very early on for a safe haven for Islam, or a secure base where it could flourish and spread freely. This is further supported by reports of the Negus of Abyssinia’s conversion to Islam, which only the threatened rebellion of his patriarchs prevented him from making public, as some reliable accounts confirm. 21. Following the death of his uncle, Abū Ţālib, in 619 CE and as a result of the Quraysh’s growing hostility, the Prophet sought help from the Thaqīf tribe who lived in the town of Ţā’if, some 90 km east of Makkah. The effort ended in failure because the Thaqīf gave him a most hostile reception. They mocked him and heaped scorn on him. They let loose their louts and their children to chase him and throw stones at him, causing his feet to bleed. 22. The Prophet’s biographers tell us that he took refuge in an orchard belonging to `Utbah ibn Rabī`ah and his brother Shaybah, where he made a most moving and emotional appeal to God, saying, “To You, my Lord, I complain of my weakness, lack of support and the humiliation I am made to receive. Most compassionate and merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or an enemy to whom You have given power over me? If You are not displeased with me I do not care what I face. I would, however, be much happier with Your mercy. I seek refuge in Your face by which all darkness is dispelled and both this life and the life to come are put in their right courses against incurring Your wrath or being the subject of Your anger. To You I submit, until I earn Your pleasure. Everything is powerless without Your support.” A Major Breakthrough 23. Not long after that, the Prophet’s, and Islam’s, fortunes suddenly changed for the better. At a place called `Aqabah near Makkah, the Prophet had two crucial historic meetings in 621 and 622 CE with a group of Arabs from Madinah, during which they pledged their allegiance and support. This was to have a profound and far-reaching effect on the whole future of Islam and the Muslim community. 24. Towards the end of the Makkan period, the Prophet Muĥammad embarked on a concerted effort of making contact with various influential Arab communities and tribes to introduce Islam to them and seek their following and support. 25. The Khazraj and the Aws, the two Arab tribes of Madinah, having lived side by side with the Jews, had often heard them boast about “the Prophet who will come soon” and “whose day is at hand”, who would lead the Jews to victory over the Arabs. A group of the Khazraj pilgrims met the Prophet who explained to them his message. They immediately realized that he was the very Prophet the Jews were talking about. They were determined to get to him before the Jews did. Having met him and listened to what he had to say, they accepted him and became Muslims. They said to him: “We have left our people in an unprecedented state of mutual hostility. May God make you the cause of their unity.” On their return home, they reported what they did to their people who approved their action. 26. The following year a delegation comprising members of the two tribes of the Aws and the Khazraj, arrived in Makkah to meet the Prophet. They declared their acceptance of Islam and their allegiance. He sent them back with one of his senior companions to teach them the Qur’ān and instruct them in their new religion. 27. At the following annual Pilgrimage, a larger group from both tribes came to Makkah, and offered to make a covenant with the Prophet Muĥammad. This was attended by his then non-Muslim uncle al-’Abbās. The covenant bound them to support Muĥammad and defend him as they would their own families and property. This is known as the second `Aqabah covenant. 28. `Abdullāh ibn Rawāĥah of the Madinah people is reported to have stood up and asked the Prophet to “put forward your Lord’s and your own conditions.” 29. Muĥammad replied, “My Lord’s condition is that you worship Him alone and take no other gods beside Him. As for myself, my condition is that you give me the protection you would give yourselves and your property.” `Abdullāh asked, “What do we receive in return?” “Paradise!” the Prophet replied. They said, “This is a profitable deal on which none will go back.” 30. Thus the Arabs of Madinah committed themselves to Islam and to following Muĥammad and defending him. Islam was to spread rapidly and entrench itself among them. The Muslims of Makkah began to arrive in Madinah in droves, abandoning their belongings and material possessions and taking only their faith. They were warmly welcomed by their fellow Muslims, who offered to share with them everything they had. 31. Eventually the time came for the Prophet himself to migrate to Madinah. He was accompanied by his close and trusted companion Abū Bakr. At last Muĥammad had found the safe haven he had been looking for all those years, where he and his followers would be free to proclaim the faith and establish their community. The Prophet’s arrival in Madinah was to prove a crucial turning point in the history of Islam. The Making of a Unique Community 32. The community taking shape in Madinah was a unique and distinguished one, praised repeatedly throughout the Qur’ān. This sūrah opens with a concise, generally applicable, definition of true believers. Nevertheless, it refers specifically to those early pioneers of Islam: “This is the Book; there is no doubt about it, a guidance for the God-fearing. Those who believe in what lies beyond the reach of human perception, observe Prayer and give of what We bestow upon them. Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter. Those follow their Lord’s guidance, and they shall surely prosper.” (Verses 1-5). 33. In contrast, we are immediately given a description of the unbelievers, which is again general and universal but applies specifically to those who rejected Islam and opposed it, in and around both Makkah and Madinah: “For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith. God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.” (Verses 6-7). 34. In Madinah, a third group emerged, the hypocrites, or al-Munāfiqūn. This faction had not been noticeable in Makkah; its rise was prompted by the Prophet’s arrival and settlement in Madinah, as outlined earlier. That was because in Makkah, Islam had no sovereign political entity or force, and the Muslims remained soft targets for persecution and repression by the rest of the Arabs. Those who accepted Islam had to be brave and sincere, prepared to endure all kinds of hardship and terror. 35. In Madinah, hitherto known as Yathrib, the picture was very different. Islam was gradually gaining strength and the Muslims were developing into a dominant force. This became even more evident following their decisive victory over the non-Muslim Arabs at Badr, 125 kms south of Madinah, in February of 624 CE. This caused some people, including a number of leading and privileged figures, to feign acceptance of Islam merely to save their position and protect their social and tribal status and interests. Thus they came to be known as the ‘hypocrites’ in Islamic terminology. One of the most prominent of these was `Abdullāh ibn Ubayy ibn Salūl who, prior to the Prophet’s arrival in Madinah, was about to be crowned as a king of the city. 36. At the beginning of the sūrah, we find a detailed description of the hypocrites (Verses 8-20) from which it can easily be seen that they included those who had reluctantly embraced Islam and had not totally relinquished their self-pride and arrogance. 37. We also find a reference to their ‘evil companions’, which the context of the sūrah indicates to be the Jews, who were at the forefront of opposition and hostility to Islam. The sūrah devotes a fair amount of space to a series of stinging attacks on the Jews who were ranged against Islam and the Prophet Muĥammad. 38. The Jews were the first community to confront Islam in Madinah, for several reasons. As a people with an established religious heritage and culture, the Jews enjoyed a privileged and highly esteemed position among the illiterate Arabs of Madinah from both tribes of the Aws and the Khazraj. However, the pagan Arabs had not shown any great enthusiasm or inclination to embrace the Jewish religion. Nevertheless, they acknowledged that the Jews were better versed in matters of religious wisdom than they were. Moreover, the tense, and at times bloody, rivalry existing between these two tribes provided the Jews with an ideal environment for manipulation and exploitation. 39. When Islam came to Madinah, those advantages and privileges came under threat. Not only did Islam come to embrace and endorse Jewish Scriptures and beliefs, but it immediately aimed to eliminate the existing a unified and divisions them into harmonious community, unique in the whole history of mankind. 40. Above all, the Jews had claimed to be God’s own chosen people, heirs of earlier prophets, true inheritors and custodians of the divine message, and the people from among whom the new Prophet, foretold in their own scriptures, was most likely to be selected. When an Arab prophet emerged, they expected him to discredit them and restrict the new religion to his own people, the Arabs. But, as Muĥammad went on to introduce his message to the Jews, as recipients of earlier revelations and therefore more likely to respond and give him their support, they became arrogant and self-important and took offence. 41. They were overwhelmed with envy and jealousy towards Muĥammad on two grounds: first, for being chosen as God’s Messenger and, second, for the rapid and growing success he was having in and around Madinah. 42. But, of course, there was another very important reason for their unease and hostility. They had seen the threat of becoming marginalized and isolated within Madinah itself, where they had held spiritual as well as commercial sway for such a long time. The alternative would be to embrace the new faith and become assimilated into the Muslim community, losing their identity and separate existence for ever. Their options were thus severely restricted. 43. These factors explain the stance taken by the Jews towards Islam; a stance which has been extensively explored on several occasions in the Qur’ān. In this sūrah, we find the Qur’ān appealing to the Israelites, reminding them of the attitudes and conduct of their ancestors towards earlier Prophets, and recalling their stubbornness and intransigence, and their betrayal of God’s trust and covenant. 44. The images and examples cited from the chequered and turbulent Jewish past were familiar in Muĥammad’s time, and reflected the true nature of the Jewish psyche and attitude. Those features have accompanied the Jews in every generation and remain typical of their behaviour even today. For this reason, the Qur’ān has adopted a unique and revealing style in addressing all Israelite generations as one and the same, which again makes these accounts relevant for all time: past, present and future. Thus, the Qur’ānic words shall remain a timely and pertinent guide, and a warning, to Muslims in every generation with respect to the identity and potential intrigues of the enemies of their faith. The Sūrah’s Central Theme 45. A significant part of the sūrah is devoted to the foundation and essential preparation of the Muslim community which was to carry God’s message to the world, the Israelites having notably failed to undertake that noble task. Indeed, they were now in opposition to its final version, Islam. 46. Having introduced the three main types of humanity: believers, unbelievers and hypocrites, and having made a clear though implicit reference to the ‘evil ones’, the sūrah addresses mankind as a whole, asking them to worship the One God and fully acknowledge the revelations He has bestowed on His Messenger. It affirms God’s favour and wisdom in creating the earth and the heavens, and all that is in them, for the use and benefit of man. (Verses 21-29) 47. This is followed by an account of the occasion when God appointed man as His vicegerent and representative on earth, outlining the terms and conditions of that auspicious appointment. (Verses 30-39) 48. The following section of the sūrah is devoted entirely to an extensive and wide- ranging debate with the Israelites, dealing critically with various aspects of their religious and historic record. (Verses 40-141) 49. The discussion focuses on the Israelites’ reception of Islam in Madinah. They were the first to actively reject it. They deliberately confused and concealed facts. They adopted a two-faced attitude towards faith and attempted to distort God’s words. They cheated, lied and broke faith with the Muslims in the hope of turning them away from their religion. They claimed the exclusive possession of God’s trust and a monopoly of righteousness. They became envious of the Muslims and spared no effort to undermine their existence and cause them harm. Last, but not least, they allied themselves with Islam’s enemies, the hypocrites and pagan Arabs, and were prepared to conspire with them against the Muslim community. 50. In consequence, the sūrah launches a bitter and fierce attack on the Jews, drawing its justification from their behaviour towards Moses and their reaction to the laws given them by God and the prophets and messengers He sent them. All generations of the Jewish nation are addressed as one group. 51. The attack ends with an admonition to the Muslims never to hold any hope that the Jews will ever reconcile themselves to accepting or acknowledging Islam. It goes on to lambast the Jewish claim to the monotheistic legacy of Abraham, and to establish Muĥammad and his followers as the true heirs of Abraham’s faith who are entitled to inherit his covenant with God. It affirms that the inheritance by Muslims of the guardianship of God’s message to man had come as a fulfilment of Abraham’s and Ishmael’s prayers to God while constructing the Ka`bah, the symbol of surrender and the Sacred House devoted to the worship of the One God. 52. From then on, the sūrah addresses the Muslims, instructing them how to fulfil their role as guardians and carriers of God’s Message to mankind. It offers guidance on the beliefs and concepts that were to distinguish the Muslim faith and way of life for all time to come. (Verses 142-283) This part begins by defining the qiblah, the direction to which Muslims should turn when praying. It was to be the sacred site at Makkah housing the Ka`bah, the House of God built by Abraham and Ishmael, its first keepers and custodians. The sūrah tells us that even while the Muslims had been praying towards Jerusalem, the centre of Judaism, Muĥammad was privately yearning for the Ka`bah to become the exclusive direction for the Muslims during Prayer. (Verse 144) 53. The sūrah goes on to outline the principles and systems of Islam in several fields including faith and outlook, rites of worship and religious matters, personal and public behaviour and conduct. It teaches the Muslims that those who give their lives for the cause of God never die; that insecurity, hunger and poverty are not necessarily evil in themselves, but are means to test the believers, to assess their potential and refine and strengthen their capacity to advance God’s cause in the world. It reassures Muslims that God is their patron and will always be on their side, while their detractors and opponents will be led astray into a wilderness of darkness by impostors, false mentors and bogus leaders. The sūrah outlines aspects of lawful and unlawful food and drink, penal measures, rules governing wills, fasting, war, and pilgrimage. It dwells at length on the regulation and organization of family affairs, including marriage and divorce, and covers rules governing spending, usury, lending and trade. 54. Although during this extensive discussion the sūrah refers, from time to time, to instances and glimpses from Jewish history, the main body of the second part deals basically with the structure and organization of the Muslim community, and the essential features and qualifications it requires to uphold God’s message and fulfil its prime role as His trustee and the custodian of His message for all time to come. 55. The following section of the sūrah is almost entirely devoted to the education, formation and building of the Muslim community, which was destined to take up the task of expounding God’s message to the rest of humanity. We continue, from time to time, to come across discourses and arguments dealing with those opposed to Islam, especially the Israelites, and their plots and schemes to thwart its progress and stifle the growth of the Muslim community. There are also instructions to the Muslims on how to fight back and what precautions to take in order to avoid their traps. 56. Nevertheless, the chief concern of this section, and of the rest of the sūrah, remains the establishment and codification of the distinguishing qualities and features of the Muslim community. It is a community that has its own laws, confirming and succeeding those of earlier Divine Revelation, its own qiblah, and above all its distinct and original outlook on the world and life as a whole. It is a community that is fully cognizant of its relationship with God and of its leading role in the world, and the responsibilities and obligations stemming from that role. It is a community that is confidently and loyally poised to submit fully to God’s will and command, as ordained and articulated in the Qur’ān and the teachings and work of the Prophet Muĥammad, God’s peace and blessings be upon him. 57. We learn that the qiblah issue is related to the fact that the Muslim community is a moderate and middle-of-the-road community. By virtue of their message and role in the world, Muslims shall be God’s witness to the rest of mankind, while Muĥammad shall be a witness to them. The Qur’ān accords the Muslims a leading status in the world, and calls on them to work hard, persevere and make all the sacrifices that are required of them to earn that status and fulfil their role, putting their trust fully in God’s will and wisdom. 58. We come across some important elaboration of basic Islamic concepts such as taqwā, fearing God, and `amal şāliĥ, good works. This comes in the course of refuting Jewish arguments concerning the change of the qiblah, which are based on distortion of the facts and faulty interpretations of Divine instructions. 59. The sūrah then turns to setting out rules and regulations for the religious and practical life of the community. These include penalties for capital offences and rules relating to wills, fasting during the month of Ramadan, going to war during the sacred months and within the surrounds of the Ka`bah, the Hajj, or Pilgrimage, drinking and gambling, and family affairs. The common denominator underpinning all these duties and regulations is sound belief and strong faith in God Almighty. 60. The section contains a discussion on jihād, citing an important episode from the history of the Israelites after Moses, during the reign of the Prophet David, which has many essential lessons for the Muslims as heirs of Abraham’s religious tradition and the responsibility of world leadership. 61. The sūrah has given us a good idea of the nature of the battle the Qur’ān was fighting and the environment it was fighting in while it was being revealed, and the objectives it was aiming to achieve in raising and building the Muslim community in the 7th century CE. The atmosphere among the Makkan Arabs was one of intrigue, mischief, confusion and falsehood. Human weakness and greed also had to be taken into account. 62. Above all, the Qur’ān was aiming to establish and articulate upright concepts and sound principles on which the community could be raised, and to chart for it a course for a righteous and dignified leadership of the world. 63. The enduring qualities of the Qur’ān are vindicated by the fact that the principles, rules and instructions it propounded fourteen centuries ago remain today, and for all time to come, essential for the regeneration and reconstruction of Muslim society. The battles and the issues and the controversies remain the same. The enemies, and the means and weapons used against the Qur’ān and its followers also remain fundamentally the same. To fight and win today’s battles, Muslims will need to follow the Qur’ānic principles and teachings which shaped and guided that pioneering Muslim community of Madinah. 64. Muslims today need the Qur’ān for a better and a more realistic understanding of the world and their role in it. No other source exists that can provide them with the inspiration, the practical guidance and the complete way of life they need to forge ahead and assume the leadership of the world again. 65. The closing two verses take us full circle to the opening of the sūrah, affirming the Muslim world community’s eternal belief in all Prophets and messages sent by God to man, without exception, and in what lies beyond the reach of human perception. They assert the Muslims’ total unqualified faith in, and submission to, the One God. 66. Thus, the ending of the sūrah coalesces smoothly with its beginning, as the subject matter is shaped and honed to give a complete and superb example of the Qur’ān’s inimitable and powerful style.

Overview 1. This opening passage of the sūrah outlines the essential features of the religious groups the Muslim community faced in Madinah, with the exception of the Jews, to whom only a brief, but adequate, reference is made. They are described as the ‘satans’ or ‘evil companions’ of the hypocrites; a description that says a great deal about their qualities and the nature of their role. They are dealt with in more detail later on in the sūrah. 2. In delineating the features of these groups, the special characteristics of the Qur’ānic style are clearly displayed. Words are used as an artist uses lines and colours, and through them images slowly begin to take on shape and life. 3. At the outset, in a few words and sentences, profiles of three types of people merge, each a true representation of a group of human beings such as recurs in every day and age. Indeed, all mankind in all ages and places can be classified into these types. This is a fine example of the eloquence and power of the Qur’ānic style. 4. In these brief and highly informative sentences and verses, pictures are brought to life with a power and focus that no lengthy or elaborate rendition could ever provide. A few rapid touches combine with the beauties of style and rhythm to supreme effect. 5. Following this concise and powerful introduction, the sūrah addresses all people in the world, calling on them to belong to the first category of mankind. It urges man to believe in the One God, the Creator, Sustainer and Provider, who has no equals or partners. It challenges those sceptics who doubt the truth of the Prophet Muĥammad’s message, and of the revelations he received, to come up with a single sūrah to compare with the Qur’ān. It complements the challenge with a severe warning of horrible punishment for those who reject God’s message, and a promise of everlasting bliss and happiness for those who trust and believe in God and His revelations. 6. The passage then responds to certain Jews and hypocrites who had questioned the use of parables in the Qur’ān, which they used as an excuse to doubt the truth and validity of Divine revelations altogether. It gives them a stern warning that they are departing from God’s path, in contrast to the believers, who are drawn closer to God and strengthened in faith. It denounces their denial of God who gives life and takes it away, the Creator who controls all and whose knowledge of things and events in this vast universe is all-embracing and comprehensive. It is God who has bestowed His grace on mankind by making the earth and all that it contains, to be under their control and for their benefit. 7. These are the main themes of this opening passage of the sūrah, and we shall now go on to look into them in more detail. The Qualities of True Believers 8. The sūrah opens with three Arabic letters: “Alif, lām, mīm.” (Verse 1) This is immediately followed by the statement: “This is the Book, there is no doubt about it, a guidance for the God-fearing.’’ (Verse 2) 9. Several sūrahs in the Qur’ān begin with a combination of Arabic letters in this way, and interpretations of these abstract openings vary quite widely. The one we tend to favour is that these are meant to emphasize the fact that the Qur’ān is a book composed of the letters of the Arabic language, in the same way as they are used by the Arabs who were the first people addressed by this divine revelation. Nevertheless, it is such an unparalleled and transcendent work that no Arab writer, using the same letters and the same language, could ever match its majesty and power. Rivals are repeatedly challenged to compose a book similar to it, or only ten sūrahs, or even a single sūrah, of matching quality. No one has ever been able to take up the challenge. 10. This is true for all God’s creation. Soil, for example, is made up of elements of known properties. The best man has been able to make out of soil is bricks, tiles, vessels and structures of various types and uses, which are in some cases very sophisticated. But using these same elements, God has created life, the one outstanding secret that remains far beyond man’s intellectual and creative abilities. 11. Similarly, the same letters and words that ordinary people, speaking the language of the Qur’ān, use to articulate expressions and convey meanings and concepts, are used by God to produce the Qur’ān as a definitive book stating the final and absolute distinction between truth and falsehood. A comparison between man’s work and the work of God is simply not possible; it is a comparison between the image and the reality, between the dead body and the living soul. 12. “This is the Book; there is no doubt about it.” (Verse 2) How can there be any doubt about it when the evidence for its truth and veracity is given in these very letters with which the sūrah opens? Evidence is implicit in the total inability of the Arabs to produce anything matching the Qur’ān, despite their proficiency and excellence in the use of their own language which is comprised of the same letters and words. 13. “This is the Book; there is no doubt about it a guidance for the God- fearing.” (Verse 2) The key word in this statement is ‘guidance’. It expresses the essence and the nature of the Qur’ān. But guidance for whom? Who are the people who will find that this Book provides them with light, direction and true counsel? They are the God-fearing. 14. Once a man’s heart is filled with the fear of God, he will benefit by the Qur’ān. Fear and consciousness of God is the quality that opens one’s mind to the true guidance contained in the Qur’ān and allows it to have its proper effect on one’s life. It is the factor that causes one’s heart and mind to become sensitive and receptive to God’s guidance and enables one to respond to His call and His instruction. 15. Anyone seeking the benefit and Godly wisdom of the Qur’ān must approach it with an open mind and a pure heart. One must also approach it with perception and sensitivity, and with a determination not to fall by the wayside or be tempted away from God. Then, and only then, will the marvels and treasures of the Qur’ān be opened and revealed, and their light and wisdom will pour into this apprehensive, alert and welcoming heart. 16. It is reported that `Umar ibn al-Khaţţāb, a close companion of the Prophet and his second successor, asked the learned Companion, Ubayy ibn Ka`b, about the true meaning of ‘fear of God’. 17. Ubayy asked `Umar, “Have you ever walked along a thorny road?” “Yes, certainly,” `Umar replied. Ubayy asked again, “How did you manage to get through it?” `Umar replied, “I gathered up my clothes and tried my best to avoid the thorns.” “That is precisely what God-fearing is like,” said Ubayy. 18. Fear of God, then, is to have a sensitive conscience, clear feelings, a continuous concern, vigilance and alacrity, and a yearning for the correct path in life. It is a feeling that is ever alive, a feeling of being aware of life’s temptations and pitfalls; and the ambitions and hopes, and the worries and fears that come with it. It is a feeling of being able to discern false hopes and unwarranted fears that one associates with individuals or powers that could neither bring benefit nor cause harm. Above all, the journey of life is full of many other kinds of thorns and nettles one must be aware of and strive to avoid. Believing in the Imperceptible 19. The sūrah then gives a description of those who are God-fearing. In doing so it presents the early model of believers in Madinah, which was also to be the universal one for all future generations of Muslims: “Those who believe in what lies beyond the reach of human perception, observe Prayer and give of what We bestow upon them. Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter.’’ (Verses 3-4) 20. The most essential quality of the God-fearing believers is their conscious, active moral unity that enriches their souls with profound belief in the imperceptible, or ghayb, dedication to their religious obligations, recognition of all God’s messengers, and unshakeable certainty in the hereafter. Such are the ingredients that make the Muslim faith a complete whole and distinguishes believers from unbelievers. Such a thorough outlook is worthy of God’s final message to man, which was intended as a focus and a guide for all human endeavour on this earth. Man is called upon to adopt this message and lead a complete and wholesome life, guided by its light which shapes man’s feelings, actions, beliefs and ways of living and behaviour. 21. Looking more closely at each of these qualities, one discovers a number of essential values that are fundamental to human life. 22. “Who believe in what lies beyond the reach of human perception.” (Verse 3) The limits of human perception do not prevent believers’ souls from reaching their Creator, the omnipotent power behind the universe and all existence. Their limited natural senses do not stand in the way of their desire to reach beyond the physical world or their pursuit of the ultimate truths of life. 23. Belief in the imperceptible is a major threshold in human understanding, and crossing it elevates man above animals and takes him far beyond the physical world of the senses or all the devices that may extend their function. It raises human consciousness to a level where a wider and fuller world can be perceived. Such a step has far-reaching effects on man’s understanding of his own existence and the existence of everything else around him. It provides him with a totally new awareness of the realities of the interacting energies and forces that are at play in this complex world, and of the way he conceives of them. It also affects his behaviour and life on earth in general. 24. There is a vast difference between the thinking that is trapped within the parochial materialist world of the senses, and that which is based on the awareness of an infinite world of existence and which can, through the soul and the instinctive mind, deeply and intensely feel its energies and the forces governing it. Time and space extend far beyond what can be determined or comprehended within the short span of life. Man will come to recognize the great and ultimate truth that underpins the whole cosmos and sustains all existence, seen as well as unseen. It is the Divine Being that the human eye cannot see, nor the mind perceive. 25. This belief has the vital role of preserving man’s finite mental and intellectual powers and saving them from being wasted, abused or misdirected. These faculties have been bestowed on man to enable him to properly discharge his obligations as God’s vicegerent on earth. In the present life, the domain for man’s activities of procreation, construction, innovation and excellence is limited. His intellectual power needs to be strengthened and complemented by spiritual power which stems directly from God and is thereby linked to the whole of existence. 26. Any attempt to comprehend the world from another perspective is futile and foolish, because it resorts to the wrong tools and defies the fundamental truth that the finite cannot fathom the infinite. Man’s limited sensory and intellectual capabilities do not enable him to understand the absolute meaning of things. 27. This inherent human deficiency, however, in no way prevents man from believing in the imperceptible and accepting that it is the prerogative of the Divine. Man should leave these matters to God, the Omniscient, and should turn to Him for meaning, information, understanding and explanation. Recognition of this fact is the greatest prize the human mind can win, and is the first and foremost mark of the God-fearing believer. 28. The concept of the imperceptible is a decisive factor in distinguishing man from animals. Materialist thinking, ancient as well as modern, has tended to drag man back to an irrational existence, with no room for the spiritual, where everything is determined by sensory means alone. What is peddled as ‘progressive thought’ is no more than dismal regression. God has protected believers against such an error by describing them as those who believe in the imperceptible. For that alone they should be deeply grateful. 29. Those who “observe prayer,” revere and worship none but God Almighty. They never debase themselves by worshipping anyone or anything else. They turn to the real and ultimate power in this world, humbling their hearts and souls to Him alone. In this way they link up to the cause and origin of existence; their lives assume real meaning and noble purpose, transcending the crude and trivial pursuits and needs of worldly living. Their ties with God give them power over other creatures and feed their conscience with moral strength and fear of God. Prayer is an essential element in the building of a believer’s character and shaping his concepts, feelings and behaviour and in linking them directly with God. 30. “And give of what We bestow upon them.” (Verse 3) This implies the believers’ recognition that what they own and possess is a gift and a favour from God. It is not of their own making. Such a belief brings mercy and benevolence towards the weak and the poor, and mutual fellowship and a true spirit of brotherhood and human community among all. The outcome is to eliminate greed and fill people’s hearts with compassion and humanity, making life an opportunity for cooperation rather than an arena for conflict and confrontation. The sick, the weak and the young and helpless in society are given security, so that they feel they are living among human beings with compassionate hearts and scrupulous souls, rather than selfish beasts with nothing but claws and teeth. 31. This kind of benevolent spending comprises the obligatory zakāt, as well as the giving of alms, voluntary donations and all other forms of charitable offerings. The latter had been instituted in Islam long before zakāt, because they are more general and wide-ranging than zakāt, which relates to the obligatory aspect of charitable spending. Fāţimah bint Qays quotes the Prophet Muĥammad as saying: “There is a rightful claim to people’s money, other than zakāt.” [Related by al-Tirmidhī] This statement by the Prophet clearly establishes the general principle with respect to financial obligations. 32. “Who believe in what has been revealed to you and what was revealed before you.” (Verse 4) This is a characteristic of the Muslim community, or ummah, the rightful heir to, and custodian of, God’s message and the legacy of all prophets since the dawn of human life, and the leader of mankind. This characteristic embodies such concepts as the unity of man, the oneness of God, the unity of the divine faith and God’s messengers. It purges man’s soul of bigotry and petty fanaticism. It reassures us of God’s everlasting grace and protection which He has shown by sending successive messengers preaching one and the same faith and offering the same guidance to all mankind. It allows us to feel proud of being the recipients of God’s pure and universal guidance, which remains a bright shining star that is never extinguished, even in the darkest days of human history. 33. “And are certain of the Hereafter.” (Verse 4) This characteristic of the God-fearing links the present life with the life to come; the beginning with the end; deed with reward. It provokes in man the feeling that he is no mere useless being, created without a purpose and left to wither away. It comforts him by affirming that full justice is certain to come, and thus inspires man to seek to do good, with total confidence in God’s justice and mercy. 34. Belief in the hereafter is the point of departure between those who conceive only of the confines of the physical world and those who appreciate the limitless expanse of existence; those who believe that worldly life is the be-all and end-all, and those who see it merely as a testing arena where the ultimate reward is earned. This latter group realize that true life is there, beyond the limited confines of this earthly existence. 35. Each of these interrelated characteristics carries certain values for human life, and they form one harmonious entity. 36. Fear of God is an inner feeling, a state of mind, a source of human action and behaviour. It binds inner feeling with outer action, and brings man into constant contact with God, in private and in public. This contact extends into the deeper recesses of meaning and consciousness, penetrating barriers of knowledge and feeling, making acceptance of the belief in the unseen a plausible and natural outcome and bringing total peace and tranquillity to man’s soul. 37. Fear of God and belief in what is beyond human perception go hand in hand with acts of worship, in accordance with the manner prescribed by God Almighty in order to link man the servant with God the Lord and Master. 38. Then comes the giving of part of one’s wealth to charity, in acknowledgement of God’s favour and as an expression of human fraternity and compassion. This is followed by a broad, all-embracing fellowship with all believers in God, and acceptance of His message and all the Prophets and messengers who preached it. Finally comes an unswerving belief in the hereafter. 39. These qualities were true of the first Muslim community which emerged in Madinah at the time these verses were revealed. It consisted of the Muhājirūn, who had migrated from Makkah, and the Anşār, the natives of Madinah who welcomed them. Members of this model community displayed these profound characteristics of faith in their personal and public conduct. Thus they were capable of great achievements, with far-reaching effects on human life and civilization as a whole. 40. The passage aptly concludes with the comment: “Those follow their Lord’s guidance, and they shall surely prosper:” (Verse 5) Indeed, they adhered to God’s guidance and they were successful. For those who wish to follow in their footsteps, the route remains clearly marked. A Contrasting Picture 41. The next human model we are presented with is that of the unbelievers. “For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith. God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.” (Verses 6-7) 42. The contrast with the previous group is total. While God’s Book in itself is a guide for the God-fearing, no warning to the unbelievers has any effect at all. The receptivity of the believer contrasts with the unbeliever’s total unreceptivity; here the ties that bind the believer to God and the world around, and link the seen with the unseen and the overt with the covert, are completely absent. Their hearts are firmly shut and their ears can hear nothing. They are utterly incapable of receiving guidance or discovering the truth. Moreover, “their eyes are covered.” (Verse 7) They are in total darkness, with no light to guide them anywhere. All this is their just reward for ignoring God’s warnings. 43. The verses paint a grim and lifeless picture of these people on their way to “a grievous punishment”, which is a fitting and proper reward for obstinacy and disbelief. The Mark of Hypocrisy 44. We now move on to the third model. The picture that the verses paint of this type of people is neither as bright and noble as the first nor as dark and base as the second. It is an elusive, evanescent image, constantly changing. These are the hypocrites: “There are some who say: “We believe in God and the Last Day’, yet, in truth, they do not believe. They seek to deceive God and the believers, but they are only deceiving themselves, though they may not realize it. There is sickness in their hearts, and God has aggravated their sickness. Painful suffering awaits them for the lies they keep telling. When it is said to them: “Do not spread corruption in the land’, they say: “We are but doers of good.’ But, they indeed are the ones who do spread corruption, though they do not realize it. When it is said to them, ‘Believe as other people have believed’, they say, Are we to believe as the fools believe?’ It is indeed they who are fools, though they do not know it. When they meet the believers, they say, ‘We believe’, but when they are alone with their devilish allies, they say, ‘We are with you, we are only mocking.’ God will put them to derision and let them continue their transgression, blundering blindly along. These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.” (Verses 8-16). 45. This was a description of a number of people in Madinah, but the picture can be identified in every human generation. Such people are to be found among the elite of society who lack the moral courage to either openly accept the truth or clearly reject it. They are ever assuming the moral high ground, placing themselves above all others, deriding their understanding. We should, therefore, take these verses in their absolute sense, as being descriptive of hypocrites in all generations. They indeed address the human soul which is one in all societies. Typically, the hypocrites claim belief in God and the Last Day when they in fact entertain no such belief. They simply do not possess the resolve to declare their true feelings and convictions. 46. They delude themselves into thinking that they are so clever and cunning as to be able to deceive the ‘naive’ believers, but God uncovers the truth about their actions. They are trying to deceive not only believers, but God Himself: “They seek to deceive God and the believers.” (Verse 9) 47. This and similar Qur’ānic verses reveal a great truth and an honour that God has bestowed on believers, for they emphasize the special relationship He has with them. God always takes the believers’ side and makes their concern His concern. He protects them and stands against their enemy, and repels any attacks directed at them. This great honour elevates the status of believers among the rest of mankind, and affirms the fact that belief in God is the noblest and most honourable of all concepts in this life. It is the source of boundless reassurance to the believer that God supports his cause, nurtures him and fights on his side. The scheming and intrigue of other mortals is not to be feared. 48. This statement also carries a stiff warning to those who seek to deceive believers, harm them or scheme against them. It tells them that they will have to confront not only believers, but God Almighty. Waging war against believers means having to fight against God Himself and face His wrath and His retribution. 49. Both aspects of this fact should be appreciated and carefully considered by believers, so that they may be fully satisfied and reassured of their ultimate success. They need not be perturbed by the scheming and hostility of their detractors or the harm that these people may inflict upon them. Equally, the enemies of the believers should reflect on them, in order to appreciate the true nature and magnitude of the force they are contending with. 50. Going back to the verse, we find that it mocks their behaviour, pointing out that “they are only deceiving themselves, though they may not realize it.” (Verse 9) They are so oblivious of the reality of their position, and so careless, that they deceive no one but themselves. God is aware of their schemes and deception. The believers are under God’s protection. The thinking of these foolish hypocrites is so warped that they believe they have triumphed and achieved their goal, whereas in fact they have earned themselves nothing but doom and have condemned themselves to a terrible fate. 51. But why, we may ask, do these hypocrites resort to such behaviour? The answer is: “There is sickness in their hearts.” (Verse 10) There is something wrong with their attitude and their hearts are not pure, which causes them to deviate and incur further displeasure from God, who has “aggravated their sickness.” (Verse 10) 52. This type of sickness begins as a minor deviation and grows gradually, according to the established laws of human social and psychological behaviour. Predictably, such behaviour will only lead to one end, as befits those who deceive God and the believers: “Painful suffering awaits them for the lies they keep telling.” (Verse 10) 53. Other characteristics of the hypocrites, which were certainly evident in the case of those notorious ones encountered by the early Muslims at Madinah, such as Abdullāh ibn Ubayy ibn Salūl, is obstinacy and justification of their corrupting behaviour, together with an arrogant belief that they will escape punishment. “When it is said to them: Do not spread corruption in the land’, they say: “We are but doers of good.’ But, they indeed are the ones who do spread corruption, though they do not realize it...” (Verses 11-12) It is not sufficient for them simply to tell lies and resort to deception. They have to make false claims, adding insult to injury. 54. People of this type can be found in every generation. They perpetuate evil and corruption but claim to be proponents of reform and proper behaviour. Their standards of responsibility towards society and dedication to the common interest are distorted, and so is their evaluation of good and evil. Lack of faith and sincerity towards God blurs their vision of right and wrong, allowing their actions to be influenced by personal whims and desires. Their criteria of good and evil, right and wrong, are not dictated by the standards laid down by God. Therefore they are strongly and severely reprimanded: “They indeed are the ones who do spread corruption, though they do not realize it.” (Verse 12) 55. Hypocrites are also distinguished by their arrogance, their contempt for other people and their pretence to be what they are not. The description continues: “When it is said to them, ‘Believe as other people have believed’, they say, Are we to believe as the fools believe?’ It is indeed they who are fools, though they do not know it.” (Verse 13) 56. It is clear that what the hypocrites of Madinah were being called on to demonstrate was sincere, unwavering faith, free of personal desire or caprice. They were being urged to join those who accepted Islam in its totality, submitted themselves completely to God, and opened their hearts and minds to the teachings and instructions of the Prophet Muĥammad (peace be upon him). 57. But it is also clear that they were too proud to accept. They thought of Islam as a religion for the meek and the poor in society, which did not become the lofty elite. This was reflected in their response. They are quoted as saying: “Are we to believe as the fools believe?” which is appropriately met by: “It is indeed they who are fools, though they do not know it.” (Verse 13) 58. Fools are seldom aware of their predicament and are always willing to delude themselves that they are righteous and proper. Then comes the last characteristic, which reveals the common ground that the hypocrites of Madinah shared with the grudging Jews. Their lies and deceptions are compounded by treachery and murky scheming against the Muslims: “When they meet the believers, they say, ‘We believe’, but when they are alone with their devilish allies, they say, ‘We are with you, we are only mocking.’” (Verse 14) 59. To some people wickedness means strength and scheming is an art; yet the opposite is true. A strong person never feels the need to resort to treachery or intrigue. The hypocrites were too cowardly to come into the open and could only adopt a two-faced attitude. With the Muslims they professed belief in order to protect themselves and have access to the Muslim community and undermine it from within, but with their allies, who were often the Jews, they would say otherwise. Their rapport was matched by their cooperation in wicked schemes. 60. As soon as this aspect of their conduct is revealed, God delivers the sternest warning of all: “God will put them to derision and let them continue their transgression, blundering blindly along.” (Verse 15) 61. What a degrading, humiliating and terrifying end: they are left wandering heedlessly, without guidance or direction, until the hand of God picks them up again, like feeble mice walking unawares into a trap. This is the true irony of their situation, which makes their mockery of the believers appear even more petty and ignoble. 62. Here again we are faced with the timeless truth mentioned earlier: that God always takes care to defend the believers, reassuring them and thwarting their enemy, who will blunder arrogantly in the dark, deceived by God’s temporary clemency and brief remission, towards their inevitable and dreadful fate. 63. Then comes a final statement to sum up: “These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.” (Verse 16) They spurned the opportunity to be rightly guided, and forfeited their right to it. They are left miserable and totally lost on all counts. The Enemy Within 64. We note that more space is devoted to the delineation of the character of the third group, the hypocrites, than to either of the preceding ones. This is because each of the first two types is, in a sense, simple and straightforward. The first picture shows people with clear vision and honest purpose, while the second paints those moving aimlessly, devoid of guidance. In the third picture we see those with a devious, restless, complex and sick disposition. Its delineation requires more touches and finer detail to be clearly and fully defined. 65. A detailed description of this third group also suggests that the role played by the hypocrites in Madinah in undermining the Muslim community during those formative years was a very serious one, and that they instigated trouble and instability in that community. It is also an indication of how far-reaching a role hypocrites can play in any Muslim community, and that there is a need to expose their activities and maleficent scheming against the Muslims. 66. Further examples are given to add more clarification and expose the nature of hypocrisy: “They are like one who sought to kindle a fire, and as it lit up all around him God took away their light and left them in darkness, unable to see anything. Deaf, dumb and blind, they can never return to the right path.” (Verses 17-18) 67. Unlike the unbelievers, the hypocrites did not turn away from divine guidance in the first instance. They did not block their ears or refuse to listen or understand. They simply elected to turn away from God’s guidance, after having considered and understood it. They sought the light and saw it, but they did not benefit from it. It was for this reason that “God took away their light and left them in darkness, unable to see anything.” (Verse 17) This is a punishment for their deliberate rejection of God’s guidance. 68. Man’s senses are meant to enable him to perceive and receive God’s Guidance, but the hypocrites wilfully closed off their senses, rendering themselves deaf, dumb and blind. Thus they are no longer able to see the light, nor can they find the right path again. They are lost. 69. Another description of their wavering and loss of direction tells us that: “Or, when there is a storm-cloud, dark, charged with thunder and lightning, they thrust their fingers in their ears at every thunder-clap, for fear of death; but God encompasses the unbelievers. The lightning all but snatches away their sight; whenever it flashes over them they walk on, but when darkness overtakes them they stand still. Should God will it, He would take away their hearing and their sight, for God has power over all things.” (Verses 19-20) 70. It is a fascinating scene, full of life and movement, overshadowed by confusion. It is remarkable for the sense of loss, panic and perplexity it conveys. There is light and sound, dark stormy clouds bringing heavy rain, intermittent spells of light and darkness. People walking in all directions, not knowing where to go, and stopping abruptly in terror as the light disappears, covering their ears against the piercing sound of thunder that could well-nigh kill them. 71. The interaction between the various dynamic elements of this awesome scene perfectly reflects the confused and perplexed state of mind of the hypocrites, their double-faced way of life and their wavering and equivocating attitude towards others. It is a vivid picture of the psychological condition of those people, eloquently expressed in the rich inimitable style of the Qur’ān. 72. Having clearly defined these three types of people, the sūrah goes on to address mankind as a whole with an exhortation to seek to be of the pure, constructive and honest type in order to attain happiness and prosperity. “Mankind, worship your Lord who has created you and those who lived before you, so that you may become God-fearing. He made the earth a couch for you, and the heavens a ceiling. He sent down water from the sky to bring forth fruits for your sustenance. Do not, then, knowingly set up equals to God.” (Verses 21-22) 73. The call is addressed to all mankind to worship God, the sole Creator of all beings. He alone is the Creator, and He alone must be worshipped. Man’s worship of God fulfils a definite purpose, namely, to make man God-fearing. It is through worship that people can attain the honourable status of believing in, and fearing none other than God. Thus, they fulfil their obligations towards the One God, Lord of the living and the dead, past and present, and the sole sustainer and provider of all that is in the heavens and the earth. 74. “He made the earth a couch for you.” (Verse 22) The tone here emphasizes the element of ease in human life. Planet earth has been prepared as a suitable place for living, providing comfortable shelter for man. Long familiarity, however, tends to make people take this ease and comfort for granted and to overlook the meticulous care and balance involved in providing the means to sustain human life on earth. Should only one of the elements necessary for life on this planet fail or run short, life itself would disappear or become impossibly hard. 75. “And the heavens a ceiling”, solid and well coordinated. Man’s life on earth is strongly linked to the skies and what they provide: heat, light, gravity, stars and planets. The forces that preserve this delicate coherence and harmony between the earth and the rest of the universe are vital to enable and sustain man’s life. It is no surprise, therefore, that this should be mentioned within the context of God’s power and grace, emphasizing man’s duty to worship and submit to Him. 76. “He sent down water from the sky to bring forth fruits for your sustenance.” (Verse 22) This is a recurring theme in the Qur’ān, especially in the context of reminding man of God’s power and grace. Water is the essence of all life on earth. God says elsewhere in the Qur’ān: “We have made out of water every living thing.” (21: 30) Causing plants to grow, running into rivers, forming lakes, permeating the soil to form underground reservoirs then springing out or drilled up, water remains the most vital substance for life. 77. Water as a phenomenon, and its role on this earth, are wonders that no one can deny or overlook. To assert God’s power and grace, it is sufficient simply to point them out as an example. 78. Two fundamental Islamic principles emerge from this passage. The first is God’s oneness as the Creator of all beings; the other is the unity of the universe and its internal cohesion, and its fitness for man and for all life. The earth is stretched out for our ease and comfort and the skies support their marvellous systems above us, while water brings forth crops and fruits to sustain mankind. All this is by the grace of God, the sole Creator. Therefore the sūrah continues: “Do not, then, knowingly set up equals to God” (Verse 22) 79. Knowing that God has created us and those who came before us, and knowing that He prepared the earth for us to live on and built the skies above us, single- handedly and without a partner or helper, and provided us with water, the essence of life, how can we ever deny Him, set up equals to Him, or worship others as gods beside Him? 80. The concept of “setting up equals to God” which the Qur’ān frequently and strongly condemns need not necessarily refer to the worship of idols or figurines or statues, normally associated with pagan religious practice and observed by the Arab idolaters. It could very well take other forms, some of which are very subtle indeed. To pin one’s hopes on anyone other than God, to fear someone other than Him, to believe that others can bring fortune or cause harm, are all infringements of monotheistic belief and, therefore, forms of idolatry or, to use Islamic terminology, shirk. 81. The Prophet’s learned companion, `Abdullāh ibn `Abbās, said: “Setting up equals to God is a subtle form of idolatry, or shirk. It is more subtle than an ant stealthily walking on a smooth black surface in the thick of darkness. It is when someone swears by something other than the name of God or believes that dogs or ducks keep the thief away. It is when someone says, ‘By the will of God and the will of man’ or, ‘Were it not for God and you...’“ It is also reported that a man once came up to the Prophet and said: “Whatever you and God will.” The Prophet replied: “Do you take me as an equal to God?” 82. The early Muslims were extremely sensitive and alert to these subtle forms of idolatry. We today have to reflect on our own attitude towards this matter and determine how true and faithful we are to the pure and fundamental principle of God’s oneness. A Divine Challenge 83. The Jews of Madinah used to raise doubts about the truth of the Prophet Muĥammad’s message, while the hypocrites, like the pagan Arabs of Makkah, were sceptical and called it into question. Therefore we find the Qur’ān challenging them all, as indeed it challenges mankind in general, saying: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if what you say is true.” (Verse 23) 84. The challenge starts off with emphasizing an important fact by describing the Prophet Muĥammad as God’s ‘servant’. This description is significant in a number of ways: it is, first, an honour to the Prophet himself and an indication that to be a ‘servant’ of God is the highest honour a human being can attain. Second, it affirms the essence of servitude to God in the universal human context, calling on all men to submit only to God and renounce all partners that may be associated with Him. The Prophet Muĥammad, who attained the highest position of honour as a recipient of divine revelations, is also honoured by being described as a servant of God. 85. The challenge is also related to the opening of this sūrah, which points out that the Qur’ān was composed of the very same letters the Arabs were familiar with in their language. If they were in any doubt as to its truth or veracity, they were free to produce anything, even one sūrah, comparable to it, and they could call any witnesses they wished to testify in their favour. The Prophet’s claim had already been supported by God. 86. This challenge remained open throughout the Prophet’s life, and has done so ever since. The Qur’ānic argument stands just as firmly today as it has through the centuries. The Qur’ān remains today the unique work it was on the first day it was revealed, clearly distinguished from anything men can ever produce. Thus, God’s words, and His warning, remain true: “But if you fail, as you will certainly do, then guard yourselves against the fire, fuelled by men and stones, prepared for the unbelievers.” (Verse 24) 87. It is a remarkable challenge indeed, but what is even more remarkable is the absolute certainty with which it is made. Were any of the unbelieving Arabs able to take up the challenge, they would not have hesitated for a moment. The Qur’ānic assertion of the futility of their task, and the endurance of that assertion, are in themselves manifest and irrefutable proof of its superior nature. 88. The opportunity remains wide open for anyone or any group to pick up the gauntlet and try their best to match the Qur’ān and refute its claims of divinity and superiority. But this has not happened and, as the Qur’ān clearly states, will never happen. That is the Qur’ān’s final word for posterity. 89. Anyone with any real knowledge or appreciation of literary styles, or expertise in philosophy, psychology, social science, or any other science at all, will not fail to recognize that whatever the Qur’ān has to say in any field of knowledge is something unique, unlike anything human beings would say. Argument over this fact can only arise from blind ignorance or sheer prejudice. 90. The stern warning to “guard yourselves against the fire, fuelled by men and stones” should, therefore, come as no surprise to those who may fail in their challenge to God but persist, nevertheless, with their rejection of the truth. 91. The use of the word ‘stones’ here is intriguing. This fire is prepared for the unbelievers, described earlier in the sūrah as those whom “God has sealed their hearts and ears” and whose ‘eyes are covered.” (Verse 7) They are the ones who have failed to take up God’s challenge, and persisted, nevertheless, in their rejection of His message. They are effectively stone-like, although they have a human form. Hence the connection between humans and stones in this verse. The expression amply conveys the horror of the awesome scene in which people and stones are consumed by fire. 92. In total contrast, we are given the scene of bliss which awaits the believers: “To those who believe and do good deeds give the good tidings that they shall reside in gardens through which running waters flow. Whenever they are offered fruits therefrom, they say, ‘We have been given the same before’, for they shall be provided with what looks similar. They shall also have pure spouses and they shall reside there for ever.” (Verse 25) 93. The interesting aspect of this life of eternal bliss, besides the chaste, pure spouses, is the similar types of fruit offered to the believers, which they somehow feel they were given previously, either in this world or in heaven. This apparent similarity seems to introduce an element of recurring surprise; every time the fruits are found to be different, adding to an atmosphere already filled with pleasure, abundance and enjoyment. 94. The combination of apparent similarity and difference of essence is a phenomenon clearly discernible in God’s creation, indicating, for one thing, that the world we know is much greater than it seems to us. Take man as an example. Overall, people look the same and possess the same limbs and organs, with essentially the same physical, biological and chemical constitution. But how far does this similarity go? How different can people be in their habits and aptitudes? For, despite the striking physical similarity, such differences can be vast indeed. 95. Variety and diversity in God’s creation can be great indeed. There is variety in living species and in human races; there is diversity in shapes and features, as well as qualities and characteristics. Yet, this vast, multitudinous, diversified and inexhaustible universe goes back to a basic single cell which is made up of the same constituent parts. 96. Who, with all these manifest marvels and astounding proofs of God’s power and omnipotence, dare reject God and fail to submit to Him alone in total awe and reverence? The Use of Parables in the Qur’ān 97. At this point the sūrah speaks of the Qur’ānic use of parables: “God does not disdain to give a parable of a gnat, or a higher creature. Those who believe know that it is the truth from their Lord, while the unbelievers ask, ‘What could God mean by such a parable?’ In this way, God lets many go astray and gives guidance to many others, but none does He leave to go astray except the evildoers, who violate God’s covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.” (Verses 26-27) 98. Earlier in the sūrah, the hypocrites were shown in derogatory situations. They also realized that the Qur’ān uses parables referring to insignificant creatures. One of these compares unbelievers to spiders: “Those who take beings other than God for their protectors are like a spider which makes for itself a house. The frailest of all houses is the spider’s house. Could they only understand.” (29: 41) Similarly the Qur’ān cites a parable showing the powerlessness of their false deities: “Mankind/ An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought!” (22: 73) 99. This passage suggests that the hypocrites in Madinah, and probably the Jews and the polytheists, were, in their clumsy and confused campaign against Islam, trying to exploit such use of parables to raise doubts about the Qur’ān’s divine origins, claiming that God would not speak about such insignificant creatures as spiders and flies. They thus hoped to undermine the authority and authenticity of the Qur’ān. 100. These verses serve to refute that argument and explain the wisdom underlying the use of such parables, while warning unbelievers against taking up such a line of argument and reassuring believers that they will strengthen their faith. 101. “God does not disdain to give a parable of a gnat, or a higher creature.” (Verse 26) God is the Lord of all creatures, big and small. Every single creature, regardless of shape or size, is a marvel to behold, embodying the greatest secret of life, which is known only to God. Besides, parables are used to explain and illustrate concepts and ideas, and the size or shape of their subjects is irrelevant; in no case should they be slighted or scoffed at. Moreover, God, in His infinite wisdom, makes use of such parables to assess and test people’s faith. “Those who believe know that it is the truth from their Lord...” (Verse 26) 102. Since they believe in God, they accept what He sends with the reverence that is due to Him and with respect for His wisdom, which they do not question. The faith He bestowed upon them enlightens believers’ hearts, enhances their spirits, opens their minds, brings them closer to God and makes them more sensitive and receptive to what they receive from Him. 103. “While the unbelievers ask, ‘What could God mean by such a parable?’” (Verse 26). Apart from being an impertinent and inappropriate question, this reveals the unbelievers’ ignorance and their exclusion from God’s light and guidance. They have no reverence for God and no trust in His revelations. Accordingly, the answer comes in the form of a swift warning: “In this way, God lets many go astray and gives guidance to many others, but none does He leave to go astray except the evildoers.” (Verse 26) 104. God tests people in various ways and with varying degrees of difficulty and rigour, but the effect is not the same. Ordeals and tribulations can only bring a believer much closer to God and enhance his God-fearing sense and his submission to Him, while they will shake and confound an unbeliever or a hypocrite. It is the same with prosperity and good fortune. A believer will become more conscious of, and thankful to God, while an unbeliever or a hypocrite will grow more arrogant, inconsiderate and irresponsible. 105. Thus parables are used by God to test people’s faith, so that “In this way, God lets many go astray and gives guidance to many others, but none does He leave to go astray except the evildoers.” (Verse 26) In consequence of their attitudes and actions, the evildoers are given even more freedom to pursue the route they have chosen for themselves. God’s Covenant with Man 106. We have not completely departed from the subject of the beginning of the sūrah: the presentation of the main types of people found in every human society. So the text turns to speak in more detail of the “evildoers”. They are those “who violate God’s covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.” (Verse 27) 107. The text speaks in very general terms, without specifying the ‘covenant’ or the thing they cut asunder, or the type of ‘corruption’ they spread. Priority is given to defining the overall profile of this type of people rather than recording any particular incidents or examples. They have lost God’s trust, severed all the ties He commanded to be maintained, and they are capable of perpetrating every kind of corruption or evil. These are people condemned to confusion and loss of guidance; their basic human nature has been corrupted and perverted. They are like a prematurely picked fruit that has rotted and withered away. Their minds and outlook on life are totally distorted, so that whatever gives believers guidance and direction only confounds them and sends them further towards ruin and damnation. 109. Here, we may care to reflect briefly on the destructive effect of the activities of this type of people, as represented by the Jews, the hypocrites and the idolaters, on the young Muslim community of Madinah; and on subsequent Muslim societies everywhere, although under different guises and names. 110. Those “who violate God’s covenant after having accepted it”. (Verse 27) The ‘covenant’ is in fact several covenants, the fundamental one being man’s obligation to acknowledge his Creator and turn to Him in worship and submission. Belief in God is a basic human need that must be fulfilled; but it can be abused and misdirected, so that a person sets up partners or equals to God and turns to them. 111. There is the covenant made with Adam on behalf of all mankind, establishing man’s role on earth and defining his rights and obligations, as we shall discuss presently. 112. There are numerous covenants and agreements, conveyed through Prophets and Messengers at different stages of human history, with various communities and human groups, committing them to the belief in the One God and implementation in their daily life of His laws and teachings. Evildoers, throughout history, have violated these covenants, and once they renege on their basic and fundamental obligations towards God, there is nothing to deter them from violating laws and norms of every kind, thereby wreaking havoc and destruction on all forms of life. 113. “And cut asunder what He has ordered to be joined.” (Verse 27) Such ties are also numerous, and include family ties between kindred and relations as well as humanitarian ties within the larger human family. First and foremost, God has enjoined the maintenance of man’s relationship with God and his fellow believers, which underpins all other ties and relationships. When these ties are broken or dissolved, societies fall apart and chaos and corruption run rampant. 114. “And [they] spread corruption in the land”. (Verse 27) This corruption also takes numerous forms and manifestations, but it stems from one major evil: deviation from God’s word and violation of His covenant, severing the ties and relations He has commanded to be maintained. The root of all evil and corruption on earth is deviation from God’s laws which He has laid down for the conduct and organization of human life. This is a departure that will surely lead to ruin and destruction. 115. Human life cannot be built on sound and healthy foundations as long as God’s laws, commands and teachings are discarded or ignored or given second place. Once this vital bond between God and man is broken, human and natural destruction becomes inevitable. Therefore, those who advocate such deviation from God’s path and perpetrate corruption and ungodliness deserve to be left to stray and to be utterly confounded. Their confusion is caused by the same thing that provides guidance to those who are God-fearing. Giving Life after Death 116. The sūrah then addresses all mankind, denouncing their disbelief in God who gives life and takes it away, and who provides for all and has full control over the whole universe: “How can you reject God who has given you life after you were dead? He will cause you to die again then He will bring you back to life. To Him you shall return. It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.” (Verses 28-29). 117. Denial or rejection of God after seeing all these manifest signs is certainly despicable and utterly unjustifiable. The Qur’ān here faces mankind directly with facts they cannot deny or question. It refers to their life and the phases of human existence. God brought man out of a state of death and gave him life. This transformation is a fact that cannot be ignored or denied, and can only be explained by acknowledging the creative power of God. Life is not an illusion, but how has it come about? Who has initiated this unique phenomenon we call life, which distinguishes the living from the dead in this world? Life represents an extraordinary dimension that is the complete antithesis of death, but where does it originate? 118. It is a question that has to be faced and answered in a way that will satisfy man’s curiosity and put his heart and mind at rest. It is simply not enough to dismiss it or attribute life to anything other than a creative power that is itself totally different from creation. The immediate answer to this question is that life comes from God. Let those who dispute this come up with another answer. 119. The verse questions man’s denial of, and disbelief in, God “who has given you life after you were dead”. (Verse 28) How impertinent of man to reject God, the origin and the cause of life. It affirms that God “will cause you to die again”, a fact that is beyond dispute and of which we are constantly reminded. It adds that “[He] will bring you back to life’’, which has been, and still is today, a matter for endless argument and debate. Yet, if people would only reflect on how man came to be in the first instance, there would be no reason for bewilderment or rejection of life after death. 120. “And to Him you shall return.” (Verse 28) As it was from Him you have come, to Him you shall return, in total fulfilment of His will and purpose. 121. Thus, in one short verse, the whole book of life is opened and. closed. The whole story of man’s existence on this earth is reviewed. It begins, by the will of God, with a state of death and ends with death, after which God will restore life again, and the ultimate return thereafter shall be to Him from whom life originated. In this brief picture, we can visualize God’s awesome power and appreciate its deep impact on our hearts and minds. 122. This is complemented by another powerful affirmation: “It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.” (Verse 29) 123. Commentators and scholars have spoken at length about the origin and creation of the heavens and the earth. They have spoken about the order in which various parts of the universe were created. They have delved deep into the possible ways in which God could have ‘turned’ to heaven and ‘fashioned’ it. However, they overlook the fact that such dimensions of time and space are meaningless in relation to God. These are linguistic terms used to bring infinite concepts into the sphere of our finite minds. Endless disputes have periodically erupted among Muslim scholars about these and similar terms, over many centuries. These are part of the unfortunate legacy of Greek philosophy and Jewish and Christian theological and scholastic arguments that had crept into Arabic and Islamic thought and theology. Today, we would be better advised to avoid engaging in such futile debates, which can only mar the clarity of faith and destroy the beauty of the Qur’ān. We should, therefore, look for those facts, ideas and concepts that lie beyond these Qur’ānic expressions and relate to the creation of all that is on the earth for the benefit of man. Let us look into the purpose of human existence and man’s great role on this earth, and its value in the sight of God. What value does Islam attach to human beings, and what role does it assign to them in the social system? 124. “It is He who created for you all that is on earth.” (Verse 29) The key words in this sentence are “for you”. They explicitly assert that God created man for a momentous and important purpose, placing him in charge of the earth’s affairs: to own it and to play an effective part in it. 125. Man is the master of this expansive earthly realm, and his role in its development and well-being is the most crucial of all. Man is the master on earth, and he is the master of the tools that are available to him on it. He cannot become a slave to these tools, as he is perceived to be by modern materialistic thinking. Nor is he subservient to, or dependent on, the changes or developments brought about by technology and their influence on human relations and societies, as materialists today would have us believe. Such thinking belittles man’s role, lowers his status in the world, and renders him inferior to machines instead of being their master. 126. No material value should ever supersede human values, or subjugate or dominate man. Any cause that aims to depreciate man’s worth is anti-human, no matter how much material advantage it achieves. Man’s dignity and integrity override all material values and ideals, which are of secondary importance. 127. The grace and honour implied in these verses, of which God reminds mankind, even while He denounces their rejection of Him, are not only reflected in the fact that He has provided them with all that is on earth, but also that He has appointed man its master and set him above everything else on it. This honour is represented by the fact that man has been delegated by God to rule over the earth. 128. “He then turned to heaven and fashioned it into seven heavens.” (Verse 29) This can only be interpreted in the sense that God has total control over everything, and with Him rests the will and decision of creating and shaping things.§ There is no need to dwell on the precise meaning, shape or dimensions of the ‘seven heavens’ referred to here. It is sufficient to point out the overall import of the text as outlined above. 129. “He has knowledge of all things.” (Verse 29) He is the Creator of everything and has control over all things. God’s omniscience and omnipotence are strong incentives for man to believe in Him, acknowledge His favours and worship Him alone. 130. This brings us to the end of the first section of the sūrah, which has focused mainly on belief in God and on urging mankind to join the ranks of God-fearing believers.

Overview 1. Stories and narratives are a familiar part of the Qur’ān, recurring with varying emphasis and detail. The context within which a narrative or story is given normally dictates the main line and content of the story, as well as the style and form in which it is presented. All these factors are chosen to blend in with the spiritual and intellectual background of the text, as well as its artistic aspects. In this way, a story or narrative serves its intended purpose and produces the desired psychological effect. 2. Some people are of the view that there is much repetition in the Qur’ān, as some stories are related in more than one sūrah. But on deeper reflection, one finds that not a single story or episode is ever related twice in exactly the same way. There are obvious variations of detail, style and format. Every time a story is told, it has something new to say. The criticism of repetitiveness does not stand. 3. Some have gone so far as to suggest that there is a certain amount of invention or manipulation of detail and events, with a tendency to artistic licence that does not adhere to historical facts. But anyone studying the Qur’ān objectively, with an honest and open mind, will see clearly that the circumstances in which a story is related determine the aspects and amount of detail given in each specific instance. These also usually dictate the style and the way in which it is presented. 4. The Qur’ān is a book with a message. It lays down a constitution and provides an outline for a complete way of life. Its purpose is not to relate a story or to give an account of historical events for pure intellectual enjoyment. The extent of narrative detail chosen is determined by the message and the context in which it is used, while seeking also to attain and preserve beauty of style and power of expression, without exaggeration or false embellishment. The Qur’ānic style relies purely on faithful representation of the facts with characteristic power and beauty. 5. Historical accounts of earlier Prophets, as related in the Qur’ān, portray the long procession of the faithful through the ages, and the reaction of mankind to God’s messages, generation after generation. They also give us a glimpse of faith in God as experienced and interpreted by that select group of human beings, the messengers, whom God has chosen for the great honour of conveying His message to mankind. For believers, reading these rich and vivid accounts can be heart-warming and reassuring, reaffirming the essence and value of faith and its profound role in human life. They also help define the believer’s outlook on life, as established by the belief in God, and distinguish it from other man-made concepts. It is for these reasons that such historical narratives form a significant part of the Qur’ānic text. 6. Against this background, we now look at the story of Adam, or that part of it that is related in this sūrah. 7. The overall context, we may recall, is a review of human life in general and of the phenomenon of existence as a whole. It talks about planet earth, emphasizing the grace of God, who created everything on it for man’s benefit. It then moves on to tell us about Adam’s arrival on earth and his appointment as master over it, in full charge of its affairs, subject to certain conditions. It mentions that God has provided him with the tools of knowledge that would qualify and enable him and his descendants to fulfil their mission. This also serves as an interlude to the account that will follow, relating the assignment of the Israelites to take charge of God’s message on earth, their covenant with Him, and their subsequent discharge and replacement by the followers of Islam, the loyal and true keepers of God’s covenant. 8. Thus we find that the account of Adam fits in very well with the whole drift of the sūrah and forms a perfect link between the sections that precede and follow it, as we shall now see in more detail. Establishing Man’s Authority 9. The opening scene is an awesome one. We are in the presence of God Almighty and the Supreme Society of the angels: “Your Lord said to the angels, ‘I am appointing a vicegerent on earth.’ They said, ‘Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?’ He said, ‘I surely know that of which you have no knowledge.’“ (Verse 30) 10. God, in His infinite wisdom, decided to hand over the earth’s affairs and destiny to man and give him a free hand to use, develop and transform all its energies and resources for the fulfilment of God’s will and purpose in creation, and to carry out the pre-eminent mission with which he was charged. It may be assumed, then, that man has been given the capability to take on that responsibility, and the necessary latent skills and energies to fulfil God’s purpose on earth. It may, therefore, be concluded that a perfect harmony exists between those laws that govern the earth and the universe, and those governing man’s powers and abilities. The aim of this harmony is to eliminate and avoid conflict and collision, and to save man’s energies from being overwhelmed by the formidable forces of nature. 12. This clearly indicates that man is held in high regard in God’s sight, and occupies a prominent position in the system of the universe, bestowed on him by God Himself. This is neatly encapsulated in the glorious statement: “I am appointing a vicegerent on earth.” (Verse 30) The impact of this statement becomes even more profound and impressive, as we reflect on man’s contribution and achievement on earth and beyond. 13. “They said: ‘Will You appoint on it someone who would spread corruption and shed blood, whereas we celebrate Your praises and extol Your holiness?’” (Verse 30) The angels’ reply suggests that they were aware of man’s nature and disposition, either through some past experience on earth or special inspiration or direct information. Thus, they were able to surmise that he would spread corruption and shed blood on earth. Furthermore, by nature, angels can think only of absolute goodness and complete peace. Hence, they perceive that total dedication to the praise of God should be the sole and ultimate purpose of existence. They were already carrying out this purpose, extolling God’s praises and glorifying Him at all times. 14. The angels were not privy to God’s will and His purpose in setting up the earth and creating the various forms of life on it. They were not aware of God’s plan to have the earth developed, cultivated and enriched at the hands of man, His vicegerent there. It is true that man would commit corruption and shed blood, but even this apparently evil aspect of his function turns out to be for the best. It is a necessary consequence of perpetual progress and development, and the changes brought about by a ceaseless endeavour in pursuit of better and higher things in this world. 15. Thus, they are given God’s answer which settles the matter: “He said: “I surely know that of which you have no knowledge.’“ (Verse 30) “And He taught Adam the names of all things and then turned to the angels and said, ‘Tell Me the names of these things, if what you say is true.’ They said, ‘Limitless of e You in Your glory! We only know what You have taught us. Indeed, You alone are all-knowing, wise.’ He said, Adam! Tell them their names.’ When he had told them all their names, He said, ‘Have I not said to you that I know the secrets of what is in the heavens and the earth, and I know all that you reveal and conceal?’“ (Verses 31-33) 16. The passage takes us right into the very scene in which we can see the angels in God’s presence, and witness how He entrusts man with the task of God’s vicegerent on earth. He has given man the great secret of knowledge and cognition, as well as the ability to assign names to persons and objects which serve as symbols denoting whatever they are assigned to, even though they are no more than sounds and words. The ability to know and name objects has had the most profound effect on man’s life on earth. We can only imagine what life would have been like without this communication tool to appreciate its value. Indeed, without it, human life and interaction would have been unthinkable, and there would have been no progress beyond a very primitive state. Without such ability, all communication would have necessitated the presence of the subject matter. Thus, if a group want to discuss something related to a tree, a mountain, or a particular person, then that person should be brought before the group, or they should all go to the tree or mountain. Indeed, without the ability to use names and symbols, human life could not function. 17. The angels have no use for such an ability because it is not required for their role. Therefore, they have not been given it. When God, having bestowed this great honour on Adam, asked the angels to identify certain objects, they could not because they did not possess the ability to use symbols and assign names or titles to things. They admitted their inability and recognized the limits of their knowledge, prompting the comment that followed: “He said, ‘Have I not said to you that I know the secrets of what is in the heavens and the earth, and I know all that you reveal and conceal?’“ (Verse 33) Man’s First Test 18. The story continues: “When We said to the angels, ‘Prostrate yourselves before Adam’, they did so.” (Verse 34) This is undoubtedly the highest accolade bestowed upon man. For, despite the fact that he would commit corruption on earth and shed blood, he was elevated above the angels, endowed with the secrets of knowledge, and given a free and independent will to choose his destiny. Man’s dual nature, his ability to determine his own course of action, and the trust he carries to pursue God’s guidance by his own means are all aspects of the high esteem in which he is held. The angels prostrated themselves before Adam in obedience to God’s command, “except for Iblīs who refused, swelled in insolence, and was thus an unbeliever” (Verse 34) 19. Here we see evil manifested in Satan’s behaviour as he disobeys God Almighty, vainly refuses to recognize honour where it is due, persists in his error and closes his mind to the truth. 20. The general drift of the narration suggests that Iblīs was not one of the angels; rather, he was with them. For, had he been an angel, he would not have disobeyed God, since the angels’ foremost characteristic is that they “do not disobey God in whatever He commands them and always do what they are bidden.” (66: 6) The fact that the Arabic construction here makes an exception in relation to Iblīs does not mean that he is, or was, one of the angles. The exception is justified on the basis that he was with the angles. This is perfectly acceptable in Arabic, which allows the construction “the whole clan arrived but not Aĥmad” without implying that Aĥmad is a member of the clan. 21. Furthermore, the Qur’ān specifically identifies Iblīs as belonging to another type of extra-terrestrial creatures, the jinn, who are created out of fire, eliminating the idea that he was, at any time, an angel. (See 15: 27, 18: 50, and 55: 15) 22. The battle lines are drawn, and the long struggle commences between Iblīs, the epitome of evil, and man, God’s vicegerent on earth. 23. This battle is fought within man’s own conscience. Its outcome will be in man’s favour as long as he exercises his will and remains faithful to his covenant with God. Evil will triumph only if man succumbs to his own desires and alienates himself from his Lord. 24. And We said to Adam, “Dwell you with your spouse in Paradise and eat freely whatever you wish of its fruit, but do not come near this one tree, lest you would be wrongdoers.” (Verse 35) 25. They had been allowed access to all the fruits of Paradise with the exception of one tree. That tree may be seen as a symbol of the things forbidden to man on earth, without which there would be no freewill for him to exercise. Man would have been indistinguishable from animals, acting on mere instinct. Without forbidden things, there would be no way of testing man’s willpower and resolve in fulfilling his covenant with God. The human will is the deciding factor, and those who do not exercise their will, despite their human form, belong with animals and irrational creatures. 26. “But Satan lured them away from it [Paradise] and thus caused them to be ousted from where they had been.” (Verse 36) So graphic and expressive is the Arabic word, azallahumā, used here to express the act of luring away. We almost visualise the scene of Adam and Eve being tempted and manoeuvred so that they slip and fall out of Paradise. 27. Thus the test is over. Adam forgot his covenant and yielded to temptation, invoking God’s inevitable judgement that they should be sent down to earth. “We said, ‘Get you down. You shall be enemies to one another. On earth you shall have an abode and sustenance, for a while.” (Verse 36) This was the signal for the battle between man and Satan to commence and continue until the end of time. 28. But Adam, by virtue of his basically good and sound human nature, was awakened to his oversight and was saved by God’s boundless mercy, which is always close at hand for the repentant to seek. “Thereupon Adam received from his Lord certain words, and He accepted his repentance; for He alone is the One who accepts repentance, the Merciful.” (Verse 37) 29. God’s final word has been spoken, and His full covenant with Adam and his offspring as His vicegerents on earth has been sealed and brought into effect. This covenant outlines the conditions that bring mankind prosperity and those that lead people to ruin. “We said, ‘You shall all descend from it [Paradise]. Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.’” (Verses 38-39) 30. Thus the battlefield was transferred to its proper location, the planet earth, and the battle was to rage on unabated. From that early moment man was taught how to triumph over evil, and what would bring about his defeat and condemnation. It is now for him to choose how to act. Points to Consider 31. It is quite clear that when God told the angels that He was appointing a vicegerent on earth, He intended Adam and his descendants to settle there. Hence, the question arises about the purpose behind the forbidden tree and the ordeal that Adam and his wife had to endure. Why was it all necessary to justify Adam’s coming to earth, since he was meant to live on it in the first instance? 32. It seems that all this was part of Adam’s training and preparation for the task ahead. The test was necessary in order to awaken his inner powers and latent ability to face up to temptation, so that he could see for himself the consequences of his actions and bear responsibility for them. It was also necessary to let man identify his enemy, and to give him a taste of repentance so that he would feel the need to return to God and seek His help and forgiveness. 33. The forbidden fruit, Satan’s deception, Adam’s disregard of his covenant with God, his grave error, subsequent realization and profound sorrow for what he had done, and his pleading for God’s forgiveness, encapsulate the ever-recurring cycle of human experience. 34. God Almighty, in His infinite wisdom and mercy, has seen fit that man should undergo this experience before he came to settle on earth, where he was to be the master. Man was going to face this experience time and again in order to be properly equipped to cope with the rigours of his fight with Satan and the evil he represented. 35. We may also ask: Where did all that happen? What was this ‘paradise’ where Adam and his spouse had lived for some time? Who were the angels? Who was Iblīs? How did God communicate with them all, and how did they speak to Him? 36. Knowledge of these and other similar matters found in the Qur’ān is exclusive to God Almighty. God, in His infinite wisdom, knows that such details, and similar information, are of little consequence in the fulfilment of man’s mission as God’s vicegerent on earth. Just as God has favoured man with the secrets of many physical laws and control over many physical events, He has withheld certain others as they are of no immediate benefit to man. 37. Thus, despite the vast and amazing knowledge of life and the universe that he has been able to accumulate, man remains completely ignorant of what lies beyond the present moment. None of the tools of knowledge, intuition or technology enable him to gain knowledge of the immediate future in any degree of certainty. No human being can even know if his next breath will be his last. This is a typical example of the kind of knowledge that is withheld from man because it is not needed for the discharge of his duties as God’s vicegerent. 38. Indeed, were man to have access to such knowledge, it could well impede the fulfilment of those duties. 39. For this reason it would be futile for man to persist in pursuing such knowledge, since he does not have the means to obtain it. All efforts expended in this direction will be fruitless and would simply lead nowhere. 40. On the other hand, the lack of licence to penetrate the unknown does not give man the right to deny it. Denial is in itself a judgement which must be based on knowledge, but this is out of bounds for the human mind because it is not a prerequisite for man’s life and role on earth. 42. To succumb to myth and superstition is extremely serious and harmful, but it is even more serious to deny the unknown or refuse to take it into account simply because it is beyond the limits of human perception and understanding. Such an attitude reduces man to the level of animals which can only live within the realm of the material world of the senses and are not capable of going to the wider universe beyond. 43. We ought, therefore, to leave the knowledge of the unknown to God and be satisfied with whatever glimpses He allows us into it that would improve our understanding and the quality of our life and behaviour. With accounts such as that of Adam and Eve, we must reflect on the universal and human truths, concepts, morals and impressions the story conveys and on man’s nature and values, and their place within the context of the wider existence. That should prove a far more useful pursuit. Man, the Master on Earth 44. With that in mind, we shall now have a close, but brief, look at the concepts, facts and ideas that can be derived from this story. 45. Foremost among these is the great value Islam assigns to man, his role on earth and his position in the universal system as well as the values by which he will be judged. Equally important is man’s commitment to God’s covenant which forms the basis upon which man’s mission on earth is founded. 46. The high regard in which man is held in God’s universe is manifested in the divine will to declare man a vicegerent on earth and in the symbolic gesture of ordering the angels to prostrate themselves before him, and the subsequent condemnation of Iblīs who refused to join them. It is also evident in the care and the kindness with which God has blessed man from the start. 47. From this emerge a number of fundamental concepts and considerations which are relevant to both intellectual and practical aspects of human life. 48. The first of these is that man is the master over this earth; everything in it has been created for his benefit and pleasure. This elevates man above all other beings and forbids his subjugation or humiliation for the sake of material achievement. Man’s humanity must be respected and safeguarded; none of his fundamental rights or values should for any reason be violated or abused. Material things are meant to serve man and are made to promote his humanity and enhance his existence. It, therefore, stands to reason that achievements must not come at a price that would undermine fundamental human values, or at the expense of man’s dignity or integrity. 49. Secondly, man’s role on earth is of the highest importance. Man, rather than the means of production or distribution, is the force of change on this earth; he influences and alters the course of all life on it. Contrary to the materialistic view, man is the master, not the slave, of the machine. 50. The Qur’ānic view of man as a vicegerent on earth accords him a distinguished status and a central position in the divine world order. Through a number of vital and complex relationships, man’s commission on earth is closely linked to other parts and forces of the physical world such as the stars and planets, the wind and the rain, the sun and the skies. All these phenomena are evidently designed, and are made to interact and converge, to serve the purpose of sustaining life on earth and to assist man in fulfilling the purpose of his existence on it. This view of man is easily distinguished from, and vastly superior to, the feeble and negative role assigned to him by materialistic philosophies. 51. All such views advocate their own means to promote, develop and preserve human life and values. The erosion of human freedom, dignity and values we see in materialistic societies as a result of the relentless drive towards material prosperity and progress, is but one facet of their godless view of man and his role on earth. 52. The Islamic view, on the other hand, leads to a deeper appreciation of moral values and ethical behaviour. It teaches man to appreciate highly such virtues as religious belief, righteousness and honesty, which are indeed the terms on which his covenant with God was originally based. These virtues and values supersede and override all material ones. This is not to say that material objectives and considerations are unimportant; indeed, they are vital for the fulfilment of man’s commission as God’s vicegerent on earth. But they must not be allowed to overshadow or usurp the fundamental higher ones. Unlike materialistic creeds and principles that dismiss spiritual values, Islam aims to always guide man towards a decent and moral life. Production, consumerism and the satisfaction of man’s carnal instincts and desires are not all that life is about. 53. The Islamic view clearly accords to human will a lofty position, as the cornerstone in man’s covenant with God. Free-will is also seen as the essence of man’s responsibility and accountability. Man can attain a status higher than that of the angels by remaining, through his own choice and free-will, true to his covenant with God, and by not yielding to his desires or succumbing to temptation. However, he can also debase himself by allowing his desires to get the better of his will, and temptation to overcome faith and common sense, and by neglecting his commitments towards God Almighty. 54. This way of looking at man and his place in the world accords the human species further honour and esteem, and reminds us constantly of what leads to happiness and fulfilment and what ends in misery and degradation. 55. We are also constantly reminded through Adam’s story of the nature of the battle between belief and denial, truth and falsehood, guidance and error. Man’s own soul is part of the battleground, while man himself is the protagonist who may either win or lose. The Concept of Sin 56. Finally, we have the Islamic view of sin and repentance. This view is very clear and simple, with no mysteries or complications. Sin and repentance are two very personal acts. Contrary to the Christian doctrine of ‘original sin’, no sin is ever imposed on a person prior to his or her birth. Nor, as the Church claims, is there ‘divine’ atonement in which Jesus, whom they allege to be the son of God, was crucified to free humanity of Adam’s sin. Adam took full responsibility for his sin, which he personally committed. Having repented, he was simply and easily absolved of it. Any sins committed by Adam’s offspring would likewise be totally personal. The gateway to repentance and forgiveness is open to all, without restriction or discrimination. 57. It is a simple and straightforward concept that puts everyone’s mind and heart at rest, and inspires man to do his utmost to succeed and save his soul, and never to despair or give up. Everyone shall be held responsible for what he or she does; none shall carry the burden of another. 58. These are some of the impressions that the story of Adam, as related in the Qur’ān, evokes. They are rich with meaning and ideas, inspiration and generous advice that can underpin a social system built on virtue and morality. They highlight the significance of such accounts as we find in the Qur’ān, and reinforce the concepts and precepts of the Islamic view and the values on which it is based. 59. These values originate with God Almighty and are bound to lead to Him in the end. God’s covenant with man is based on man receiving God’s guidance and abiding by its imperatives and principles. The decisive factor is man’s choice either to adhere to and obey God’s commands, or to hanker after Satan’s deceptive allurements. There can be no third way. This foremost and fundamental truth is emphasized throughout the Qur’ān, and it is the foundation on which all human concepts and systems are established.

Overview 1. At this point, the sūrah begins its address to the Children of Israel, represented by the Jews of Madinah, who posed the stiffest opposition to the Islamic message the moment it arrived there. They launched a relentless campaign of overt and covert resistance as soon as they realized that it had come to stay and to take control of the city and its population. They felt that Islam was bound to deprive them of the moral and economic hegemony they had so far enjoyed. Slowly, Islam began to heal the rifts that had existed between Madinah’s two main rival Arab tribes, the Aws and the Khazraj, thus ending the disputes that the Jews had been able to exploit. At the same time it provided Madinah with an independent code of conduct, based on the Qur’ān. 2. The war the Jews began to wage against Islam and Muslims in those early days has raged on to the present day. The form and appearance may have changed, but the nature and means remain the same. This is in spite of the fact that the Jews, who have been widely persecuted throughout their history, have always been welcomed and accommodated by Muslim communities. Indeed, Muslim communities have no history of religious or racial intolerance, discrimination or persecution. They are known to welcome peaceful outsiders who have no intention to undermine Islam or harm its people. 3. It was thought that the Jews of Madinah would be the first to welcome Islam and embrace the new religion and its advocate, the Prophet Muĥammad. The Qur’ān had already given a general endorsement to the Torah; while the Jews had been bidden by their own Scriptures to await the emergence of a new Messenger, whom their own prophets had described. In fact, they had been boasting about his impending arrival to the pagan Arabs. 4. This section of the sūrah constitutes the opening chapter in a wide- ranging campaign aimed at exposing the scheming and hostile stance of the Jews towards Islam. This counter-attack, however, was launched only after all means of persuasion to get them to accept Islam and join its ranks had been used without success. 5. The passage opens with a majestic call to the Israelites, reminding them of God’s grace and inviting them to fulfil their part of the covenant with God so that He will fulfil His. It calls on them to be fearful of God and submit to Him, as a prelude to appealing to them to accept the new revelations. It then goes on to condemn them for being among the first to reject it. It censures their deliberate confusion of truth with falsehood and their efforts to obfuscate and conceal the truth contained in their Scriptures. It denounces their attempts to mislead others, particularly those who had recently embraced the new religion, and to foment conflict and strife in the burgeoning Muslim community. It invites them to join the ranks of the believers, observe prayers, and pay their religious dues. Through perseverance and prayer, they seek to overcome their intransigence and arrogance that have prevented them from acknowledging and embracing the new religion. It denounces their two-faced attitude of calling on the Arab idolaters to believe in God while they themselves refuse to accept Islam. 6. The sūrah goes on to recall for the Jews the long list of favours God had bestowed on them all through their long history. In its unique style, the Qur’ān addresses the Jewish contemporaries of Muĥammad as if they were the contemporaries of Moses who lived centuries earlier, and treats them as one and the same community. Indeed, their attitude and behaviour have been remarkably the same through the ages. 7. The Qur’ān also reminds them of the horrors of Resurrection Day, when every soul has to defend itself, no intercession or ransom shall be accepted, and no one shall save them from God’s wrath and punishment. 8. It recalls in vivid detail their ancestors’ confrontation with, and subsequent escape from, Egypt’s Pharaoh, and all the favours God blessed them with afterwards. It reminds them of their lack of gratitude, their relapses and frequent deviations, and their insistence on committing the same errors again and again. It stresses their stubbornness, deviousness, lack of resolve, inability to shoulder responsibility, dishonesty and unfaithfulness to their covenants with God and their own Prophets, some of whom they even killed. They defied God and rejected His messages, worshipped the golden calf, made impossible demands on their prophets and violated almost every commandment they received from God. 9. The Jews, according to the Qur’ān, have done all this while insisting that they are the only rightly-guided nation in the world and the exclusive recipients of God’s guidance and blessings, and arguing that their religion is the only true one. However, as we shall see in the following pages, the Qur’ān refutes this claim and declares that all believers in God who adhere to His commands shall receive their deserved reward and shall have nothing to fear or regret. 10. This campaign to uncover the destructive machinations of the Jews was unavoidable for two main reasons. First, it was essential to demolish their arguments, expose their intrigues and reveal their true intentions towards Islam and the Muslims. This would make Muslims fully aware of what was being done behind their backs to undermine the foundations of their fledgling community. 11. Second, it was necessary as a warning to the Muslims themselves to avoid the pitfalls into which earlier recipients of God’s message, had fallen. As a result, such communities were stripped of the honour of having custody of the divine message and of the leadership of mankind. A number of specific instructions to this effect, some implicit and some explicit, can be found throughout the present passage. 12. There is no doubt that the Muslim community in Madinah at the time, and Muslims in subsequent generations, are in need of such warnings and admonitions. Muslims always need to study the Qur’ān very closely in order to discern and understand the divine instructions that will help them fight their habitual enemies, and to find out how to combat their insidious scheming. 13. Without God’s guidance and the light of faith, human beings can never recognize all the perils or fathom the wickedness of their enemies. 14. We can see very clearly here how, in the unique Qur’ānic style, the story of the Jews dovetails with that of Adam and Eve. This reflects an aspect of the integrity and the complementary nature of the topics with the context in which they are presented. 15. If we go back a little we find that the sūrah had established that God created everything on earth for the benefit of man. It then went on to relate how Adam, father of the human race, was given a covenant as God’s vicegerent on earth, how he was honoured by the angels falling prostrate before him, the brief he received from God, how he overlooked it, regretted his error and repented. We have also been told how he was forgiven and provided with divine guidance to ensure his success in this life. We have seen how that experience was in fact the prelude to the continuous conflict that was to take place on earth between the forces of evil and destruction, represented by Iblīs, and the forces of goodness and construction, represented by God-fearing man. 16. This is followed by an account of the history of the Israelites which records their covenant with God and how they violated it, as well as the favours God had bestowed on them and their ingratitude. As a result God withdrew His trust from them, allowing them to live in humiliation. The account warns Muslims against the evil designs of the Israelites and against following their example. 17. There is a clear link between the assignment of Adam as God’s vicegerent on earth and the choice of the Israelites as custodians of God’s message. The subject matter and the message flow in total harmony with the style employed. 18. The Qur’ān is not concerned with the chronology of the history of the Israelites. It is only recalling certain events or actions in as much or as little detail as is appropriate. Various other episodes of the story of the Israelites are related in other sūrahs, revealed earlier in Makkah, but for a different purpose. The aim there was to inspire and reassure that small group of the early Muslims in Makkah, and show them how to cope with their situation and learn from the strong faith and courage of earlier believers. 19. In the present context, however, the aim is to expose the real intentions and plans of the Jews, to describe their methods, and to warn the Muslim community about their scheming, as well as against repeating their mistakes. The difference between the Makkan and Madinan styles of the Qur’ān, which will become clear later when we study the Makkan sūrahs, is reflected in the emphasis and the presentation of the same topics. 20. On reviewing the passages where the story of the Israelites occurs in the Qur’ān, one finds that the details fit perfectly into the context to reinforce the argument or the point that is being made. It is also the case in this instance, as already explained. 21. The story of the Israelites is the one most frequently mentioned in the Qur’ān. The special care and attention with which it is told is indicative of God’s great wisdom in the way He deals with the Muslim community and how He prepares it to assume the all important task of the leadership of mankind. God’s Covenant with the Israelites 22. Children of Israel! Remember My favour which I have bestowed on you. Fulfil your covenant with Me and I will fulfil Mine with you; and of Me alone stand in awe. Believe in what I have revealed, confirming that which you already have, and be not the first to reject it. Do not barter away My revelations for a paltry price, and fear Me alone. Do not overlay the truth with falsehood, nor knowingly suppress the truth. Attend regularly to your prayers, pay your zakāt, and bow down in prayers with those who bow down. How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand? Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout, who know that they shall meet their Lord and to Him they shall ultimately return. (Verses 40-46) 23. Any review of Jewish history would immediately fill one with amazement at the host of favours and blessings God has bestowed on these people. Nor could one fail to be amazed at how persistently they have shown total ingratitude in return. In this opening announcement, God makes a general reference to those special favours before going on to speak about some of them in greater detail. As He does so, God again calls on the Israelites to fulfil their pledges and the commitments they made to Him. If they do, He will bless them with more favour and grace. 24. What is this covenant? Is it the original one made with Adam: “Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.” (Verses 38-39) Or, is it the universal covenant made between God and human nature, which binds man to seek the Lord and worship Him alone, associating no partners with Him? The latter needs no qualification or justification, as man perceives it instinctively and naturally, as long as his basic nature is free of capricious and deviant influences. Or does the verse refer to the covenant made with Abraham, the patriarch of Israel: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said, ‘I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’” (Verse 124) Is it, on the other hand, the covenant made with the Israelites on Mount Sinai, when the mountain was raised over their heads? They were ordered then to take it up with strength and dedication, as will be later explained. 25. In fact, all these are essentially one covenant. Their essence is man’s total submission to God and adherence to the one true faith He sent to humanity through His messengers, in a long and honourable procession throughout history. 26. In fulfilment of this covenant, God calls on the Israelites to fear Him alone, and to believe in and accept what He has revealed to His Messenger, Muĥammad, confirming and endorsing their own Scriptures. They are urged not to hasten into rejecting it but to be among the first to believe in it: “Believe in what I have revealed, confirming that which you already have, and be not the first to reject it.” (Verse 41) 27. Islam, as propounded by Prophet Muĥammad, was no more than God’s one eternal religion given its final form. It is a continuation of the same message and the complement of the covenant God made with man in the beginning. It embraces past revelations and provides guidance for mankind in future generations. It brings together the Torah of the Old Testament and the Gospel of the New Testament, and adds what is required to lead mankind to further prosperity, unity and progress. Its aim has been to achieve the true brotherhood of man, eliminate racial and ethnic divisions and discrimination, and unite humanity in its submission to God under the covenant with Him. 28. God warns the Israelites against rejecting His final message in pursuit of temporal gain or narrow interests, such as the privileges and the status enjoyed by the rabbis through their religious function in the community: “Do not barter away My revelations for a paltry price, and fear Me alone.” (Verse 41) 29. Money, wealth and worldly aggrandizement have been the delight of the Jews since their early days. This verse could be referring to the fees and taxes imposed on ordinary Jews by their rabbis and clerics in return for religious services. These peoplewere known, as stated elsewhere in the Qur’ān, to have had a monopoly on the interpretation of the Scriptures which enabled them to issue biased and tendentious rulings favouring the rich and powerful. To maintain this monopoly, Jewish elders and religious leaders would be inclined to urge their people to reject Islam and refuse to recognize it. 30. Commenting on this verse, some companions of the Prophet and later scholars have pointed out that when compared to belief in God’s revelations and the promised rewards of the hereafter, the world and all its treasures are worthless. 31. The sūrah goes on to censure the Israelites for deliberately confusing truth with falsehood in order to create confusion, doubt and discord among the Muslims. “Do not overlay the truth with falsehood, nor knowingly suppress the truth.” (Verse 42) 32. The Qur’ān abounds with reports of how the Jews of Madinah would seize every opportunity to antagonize its Muslims, create distractions and spread false ideas and malicious rumours among them. They had a notorious reputation, as we shall see, for causing division and making mischief within the Muslim community. 33. The sūrah then invites the Israelites to join the Muslims in their religious practices, and abandon their prejudices and ethnocentric tendencies. “Attend regularly to your prayers, pay your zakāt, and bow down in prayer with those who bow down.” (Verse 43) Matching Words with Deeds 34. The sūrah refutes their pretence, particularly that of their elders and rabbis, of piety and godliness which they claim simply on the basis of having received divine revelations. The fact is that they continued to reject the new revelations which confirm their own. The sūrah asks them disapprovingly: “How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand?” (Verse 44) 35. This may well have been directed at the Jews of Madinah on some specific occasions, but it applies to all believers and religious leaders of all groups and generations. When religious teaching becomes a mere profession, it loses its fervour. Those who take it up begin to say things they do not believe and their actions tend to become divorced from their words. This can lead them to twist facts and compromise ideas and principles to serve their interests and desires. Their rulings, pronouncements and opinions, or fatwas, may sound convincing but they are far removed from the spirit and the letter of the religion. 36. The double standards of those who claim to represent a certain religion or ideology not only harm them personally, but also undermine the ideas and the religions they are advocating. Thus people would hear fine words, contradicted by foul deeds. Then become confused and the light generated by faith in their hearts becomes dim. Having lost trust in religious preachers, they now lose trust in the religion itself. 37. When they are not uttered with sincerity and conviction, words lose their impact. A man’s beliefs are meaningless unless his actions and behaviour become a practical translation of those beliefs. When a man’s conduct reflects his words, no matter how plain and ordinary these words are, people will trust him and take him seriously. His words draw their power and effect from the sincerity and honesty with which they are being uttered, not from the rhetoric or eloquence in which they are delivered. They assume a force of their own. 38. To match one’s actions to one’s words is not easy to achieve. It requires cultivation, discipline and constant contact with God. Life’s preoccupations are normally distracting, and man is weak unless he remains in touch with God’s omnipotent power. The forces of evil and temptation can also overwhelm him sometimes, and a brief moment of carelessness can damage the entire course of his life. But, supported by God’s invincible power, man can conquer his desires, overcome his weaknesses and overpower his opponents, powerful as they may be. 39. Thus the Qur’ān directs the Jews of Madinah and, by implication, all mankind, to seek support and strength through perseverance and prayer. The Jews were being asked to give up the privileged status they enjoyed in Madinah and the material benefits obtained from their religious functions, and to accept the new revelations which they knew to be true. Such great sacrifices require strength, courage and devotion. Hence the directive: “Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout, who know that they shall meet their Lord and to Him they shall ultimately return.” (Verses 45-46) 40. It demands courage, honesty and tenacity, as well as the power of prayer and perseverance. Two Sources of Strength 41. Reference to perseverance is quite frequent in the Qur’ān, which presents it as crucial and indispensable in enduring hardship and making momentous decisions. One of the most difficult moments anyone can encounter is having to acknowledge the truth and relinquish power and material privilege as a result. 42. But what do we understand from the directive to ‘seek strength in... prayer’. Prayer is seen by Islam as a link between man and his Lord and Master, through which the human heart draws strength and fortitude. It generates life and energy in the humansoul. Despite his unique relationship with God and the lofty level of spiritual piety he attained, the Prophet Muĥammad was known to resort to prayer every time he experienced distress or anxiety. Prayer remains an inexhaustible fountain of peace, comfort and spiritual uplift for every believer. 43. A prerequisite of perseverance, or şabr, and fear of God, or taqwā, is the absolute and unshakeable belief in man’s return to God when his actions will be reckoned and he will be judged. This is also an essential requirement for the establishment of values for this life and the life to come. Once the right criteria to judge these values are set, the world and all its treasures and riches are seen as worth very little when compared to the rewards in the hereafter. 44. What started as a simple instruction initially directed at the Jews of Madinah turns out to be a permanent and enduring lesson for all mankind. 45. The following verse is yet another reminder from God to the Israelites of His grace and generosity towards them, and a general admonition to them about the resurrection that is certain to come: “Children of Israel! Remember My favour which I bestowed on you, and that I have preferred you over all people. Fear the day when no soul shall avail another in any way, nor shall intercession be accepted from any of them, nor ransom taken from them, and none shall receive help.” (Verses 47-48) 46. The preferred position granted to the Israelites was limited to the time of their mandate as custodians of God’s message on earth. As soon as they betrayed their trust, disobeyed their prophets, denied God’s favours and abandoned their commitment to God, they incurred His wrath, and were condemned to a life of humiliation, misery and exile. When Every Soul Stands Alone 47. The statement was meant to remind them of that glory and privilege in order to encourage them to seize the fresh opportunity presented to them by Islam to rejoin the community of believers and renew their covenant with God. But they are also being warned about “a day when no soul shall avail another in any way,” and no individual can save another. 48. This is one of the most important Islamic principles. Responsibility and accountability are personal and not collective, and are directly related to an individual’s will and freedom of choice. They are also based on divine justice. 49. It is a principle that upholds the dignity and integrity of man and cultivates and strengthens his conscience. It raises his standards of morality and behaviour and enriches his wealth of values with which Islam has honoured him. 50. The verse further stresses that on that day, no intercession “shall be accepted..., nor ransom taken” from, or on behalf of, anyone. Unless a person has a record of faith and good deeds, nothing can save him or absolve his misdemeanours or intransigence towards God. Furthermore, he shall receive no support of any kind from anyone else. A Long List of Favours 51. The sūrah proceeds to enumerate the favours God had extended to the Israelites, the most significant of which was their deliverance from the tyranny and persecution of the Pharaoh. It portrays their response to these favours which was marked with lack of appreciation and flagrant violation of God’s commandments. “And remember how We delivered you from Pharaoh’s people, who afflicted you with cruel suffering, killing your sons and sparing only your women. That was a grievous trial from your Lord. We parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verses 49-50). 52. The Qur’ān graphically recalls the ordeals suffered by the Israelites’ forefathers, as if the later Jews themselves had undergone those experiences. It stresses the act of deliverance as well as the torment and the persecution that preceded it. It makes the specific point that the whole experience contained an element of trial by God to the Israelites, testing their faith and resolve, and their trust in the Lord. The expression used in this verse in reference to the suffering adds connotations that the suffering was like food given regularly. It highlights one aspect of that suffering, which is the killing of young men and leaving women alone. This was meant to weaken the Jews and exhaust their strength. 53. The verse seeks to impress upon the listener that when ordained by the will of God, hardship, misfortune and tribulation will not be in vain. Once aware of this fact, one will develop more resilience and moral strength that will enable one to endure pain and overcome it much more easily. The experience will inspire one to draw closer to God and seek His mercy and help, and raise one’s capacity to cope with life’s difficulties as well as one’s credit for reward in the hereafter. Hence the telling comment: “That was a grievous trial from your Lord.” (Verse 49) 54. Having recalled the painful part of the episode, the sūrah portrays the scene of delivery when God “parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verse 50) 55. More detailed accounts of this event, already familiar to the Jews from their own Scriptures, are given in several Makkan sūrahs of the Qur’ān. Here, in typical Qur’ānic style, we get only a brief reference to it, but in the most vivid terms, addressing the Jews of Madinah as if they were present at the scene, for a heightened effect and greater impact. Ingratitude at Its Worst 56. The Jews have left Egypt and, through God’s grace and mercy, crossed the Red Sea safely. The sūrah picks up the story: “And [remember, too], when We appointed for Moses forty nights, and in his absence you took to worshipping the calf, and thus became wrongdoers. Yet even after that We pardoned you, so that you might be thankful. We gave Moses the Scriptures and the Standard [by which to distinguish right from wrong], so that you might be rightly guided. Moses said to his people, ‘You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.’ Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.” (Verses 51-54) 57. The episode of the calf is covered in more detail in verses 87-98 of Sūrah 20, revealed earlier in Makkah. It is a well-known chapter of Jewish history. When their Prophet left them for a while, they sank as low as worshipping an inanimate object, in total disregard of the instructions of the Prophet who saved them, by God’s grace, from Pharaoh and his army. Their attitude is described in its true colours: 58. “You took to worshipping the calf, and thus became wrongdoers.” (Verse 51) Who could be a worse wrongdoer than one who worships the model of a calf after God had saved him from idolaters? 59. Nevertheless, God pardoned them and gave their Prophet, Moses, the Torah as a source of guidance for them. However, there was need for a thorough cleansing of ranks. Such a shaky nature could only be steadied by a very stringent atonement: “Moses said to his people: “You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.” (Verse 54) Thus, the order was given to kill those who went far astray as a means of cleansing for the whole community. 60. No doubt it was a heavy responsibility, for killing members of their community was like killing themselves; but it was inescapable in order to preserve the purity and righteousness of the rest of the community. It was a punishment commensurate with the vile transgression perpetrated. Had they counselled one another against transgression, they would not have worshipped the calf. Hence, the punishment to reform their nature. 61. Once punishment has been meted out, God’s mercy descends afresh. “Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.” (Verse 54) 62. Yet, true to form, their stubbornness and obduracy had the better of the Israelites. They now demanded to see God Himself. The demand was made by the seventy individuals who, as detailed in the earlier Makkan sūrahs, had been chosen by Moses to represent his people. They went further than that, making their belief in Moses and his message conditional on their seeing God in person. Obviously, this is mentioned here for comparison with the attitude of the Prophet Muĥammad’s Jewish contemporaries, who were demanding impossible proof to verify the truth of his claim to prophethood. 63. And [remember] when you said, Moses, we will not believe in you until we see God in person. ‘You were then struck by a thunderbolt while you were looking on. But We raised you again after you had been as dead, so that you might be thankful. We caused the clouds to provide shade for you, and sent down for you manna and quails. ‘Eat of the good things We have provided for you. ‘Indeed, to Us they did no harm, but themselves did they wrong. (Verses 55-57) 64. Neither the signs and favours nor God’s forgiveness and generosity had any effect on the Israelites’ obdurate, materialistic and cynical nature. The prolonged and harsh persecution they had endured under the tyranny of the Pharaoh seems to have finally corrupted their souls, so that they would yield only to force. Nothing corrupts souls and natures than writhing under tyranny for a long time. They had acquired the slave characteristics of being submissive when overpowered and subjugated, but vicious and revengeful when not under threat. Over the centuries, this became, and remains today, a defining character of the Jewish people. 65. While on Mount Sinai, the Israelites had the audacity to demand from Moses that they should see God in person, to which God responded by striking them with a thunderbolt that left them as dead. Nevertheless, God was again merciful towards them and restored them to consciousness, so that they might appreciate His kindness and show gratitude. 66. God also recalls for them how He had taken care of their forefathers when they were lost in the wilderness, providing them with food and protecting them against the scorching heat of the sun. Historic records indicate that the Israelites, on leaving Egypt, crossed the Red Sea into the Sinai desert. It was hot and without water, which put them in danger of dying of starvation. But, God bestowed His grace on them and provided them with a special type of food, as sweet as honey, which they called manna. God also sent them flocks of quail which they could easily catch and eat. Clouds would gather above them to protect them from the heat of the desert sun. Thus God alleviated their suffering in the wilderness, but, as the verse comments, they showed no appreciation or gratitude. As such, they were the losers: “Indeed to Us they did no harm, but themselves did they wrong.” (Verse 57) Inviting God’s Punishment 67. The sūrah reminds the Children of Israel of more of their acts of intransigence and heartless behaviour: “And [remember] when We said, ‘Enter this city, eat of its abundant food as you may desire, prostrate yourselves as you enter the gates and say: “Lord, relieve us of our burden.” We will then forgive your sins and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given. Therefore We let loose against them a scourge from heaven in requital for their transgression.” (Verses 58-59) 68. Some reports indicate that the city referred to here is Jerusalem, the holy city which, not long after the Jewish exodus from Egypt, God commanded the Israelites to enter, driving out its inhabitants who were a race of giants. They refused and asked Moses to do that by himself while they waited outside the city. This episode is discussed fully in verses 20-26 of Sūrah 5, where, in an attitude of unmatched insolence, they say to Moses: “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (5: 22) “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight. We shall stay here.” (5: 24) 69. As punishment they were lost for forty years in the wilderness of the Sinai desert, until a new generation had grown up who, led by the Prophet Joshua, son of Nūn, conquered the city. However, instead of entering Jerusalem, prostrating themselves in humility, and praying God to remove their burden of sin and forgive them, they took a totally different attitude and said different words. 70. Although these events occurred at a time much later than the one described at the beginning of this section of the sūrah, it can be seen clearly that, throughout their history, the Children of Israel displayed the same characteristics of insolence, rebellion, and stubborn deviation. 71. The Qur’ān was relating to the Jews of Madinah events and episodes of their history well known to them, reminding them of the victory God granted to their forefathers, God’s help in bringing them to the holy city of Jerusalem, and their ingratitude and disobedience towards God. “But the wrongdoers among them substituted other words for those which they had been given. Therefore, We let loose on them a scourge from heaven in requital for their transgression.” (Verse 59) 72. ‘Wrongdoers’, as used in this verse, could be a reference to a small group among the Israelites or to the whole community, depending on who perpetrated the misdemeanours and rebelled against God and Moses. 73. In addition to the above, God had also blessed the Israelites while they were in the wilderness by providing them with water. The Qur’ān reminds the Jews of Madinah of this also, and of their forefathers’ response to it. “And [remember] when Moses prayed for water for his people We said to him, Strike the rock with your staff’ Twelve springs gushed forth from it. Each tribe knew their drinking place. Eat and drink of what God has provided and do not persistently spread corruption in the land” (Verse 60) 74. The Israelites descended from twelve tribes who went back to the twelve sons of Jacob, or Israel, father of the Jews. When they needed water in the desert, they asked Moses to provide it for them, and he turned to God for help. God answered his prayers, and asked Moses to strike a rock with his stick, whereupon twelve springs, one for each tribe, spurted out with enough water for all their needs. They were given all this by God’s grace, but they were also warned against spreading corruption: “Eat and drink of what God has provided for you and do not persistently spread corruption in the land” (Verse 60. Unhappy with God’s Bounty 75. Let us recall the scene. The Israelites have fled from persecution and have journeyed into a desert of sand and rocks. The sun beats down all day and the sky will yield no rain. While they endure these desperate and hostile conditions, water springs out of the rocks, honey-tasting manna falls from the sky and quails begin to arrive in multitudes. 76. But despite all this, the people’s minds remained closed, their hearts intractable and their attitude rigid. They could not rise to the occasion or appreciate the purpose of their flight from Egypt. God had delivered them from the humiliation and persecution of the Pharaoh in order to restore their honour, dignity and freedom. Needless to say, there was a price to be paid. They were to inherit the holy city of Jerusalem; but they had to capture it first. 77. The Israelites did not seem to appreciate that honour or to be ready to make the necessary sacrifices. They simply were not up to the commitment and the responsibility that God had entrusted them with. They were not prepared even to sacrifice the most mundane of their daily needs and habits, so that they might undertake the brief but harsh journey across the desert, on their way to glory, freedom and dignity. 78. The Qur’ān reminds the Jews of Madinah of what their forefathers had asked of Moses and addresses the early Israelites, saying: “[And remember] when you said, Moses! We can no longer put up with one kind of food. Pray to your Lord, then, to bring forth for us some of what the earth produces of green herbs, cucumber, garlic, lentils and onions.’ He said, ‘Would you take a lesser thing in exchange for what is much better? Go down to any land and you shall have what you asked for.’ Ignominy and humiliation were stamped upon them and they incurred the wrath of God, because they denied His revelations and slew prophets against all right, and because they persisted in their disobedience and transgression.” (Verse 61) 79. It is clear that Moses himself was aghast at their ignoble demands. His response was that what they were asking for was worthless and could be found anywhere. Inits Arabic form, Moses’s response could be interpreted in one of two ways. It could mean that their request is so mundane and available everywhere. So wherever they wish to stay, they could find what they asked for. Alternatively, Moses is telling them to go back to Egypt and resume their servile, humble, humdrum life where they can have their cucumber, lentils, garlic and onion. They would not, it seems, be strong enough for the great and noble task God had called on them to undertake. 80. Contrary to some commentators, I favour this second meaning because it reminds the Israelites of their misery and humiliation in Egypt, as it says: “Ignominy and humiliation were stamped upon them and they incurred the wrath of God.” (Verse 61) Historically, this came later as a result of their disbelief in God’s revelations, their killing of some of their prophets, and their general disobedience. These developments occurred several generations after Moses, but “ignominy and humiliation” are mentioned here because they fit the context of their condescension and insolence. Moses reminded them of the suffering and the distress they had undergone in Egypt and of God’s kindness in delivering them from the Pharaoh. Boastful Claims by the Jews 81. No other nation in history has shown more intransigence and obstinacy than the Jews. They viciously and mercilessly killed and mutilated a number of prophets and messengers. They have over the centuries displayed the most extreme attitudes towards God, and towards their own religion and people. 82. Nevertheless, they have always boasted of their virtue and made the implausible claims of being the most rightly-guided nation, the chosen people of God and the only people that shall be saved. Such claims are totally refuted by the Qur’ān which, in this sūrah, goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group. They are extended to all believers at all stages of human history, in succession, until the arrival of God’s final message, which would unite all believers. “Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.” (Verse 62) 83. ‘Those who believe’, as used here refers to the Muslims, while “Sabaeans” probably refers to a pre-Islamic religious group among the Arabs who were unhappy with idolatry and sought belief in the one God of Abraham, cutting themselves off from the pagan Arabs. Their name comes from the Arab word saba’, describing a person who has abandoned the religion of his forefathers. In some commentaries, they are confused with the followers of Sabaism, who worshipped stars. 84. The verse affirms that all of those religious communities who believe in God and the Last Day shall obtain their reward with God and may rest assured that they will be saved. The main criterion is religious belief rather than ethnic or national affiliation. With the advent of Islam this comes into sharper focus, because the final version of divine faith has been established. 85. The sūrah continues to recall to the Jews of Madinah incidents from the history of their forefathers. “We accepted your solemn pledge and raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you, and bear in mind all its contents, so that you may remain God-fearing.’ Yet after that you turned away, and but for Gods grace and mercy you would have surely been among the losers.” (Verses 63-64) 86. Details of the ‘pledge’ are given later on in this sūrah and elsewhere in the Qur’ān. The emphasis here is on recalling the scene, in words that well suit the awesome atmosphere in which the covenant was delivered, and lend particular stress to the solemnity and significance of the occasion. God’s covenant with the Israelites was not a matter that could be taken lightly; no half-heartedness, equivocation or wavering. It is the most momentous, gravest enterprise that can be contracted between God and man, and it carries a heavy responsibility indeed. Those chosen to give such a pledge must have total determination and devotion to be able to fulfil its obligations. The Israelites are therefore told: “Take with firmness and strength what We have given you, and bear in mind all its contents, so that you may remain God fearing.” (Verse 63) 87. When Prophet Muĥammad was assigned prophethood he said to his wife Khadījah, “There is no longer any time for relaxation”, for he had already been told in the Qur’ān: “We are about to address you with grave and weighty words.” (73: 5) 88. Having given their pledge, it was essential that the Israelites should understand its implications, appreciate its reality and prepare to meet its demands. What is particularly important is that there should be no short-lived enthusiasm. Such a pledge means, in essence, a whole new way of life for them. As they go about implementing it, it generates new feelings, establishes a new system and observes a new morality. The end result is an attitude based on fearing God, always remembering that He sees us and knows our feelings and motives. 89. Alas, what a disappointment! The Israelites failed to live up to that responsibility. “Yet after that you turned away.” (Verse 64). Nevertheless, God did not withhold His grace and mercy from them: “but for God’s grace and mercy you would have surely been among the losers.” (Verse 64) Where Mockery Is Inadmissible 90. The sūrah moves on to yet another manifestation of their violations of their covenant with God, and their failure to fulfil its requirements. This time it takes the form of weakness in the face of temptation and the prospect of short-term gain. “You are well aware of those of you who broke the Sabbath. To them We said, Be as despicable apes.’ Through that [punishment] We set an example to their own time and for all times to come, and an admonition to the God-fearing.” (Verses 65-66) 91. Elsewhere in the Qur’ān we have the details of their violation of the Sabbath: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days.” (7: 163) They had requested that a day should be assigned to them for rest. God set them Saturday as a day when they do not work for a living. He then put them to a clear test when fish would come to the shore in large numbers on the Sabbath but not on other days of the week. Overwhelmed by greed, the Israelites were not able to pass that test. It was not in their nature to let such an opportunity go by for the sake of such a trivial matter as the observance of a certain covenant made with God! 92. Thus, deviously and flagrantly, they violated the Sabbath by trapping the fish when they came to the shore and waiting until the next day, when the Sabbath was over, to collect them. As a consequence, they were severely reprimanded and rated as no more than ‘despicable apes’, since their mentality and behaviour had sunk to utterly revolting depths. 93. They had earned their due punishment for breaching the trust God had placed in them, abased their humanity by losing their self discipline and control, and descended to the lowest level of animals who have no free will of their own, but are driven by their needs and desires. It is not imperative that they should be physically changed into apes, as the Arabic text may be taken to mean. They had already sunk into that level by thought and spirit. 94. This episode was marked in their history as a useful lesson for them and for the generations of believers that would come after them. The Episode of the Cow 95. The present passage is rounded off by the story of the cow, told here in full since it is not mentioned elsewhere in the Qur’ān. The story depicts the Israelites as shifty and stubborn people, ever looking for excuses and justification for their failures. 96. When Moses said to his people, ‘God commands you to sacrifice a cow, ‘ they said, Are you mocking at us?’ He said, ‘God forbid that I should be so ignorant.’ They said, ‘Pray on our behalf to your Lord to make plain to us what kind of cow she should be.’ 97. He said, ‘He says let her be neither an old cow nor a young heifer, but of an age in between. Do, then, as you are commanded.’ They said, Tray on our behalf to your Lord to make clear to us of what colour she should be.’ [Moses] replied, ‘He says let her be a yellow cow, bright of hue, pleasing to the beholder.’ They said, Tray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.’ [Moses] answered, ‘He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.’ Said they, ‘Now you have given the right description.’ They sacrificed her, although they had almost left it undone. Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’ (Verses 67-73) 98. This brief account highlights a number of issues, including the nature and disposition of the Israelite mentality, God’s power, life after death, and the nature of life and death. Moreover, we may reflect on the stylistic touches in the way the story is told, which fit it perfectly into the context of the sūrah. 99. The Israelite character comes through very clearly in this story, reflecting lack of faith or trust in God, reluctance to believe their Prophets and hesitation in responding to them, and a tendency to mock and ridicule what they are told, coupled with impertinence. 100. God’s directive, as conveyed to them by Moses was clear and simple: “sacrifice a cow”. It hardly needed elaboration, nor was it difficult to carry out. Moses, after all, was the man who had led them out of Egypt and, by the grace of God, brought them to safety. He made it clear that he was simply conveying a commandment from God. Not only was their response insolent and brazen, but they also accused Moses of jesting and making fun of them. Moses was clearly perturbed and made it immediately clear that he entertained no such idea: “He said: ‘God forbid that I should be so ignorant.’“ (Verse 67) His gentle, polite response was sufficient to prompt them to reconsider and act upon God’s order. He makes it clear to them that mocking at others is unbecoming of anyone other than a person who does not know recognize God’s position. 101. Up to that point, it was still possible for them to sacrifice any cow to fulfil God’s order as given to them by His Messenger, but their devious and hesitant nature got the better of them and they came up with an unnecessary demand: “They said: ‘Pray on our behalf to your Lord to make plain to us what kind of cow she should be.’“ (Verse 68) 102. The way this question is phrased suggests that they still suspected Moses of making fun of them. Their use of the phrase ‘your Lord’ when addressing Moses also indicates their indifference towards the whole affair which, they inferred, concerned only Moses and his Lord. Moreover, their question regarding the type of cow to be sacrificed is also indicative of their total lack of interest and their tendency to ridicule. Moses had already told them to sacrifice a cow, and any cow would have sufficed. 103. Moses persisted with his patient approach and tried to steer the dialogue back to a sensible level and away from argument on formality and technicality. He gives them another straight and clear answer: “He says let her be neither an old cow nor a young heifer, but of an age in between.” (Verse 68) He follows that with a clear, authoritative advice: “Do, then, as you are commanded.” (Verse 68) 104. That should have been more than adequate for them to choose a cow and carry out the order, discharging their obligation and sparing themselves further complication by narrowing their choices even further. Nevertheless, they insisted on asking more questions: “They said: ‘Pray on our behalf to your Lord to make clear to us of what colour she should be.’“ (Verse 69) Since they asked, they received an answer: “[Moses] replied: ‘He says let her be a yellow cow, bright of hue, pleasing to the beholder.’“ (Verse 69) 105. The choices are narrowing and the task of finding the right kind of beast that would meet this now elaborate description has become more difficult than ever. It is no longer simply the first available cow, but it has to be one of middle years, neither very old nor very young, of bright yellow colour, not too fat nor too lean, and, most difficult of all, ‘pleasing to the beholder’. This means that the cow must be bright, lively and vigorous; because such are the qualities that people are pleased to see. On the other hand, people dislike to look at a thin, weak or deformed animal. 106. Yet those Jews were not finished. They continued to make matters difficult for themselves. Once again they ask about the type of cow they should sacrifice, justifying their new request on grounds that they had a problem of choice: “They said: ‘Pray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.’” (Verse 70) 107. There was now no escaping severe complication and restriction of choice, as more and more features were specified: “[Moses] answered: ‘He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.’“ (Verse 71) 108. It was no longer an ordinary, average cow that could be easily found anywhere, but one with a specific description and an unusual combination of features. Then, just as the matter became unduly complicated and the choice really hard, the people relented: “Said they: ‘Now you have given the right description.’ They sacrificed her, although they had almost left it undone.” (Verse 71) 109. It was as though Moses had not, up to that point, been telling them the truth, or they had not been disposed to believe him. A Murdered Man Brought Back to Life 110. As soon as they carried out the command, God revealed to them its purpose: “Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’“ (Verses 72-73) 111. This is the second aspect of the story, which highlights God’s power, the reality of resurrection and the nature of life and death. The mode changes from narration to direct speech. God has revealed to the Israelites under Moses the wisdom behind asking them to slaughter a cow. A man had been murdered and, with no witnesses available, they were blaming one another for his murder. God wanted to demonstrate to them that He could bring the victim back to life to identify his killer or killers. This was achieved by striking the dead man’s body with a piece of the sacrificial cow. The mystery was solved and justice was done. 112. The question here is why this approach should be necessary when God can restore the dead to life without the need for anything in particular. What possible relationship could there be between the sacrificed cow and the murdered person being restored to life? 113. The Jews were accustomed to sacrificing cows, but why should a piece of meat restore life to a dead body when it had no life and no ability to give life? The logical answer is that the whole event was symbolic, intended to demonstrate God’s power, the workings of which human beings cannot comprehend. We see the effects of God’s power around us all the time, but we are not able to grasp its reality or the way it works. 114. “Thus God brings the dead back to life... “— just as effortlessly and readily as they had seen, though they could not understand how it happened. 115. To the human mind, the contrast between the reality of life and the mystery of death cannot be more bewildering, but to God Almighty the matter poses no problem whatsoever. But, how is that so? This is the greatest mystery that no creature can, or ever will, unravel. It is the secret that only the Supreme Being knows, but whose significance and outcome the human mind is able to appreciate and comprehend, because God “shows you His signs, so that you may use your reason.” (Verse 73) 116. As given in the Qur’ānic superior style, the narrative takes us on a short mystery tour with a story that begins with a command from God to the Israelites to sacrifice acow, without at first telling them, or the reader, of the purpose behind it. It was simply a test of faith and obedience. 117. We are only given the dialogue that takes place between Moses and his people. At no time is the story interrupted to tell us what words were exchanged between God and Moses. We only know that every time the Israelites asked Moses to refer to “his Lord”, he did so and came back to them with an answer. We are not told how that communication was conducted or what was said by either God or Moses. This omission is most befitting of God’s greatness, who should be revered and not insulted with pointless arguments such as those Jews were making. 118. The story concludes with an event as astounding for us as it was for the Israelites themselves: a dead man brought back to life simply by striking his corpse with a piece of a dead cow. That is most amazing! 119. The artistic method employed here combines with the purpose of the narration to a most significant and successful effect in one of the shortest and finest stories told in the Qur’ān. 120. The final scene in the story should have been awesome enough to inspire faith, submission and fear of God in the hearts of the Children of Israel. But despite all the lessons they might have learnt from earlier encounters related in the sūrah, there is a gloomy, disappointing conclusion that comes as a complete surprise: “Yet after all this, your hearts hardened until they were as hard as rocks or even harder; for there are rocks from which rivers gush forth; others split so that water flows through them, and some other rocks fall down for fear of God. Indeed, God is not unaware of what you do.” (Verse 74) 121. Their hearts are compared here to hard rocks, but even more difficult to subdue. The similes given were not altogether unfamiliar to the Israelites, for when they needed water they had seen it gush forth from one solid rock, in twelve springs. They had witnessed how a Mountain crashed down when God revealed His glory there, as told in Sūrah 7, Verse 143. Their hearts, however, remained rigid and inflexible, totally devoid of faith and fear of God, harsh, barren and unbending. But they are warned that “God is not unaware of what you do.” (Verse 74) 122. This concludes an episode of the Israelites’ rich and chequered history; a history fraught with denials, deviousness, scheming, stubbornness, corruption and flagrant rebellion.

Overview 1. The passage we discussed in Chapter 3 ended on a note reminding the Children of Israel of the many favours God had bestowed on them and their continued ingratitude. We witnessed a number of scenes, some drawn in general outline and some elaborate, showing God’s favours and the Israelites’ ungrateful response. This culminated in the description of their hearts as harder than rocks. 2. This passage addresses the Muslim community, giving it an outline of the machinations of the Children of Israel, and their devious, wicked scheming. The Muslims are warned that, with such history and nature, the Jews will always try to lead them astray. The length of this address, and the different styles and approaches it employs are indicative of the magnitude of the wicked schemes the Jews of Madinah employed to undermine the Muslim community. 3. Every now and then, the sūrah confronts the Children of Israel, in front of the Muslims, with the pledges they gave to God and how they violated them. They went as far as killing some of their Prophets when those Prophets would not comply with their wishes. It also describes their violation of divine law, their false arguments and distortion of their Scriptures. 4. The passage highlights their long arguments with the Muslim community, and the false claims they used. It instructs the Prophet on how to expose their claims and refute their arguments, putting forward the truth, clear and simple. One of their claims was that they would not be in hell for more than a small number of days, on account of their special position with God. God instructs His Messenger on how to refute this claim: “Say: ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80) 5. When they were called upon to embrace Islam, “they would say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have.” (Verse 91) God tells the Prophet to expose as false their claim of believing in what was revealed to them. “Say, ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’ Moses came to you with clear proof, but in his absence you transgressed, worshipping the calf. We accepted your solemn pledge, and We raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you and hearken to it.’ They said, ‘We hear but we disobey.’ For their unbelief they were made to drink the calf into their hearts. Say, ‘Vile is that which your faith enjoins upon you, if indeed you are believers.’” (Verses 91-93) 6. They also alleged that paradise belongs to them alone, in preference to all people. God instructs the Prophet Muĥammad to challenge them to open appeal in which they and the Muslims would meet and pray to God together to destroy the party that is lying: “Say: ‘If the ultimate abode with God is yours alone, to the exclusion of all others, then wish for death, if your claim is true.’” (Verse 94) 7. He also states very clearly that they would never wish for death. This proved to be true. When challenged for such a public appeal, they declined, because they realized that their claims were false. 8. The sūrah continues with this confrontation, exposure of the Israelites and instructions to the Muslims. Such a line was certain to weaken and foil the Jewish wicked schemes against the Muslims. All their devious designs were laid bare. Through knowledge of their old history, the Muslim community was able to expose their insidious methods. 9. Even today, the Muslim community continues to be the target of such Jewish methods. Unfortunately, the Muslim community today does not follow in the footsteps of its forefathers who implemented the Qur’ānic directives. It was only through such implementation that they were able to overcome the wicked schemes of the Jews of Madinah, even though the Muslim community was still in its infancy. Persisting with their wicked designs, the Jews continue to try to turn the Muslims away from the Qur’ān so that they would not derive from it their most effective weapons. As long as the Muslim community turns its back to its source of true power and pure knowledge, they feel safe. Therefore, anyone who tries to divert the Muslim community away from its faith and from the Qur’ān serves, knowingly and willingly or not, the Israeli aims. It is only through its true faith, its law and method of action that the Muslim community derives its true power. When it abandons these, its enemies are assured of their safety and victory. Falsification of Scriptures 10. Do you hope that they will accept your message when some of them would listen to the word of God then, having understood them, knowingly distort it? When they meet the believers, they say, ‘We believe,’ but when they find themselves alone, they say to one another, Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?’ Do they not know that God is well aware of all that they conceal and all that they reveal? (Verses 75-77) 11. Towards the end of the last section, we were told about the rigid and relentless nature of the Israelites. It is a gloomy portrait that casts a bleak shadow of despair and hopelessness; it would seem impossible that any good would come out of them. With that in mind, the sūrah questions the grounds for any hope, as entertained by some Muslims, that the Jews would accept Islam. 12. Such a hope was ill-founded because the Jews seemed to lack the perception and the understanding that would lead them to acknowledge the truth and accept it. Faith and belief in God require a straightforward, refined and receptive nature that is free of deviousness and perversity. It requires a caring, sensitive nature that is truly sincere and fearful of God, that would not distort His words or try to obliterate the truth once it is declared. 13. The reference here is to the learned and the scholars among Madinah’s Jews, the rabbis and religious elders, who were well versed in the Torah but were willing to tamper with it, and who would knowingly misrepresent and misquote it. This they would do out of jealousy and for their own selfish purposes. Since those people were predisposed to distorting their own Scriptures, they would be even more liable to misrepresent and reject what Muĥammad was teaching, and more than ready to oppose Islam and falsify its message. 14. When they meet the believers, they say, ‘We believe,’ but when they find themselves alone, they say to one another, ‘Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?’ (Verse 76) 15. Besides distortion and misrepresentation of the truth, there is also cant and hypocrisy. In fulfilment of prophecies found in their own Scriptures and by virtue of the fact that they had been awaiting the coming of a prophet to lead them to salvation, some Jews would tell the Muslims at times that they too believed in Muĥammad (peace be upon him). Privately, to avoid giving the Muslims any evidence they could use to indict them before God, they would strongly reproach one another for overdoing their pretence of belief. Ludicrous as it may appear, they seemed to believe that as long as they did not divulge their true convictions to the Muslims publicly, they would succeed in concealing them from God and He would thereby not hold it against them. The sūrah, therefore, wonders what kind of logic they were using and, before moving to elaborate on their claims, asks in amazement: “Do they not know that God is well aware of all that they conceal and all that they reveal?” (Verse 77) 16. The sūrah continues with its education of the Muslims about the Israelites by saying that they fall into two groups. The first is the ignorant, illiterate masses who have no knowledge or understanding of the Scriptures, who live by superstition and wishful thinking, and who presume that the Jews will gain eternal salvation, on the fallacious grounds of being God’s ‘Chosen People’, whose sins are forgiven and deliverance guaranteed. 17. The second group is those who exploit this ignorance and distort the Scriptures for material gain and in order to further and safeguard their own ambitions, power and influence: “There are among them illiterate people who have no real knowledge of the Scriptures, entertaining only wishful belief and conjecture. Woe, then, to those who write down, with their own hands, [something which they claim to be of] the Scriptures, and then say, ‘This is from God’, in order to get for it a trifling price. Woe to them for what their hands have written and woe to them for what they earn.” (Verses 78-79) 18. Neither group could be relied on to be truthful to their Scriptures or respond positively to the truth and guidance revealed by God to the Prophet Muĥammad. They are condemned to a deplorable end for distorting God’s words, and for exploiting their own people and others for material gain and for the sake of religious and political dominance. Reply to False Arguments 19. One of the most notorious claims made by the Israelites which stood in direct conflict with divine justice, and had no basis in logic or religious doctrine, was that they were immune to punishment no matter how much they erred or deviated. Hell fire, they said, would touch them for no more than a few days, if at all; after which they would abide in Paradise for ever. 20. What basis did they have for such a pompous claim? Nothing but sheer wishful thinking based on ignorance and the cunning lies of their elders. When people stray away and find themselves, over a long period, divorced from the true spirit of their religious belief, they end up with a mere facade, a superficial identity that means little in reality. Such people will continue to cherish the illusion of righteousness and salvation by paying lip service to their religious faith. They imagine that their claims of following the right faith will spare them God’s punishment: “They declare, ‘The fire will not touch us except for a few clays.’ Say, ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80) 21. What a powerful rebuttal! What promise or assurance do they have from God to substantiate their claims? The truth is that they have no such thing. The question is a rhetorical one, carrying a whiff of sarcasm and reproach. 22. The next verse gives a definitive statement which represents one of the most fundamental concepts in Islam based on its overall view of man, life and the universe. Reward relates directly to action, both in quantity and quality: “Indeed, those who earn evil and become engulfed by their sin are destined for the fire where they shall abide, but those who believe and do righteous deeds are destined for Paradise where they shall abide.” (Verses 81-82) 23. What we have here is a superb artistic portrait of a particular mentality, leading to a clear-cut and decisive ruling. We learn that evil is earned. This goes beyond the mere act of committing a sin. We are presented with a psychological frame of mind: the sinners are deriving a certain degree of pleasure and satisfaction from their sins. 24. They somehow consider that as gainful and worthwhile behaviour, and so they become totally overcome by it. Had they not believed it to be so, they would have desisted and done their best to avoid such sinful conduct. The Qur’ānic Arabic expression is most graphic, so that the meaning is clear and immediately grasped. These people are totally enthralled with their wrongdoing and misguided behaviour. It practically engulfs them to the extent that their whole life is dominated by it and they live for nothing else. 25. The image of these sinners as eternal dwellers of hell is contrasted with that of those who “believe and do righteous deeds” and are destined for eternal bliss and endless happiness. True faith finds genuine expression in good acts; a fact which believers, and Muslims in particular, ought to consider and realize. Belief loses its meaning unless it leads to constructive and worthwhile activity. Those who claim to be Muslims but perpetrate corruption, oppose the implementation of God’s law in society, and resist the promotion of Islamic ethics and modes of moral conduct among people are seriously lacking in faith and loyalty to God and Islam. The efforts of such people are fruitless. They shall have no protection whatsoever against God’s punishment, which is bound to come, keen as they may be to avoid it. Going Back on Firm Pledges 26. The sūrah tells the Muslims more about the nature of the Jews and their crooked and devious ways while, at the same time, confronting the Jews themselves with these revelations. 27. We made this covenant with the Children of Israel: “Worship none but God; show kindness to parents and kinsfolk and to the orphans and the poor; speak kindly to all people; attend regularly to your prayers and pay the obligatory alms.’ But, except for a few, you turned away and paid no heed. We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it. Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them. Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do. (Verses 83-85) 28. Reference has already been made to God’s covenant with the Israelites, and here we learn of more details of this covenant. 29. Right at the outset, we learn that the covenant between God and the Israelites contained the fundamental and absolute tenets of Divine faith that were subsequently confirmed by Islam, which the Jews chose to oppose and deny. 30. It required that the Israelites submit to, and worship God, other than whom there is no deity. It advocated kindness to parents, relatives, orphans and the poor in society. It urged courtesy towards others, especially in teaching and preaching to them about right and wrong, good and evil. Furthermore, the covenant enjoined upon the Israelites the observance of regular prayer and the giving of alms; all of which are, indeed, the very basic principles and obligations set by Islam. 31. This leads to two definite conclusions. First, God’s religion is one and the same throughout human history; its last version, Islam, confirms and endorses the fundamentals of all preceding ones. Second, there is no doubt about the arrogance and obstinacy of the Jews towards this universal religion of God and their refusal to acknowledge it, despite the fact that it advocated the same principles as their covenant with God. 32. The sūrah then turns to address the Israelites directly, highlighting the inherent contradiction in their attitude. It goes on to point out further contradictions between their present attitude and the terms of their covenant with God: “We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it.” (Verse 84) 33. But what have they done after that? “Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them. Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.” (Verse 85) 34. The sūrah is referring here to events that had occurred shortly before the advent of Islam. The city of Madinah was inhabited by two major Arab tribes, the Aws and the Khazraj, who had no formal religious beliefs of their own and worshipped various deities. They were bitter rivals, constantly at loggerheads. The Jews had settled in three well-defined areas of Madinah and made various agreements with their Arab neighbours from both tribes. The Jewish tribes of Qaynuqā` and al-Nadīr allied themselves with the Khazraj tribe, while the Qurayżah allied itself with the Aws. Whenever war broke out between the two major Arab tribes, the Jewish inhabitants would side with their respective allies, so that Jew killed Jew, in complete violation of their covenant with God. Jews would drive other Jews out of their homes, loot their possessions and take their women. As soon as hostilities ceased, Jews on both sides would hurry to exchange Jewish captives or buy their freedom, in fulfilment of the Torah teachings. 35. The contradiction underlying this behaviour is exposed and the Jews are strongly reproached: “Do you, then, believe in some parts of the Scriptures and deny others?” (Verse 85) This is the very violation of their covenant for which they are given a very stern warning: “Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.” (Verse 85) 36. The sūrah then addresses the Muslims, and mankind in general: “Such are the ones who buy the life of this world at the price of the life to come. Their suffering shall not be alleviated, nor shall they receive any succour.” (Verse 86) 37. The motive behind their bartering away the life to come, and its rewards, for temporal gain in this life, in stark violation of their covenant with God, was their eagerness to fulfil the unholy alliances they had forged with the Arab idolaters, in contradiction to the teachings of their Scriptures. Siding with both rival camps at the same time was typical of the Jews of that time, consistent with their age- old policy of holding both ends of the stick and placing two-way bets on events in order to secure some gains and protect certain interests, whichever camp ends up the winner. 38. Such hypocrisy and cynical manipulation on the part of the Israelites betray a deep-seated mistrust of God Almighty and a lack of faith in His covenant with them. They undermine the very foundations of their belief in God and His powers, and expose their actions as driven wholly by materialistic self-interest, in total disregard for the precepts and teachings of their Scriptures. A Long List of Contradictions 39. The sūrah then confronts the Israelites with their record of how they treated God’s messages and messengers, including their own prophets: “We gave Moses the Book and caused a succession of messengers to follow him. To Jesus, son of Mary, We gave clear proof and supported him with the Holy Spirit. Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87) 40. The Israelites’ main argument for not accepting Islam was that they were in possession of a great many such teachings that had been given to them by their own prophets. The Qur’ān, however, rejects that claim and exposes the disgraceful manner in which they had received those prophets and their teachings. 41. We have already been told of their encounter with Moses (peace be upon him), and here we learn of more prophets coming after him and receiving similar treatment, right up to Jesus, the son of Mary. Jesus (peace be upon him) came to them with clear evidence of the truth, including the performance of miracles, and was supported by the Holy Spirit, the Archangel Gabriel. But what was their attitude towards him? Their own Scriptures testify to a sad tale of rejection, denunciation and appalling ingratitude towards all the prophets who were sent to them: “Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87) 42. The human tendency to manipulate rules and set double standards in order to achieve selfish ethnocentric, nationalist or sectarian objectives is a well-known phenomenon in society. It usually surfaces in corrupt societies that have lost the basic human sense of justice and fair-play. Laws, principles and standards ought to stem from a neutral, objective and a fair source that is not susceptible to the influence of human desires or prejudices. This agency must transcend human frailty and self- interest. 43. God relates these accounts of Israelite history as a warning to Muslims to avoid those pitfalls, to preserve their position of leadership on earth and live up to the trust God has placed in them. Thus we find that whenever Muslims have deviated from or abandoned the rule of Islam and persecuted the advocates of true faith, rejecting some and killing others, they have met a fate similar to that of the Israelites. They became weak, divided and humiliated, wallowing in ignominy and misery. This sad state will persist until they respond to the call of God and His messengers, submit to His will, and fulfil their covenant with God with clear resolve and determination. 44. Having confronted the Israelites with their attitude towards their own Prophets, the sūrah tackles their response to the new message, Islam, and its bearer, Prophet Muĥammad (peace be upon him): 45. They say, ‘Our hearts are sealed.’ No! God has cursed them for their disbelief They have but little faith. And now that a Book confirming their own has come to them from God, and they had repeatedly forecast its coming to the unbelievers, they have denied what they know to be the truth. God’s curse be upon the unbelievers! Vile is that for which they have bartered their souls, because they have denied what God has revealed, grudging that He should, by His grace, send down His revelations to whom He chooses from among His servants. Thus they have incurred God’s wrath over and over again. Ignominous suffering is in store for the unbelievers. When it is said to them, Believe in what God has revealed,’ they say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have. Say, ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’ Moses came to you with clear proofs, but in his absence you transgressed, worshipping the calf. We accepted your solemn pledge, and We raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you and hearken to it.’ They said, ‘We hear but we disobey.’ For their unbelief they were made to drink the calf into their hearts. Say, ‘Vile is that which your faith enjoins upon you, if indeed you are believers.’ (Verses 88-93) 46. The words are fierce: it is as if thunderbolts or balls of fire are being thrown in their faces. The verses completely demolish their arguments and their bogus excuses; their malevolent attitude towards Islam and the Prophet Muĥammad is exposed fully. 47. “They say, ‘Our hearts are sealed.’ No! God has cursed them for their disbelief. They have but little faith.” (Verse 88) They said that to Muĥammad and his followers to discourage them from presenting the new religion to them, and in order to justify their own refusal to accept Islam. But the real reason, according to the sūrah, is that God has rejected them because of their disbelief. This means that the initial step was theirs when they rejected the faith. Therefore, God punished them by His rejection, which means that they cannot benefit by His guidance, which they have already rejected. They have generally shown very little faith anyway, in all periods. 48. Their transgression was compounded, because they rejected a Prophet, Muĥammad, who had come to confirm the revelations they had already received, whom they were eagerly awaiting and about whom they had been boasting before the pagan Arabs. With him, they used to tell those Arabs, ‘our victory would be complete.’ 49. Such irresponsible and devious behaviour can only be met with divine wrath and condemnation: “God’s curse be upon the unbelievers!” (Verse 89) 50. The sūrah exposes the hidden cause underlying their wicked attitude, stressing their loss and the failure of their pursuit. “Vile is that for which they have bartered their souls, because they have denied what God has revealed, grudging that He should, by His grace, send down His revelations to whom He chooses from among His servants. Thus they have incurred God’s wrath over and over again. Ignominous suffering is in store for the unbelievers.” (Verse 90) 51. It is vile indeed that they should barter away their souls for a denial of God’s Revelations. The human soul may very well have a price, which can be high or low, but to sell oneself for such a demeaning reward as the denial of faith in God is the lowest a human being can achieve. By adopting this attitude, the Israelites have lost doubly: in this life and in the life to come, where a humiliating punishment is in store for them. 52. The main reason for all this is their envy of Muĥammad (peace be upon him) for being the Prophet they had been waiting for. They begrudge anyone else receiving the honour of carrying God’s message to mankind, which reflects their arrogant, overweening mentality. This is totally unjust on their part, and it earns them God’s wrath and punishment. 53. This typically grudging attitude of the Jews of Madinah betrays a deeply selfish and bigoted mind, which detests that any good or blessings should be given to other people, as if that would reduce their own share of such goodness. It reflects a total lack of sensitivity towards others and a tendency towards self-alienation, which explains the isolation experienced by the Jews throughout history. They have tended to look upon their race as separate from the rest of humanity. Indeed, they have often set themselves up against the rest, harbouring grudges and an insatiable desire for revenge, and exploiting other peoples’ misfortunes. It is not surprising, therefore, that they have historically been portrayed as conspiring troublemakers who are prepared to instigate war and bloodshed among nations in order to advance and safeguard their own interests. This hideous tendency is traced back to their grudge “that He should, by His grace, send down His revelations to whom He chooses from among His servants.” (Verse 90) Claims Falsified by Actions 54. The sūrah then goes further in exposing their bigotry and deception. It says: “When it is said to them, ‘Believe in what God has revealed,’ they say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have.” (Verse 91) 55. This would be the reply of the Jews of Madinah whenever they were called upon to acknowledge Islam and the Qur’ān. They considered what their own Prophets had taught them sufficient and complete, and they rejected all else, including the revelations received by Jesus and Muĥammad, the last of all prophets (peace be upon them all). The Qur’ān takes great exception to this reaction by the Israelites to God’s revelations, when these are “the truth, corroborating the revelations they have.” (Verse 91) 56. But, why should they bother about the truth when it is not addressed to them alone, and what concern is it to them that revelations sent to other nations should corroborate their own? Their bigotry and narrow-mindedness were so extreme that they had even rejected what their own Prophets had preached, and dared even to kill some of them. “Say: ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’“ (Verse 91) How could they substantiate their claims to believe only in what had been revealed to them through their Prophets if they went as far as killing some of these prophets? 57. Worse still, they rejected the revelations Moses, their most senior Prophet and the saviour of their nation, had conveyed to them. “Moses came to you with clear proof, but in his absence you transgressed, worshipping the calf:” (Verse 92) Could their worship of the calf, with Moses still alive, ever be considered a sign of faith? Does it support their argument that they believe in what has been revealed to them? 58. Nor, indeed, was that the only instance of their transgression and rebellion. Earlier, God had made the covenant with them under Mount Sinai, but soon they were in clear breach of that covenant. “We accepted your solemn pledge, and We raised Mount Sinai above you, saying, ‘Take with firmness and strength what We have given you and hearken to it.’ They said, ‘We hear but we disobey.’ For their unbelief they were made to drink the calf into their hearts.” (Verse 93) 59. The mode of expression changes from direct address to that of reporting past events. Thus, it confronts the Israelites with their past attitudes, and informs Muslims and mankind generally of these Jewish attitudes. It then instructs the Prophet Muĥammad to condemn utterly the bizarre faith they claimed to have if it would require them to flagrantly reject the truth: “Say, ‘Vile is that which your faith enjoins upon you, if indeed you are believers.’“ (Verse 93) 60. Two fascinating expressions immediately draw our attention here. The first is: “They said: ‘We hear but we disobey.’“ Indeed, they did not utter the words, ‘but we disobey’. How is it then that these words are attributed to them? It is simply a question of portraying an attitude as though it is fully expressive. Thus, their actual words said that they had heard the message, but their actions said that they had disobeyed it. This reality was a much more authentic and accurate statement of their attitude than the words they uttered. The sūrah here is emphasizing one of the most fundamental Islamic principles: actions lend validity to words. Actions must be in harmony with words in order for the words to have any meaning or value whatsoever. 61. The second expression is: “For their unbelief they were made to drink the calf into their hearts.” The sarcasm and the severity of the image are unmistakable. They were forcibly made to drink something nasty; but what is it? It is nothing other than the calf, which is shown to be forced into their hearts. It is easy to get carried away by this image so as to almost overlook the real significance of the metaphor used here. It shows their love and adoration for the calf to be so strong that it runs in their veins. Such powerful imagery is but one tool of the inimitable Qur’ānic style. 62. The Jews have made a great fuss claiming themselves to be ‘God’s chosen people’, alleging that they enjoy an exclusive inherent right to divine guidance. They have further claimed that, unlike other communities, their salvation is guaranteed, both in this life and in the life to come. 63. By implication, these claims exclude Muĥammad’s followers from God’s grace in the hereafter. Their aim behind such claims was to undermine the Muslims’ trust in their own religion and in the promises made to them by the Prophet and in the Qur’ān. God instructs Prophet Muĥammad to challenge the Jews to join the Muslims in an earnest prayer to God to destroy the party that fabricated lies. He says: “Say, ‘If the ultimate abode with God is yours alone, to the exclusion of all others, then wish for death, if your claim is true.’’’ (Verse 94) 64. This is immediately followed by the assertion that the Jews would not take up such a challenge or pray for death because they were aware that they were the ones who were lying. Hence, they would be afraid that God might answer their prayers. They were well aware that their actions and their record did not qualify them for any grace in the hereafter. Were they to die straightaway, their loss would be complete: their life here would be cut short and they would come to grief in the life hereafter. This, the sūrah affirms, would only mean that they would fight tooth and nail to stay alive, putting them on a par with the idolaters: “But they will never wish for it because of what their hands have wrought in this life. God is well aware of the wrongdoers. Indeed, you shall find that they cling to life more eagerly than any other people, even more than the idolaters. Each one of them would love to live a thousand years, although the grant of a long life could not save him from punishment. God sees all that they do.” (Verses 95-96) 65. In these verses, the Qur’ān points to another contemptible characteristic of the Jews: their craven desire to live, no matter at what price and regardless of quality, honour and dignity. This has been borne out by Jewish behaviour during all stages of their history; their heads are raised only when the big stick of the tormentor is put away, but once the stick is wielded before them, their heads are bowed and they acquiesce in fear and servility, scurrying for life, any kind of life. 66. Each of them would wish to live a thousand years because they do not believe in a future life, after this present one is over. When one accepts that one’s days on earth are numbered but supposes that life here does not lead to a future life, this life would then seem very short, no matter how many years it lasts. Therefore, to believe in life after death is a blessing and a source of inspiration that brings hope, since man naturally entertains hopes that go far beyond his numbered years of life. To discard the hopes of an immortal and happy existence reflects a lack of appreciation for the very meaning of life. 67. Besides being a belief in God’s absolute justice and His most gracious reward, belief in the hereafter is an expression of the value and vigour of life itself, not confined to, or restricted by, the limits of this world. It links man’s existence to a life that goes far beyond this one, to reach spheres and realms the edges of which are known only to God Almighty. A Strange Enmity to an Angel 68. The sūrah goes on to direct Prophet Muĥammad to proclaim more challenging truths: “Say, ‘Whoever is an enemy of Gabriel should know that he revealed it [the Qur’ān] to your heart by God’s leave.’ It confirms the Scriptures revealed before it, and is a guidance and joyful tidings for the believers. Whoever is an enemy of God, His angels, His messengers, and to Gabriel and Michael will surely find that God is indeed the enemy of the unbelievers.” (Verses 97-98) 69. Another astonishing trait of the Israelites is revealed. The spite and envy they feel towards other recipients of God’s grace are not only beyond belief, but have now landed them in a serious paradox. Because they knew that the Angel Gabriel conveyed God’s revelations to Muĥammad, and in view of the hatred and the grudge they harboured against Muĥammad, they circulated the absurd tale that Gabriel was also an enemy of theirs because he was the Angel of death and destruction. This, they alleged, gave them a valid reason to reject Muĥammad and the revelations he was receiving. Had it been the Angel Michael who had conveyed the revelations, they claimed, they would have accepted it, because he was the angel of rain, fertility and prosperity. 70. It is a ludicrous argument brought about by blind hatred. They had no reason to be hostile towards Gabriel who, not being human himself, could not take sides for or against them. He was a messenger whom they disliked although he had no personal preference or choice in delivering that message. He only did as he was bid. 71. We note in this verse the point that the Qur’ān was lodged in Muĥammad’s ‘heart’, a term used frequently in the Qur’ān to indicate a non-physical part of the human personality that receives and understands. It does not refer to the physical human organ known by that name. The heart, according to the Qur’ān, is the centre of human perception. 72. The Qur’ān was lodged in Muĥammad’s heart, confirming “the Scriptures revealed before it, and is a guidance and joyful tidings for the believers”. (Verse 97) 73. The Qur’ān confirms and endorses in general terms all divine revelations received before it. The religion of God, as expounded and preached by all revealed Scriptures, is basically one and the same. All divine revelations have come as guidance to man and as a source of joyful tidings for all believing hearts that are receptive and willing to have faith in God. 74. There is an aspect of religious experience which is important to emphasize. The effect of divine revelations on the believing heart is uniquely uplifting. The simple recitation of the Qur’ān fills the heart with tranquillity and solace, and opens up new vistas of meaning and knowledge. The study of this revelation can also be very inspiring, uncovering wider horizons of understanding and, therefore, guidance and achievement. Many verses include descriptions of the Qur’ān as ‘guidance for the God- fearing’ (2: 2), or ‘guidance and grace for people who believe’ (12: 111), or ‘a cure... and mercy for all believers.’ (10: 57) These descriptions confirm that its guidance is the fruit of strong faith and trust in, and genuine fear of, God Almighty. 75. Such qualities were seen to be lacking among the Israelites. They have traditionally undermined the inherent unity of divine religion by discriminating between the prophets and between the angels themselves. The verse, therefore, insists that prophets and angels should be equally respected and revered, and that whoever opposes or is hostile to any of them shall have God’s power to contend with. “Whoever is an enemy of God, His angels, His messengers, and to Gabriel and Michael will surely find that God is indeed the enemy of the unbelievers.” (Verse 98) Casting God’s Revelations Away 76. The sūrah then turns to reassure Prophet Muĥammad of the truth and validity of the revelations he had received, and to denounce those who reject or oppose his message. It specifically condemns the Israelites for not living up to their promises and commitments, whether made to God or to their own prophets, or to Muĥammad himself. That is manifest in their rejection of the Qur’ān, God’s final revelation to man, which endorsed and reinforced the revelations they already had. “We have sent down to you clear revelations: none will deny them except the evildoers. Is it always to be the case that every time they make a solemn pledge some of them will violate it? The truth is that most of them do not believe. And now that a Messenger from God has come to them, confirming what is already in their possession, some of those who had been given the Scriptures cast God’s Book behind their backs as though they know nothing.” (Verses 99-101) 77. Here, then, we have the real reason behind the Israelites’ rejection of God’s revelations; it is their sheer wickedness and the corruption of their souls. Normal, healthy human nature could not but acknowledge and embrace the truth and principles expounded by divine revelations. The compelling logic in such revelations cannot fail to impress the human heart and mind. The fact that the Jews, or any other people for that matter, have refused to believe divine revelations is not a criticism of the validity or veracity of such revelations, but rather a reflection of those people’s perverted and corrupt nature. 78. The sūrah then makes a public condemnation of the Jews, exposing their inconsistency and insincerity and showing them as a fragmented community with no unity or identity of purpose, despite their racial prejudice against others. Their chauvinism, ethnocentricity and their jealousy of any other favoured community did not stop them from being divided among themselves and mistrustful of each other. Whatever treaty or agreement they make with any other people, some of them are bound to break ranks and violate it. 79. This was evident when they broke the covenant God made with them at Mount Sinai, and in their reneging on pledges given to their prophets and patriarchs, as well as in their breach of the treaty they had with the Prophet Muĥammad and the Muslims, when he first arrived to settle in Madinah. That agreement provided for a framework of peaceful coexistence between Muslims and Jews, but the Jews were quick to undermine the new faith, lending support to the Prophet’s enemies and sowing the seeds of strife and discord within the Muslim community in Madinah. 80. This is a well-known characteristic of the Israelites. In contrast, the lives of Muslims, as described by the Prophet Muĥammad “are of equal worth. All Muslims stand united against any hostile party. Even the weakest among them speaks on their behalf and honours their commitments.” No Muslim would break a promise made by another on behalf of the whole community. Abū `Ubaydah, the commander of a Muslim army, once wrote to the Caliph `Umar ibn al-Khaţţāb, seeking advice concerning one of his soldiers, a slave, who had given a pledge of security to the citizens of a town in Iraq. The Caliph wrote back, saying, “God has praised the honouring of pledges very highly and you would not be faithful to your commitments unless you honour them. Therefore, you must honour your pledge to these people and leave them in peace.” Such is the behaviour of a magnanimous, united and straightforward community — a far cry from that of those perfidious and conniving Jews. 81. “And now that a Messenger from God has come to them confirming what is already in their possession, some of those who had been given the Scriptures cast God’s Book behind their backs as though they know nothing.” (Verse 101) This is further evidence that every time the Israelites made a commitment, some of them reneged on it. Their covenant with God stipulated that they would accept, believe and support every messenger He sent, but some of them rejected the Qur’ān revealed by God to Muĥammad, which in fact amounted to rejecting their own Scriptures, since it endorsed and confirmed those Scriptures. 82. The verse is loaded with stinging sarcasm, castigating the very recipients of divine revelations for rejecting similar revelations simply because these have been given to someone else. 83. Had such a stance been adopted by the pagan Arabs, it would perhaps have been understandable. The Jews had the privilege of receiving divine messages and messengers and were presumed well versed in religious guidance and experience. Yet, as the verse very graphically puts it, they cast God’s new revelations “behind their backs”. They carelessly and recklessly rejected it out of hand. They closed their minds to it and discounted it from their life and thought. Magic and Psychic Phenomena 84. Would that be the end of their transgression? Would they, having rejected the revelations sent down to Muĥammad, hold fast to the revelations given to their forefathers and show faith and loyalty to its laws and teachings? Definitely not. They cast God’s revelations behind their backs and went in search of myths and superstitions: “They follow what the devils relate of Solomon’s kingdom. Solomon never disbelieved, but the devils did. They instruct people in witchcraft which was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon. Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’ From these two, people learned what they would use to cause discord between a man and his wife. However, with that knowledge they can harm no one except by God’s leave. Indeed, they learn what harms them and brings them no profit. They knew full well that whoever contracted such a deal would have no share in the life to come. Vile indeed is what they had sold their souls for, if they but knew it! Had they embraced the faith and been God- fearing, God’s reward would have been far better for them, if they but knew it.” (Verses 102- 103) 85. They abandoned Divine revelations which had come to confirm their Scriptures and gave credence to myths and legends from the time of Solomon, which falsely asserted that he practised sorcery and witchcraft and owed all his extraordinary powers to them. 86. The Qur’ān refutes this allegation completely and talks of sorcery and deliberate rejection of the divine faith, in the same vein. Thus, the Qur’ān treats sorcery as disbelief, and attributes it to devils: “Solomon never disbelieved, but the devils did. They instruct people in witchcraft.” (Verse 102) It further refutes the allegation that the two angels of Babylon, Hārūt and Mārūt, were sorcerers. It confirms that witchcraft “was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon.” (Verse 102) The Qur’ān makes the truth about these two angels clear. They were testing people’s faith, for a purpose that has not been identified. Again associating sorcery, black magic and witchcraft with disbelief in God, the Qur’ān exonerates the two angels, confirming that they had explained the nature of their work to the people and given them fair warning: “Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’“ (Verse 102) Nevertheless, some people persisted with learning and practising sorcery, thus falling to temptation and causing harm: “From these two, people learned what they would use to cause discord between a man and his wife.’’ (Verse 102) 87. At this point, the Qur’ān establishes another fundamental Islamic principle of faith: nothing happens in this world without God’s authority. “However, with that knowledge they can harm no one except by God’s leave.” (Verse 102) Cause and effect are only valid by the will of God. When you put your hand in the fire it is burnt, but the burning itself only occurs with God’s leave; for it is He who gave fire the property to incinerate and gave human skin susceptibility to burn. This means that God is also capable at any moment of cancelling this property and rendering fire completely harmless, as was the case with the Prophet Abraham, when his people threw him into a blazing fire and he came out of it unscathed. (21: 69) 88. The same is true for such practices as sorcery and witchcraft: they can only work with God’s will, as must all conventional physical and metaphysical phenomena of cause and effect. 89. The sūrah states clearly that what people learnt of practices that could bring discord between man and wife could only bring them harm: “Indeed, they learn what harms them and brings them no profit.” (Verse 102) Since this thing that they learnt is described as disbelief in God, this is reason enough to make it pure evil that can bring no profit whatsoever. “They knew full well that whoever contracted such a deal would have no share in the life to come.” When anyone makes such a deal, he realizes that he is assigning away every good share he could have in the life to come. That makes their deal a massive loss indeed: “Vile indeed is what they had sold their souls for, if they but knew it! Had they embraced the faith and been God fearing, God’s reward would have been far better for them, if they but knew it.” (Verses 102-103) 90. This condemnation applies to those who took to practising sorcery and witchcraft at Babylon, and to those Israelites who gave credence to tales about Solomon and his kingdom and abandoned God’s authentic revelations. The Nature of Magic 91. Black magic, sorcery and witchcraft still hold deep fascination for many people today, while many others are taken in by the seemingly extraordinary powers of their practitioners. 92. It is true that some individuals are seen to possess special powers or abilities not explained by scientific evidence. Science has not been able to go farther than giving a description of some of these phenomena such as telepathy, the supposed communication of thoughts or ideas other than by the known senses; and hypnosis, artificially produced sleep or the sleep-like state in which the subject acts only on external suggestion. 93. While recognizing these powers and acknowledging their existence and effects, science has not been able to offer any satisfactory explanations as to what they are or how they come about. 94. This, of course, applies to numerous other psychic phenomena over which scientists are in dispute and which science is still unable to understand, either through lack of scientific evidence or because such phenomena cannot be verified by empirical methods. One such method is premonitory or “prospective” dreams which foretell the future and which Sigmund Freud, the founder of modern psychoanalysis who was well known for his rejection of spiritual powers, was not able to dismiss or deny. How is it possible that some people are able to sense and identify future events long before they actually occur? 95. It is presumptuous and native to dismiss these powers of extrasensory perception simply because science has not been able to understand or explain them. 96. This does not, however, give credence to myths or fairy tales. It is important that we should take an objective and open-minded attitude towards such experiences. While science cannot deny them completely, it should nevertheless continue to probe these phenomena and try to decipher their mystery. We have, therefore, to accept the fact that certain matters in the physical as well as the spiritual world will remain beyond human comprehension and that they must be taken into account when trying to understand life. 97. One of these matters is black magic, and all other feats and activities related to it, and the possibility of Satanic invasion of the human mind. The evident power possessed by some people to convey suggestions, and to psychologically influence and inspire others, mentally and physically, is quite striking. And, although the Qur’ān speaks of the sorcery performed by Pharaoh’s magicians in their challenge to Moses as delusion (20: 66), we cannot dismiss the possibility that this type of trickery could be used to create discord and dissension between friends or husbands and wives. Naturally, people’s emotions and feelings are determined by all kinds of influences and causes that are ultimately controlled by the will of God, as discussed earlier. 98. As to the identity of the two angels referred to here, Hārūt and Mārūt, and their location in Babylon, the story was well known in Jewish religious literature. The Jews of Madinah did not question the Qur’ānic account of their story. Qur’ānic accounts of this type, however, are often brief and general, since the aim is not to give detailed chronological or historic information, but rather to draw lessons and highlight the morals behind the events. 99. It is not our intention in this work to pursue the myths and legends woven around the events and personalities we come across in our study of the Qur’ān, not least because of lack of authentic historical information. 100. Human history is vastly rich in accounts of human endeavour, and the tests and tribulations people of different ages and generations encountered. The personalities and the details of those events that are cited may change in accordance with the circumstances and stage of cultural development of each human group or society, but the messages remain valid and valuable. 101. From this story we learn of the Israelites’ misguided pursuit of myths and their preference for superstition and such-like activities, and we come to know that sorcery, black magic and witchcraft are works of the devil that undermine man’s belief in God, negate his good deeds and deprive him of all favour and privilege in the hereafter.

Efforts to Undermine the New Religion 1. This new passage takes the exposition of Jewish intrigue against Islam and the Muslims a step further, revealing the reasons that lie behind their deep-seated hatred and their treachery and troublemaking. It gives Muslims strong warnings, requiring them to be on their guard in dealing with the hostile and malicious scheming of the Jews. Muslims are pointedly told not to emulate the behaviour of the Jews, or to fall for their trickery and deceit. 2. It appears that the Jews were making an issue of the modifications and amendments that had to be made to some Islamic rules and requirements during the questioning the validity and veracity of their religion. Had those rules and ideas originated from God, the Jews argued, they would not have had to be changed or replaced. 3. This insidious campaign gathered strength when the direction faced by Muslims in prayer, the qiblah, was changed from Jerusalem to the Ka`bah in Makkah, sixteen months after the Prophet’s arrival in Madinah in 622 CE. 4. On his arrival in Madinah, the Prophet instructed his followers to turn towards Jerusalem, the sacred city of Judaism, in prayer, which gave the Jews reason to argue that their faith was superior, the one and only true religion. This made the Prophet wish, although he never expressed his feelings in words, that prayers could be made facing the Ka`bah in Makkah. As time went by, this feeling grew even stronger until his unspoken wish was granted, as we shall see later in the sūrah. 5. Since the change of qiblah deprived the Israelites of the basis for their argument concerning the merits and status of their faith, they launched a malevolent and surreptitious campaign aimed at discrediting the divine origins of Islam and questioning its veracity. They went for the very foundations of Islam, arguing with the Muslims that if facing Jerusalem during Prayer had not been valid, their worship hitherto would have been in vain; but that if it had been valid, there would be no justification for a change of qiblah. They were hitting at the very roots of the Muslims’ faith in God’s reward and, more seriously, at the wisdom and insight of the Prophet’s leadership. 6. More worrying were the indications that the anti-Islamic campaign instigated by the Jews of Madinah was having some success. Weak- minded Muslims began to question the Prophet demanding ‘proof’ and ‘evidence’ for what he taught and preached. Needless to say, such questioning is the opposite of complete trust in the Prophet’s leadership and in the source of the Islamic faith. Therefore, the Qur’ān clarifies the principle and the wisdom behind the abrogation, replacement or amendment of some rulings, and warns the Muslims against the real aims of Jewish criticism of the Qur’ān and the Prophet. It tells them clearly that the ultimate aim of the Jews was to turn the clock back, so that the Arabs who believed in Islam would revert to their old pagan days. It was jealousy and malice that drove the Jews to those lengths. They deeply resented, and would not accept, the fact that God had favoured another people with the honour of His final mandate to man and chosen them as the advocates of His last message. The Qur’ān undertook to expose the perfidious and malevolent Jewish accusations and claims, citing examples of earlier conflicts between Jews and Christians in which accusations were exchanged and insults traded. 7. The sūrah then turns to highlight aspects of the qiblah issue, pointing out that the Jews were hell-bent on preventing the Muslims from turning towards the Ka`bah in prayer. The Qur’ān condemns this stance, branding it an attempt to prevent the mentioning of God’s name in His places of worship and an effort to destroy such places. 8. As the passage draws to a close it brings the Muslims face to face with the real and underlying motives driving the Jews and Christians in their opposition to Islam. Their chief wish had been to turn the Muslims away from their beliefs and their religion altogether. They were never going to rest or be happy with Muĥammad until he abandoned his faith for theirs; otherwise, it would be war, intrigue and confrontation all the way. Begrudging God’s Grace 9. “Believers, do not say [to the Prophet]: “Listen to us,’ but say: “Have patience with us,’ and hearken. Grievous suffering awaits the unbelievers. Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite. Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things? Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help? Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path. Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them; so forgive and forbear until God makes known His decree. Indeed, God has power over all things. Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do. (Verses 104-110) 10. The opening verse of this passage addresses the believers, asking them not to emulate the Jews in their play on certain Arabic words when speaking to the Prophet. One such word is rā`inā, which means “listen to us”, but the sound of which could be subtly varied to convey the offensive meaning of ‘an impulsive fool’. They would resort to this cowardly form of abuse because they would not dare insult the Prophet openly. The Muslims were advised to use synonymous words that could not be twisted to give an offensive meaning in their address to the Prophet. 11. This kind of behaviour not only shows the extent of Jewish resentment and envy towards the Muslims, it also shows the Jews as discourteous and underhand. The Qur’ān mentions these activities to indicate how caring and well disposed God is towards the Prophet and the Muslims, and how much He is willing to defend and protect them against their detractors. 12. The sūrah goes on to expose further Jewish ill-will and animosity towards the Muslims, so that they may beware of their malign influence and hold fast to what God has entrusted them with: “Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite.” (Verse 105) The verse speaks of Jews, Christians and idolaters in the same vein, describing them as unbelievers because they have all denied God’s last and final message to man which was revealed to Muĥammad (peace be upon him). They share the same grudges and hatred towards the Muslims for being chosen by God as recipients of His revelation and as trustees and custodians of His religion on earth. 13. Earlier, we saw other manifestations of this jealousy and the blind hatred underlying it, and how it was extended even to angels such as Gabriel who was no more than a carrier of God’s revelations to the Prophet Muĥammad. 14. In stating that “God favours with His mercy whom He wills”, the sūrah emphasizes that God’s decisions in these matters are not arbitrary. If He chooses to bestow His mercy on Muĥammad and his followers, it is because He knows that they both deserve and are worthy of it. The comment at the end of this verse is: “His grace is infinite” (Verse 105). 15. The greatest of God’s bounties is His message, and the advocacy of His faith. Thus, believers should realize in their hearts how favoured they have been. They would be able then to counter the hatred and doubt campaign led always by the Jews to weaken the faith in the hearts of Muslims, with awe and gratitude, coming as it does after they have been alerted to the unbelievers’ intrigues and ill-will. All these feelings may be seen as an essential mobilization to counter the Jews’ campaign against Islam. 16. The main reason for this impudent attack, as mentioned earlier, was the abrogation, replacement or amendment of certain Qur’ānic directives and rulings, especially the one regarding the qiblah. This last ruling instructed Muslims to face the Ka`bah in Makkah, rather than Jerusalem, in prayer. 17. Regardless of the immediate occasion, the sūrah at this point gives a definitive statement with regard to this important issue: “Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things?” (Verse 106) 18. Partial amendments of rulings in response to changing circumstances during the lifetime of Prophet Muĥammad could only be in the interest of mankind as a whole. As the originator of revelations, God, the Creator, is the final and absolute authority to decide such amendments. To cancel or replace any directive or principle is His exclusive prerogative. This point is emphasized in the next verse: “Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help?” (Verse 107) 19. We can clearly detect a hint of warning, and a reminder to Muslims that other than God they can call on no one for support or protection. The likely reason for this is the effect the Jewish campaign had had on some Muslims, whose trust and confidence in the Prophet showed signs of flagging. That is borne out by the following verse: “Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path.” (Verse 108) 20. Again there is a clear denunciation of the Jewish habit of questioning their prophets, disobeying them and asking for the impossible, as has been described at length earlier in the sūrah. 21. The verse also warns Muslims not to lose sight of their commitments and obligations towards God, as the Jews had clone before them. Otherwise, they would lose faith in their own religion, as the Jews wish them to do: “Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them.” (Verse 109) 22. That enmity towards Islam which filled, and continues to fill, the hearts of the Jews, has always been the real force that motivates their plotting and scheming. The Qur’ān makes this very clear as it describes the relentless Jewish efforts to shake the foundations of Islam and destroy the Muslim community throughout the world. It therefore calls on Muslims to rise above their opponents’ level rather than meet evil with evil. It advises not mere restraint, but forgiveness and forbearance: “so forgive and forbear until God makes known His decree. Indeed, God has power over all things.” (Verse 109) 23. Muslims are urged to pursue the faith God has chosen for them and to invest their efforts and energies in the worship of God Almighty: “Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do.” (Verse 110) 24. Thus we can see how the Qur’ān revitalizes the collective Muslim conscience, focuses on the real sources of danger to the community, and mobilizes Muslims’ energy and feelings for closer contact with God and more gracious submission to His will and command. Until that will is revealed and God’s word takes effect in life, Muslims are urged to exercise prudence and show tolerance and magnanimity towards detractors, envious people and ill-wishers. Claims without Basis 25. The sūrah then deals with some general claims made by Jews and Christians, to the effect that they are the only righteous people who are assured of being admitted to heaven in the life to come. At the same time they continue to denounce and throw charges at each other. It then goes on to give God’s final word on the matter. “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if what you say is true.’ Indeed, whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve. The Jews say the Christians have no basis for their faith and the Christians say the Jews have no basis for their faith. Yet they both recite the Scriptures. Those devoid of knowledge say likewise, and on the Day of Judgement God shall judge between them on all their disputes.” (Verses 111-113) 26. Although, when the Qur’ān was being revealed, there was no strong Christian presence in Madinah, as compared to that of the Jews, the text refers to both groups as well as to the polytheists, dismissing their claims as baseless and challenging them to provide evidence to support their argument. “They declare: None shall enter Paradise unless he is a Jew or a Christian.” This is a dual report of what both groups argued. Otherwise, the Jews used to claim that only they were destined for heaven, and the Christians claimed that for themselves. Both statements are boastful, without supporting evidence. Hence, God instructs the Prophet to challenge their claims: “Say: ‘Produce your proof if what you say is true.’“ (Verse 111) 27. The sūrah then establishes another fundamental Islamic principle: that reward is commensurate with deed, without any preference for one nation, group or individual over another. Faith and submission to God, rather than title, ancestry or name, is the determining factor in this regard, and “whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve.” (Verse 112) 28. This complements the earlier principle concerning punishment, when they claimed that the fire of hell would only touch them for a very brief period. They were told: “Those who earn evil and become engulfed by their sin are destined for the fire, where they shall abide.” (Verse 81) Thus, the complete Islamic concept of reward and punishment emerges. 29. Here again we find the most important feature of the Islamic faith: total, unconditional, mental and physical surrender to God. It is, however, a surrender that must be manifested in a practical form, expressed in the verse in the proviso, ‘while doing good works,’ because Islam makes a direct functional link between abstract belief and everyday behaviour, between faith and action, inner convictions and outward deeds. In this way, religious faith becomes a complete way of life, and man’s character and actions merge into a single entity — hence the generous reward granted by God Almighty to believers without discrimination or preference of one group over another. Those who willingly and completely surrender themselves to God “shall have their reward with their Lord; they shall have nothing to fear no shall they grieve.” (Verse 112) 30. While the Jews and the Christians were making those inflated and self-righteous claims, they were accusing each other of having no basis for their respective beliefs, which caused the Arabs “devoid of knowledge” to refuse both of them and throw the same charge back at them both. 31. This last phrase clearly refers to the illiterate idolaters of Arabia, who observed with bewilderment the polemical religious arguments and the incessant barrage of accusations and counter-accusations hurled at each other by Jews and Christians. They viewed both religious groups with disdain, not least because of the myths and superstitions that had crept into Jewish and Christian theology, which did not greatly differ from the Arabs’ own polytheistic beliefs, such as ascribing offspring to God. Accordingly, neither Judaism nor Christianity had much appeal for the people of Arabia. 32. The sūrah notes those accusations and controversies but leaves the final judgement to God, who “on the Day of Judgement shall judge between them on all their disputes”. It is to Him that all matters are ultimately referred. This is the fairest and most satisfactory way of dealing with these irrational and futile arguments, which were made by people whose exclusive claim to salvation and guidance has already been refuted. 33. There follow further denunciations of the Jews’ and Christians’ attempts to raise doubts in Muslim minds about the veracity of the Prophet’s teachings and instructions, especially those concerned with the change of the direction of prayer, or the qiblah. These attempts are considered tantamount to obstructing places of worship and keeping people out of them, or even seeking to destroy them. “Who is more unjust than he who forbids God’s name to be mentioned in His places of worship, and seeks to destroy them? Such people have no right to enter them except with fear in their hearts. They shall suffer ignominy in this world and awesome suffering awaits them in the life to come. To God belong the east and the west: wherever you turn there will be the face of God. Truly, God is limitless in His bounty and He knows all.” (Verses 114-115) 34. The immediate impression one gets from these two verses is that they relate to the qiblah issue and to Jewish efforts to dissuade the Muslims from turning in prayer towards the Ka`bah, in Makkah. Other accounts, however, speak of different circumstances for their revelation. 35. The verses are phrased in general terms and may therefore be interpreted generally. The same applies to the consequences of hindering the use of God’s places of worship or destroying them. Those who perpetrate such acts deserve to be unceasingly pursued and relentlessly harassed, unless they seek refuge in the sanctuary of places of worship. It was in this spirit that on the day the Muslims conquered Makkah in August 630 CE, the Prophet Muĥammad ordered a general amnesty declaring that anyone who entered the sacred mosque would be safe. Many of the Arab enemies of Islam did exactly that. These were the very people who prevented the Prophet and his followers from entering the sacred mosque in Makkah, making it clear that they would go to war, if necessary, to stop the Muslims from entering. Furthermore, they are now warned of a double punishment: “They shall suffer ignominy in this world and awesome suffering awaits them in the life to come.” (Verse 114) 36. However, another interpretation of the statement “Such people have no right to enter them except with fear in their hearts” emphasizes the fact that those who hinder or impede the use of places of worship should themselves only enter such places in fear of God and in total submission to Him. That would be the most appropriate way for them to show respect for these places and to acknowledge God’s power and glory. 37. But what makes us favour the view that the two verses were revealed in connection with the qiblah issue is the verse that comes immediately after them, stating: “To God belong the east and the west; wherever you turn there will be the face of God. Truly, God is limitless in His bounty, and He knows all.” (Verse 115) Clearly this verse comes as a response to Jewish lies and false contentions that prayers offered by Muslims facing Jerusalem were worthless and in vain. It is saying that in the final analysis prayer is valid whatever direction a worshipper faces, because God’s face will be there. To specify a particular direction is no more than a matter of discipline. It does not mean that God’s face is found in one direction rather than another. After all, God does not wish to make things difficult for people, nor would He want to take away their reward or devalue it: “Truly, God is limitless in His bounty and He knows all.” (Verse 1 15) Unbelief Is All One 38. The sūrah then discusses certain distorted concepts of Godhead held by Jews and Christians. It highlights the contrast between those and the beliefs held by the pagan Arabs, emphasizing the striking similarities, before it corrects those erroneous concepts and presents the true unitarian belief of Islam. “They say, ‘God has taken to Himself a son.’ Limitless is He in His glory! His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, Be, and it is. Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verses 116-118) 39. Indeed, the totally misguided notion of “God the Father” was not restricted to the Christians who take Jesus to be the son of God; for some Jews also believed that Ezra was a son of God, while the Arab idolaters believed that the angels were God’s daughters. The sūrah condemns these three groups, all fiercely antagonistic towards Islam in Arabia at the time, without going into details of their beliefs. 40. It is interesting to note here that those groups compare very closely with the three groups that are opposed to Islam today, as represented by world Zionism, the crusading Churches and international Communism, the last being even more hostile to Islam than the Arab idolaters ever were. 41. By grouping all three camps together, the Qur’ān equates the absurd Jewish and Christian beliefs with those of idolatry, and it implicitly refutes their claims to exclusive righteousness and salvation by putting forward the correct version of unitarian belief: “Limitless is He in His Glory. His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, ‘Be’, and it is.” (Verses 116-117) 42. Here we come to the pure and clear Islamic concept of the nature of God and His relationship with His creation, and how creatures come into being. This is the clearest and noblest understanding of all these facts. 43. The universe was created directly by God through an act of His free, absolute and omnipotent will, expressed in the simple word “Be”. The mere intention of God to create anything would bring it instantaneously into existence in the form chosen for it, without the need for intermediaries of any kind. As to how this actually happens, this remains one of life’s most profound mysteries. In fact, the human mind is not equipped to fathom the secret of life. Such understanding is not necessary for the fulfilment of man’s role, which is to build human life on earth. 44. God has given man numerous skills, talents and resources that have enabled him to discover and unravel a great many of the natural laws that govern the world around him. But, much as man has been able to learn about the world and exploit that knowledge for his own progress and advancement, other aspects have been kept away from him, as these have no impact on man’s role on earth. 45. Philosophers and thinkers throughout human existence have attempted to unravel the secrets of creation, and a number of theories of life and the universe have been advanced, including some absurd and ridiculous notions. Man’s failure in this area has been due to the fact that human science and philosophy have ventured into a realm of thought for which man does not possess the necessary intellectual and analytical tools. They have merely been groping in the dark, adrift in uncharted waters. 46. Some Muslim thinkers and philosophers have also been lured into this controversial and complicated area of human thinking but failed to come up with any satisfactory conclusions. When some of them sought help in Greek philosophy, itself none the wiser, they were thrown into even deeper confusion. This has inevitably and surreptitiously found its way into Islamic thought but only as an alien body. 47. The Islamic view draws a distinct line between Creator and creation. The Creator is unique and matchless, which leaves no room in Islamic thought for the idea of “the unity of creation” or pantheism. Non- Muslim philosophy relies on this idea to indicate that creation and the Creator are one and the same; that creation is a mere reflection of the Creator and the physical manifestation of its Maker. A Muslim views existence as a unity in a different sense: it is created by one will, follows the same laws of nature, demonstrates absolute harmony and submits humbly to its Lord: 48. “His is all that is in the heavens and on earth; all things are obedient to Him.” (Verse 116) This plain concept eliminates the need for the Creator to have offspring or have them ascribed to Him, since “He is the Originator of the heavens and the earth. When He wills something to be, He need only say, ‘Be’, and it is.” (Verse 117) How this divine will operates cannot be known because it is beyond man’s capacity to comprehend, and it would be futile for him to try or pretend to know. 49. Following this brief discussion, the sūrah cites another statement it attributes to the idolaters of Arabia, again having a strange resemblance to what the Jews and the Christians were saying: “Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verse 118) 50. The pagan Arabs had often challenged the Prophet Muĥammad to come up with some miraculous proof or an extraordinary act to convince them of Islam. The sūrah makes the point that Jews and Christians who lived before them had asked the same of their prophets. A case in mind is that when the Israelites asked Moses that they should be allowed to see God in person. All three groups seem to share the same attitudes, concepts and inclinations, and therefore belong together. 51. God emphasizes that He has “made the signs very clear for those with firm conviction.” Conviction, or certainty of faith, is a function of the heart and not a reaction to astounding or spectacular demonstrations. With faith, man is capable of appreciating signs and miracles, and understanding their meaning and purpose, and drawing the necessary lessons and reassurance from them. Jewish and Christian Arguments 52. Having dismissed the false claims of the Jews, the Christians and the Arab idolaters and revealed the real motives driving them to oppose Islam, the sūrah directly addresses the Prophet Muĥammad in order to define his mission and specify his responsibilities. It also exposes the true nature of the dispute between him and the Jews and Christians, who wanted to exact a very high price that Muĥammad neither possessed nor was able to afford. “We have sent you with the truth; a bearer of glad tidings and a warner. You shall not be questioned about those who are destined for the blazing fire. Never will the Jews nor yet the Christians be pleased with you unless you follow their faith. Say, ‘Gods guidance is the only true guidance. ‘Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help. Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verses 119-121) 53. “We have sent you with the truth...” This opening statement in these verses gives strong reassurance to the Prophet that would help him to dispel any doubts or fears regarding the nature of his mission, and to foil any schemes or threats to undermine it. It is expressed very sharply and succinctly, giving it force and impact. 54. “A bearer of glad tidings and a warner.” Muĥammad’s mission was to deliver God’s message, giving the good news to those who accept it and warning those who reject it. This is the total sum of his task. He would not be questioned about those who would end up in hell, because they would have met their fate as a result of their own actions. 55. The Prophet is also told that the Jews and the Christians would continue to oppose and scheme against him. They would never make peace with Islam, nor be satisfied unless Muĥammad abandoned Islam and took up their distorted beliefs and erroneous ideas, referred to earlier. It was not evidence or proof of credentials they were after; nor was it because they doubted his integrity or the truth of the revelations he had received. Nothing would seem to satisfy or convince them apart from an undertaking by Muĥammad that he was ready to relinquish his commission as Messenger of God and adopt their faith. 56. “Never will the Jews, nor yet the Christians be pleased with you unless you follow their faith.” This is the bone of contention. What they are after is not evidence or conviction of the truth of Islam. Islam and Muĥammad have been a constant obsession with Jews and Christians throughout history. The faith of Islam has always been at the centre of the crusades and campaigns launched against the Muslim community all over the world. No matter how much the two camps may differ or quarrel between themselves, or how divided each of them may be, when it comes to fighting Islam and Muslims they are in full agreement and as united as they could be. 57. The conflict between the Judaeo-Christian world on the one side, and the Muslim community on the other, remains in essence one of ideology, although over the years it has appeared in various guises and has grown more sophisticated and, at times, more insidious. We have seen the original ideological conflict succeeded by economic, political and military confrontation, on the basis that ‘religious’ or ‘ideological’ conflicts are outdated and are usually prosecuted by ‘fanatics’ and backward people. Unfortunately, some naïve and confused Muslims have fallen for this stratagem and persuaded themselves that the religious and ideological aspects of the conflict are no longer relevant. 58. But in reality world Zionism and Christian Imperialism, as well as world Communism, are conducting the fight against Islam and the Muslim community, first and foremost, on ideological grounds and with the sole aim of destroying this solid rock which, despite their concerted and sustained efforts, they have not been able to remove. 59. The confrontation is not over control of territory or economic resources, or for military domination. If we believe that, we would play into our enemies’ hands and would have no one but ourselves to blame for the consequences. 60. “Never will the Jews, nor yet the Christians be pleased with you unless you follow their faith.” (Verse 120) That is the heavy price that would have to be paid. They will accept nothing less. 61. But God’s instructions are very clear: “Say: ‘God’s guidance is the only true guidance.’” (Verse 120) The instruction is definite and emphatic: there is to he no negotiation or bargaining, no compromise or appeasement. The Prophet is warned that his wish to convey the message to those people and his eagerness for them to believe him, or his inclination to befriend them, should not distract him from the difficult but straight path he has taken: “Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help.” (Verse 120) 62. It is a stern, uncompromising warning, addressed to none other than Muĥammad, God’s Messenger and beloved Prophet. His detractors are motivated by prejudice and narrow-minded self-interest, rather than by lack of proof or knowledge. Those of them who are able to rid themselves of such motives and who properly understand their own Scriptures will believe him. “Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verse 121) 63. Having delivered this decisive warning, the sūrah now addresses the Israelites with an amicable and sympathetic appeal, as a fitting end to this extensive debate concerning their history and religious conduct. They are offered a last chance before they are totally discredited and deprived of the privilege and honour of being the trustees and custodians of God’s message to mankind. 64. The appeal opens with similar words as used earlier: “Children of Israel! Remember My favour which I bestowed on you, and that I have preferred you over all people. Fear the day when no soul shall avail another in any way, nor shall ransom be accepted from any of them, nor shall intercession be of any benefit, and none shall receive help.” (Verses 122-123).

Overview 1. So far in the sūrah, the debate with the people of earlier revelations, i.e. the Jews and the Christians, has mainly focused on the historical record of the Israelites and their response to the Prophets who came to lead them, the teachings that these Prophets preached, and the covenants and pledges to which the Israelites committed themselves. This covered a historical span from the era of Moses to the time of Muĥammad (peace be upon them both). The argument so far was in the most part with the Jews, shorter ones with the Christians, with a few references to the idolaters, particularly when they shared certain features with the other two groups. 2. In this section we are taken farther back in history, to the era of Abraham. The events and amount of detail presented here fall neatly into context with the subject matter of the sūrah as a whole. They are also immediately relevant to the long and hard debate that was taking place between the Muslims and the Jews in Madinah when these verses were revealed. 3. The people of earlier revelations trace their origins back to Abraham by way of his son Isaac (peace be upon them). Understandably, they have always been proud of this relationship, just as they have cherished the promises God made to Abraham to bless him and his seed, and the covenant God made with them. This has led them to make exclusive claims to righteousness and custodianship of God’s message to mankind. It has also misled them into believing that heaven is exclusively theirs, whatever they do. 4. The Quraysh Arab tribe living in Makkah were also Abraham’s descendants through his other son, Ishmael. They were also just as proud of their ancestry as the Jews were of theirs. It gave them the privilege of being the custodians of the sacred shrine of the Ka`bah in Makkah, which had, in turn, given them the religious authority, honour, power and position they enjoyed over the rest of the Arabs. 5. Towards the end of the last passage we saw how the Qur’ān refuted Jewish and Christian claims to exclusive righteousness and salvation: “They declare: ‘None shall enter Paradise unless he is a Jew or a Christian.’“ (Verse 111) Hard did they try to convert Muslims to Judaism or Christianity: “They say: ‘Follow the Jewish faith’ — or, ‘Follow the Christian faith’ — and you shall be rightly guided.’” (Verse 135) It also condemned those who prevent people from worshipping in God’s places of worship — which, as we said, was probably linked to the issue of changing the direction Muslims face in prayer from Jerusalem to the Ka (bah in Makkah — and efforts to exploit that issue to create division and confusion within Muslim ranks. 6. In this section, and still within the same context of Jewish, Christian and pagan claims, the sūrah recounts parts of the history of Abraham and his sons Ishmael and Isaac, and gives a final ruling on the qiblah issue. The occasion is also used to establish the truth regarding the religion of Abraham, which was based purely on the belief in God’s absolute oneness. Thus it remains at complete variance with the distorted beliefs adopted by those three groups, while its affinity to the message of the Prophet Muĥammad was total. It denounces the monopoly of religious righteousness by any nation or racial group, stressing that religion resides in the believer’s heart; it is not inherited through blood or ancestral lineage. Religion belongs to God Almighty, who is not related through blood or ancestry to any human individual or group. Those who believe in His religion and practise it properly shall be its rightful custodians and trustees, at all times, regardless of their race or ethnic origin. 7. The Qur’ān presents these facts, which form some of the most basic tenets of Islamic belief, in a fine, clear and elegant style. It takes the reader step by step through the long span of history starting at the time God entrusted Abraham with the religious leadership of mankind, upon successfully completing the test to which God put him. It goes up to the early formation of the Muslim community which believes in the message of Muĥammad. Its rise is seen as fulfilment of Abraham’s and Ishmael’s prayers while they were laying the foundations of the Ka`bah. Thus, it is the Muslim community that is the legitimate heir to God’s religion, solely by virtue of their faith in God and by their true and sincere following of Abraham’s teachings. 8. Those who depart from it, choosing to turn away from Abraham’s faith in God’s absolute oneness, renege on their commitments to God and, as such, cannot be the heirs to the divine faith. 9. The Qur’ān further establishes that Islam, in the sense of submission to God alone, was the first and the last divine message to mankind. It was the religion of Abraham and of Ishmael, Isaac, Jacob and the Hebrew tribes who came after him, and was handed down to Moses and Jesus until it was eventually inherited by the Muslims. All true and faithful followers of those and other prophets and messengers belong to the same nation and share in all the merits and rewards of following the religion of Islam in its wider, universal version. All those who reject the religion of Abraham or renege on any of their covenants with God forfeit their claim to those privileges and rewards. 10. Thus we can see how Jewish and Christian claims to an exclusive possession of God’s true religion, by virtue of lineage to Abraham, are totally groundless. They lost that right the moment they deviated from the true faith based on total submission to God alone. For the same reason, the idolater Arabs of the Quraysh forfeited their claim to the exclusive custodianship of the Ka`bah. Likewise, the Jewish argument for opposing the designation of the Ka`bah as the qiblah for the Muslims falls apart, because the Ka`bah was the original qiblah of their forefather Abraham, and therefore it was theirs also. 11. Following this brief introduction, let us now take a closer look at the account of Abraham, his covenant with God, and its significance in the history of the religion of Islam. Abraham’s Covenant 12. When his Lord tested Abraham with certain commandments and he fulfilled them, He said, I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’ (Verse 124) 13. The Prophet is here reminded of how God had imparted certain commandments and obligations to Abraham in order to test his faith, loyalty and resolve. Elsewhere in the Qur’ān, he is described as “Abraham, who was faithful to his trust.” (53: 37) This is a recognition by God of Abraham’s faithful and complete fulfilment of those obligations, according him a very high rank in God’s estimation. Hence, God’s promise: “I have appointed you a leader of mankind” Thus, Abraham becomes the leader to be followed, the one who shows people the way to all goodness. 14. Being human, Abraham is immediately prompted to wish for that blessing and privilege to be extended to his offspring. What Abraham expressed was a natural instinctive human reaction, because man is always eager to multiply and perpetuate his achievements and attainments. By the passing of knowledge and experience from one generation to the next, the human lot is improved and life is preserved. This natural and necessary human process has been a target for criticism and attack, while Islam recognizes its importance, and promotes it through its law of inheritance, so that it serves human society to the full. 15, The misguided efforts made in some societies to undermine this natural progression in fact try to suppress human nature altogether. Such efforts betray short-sightedness, inhumanity and arbitrary methods in tackling social and moral ills. Unless remedied, these will lead to the fragmentation and destruction of society. However, solutions that run contrary to human nature will inevitably end in failure. What is needed is a solution that rectifies deviation and social ills without contradicting human nature. Such methods can only be adopted and made to work within a framework of divine guidance and faith. They require a profound and enlightened understanding of human nature and the human mind, and an unbiased outlook, free of all grudges and destructive tendencies. 16. The answer to Abraham’s question, “And what of my descendants?” reiterates an already stated major principle: that religious leadership and authority are granted purely on merit, in reward for sincere faith and diligent work. They are not inherited through ancestral lineage. God said: “My covenant does not apply to the wrongdoers.” 17. “Wrongdoing” takes various forms: it might be directed at oneself, by associating partners with God, or it might be oppression directed at fellow human beings. The leadership denied to wrongdoers includes all the meanings covered by the Arabic term imām, which include prophethood, political authority, and the leading of congregational prayers. Equity and justice make up the foremost qualification for this lofty vocation, and no one who deviates from these qualities deserves any form of leadership, in its widest sense. 18. This is the clear essence of the covenant made with Abraham. According to it, the Jews, as a result of their repeated wrongdoing, self-indulgence and waywardness, could never have an exclusive monopoly of the leadership of mankind. Similarly, and for the same reasons, some so-called Muslims today would also be barred from that covenant. 19. Islam gives no credence to ties or relationships not based on faith and sincere action. It places a sharp distinction between one generation and another when the later one deviates from the faith, despite their common ancestry. Indeed, according to Islam, faith can separate father and son, and man and wife. Thus the Arabs who adopted Islam are distinguished from those who did not, just as Jews and Christians who believed in the religion of Abraham, Moses and Jesus are distinguished from those who deviated from them. Ancestors and offspring only become one family or nation when they are all believers united by the same faith, regardless of colour and geographic or ethnic origins. Building the Ka`bah 20. We made the House [i.e. the Ka`bah] a resort for mankind and a sanctuary: Make the place where Abraham stood as a place of prayer.’ We assigned to Abraham and Ishmael the task of purifying My House for those who walk around it, those who sojourn there for meditation and those who bow down and prostrate themselves in prayer. (Verse 125) 21. The Sacred House, the Ka`bah, was defiled by the Arabs of the Quraysh who were supposed to be its trusted caretakers and custodians. They harassed and persecuted the believers and drove them out of Makkah. Yet God wanted this House to be a sanctuary to which people of all races resort. In there people should find peace and security for all. 22. The Arabs had been directed to establish “the place where Abraham stood”, which is a reference to the whole area surrounding the Ka`bah, as a place for prayer, which makes its subsequent designation as a qiblah, a spot towards which Muslims turn in Prayer, a very natural progression raising no objections from anyone. After all, it had been the very first place to which Muslims, the legitimate heirs of Abraham’s monotheistic religion, had turned in their prayer, because it had been dedicated to God and to no one else. Abraham and Ishmael, two pious and sincere servants of God, had been charged with cleansing it and preparing it for pilgrims who would come to it for worship and meditation. They would make no claim to its ownership, nor did they have it in their power to pass such ownership to anyone else. They were mere servants of God Almighty and keepers of His sacred and revered House. 23. Abraham said, ‘Lord, make this a land of security and make provisions of fruits for those of its people who believe in God and the Last Day.’ God said, ‘And as for he who disbelieves, I shall let him enjoy life for a while and then I shall drive him to suffering through the fire; and what a terrible end!’ (Verse 126) 24. While still pleading for the House to be made a universal place of peace and security for posterity, Abraham has clearly heeded God’s earlier admonition, as we now find him making the exception that only the believers should receive God’s favour. 25. The sūrah then goes on to paint a lively picture of Abraham and Ishmael embarking on the job of constructing the House of God and preparing it for worshippers: “As Abraham and Ishmael raised the foundations of the House, [they prayed]: ‘Our Lord, accept this from us; You are the One that hears all and knows all. Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful. Our Lord, send them a Messenger from among themselves who shall declare to them Your revelations, and instruct them in the Book and in wisdom, and purify them. You are Mighty and Wise.’“ (Verses 127-129) 26. Not only does this vivid account take the reader right into the scene of the action, but it also surrounds him with the mood and feeling of the occasion. It was a labour of love and devotion that those two pious people undertook, dedicated to God Almighty and carried out in expectation and hope that He would accept it and be pleased with it. 27. We almost hear the tone and music of their prayer, and we feel the atmosphere of heart-felt appeal to God. This is a special characteristic of the Qur’ānic style which brings a scene of an event long gone as though it is taking place here and now, right in front of us. In their prayer we cannot fail to note the sort of humility, devotion and profound faith that are worthy of prophets who understand the importance of true faith in this world. Such characteristics the Qur’ān tries to teach the advocates of faith and instil it in their hearts. 28. “’Our Lord, accept this from us; You are the One that hears all and knows all.’” (Verse 127) Their first aim is that their labour, which is dedicated purely to God, should be accepted by Him. Hence, they offer it with humility, hoping to earn God’s pleasure through it, pinning their hopes on the fact that God listens to their prayers and knows their feelings and intentions. 29. “Our Lord, make us surrender ourselves to You, and make out of our offspring a community that will surrender itself to You. Show us our ways of worship and accept our repentance; You are the One who accepts repentance, the Merciful.” (Verse 128) They turn to God seeking His guidance, fully aware that, without His help and support, they are powerless. Their prayer also shows the intrinsic solidarity of the community of believers over successive generations. “Make of our offspring a community that will surrender itself to You.” This shows not only the fact that faith is the most important aspect in a believer’s life, and appreciation of its great blessings, but also the instinctive natural feeling of wishing the best for one’s children and descendants. Their main concern was that their offspring should be God-fearing, righteous and obedient to God. So they add a specific request: “’Our Lord, send them a Messenger from among themselves who shall declare to them Your revelations, and instruct them in the Book and in wisdom, and purify them. You are Mighty and Wise.’“ (Verse 129) 30. That particular prayer was answered when the Prophet Muĥammad, a direct descendant of Abraham and Ishmael, was given his message several centuries later. We note that some time may elapse before God answers a particular prayer. As human beings, we tend to be impatient and want our prayers answered immediately, forgetting that it is for God Almighty to choose how and when they should be answered and fulfilled. 31. This prayer by Abraham and Ishmael carries particular significance for the debate that was going on between the Muslims and the Jews in Madinah at the time. The two Prophets expressly request God to make out of their offspring a nation that would serve God, as the word ‘Muslim’, (meaning one who submits himself) implies. The prayer makes clear that the Muslim nation, followers of Muĥammad, are the recognized heirs to the legacy of Abraham; that is, the leadership of mankind and the custody of the House of God in Makkah. This, in turn, is an affirmation of the Muslims’ right, over the idolater Arabs, to the Ka`bah, as well as of the latter’s precedence over Jerusalem as the qiblah faced by Muslims in Prayer throughout the world. 32. Jews and Christians who claim a religious bond with Abraham, and the Quraysh Arabs who claim an ancestral relationship to Ishmael, are informed in clear, simple language that Abraham excluded the wrongdoers among his offspring from his covenant with God, and prayed for guidance and salvation only for the believers among them. Furthermore, when Abraham and Ishmael embarked on building a place dedicated to the worship of God on earth, they asked Him to make a nation from their offspring, the Muslim nation that would submit to God; and to send them a messenger of their own, Muĥammad, to instruct them in the true religion of God. These are the real and legitimate heirs of the legacy of Abraham and Ishmael. 33. Then comes a brief interjection condemning those who dispute Muĥammad’s role as a prophet and messenger and argue about the essence of divine faith: “Who but a foolish person would turn away from the faith of Abraham? We raised him high in this life, and in the If to come he shall be among the righteous. When his Lord said to him, ‘Submit yourself’, he said, ‘I have submitted myself to the Lord of all the worlds.’ Abraham enjoined the same on his children, and so did Jacob, saying, My children, God has given you the purest faith. Do not let death overtake you before you have submitted yourselves to God.’“ (Verses 130-132) 35. The essence of the religion of Abraham is pure submission to God, or Islam, which only a foolish or obstinate person would abandon or reject. Abraham and Jacob, or Israel as he is otherwise called, were determined to hand it down to their offspring, in perpetuity. This religion had been chosen for them by God Himself, as an act of grace and a boon to them; it was not of their making, and a better choice they would not have. With the coming of Muĥammad and the message of Islam, a fresh opportunity opened up for the Arabs and the Jews of Arabia to fulfil the wishes of their forefathers from whom they were proud to claim descent. A Faith to Pass to Your Children 36. At this point we come to witness another awesome scene: Jacob on his deathbed, giving his last words of wisdom and advice to his children, gathered around him: “Were you present when death approached Jacob? He asked his children, ‘Whom will you worship when I am gone?’ They replied, ‘We will worship your God, the God of your forefathers Abraham, Ishmael and Isaac, the One God. To Him we submit ourselves.’“ (Verse 133) 37. It is indeed a tremendous and solemn occasion. The most important and only issue that concerned Jacob as he drew his last breath was the religion his children were to follow after his death. He was worried about the fate of his legacy and the future of the religion placed in his trust. His children’s reply must have been most reassuring and gratifying for him. The chain would not be broken, and the legacy of Abraham was sure to live on for many generations to come. 38. Jacob asks his children: “Whom will you worship when I am gone?” (Verse 133) He thus tells them why he gathered them, and the issue he wanted to be sure of before his death. It is the trust and the heritage of that blessed house. His children reassure Jacob that they would be true to their trust. Thus, the same heritage of Abraham was safe with Jacob’s children, who clearly state that they have submitted themselves to God. 39. The verse opens with a rhetorical question addressed to the Jews: “Were you present when death approached Jacob?” (Verse 133) It tells them what went on as witnessed by God Himself. They could not question the truth of what had happened or distort it after God has stated what went on. 40. In the light of these assertions, a clear distinction is established between that bygone generation and the one that was facing Islam in Madinah: “That community has passed away. Theirs is what they had earned and yours is what you have earned. You shall not be questioned about what they did.” (Verse 134) 41. Every generation has its concerns and characteristics, and the record for which it shall be accountable. A corrupt and heedless generation shall bear no relation to a righteous one. The only durable link between generations of nations is that of faith and belief. From the Islamic point of view, a nation’s characteristics are preserved and perpetuated through faith rather than race or blood, and generations are viewed as either believers or unbelievers, with every one seen in the light of their actions and record. 42. According to Islam, a nation is defined by its faith and beliefs, regardless of its constituent ethnic and racial groups, or how widely spread in the world they are. Having a common race or territory does not make a nation. This approach stems from Islam’s universal view of mankind as a single race deriving its unique human qualities from the divine spirit God had breathed into man at the moment of creation, rather than from some acquired physical qualities that are of little concern. The Argument Is Finally Settled 43. Against this historical background of God’s covenant with Abraham, the building of the Ka`bah and the entitlement to the religious heritage of Abraham, the sūrah takes a closer look at some Jewish and Christian arguments and claims. It exposes the weakness in those arguments and the insidious ulterior motives behind them. The passage is rounded off by presenting Islam as man’s comprehensive and universal religion, opposed and rejected only by those who are stubborn and ungrateful: 44. They say, ‘Follow the Jewish faith — or, follow the Christian faith — and you shall be rightly guided.’ Say, ‘No. We follow the faith of Abraham, who was truly devoted to God, and was not of those who associated partners with God.’ Say [all of you], ‘We believe in God and in what has been revealed to us, and in what was revealed to Abraham, Ishmael, Isaac, Jacob and their descendants, and in what was given to Moses and Jesus, and in what all prophets have been given by their Lord. We make no distinction between any of them, and to God we have surrendered ourselves. ‘ If they come to believe in the way you believe, they will be rightly guided; but if they turn away, they will be in schism, but God will protect you from them; He hears all and knows all.’ (Verses 135-137) 45. The Prophet is instructed here to confront the Jews and the Christians together with the same challenge, and call upon them equally to revert, together with the Muslims, to the original religion of Abraham, the founding father of the faith of Islam on earth. He was the one to make a covenant with God and he was true to his covenant. 46. Then the Muslims are called upon to acknowledge and declare an overall unity of faith, from that of Abraham right up to that of Jesus and Muĥammad. 47. The principle of the unity and universality of faith, and the unity of all prophets and messengers all through the ages, is the cornerstone of Islamic faith. It lends legitimacy to the Muslim community’s claim to the legacy of Abraham and to the right of trusteeship for God’s religion in this world. It is this principle as a fundamental backbone of Islam that gives it its universal characteristic, which brings people together under the same banner, free of all prejudice or discrimination. It makes the Muslim community open to all people in a spirit of genuine love and peace. 48. This leads to the conclusion that Islam, in its broad, universal sense, is the true guidance. Its followers shall succeed and prosper while its opponents will never find a firm basis to stand upon. On the contrary, they will live in constant turmoil and confusion. 49. This testimony from none other than God Almighty will give Muslims reassurance and make them proud of their faith and confident that they will overcome setbacks and tribulations and prevail over their enemies. God is on their side and “will protect you from them; He hears all and knows all.” (Verse 137) 50. The duty of believers is to uphold the faith and take pride in it and wear the distinctive mark of the true servants of God which makes them stand out and surpass all others in the world: “[This message takes its] hue from God; who can give a better hue than God? Him alone do we worship.” (Verse 138) He has given a very distinctive colour to the message He has chosen to be the last to mankind. It serves as a basis on which to establish an all-embracing human unity, free of all prejudices and fanaticism, giving no special status to any race or colour. 51. We need to reflect a little here about a unique and highly significant aspect of the Qur’ānic mode of expression. The beginning of this verse is a statement made by God: “This message takes its hue from God; who can give a better hue than God?” (Verse 138) The rest of the verse is a statement by the believers. The Qur’ān joins both statements without anything to separate or distinguish one from the other. This is a great honour to the believers when their statement is joined to that of God, indicating their very close link with their Lord. Examples of such highly significant type of expression are numerous in the Qur’ān. 52. The argument is then brought to its climax by posing the ultimate question: “Say, ‘Would you dispute with us about God? He is our Lord and your Lord. To us our deeds shall be credited and to you, your deeds. To Him alone we are devoted.’“ (Verse 139) 53. There can be no room for doubt about God’s oneness and sovereignty over all creation. He is the Lord of all of us, and He shall judge everyone by their own deeds. As Muslims, we devote our life and existence totally to God alone. We seek no other beings with or beside Him; and to us, these are incontrovertible and indisputable facts on which the faith of Islam rests. 54. In terse and forceful language, the sūrah poses other rhetorical questions regarding the faith of earlier prophets, well known to the Jews and the Christians: “Do you claim that Abraham, Ishmael, Isaac, Jacob and the Tribes were Jews or Christians?” (Verse 140) These lived long before Moses, and their faith preceded both Christianity and Judaism. God states the truth about their faith: “Say: ‘Do you know better than God?’“ (Verse 140) No answer could be offered to such a rhetorical question. Besides, both Jews and Christians knew very well that these Prophets lived long before their faiths. They further have, in their own Scriptures, clear statements speaking of the Prophet who would be sent with a message of the pure monotheistic faith of Abraham, but they suppressed that. Hence, the warning that God is fully aware of what they suppress: “Who is more wicked than one who suppresses a testimony he has received from God? God is not unmindful of what you do.” (Verse 140) 55. As the sūrah makes its final, irrefutable argument, showing the great gulf separating Abraham, Ishmael, Isaac, Jacob and his sons from the Jews who were the Prophet’s contemporaries, it repeats the verse with which it concluded its discourse about Abraham and his descendants who submitted themselves to God: “That community has passed away. Theirs is what they earned and yours is what you have earned. You shall not be questioned about what they did.” (Verse 141) With this powerful statement, all arguments are brought to their decisive conclusion.

Overview 1. This passage is almost entirely devoted to a discussion of the change of the qiblah, or direction faced in prayer, which occurred sixteen or seventeen months after the Prophet’s arrival in Madinah in 622 CE, and the controversy that attended it. The Jews of Madinah tried to exploit the qiblah issue to create division and confusion among the Muslims. The Qur’ān denounces their allegations, and warns of the damage they might cause to the more vulnerable members of the Muslim community. No reference can be found in the Qur’ān to the exact date of the change of the qiblah. 2. The main facts of the situation make it clear that prayer was made a daily religious duty for Muslims while they were still in Makkah. They faced the Ka`bah when they prayed. No specific order is given in the Qur’ān on this point. When the Muslims emigrated from Makkah to Madinah, the instruction was given to the Prophet that instead of the Ka`bah in Makkah, Muslims should face Jerusalem. The fact that in both cases the instruction had come from the Prophet rather than in Qur’ānic statements in no way diminishes its validity or authority. 3. This continued to be the practice until the revelation of the instructions in the present section, which superseded the previous ones. The Prophet, and the Muslims with him, were told to “Turn your face, then, towards the Sacred Mosque, and wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144) 4. Jerusalem happened to be the qiblah for the Jews and the Christians also, and the fact that the Muslims too had been instructed to use it as theirs gave the Jews of Madinah a ready excuse for refusing to recognize or accept Islam. They saw the fact that the Prophet and his companions faced Jerusalem when they prayed as proof that theirs was the true religion and their qiblah was the original and legitimate one. Muĥammad and his followers, they argued, should follow their religion and refrain from trying to convert them to Islam. 5. This was not easy for the Arab Muslims to accept, since they had always revered the Ka`bah and considered it their most sacred religious symbol. The Jewish arguments made the situation even harder for the Muslims. 6. The Prophet Muĥammad entertained a wish to turn towards the Ka`bah, and could be seen looking up to heaven anxiously, without uttering a word, trusting to God and His wisdom. 7. Not long afterwards instructions were revealed that the Muslims should turn towards the Ka`bah. Some Muslims were reportedly in the middle of performing their prayer when they heard the news, and immediately turned to face the Ka`bah. 8. The Jews resented that decision which deprived them of their argument. They began to question the wisdom of the Muslim leadership and to raise doubts about the validity of the religious basis of Islam. Did the change of qiblah from Jerusalem to the Ka`bah mean that the Muslims had been praying towards the wrong qiblah all that time? And, if Jerusalem was the right qiblah, and it was correct to pray towards it, then it must have been wrong to change to another one. Praying towards the new qiblah, the Ka`bah, would, in this case, not be valid. They further argued that such abrogation of earlier orders could not be done by God. Hence, the decision must have been made by Muĥammad himself, proving that he was not receiving any divine revelations. 9. The gravity of the controversy surrounding this event is clear from the considerable attention given in the Qur’ān to its ramifications and the effect it had on some rank-and-file Muslims. It is also clear in the way the sūrah deals with the concept of abrogation. This is discussed in full in Chapters 5 and 6, beginning with Verse 106. More on this later. 10. The change of the qiblah was a central event in the history of Islam with far- reaching long-term consequences. It gave Islam a new focus and identified the Muslim community as an independent nation with a qiblah of its own. 11. The earlier decision to declare Jerusalem rather than the Ka`bah as the qiblah was for specific educational reasons, as explained in Verse 143: “We appointed the direction of prayer [i.e. the qiblah] which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels.” 12. Before Islam, the Arabs revered the Ka`bah and considered it a symbol of their religious and cultural heritage and glory. But in order to test their sincerity in accepting Islam, and ensure that their hearts were totally free of narrow racial or tribal loyalties, God initially instructed the Prophet to command his followers to adopt Jerusalem as the direction they faced in prayer. It was a difficult instruction to carry out, but it was a crucial test of how much they really understood the nature and the spirit of their new religion. It was necessary in order to establish how far some of those early Muslims were still influenced by pre-Islamic racial and tribal traditions. 13. When the Muslims adopted their new direction, and the Jews had begun to exploit that situation, fresh divine instructions were received to revert to the Ka`bah as the direction to face in prayer. The basis for the new decision was, however, made clear. It stemmed from the fact that the Sacred Mosque at Makkah had, in the first instance, been established by Abraham and Ishmael as a monument to pure unadulterated monotheism. It was part of the heritage of Islam which had come about, as seen earlier in verses 124-141, in answer to Abraham’s prayer that a Messenger should be sent to his descendants, the inhabitants of Makkah, with the pure faith based on complete submission to God. 14. That part of the sūrah, giving the background and the circumstances surrounding the construction of the Ka`bah, provided a fitting introduction to the issue of the qiblah. Changing the qiblah back to the Ka`bah seems the only logical conclusion from that discussion of the dispute between the Muslims on the one hand, and the Jews, Christians and polytheist Arabs on the other, concerning Abraham’s covenant with God and the right to his heritage. That covenant bound Abraham and his descendants, from one generation to another, to total submission to God. 15. The construction of the Sacred Mosque at the Ka`bah was carried out by Abraham and his son Ishmael at God’s specific instruction. It is, therefore, part of the heritage passed on to their offspring. Muĥammad, a direct descendant of Abraham and a beneficiary of his covenant with God, and his followers, are rightful and natural heirs to that heritage, of which the Ka`bah is an important part. The decision to declare it a permanent qiblah for Islam and the Muslims is the natural one that brings reality, history and feeling together in unison. 16. The decision could not have come sooner. Jewish hostility towards Islam and Muĥammad, despite the temporary declaration of Jerusalem as a qiblah, did not diminish. They could see that their right to Abraham’s religious legacy was being forfeited as the days passed, and the time had come when the Muslims could emerge as independent and rightful claimants to that heritage, and move on to declare its universal and eternal message to the rest of the world. 17. It had become imperative for the Muslims to forge ahead in that way and to establish their distinct identity as a religious force for advocating the central principle of God’s oneness, or tawĥīd. The symbolism of the Ka`bah as the exclusive and permanent direction in prayer for the Muslim community was most important. 18. Symbolism, ritual and form in religious practice can be easily misunderstood, if taken in isolation from the ideals and principles of the religious faith itself. Physical expression of feelings and emotions is a natural human tendency, because man has a material as well as a spiritual aspect to his nature. Emotions and feelings are only fulfilled when expressed in a physical or tangible form, through which they are released to one’s happiness and satisfaction. This action brings about balance and harmony between the outer and inner aspects of the human soul, and provides a means of fulfilling man’s desire to know what lies behind the apparent symbol and the outward physical form. 19. All Islamic religious rituals are based on this basic natural philosophy. Mere intention expressed privately, or abstract spiritual meditation, is not enough to satisfy the requirements of religious worship. These involve the participation of the senses, coordinated movement of the body, and position, direction, dress, and recitation of set text, as well as abstention at specified times from food and drink. In this way, every movement and bodily action will have a religious significance attached to it, while religious ritual assumes meaning and dignity, thus bringing soul and body into full harmony. 20. In those religious communities where this innate human craving for symbolism and physical expression and representation of religious devotion is misunderstood or abused, people have gone astray. Idolatry and the worship of inanimate objects such as stones, trees, planets and stars, as well as animals and birds, can be traced to such abuse and misunderstanding. Islam presents a unique, straightforward concept of the nature of God Almighty, who is not anthropomorphic and whose attributes cannot be defined or represented in physical form. Nevertheless, physical means, or symbols, such as the qiblah, that point man’s senses, heart, soul and body towards God are important. God cannot be restricted by the confines of space, but man needs the dimension of space to direct and concentrate his devotion and feelings towards God. That is how the important need for the qiblah arises. 21. Once that principle was understood, it was necessary for the new direction in prayer, qiblah, to be unique and exclusive to Islam, in order to underline Islam’s distinction and eminence. 22. A corollary of this principle says that Muslims are specifically forbidden to emulate or adopt other, non-Muslim, religious and cultural customs. However, it would be wrong to put this down to bigotry or prejudice on the part of Islam, since outward religious and social behaviour is a reflection of the inner beliefs and ideals that motivate and determine behaviour and outlook. These beliefs and ideals are the main factors that distinguish between different nations, outlooks, ethical systems, moral values and ways of life. 23. Abū Hurayrah quotes the Prophet as saying, “The Jews and the Christians do not dye their hair. So, adopt a different line.” [Related by Mālik, al-Bukhārī, Muslim and Abū Dāwūd] He was also reported to have told a group of his Companions who stood up to greet him, “Do not be like other communities who stand up in reverence to one another.” [Related by Abū Dāwūd and Ibn Mājah] He also said, “Do not revere me in the same way the Christians revered Jesus, son of Mary. I am a mere servant of God. So refer to me as God’s servant and messenger.” [Related by al- Bukhārī] 24. The Prophet Muĥammad strongly advised against imitating non- Muslims in appearance, dress, manners, etiquette and behaviour. Behind all these outward aspects lie the emotions and convictions that shape man’s outlook, character and way of life. 25. More importantly, the Prophet strongly rules out the adoption of ideas and concepts not emanating from, or reconcilable with, the world order God has commissioned the Muslim community to promote and establish. He warns against defeatism and feelings of inferiority among the Muslims who, being selected to lead mankind, should derive their values and traditions, and the basis of their faith, from the original source of their religion: God Almighty. 26. The Qur’ān describes the Muslim community variously as the leading community, a consummately upright nation and a paradigm of moderation. This special acclaim is only conferred upon them by virtue of the fact that they draw their philosophy, outlook, traditions and way of life from God’s revelations. 27. It is not out of religious bigotry and intolerance that Islam presents itself to the world as a universal and most complete way of life. Islam sees itself as a unifying force in the world, because it advocates the unity of all mankind under one God- given social, political and economic way of life. It offers equality to all in the eyes of God, and does not recognize or advance the interests of one group at the expense of others. 28. Today, Muslims are called on once again to understand the significance of having their own exclusive qiblah. It is not merely a direction to which they turn in their Prayers, nor is it an empty symbol. It is a feature that distinguishes Islam’s whole outlook on life, its concerns and aims, and its identity. 29. Muslims today, more than at any other time in their history, need to assert their identity. They need to set themselves apart in the world, which is suffering under the tyranny of false religions, oppressive and arrogant ideologies, flawed political and economic systems and heedless leadership. They have to offer new and effective remedies to save mankind and fulfil God’s will, so that the world will acknowledge their community as the central and righteous nation commissioned by God to carry His message to all mankind. 30. Islam is a complete way of life. Through Islam, Muslims become fit to inherit God’s trust and the leadership of mankind, and to stand witness before God for all humanity. But it is only when they adhere faithfully to Islam that they take on their distinctive and unique features and qualities. Without it they lose their way; and their influence and status in the world diminish and evaporate. We will now look at the passage in more detail. A Middle Community and a Pure Faith 31. The weak-minded among people will say, ‘What has turned them away from the direction of prayer which they have so far observed?’ Say, ‘To God belong the east and the west. He guides whomever He wills to a straight path.’ Thus We have made you the community [ummah] of the middle way, so that you may stand witness against the rest of mankind, and the Messenger shall be a witness against you. We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels. It was indeed a hard test except for those whom God has guided. God would never have let your faith be in vain. God is Compassionate and Merciful to mankind. (Verses 142-143) 32. It is clear from the course of the discussion that ‘the weak-minded’ is a reference to the Jews of Madinah. They were the ones who stirred up the controversy about the change of qiblah from Jerusalem to Makkah, and questioned its validity and the wisdom behind it. 33. Al-Barā’ ibn `Āzib reported: “When the Prophet first arrived in Madinah, he stayed at his grandparents [or maybe he said at his maternal uncles] of the Anşār. The Prophet used to pray facing Jerusalem for the first sixteen or seventeen months, though he would have preferred to face the Ka`bah. The first prayer he offered[facing the Ka`bah] was `Aşr, when he was joined by a group of people. One of them later passed by another group praying in a mosque and said to them, ‘I bear witness before God that I have just prayed with the Prophet facing the Ka`bah.’ They all turned towards it without interrupting their prayer. The Jews were happy while the Prophet faced Jerusalem in prayer, but when he now turned towards the Ka`bah they were dismayed. It was then that this verse was revealed describing the Jews as weak- minded.” [Related by Mālik, al-Bukhārī, Muslim and al-Tirmidhī] 34. The way the Qur’ān deals with this issue clearly indicates the enormity of the effect that the Jewish campaign was then having on some ordinary Muslims. From the first few words one is made aware that a change of the direction to be faced in prayer is going to be announced. The tone is clearly meant to forestall the doubts and questions that were inevitably going to be raised by troublemakers. But the Qur’ān was ready with the appropriate reply to the argument they would put forward. 35. The Qur’ān goes on to direct the Prophet to the proper course of action in dealing with the questions that would arise and how to put the whole issue in its proper perspective. 36. “Say: ‘To God belong the east and the west. He guides whomever He wills to a straight path.’“ (Verse 142) Places and directions carry no intrinsic merit in themselves, except inasmuch as God assigns them such merit, and to whatever direction one turns, God will be there. It is God’s prerogative to guide whomever He wishes to the right path. 37. What He designates as the direction to be faced in prayer is the right and proper choice, and His designation of it is for the good of the community. 38. On such criteria Islam defines the relative merits of places and directions, and specifies the source of those criteria: God Almighty to whom all should turn and submit. 39. The sūrah goes on to outline the central position the Muslim community, or ummah, occupies in the world, and the great role it is destined to play in the history and development of mankind. A prerequisite of that status and role is that the Muslim ummah should have its own exclusive qiblah and distinct identity. It must, first and foremost, owe allegiance to none other than God Almighty, who has commissioned it for that great task. 40. “We have made you the community of the middle way, so that you may stand witness against the rest of mankind, and the Messenger shall be a witness against you.” (Verse 143) 41. The Arabic term wasaţ, used in this verse to describe the global Muslim community, is a vivid epithet which evokes a much wider range of meaning than is given by its literal equivalent of ‘middle’. The term is used here in a very broad sense. Thus, the Muslim community, or ummah, to use the Qur’ānic term, is a middle- of-the- road community which stands witness against other nations and communities in the sense that it upholds and defends justice and equality for all people. It weighs up their values, standards, traditions, concepts and objectives, judging them as either true or false. It occupies the dual position of being a witness against mankind and an umpire administering justice among them. God’s Messenger, Muĥammad, is in turn a witness against the Muslim community in the sense that, as its leader and guardian, he defines its aims, activities and obligations, and charts the direction it should take. His teachings, example and leadership stimulate the community to appreciate its role and position in the world, and live up to their requirements. 42. The Muslim community occupies the middle ground in its beliefs and outlook on life. It maintains a healthy and equitable balance between the two extremes of spiritual asceticism and materialism. It treats man as a balanced combination of body and soul, and allows him the opportunity and means to satisfy them both in such a way as to uplift the spirit and enhance the quality of human life. Within this framework of balance and moderation, every constructive talent, ability, aptitude, and activity is nourished and encouraged to grow and play its part in society. 43. The Muslim community is balanced in the sense that it is not rigid or dogmatic. It holds fast to its ideals and traditions, and to the sources of its religion and way of life, while fostering change and progress in all fields. It is an open society that welcomes new ideas and learns from the work and experience of other societies, cultures and civilizations. Its main objective is to seek the truth, wherever that may come from, and to adopt it with courage and confidence. 44. Balance and moderation are clear in the way Muslim society is run and organized. It is neither a permissive, undisciplined community nor a regimented one run by brute force or rigid rules. It is a society raised on learning, education and rich cultural and social traditions. 45. Within the Muslim ‘middle’ community, equitable and fair relationships are cultivated and regulated among all individuals and social groups in the community. Individual rights and liberties are guaranteed and protected in order to encourage innovation, production and growth, in a manner that will serve the common good without infringing upon the rights of the individual, or endangering society as a whole. Individual as well as collective rights and obligations are clearly defined to enable people to serve a society that will care for them and protect their rights and interests. 46. The Muslim community is also the middle nation geographically, because the part of the world where Islam first emerged, and which continues to represent the heart of the Muslim world, occupies a central position in the world as a whole. It has been a crucible of cultures and civilizations and a busy crossroads for trade from all corners of the earth. It has been, throughout history, a rich source of vital natural resources and raw materials of many kinds for nations and civilizations all over the world. This position has given the Islamic community a strategic and influential role to play on the world stage. 47. Islam emerged at a time that can be said to mark the beginning of maturity in human thinking. It brought a religious and social order that appealed to the human mind and rescued man from religions and philosophies founded on mythology, superstition, paganism or nihilistic thinking. It ushered in a new era of enlightenment that brought together genuine divine revelations, authentic philosophical thought and sound practical human experience to chart the proper course for man’s progress, happiness and prosperity. 48. What stops Muslims today from assuming the position and role in the world that God has assigned to them is the fact that they have abandoned the religion God has chosen for them, and adopted social and political philosophies and systems that are inconsistent with it. 49. World leadership imposes its own demands and responsibilities. For the Muslim community to legitimately earn that position again, it must undergo severe trials and make great sacrifices, prove its loyalty and dedication to God and show total allegiance to its wise leadership. 50. Having announced that the Ka`bah was to be the permanent, universal direction of prayer for Muslims, the sūrah now reveals the purpose behind the previous choice of Jerusalem as a temporary qiblah. 51. “We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels.” (Verse 143) From these few words one can immediately identify the divine approach in educating the Muslims and preparing them, from that early stage of their development, for the role of custodian of God’s message and the leadership of mankind. As part of that transformation, it was essential for that nascent community to be freed of all traces of paganism and ethnocentricity, and to become totally obedient and dedicated to the new religion of Islam. The early Muslims had to realize that their values and standards in life must, from then on, be derived from the divine revelations being regularly communicated to the Prophet Muĥammad. 52. In pre-Islamic days, certain elements of polytheism and racism had crept into the Arabs’ understanding of the faith of Abraham and the status of the Sacred House in Makkah. The Ka`bah had come to be venerated as an exclusively Arab shrine. This was contrary to its intended purpose, since it had been established by Abraham andhis son Ishmael as a symbol of purely monotheistic faith and for the reverence and worship of God alone. 53. To correct the situation and to test their faith and loyalty to the Prophet Muĥammad, God commanded the Muslims to adopt Jerusalem as the direction they face in prayer. Although it was not clear to the Muslims at the time, the measure was meant to be a temporary one, specifically intended to decide where their allegiance would really lie. 54. It was a delicate decision, but Islam is a complete and self-sufficient religion. It does not need to be supplemented or augmented by other religious beliefs. It does not accept any lingering traces of un-Islamic ways, serious or trivial. This is indeed the point implied in the Qur’ānic statement: “We appointed the direction of prayer which you formerly followed in order that We might distinguish those who follow the Messenger from those who turn on their heels.” (Verse 143) God certainly knows everything before it happens. However, He wishes that what is kept deep in people’s hearts should first appear in action before He holds them accountable for it. His grace means that He does not hold man answerable for his thoughts and feelings; He only holds man accountable for what he does. 55. It was also a critical decision because God was aware that it was going to be a hard test for some Muslims, still fresh from idolatry. But He was also there to provide help and support for the sincere ones: “It was indeed a hard test except for those whom God has guided.” (Verse 143) With God’s guidance every difficulty becomes easy. 56. For yet further reassurance, God affirms that the prayers the Muslims had performed facing Jerusalem were valid and the reward for them guaranteed. “God would never have let your faith be in vain. God is Compassionate and Merciful to mankind.” (Verse 143) God would have never burdened the Muslims with more than He knew they would be able to bear. As long as their intentions were genuine and their determination sincere, God was sure to come to their assistance and lighten the tasks expected of them. If a certain hardship or test is meant to reflect God’s wisdom and purpose, passing such a test is indicative of His mercy and compassion. 57. Thus the Muslims could feel content, confident and free of worry about the past and the future. Clarification of Issues 58. Next comes the indication that Muĥammad’s unease with respect to the direction of prayer was soon to be over, as God decreed a permanent one which would satisfy his wishes. However, the announcement comes with a stern warning that the Jews would oppose it and try to exploit it to sow division and confusion among the Muslims. 59. We have seen you often turn your face towards heaven. We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque; and wherever you all may be, turn your faces [in prayer] towards it. Those who have been granted revelations in the past know well that it is the truth from their Lord. God is not unaware of what they do. Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer. And neither may you follow their direction of prayer, nor would they even follow one another’s direction. If you were to follow their whims and desires after all the knowledge that has been given to you, you would certainly be among the wrongdoers. Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth. This is the truth from your Lord; never, then, be among the doubters. Each one has a goal towards which he turns; so vie with one another in good works. Wherever you may be, God will bring you all together. God has power over all things. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque. It is indeed the truth from your Lord. God is not unaware of what you do. From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque; and wherever you all may be, turn your faces towards it, so that people may have no argument against you, except those who are bent on wrongdoing. Have no fear of them, but fear Me, so that I may perfect My grace on you, and that you may be rightly guided.” (Verses 144-150) 60. We have a graphic description of the Prophet’s strong desire that God might direct him to a qiblah other than that which the Muslims had hitherto followed, i.e. Jerusalem. The Jews attempted to mislead the Muslims and exploit that situation to their advantage. We can almost feel the restrained desire of the Prophet and his reluctance even to say a prayer that reflected his desire. This is a question on which no one could have a say. It is entirely up to God. 61. The divine decree, expressed here with compassion and love, comes in line with the Prophet’s wish. The new direction of prayer is exactly the one he has been silently hoping for all those months: “We shall, therefore, make you turn in prayer towards a direction you will be happy with. Turn your face, then, towards the Sacred Mosque.” (Verse 144) What is more, is that it is a permanent and universal one: “Wherever you all may be, turn your faces [in prayer] towards it.” (Verse 144) 62. Thus the Ka`bah was reinstated as the original focus and symbol of religious unity for the whole world community of Islam. Muslims all over the world, with all their differences of race and language, would from then on perform their prayers facing the same spot on the globe. In doing so, Muslims would assert, and be reminded of, their human and religious unity, and of their membership of a single world community with a common way of life, a common religious legacy, and a common role and aim in the world. 63. The Muslim world community transcends race and language. The principle of God’s oneness, the bedrock of Islam, is thus manifested in total subservience to God alone; allegiance to the same leadership, that of Muĥammad; adherence to the same religion, Islam; and adoption of the same direction of prayer. Despite all the superficial differences that may exist between people, they are one and equal in their faith. There is no other means by which a truly universal and equitable human society can be brought forth and successfully organized. 64. Turning to the people of earlier revelations, the sūrah confirms their certain knowledge of the history and religious status of the Sacred Mosque at the Ka`bah. They were well aware that it had been established by Abraham, the founding father of the community that had inherited the creed of God’s oneness, and that its designation as the universal and permanent direction of Islamic prayer would be totally in line with the divine universal order. 65. Nevertheless, the sūrah points out, they would raise doubts and endlessly quibble over it. The Muslims should not be unduly concerned at that; God will take care of it, as He is fully aware of what they do. 66. There would be no point in reasoning with the Jews over the issue of the qiblah. Their problem was not lack of evidence or persuasion, but lack of faith and unwillingness to accept the truth. “Were you to bring every possible sign before those who had been granted revelations, they would not follow your direction of prayer.” (Verse 145) 67. It was not ignorance or lack of understanding that was responsible for that stubborn attitude, but caprice and vested interests. This would also be the source of subsequent Jewish and Christian animosity towards Islam, which was to emerge in various forms in later centuries. 68. In response to that bigoted stance, the proper and natural attitude of the Prophet is stated: “And neither may you follow their direction of prayer” (Verse 145) This Qur’ānic statement implies, particularly in its Arabic phraseology, a strong sense of finality and permanence. It also conveys to the Muslims a clear instruction never to adopt any direction of prayer, distinctive symbol or a way of life other than what gives it its clear Islamic identity. 69. The sūrah further reveals that neither the bitterly divided Jewish and Christian sects, nor even the majority of the Jews and the Christians, could ever agree on the adoption of one direction of prayer: “nor would they even follow one another’s direction.” (Verse 145) 70. As the Prophet is made fully aware of the truth in this matter of worship, he is warned against falling in with those people and their desires: “If you were to follow their whims and desires after all the knowledge that has been given to you, you would certainly be among the wrongdoers.” (Verse 145) 71. Having been addressed by his Lord with warmth and compassion, the Prophet is here given a strong warning. A grave matter of principle is involved here. There should be no hesitation in carrying out God’s instructions; personal preferences or considerations must not be allowed to influence the Prophet’s or the Muslims’ response to God’s will and command. A Muslim may not abandon the certain knowledge that is given by God to pick up what suits personal whims and desires. 72. This strong admonition also suggests that there could have been specific cases in which a certain degree of weakness had crept into Muslim minds, in the face of the vicious and insistent propaganda campaign launched by the Jews of Madinah. 73. The sūrah then asserts that the Jews and Christians were absolutely certain that what the Qur’ān has stated with respect to the qiblah issue, and other issues for that matter, and what the Prophet has ordered is the truth. However, they suppress the truth they know for their own self-interest: “Those to whom We granted revelation know it as well as they know their own children, but some of them knowingly conceal the truth.” (Verse 146) 74. It is a very powerful simile, used among the Arabs to denote absolute certainty. The point here is that the Jews, despite their denials, were as certain of the truth of the revelations that Muĥammad was receiving, including the announcement of the new direction of prayer. Therefore, the Muslims should pay them no attention nor be influenced by their allegations and misleading interpretations. The Final Say on the Direction of Prayer 75. Then the sūrah addresses the Prophet directly, saying: “This is the truth from your Lord; never, then, be among the doubters.” (Verse 147) The Prophet never entertained any doubt about the veracity of his message. Elsewhere in the Qur’ān, the Prophet is told, “If you are in any doubt regarding what has been revealed to you, then consult those who have read the Scriptures before your time.” (10:94) On hearing this verse, the Prophet said: “I entertain no doubts, and. I ask no one.” But the fact that he is here addressed directly is a clear signal to those around him, and others who would come later, who might be influenced by those who may try to undermine Islam. 76. It is appropriate for Muslims today to reflect on this statement. Some Muslims display remarkable naivety in relying on the authority of Jewish, Christian and Marxist Orientalists, for the interpretation and understanding of Islamic principles and texts of the Qur’ān and ĥadīth, or for the study and analysis of Islamic faith, literature, and history. It is a great pity that Muslim students have to be sent from Muslim countries to be educated in various Islamic disciplines in European and American universities, where some of them acquire a distorted and confused understanding of Islam and Islamic teachings and principles. We must never forget that the Qur’ān is the eternal book God revealed to the Muslim community, outlining what it should do and what it must refrain from. Unbelievers of any creed are not the ones to teach us our faith. 77. The sūrah gives us clear instructions not to rely on Jewish and Christian advice regarding Islamic principles and practices. It urges Muslims not to deviate from the path charted for them by Islam, and to compete among themselves in their pursuit of constructive and beneficial goals. They will, eventually, return to God, to whom all ‘mankind will be gathered: “Each one has a goal towards which he turns; so vie with one another in good works. Wherever you may be, God will bring you all together. God has power over all things.” (Verse 148) Thus God turns the minds of the Muslims away from the falsehood spread by the followers of other religions. They should disregard any schemes or ploys to thwart or undermine their status and role in the world. They should, instead, compete in doing what is good and beneficial. 78. The instruction to face the Sacred Mosque in Makkah is reiterated in the following verse: “From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque. It is indeed the truth from your Lord. God is not unaware of what you do.” (Verse 149) The point here has nothing to do with the people of earlier revelations. It is an order to the Prophet to turn towards the Sacred Mosque wherever he offers his prayers, emphasizing that what God reveals to him is the truth. But the verse also implies a warning in the words “God is not unaware of what you do”, indicating yet again that there had been some weakness among some Muslims, which called for attention and remedy. 79. Then comes a third reiteration of the institution of the new direction of prayer, but this new statement has a different purpose, namely to refute the argument made by the Jews and other people that taking Jerusalem as the direction of prayer was a vindication of their claim that their religion was superior to that of Muĥammad. It was also meant to counter the argument of the polytheist Arabs who had exploited the situation to turn their fellow Arabs, who venerated the Ka`bah, away from Islam. “From wherever you may come forth, turn your face [in prayer] towards the Sacred Mosque; and wherever you all may be, turn your faces towards it, so that people may have no argument against you, except those who are bent on wrongdoing. Have no fear of them, but fear Me, so that I may perfect My grace on you, and that you may be rightly guided.” (Verse 150) 80. This is a general order to the Prophet and the Muslims to turn in prayer towards the Ka`bah, wherever they happen to be. Thus, no one would have any argument against them. Any criticism of this decision is of no consequence, and its detractors, Jewish and Arab alike, are motivated only by stubborn hatred of Islam. But they need not be feared, because they can no longer pose any threat to Islam or Muslims. The Muslims in Madinah were reminded that God was on their side and would look after them until they were fully developed and transformed into the leading community they were destined to become. 81. The Muslims of that small community knew very well what God Almighty meant by the reminder: “so that I may perfect My grace on you, and that you may be rightly guided.” (Verse 150) Only a few years earlier they had been wallowing in tribal ignorance, dogged by futile internecine conflicts, and preoccupied with worldly pursuits. The Arabs before Islam were a heathen, aimless society, plagued by corruption and absurd religious beliefs and practices. They had little or no influence outside their immediate traditional territory, and no ambitions or ideals to strive for. 82. But Islam changed all that and transformed those erratic and wayward people into an enlightened, mature, outward-looking and powerful community, charged with the momentous and historic role of custodians of God’s message to the world, and poised to assume the leadership of mankind. 83. The Prophet’s generation of Muslims could see tangible proof, in their personal as well as communal life, of God’s infinite grace and favour. The reminder would raise their morale and boost their confidence and determination to move ahead. 84. That the instruction to adopt the new direction of prayer is mentioned three times stresses a different purpose each time. It was, first, to grant the Prophet Muĥammad his unspoken wish on this question; second, to assert that it was also the truth declared by God coinciding with the Prophet’s wish; and third, to put an end to self- serving criticism and hostility from other groups. 85. Apart from those reasons, we can detect that there was real cause for concern about weakness and doubt among some Muslims, which called for the instruction to be stressed and reiterated. This suggests that the campaign of false allegations was quite vicious and had gone some way towards creating disruption and confusion within the Muslim community. 86. Although these statements deal with the immediate issue at the time, the principles and the basic advice that they impart remain relevant and applicable in other similar situations that might arise in the perennial confrontation between the Muslims and their enemies. Abraham’s Prayers Are Answered 87. The sūrah goes on to remind the Muslims of more divine favours reserved for them. By one such special favour God has sent them a Messenger, Muĥammad, infulfilment of the prayer made by Abraham, the first custodian of the Sacred Mosque in Makkah, the permanent and universal qiblah of all Muslims. 88. Thus We have sent forth to you a Messenger from among yourselves to recite to you Our revelations, purify you, and instruct you in the Book and in wisdom and teach you what you did not know. Remember Me, then, and I will remember you; give thanks to Me and never deny Me. (Verses 151-152) 89. The same words of Abraham’s prayer (Verse 129) are used here, thus establishing a direct and significant link between the two Prophets and their religion. Islam was not, then, invented or born out of expediency, but had its origins firmly rooted in history. The direction of prayer that was being instituted had not been chosen haphazardly or without purpose. It was the answer to Abraham’s passionate and sincere prayers. 90. As a result of this boundless divine grace, the Muslims were sent a messenger, one of their own number, who was to be the last human Messenger from God to mankind, and had their own exclusive direction of prayer designated for them by God, thereby giving them a distinctive character and a privileged status in the world. 91. Another aspect of God’s favour is that, through Muĥammad, He was addressing the Muslims, a humble and insignificant band of believers, with His own words. Who were those people? What did they represent, for God and for mankind? What did they do or have to deserve God’s attention and special favour? 92. “Thus We have sent forth to you a Messenger from among yourselves to recite to you Our revelations, purify you...” The fact that Muĥammad had come from that society, and was chosen to receive God’s revelations, the Qur’ān, represented God’s limitless favour. God’s Messenger, Muĥammad (peace be upon him) was also sent to cleanse the Arabs of the sad misconceptions, corruption and ignorance that went with their idolatrous beliefs and lax way of life. Those whose souls are not purged by submission to God, at whatever time or place they may live, sink into a stinking depth of worldly desires that are unbecoming of man. In such a condition, man sinks lower than animals, controlled as animals are by their desires. The Prophet also purges their society of usury, cheating, looting and illegal earnings; all of which are impurities that contaminate souls, feelings, society and human life altogether. He further purges their lives of injustice, putting in place a superior standard of justice to which their community aspires. 93. “... And instructs you in the Book and in wisdom...“ This incorporates what has been mentioned earlier about reciting God’s revelations included in His book, and emphasizes its essential subject matter, i.e. wisdom. Wisdom is acquired as the fruit of instruction in this book, i.e. the Qur’ān. It is a quality which ensures that anyone who has it views matters in their proper perspective and evaluates them correctly. 94. He has the necessary understanding to appreciate the aims behind God’s commandments and teachings. 95. Before Islam, the Arabs were a heedless and xenophobic people, living in total darkness and moral corruption, given to inhuman practices such as usury, infanticide, slavery, piracy and other forms of crime. Islam had come to purge that vile and destructive way of life and transform the Arabs into a pioneering society that would uphold justice and strive to promote and preserve the humanity of man. 96. Muĥammad had also been sent to “instruct you in the Book and in wisdom and teach you what you did not know”. One of Muĥammad’s duties was to teach his followers how to understand and interpret the Qur’ān, and translate it into a practical code for daily life. Through the Qur’ān they acquired the wisdom and the ability to appreciate and understand God’s commands, evaluate ideas and concepts, and judge values and objectives. 97. It was through that slow and painstaking process of education and development that the first group of Muslims was raised out of an almost uncultured tribal desert people. Out of that community, within a phenomenally short time, came a nation with a rich ideology and a dynamic spirit, fit to assume a leading role in the world. 98. That pioneering generation was raised on the ideas and teachings of the Qur’ān and under the instruction of the Prophet Muĥammad, which was inspired by and derived from the Qur’ān. The Prophet’s mosque in Madinah was the focal point of Muslim life and its centre of learning, which produced a unique civilization and a community that has been unrivalled throughout history. 99. That divine legacy and those teachings, which were responsible for raising the first generation of Islam, remain intact and accessible today. It is vital for Muslims to return to their original source of knowledge and greatness, and to look at the Qur’ān as a guide and an instrument for change, rather than as lyrics to be melodiously chanted for idle pleasure. When God Remembers His Servants 100. This passage is concluded with yet another reminder of God’s favours to the Muslim community. God calls on Muslims to remember and praise Him, and in return He will remember them: “Remember Me, then, and I will remember you; give thanks to Me and never deny Me.’’ (Verse 152) 101. What honour, what benevolence and compassion! God Almighty, in all His greatness and glory, exchanges these sentiments on an equal level with His humble servants. What grace and generosity! 102. “Remember Me, then, and I will remember you” — it is the greatest privilege any human being can receive from God, whose generosity is limitless and whose benevolence knows no bounds. The Prophet Muĥammad is reported to have quoted God as saying: “Whoever remembers Me privately to himself I will remember him to Myself; and whoever remembers Me in the company of people I will remember him in a better company.” 103. The Prophet also quotes God as saying: “Son of Adam! When you remember Me to yourself, I will remember you to Myself. When you remember Me in the company of others I will remember you in a company of angels. When you draw closer to Me by a handspan, I will draw closer to you by an arm’s length; and when you draw closer to Me by an arm’s length, I will draw closer to you by a longer distance; and when you walk towards Me, I will run towards you.” 104. No words could possibly describe the effects and scope of this divine grace. Man can only reciprocate such feelings through prayer, meditation and total submission to God Almighty. This will eventually lead him to see and recognize no other power in this world but that of God. 105. The recognition of God’s power and the expression of one’s gratitude to Him come in several stages. The least of them is to acknowledge God’s grace and blessings and refrain from disobeying Him. The highest stage is that of total dedication of one’s thoughts, talents, energies and actions to the service of God. 106. The words “give thanks to Me and never deny Me” also carry a warning that negligence of, ingratitude to, and rebellion against God would lead to denying Him altogether, which is a most hopeless and dismal end. 107. All the instructions and warnings conveyed in the above passage are extremely pertinent to the issue of the direction of prayer, the focus of Muslims and the distinctive symbol of acknowledging God’s oneness. They are also pertinent to the confrontation with the Jews of Madinah, whose ultimate objective was to mislead the Muslims in the hope that they might revert to unbelief. Thus, they would deprive them of God’s favours and blessings, the greatest and foremost of which is that of faith. 108. The Jews were aware that the Arabs without Islam would go back to their aimless tribal existence, with no influence on the rest of the world or role in history. A people without sound principles or creed, or a philosophy of life, would have no reason to assume a position of leadership in the world. 109. To be remembered by God, Muslims have to remember that Islam is more than a religion concerned only with the spiritual or personal aspects of life. It is a complete way of life with teachings, laws and practices for the organization and development of all human affairs. History tells us that whenever Muslims showed awareness of God and dedication to His cause, they progressed and achieved prominence, and their standing in the world rose high above all others; but when they neglected Islam and forgot God, they declined and were crushed and left behind. 110. Yet, the door will always remain open. In His blessed book, the Qur’ān, God calls on Muslims: “Remember Me, then, and I will remember you; give thanks to Me and never deny Me.” (Verse 152)