بسم الله الرحمن الرحيم
يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاء فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُواْ أَرِنَا اللّهِ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُواْ الْعِجْلَ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُواْ الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لاَ تَعْدُواْ فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا (١٥٣-١٥٤)
3. These1 People of the Book ask you to bring down directly to them a book from the heavens [instead of this Qur’ān]. [This is no matter of wonder]. Of Moses they made an even greater demand. They said to him: “Show us God distinctly.” So for this rebelliousness a thunderbolt struck them.2 Then they worshipped the calf after obvious signs had come to them; yet We still forgave them and gave Moses clear dominance [on them].3 And We raised Tur over them with a covenant with them4 and directed them: “Enter the gates [of the city] bowing your heads,”5 and told them: “Do not be disobedient in the matter of the Sabbath,6 and [on all these things] We took from them a firm covenant. (153-154)
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاء بِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَا بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا (١٥٥-١٥٨)
Then because they broke their covenant [We laid a curse on them] and because they denied the revelations of God and because they killed the prophets unjustly and because they said: “Our hearts have a covering on them.” – [no], in fact, it is God who has sealed their hearts because of their disbelief, so [now] they will seldom embrace faith – and because of their disbelief7 and vicious accusation against Mary8 and because of their claim: “We have killed the Messiah, Jesus son of Mary, the Messenger of God.”9 – even though neither did they kill him nor did they crucify him;10 in fact, the matter was muddled up to them.11 Those who are disagreeing in this matter12 are inflicted with doubt about it; they do have no knowledge about it; they are only following conjectures. They certainly did not slay him; in fact, God lifted him up to him,13 and God is Mighty and Wise. (155-158)
وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا (١٥٩)
[This is a list of their crimes; so if they are now demanding that a book other than the Qur’ān be directly revealed to them, just ignore them. O Prophet!] There is none among these People of the Book but will believe in [this Qur’ān] before his death;14 and on the Day of Judgement it will bear witness against them.15 (159)
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللّهِ كَثِيرًا وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا (١٦٠-١٦٢)
Then only because of the iniquity of the Jews, We forbade them wholesome things which had been allowed to them16 and because they have been stopping others a lot from the path of God and because they have been taking interest even though they had been stopped from it17 and because they have been unjustly devouring the wealth of others,18 and it is for their disbelievers that We have prepared a woeful punishment.19 However, those of deep learning among them20 and those who have faith21believe in what has been revealed to you and what was revealed before you and are especially diligent in the prayer22 and pay the zakāh and believe in God and the Last Day. It is these whom We shall soon richly reward. (160-162)
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإْسْحَقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا وَرُسُلاً قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا (١٦٣-١٦٥)
[Do not pay heed to them O Prophet!] We have sent revelations to you as We sent revelations to Noah and to the prophets who came after him, and as We sent revelations to Abraham, Ishmael, Isaac, Jacob, and his progeny and to Jesus, Job, Jonah, Aaron, Solomon, and We gave the Psalms to David.23 We have sent revelations to messengers whom We have mentioned to you earlier and to some messengers whom We have not mentioned to you24 and with Moses God had spoken, the way speech is made:25 these messengers who were sent as bearers of glad tidings and of warning so that after them people are left with no excuse which they can present before God,26 and God is Mighty and Wise. (163-165)
لَّـكِنِ اللّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلآئِكَةُ يَ+شْهَدُونَ وَكَفَى بِاللّهِ شَهِيدًا إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللّهِ قَدْ ضَلُّواْ ضَلاَلاً بَعِيدًا إِنَّ الَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ طَرِيقاً إِلاَّ طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا (١٦٦-١٦٩)
[Let them deny if they want to] but God bears witness to what He has revealed to you.27 – He revealed it with His knowledge – and His angels also bear witness and sufficient is God alone as witness.28 Those who disbelieve and debar others from the path of God have strayed far into error. Those who disbelieved and [in this manner] wronged [their souls], God will not forgive them nor will He guide them to any path other than the path of Hell. The shall abide therein forever and this is easy enough for God. (166-169)
يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُواْ خَيْرًا لَّكُمْ وَإِن تَكْفُرُواْ فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْداً لِّلّهِ وَلاَ الْمَلآئِكَةُ الْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيهِ جَمِيعًا فَأَمَّا الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزيدُهُم مِّن فَضْلِهِ وَأَمَّا الَّذِينَ اسْتَنكَفُواْ وَاسْتَكْبَرُواْ فَيُعَذِّبُهُمْ عَذَابًا أَلُيمًا وَلاَ يَجِدُونَ لَهُم مِّن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا (١٧٠-١٧٣)
You people! This Messenger has come to you with the truth from your Lord.29 So profess faith [in him]. Your own benefit lies in this, and if you become adamant on disbelief [then remember that you would not be able to harm God in any way because] whatever is in the heavens and the earth belongs to God. [He will reward each person for his deeds because] God is all-knowing and wise. O People of the Book! Do not transgress the bounds of your religion30 and speak nothing but the truth about God.31 The fact is that Messiah, Jesus son of Mary, was no more than God’s Messenger and His Word which He cast into Mary, and a spirit from Him [which He blew into Mary].32 So profess faith in God and His messengers and do not make [God] three.33 Abstain [from this]; this shall be better for you. God is but one God. He is above and beyond having offspring. All that is in the heavens and the earth belongs to Him and He alone is sufficient to oversee their affairs.34 The Messiah shall never feel ashamed to be a servant of God, nor shall the angels who are close to Him.
And if anyone feels ashamed to serve God and is arrogant, then soon He shall gather all before Him. Then those who have professed faith and have done righteous deeds, He shall fully recompense them and also give them more out of His grace. And those who felt ashamed of this servitude and showed arrogance, He will inflict on them a painful punishment and they will find none besides God to protect or help them.35 (170-173)
يَا أَيُّهَا النَّاسُ قَدْ جَاءكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا فَأَمَّا الَّذِينَ آمَنُواْ بِاللّهِ وَاعْتَصَمُواْ بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا (١٧٤-١٧٥)
People! A clear evidence has come to you from your Lord and We have sent down to you a light which clearly explains [every thing].36 Therefore, those who profess faith in God and hold fast to Him, He will admit them into [the shades of] His mercy and His grace and will guide them to a straight path that leads to Him.37 (174-175)
يَسْتَفْتُونَكَ قُلِ اللّهُ يُفْتِيكُمْ فِي الْكَلاَلَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُواْ إِخْوَةً رِّجَالاً وَنِسَاء فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ يُبَيِّنُ اللّهُ لَكُمْ أَن تَضِلُّواْ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ (١٧٦)
4. People ask your verdict. Tell [them]: “God gives His verdict to you about your kalālah heirs:38 “If a person dies childless39 and he has only a sister, then she shall inherit half of what he leaves and if a sister dies childless, then her brother shall be her heir; and if there are two sisters, then they shall inherit two- thirds of what he [or she] leaves. And if there are many brothers and sisters, then the share of each male shall be that of two females.”40 God explain to you so that you err not and God has knowledge of all things. (176)
(Translated from Al-Bayān by Dr Shehzad Saleem)
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1. The first question was from the common Muslims and the second one was from the Hypocrites. Now this is the third question which in response to the call of this sūrah was posed by the People of the Book in the form of a demand. They demanded that instead of the Qur’ān, they wanted a Book directly revealed to them from the heavens. Only after that would they be willing to embrace faith. The answer given to them is couched in such warning that in the words of Imām Amīn Ahsan Islāhī anger is exuding from each and every word. He writes:
… the whole speech from the beginning to the end is based only on the charge sheet against them and the force and flow of the discourse is such that it becomes difficult to ascertain where exactly the speech has ended. In such a forceful and furious discourse, the enunciative (khabar) is generally suppressed. It is as if the rage of the speaker has taken the place of this enunciative and it becomes evident from the inchoative (mubtadā) as to what the speaker intends to say. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 415)
2. If the desire to observe God is for satisfaction and assurance, then this is not condemnable. However, this demand of the Israelites was a mere display of their uncertainty and skepticism and an excuse for their rejection and denial. They could not be convinced in any manner that God conversed with Moses (sws). Hence they were reprimanded. The Qur’ānic words used to convey this meaning are: These words imply that God did not wrong them in any way; it is they who wronged themselves. They are insisting on an experience which they could never have been able to bear. The result was that they were made to suffer the consequences.
3. This was achieved by cleansing the Israelites from the criminals at the behest of Moses (sws) and no one could dare utter a word before him. In the book of Exodus of the Bible, this incident is recorded thus:
… then Moses stood in the gate of the camp and said: “Who is on the LORD’s side [ie. firm in faith]? Come to me.” And all the sons of Levi gathered around him. And he said to them: “Thus says the LORD God of Israel: “Put your sword on your side each of you, and go to and fro from gate to gate throughout the camp, and each of you kill his brother and his companion and his neighbor.” And the sons of Levi did according to the word of Moses. And that day about three thousand men of the people fell. And Moses said: “Today you have been ordained for the service of the LORD], each one at the cost of his son and of his brother, so that he might bestow a blessing upon you this day. (Exodus, 32:26-29)
4. It is evident from the Qur’ān and the Bible that this covenant was taken from the Israelites in the valley of Tūr that the mountain was extracted from its place and made to hang aloft on their heads like a roof, and it seemed to them that it will fall on them. It is this situation which the Qur’ān has termed as raising Tūr over them. The Qur’ānic words which state this are: وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ. The letter ب is for mulābasah. Its purpose, in the words of Imām Amīn Ahsan Islāhī, is to portray the fact that the Lord Almighty raised aloft mount Tūr over them as well as the covenant that here is the covenant and mount Tūr; if this covenant is violated, their heads will crushed by this very mountain.
5. This was a city of Palestine after conquering which they were directed to enter it in a manner that showed their humility and modesty.
6. This originally was Friday which the Israelites had changed to Saturday. For generations, this day was specified for them to worship God signifying their covenant with Him. On this day, work, going out and hunting etc so much so lighting fire in their houses and taking service from slave men and maidens was prohibited to them. This verse mentions the people of one of their cities and refers to the various subterfuges they had invented to liberate themselves from its restrictions and in this manner made fun of God’s sharī‘ah.
7. This part is co-ordinated to the previous discourse. However, a parenthetical sentence has occurred in between after which the charge sheet against the People of the Book has resumed once again.
8. The Jews made this false accusation against Mary after Jesus (sws) had passed away. They did not have the guts to do this in his lifetime.
9. The words رَسُولَ اللّهِ (the Messenger of God) in my opinion are not part of the words uttered by the Jews. These words have been inserted by the Almighty and they serve to point out the severity of their sin.
10. This is another parenthetical sentence in which the claim of the Jews that they had killed Jesus (sws) is rebutted forthwith. Imām Amīn Ahsan Islāhī writes:
This immediate rebuttal brings to light two aspects: first, the messengers of God are in His protection. He does not let their enemies succeed in their plans against them. For this reason, the claim of the Jews that they killed him or crucified him is totally baseless. They totally failed in this mischievous scheme of theirs. However, by accepting a false claim they ended up eternally cursed and earned the constant wrath of God. Second, neither did any incident of killing the Messiah nor of crucifying him took place but the followers among Christians of Saint Paul got hold of this cooked up story and authored a whole mythology on its basis and in this manner in order to please others harmed their own selves. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 420)
11. What is meant is that the situation that was created made the Jews believe that they had actually crucified Jesus (sws). What then did actually happen? The most likely of scenarios is the one depicted in the Gospel of Barnabas. As per its account, when Judas Iscariot after being bribed by the chief priest of the Jews came over with some guards to arrest Jesus (sws), four angels at the behest of the Almighty took him away and transformed the voice and face of Judas into exactly those of Jesus (sws). It was he who was crucified. No one was able to even touch Jesus (sws). It is while pointing to this scenario that perhaps the Qur’ān has dubbed it as being made muddled up for the Jews.
12. The Qur’ānic words used are: إِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ. They refer to the Christians. Imām Amīn Ahsan Islāhī while explaining them writes:
… it is thus a fact that about the nature of the incident itself Christians … greatly differ with one another, and the mythology they have fashioned out has many discrepancies. These discrepancies are the obvious outcome of the fact that they have based their version and its reasoning on conjecture instead of reality, and in this manner the Christians crucified themselves on the cross from which the Almighty saved Jesus (sws). (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 421)
13. The Qur’ānic words used are: بَل رَّفَعَهُ اللّهُ إِلَيْهِ. This raising up has been explained by the Almighty in the fifty fifth verse of Sūrah Āl-i ‘Imrān: after giving death to Jesus (sws), He will lift him up to Him. This means that after claiming his soul, his body too would be claimed so that his enemies are not able to mutilate it. Jesus (sws) was a Messenger of God and about the Messengers this law has been stated in the Qur’ān that they are protected by God and unless their mission is complete their enemies are not able to harm them. Similarly, their humiliation and disgrace is also not tolerated by God, and those who are bent upon doing this are given respite by Him till a certain time period and after that the Messengers are necessarily protected from any harm these people may cause
14. The Qur’ānic words used are: لَيُؤْمِنَنَّ بِهِ. The particle ل is for emphasis and oath and the word imān here means to be convinced of something. Imām Amīn Ahsan Islāhī while explaining them writes:
… the only acceptable type of faith (imān) in religion is one which is based on conviction, attestation and acknowledgment – all three. Besides this there is another type of faith which does not constitute conviction and attestation but is based on mere acknowledgement. This is the faith of the Hypocrites. Similarly, there is another type of faith which has conviction in it but it is devoid of the constituents of attestation and acknowledgement. This is the faith of the arrogant and the haughty. The truth is fully evident to them yet because of their arrogance and mischief they evade attesting to and acknowledging it, and try to hide this mischief of theirs under the veil of various excuses. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 421)
It should be kept in mind that this sentence sounds warning and threat: in other words, today what the Prophet (sws) is trying to make them understand through the force of reasoning will materialize into reality in the near future; they should contemplate on what they will do at that time; they will have no option then but to accept it.
15. This sentence too sounds warning and threat the way the previous sentence did.
16. It is evident from verse 146 of Sūrah An‘ām that all animals which have nails were forbidden to the Jews. Similarly, the fat of cows and goats was also forbidden to them. In the verse under discussion, the words used are: فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ. The fact that the word فَبِظُلْمٍ (because of iniquity) is mentioned at the beginning refers to the fact that these things were prohibited for the Jews because they were guilty of wronging their own souls, and not because God had in any way wronged them.
17. This directive of prohibition of interest is explicitly mentioned in Exodus (22:25-27) and in Leviticus (35:35-38).
18. This verse refers to means which are against justice, honesty, fairness and against the good conventions of a society, and dealings which are not based on the true consent of the parties involved and in fact in them the interest of one of the parties is necessarily safeguarded and by taking advantage of the helplessness of the second party it is made a target of deceit or damage.
19. All these things relate to the list of crimes which has been referred to earlier. The eloquence in this whole discourse is worthy of attention. Imām Amīn Ahsan Islāhī writes:
… though a long list of the crimes of the Israelites has been narrated yet the purpose of this narration has not been mentioned in words. Within the list of these crimes a parenthetical sentence has occurred and after it the enumeration of crimes resumes. This style of discourse expresses the force of articulation and vim and vigour of the speaker as well as the intelligence and attentiveness of the addressee. It also expresses the clarity of the claim and the lack of need to express the decision. Several examples of this style can be seen in the orations of Arab orators. Some very eloquent examples of this style can be seen in some forthcoming sūrahs of the Qur’ān as well. A perspicacious listener can understand such a forceful discourse; however it is impossible to translate its force and eloquence into another language. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 419)
20. This refers to those scholars from among the Jews who had true knowledge of religion and were austere in practicing it and were also morally upright and sound in all aspects.
21. This refers to the common masses who though are not scholars yet because of their upright nature and noble character adhere to the Torah to the best of their knowledge and in this manner can be regarded as true believers. This character of the People of the Book has also been referred to in verse 113 of Sūrah Āl-i ‘Imrān earlier.
22. The Qur’ānic words used are: وَالْمُقِيمِينَ الصَّلاَةَ. The word الْمُقِيمِينَ is co-ordinated to الْمُؤْمِنُونَ; however, according the linguistic principle of ‘alā sabīl al-ikhtisās (on the basis of specifying) or ‘alā sabīl al-madh (on the basis of praise) is declined in the accusative. While referring to the eloquence found in this principle, Imām Amīn Ahsan Islāhī writes:
… the effect this change in style casts on the listener is that this variation directs his attention to the word and with regard to the meaning the benefit reaped is that without adding a single letter by mere change of style the meaning of specifying or praising the entity under discussion is achieved. Thus for example, if the general style of وَالْمُقِيمِونَ الصَّلاَةَ had been adopted in this regard, the meaning would only have been “and those who are diligent in the prayer”; however, when after change of style the words وَالْمُقِيمِينَ الصَّلاَةَ were said, the meaning was changed to “and especially those who are diligent in the prayer. This change highly praised the believers and also brought out their special trait, and also highlighted the importance which the prayer has in the whole edifice of religion. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 425)
23. The word زَبُور occurs in the verse as an indefinite noun. This is meant to highlight the exalted status of the Psalms among other divine books.
24. While explaining the nature of arrangement in which the names of the messengers are mentioned in this verses as well as the purpose of this comprehensive reference, Imām Amīn Ahsan Islāhī writes:
… the arrangement from Noah (sws) to Jacob (sws) with the mention of his progeny occurs in historical order; after that the arrangement is based on the attributes of respective messengers. Jesus (sws), Job (sws), Jonah (sws) and Aaron (sws) possess broad similarity in the specific category of trials they went through and in the help of God they received. Solomon (sws) and David (sws) are both prophets and kings. The latter has been mentioned after the former to emphatically refer to the Psalms. Moses (sws) is mentioned at the very end because he and Muhammad (sws) have close similarity. This fact is alluded to both in the Qur’ān and the hadīth.
… the purpose of the Qur’ān behind all this mention is that these are the prophets whose names and missions have also been mentioned in the Torah and this was the way in which the Almighty blessed His prophets with His revelations and words; the people of the Book are aware of all these prophets; where in this mention is there any reference of the fact that the Almighty revealed a Book to His prophet in such a manner that its sending down be witnessed by all? Indeed, God spoke to Moses (sws) the way one is spoken to. However, the Jews were not satisfied even by this; on this too, they raised the objection that unless God also speaks to them face to face how can they believe that He speaks to him? (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 431)
25. This is a special distinction of Moses (sws). It is evident from this that the nature of conversation with him was different to that with other prophets. However, this conversation never took place face to face; it took place from behind a veil ( ْ وَرَاِ الحِجَاب مِن).
26. Here the Almighty has cited the reason for which the messengers were sent and the need which required their advent: they come as warners and as bearers of glad tidings in order to awaken people from their slumber of ignorance and indifference, and the reason for sending them was to present another evidence – after the evidence of knowledge and reason – which highlighted the truth to such an extent that none was left with an excuse to deny it.
27. This sentence has begun with the particle of emendation (istidrāk). This emendation is on the overall meaning of previous verses.
28. i.e., witness to the fact that this is from God; He has revealed it with His knowledge. Hence it is pure and unadulterated in every sense; there is no possibility of any role or interference in it of Satan’s suggestions or one’s own desires.
The Qur’ān has stated this to assure the Prophet (sws). However, it is also a proof of the veracity of divine revelation. Imām Amīn Ahsan Islāhī writes:
… the argument cited above to prove the veracity of divine revelation is historical in nature. In other words, by judging the Qur’ān and the Prophet (sws) on the criteria of history of the prophets and of the revelation that came to them, the status of the Qur’ān and the Prophet (sws) is ascertained. Now a new argument is stated which by nature is an internal one. It means that a prophet hears, understands and evaluates the testimony of God and the angels in His inner self to such an extent that there remains no doubt in him about the veracity of the revelations which come to him. Such testimony is not procured by any non-prophet. For this reason there is a world of difference between the inspiration of a prophet and a non-prophet. It is possible that what a person considers to be a divine inspiration is actually an inspiration from his own self or from Satan. However, the source from which a revelation which comes to a prophet, the force with which it comes and the patronage and testimony with which it comes from God and His angels is in itself such manifest proof of its veracity that there remains no doubt in it. It is this aspect of the veracity of revelation because of which if the whole wide world refutes a prophet, even then his confidence is not shaken. His real life and vitality lies in his inner self where He finds himself in companionship with God and Gabriel. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 433)
29. Although the address is general, it is evident from subsequent verses that it is directed towards the People of the Book, in particular the Christians.
30. The word غُلُوْ when used in relation to religion means “to enhance the status and weight of some part of religion far beyond what is correct and required.” Here the reference is to the excess committed by the Chritians as a result of which they completely distorted their religion. Imām Amīn Ahsan Islāhī writes:
… Jesus (sws) was God’s servant and messenger. They made him the son of God and then elevated him to the status of divinity. Mary (sws) was his mother. They regarded her, God forbid, to be mother of God. Gabriel is God’s servant and angel. He was given the status of one of the three and made part of the concept of the holy trinity. Jesus (sws) urged them to safeguard themselves from the riches and luxuries of both this world and the next. As a result of this directive they fashioned out the whole system of monasticism. In other words, because oft this غُلُوْ no aspect of religion remain in its original form and place. Everything at the bottom was elevated to the top and everything at the top was relegated to the bottom. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 435).
31. The evil of غُلُوْ arises in religion by not giving due regard to this attitude. If only those things are ascribed to God which He Himself has said, then such an evil never arises.
32. This means that Jesus (sws) was God’s word kun and a spirit from Him which was blown the way it was blown in Adam and Eve. How can Jesus (sws) be given the status of God on account of this?
33. This refers to the Christian dogma of trinity. It is an innovation of Saint Paul. As per this dogma, the father, the son and the holy ghost share Godhead. However, it has been interpreted in such a way that claim to belief in monotheism is also upheld
34. In other words, when God alone is sufficient to oversee His creation and their affairs, then from does the option of associating some others in Godhead arise?
35. In order to understand the true meaning of this, readers should keep in mind the verse: لاَ تَغْلُواْ فِي دِينِكُمْ. Imām Amīn Ahsan Islāhī has elaborated it. He writes:
One of the primary reasons for being inflicted with غُلُوْ is arrogance. If people who accept and acknowledge a thing or a person are unaware of the bounds and limits or do not have the tendency to follow these bounds and limits, they are bent upon and desirous of proving the superiority of that thing or person on all the rest. Then they begin elevating and exalting them to the extent that they are able to satisfy their arrogance by making sure that no other entity can pose a threat or challenge this superiority. The Christians were confronted with this trial. When they accepted Jesus (sws), they could not confine themselves to accepting him as a creature and messenger of God. They reckoned that there were many creatures and messengers of God. If Jesus (sws) too was a creature and messenger of God, then what distinction did he have from the rest? The manifest arrogance found in this argumentation pushed them to go to unreasonable lengths to prove that he was God’s associate. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 437)
36. This refers to the Qur’ān for which the words بُرْهَانٌ and نُورًا مُّبِينًا are used. The first of these words explains the intellectual and argumentative nature of the Qur’ān: its reasoning and arguments are so powerful that no one can oppose them. The second of these words explains its practical side: it guides man in all affairs of life in such a way in that it brings him into light from darkness.
37. What is meant is that the Almighty on the Day of Judgement will guide people to His nearness. Imām Amīn Ahsan Islāhī writes:
… the fact that this guidance refers to the guidance in the Hereafter emanates from the fact that it is mentioned with the word فَسَيُدْخِلُهُمْ (He shall soon admit them) which obviously refers to the Hereafter; similarly, the fact that this guidance is towards one’s goal and objective emanates from this word. In other words, people who profess faith in God and hold fast to the rope of God which in the form of the Qur’ān has been revealed to them, the Almighty will not only admit them to His mercy and infinite grace but He will also guide them to His nearness through the straight and true path. This is the greatest of favours of the Hereafter. This is because the real objective of all divine directives and revealed guidance and the real purpose of all the efforts of the believers is to procure the nearness of God. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 438)
38. Research on the word kalālah has already been mentioned in the explanation of verses eleven and twelve of this sūrah. From here begins the answer to the fourth and last question. It arose about the shares of the brothers and sisters in the absence of children. Though a hint of an answer to this question was also found in verses eleven and twelve, but when people could not understand it and they posed this question, the Qur’ān answered it with full clarity. The verse begins with the words: قُلْ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ (God enjoins you about your kalālah relatives. These words are of the same style and pattern as يُوصِيكُمْ اللَّهُ فِي أَوْلَادِكُمْ (God enjoins you about your children). In the latter case, the directive is about the children as the heirs of a deceased while in the former case, the pronouncement is about كلاله (kalālah) relatives as the heirs of a deceased. The article ال (alif lām) defines the word كلاله (kalālah) in this verse, which testifies to the fact that the question concerns some specific relations among the كلاله (kalālah) relatives and the answer shows that these specific relations are the deceased’s brothers and sisters. Verse 12 of Sūrah Nisā’ has already empowered a person to bequeath a part of his legacy in favour of كلاله (kalālah) relatives like uncles, aunts, brothers and sisters. Here, a particular case is mentioned after the general directive. Considering this, the correct meaning of the verse is: “Say, Allah gives you a pronouncement about brothers and sisters among the kalālah relatives.”
39. The Qur’ānic words used are: إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ. They merely impose a condition which must be fulfilled if the brothers and sisters are to receive a share in a legacy. Just as in the verse فَإِنْ لَمْ يَكُنْ لَهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ (and if he does not have children, and his parents are his heirs), a condition is imposed that if the deceased is childless and only his parents are his heirs, then they shall receive such and such shares. Similarly, in the given verse, a condition is stated that if a person dies childless, and he has brothers and sisters, then their share is such and such. Also evident from the condition in the verse is that brothers and sisters are heirs of a deceased, only in case he dies childless. If he leaves children, then they do not have any share in his legacy except if a deceased makes a bequest in their favour according to the general directive mentioned in verse 12 of Sūrah Nisā’.
40. The shares of brothers and sisters stated here are the same as those of the children stated earlier. Also, the style in:
الْأُنثَيَيْنِ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ وَإِنْ (and if there are many brothers and sisters, then the share of each male shall be equal to that of two females’) bears witness to the fact that these shares also shall be given after the parents and the spouses are handed over their shares. The relevant arguments are presented in the explanation of verse 11 of this sūrah. Hence, if the deceased only has sisters, then two-thirds or one half (whatever the case may be) of the share meant for the brothers and sisters shall be given to the sister or sisters.