CHAPTER 4, VERSES 44 - 58
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَن تَضِلُّوا السَّبِيلَ ﴿٤٤﴾ وَاللَّـهُ أَعْلَمُ بِأَعْدَائِكُمْۚ
وَكَفَىٰ بِاللَّـهِ وَلِيًّا وَكَفَىٰ بِاللَّـهِ نَصِيرًا ﴿٤٥﴾ مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِۚ
وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَـٰكِن لَّعَنَهُمُ اللَّـهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا ﴿٤٦﴾ يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِۚ
وَكَانَ أَمْرُ اللَّـهِ مَفْعُولًا ﴿٤٧﴾ إِنَّ اللَّـهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُۚ
وَمَن يُشْرِكْ بِاللَّـهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا ﴿٤٨﴾ أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمۚ
بَلِ اللَّـهُ يُزَكِّي مَن يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا ﴿٤٩﴾ انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّـهِ الْكَذِبَۖ
وَكَفَىٰ بِهِ إِثْمًا مُّبِينًا ﴿٥٠﴾ أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَـٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا ﴿٥١﴾ أُولَـٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّـهُۖ
وَمَن يَلْعَنِ اللَّـهُ فَلَن تَجِدَ لَهُ نَصِيرًا ﴿٥٢﴾ أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذًا لَّا يُؤْتُونَ النَّاسَ نَقِيرًا ﴿٥٣﴾ أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِۖ
فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا ﴿٥٤﴾ فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن صَدَّ عَنْهُۚ
وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا ﴿٥٥﴾ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَۗ
إِنَّ اللَّـهَ كَانَ عَزِيزًا حَكِيمًا ﴿٥٦﴾ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًاۖ
لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌۖ
وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا ﴿٥٧﴾ إِنَّ اللَّـهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِۚ
إِنَّ اللَّـهَ نِعِمَّا يَعِظُكُم بِهِۗ
إِنَّ اللَّـهَ كَانَ سَمِيعًا بَصِيرًا ﴿٥٨﴾
Have you not seen those to whom a portion of the Book was given? They buy error and desire that you should go astray from the way (44). And Allāh best knows your enemies; and Allāh suffices as a Guardian, and Allah suffices as a Helper (45). Of those who are Jews (there are those who) alter words from their places and say: ‘‘We have heard and we disobey’’; and: ‘‘Hear, may you not be made to hear!’’; and: ‘‘Rā‘inā’’, distorting (the words) with their tongues and taunting about religion; and if they had said (instead): ‘‘We have heard and we obey’’, and ‘‘hearken’’, and ‘‘unzurnā’’, it would have been better for them and more upright; but Allāh has cursed them on account of their unbelief, so they shall not believe but a few (46). O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the people of the Sabbath, and the command of Allāh shall be executed (47). Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates any thing with Allāh, he devises indeed a great sin (48). Have you not seen those who attribute purity to themselves? Nay, Allāh purifies whom He pleases; and they shall not be wronged the husk of a date-stone (49). See how they forge the lie against Allāh, and this is sufficent as a manifest sin (50). Have you not seen those to whom a portion of the Book was given? They believe in idols and false deities and say of those who disbelieve: ‘‘These are better guided in the path than those who believe’’ (51). Those are they whom Allāh has cursed, and whomever Allāh cursed you shall not find any helper for him (52) Or have they a share in the Kingdom? But then they would not give to people even the speck in the date-stone (53) Or do they envy the people for what Allāh has given them of His grace? So indeed We have given to Ibrāhīm’s progeny the Book and the wisdom, and We have given them a grand kingdom (54). So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficent to burn (55). (As for) those who disbelieve in Our signs, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change for them other skins, that they may taste the chastisement; surely Allāh is Mighty, Wise (56). And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade (57). Surely Allāh commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allāh admonishes you with what is excellent; surely Allāh is Seeing, Hearing (58).
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COMMENTARY
These verses expose the condition of the People of the Book, giving details of their injustice, and also their deceptions concerning the divine religion; and these are more clearly applicable to the Jews. The verses are inter-related, having the same context.
As for the last verse, Surely Allāh commands you to make over trusts to their owners ..., some people have said that it is of Meccan period; they think that while the whole chapter, ‘‘The Women’’, is of Medinite period, two verses are of Meccan era - this as well as the last one of the chapter: They ask you about a decision of the law. Say: ‘‘Allāh gives you a decision ...’’ (4:176). (Vide Majma‘u ’l-bayān.) But the verse’s connection with the preceding ones is quite clear; and the same is the case with the last verse of the chapter, because it promulgates a law about inheritance, and inheritance was ordained at Medina.
QUR’ĀN:
Have you not seen those to whom a portion of the Book was given? ...: It has already been mentioned under verse 36 to 42 that they are somewhat connected with these ones, and that they were revealed about the Jews.
It appears from these verses that the Jews were in habit of presenting themselves as sincere well-wishers of the believers; they tempted the believers away from the right path, inciting them to niggardliness, telling them not to spend benevolently. They knew that if the Muslims followed their advice, their (believers’) endeavours would not achieve success, their efforts for advancement and progress would fail. It makes it certain that the verses were revealed about the Jews or about those who secretly talked to Jews and befriended them, then deviated from truth on their advice, tempted to niggardliness and then began telling others to be niggardly.
All this may be inferred from the words, and desire that you should go astray from the way. And Allāh best knows your enemies ...
The two verses, thus, mean as follows (and Allāh knows better): We have just described to you the condition of those who avoid spending, in the way of Allāh and indulge in pride, boasting, niggardliness and showiness. Do you want to see its concrete example? Look at the Jews. They were given a portion of the book, not the whole book as they claim. Yet they buy error instead of guidance; and they love that you too should go astray. They meet you with smiling faces, appear to you as good people and pretend to be your friends and helpers. They offer proposals which sometimes might seem good to you, which your hearts might be inclined to agree to. But their only desire is to turn you away from the right path - as they have gone astray themselves. And Allāh recognizes your enemies better than you do; and these are your enemies. Do not be deceived by their apparent good behaviour. Beware of them; do not obey their order; do not listen to their false words, nor be carried away by their sugar-coated talk. You suppose that they are your friends and helpers. Do you really need their false friendship and promised help? While Allāh suffices as a Guardian and Allāh suffices as a Helper. In presence of this Guardianship and Helper, why should you need their friendship and assistance?
QUR’ĀN:
Of those who are Jews and taunting about religion;: ‘‘Min’’ (مِنْ = of, from), in the phrase translated here as ‘‘Of those who are Jews’’, is explicative that gives detail of the preceding phrase, ‘‘those to whom a portion of the book was given’’, from among the Jews. Or it joins with the preceding words, ‘‘your enemies’’, from among the Jews.
Also it is said that the phrase, ‘‘Of those who are Jews’’, is predicate of a deleted subject (which is understood by the attributive clause) ‘‘alter words’’; the meaning: Of those who are Jews, there is a group that alters words; or, there are those who alter words. It is not uncommon to mention an attribute and delete the noun to which it is related, Dhu ’r- Rummah says:
They remained and among them (there were those) whose tears flowed fast,
And there were others whose tears filled the eyes leisurely.
Allāh says that they alter words from their places. It may refer to literal alteration, i.e., they change the position of words, delete from and insert into the book, as is said about the present Torah. Or it may indicate that they misinterpreted the words of Mūsā (a.s.) and other prophets, reported in the Old Testament, giving it some unintended meaning, other than the actual one; as they misinterpreted the prophecies of Torah which referred to the Messenger of Allāh (s.a.w.a.), and had earlier done about the prophecies referring to the Christ (a.s.), saying that the promised Messiah had not come yet; and they are waiting for him even today.
A third possibility: May be, the alteration of words from their places refer to their mischief mentioned soon after this sentence, where Allāh says: and [they] say: ‘‘We have heard and we disobey’’; and: ‘‘Hear, may you not be made to hear’’; and. ‘‘Rā‘inā’’, distorting (the words) with their tongues In that case, these sentences will be in conjunction with the words, ‘‘alter words’’. Alteration of words then will mean using a word in a wrong manner and wrong place. Usually when one says, ‘We hear’, it indicates obedience, and it is generally completed by saying, ‘We hear and obey’. It is totally disgraceful to say, ‘We hear and we disobey’; or to use the word, ‘We hear’, as a mockery or derision. Likewise, when one says, ‘Hear’, or ‘Listen’, it is a good manner to add, ‘May Allāh make you hear’; not ‘may you not be made to hear’, nor to say, ‘Rā‘inā’, which reportedly had in their language the import of, ‘Hear, may you not be made to hear’.
The words: ‘‘distorting (the words) with their tongues and taunting about religion’’: ‘‘al-layy’’ (أللَّيُّ = to twist, to distort). They twist their tongues and present falsehood in the guise of truth, commit disrespect and ridicule in the form of politeness and courtesy. The believers used to address the Messenger of Allāh (s.a.w.a.) with the word, ‘‘Rā‘inā’’ (رَاعِنَا = pay attention to us) O Messenger of Allāh!’’ Their meaning: Please listen to us, so that we may fully explain what we want to say. The Jews, taking its advantage, started addressing him with the same word, rā‘inā, which in their language had a disrespectful connotation totally against his high status. That is why Allāh condemned them in this verse, saying, ‘‘Jews alter words from their places’’, and then explaining this alteration with examples: ‘‘[They] say: ‘We have heard and we disobey’; and:
‘Hear, may you not be made to hear’;’’ then adding as an explanatory apposition: rā‘inā. They commit this reprehensible deed by twisting their tongues for taunting at the true religion; as the verse says: ‘‘distorting (the words) with their tongues and taunting about religion’’. Both masdars have been put here as circumstantial clause.
QUR’ĀN:
and if they had said (instead): ‘‘We have heard and we obey’’, and, ‘‘hearken’’; and ‘‘unzurnā’’, it would have been better for them and more upright;: It compares these words (which show religious reverence and submission to truth) with what they used to say (which was a result of twisting of tongues and taunting about religion); and declares that the former was better and more upright than the latter. But the fact was that there was no good or uprightness at all in the Jews’ words. [Then why this comparison? And why this comparative degree?]
Reply:
The verse compares the good effect of the true words with what the Jews thought was a good effect of their words - although in reality there was no good effect in it at all; thus the comparison is between the real good effect and an imaginary good effect. The meaning: If they had said, ‘We have heard and we obey ...’, it would have been much better and more upright than the goodness they think is achieved by them through this tonguetwisting and taunting. The style is the same as the one used in the last verse of the chapter 62 (‘‘Friday’’): And when they see merchandise or sport they break up for it, and leave you standing. Say: ‘‘What is with Allāh is better than sport and (better) than merchandise’’, and Allāh is the Best of sustainers (62:11).
QUR’ĀN:
but Allāh has cursed them on account of their unbelief, so they shall not believe but a few: The Muslims should not entertain any hope that the Jews would ever say, ‘We have heard and we obey’; because it is the word of faith and belief and these are cursed people who would not enter the fold of true faith. That is why the preceding sentence, ‘‘and if they had said ...’’, uses conditional particle, law (لَوْ = if) which denotes impossibility of the conditional clause.
Apparently the preposition, bi (بِ = on account of, with) in the clause, ‘‘on account of their unbelief’’, denotes causality; not instrumentality. [They have been cursed because of their unbelief; not that they are cursed with unbelief.] Disbelief may be removed by belief; therefore disbelief, per se, cannot turn into such a curse as to make belief impossible. Rather, when they disbelieved (and Allāh will describe their disbelieving ways at the end of the chapter) Allāh cursed them on account of that unbelief, with such a curse as would make them cling to their faithlessness; so they shall not believe except a few of them.
(Ponder on it.)
The words, ‘‘so they shall not believe but a few’’: It has been said that, ‘‘but a few’’, is a conditional clause, that is, they shall not believe except being in small number.
Others have said that ‘a few’ is adjective to a deleted noun. it means: They shall not believe but a little belief. This interpretation too, like the preceding one, is acceptable, but it requires further elaboration that attachment of smallness to the ‘belief’ is a sort of attaching an adjective to a concomitant of its noun - they shall not believe but a belief in which the believers shall be small in number.
Some exegetes have written that ‘‘a little belief’’ means imperfect one; accordingly, it would mean: They shall not believe but such a small quantity of belief as would be worthless - it would not rectify the believer’s actions, nor purify his self, nor improve his wisdom. But this interpretation is wrong. Belief can be said to be deep-rooted or transient, perfect or imperfect - according to its various degrees. But it is never called ‘little’ or small in number. Therefore, this adjective cannot refer to ‘belief’, and especially in a book like the Qur’ān which is the most perfect in rhetorics.
Moreover, the belief mentioned in the verse refers either to the real belief rooted in heart (which is opposite of hypocrisy), or to the apparent belief which is sometimes called Islam. There is no doubt that Islam accords recognition to both types of belief, and the Qur’ānic verses explicitly accept even the latter concept. Allāh says: and do not say to any one who offers you salutation (peace), you are not a believer (4:94).
Apart from that, the exception has been made from the sentence, ‘‘Allāh has cursed them on account of their unbelief ...;’’ and the least degree of belief or apparent Islam was enough to justify that exception - that they should have maintained correct manners and decorum by saying, ‘We have heard and we obey’, as the Muslims were doing.
What did put that exegete in this error? It was because he thought that as Allāh had cursed them because of their disbelief, it must be absolutely effective; in other words, not even a few of them would ever accept Islam. That led him to say that the exception means ‘‘but a little quantity’’ of faith, that is, an insignificant belief. He thought that only in this way the sentence, ‘‘but Allāh has cursed them on account of their unbelief’’, could be correctly explained. But he did not realize that such talks - and what they describe of evil characteristics, accusations and condemnations - apply to the society per se. It was the Jewish society, per se, which was subjected to curse, wrath and other general condemnations. They will not believe, will not attain felicity and will not succeed - and even now that society is in the same condition, and will remain so upto the Day of Resurrection.
As for the exception, it refers to individuals; and it does not effect a firm order decreed against a society if a few individuals are not subjected to it. Why was this exception necessary in this declaration? Because it is the individuals who constitute a society, when taken together. When Allāh said, ‘‘they shall not believe’’, it negated the belief from individuals - although it actually did so looking at them as a society. Still there was room for misunderstanding that the declaration covered every single member and none would ever be free from that curse. It was to remove that misconception that Allāh said, ‘‘but a few’’. The verse, therefore, runs on the line of the verse: And if We had prescribed for them: ‘‘Kill yourselves’’, or ‘‘go forth from your homes’’, they would not have done it except a few of them (4:66).
QUR’ĀN:
O you who have been given the Book! people of the Sabbath: ‘‘at-Tams’’ (اَلطَّمْسُ = to efface, to obliterate);‘‘al-wajh’’ (اَلْوَجْهُ = face, that part of a thing which is seen, which faces you; a man’s face is the side of head that is seen, which faces the addressee). The word is used in material as well as immaterial sense. ‘‘al-Adbār’’ is plural of ‘‘ad-dubur’’ (اَلدُّبُرُ = rear part, posterior). People of the Sabbath refers to a Jewish group which used to violate the rule of the Sabbath; therefore Allāh had cursed and transformed them. The Qur’ān says: And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them (7:166). And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: ‘‘Be apes, despised and hated.’’ So We made them an example to those who witnessed it and those who came after it (2:65 - 66).
The preceeding verses, as you know, had exposed the condition of the Jews or a group of them; the talk proceeded to say that they were inflicted with divine curse because they were faithless towards Allāh and His Messenger and corrupted what was good in their religion. That curse covered their whole society and deprived them of the divine help for believing - except for a few of them. [Coming to that stage] now the speech is addressed to all the People of the Book, as may be seen from the words, ‘‘O you who have been given the Book’’: It invites them to believe in the Qur’ān, the revealed Book which verifies that which they have got; then it proceeds threatening them of definite infliction of divine wrath which awaits them in case they unjustifiably and arrogantly rebel against this order - alteration of faces or curse from God.
That threat is given in the words: ‘‘... before We alter faces then turn them on their backs, or curse them ...’’ Alteration of face means here changing a man’s face (with which he goes forward to obtain his life’s aims, to achieve the expected bliss and happiness). It does not mean here effacement that obliterates it, nullifying and erasing all its signs. Rather it denotes a change that will turn it to the back-side. Consequently, the more he advances on his way (going, by natural instinct, to the direction of his face), the more is he retarded backwards (because now he is facing his posterior). The more he goes ‘ahead’ to get what he thinks is good for his worldly life or religion, the more he accumulates evil and mischief. The more he progresses, the more is he retrogressed. Such a man can never succeed in his endeavours.
As for cursing them like the violators of the Sabbath, obviously it means metamorphosis, as the above-mentioned verses show that those violators were transformed into apes. Accordingly, the conjunctive, ‘or’, in ‘or curse them ...’, connotes its literal meaning of alternative. There is a difference between the two threats. The former, that is, alteration of faces, would change the life’s goals of the condemned group without affecting any substantial change in their physique. The latter, that is, curse like that of the violators of Sabbath, would change their goals of life by transmuting their body-structure from that of humans to that of animals like apes.
If these people continued in their rebellion - and they will surely do, as the end of the verse shows - they will be inflicted with one of the two punishments: Either alteration of faces or being cursed like the violators of the Sabbath. At the same time, the verse indicates that the punishment would not cover all of them. The word, ‘faces’, being a plural without definite article, does not connote all-inclusiveness. This in its turn points to another fine point: The talk threatens a people with a consequence which will in fact be inflicted to only a group of them; it was therefore more effective to keep it vague as to who would be punished; this vagueness would keep each of them trembling with fear. The description of the related misdeeds fitted every individual of that society. Therefore, no one could consider himself safe from this dire chastisement. This is a well-known style when delivering threats to a group.
Apparently the pronoun, hum (هُمْ = them) in ‘‘or curse them’’, refers to ‘faces’. But the Arabic pronoun is [of masculine gender, and is] reserved for rational beings [like men, while ‘faces’ should take a singular feminine pronoun]. This clearly indicates that ‘faces’ refers to persons inasmuch as they turn towards their goals and objectives. That being the case, little credit can be given to those who interpret the alteration of faces and turning them on their backs in its literal meaning, that is, the physical faces would be turned to the backside. There is strong indication that it means alteration of psyche whereby thinking becomes crooked and reality is distorted; when he sees a truth he turns aside, but as soon as a falsehood appears he runs towards it, craves for it.
This an example of divine management when Allāh wills to show His displeasure, as He says: And We will turn their hearts and their sights, even as they did not believe in it the first time, and We will leave them in their inordinacy, blindly wandering on (6:110).
The above discourse makes it clear that alteration of faces in this verse refers to a sort of divine management of soul which changes its nature. Consequently the psyche is inclined towards falsehood and keeps away from truth, as far as believing in Allāh and His signs is concerned. This is supported from beginning of the verse, where Allāh says: ‘‘... believe that which We have revealed before We alter faces ...’’. Also it is clear from above that the curse here means metamorphosis.
Someone has said: Alteration of faces means that some people’s faces will be turned towards their backs; and that it will happen in the last days of the world or on the Day of Resurrection.
COMMENT:
The words, or curse them, goes against this interpretation, as explained earlier.
Someone else has said: This alteration indicates their being deprived of divine help in this world; they will ever remain in disgrace and misery; whenever they would proceed to an intended happiness, Allāh would change it to a mirage, an illusion devoid of good.
COMMENT:
Although this explanation is not so far-fetched, the beginning of the verse does not support it, as mentioned above.
A third writer has said that it refers to their exile, and then return to the place they were exiled from. They were expelled from Hijāz to Syria and Palestine whence they had originally come.
COMMENT:
It has been already said that the verse’s beginning as well as the context points to something else.
Nevertheless, all or most of the above explanations may be combined in the following way:- The phrase, altering of faces, means turning their hearts upside down and changing their inner self, facing from truth to falsehood; thus they shall never be able to believe in Allāh and His signs. Now, the true religion is the path without which man cannot arrive at blessings of worldly life; any one deviating from it must inevitably fall in fire-pit of corruption and mischief and stumble into abyss of destruction. Allāh says: Corruption has appeared in the land and the sea on account of what the hands of men have wrought, that He may make them taste a part of that which they have done (30:41); And if the people of the towns had believed and guarded (against evil), We would certainly have opened up for them blessings from the heaven and the earth; but they rejected, so We over-took them for what they had earned (7:96).
According to these premises, if one’s face is altered away from true religious realities, it would inevitably be turned away from all kinds of felicities of the worldly life. Whoever is debarred from blessings of religion will also be deprived of worldly blessings, like security of position, well-ordered safety, independence and sovereignty; in short, every thing that contributes to good life and makes a work fruitful. If there happens to be some success there, it would be to the extent the religious discipline has seeped into their societies.
QUR’ĀN:
and the command of Allāh shall be executed: What Allāh has decreed must take place without fail; and it has already happened, as Allāh has said in several verses of His Book: They are cursed, have been inflicted with divine wrath; and enmity and hatred has been established among them upto the Day of Resurrection.
QUR’ĀN:
Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases; ...: It appears from the context that the verse gives the reason for the preceding order, i.e., ‘‘believe that which We have revealed, verifying what you have, before We alter faces ...’’. Thus, its connotation will be as follows: If you do not believe in it, you shall be associating something with Allāh; but He does not forgive that any thing should be associated with Him; as a result of this polytheism, you will be inflicted with His wrath and punishment; consequently, He will alter your faces by turning them to your back-side; or He will curse you. This unforgiveness will bring in its wake the worldly consequences of polytheism, i.e., alteration of faces and divine curse.
This is the difference between this verse and another one of this very chapter: Surely Allāh does not forgive that any thing should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates any thing with Allāh, he indeed strays off into a remote error (4:116). The verse under discussion (4:48) threatens with worldly consequences of polytheism, while 4:116 warns of the consequences in the hereafter. This differences is inferred from contexts, although by themselves both verses encompass both types of consequences.
Divine forgiveness or unforgiveness is not affected haphazadly or at random; it takes place according to some underlying reason - and Allāh is Mighty, Wise. He does not forgive polytheism because creation (being a divine mercy) stands on the foundation of worship and mastership. Allāh says: And I have not created the jinn and the human beings except that they should worship Me (51:56). And there is no worship, no servitude with polytheism. As for His forgiving other sins besides polytheism, it will be affected through intercession of rightful intercessors, like the prophets, the waliyys, the angels and the good deeds, details of which were given under the topic of intercession in the first volume.
This verse does not speak about repentance, as it deals particularly with disbelief, and repentance does not combine with disbelief. Otherwise, every sin - including polytheism - is forgiven through repentance. Allāh says: Say: ‘‘O my servants! who have acted extravagantly against their own souls, do not despair of the Mercy of Allāh; surely Allāh forgives the faults altogether; surely He is the Forgiving, the Merciful. And return to your Lord ...’’ (39:53 - 54).
Polytheism, in the verse under discussion, certainly encompasses ‘disbelief’, because disbelief too shall not be forgiven, although formally it is not called polytheism. The People of the Book are not called by the Qur’ān as polytheists, although their disbelief in the Qur’ān and the message of the Prophet was nothing other than polytheism. (Vide exegesis of the verse 221 of ch.2)
. The People of the Book, by not believing in what Allāh had sent down verifying what they had had in their hands, became unbelievers and they associated what was in their hands with Allāh - because Allāh had not ordered them to hold fast to their scriptures, etc., the way they did. When a believer in Mūsā (a.s.) disbelieved in ‘Īsā (a.s.), he in fact disbelieved in Allāh and associated Mūsā with Him. Probably that is the reason why Allāh has used the clause, ‘‘does not forgive that any thing should be associated with Him’’, instead of saying, ‘does not forgive polytheists (or polytheist)’.
The proviso, ‘‘to whomsoever He pleases’’ removes a possible misunderstanding that anybody can influence the divine judgment and affect forgiveness; nobody can order or compel Allāh, the Great, the High. In many places in the Qur’ān, we find the proviso of ‘Allāh’s pleasure’ after description of confirmed realities; and the reason in all or most of them is the same removal of possible misunderstanding. For example, Allāh says: And as to those who are made happy, they shall be in the garden, abiding in it as long as the heavens and the earth endure, except as your Lord please, a gift which shall never be cut off (11:108).
Moreover, the reason demands that not every sinner should be forgiven; otherwise, it will render all orders and prohibitions ineffectual; promulgation of sharī‘ah will be an exercise in futility; and the regimen of spiritual advancement laid down by Allāh will be disturbed. That is why Allāh has said: ‘‘to whomsoever He pleases’’. It also shows that for every sin punishment must be given to at least some of its perpetrators; otherwise its prohibition would be futile. This observation does not go contrary to the generality of the verses of forgiveness; we are talking, not about comprehensiveness of the promise, but about its actual occurance. After all, many sins are committed by those who definitely shall not be forgiven because of polytheism or other reasons.
The meaning, therefore, is as follows:
Surely Allāh does not forgive that any thing should be associated with Him, be it done by a polytheist or an unbeliever; He forgives other sins (besides polytheism) through intercession of a good servant or a good deed; yet He is not bound to forgive every sin of this kind to every sinner; it is for Him to forgive or not to forgive; and whatever He decides is based on reason.
QUR’ĀN:
Have you not seen those who attribute purity to themselves?: ar-Rāghib has said, ‘‘ ‘az-Zakāt’ (اَلزَّآوة ) basically denotes the growth emanating from divine blessing There are two ways for a man to attribute purity to himself: One is through [good] deeds; it is paiseworthy, and the verse, He indeed shall be successful who purifies himself [87:14], refers to it. The other is by words, e.g., attesting to another person’s justice and probity. Such praise, if done for himself, is considered immoral. Allāh has clearly prohibited it: therefore do not attribute purity to your souls [53:32]. In this way, Allāh teaches good manners to man, because his praise for himself is repugnant in reason and sharī‘ah both. A wise man was asked: ‘What is repulsive, even if true?’ He said: ‘Man’s praising his own self.’ ’’.
The verse is a part of the series describing the conduct of the People of the Book. Obviously it was the People of the Book - or a group of them - who attributed purity to themselves. Here they have not been identified as ‘‘People of the Book’’, because it is not compatible with the knowledge of Allāh’s revelation to indulge in such contemptible acts. Those who persist in it have no connection with the Book or its knowledge.
This explanation is supported by their boastings quoted by Allāh in His Book: We are the sons of Allāh and His beloved ones (5:18); Fire shall not touch us but for a few days (2:80). Also their claim of being Allāh’s friends, as alluded to in 62:6, Say: ‘‘O you who are Jews, if you think that you are the friends of Allāh to the exclusion of other people ...’’ The verse under discussion, thus, speaks about the Jews; and is another testimony to the fact described in the preceding verses that they are too arrogant to submit to the truth or to believe in revelation sent by Allāh; the divine curse has engulfed them from all sides; and all this is a result of their self-complacency and self-praise.
QUR’ĀN:
Nay, Allāh purifies whom He pleases: The talk turns from their attribution of purity to themselves and rebuts it, by declaring that purifying someone is one of the exclusive prerogatives of Allāh. A man may possibly acquire excellence and achieve a sort of spiritual superiority. But he cannot rely on it, cannot be self-complacent on its account, unless he thinks that he is totally independent and needs no help from God. This is tantamount to the claim of divinity; he associates himself with the Lord of the universe. But how can poor man, who does not control any harm or benefit for his own self, nor has any say about his death or life, be independent of Allāh in any good or excellence? Man in his own self and in all his conditions belongs exclusively to Allāh - without any exception; this includes the good he thinks he has got and all things concerning that good. Now is there anything left for man to call his own?
This vanity and conceit - which incites man to attribute purity to himself - is the self-appreciation which is a fundamental evil. Very soon such a conceited person falls in another vice, and that is pride. That pride reaches its limit when he overpowers others, subjugating the servants of Allāh. It leads to oppression and unlawfully exceeding the limit, sacrilege of inviolable matters, and plunging his hands in other people’s blood, honour and properties.
This happens when only an individual is inflicted with this spiritual melady. But if it infects others and turns into a social tradition and national character, then it brings catastrophe in its wake resulting in humanity’s destruction and society’s corruption. It is the trait Allāh attributes to the Jews when they said: There is not upon us in the matter of the unlearned people any way (to reproach), (3:75).
No man should attribute to himself any praiseworthy characteristic, no matter whether the claim be true or false. It is not he who owns those characteristics for himself; they actually belong to Allāh. Allāh is the real owner of all that He has entrusted to man; it is He Who bestows superiority to whomsoever and in whatever way He pleases. It is His prerogative to purify whomsoever He pleases by bestowing on him superiority and grace; and to announce that servant’s purity by extolling and praising him for his perfect virtues. He says about Ādam and Nūh: Surely Allāh chose Ādam and Nūh (3:33); about Ibrāhīm: surely he was a truthful (man), a prophet (19:41); and the same sentence has been used about Idrīs in 19:56. He says about Ya‘qūb: and surely he was possessed of knowledge because We had given him knowledge (12:68); about Yūsuf: surely he was one of Our sincere servants (12:24); about Mūsā: surely he was one purified, and he was a messenger, a prophet (19:51); about ‘Īsā: worthy of regard in this world and the hereafter and of those who are made near (to Allāh) (3:45); about Sulaymān: most excellent the servant! Surely he was frequent in returning (to Allāh) (38:30); and the same sentence is used about Ayyūb in 38:44. Again he directs Muhammad (s.a.w.a.) to say: Surely my Guardian is Allāh, Who revealed the Book, and He takes in hand (the affairs of) the good ones (7:196); and extols him in these words: And most surely you are on sublime morality (68:4). Similar extolling phrases may be seen regarding a number of prophets in chapters 6, 19, 21, 37, 38 and so on.
In short, the right to purify someone is reserved for Allāh. Nobody shares it with Him; anyone trying to do it starts from injustice and ends at injustice, while Allāh purifies with truth and justice in true measure without excess or shortfall. That is why the words, ‘‘Allāh purifies whom He pleases’’, have been followed by the statement, and they shall not be wronged the husk of a date-stone, which gives a sort of reason for above.
It appears from the context that the divine purification mentioned here refers to praise in words, to verbal attribution of excellence to good servants - although the phrase is general and, if not seen within this context, could encompass actual purification as well as the praise in words.
QUR’ĀN:
and they shall not be wronged the husk of a date-stone: ‘‘al-Fatīl’’ (اَلْفَتِيْلُ ) on paradigm of ‘‘al-fa‘īl’’ (اَلْفَعِيْلُ ) is derived from al-fatl (اَلْفَتْلُ = to twist together, to entwine) and means, entwined. It is also interpreted as the husk found in the furrow of, or inside, a date-stone. It is narrated in traditions of the Imams of Ahlu ’l-bayt (a.s.) that it is the spot on date-stone an-naqīr (اَلنَّقِيْرُ = tiny spot on a date-stone) al-qitmīr (اَلْقِطْمِيْرُ = pellicle enveloping a date-stone). Also it is said to mean dirt twisted worm-like with fingers. Anyhow it alludes to something utterly worthless.
The verse proves two things:-
First:
No one having any excellence should be proud of it, nor should he indulge in self-appreciation. Rather it is an exclusive prerogative of Allāh, as the verse says, to purify those who deserve it. Let alone self-praise, the verse obviously indicates that one should not attribute excellence even to other virtuous persons, except in the way Allāh has praised them. It follows that excellence is only that which Allāh has praised and extolled. Any excellence that is not recognized by religion as such is not excellence at all. It does not mean that people should ignore other persons’ virtues and excellence; nor that they should not recognize others’ superiority or refuse to give due respect to them. The virtues and excellence given by Allāh are among the signs of Allāh about which Allāh says: and whoever respects the signs of Allāh, this surely is (the outcome) of the piety of hearts (22:32). Accordingly, it is incumbent on an ignorant one to submit to a scholar, to accord him respect, as in this way he shall be following the truth. Allāh has said: Say: ‘‘Are those who know and those who do not know alike?’’ (39:9). At the same time, the scholar is not allowed to brag of his knowledge or to indulge in self-praise. The same applies to all genuine human virtues.
Second:
Some of our ‘research scholars’, following a western ideology, have written that self-reliance is a valuable human virtue. But it is something that religion does not recognize, nor does it conform to the Qur’ānic taste. What the Qur’ān teaches on this subject is reliance on Allāh, getting strength from Allāh. The Qur’ān says: Those to whom the people said: ‘‘Surely men have gathered against you, therefore fear them’’; but this only increased their faith, and they said: ‘‘Allāh is sufficient for us and most excellent Protector is (He) (3:174); that the power is wholly Allāh’s (2:165); surely might is wholly Allāh’s (10:65). There are many verses of the same connotation.
QUR’ĀN:
See how they forge the lie against Allāh, and this is sufficient as a manifest sin: Their self-praising - that they were children of God, and His beloveds and friends, etc. - is a lie against Allāh, as Allāh has not given them such distinction. Moreover, attribution of an excellence to oneself is in itself a lie against Allāh, even if the claim be true, (as was described above); because it is tantamount to associating oneself with Allāh, while He has no associate or partner in His Kingdom, as the Qur’ān says: and He has not a partner in the Kingdom (17:111).
Even if there were no evil other than its being a lie against Allāh, it would have been enough as a manifest sin. It is absolutely appropriate to call it a sin. Sin is a condemnable act which prevents man - or delays him - from achieving goodness; and this disobedience is a branch of polytheism which keeps man away from divine mercy. The same condition prevails in polytheism which throws man into disbelief. Compare the clause under discussion with the preceding verse, where the declaration, ‘‘Surely Allāh does not forgive that any thing be associated with Him, ...’’, has been followed by the clause, ‘‘and whoever associates any thing with Allāh, he devises (or, forges) indeed a great sin.’’
QUR’ĀN:
Have you not seen those to whom a portion of the Book was given? They believe in idols and false deities ...: ‘‘al-Jibt’’ (اَلْجِبْتُ = translated here as idol) and ‘‘al-jibs’’ (اَلْجِبْسُ ) means a thing which has no good in it. It has also been interpreted as ‘any thing that is worshipped other than Allāh’. ‘‘at-Tāghūt’’ (اَلطَّاغُوتُ = translated here as false deity) is, like ‘‘at-tughyān’’ (اَلطُّغْيَانُ = to exceed proper limits; oppression) a masdar which is generally used as an active particle. This too is said to mean anything which is worshipped other than Allāh. The verse points to an event in which some People of the Book had supported the unbelievers against the believers, saying that the polytheists’ path was more correct and more straight than that of the believers. They said it while they knew that the believers followed a monotheistic religion revealed in the Qur’ān which verified their own revelation; and that the polytheists believed in idols and false deities. This judgment was an acknowledgement by them that the polytheists had a share in the truth. By assigning truth to idols and false deities they had committed polytheism - they had shown their belief in those false deities which Allāh has accused them of, and then cursed them, saying: ‘‘These are they whom Allāh has cursed ...’’
This supports what has been narrated (about the cause of its revelation) that the Meccan polytheists had asked some People of the Book to adjudge between them and the believers as to whose religion was better; and they had decided in the polytheists’ favour against the believers, as will be narrated under ‘‘Traditions’’.
The verse mentions their having been given a portion of the Book, to put more emphasis on their condemnation. They were supposed to be scholars of the Book which had exposed the falsity of idols, etc.; what could be more abominable, more disgraceful for such people than believing in idols and false deities?
QUR’ĀN:
Or have they a share in the Kingdom? speck in the date-stone.: ‘‘an-Naqīr’’ (اَلنَّقِيْرُ ) on paradigm of fa‘īl, has the connotation of ‘‘al-manqūr’’ (اَلْمَنْقُورُ = tiny amount pecked from earth by a bird). Its another meaning has been written earlier under verse 49.
Some exegetes have said that the particle ‘or’ is unrelated to the preceding sentences. It therefore means ‘rather’; and the interrogative implies refutation. The meaning: Rather, do they have a share in the kingdom? That is, they do not have any share.
Others have said that ‘or’ alludes to a deleted but understood clause. The meaning: Do they have more right of prophethood, or do they have a share in the kingdom? But it has been rebutted by others, saying that such deletion is allowed only in poetry, because of restrictions of meter; and there is no such limitation in the Qur’ān.
Apparently, ‘or’ is related; and the omitted alternative is the one to which the preceding verse (Have you not seen those to whom a portion of the Book was given?) points. The meaning therefore will be as follows: Do they have right to judge in any way they like, or do they have a share in the kingdom, or do they envy the people? This interpretation shows that all three questions are well-connected and the speech well-organized.
Kingdom denotes authority over material and spiritual affairs. It encompasses the ‘kingdom’ of prophethood, mastership and guidance, as well as that of people and property. This comprehensiveness is inferred from the preceding and following sentences. The preceding verse points to their claim that they could issue judgment against the believers; in other words, they had authority over spiritual matters. The ending clause,‘‘But then they would not give to people even the speck in the date-stone’’, refers to control over material things (or over all things including material ones). Therefore, ‘‘the kingdom’’ in the verse covers both material and spiritual authority.
The meaning, therefore, will be as follows: Do they have any share in the kingdom of prophethood, mastership and guidance, etc., which Allāh has bestowed on His Prophet? Had it been so, they, because of their miserliness and evil nature, would not have given to the people even insignificant and worthless things. It is nearer in meaning to the verse 17:100; Say: ‘‘If you control the treasure of the mercy of my Lord, then you would withhold (them) from fear of spending.’’
QUR’ĀN:
Or do they envy the people for what Allāh has given them of His grace?: It is the last of the three alternatives. The question is addressed to the Jews refuting their statement that the religion of polytheists was better guided and more upright than that of the believers’.
In this context ‘‘the people’’ refers to the believers; and ‘‘... what Allāh has given them of His grace’’ to the prophethood, the Book and the religious knowledge and realities. But the next sentence, So indeed We have given to Ibrāhīm’s progeny the Book and the wisdom ..., restricts the word, ‘people’, to the progeny of Ibrāhīm; thus ‘‘the people’’ would mean the Prophet (s.a.w.a.); because whatever divine grace, mentioned in the verse, was given to others, had come through him and by his blessings. It was already explained under the verse, Surely Allāh chose Ādam and Nūh and the descendants of Ibrāhīm (3:33), that ‘‘the descendants of Ibrāhīm’’ refers to the Prophet (s.a.w.a.) and his progeny.
There is no difficulty in using the word ‘people’ for a single person, as it is a usual style of allusion. You say to someone who always gives you trouble: Why do you trouble people? What have you got to do with people? By the word ‘people’, you mean your own self.
QUR’ĀN:
So indeed We have given to Ibrāhīm’s progeny the Book and the wisdom: The sentence makes them despair in their envy, cutting off all hopes that this divine grace might be removed from Muhammad (s.a.w.a.), that this bounty might be taken back. Allāh has already given to Ibrāhīm’s descendants whatever He intended to give them of His grace, bestowed on them of His mercy as He was pleased to. Now, let them die in their desperation; their envy will not avail them anything. It shows that Ibrāhīm’s descendants may mean either the Prophet and his progeny (from among the descendants of Ismā‘īl) or all his descendants through Ismā‘īl and Ishāq, in order that it may include the Prophet (s.a.w.a.) who was the one envied by the Jews. But it cannot mean the Children of Israel from among Ibrāhīm’s descendants; otherwise, the speech will become topsy-turvy, confirming the Jews in their envy of the Prophet (s.a.w.a.), or of the believers (as the Prophet was among them). Obviously it would ruin the whole argument.
Also it is obvious from this sentence, as we have written above, that the envied people are from the progeny of Ibrāhīm, and it supports the view that the word, ‘‘the people’’, refers to the Prophet (s.a.w.a.). As for the believers, not all of them were from the progeny of Ibrāhīm, nor was there any superiority for the believers of his progeny over those who were not his descendants. The verse therefore cannot be applied to the believers. Also, mere believing in, and following, the religion of Ibrāhīm does not entitle the believers to be named, ‘‘descendants of Ibrāhīm’’. Likewise, the verse, Most surely the nearest of people to Ibrāhīm are those who followed him and this Prophet and those who believe (3:68), shows the nearness of the believers to Ibrāhīm, but does not make them his descendants. Rather, by referring to them as those who followed him, (and not as his progeny), it proves that unrelated believers cannot be called as ‘‘descendants of Ibrāhīm’’.
The Ibrāhīm’s progeny, therefore, refers either to the Prophet alone, or to him together with his (Prophet’s) progeny and his grandfather, Ismā‘īl and others like him.
QUR’ĀN:
and We have given them a grand Kingdom: It has already been explained that, in the light of the context, the kingdom here has a comprehensive meaning which encompasses spiritual authority including prophethood and real mastership over the people’s guidance. It should be kept in mind that Allāh does not attribute grandness and greatness to worldly kingdom if it does not lead to spiritual superiority or religious excellence.
This interpretation is also supported by the fact that Allāh has not mentioned prophethood and mastership when enumerating His grace to the progeny of Ibrāhīm (So indeed We have given to Ibrāhīm’s progeny the Book and the wisdom). It makes it certain that the prophethood and the mastership are included in the comprehensive term, ‘‘grand kingdom’’.
QUR’ĀN:
So of them is he who believes in him, and of them is he who turns away from him: As translated here, the contrast between the two sides is clear and needs no further elaboration. But the latter clause may also be translated as follows: and of them is he who prevents (others) from (believing in) him. In that case, it would indicate that the Jews were not satisfied with just refusing to believe in Muhammad (s.a.w.a.); they endeavoured their utmost to hinder people from coming to the way of Allāh and believing in the revelation sent to the Prophet.
QUR’ĀN:
and hell is sufficient to burn ...: It threatens them with burning in hell because they prevented people from believing in the Divine Book, and started the fire of mischief against the Prophet (s.a.w.a.) and the believers.
Then Allāh describes as to how the hell is sufficient for them; He says: (As for) those who disbelieve in Our signs, We shall make them enter fire. It goes on giving a description of their burning which also gives its reason It is followed by the verse, And (as for) those who believe and do good deeds, We will make them enter garden Thus the contradistinction between the two groups - those who believe in him and those who turn away, and hinder others, from him - becomes crystal clear; showing that they are poles apart so far as the happiness and unhappiness of the life hereafter is concerned; for one group are the gardens and their dense shade; for the other, blazing fire of the hell and roasting in it - May Allāh protect us from it.
The meaning of the verses is quite clear.
QUR’ĀN:
Surely Allāh commands you to make over trusts to their owners and that when you judge between people you judge with justice; ..: The second clause, ‘‘and when you judge ...’’, has a clear connection with the preceding verses. The divine speech in those verses revolves around the Jews’ judgment that the polytheists were better guided in path than the believers. Allāh had mentioned in that verse that they were given a portion of the Book; and the Book clearly explains the divine signs and religious realities. It was a divine trust for which God had made them promise that they would teach it to people and not hide it from eligible persons.
These associations support the view that the word, ‘trusts’, has a wider meaning that covers material as well as spiritual trusts like true divine knowledge whose scholars are obliged to convey it to deserving persons.
In short, the Jews betrayed the divine trust they were entrusted with, i.e., they hide the knowledge of monotheism and the prophecies of Muhammad’s advent, and did not disclose them when the time came. Not only that, they perverted justice when they adjudged between the believers and the polytheists, deciding in favour of idolatry against monotheism. Because of all this perfidy, they were cursed by Allāh and it pushed them to the blazing fire of hell. Now, the style changes from first person to third person, commanding people to hand over the trusts to their rightful owners and to do justice in judgment. ‘‘Surely Allāh commands you to make over trusts to their owners and that when you judge between people you judge with justice; ...’’
Of course, here we have extended the meaning of handing back the trust and deciding with justice; but it was done because of the context, as you have seen.
Objection: It is a deviation from the apparent meanings of trust and judgment. What one immediately understands from this verse is that it ordains two laws - obligation of handing back trusts to their owners and of a qādī to judge with justice.
Reply:
General legislation cannot be restricted to the rules of fiqh (Islamic jurisprudence). For example, the Qur’ān has given general order making it obligatory to make over trusts and to do justice while giving judgment. A jurisprudent infers from it the laws concerning monetary trust and judgment of cases. Likewise, a scholar of theology finds in it reference to fundamentals of religion; and so on.
TRADITIONS
Ibn Ishāq, Ibn Jarīr, Ibnu ’l-Mundhir, Ibn Abī Hātim and al-Bayhaqī (in his ad-Dalā’il) have narrated from Ibn ‘Abbās that he said: ‘‘Rifā‘ah ibn Zayd ibn at-Tābūt was one of the Jewish leaders; when talking to the Messenger of Allāh (s.a.w.a.), he used to twist his tongue, and say: ‘Give us your ear, O Muhammad! so that we may explain to you.’ Then he attacked Islam and criticised it. So Allāh revealed about him: Have you not seen those to whom a portion of the Book was given?... so they shall not believe but a little’’. (ad-Durru ’l-manthūr)
Ibn Jarīr and Ibn Abī Hātim have narrated from as-Suddī, that he said about the verse, O you who have been given the Book! believe ...: ‘‘It was revealed about Mālik ibn as-Sayf and Rifā‘ah ibn Zayd ibn at-Tābūt from Banū Qaynuqā‘.’’ (ibid.)
Ibn Ishāq, Ibn Jarīr, Ibnu ’l-Mundhir, Ibn Abī Hātim and al-Bayhaqī (in his ad Dalā’il) have narrated from Ibn ‘Abbās that he said: ‘‘The Messenger of Allāh (s.a.w.a.) had a talk with some great Jewish rabbis including ‘Abdullāh ibn Sūriyā and Ka‘b ibn Asad. He said to them: ‘O Jewish people! Fear Allāh and accept Islam; for, by God! you surely know that what I have brought to you is certainly true.’ They said: ‘We do not know it, O Muhammad!’ Then Allāh revealed about them: O you who have been given the Book! believe that which We have revealed …,’’ (ibid.)
The author says:
Obviously the noble verses were revealed about the Jews (among the People of the Book), as has been explained earlier. But the above-quoted reasons of revelation are no more than attempts to apply the verses to some known persons - as is the case with most of traditions purporting to give reason of revelation; and Allāh knows better.
an-Nu‘mānī has narrated through his chain from Jābir a long hadīth from al-Bāqir (a.s.), describing the uprising of as-Sufyānī, which inter cilia says: ‘‘And the commander of as-Sufyānī’s army will come down in a desert; and a caller will call from the heaven: ‘O desert! destroy these people.’ So they will be sunk into ground, and none will escape except three persons; Allāh will turn their faces to their back-side; and they will be from (the tribe of) Kalb. It is about them that the verse was revealed: O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, ...’’ (Tafsīr al-Burhān).
The author says:
A similar tradition has been narrated by al-Mufīd through his chain from Jābir from al-Bāqir (a.s.).
[as-Sadūq] has narrated through his chains from Thuwayr from his father that ‘Alī (a.s.) said: ‘‘No Qur’ānic verse is dearer to me than the words of [Allāh] the Mighty, the Great: Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases.’’ (Man lā yahduruhu ’l faqīh).
The author says:
[as-Suyūtī] has narrated it in ad-Durru ’l-manthūr from al-Fariyābī and at-Tirmidhī (who has said that it was a ‘good’ tradition) from ‘Alī (a.s.).
Ibn Jarīr and Ibn Abī Hātim have narrated from Ibn ‘Umar that he said: ‘‘When the verse was revealed: Say: ‘O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allāh, surely Allāh forgives the faults altogether ...’ [39:53], a man stood up and said: ‘And polytheism? O Prophet of Allāh!’ The Prophet (s.a.w.a.) disliked that (question); and then said: Surely Allāh does not forgive that any thing should be associated with Him ...’’ (ad-Durru ’l-manthūr)
Ibnu’l-Mundhir has narrated from Abū Mijlaz that he said: ‘‘When the verse was revealed, Say: ‘O my servants! who have acted extravagantly against their own souls ...’, the Prophet (s.a.w.a.) stood on the pulpit and recited it before the people. A man stood up and said:. ‘And associating something with Allāh?’ [The Prophet] remained silent. [This happened] two or three times. Then this verse was revealed: Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases But that was included in [the chapter of] az-Zumar [The Companies] and this in an-Nisā’ [The Women].’’ (ibid.)
The author says:
It has already been explained that the verse of az-Zumar [39:53], in the context of the verses following it, clearly speaks about forgiveness through repentance. There is no doubt that repentance erases all sins including polytheism; and the verse under discussion [4:48] deals with something other than repentance. There is no contradiction between the two, and there is no reason to suppose that either of them abrogates or restricts the other.
There is a tradition on this verse in Majma‘u ’l-bayān, narrated from al-Kalbī which says: ‘‘It was revealed about certain polytheists, Wahshī and his companions. It so happened that when he killed Hamzah - and he was promised emancipation in exchange of Hamzah’s murder, which was not fulfilled. When he came (back) to Mecca, he felt remorse for his action - he and his companions. So they wrote to the Messenger of Allāh (s.a.w.a.): ‘We are sorry for what we have done; and nothing prevents us from (accepting) Islam except that we had heard you saying when you were at Mecca: And they who do not call upon another god with Allāh and do not slay the soul which Allāh has forbidden except in the requirements of justice, and (who) do not commit fornication, and he who does this shall find a requital of sin [25:68]. But we have called upon another god with Allāh, and killed the soul which Allāh had forbidden, and committed fornication.Had there not been this snag, we would certainly have followed you.’ Thereupon the following [two verses] were revealed: Except him who repents and believes and does a good deed he surely turns to Allāh a (goodly) turning (25:70 - 71)
‘‘The Messenger of Allāh (s.a.w.a.) sent these (verses) to Wahshī and his companions. On reading it, they wrote back to him, ‘This is a tough condition indeed; we are afraid that we might not do a good deed and, thus, might not be among the people of this verse.’ Then the verse was revealed: Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases The Prophet sent it to them; they read it and (again) wrote to him, ‘We are afraid that we might not be among the people (worthy) of His pleasure.’ Then came down the verse: Say: ‘O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allāh; surely Allāh forgives the faults altogether.’ [39:53]. [The Prophet] sent it to them. When they read it, he and his companions entered into the fold of Islam, returned to the Messenger of Allāh (s.a.w.a.), and he accepted from them [their conversion to Islam]. Then he said to Wahshī: ‘Tell me how did you slay Hamzah?’ When he informed him, [the Prophet] said: ‘Woe unto thee! Hide yourself from me.’ Therefore, Wahshī went away to Syria and remained there until he died.’’
The author says:
Also ar-Rāzī has quoted it in his Tafsīr from Ibn ‘Abbās. If one ponders on the contexts of the verses which this tradition alleges the Messenger of Allāh (s.a.w.a.) to go on writing to Wahshī, he will have no doubt that the ‘tradition’ was certainly a forgery. The forger wanted people to believe that Wahshī and his companions were forgiven in advance even if they were to commit every big and small sin. He picked up various Qur’ānic verses from different places, taking an excepted clause from one place, and a general one from another; while each verse has a separate context of its own, and is insepararable from its preceding and following verses with which it is interlinked, and cannot be looked at in isolation. But the forger dissected and re-arranged them in such a way as to suit this astonishing bargaining between the Prophet (s.a.w.a.) and Wahshī. An exegete has aptly commented on this tradition: ‘‘It looks as if they want to prove that Allāh, Glorified be He, was flirting with, Wahshī!’’
The forger’s only motive was to glorify Wahshī with an unprecedented excellence - a firm and irrevocable forgiveness which could not be affected by any sin he chose to commit, any depravity he decided to indulge in. This would result in abolition of punishments for sins; in other words, it would abrogate all system of sharī‘ah, freeing mankind from all responsibilities, as the Christians think. Rather it would be more ignominious, because the Christians have abolished the sharī‘ah in exchange of the sacrifice of a person like Jesus Christ, while this forger wants to abolish it just in compliance with Wahshī’s desire.
This Wahshī was a slave of Ibn Mut‘im; he killed Hamzah at Uhud and went back to Mecca. When Tā’if was conquered [after the conquest of Mecca], he accepted Islam; but the Prophet (s.a.w.a.) told him, ‘‘Hide yourself from me.’’ He went to Syria and lived at Hims. During the reign of ‘Umar he was employed as an account clerk, but was dismissed because of his alcoholism, for which he was flogged several times. He died during the reign of ‘Uthmān, reportedly of alcoholism.
Ibn ‘Abdi ’1-Barr has narrated through his chain from Ibn Ishāq, from ‘Abdullāh ibn al-Fadl, from Sulaymān ibn Yasār, from Ja‘far ibn ‘Amr ibn Umayyah ad-Damrī that he said: ‘‘I went out (on a journey) with ‘Abdullāh ibn ‘Adiyy; we passed through Hims, and Wahshī was there. We thought, why not go to him and ask him how he had killed Hamzah. We met someone while we were enquiring about him. That man said, ‘He is a man worsted by liquor; if you find him in sober condition you will find him an eloquent person who will tell you whatever you want from him; but if you find him in another condition, leave him alone.’ So we proceded until we came to him.’’ (The report continues with description of Wahshī’s killing of Hamzah in the battle of Uhud.) (al-Istī‘āb).
Mutrif ibn Shakhīr narrates from ‘Umar ibn al-Khattāb that he said: ‘‘In the days of the Messenger of Allāh (s.a.w.a.), when one of us died commiting a major sin, we used to testify that he was among the inmates of fire; until this verse was revealed - then we refrained from (such)
testimonies.’’ (Majma‘u ’l-bayān)
Ibnu ’l-Mundhir has narrated through al-Mu‘tamar ibn Sulaymān from Sulaymān ibn ‘Utbah al-Bāriqī that he said: ‘‘Ismā‘īl ibn Thawbān told us, ‘I went to the mosque before the great plaque, and heard them saying: And whoever kills a believer intentionally, his punishment is hell;... [4:93]. The Emigrants and the Helpers then said, ‘‘Hell is firmly decreed for him.’’ But when the verse [4:48] was revealed: Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases; they said, ‘‘Whatever God intends; Allāh does what He pleases.’’ ’ ’’ (ad-Durru ’l-manthūr)
The author says:
Also a nearly similar tradition has been narrated from Ibn ‘Umar through several chains. But there is something wrong in all these traditions. We do not think that the companions of the Messenger of Allāh (s.a.w.a.) in general were so ignorant as not to understand that this verse (Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases) adds nothing new to the verses of intercession, as was described earlier. Nor could they be oblivious of the fact that most of the verses of intercession were long ago revealed at Mecca. For example,And those who they call upon besides Him have no authority for intercession, but he who bears witness of the truth and they know (43:86). Likewise, there are verses in chapters 10, 20, 21, 34, 53 and 74; all of them are of the Meccan period and all prove intercession, as explained earlier. These verses cover all sins; they lay down only two conditions: One on the part of the candidate of intercession, that he should be following the religion approved by Allāh, that is, monotheism and rejection of polytheism; the other on the side of Allāh that He forgives whomsoever He pleases. In short, they say that divine forgiveness encompasses all sins (except polytheism) depending on the pleasure of Allāh. This is exactly what this verse says: Surely Allāh does not forgive that and forgives what is besides that to whomsoever He pleases.
Now we come to those verses which threaten one who kills a believer without legal justification, or eats interest, or misbehaves towards relatives, with abiding punishment of fire. For example, And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allāh will send His wrath on him (4:93); about interest: and whoever returns (to it) - these are the inmates of fire; they shall abide in it (2:275); about those who cut asunder the relationship: upon them shall be curse and they shall have the evil (issue) of the abode (13:25). There are other verses of the same import; and all of them issue threat of evil consequences of sin and mention the hell as the recompense. Yet there is no clear declaration in them that it is a firmly-decreed punishment which cannot be changed or waived.
In short, the verse under discussion (4:48) does not contain anything more than the verses of intercession; and there was no reason for the companions to behave in the way they are reported to do. They could not have thought that the verses of major sins ordained irrevocable punishment of fire, so that they could testify for a perpetrator of a major sin that he was among the inmates of fire. Nor was it possible for them to understand from the verse 4:48 (the verse of forgiveness) what they had not already understood from the verses of intercession. How could they say that this verse had abrogated or restricted the verses of major sins?
Even one of these traditions gives the same indication. as-Suyūtī has narrated from Ibnu ’d-Durays, Abū Ya‘lā, Ibnu ’1-Mundhir and Ibn ‘Adiyy, through correct chains from Ibn ‘Umar that he said: ‘‘We used to refrain from asking (from Allāh) forgiveness for perpetrators of major sins, until we heard from our Prophet (s.a.w.a.), Surely Allāh does not forgive that any thing should be associated with Him, and forgives what is besides that to whomsoever He pleases. And he (the Prophet, s.a.w.a.) said, ‘I have saved my prayer (and) my intercession for the people of major sins of my ummah.’ Therefore, we stopped from many things that were in our minds, and we talked and entertained hope (for sinners).’’ (ad-Durru ’l-manthūr).
This tradition apparently shows that the companions understood the same thing from the verse of forgiveness which they did from the hadīth of intercession. Yet one question remains: How was it that they understood the possibility of forgiveness for major sins from the hadīth of intercession, but had not understood the same from the Meccan verses of intercession, in spite of their numerousness, and clarity of meaning, when they were revealed years ago? I don’t know.
There is a tradition about the verse, Have you not seen those to whom a portion of the Book was given? better guided in the path than those who believe, narrated by al-Bayhaqī (in the ad-Dalā’il) and Ibn ‘Asākir (in his at-Tārīkh)from Jābir ibn ‘Abdillāh that he said, ‘‘When the affairs of the Prophet (s.a.w.a.) reached the stage they did, Ka‘b ibn al-Ashraf withdrew himself and arriving at Mecca stayed there and said, ‘I will not help (anyone) against him (i.e., the Prophet) nor will I fight him.’ He was asked in Mecca, ‘O Ka‘b! Is our religion better, or that of Muhammad and his companions?’ He replied, ‘Your religion is better and older, while Muhammad’s religion is new.’ Then the verse was revealed about him: Have you not seen those to whom a portion of the Book was given? ...’’ (ad-Durru ’l-manthūr)
The author says:
There are various traditions giving the reason of its revelation in different ways, the soundest of which is the above-quoted one. But all agree on the basic fact, that some Jews had delivered judgment in favour of the Quraysh against the Prophet (s.a.w.a.) that the former’s religion was better than the Tatter’s.
ash-Shaykh has narrated through his chain from Jābir about the verse, Or do they envy the people for what Allāh has given them of His grace?, that al-Bāqir (a.s.) has said, ‘‘We are the people.’’ (Tafsīr al-Burhān)
[al-Kulaynī] has narrated through his chain from Barīd that al-Bāqir (a.s.) said in a hadīth, inter alia, about this verse, ‘‘We are the envied people.’’ (al-Kāfī)
The author says:
This meaning has been narrated from the Imāms of Ahlu ’l-bayt (a.s.) through numerous, nearly mutawātir chains, which are found in the books of Shī‘ite tradition, like al-Kāfī, at-Tahdhīb, Ma‘āni ’l-akhbār, Basā’iru ’d-darajāt, at-Tafsīr of al-Qummī, al-‘Ayyāshī and others.
There are also traditions from the Sunnī chains which give the same meaning. Ibnu ’1-Maghāzilī has narrated a marfū‘ hadīth from Muhammad ibn ‘Alī al-Bāqir (peace be on both) that he said about this verse: ‘‘We are the people, by God!’’
as-Suyūtī has narrated from Ibnu ’l-Mundhir and at-Tabarānī through ‘Atā’ that Ibn ‘Abbās said about this verse, ‘‘We are the people, to the exclusion of (other) people.’’ (ad-Durru ’l-manthūr)
The same book narrates from ‘Ikrimah, Mujāhid, Muqātil and Abū Mālik that ‘‘the people’’ means the Messenger of Allāh (s.a.w.a.). We have explained that apparently ‘‘the people’’ refers to the Messenger of Allāh (s.a.w.a.); and that his Ahlu ’l-bayt are joined to him.
Humrān has narrated about the verse, So indeed We have given to Ibrāhīm’s progeny the Book and the wisdom, and We gave them a grand kingdom, that al-Bāqir (a.s.) has said: ‘‘The Book means ‘prophethood’; the Wisdom refers to ‘understanding and judgment’; and the grand Kingdom is ‘obedience’. (at-Tafsīr, al-‘Ayyāshī).
The author says:
Obedience means their obedience which is obligatory on the ummah, as has been explained in traditions. There are a lot of ahādīth giving this interpretation; some of which explain the ‘obligatory obedience’ as the Imāmate and Caliphate, see for example the one given in al-Kāfī through Barīd from al-Bāqir (as.).
The verse, (As for) those who disbelieve in Our signs ...: al-Qummī writes in his at-Tafsīr that the ‘signs’ are the Leader of the faithful and the Imāms, peace be on them all.
The author says:
It is based on the principle of the flow of the Qur’ān.
[ash-Shaykh] has narrated through his chain from Hafs ibn Ghiyāth al-Qādī that he said: ‘‘I was in the presence of the noblest of all Ja‘fars, [that is] Ja‘far ibn Muhammad (peace be on both) when he was (forcibly) brought (to Kūfah from Medina) by al-Mansūr. Then Ibn Abi’l-‘Awjā’, an atheist, came to him and said, ‘What do you say about this verse: so oft as their skins are thoroughly burned, We will change for them other skins, that they may taste the chastisement? Suppose these skins had disobeyed and were therefore punished; but what about the other (skins)?’ Abū ‘Abdillāh (a.s.) said, ‘Woe unto thee! It is the same and (yet) it is another.’ (Ibn Abi ’l-‘Awjā’) said, ‘I do not understand this reply.’ Then he (the Imām, a.s.) said, ‘Suppose a man takes a brick, and breaks it; then pours water on it, kneads it and returns it to its former shape. Isn’t it the same (brick) and yet another?’ He said, ‘Certainly. May Allāh let (us) benefit from you!’ ’’ (al-Majālis).
The author says:
It has also been narrated in al-Ihtijāj, through Hafs ibn Ghiyāth from him (a.s.); al-Qummī too has reported it without chains in his at-Tafsīr. The reply points to the fact that with preservation of the form, the matter remains the same; man’s body, like its various organs and limbs, remains the same as long as the man is the same - even if there happen to be some changes in the body.
as-Sādiq (a.s.) was asked about the words of Allāh: they shall have therein pure mates. He said, ‘‘Pure mates are those who do not menstruate nor do they drop excrement.’’ (Man lā yahduruhu’l-faqīh).
It is narrated from Muhammad ibn Ibrāhīm an-Nu‘mānī through his chain from Zurārah that he asked Abū Ja‘far Muhammad ibn ‘Alī (peace be on both) about the words of Allāh: Surely Allāh commands you to make over trusts to their owners and that when you judge between the people you judge with justice. (The Imām, a.s.) said, ‘‘Allāh has commanded the Imām to hand over the trust [i.e., the imāmate] to the [next] Imām coming after him; he has no right to keep it from him. Do you not hear the words of Allāh, and that when you judge between the people you judge with justice; surely Allāh admonishes you with what is excellent? They are the judges, O Zurārah! [Allāh] has addressed it to the judges.’’
The author says:
The former part of the hadīth is narrated from the Imāms (a.s.) through numerous chains. The latter part shows that this interpretation is based on the flow of the Qur’ān; and that the verse has been revealed concerning general administration of justice and giving everyone his due right. Consequently, it is applicable also to the Imāmate as explained earlier.
A similar interpretation has been narrated [by as-Suyūtī] from Sa‘īd ibn Mansūr, al-Fariyābī, Ibn Jarīr, Ibnu ’l-Mundhir, and Ibn Abī Hātim from ‘Alī ibn Abī Tālib that he said: ‘‘It is incumbent on the Imām to judge according to what Allāh has revealed and to hand over the trusts. When he does so, then it is incumbent on people to listen to him, to obey him and to answer when they are called.’’ (ad-Durru ’l-manthūr)
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Author: Allamah Sayyid Muhammad Husayn Tabatabai
