2. Al-Baqara

The previous verse had told us how the breaking of pledges and disobedience had become a regular habit with the Jews. The present verse gives us the latest instance, which is the most relevant to the context.

The Torah had already given the Jews the good tidings of the coming of the Holy Prophet . When he actually came with all signs which the Torah had indicated, thus confirming the Sacred Book of the Jews, a large number of them refused to accept him as a prophet. In doing this, they were, in fact, denying the Torah itself, and behaving as if they know nothing of the prophecy, or even the Torah being a Book of Allah. Thus, they were being guilty of infidelity (Kufr) even in terms of the Torah itself.

In connection with these two verses, some commentators have reported certain Judaic traditions, which have given rise to a number of doubts, especially in the minds of Muslims with a Western orientation. Maulana Ashraf Thanavi has provided very simple and clear solutions to these exegetical problems, and we shall reproduce them here:

(1) The Jews were impertinent and senseless enough to attribute magic and sorcery to a prophet -- namely, Sayyidna Sulayman (علیہ السلام) (Solomon). So, in saying that they used to learn the black arts of the devils (Shayatin شیاطین), the Holy Qur'an takes care to deny, as a parenthesis, such a vile allegation against Sayyidna Sulayman (علیہ السلام) .

(2) These verses condemn the Jews for indulging in black magic. In connection with the verses, some commentators have reported a long and well-known story about a woman called Zuhrah زُہرہ ، which is not based on any authentic Islamic tradition. Those scholars who have found the story to be infringing the regulations of the Shari` ah, have rejected it as mere fiction; but those who believe that it can be interpreted so as to come in line with the Shari` ah, have not dismissed it totally. For the moment we are not concerned with the question whether the story is true or false. But what we would like to insist upon is the fact that a proper understanding does in no way depend on this story.

(3) The Jews knew very well that their indulgence in black magic was not only a sin, but also involved infidelity (Kufr کفر ). They could also see that such activities would do them no good even in this world, for their sorcery could not harm anyone except when Allah willed it so. Thus their practice went against their knowledge, and they made no use of their understanding to see this discrepancy. That is why the Holy Qur'an, to begin with, states that they "knew", and then goes on to negate this 'knowledge' by saying, "Only if they knew!" For, if one does neither act upon what one knows nor tries to understand it properly, one's knowledge is no better than ignorance.

(4) There was a time when black magic had grown very popular in the world, particularly in Babylon. Seeing its astonishing efficacy, ignorant people began to confuse its effects with the miracles of prophets, and to suppose that the two were identical in nature. Some even looked upon magicians as being holy men, and worthy of being obeyed; still others actually started learning and practising black magic as if it were a good deed bearing a divine sanction.25

25. Just as there has been a sudden outburst of enthusiasm for the occult sciences in the West since the middle of the sixties in this century, particularly in America where even the universities have been inundated by it.

In short, this extraordinary veneration for magic and magicians had become a potent source of misguidance. In order to eradicate this misunderstanding, Allah sent down to Babylon two angels, Harut and Marut, for informing the people as to the true nature of magic and as to its different forms, so that they should distinguish it from the miracles of prophets, and keep away from obeying magicians and practising magic themselves. Just as the …

Among other perversities, some of the Jews invented a new mischief. When they presented themselves before the Holy Prophet ﷺ they would address him with the word Ra` ina رَ‌اعِنَا ، which, in Arabic, means "be mindful of us", but is, in Hebrew, a curse. The latter is what they intended, but the Arabs, not knowing Hebrew, could not see the point, and some Muslims too, with the Arabic sense of the word in mind, began to address the Holy Prophet ﷺ in the same manner to the great glee of the Jews who had thus found a way of insulting him openly, and had even tricked the Muslims into joining them. In order to frustrate the design of the Jews, the Holy Qur'an commands the Muslims to use the word Unzurna انظُرْ‌نَا instead of Ra'ina رَ‌اعِنَا ، for the meanings of the two words are the same in Arabic. The verse also announces a dire punishment to the Jews for showing disrespect to the Holy Prophet ﷺ and for trying to be clever with him.

The verse describes the insolent Jews as Kafirin کافرون (infidels), which means that being intentionally disrespectful towards a prophet even in an indirect manner constitutes infidelity.

The verse shows that if a perfectly legitimate action on one's part provides room for others to commit illegitimate actions, even the legitimate action no longer remains lawful for one. For example, if a permissible action on the part of a scholar is likely to lead the ignorant into error and to induce them to do impermissible things, that permissible action will then become forbidden for him, provided that the action concerned is not essential according to the Shari'ah and is not included among its objects. The Holy Qur'an and the Hadith provide many instances of this nature. For example, before the advent of Islam the Quraysh قریش had, in rebuilding the Ka'bah کعبہ ، made certain modifications in the design set by Sayyidna Ibrahim (Abraham علیہ السلام). A hadith reports that the Holy Prophet ﷺ wished to demolish the present structure, and to build it again according to the Abrahamic pattern, but he did not do so, for such an action could have led ignorant people into misunderstanding and error.

In the vocabulary of the Principles of Islamic Jurisprudence, such injunctions are described as سدَ الذرایع : Sadd al-Dhara'i: "removing the means (to error) " and are accepted by all the jurists -- those of the Hanbali school being very particular about them. (Qurtubi)

The previous verse told us how the Jews behaved towards the Holy Prophet ﷺ ; the present verse speaks of their behaviour towards Muslims in general. Some of the Jews used to assure the Muslims of their sincerity towards them, and to pretend that they would very much have liked the Muslims to. have received from Allah religious doctrines and commandments superior to what they themselves had received, so that they too could accept them, but unfortunately Islam did not seem to be a better religion. The Holy Qur'an refutes their claim to be the well-wishers of the Muslims, and declares that the infidels, whether they be the Jews or the associators, are so jealous of Muslims that they can never like the idea of their receiving from Allah any kind of blessing whatsoever. Of course, this jealousy can do no harm to the Muslims, for Allah is Beneficent and All-Powerful, and can shower his special blessings on whomsoever He chooses.

These Jews used to make two claims -- firstly, that Judaism was a better religion than Islam; secondly, that they were the well-wishers of the Muslims. They could not establish the first of these claims on the basis of any valid argument, and it remained an empty assertion. Moreover, the difference between Islam and Judaism does not primarily depend on the question of one being better than the other. For, when something new comes to abrogate something older, the latter is automatically given up -- and Allah has sent Islam to abrogate all the earlier religions. The fact being so obvious, the Holy Qur'an says nothing in refutation of the first claim, and takes up only the second. The mushrikin مشرکین (associators) have been mentioned here along with the Jews for the sake of emphasis, and to point out that Jews cannot be the well-wishers of Muslims any more than mushrikin مشرکین can -- the two being alike in their hatred of Muslims.

At first, Muslims used to pray with their faces turned towards the Baytul-Maqdis بیت المقدس at Jerusalem; later on, Allah commanded them to turn towards the Ka'bah کعبہ . Similarly, certain other injunctions were abrogated altogether, or replaced by others. This provided the Jews and some of the associators too with an occasion to taunt the Muslims, and to say that such changes were made by the Holy Prophet ﷺ himself and not by Allah. Their purpose was to sow the seed of doubt in the mind of the Muslims with regard to the Holy Qur'an being a book revealed by Allah. They used to argue that if everything that Allah revealed was good, as the Muslims affirmed, why should one injunction be re-placed by another? For, it would only mean that one of the two injunctions must be good, and the other evil, but no divine revelation can possibly be evil. Putting these two premises together, the Jews tried to draw the conclusion that the Holy Qur'an could not be a revealed book.

The present verse refutes this line of argument, and, in effect, points out that abrogation does not mean replacing good with evil, or vice versa, which should imply the possibility of the presence of evil in divine revelation, but that everything that Allah reveals to His prophets is good, and that what has been abrogated is good as much as what abrogated it.

The verse declares that if Allah chooses to abrogate an injunction contained in a certain verse, while retaining the verse itself as a part of the Holy Qur'an, or chooses to remove a verse from the memories of men altogether, there is nothing objectionable in it, for Allah alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another verse or injunction better than, or at least equal to, what He has abrogated. Allah being omnipotent and omniscient, He possesses the authority to change His commandments as He likes, and He also knows what is good for men at a particular time, and makes these changes according to this knowledge. Men have no friend or helper except Allah. As friend, Allah keeps their good in view while laying down injunctions. As helper, He protects those who obey His commandments against the hostility of their foes - but if the obedient are to receive blessings in the other world greater than the harm they have to suffer in this world, the apparent domination of their foes does not really matter.

What is Naskh? (Abrogation)

Verse 106 speaks of Allah abrogating certain verses, or making men forget certain others. The first phrase of the verse, thus covers all the possible forms in which a verse of the Qur'an can be abrogated. The Arabic word in the text is Naskh نسخ ،. which has two lexical meanings - - (1) to write, and (2) to abolish, to repeal. According to the consensus of all the commentators, the word has been employed in this verse in the second sense -- that is, the repeal or abrogation of an injunction. So, in the terminology of the Holy Qur'an and the Hadith, Naskh (نسخ) signifies the promulgation of an injunction in place of another --whether the later injunction merely consists in the repeal of the earlier or, substitutes a new …

At first, Muslims used to pray with their faces turned towards the Baytul-Maqdis بیت المقدس at Jerusalem; later on, Allah commanded them to turn towards the Ka'bah کعبہ . Similarly, certain other injunctions were abrogated altogether, or replaced by others. This provided the Jews and some of the associators too with an occasion to taunt the Muslims, and to say that such changes were made by the Holy Prophet ﷺ himself and not by Allah. Their purpose was to sow the seed of doubt in the mind of the Muslims with regard to the Holy Qur'an being a book revealed by Allah. They used to argue that if everything that Allah revealed was good, as the Muslims affirmed, why should one injunction be re-placed by another? For, it would only mean that one of the two injunctions must be good, and the other evil, but no divine revelation can possibly be evil. Putting these two premises together, the Jews tried to draw the conclusion that the Holy Qur'an could not be a revealed book.

The present verse refutes this line of argument, and, in effect, points out that abrogation does not mean replacing good with evil, or vice versa, which should imply the possibility of the presence of evil in divine revelation, but that everything that Allah reveals to His prophets is good, and that what has been abrogated is good as much as what abrogated it.

The verse declares that if Allah chooses to abrogate an injunction contained in a certain verse, while retaining the verse itself as a part of the Holy Qur'an, or chooses to remove a verse from the memories of men altogether, there is nothing objectionable in it, for Allah alone knows the wisdom that lies in His choice, and He makes these changes for the good of men. In fact, He always sends another verse or injunction better than, or at least equal to, what He has abrogated. Allah being omnipotent and omniscient, He possesses the authority to change His commandments as He likes, and He also knows what is good for men at a particular time, and makes these changes according to this knowledge. Men have no friend or helper except Allah. As friend, Allah keeps their good in view while laying down injunctions. As helper, He protects those who obey His commandments against the hostility of their foes - but if the obedient are to receive blessings in the other world greater than the harm they have to suffer in this world, the apparent domination of their foes does not really matter.

What is Naskh? (Abrogation)

Verse 106 speaks of Allah abrogating certain verses, or making men forget certain others. The first phrase of the verse, thus covers all the possible forms in which a verse of the Qur'an can be abrogated. The Arabic word in the text is Naskh نسخ ،. which has two lexical meanings - - (1) to write, and (2) to abolish, to repeal. According to the consensus of all the commentators, the word has been employed in this verse in the second sense -- that is, the repeal or abrogation of an injunction. So, in the terminology of the Holy Qur'an and the Hadith, Naskh (نسخ) signifies the promulgation of an injunction in place of another --whether the later injunction merely consists in the repeal of the earlier or, substitutes a new …

Hostility to the Holy Prophet ﷺ had become so habitual to the Jews that they were always making insolent demands. Once they asked him to bring before them whole of the Qur'an all at once just as the Torah had been revealed.

In reprimanding them for making such improper demands on the prophets of their time, the verse reminds them how their forefathers too had done the same - for example, they had asked Sayyidna Musa (Moses علیہ السلام) to help them to see Allah openly with their physical eyes. In such cases, the intention of the Jews had never been to seek guidance or to satisfy their doubts or to strengthen their faith, but only to cast aspersions on a prophet, or to question the wisdom of Allah. The verse indicts this behavior as Kufr (infidelity). Such demands are improper, because there is a raison d'etre for everything Allah does, but divine wisdom alone knows what that is, and the creature has no right to determine the precise mode of his Creator's acts -- he should not even ask the why and wherefore of a divine action, but accept it and submit himself to the Divine Will.

If one takes this verse as having been addressed to the Muslims, it would mean that they are being warned against making improper demands on the Holy Prophet ﷺ .

Some of the Jews, pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam, and, in spite of repeated failure in this effort, did not refrain from it. The verse warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy --which in its turn arises not from anything the Muslims do, but spontaneously from within themselves even after they have come to understand clearly what the truth is. The verse also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews, and wait till Allah sends a new commandment with regard to such matters. Thus, the verse gives an indication that Allah is soon going to lay down a law for the preservation of peace and order on the earth which would guide the Muslims in dealing with mischief-makers -- the law, of course, being the permission to go to war against the enemies of Islam. The Muslims were actually conscious of their own weakness and the strength of their foe, and could have wondered how they would be able to act upon the new law. So, the verse reminds them that Allah's power extends over everything, small or big, ordinary or extraordinary.

The next verse asks the Muslims to continue offering their prayers and paying Zakah and when the new law comes down, they can add the participation in a Jihad to these good deeds which they have already been performing. Nor should the Muslims suppose that until they can take part in a Jihad, mere prayers and fasting will not bring them the spiritual merit they desire; in fact, they shall receive a full reward in the other world for each and every good deed they perform, for Allah knows what people do, and not a particle of one's good deeds shall be lost.

This command to show forbearance towards the Jews was proper to the situations of the Muslims at that time. Later on, Allah fulfilled the promise made in verse 109, and sent down the injunction with regard to Jihad. Then, this new law was applied to the Jews as well as to other miscreants - in order to prevent disorder and to make peace and order prevail on the earth, Muslims went to war against them, and the mischief-makers were either killed, or forced into exile, or made to pay Jizyah.30

30. Which is a special levy on non-Muslims who live under the protection of the Islamic state and which absolves them from military service.

Some of the Jews, pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam, and, in spite of repeated failure in this effort, did not refrain from it. The verse warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy --which in its turn arises not from anything the Muslims do, but spontaneously from within themselves even after they have come to understand clearly what the truth is. The verse also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews, and wait till Allah sends a new commandment with regard to such matters. Thus, the verse gives an indication that Allah is soon going to lay down a law for the preservation of peace and order on the earth which would guide the Muslims in dealing with mischief-makers -- the law, of course, being the permission to go to war against the enemies of Islam. The Muslims were actually conscious of their own weakness and the strength of their foe, and could have wondered how they would be able to act upon the new law. So, the verse reminds them that Allah's power extends over everything, small or big, ordinary or extraordinary.

The next verse asks the Muslims to continue offering their prayers and paying Zakah and when the new law comes down, they can add the participation in a Jihad to these good deeds which they have already been performing. Nor should the Muslims suppose that until they can take part in a Jihad, mere prayers and fasting will not bring them the spiritual merit they desire; in fact, they shall receive a full reward in the other world for each and every good deed they perform, for Allah knows what people do, and not a particle of one's good deeds shall be lost.

This command to show forbearance towards the Jews was proper to the situations of the Muslims at that time. Later on, Allah fulfilled the promise made in verse 109, and sent down the injunction with regard to Jihad. Then, this new law was applied to the Jews as well as to other miscreants - in order to prevent disorder and to make peace and order prevail on the earth, Muslims went to war against them, and the mischief-makers were either killed, or forced into exile, or made to pay Jizyah.30

30. Which is a special levy on non-Muslims who live under the protection of the Islamic state and which absolves them from military service.