2. Al-Baqara

The Arabic word for ‘false notions’ is amani. According to Ibn ‘Abbas, Fara’ and Mujahid—some of the most reliable of the Quranic commentators—the word refers to the mythical tales invented by Jewish scholars. The overall aim of these stories was to prove that Paradise was reserved for the Jews. Added to this, statements in support of the theory that the Jews were God’s ‘chosen people’ were attributed to venerated Jewish saints. It was made out that certain magical properties were inherent in their religion, ensuring salvation by virtue of mere adherence to the run-of-the-mill rites of Judaism. Such sacred recipes for cheap salvation are very attractive to the masses, for they give credence to the popular notion based on wishful thinking that there is no need to discipline oneself—no need to lead a responsible life; superstitious charms and magical remedies are enough to cure one’s spiritual ills and have one admitted to heaven. The scholars who taught these tales, attributing them to past saints, became highly regarded for the theories they expounded were designed to win popular support. Facilitation of eternal salvation became for them a lucrative source of worldly income. People flocked to support them. They were showered with offerings, for they ushered others along the path to a paradise that did not have to be earned; in return they received worldly wealth that they did not have to labour for. This has been a failing in the people of the Book in every age. They wanted to live in a dream world, thinking that they had no obligations save the perfunctory performance of certain empty rituals, and deluding themselves into believing that they had certain inalienable rights given by God. Such people cannot accept the call of true religion, for truth demolishes all their wishful thinking, and makes them face the stark realities of life.

The Arabic word for ‘false notions’ is amani. According to Ibn ‘Abbas, Fara’ and Mujahid—some of the most reliable of the Quranic commentators—the word refers to the mythical tales invented by Jewish scholars. The overall aim of these stories was to prove that Paradise was reserved for the Jews. Added to this, statements in support of the theory that the Jews were God’s ‘chosen people’ were attributed to venerated Jewish saints. It was made out that certain magical properties were inherent in their religion, ensuring salvation by virtue of mere adherence to the run-of-the-mill rites of Judaism. Such sacred recipes for cheap salvation are very attractive to the masses, for they give credence to the popular notion based on wishful thinking that there is no need to discipline oneself—no need to lead a responsible life; superstitious charms and magical remedies are enough to cure one’s spiritual ills and have one admitted to heaven. The scholars who taught these tales, attributing them to past saints, became highly regarded for the theories they expounded were designed to win popular support. Facilitation of eternal salvation became for them a lucrative source of worldly income. People flocked to support them. They were showered with offerings, for they ushered others along the path to a paradise that did not have to be earned; in return they received worldly wealth that they did not have to labour for. This has been a failing in the people of the Book in every age. They wanted to live in a dream world, thinking that they had no obligations save the perfunctory performance of certain empty rituals, and deluding themselves into believing that they had certain inalienable rights given by God. Such people cannot accept the call of true religion, for truth demolishes all their wishful thinking, and makes them face the stark realities of life.

Before the advent of Islam, three Jewish tribes inhabited the area around Madinah: the Banu Nadir, the Banu Qurayzah, and the Banu Qaynuqa‘. Despite the fact that all of them adhered to Mosaic law, ignorant prejudices had divided them into two groups. They had become enmeshed, along with the polytheist tribes of Madinah—al-Aws and the Khazraj—in political manoeuvering. The Banu Nadir and the Banu Qurayzah had aligned themselves with the Aws tribe, and the Banu Qaynuqa‘ with the Khazraj. Divided into two camps in this manner, the three Jewish tribes were constantly at war with one another. The basic teachings of Islamic law demand the total renunciation of pagan ways, the suppressing of one’s selfish desires and the controlling of one’s worldly needs— that is why the commands of Islamic law are ignored in politics. Obedience to them would bring about true piety, but people do not like to involve themselves in such arduous practices. They prefer to put on a pretence of piety by conducting certain superficial rituals. This is tantamount to issuing a self-made edition of divine religion; it is to disregard the Hereafter and attach importance to the worldly aspect of religion in the hope that zeal in performing actions which promise worldly fame and honour will qualify them for the reward reserved for true piety. But such brazen distortion of religion can only earn one God’s wrath; it does not merit any reward from God.

Before the advent of Islam, three Jewish tribes inhabited the area around Madinah: the Banu Nadir, the Banu Qurayzah, and the Banu Qaynuqa‘. Despite the fact that all of them adhered to Mosaic law, ignorant prejudices had divided them into two groups. They had become enmeshed, along with the polytheist tribes of Madinah—al-Aws and the Khazraj—in political manoeuvering. The Banu Nadir and the Banu Qurayzah had aligned themselves with the Aws tribe, and the Banu Qaynuqa‘ with the Khazraj. Divided into two camps in this manner, the three Jewish tribes were constantly at war with one another. The basic teachings of Islamic law demand the total renunciation of pagan ways, the suppressing of one’s selfish desires and the controlling of one’s worldly needs— that is why the commands of Islamic law are ignored in politics. Obedience to them would bring about true piety, but people do not like to involve themselves in such arduous practices. They prefer to put on a pretence of piety by conducting certain superficial rituals. This is tantamount to issuing a self-made edition of divine religion; it is to disregard the Hereafter and attach importance to the worldly aspect of religion in the hope that zeal in performing actions which promise worldly fame and honour will qualify them for the reward reserved for true piety. But such brazen distortion of religion can only earn one God’s wrath; it does not merit any reward from God.

Before the advent of Islam, three Jewish tribes inhabited the area around Madinah: the Banu Nadir, the Banu Qurayzah, and the Banu Qaynuqa‘. Despite the fact that all of them adhered to Mosaic law, ignorant prejudices had divided them into two groups. They had become enmeshed, along with the polytheist tribes of Madinah—al-Aws and the Khazraj—in political manoeuvering. The Banu Nadir and the Banu Qurayzah had aligned themselves with the Aws tribe, and the Banu Qaynuqa‘ with the Khazraj. Divided into two camps in this manner, the three Jewish tribes were constantly at war with one another. The basic teachings of Islamic law demand the total renunciation of pagan ways, the suppressing of one’s selfish desires and the controlling of one’s worldly needs— that is why the commands of Islamic law are ignored in politics. Obedience to them would bring about true piety, but people do not like to involve themselves in such arduous practices. They prefer to put on a pretence of piety by conducting certain superficial rituals. This is tantamount to issuing a self-made edition of divine religion; it is to disregard the Hereafter and attach importance to the worldly aspect of religion in the hope that zeal in performing actions which promise worldly fame and honour will qualify them for the reward reserved for true piety. But such brazen distortion of religion can only earn one God’s wrath; it does not merit any reward from God.

The Torah was the Book of God revealed to the Jews. Gradually, however, they ceased to treat it as a source of divine guidance and came to regard it as a sacred relic of their national heritage, a symbol of ethnic superiority; it became more a guarantee of salvation than a guide as to how salvation could be earned. After Moses, several prophets arose among the Jewish people—Joshua, David, Zachariah, John the Baptist and finally Jesus, to name but a few—all of whom pointed out to the Jews that it was not enough just to revere the Torah as a holy book. Its teachings had to be actually practised. It is futile to believe in the sacredness of the holy scriptures if one does not implement their message in one’s everyday life. But the Jews, the very people who held the Torah in such high esteem, were extremely intolerant of the Prophet’s exhortations. The reason for such a reaction on their part was that they had allowed self-interest and worldly ambitions to rule their lives, while passing themselves off as bearers and upholders of the true faith. As long as religion served to consolidate their worldly status, they welcomed it, but were loath to accept the message of truth—presented to them in all its purity—which they saw as a threat to the hegemony they had secured for themselves on the basis of religion. It was their egoism which came in the way of true religiosity. Instead of being the first to believe in it, they rejected the message as well as the messenger, subjecting God’s prophets to scorn and victimisation. They called them impostors and even went to the extent of killing them.

The Torah was the Book of God revealed to the Jews. Gradually, however, they ceased to treat it as a source of divine guidance and came to regard it as a sacred relic of their national heritage, a symbol of ethnic superiority; it became more a guarantee of salvation than a guide as to how salvation could be earned. After Moses, several prophets arose among the Jewish people—Joshua, David, Zachariah, John the Baptist and finally Jesus, to name but a few—all of whom pointed out to the Jews that it was not enough just to revere the Torah as a holy book. Its teachings had to be actually practised. It is futile to believe in the sacredness of the holy scriptures if one does not implement their message in one’s everyday life. But the Jews, the very people who held the Torah in such high esteem, were extremely intolerant of the Prophet’s exhortations. The reason for such a reaction on their part was that they had allowed self-interest and worldly ambitions to rule their lives, while passing themselves off as bearers and upholders of the true faith. As long as religion served to consolidate their worldly status, they welcomed it, but were loath to accept the message of truth—presented to them in all its purity—which they saw as a threat to the hegemony they had secured for themselves on the basis of religion. It was their egoism which came in the way of true religiosity. Instead of being the first to believe in it, they rejected the message as well as the messenger, subjecting God’s prophets to scorn and victimisation. They called them impostors and even went to the extent of killing them.

The Jews of Arabia behaved similarly with the Prophet Muhammad. They had seen prophecies of the coming of a final prophet in their scriptures, and had eagerly anticipated his arrival. When he comes, they used to say, we will join with him in a grand alliance against the pagans and idolators. But these proved to be empty words on their part, a pretence aimed at consolidating their status as undisputed guardians of divine faith. When the Prophet came, the truth of their position was exposed. They were shown to be steeped in bigotry, reluctant to believe in a prophet who did not come from the Jewish race. They could not dispute the authentic indications presented by the Quran in support of his prophethood; all they could say was, ‘It all sounds very impressive, but our ancestral religion is good enough for us. Our hearts are sealed and we will not accept anything besides the faith we have inherited from our forefathers.’

The Jews of Arabia behaved similarly with the Prophet Muhammad. They had seen prophecies of the coming of a final prophet in their scriptures, and had eagerly anticipated his arrival. When he comes, they used to say, we will join with him in a grand alliance against the pagans and idolators. But these proved to be empty words on their part, a pretence aimed at consolidating their status as undisputed guardians of divine faith. When the Prophet came, the truth of their position was exposed. They were shown to be steeped in bigotry, reluctant to believe in a prophet who did not come from the Jewish race. They could not dispute the authentic indications presented by the Quran in support of his prophethood; all they could say was, ‘It all sounds very impressive, but our ancestral religion is good enough for us. Our hearts are sealed and we will not accept anything besides the faith we have inherited from our forefathers.’