بسم الله الرحمن الرحيم

وَقَالَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاء وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَانًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ كُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللّهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا وَاللّهُ لاَ يُحِبُّ الْمُفْسِدِينَ (٦٤)

In the Name of God, the Most Gracious, the Ever Merciful.

The Jews say: “God’s hands are tied.”1 – may their own hands be tied and may they be cursed for what they say!2 [By no means!] Both His hands are outspread, He bestows as He intends.3 In fact, what has been revealed to you from your Lord is increasing the rebelliousness and disbelief of many of them.4 [It is because of this attitude of theirs that] We have stirred among them enmity and hatred that will continue till the Day of Judgement.5 Whenever they ignite the fire of war, God puts it out [otherwise they keep spreading rebelliousness in this manner] and strive to spread disorder in the land; but God does not like those who spread disorder. (64)

وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُواْ وَاتَّقَوْاْ لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلأدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ (٦٥) وَلَوْ أَنَّهُمْ أَقَامُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَا أُنزِلَ إِلَيهِم مِّن رَّبِّهِمْ لأكَلُواْ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم مِّنْهُمْ أُمَّةٌ مُّقْتَصِدَةٌ وَكَثِيرٌ مِّنْهُمْ سَاء مَا يَعْمَلُونَ (٦٦)

[On the other hand], if these People of the Book had professed faith [in our Prophet] and adopted piety, then [as a reward] We would have brushed away their sins from them and would have admitted them into gardens of delight. And if [in their collective capacity] they had adhered to the Torah and the Gospel and that which has been revealed to them by their Lord,6 they would have found sustenance from above and beneath them.7 [There is no doubt that] there is one group among them who is righteous; but most are those whose deeds are very evil. (65-66)

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللّهُ يَعْصِمُكَ مِنَ النَّاسِ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ (٦٧)

[Do not show concern for them]8 O Prophet! [and] whatever has been revealed to you from your Lord, communicate it [to them] and [remember that] if you do not do so, then you failed to convey His message.9 God will protect you from these people.10 [Rest assured!] God will never show the path of success [against you] to these disbelievers [of yours].11  (67)

 قُلْ يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ حَتَّىَ تُقِيمُواْ التَّوْرَاةَ وَالإِنجِيلَ وَمَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَيَزِيدَنَّ كَثِيرًا مِّنْهُم مَّا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَانًا وَكُفْرًا فَلاَ تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ (٦٨) إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالصَّابِؤُونَ وَالنَّصَارَى مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وعَمِلَ صَالِحًا فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (٦٩)

12Tell them [clearly]: “People of the Book! You have no basis if you do not adhere to the Torah, the Gospel and that which has been revealed to you from your Lord.”13 But what will happen is that what has been revealed to you from your Lord will increase the rebelliousness and disbelief of many of them.14 So do not grieve for these disbelievers. [The truth is that no one has any monopoly of attaining salvation from God; so] those who are Muslims and those [before them] who became Jews and those who are called the Sabaens and the Nazarenes15 – whoever among them believes in God and the Last Day and does righteous deeds shall have nothing to fear [in the presence of God] nor will they ever grieve.16 (68-69)

 لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلاً كُلَّمَا جَاءهُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنْفُسُهُمْ فَرِيقًا كَذَّبُواْ وَفَرِيقًا يَقْتُلُونَ (٧٠) وَحَسِبُواْ أَلاَّ تَكُونَ فِتْنَةٌ فَعَمُواْ وَصَمُّواْ ثُمَّ تَابَ اللّهُ عَلَيْهِمْ ثُمَّ عَمُواْ وَصَمُّواْ كَثِيرٌ مِّنْهُمْ وَاللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ (٧١)

We indeed made a covenant with the Israelites [that they will obey the sharī‘ah] and [for its reminder] sent many messengers towards them [but what happened was that] whenever a messenger came to them with a something which was against their desires, some they would reject and others they would put to death,17 and thought that they will not be seized for it;18 thus they became blind and deaf. Then God was graceful to them and accepted their repentance. Even after this, most among them became blind and deaf.19 [Same is the situation now], and God is watching whatever they are doing now.20 (70-71)

لَقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُواْ اللّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَن يُشْرِكْ بِاللّهِ فَقَدْ حَرَّمَ اللّهُ عَلَيهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ (٧٢) لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ ثَالِثُ ثَلاَثَةٍ وَمَا مِنْ إِلَـهٍ إِلاَّ إِلَـهٌ وَاحِدٌ وَإِن لَّمْ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِيمٌ (٧٣) أَفَلاَ يَتُوبُونَ إِلَى اللّهِ وَيَسْتَغْفِرُونَهُ وَاللّهُ غَفُورٌ رَّحِيمٌ (٧٤) مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلاَنِ الطَّعَامَ انظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الآيَاتِ ثُمَّ انظُرْ أَنَّى يُؤْفَكُونَ (٧٥) قُلْ أَتَعْبُدُونَ مِن دُونِ اللّهِ مَا لاَ يَمْلِكُ لَكُمْ ضَرًّا وَلاَ نَفْعًا وَاللّهُ هُوَ السَّمِيعُ الْعَلِيمُ (٧٦) قُلْ يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلاَ تَتَّبِعُواْ أَهْوَاء قَوْمٍ قَدْ ضَلُّواْ مِن قَبْلُ وَأَضَلُّواْ كَثِيرًا وَضَلُّواْ عَن سَوَاء السَّبِيلِ (٧٧)

 Indeed, those who said: “God is the Messiah, the son of Mary,” have committed disbelief.21 Even though the Messiah himself had said: “O Israelites! Serve God, Who is my Lord and also yours.” [They should know that] whoever associates others with God, God will deny him Paradise, and Hell shall be his abode and for such wrong-doers there shall be no one to help them [there]. The same disbelief was committed by those who said: God is the third of three22 even though there is but one God. If they do not desist from such statements then those of them who persist in their disbelief [even after the truth has been conclusively communicated to them by the Prophet], a painful torment will visit them.23 Will they not turn to God in penitence and see forgiveness from Him? God indeed is Most-Forgiving and Ever-Merciful. The Messiah, the son of Mary, was no more than a Messenger; several messengers also came before him, and his mother was a righteous servant [of God]. Both of them ate food.24 See how We are plainly stating Our revelations before them. See how they turn back. Ask them: “While leaving aside God, do you worship those who neither have any authority to help or harm you, even though it is only God Who hears all and knows all?”25 Say: “People of the Book! Do not exaggerate in your religion without any basis26 and do not follow the religious innovations27 of these people who have already been led astray and who led many others astray and who have strayed from the straight path.”28  (72-77)

لُعِنَ الَّذِينَ كَفَرُواْ مِن بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوا وَّكَانُواْ يَعْتَدُونَ (٧٨) كَانُواْ لاَ يَتَنَاهَوْنَ عَن مُّنكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُواْ يَفْعَلُونَ (٧٩) تَرَى كَثِيرًا مِّنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُواْ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ اللّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ (٨٠) وَلَوْ كَانُوا يُؤْمِنُونَ بِالله والنَّبِيِّ وَمَا أُنزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاء وَلَـكِنَّ كَثِيرًا مِّنْهُمْ فَاسِقُونَ (٨١)

Those of the Israelites who committed disbelief [before this] were cursed by the tongue of David and Jesus, son of Mary29 because they were disobedient [to God] and would cross the limits [prescribed by God in matters of their fellow human beings]. They would not forbid one another from the wrongs they did. Very evil was the attitude they had adopted. [At this time also] you see many people from among them who befriend the rejecters.30 Very evil is the provision which they have prepared for the future [which is] that they incurred the wrath of God and shall endure an everlasting torment.31 Had they really believed in God and His Prophet and that which has been revealed to the Prophet,32 they would never have befriended these [rejecters]; but most among them have become insolent. (78-81)

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُواْ الْيَهُودَ وَالَّذِينَ أَشْرَكُواْ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ آمَنُواْ الَّذِينَ قَالُوَاْ إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لاَ يَسْتَكْبِرُونَ (٨٢) وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ (٨٣) وَمَا لَنَا لاَ نُؤْمِنُ بِاللّهِ وَمَا جَاءنَا مِنَ الْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبَّنَا مَعَ الْقَوْمِ الصَّالِحِينَ (٨٤) فَأَثَابَهُمُ اللّهُ بِمَا قَالُواْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاء الْمُحْسِنِينَ (٨٥) وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَا أُوْلَـئِكَ أَصْحَابُ الْجَحِيمِ (٨٦)

The truth is that you will find the Jews and Idolaters to be the most ruthless in enmity with the Muslims,33 and will find nearest in affection to Muslims those who said: “We are Nazarenes.”34 This is because there are scholars and monks among them, and because they are not arrogant. And when they listen to that which was revealed to the Messenger of God, you see their eyes shed tears because of recognizing the truth.35 They call out: “Lord! We accept; so count us among [his] witnesses.36 And why should we not believe in God and in the truth that has come to us when we hope that our Lord will admit us among the righteous?37 So it is the verdict of God that in reward of these words of theirs, He will grant them orchards below which streams flow; they will dwell therein forever. This is the reward of those who adopt a good attitude. As for those disbelieved and denied Our revelations, they are the companions of Hell. (82-86)

يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُحَرِّمُواْ طَيِّبَاتِ مَا أَحَلَّ اللّهُ لَكُمْ وَلاَ تَعْتَدُواْ إِنَّ اللّهَ لاَ يُحِبُّ الْمُعْتَدِينَ (٨٧) وَكُلُواْ مِمَّا رَزَقَكُمُ اللّهُ حَلاَلاً طَيِّبًا وَاتَّقُواْ اللّهَ الَّذِيَ أَنتُم بِهِ مُؤْمِنُونَ (٨٨) لاَ يُؤَاخِذُكُمُ اللّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَـكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاَثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُواْ أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ (٨٩)

1. 38Believers! do not forbid39 the pure and wholesome things which God has made lawful for you.40 And do not transgress bounds;41 God does not like people who transgress bounds.42 Eat of the lawful and wholesome things which God has given you and fear [your] God in whom you have professed faith. [Some people among you swear an oath to forbid something to themselves; so you should know that] God will not hold you accountable for oaths which you swear inadvertently;43 but He will definitely hold you accountable for the oaths which you solemnly swear.44 [So if such an oath is broken] its atonement is the feeding of ten needy persons of a standard with which you normally feed your own families or the clothing of ten needy people or the liberation of one slave. But whosoever cannot afford these should fast for three days. This is the atonement for the oaths when you have sworn.45 [Give this atonement] and protect oaths. Thus Allah explains to you His verses that you may be grateful.46  (87-89)

(Translated from Al-Bayān by Dr Shehzad Saleem)

1. What they meant by saying that God’s hands are tied is that God is obliged to reveal His guidance only to them and grant prophethood and His scripture  only to them and to no one else.

2. This parenthetical sentence curses them forthwith because not only is this statement of the Jews foolish it is also very disrespectful. No person claiming faith can dare say such a thing about His Lord.

3. God is not bound or compelled to confine prophethood to some and deprive others from it. He bestows it on whomsoever He wants to as per the dictates of His law and His wisdom.

4. It is evident from this that earlier the bestowal referred to by the words يُنفِقُ كَيْفَ يَشَاء is this. The implication is that they are not ready to accept that God can select someone other than them on whom to bestow His Book and prophethood. Thus if He has decided to give them to the Ishmaelites then it is this fact which has become instrumental in increasing their disbelief and rebelliousness.

5. The same words occur for the Nazarenes in verse fourteen of this sūrah. It is this attitude which produces violent sectarianism. This situation is a natural outcome of rebelling against the truth and also the punishment for this sin. That is why the Almighty has attributed it to Himself.

6. This refers to the Qur’ān. It is evident from this that there is no difference between these Books except the fact that the book which is revealed later makes certain additions or alterations in divine laws. Religion is basically a call to beliefs and morals. The Torah, the Gospel and the Qur’ān basically mention this call and to become a Muslim means that a person has decided to accept all the Books and Prophets of God and to adhere to their teachings. The People of the Book are invited to this call on this basis.

7. The Almighty has promised the Israelites that if they adhere to the truth the Almighty, in this very world, will open the doors of His blessings for them. The words mention this promise. It is mentioned in Deuteronomy in the following words:

If you fully obey the Lord your God and carefully follow all his commands I give you today, the Lord your God will set you high above all the nations on earth. All these blessings will come upon you and accompany you if you obey the Lord your God: You will be blessed in the city and blessed in the country … The Lord will grant that the enemies who rise up against you will be defeated before you. They will come at you from one direction but flee from you in seven … Then all the peoples on earth will see that you are called by the name of the LORD, and they will fear you … The Lord will make you the head, not the tail. If you pay attention to the commands of the Lord your God that I give you this day and carefully follow them, you will always be at the top, never at the bottom … However, if you do not obey the Lord your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come upon you and overtake you: You will be cursed in the city and cursed in the country … The Lord will cause you to be defeated before your enemies. You will come at them from one direction but flee from them in seven, and you will become a thing of horror to all the kingdoms on earth. (28:1-25)

8. This is the prelude to the message mentioned subsequently. . Imām Amīn Ahsan Islāhī writes:

This message constitutes verses 68 to 86 and in it both religious denominations were clearly told that if they did not adhere to the Torah, the Gospel and the Qur’ān, they had no religious status. No one was entitled to be associated with God because of association with a group; association with God depends upon embracing faith and doing good deeds and these groups had become bereft of these … This message was very important; This was the final attack unleashed on the religious status of the Jews and the Christians right at the time when they were trying their utmost to impress upon the Muslims to accept their religious status. For this reason, this message was consigned to Muhammad (sws) especially by addressing him as a messenger (rasūl). This word signifies that a messenger is a message bearer of God. Hence, it is his responsibility by virtue of this status to communicate with full integrity to his addressees whatever is revealed to him by God regardless of what commotion this will cause among his addressees and how they deal with the message and the messenger. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 562)

9. This sentence further emphasizes what is just said. The implication is that God has deputed Muhammad (sws) as His Messenger to communicate His message and if because of fear of any reaction this responsibility is not properly carried out then this would be showing slackness in the obligation entrusted to him. Though these words are apparently addressed to the Prophet (sws) yet a little deliberation will show that they are directed at the Jews and Christians for whom this message is being consigned to him so that its importance is fully understood by them.

10. This is a reference to the divine protection which as per the established practice of God all messengers have.

11. The Qur’ānic words used are إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ. The word هَدَى يَهْدِي also means to make a person succeed in his plans. Here it is used in this meaning, the implication being that since Muhammad (sws) is a Messenger of God, He will be protected by God from all the evils of the devils and Who will not let any of their schemes succeed against him.

12. From here begins the message which Muhammad (sws) was directed by the Almighty to deliver to the Jews and Christians with full certainty and integrity of contents in this last phase of conclusive communication of the truth.

13. This refers to the Qur’ān. The implied meaning is that the Jews and Christians have no basis if besides the Torah and the Gospel they do not also make the Book of God which He has revealed to them through His Messenger the guiding principle of their lives. Imām Amīn Ahsan Islāhī writes:

… there is no possibility that something other than the Qur’ān is referred to here. The subsequent words are clearly an allusion to the Qur’ān. There is a specific reason of conclusive communication of the truth that the Qur’ān is referred to by these words: وَمَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ. The Almighty had taken a promise from the People of the Book both in the Torah and in the Gospel that when the last of His messengers having such and such traits will come to them bringing to them the last and complete scripture, they will profess faith in him, follow him, help him and bear witness to him. It is this aspect which is referred to here, and at this instance when the Qur’ān with all its characteristics stated in divine scriptures has been revealed then adhering to the Torah and the Gospel actually means that the People of the Book adhere to what God has revealed to them. Adhering to it will mean that the Torah and the Gospel – all have been adhered to. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 564)

14. What is implied is that they were already angry at the news that the last messenger will be from among the Ishmaelites; however, once this news became reality, this further ignited the fire of their jealousy. So instead of gracefully acknowledging the truth they will grow in their rebelliousness and disbelief. Whereas, had they adhered to the Qur’ān, this would not have merely made them adhere to the Qur’ān, it would have made them adhere to the Torah and the Gospel. This is because the Qur’ān has come in confirmation of the predictions mentioned in these scriptures and is calling them to the same guidance which is mentioned in them.

15. The Qur’ānic words used are الصَّابِؤُونَ وَالنَّصَارَى. Here the word is coordinated to its grammatical position (mahal) and for this reason is declined in the nominative.

16. These glad tidings are conditional upon the fact that none of them has committed a sin which may bring their faith and deeds to nothing; for example, killing an innocent person or intentionally denying a messenger of God. The Qur’ān has given this statement in the same context as in Sūrah Baqarah. The implication is that no one will attain salvation in the Hereafter on the basis of merely being a Jew or a Christian or a Sabean or belonging to a sect of the Muslims; on the other hand, he will attain salvation on the basis of really believing in God, the Day of Judgement and doing righteous deeds. The followers of every religion will be judged on these criteria and there will be no exception to this rule. The claim of the Jews that merely being a Jew is enough to attain salvation is absolutely baseless. It is the verdict of God that whether a person is a Muslim or a follower of any other religion he does not become worthy of Paradise just because he believes in the prophets. It is only real belief in God, the Day of Judgement and righteous deeds that earn him salvation.

17. The Qur’ānic words used are: وَفَرِيقًا يَقْتُلُونَ. It is evident from the expression to which it is coordinated that an incomplete verb is suppressed before them.

18. The Qur’ānic word used is فِتْنَةٌ. It means trial and test. I have interpreted it to mean seizing someone in retribution for his deeds. The reason is that this is one form of trial and here this is implied.

19. The implication is that when God seized them after they became blind and deaf for the first time, they repented and mended their ways; however, the second time they were not able to show this grace. This is perhaps a reference to the destruction they suffered at the hands of Nabopolassar and Nebuchadnezzar. These incidents are related in detail in Sūrah Banī Isrā’īl.

20. If God is watching them, He will indeed punish them; they will never be able to escape His grasp.

21. They meant that the Messiah is not a different entity from God; he is His corporeal manifestation. In tasawwuf (mysticism), this belief relates to all the universe. The Qur’ān has pointed out that this is blatant disbelief; whatever interpretation is made of it, it is not acceptable.

22. This is another interpretation. According to it, the father, the son and the holy ghost – all three components of trinity are God in their independent capacity and are God combined as well. The Qur’ān has adopted this style of criticism so that the horrible nature of this belief becomes fully evident. The implication is that the Lord of the Universe is but one. It is their foolishness that they have divided His divinity into three and assigned Him the status of the third from these three.

23. This is a threat of the punishment which necessarily visits those who reject their respective messengers after the latter have conclusively delivered the truth to them.

24. The implication is that how can the Messiah and his mother be God when in order to survive they need food and water just as every human being does? To the People of the Book this was an acknowledged argument for a person to be human. It is stated about Jesus (sws) that when once their disciples expressed fear while regarding him to be a spirit, he ate a piece of fried fish to assure them that he was a human being and not a spirit. It is recorded in the Gospel of Luke:

While they were still talking about this, Jesus himself stood among them and said to them, “Peace be with you.” They were startled and frightened, thinking they saw a ghost. He said to them, “Why are you troubled, and why do doubts rise in your minds? Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.” When he had said this, he showed them his hands and feet. And while they still did not believe it because of joy and amazement, he asked them, “Do you have anything here to eat?” They gave him a piece of broiled fish, and he took it and ate it in their presence. (24:36-43)

25. Since He sees and knows all hence, in reality, it is He Who can give benefit or harm; but it is quite amazing that still these people, leaving Him aside, worship deities who neither hear nor know and who can neither be of benefit to someone nor can harm anyone.

26. These words are directed at the Christians. Imām Amīn Ahsan Islāhī writes:

… just as the general malady which the Jews were afflicted with was minimization the general malady with which the Christians were afflicted was extremism and exaggeration, and both these maladies destroy religion. It was as a result of this exaggeration that the Christians regarded Jesus (sws) to be God instead of a Messenger and then included his mother and the holy ghost also in divinity. The system of monasticism they founded was also, as specified by the Qur’ān, a result of this exaggeration. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 569)

27. The actual word is: أَهْوَاء. It means “desires”. However, here it refers to the consequences of these desires, and I have translated it keeping this in mind. This is because religious innovations are the result of desires. By using this word, the Qur’ān has alluded to their source.

28. This is a reference to Saint Paul and his companions who by distorting the teachings of Jesus (sws) had made them into a branch of philosophical ramblings in which they were already deeply engaged. Imām Amīn Ahsan Islāhī writes:

… they had strayed into error before converting to Christianity and after conversion had actually tried to sugar coat these errors with the label of Christianity, and in this manner deviated from the path of truth and led others astray as well. The style adopted here is meant to inform the Christians that what they are regarding as Christianity is not something which is pure and pristine; all of it has been imported from idolatrous nations and thrust upon them. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 569)

29. From David (sws) began the political might and majesty of the Israelites, and Jesus (sws) was their last prophet. By mentioning both of them, the Qur’ān has alluded to the fact that from the beginning to the end all prophets had been cursing them because of their rebelliousness. This is evident from the scriptures of various prophets which are present in the Bible. For the curses sounded by Jesus (sws) and David (sws), please see: Psalms, 12:1-3; 28:3-6; 40;10-17: 68:1-4; 109; 140:6-11; 59; Matthew, 23:14-39

30. That is the Idolaters of Arabia who rejected Muhammad (sws) even after the truth had been conclusively delivered to them by him.

31. Here instead of the act itself, the result of the act is referred to so that they are able to see the consequence of their misdeeds.

32. That is they had believed in Moses (sws) and the Torah which was revealed to him and which the Jews claimed to have professed faith in.

33. It was said earlier that Muslims saw many people among them who were befriending the rejecters. This is a further elucidation of the fact that in their enmity with the Muslims, they had totally aligned themselves to the Idolaters of Arabia, and in this way fallen into such moral and religious decadence that in spite of being the recipients of the Book of God, they were trying to befriend idol-worshippers.

34. It is evident from this that these people were not the common Christians who had adopted Pauline Christianity; they were the ones who were the followers of Simon Peter who was the rightly guided successor of Jesus (sws). In the time of Muhammad (sws), they were adherents of the real teachings of Jesus (sws) to a great extent. For this reason, the Qur’ān has referred to them as الَّذِينَ قَالُوَاْ إِنَّا نَصَارَى (who said we are Nazarenes), whereas Paul and his followers would regard the word Nazarene to be lowly and would introduce themselves as Christians.

35. This is a picture of these true followers of Jesus (sws) and  the way they enthusiastically welcomed the Qur’ān.

36. Witness to the fact that this is the very Book of which the advent was predicted in their own Scriptures.

37. This is the reason why they attested to the veracity of the Qur’ān and professed faith in it. Together with this, the verse is also a subtle sarcasm on those among the Jews and the Nazarenes who had concealed the evidence of the prophet, and in spite of this concealment expected that they would succeed before God.

38. The sūrah ends here as far as its subject is concerned. The succeeding verses form a supplement. Sūrah Nisā’ too ended on a similar supplement. In this supplement of Sūrah Mā’idah, the Almighty has responded to the questions which arose in the minds of people about the various topics discussed in the sūrah. The answer to each of these question begins with the words: يَا أَيُّهَا الَّذِينَ آمَنُواْ. The Qur’ān has not cited the questions; however, it has answered them in a sequence and in between has also alluded to the fact that these are answers which it has given in this supplement. Sūrah Nisā’ and Sūrah Mā’idah are a pair. Their similarity in their concluding part shows what makes them a pair – which is one aspect that makes sūrahs a pair in the Qur’ān.

The first question arose when, in the introductory verses of the sūrah, after mentioning that promises must be honoured, it was stated that barring a few exceptions all four-legged beasts are lawful. People wanted to ask that if promises made in the name of God are so important in religion, then what should be done if a person regards something forbidden to himself which the sharī‘ah has not forbidden?

The second question which also arose from these introductory verses is that if, except for the forbidden things they mention, everything is allowable, then what is the directive about liquor and gambling? If the answer to this question is that both are forbidden, then how will people who have been involved in them before this prohibition be treated?

The third question also arose from these introductory verses. It arose because of a mention of hunting animals while wearing the ihrām: what should a person who violates this directive do? Moreover, what is the status of hunting sea animals while wearing the ihrām? This is because at times in sea travel there is no option but to hunt sea animals.

The fourth question also relates to these introductory verses. The Almighty has emphatically mentioned the sanctity of hadī (sacrificial animals), qalā’id (sacrificial animals wearing collars) and some other similar religious symbols (sha‘ā’ir) in these verses. The question which arose from this pertains to the final directive about the animals which because of religious rituals of ancient times were prohibited by the names of bahīrah, sā’ibah, wasīlah and hām etc. Does their prohibition still stand like that of the hadī and the qalā’id or does it stand dissolved?

The fifth and last question arose because of the comment of the Qur’ān on the attitude of concealment of evidence adopted by the Jews and the Nazarenes about the sharī‘ah of God and about the last of His Messengers. People became anxious about what they should do regarding bearing evidence on their will testaments. These are the answers to questions which are raised when the mind is diverted to things as a result of mention of some other thing.

39. This has been stated because certain things are originally pure and lawful, but an external factor makes them unlawful. For example, an animal is allowed, but it is not slaughtered or slaughtered such that someone other than God’s name was pronounced while slaughtering it.

40. The implication is to regard something as forbidden with the claim that it is forbidden as per the directive of God or that this forbiddance is a means of attaining virtue and superiority or this can earn reward or punishment. This primarily relates to polytheistic beliefs and superstitions. However, this does not mean that not consuming something without making such a claim or estimation does not come under this Qur’ānic directive. Imām Amīn Ahsan Islāhī writes:

… if no such concept is involved and a person purely out of taste or health considerations or caution or stringent resources does not consume anything, then this does not fall under the forbiddance mentioned by the Qur’ān. (Amīn Ahsan Islāhī, Tadabbur-i Qur’ān, vol. 2, 588)

41. These words occur in contrast to the words “do not forbid” and hence refer to the fact that people should not forbid pure and wholesome things and in matters of the lawful and the unlawful they should not transgress the bounds prescribed by God thereby daring to make lawful what is unlawful.

42. In the Qur’ān, this expression generally implies its consequence: God hates them.

43. At times, an oath is totally absurd, nonsensical and meaningless. No doubt, a believer should refrain from pledging such oaths; however, it is a great favour and blessing of the Almighty that He will not hold people accountable for the fulfillment of such oaths, neither in this world nor in the Hereafter.

44. Pledging oaths carries a great significance in Islam. Keeping one’s word is a fundamental part of Islamic ethics. Oaths emphasize an assertion to the ultimate extent. When a Muslim swears by the Almighty on an intention or a plan that he wishes to carry out, it is as if he has called the Creator of the heavens and the earth to be a witness over his word. In a society, oaths have always remained the real means of stability regarding various contracts as well as various social, political and cultural affairs. Thus it is said that if an oath is pledged with a solemn will and intention or if some contract has been made on its basis or it has an effect on the rights and obligations of the parties involved or it infringes upon the injunctions of the sharī‘ah, the Almighty will  definitely hold a person responsible for it.

45. In spite of this importance of oaths and covenants mentioned earlier, many a time it becomes impossible for a person to honour his word or he may feel that fulfilling a certain oath might be instrumental in infringing on the rights of the Almighty or of his own self or even of others. In such cases, one can break one’s oath. In fact, in some cases, breaking an oath becomes a moral necessity. In the Islamic sharī‘ah, this atonement (kaffārah) has been prescribed for a broken oath for this very purpose.

46. It is evident from this that these are explanatory verses which were revealed in response to some questions that arose about some issues discussed in this sūrah. After this, from the next verse begins the answer to the second question.