الآية رقم (58) - وَإِذَا نَادَيْتُمْ إِلَى الصَّلاَةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ذَلِكَ بِأَنَّهُمْ قَوْمٌ لاَّ يَعْقِلُونَ

(58) - (And when you call to prayer, they take it in ridicule and amusement. That is because they are a people who do not use reason.)

The Adhan (calling for prayer) is Sunnah of the Prophet (saws), but it is mentioned in the Holy Quran, as the Adhan is the proclaiming the call for the prayer.

(… اتَّخَذُوهَا هُزُوًا وَلَعِبًا …) (…they take it in ridicule and amusement.): They say: What are these words? Although the call to prayer when it sounds, it rests the heart of the believer and the non-believer as well, of course the voice of the caller to prayer must be soft and beautiful to have an affect of the listeners, indeed the Prophet (saws) when Abdullah bin Zaid told him about his dream of Adhan, the Prophet (saws) said to him:

“It is a genuine vision, if God will; so get up along with Bilal, and when you have taught him what you have seen let him use it in making the call to prayer, for he has a nicer voice than you have.”[1]

Hence, the voice of the one who calls for prayer should be nice in parallel with the words of Adhan, moreover the Prophet (saws) said about them:

The Mu’adhdhins will have the longest necks on the Day of Resurrection.[2]

Because the words of Adhan are great, that is, to say (Allahu Akbar) means that Allah (swt) is greater than all your worries, troubles and affairs in this world.

(  ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ… ) (…That is because they are a people who do not use reason.): The source of the Arabic word of (use reason) (Ya’qel) is to tie the camel’s foot with a rope to restrain it. Some people want to release freedom of thought as they wanted without controls according to their whims and this is in contrary to using the reason, the mind prevents thought from being a justification for passion, which is deviation from the right path, and the mind tells you that you should not harm your neighbors, steal from others’ money, kill or transgress, so Allah (swt) addresses them by reason; because they are a people who do not comprehend, that is, their mind does not prevent their desires, for reason makes a person not commit evil; Because he thinks of the punishment and the good reward, and a sane person does not glorify his desires instead of Allah (swt).

[1] Sunan Abi-Dawood: Book of Prayer, Chapter: How the Adhan is Performed, Hadith No. 499.

[2] Sahih Muslim: Book of Prayer, Chapter: The Virtue Of the Adhan, And The Shaitan Flees When He Hears It, Hadith No. 387.

الآية رقم (57) - يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الَّذِينَ اتَّخَذُواْ دِينَكُمْ هُزُوًا وَلَعِبًا مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاء وَاتَّقُواْ اللّهَ إِن كُنتُم مُّؤْمِنِينَ

(57) - (O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah, if you should [truly] be believers.)

Allah (swt) forbade allegiance to the Jews and the polytheists of Quraish, meaning that the relationship with them should not be at the expense of the values and morals that Islam brought.

(  وَاتَّقُوا اللَّهَ إِن كُنتُم مُّؤْمِنِينَ… ) (…And fear Allah, if you should [truly] be believers.)): True faith requires fearing, fearing of Allah (swt) is clarified in the following verse:

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ (15) آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ (16) كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ (17) وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ (18) وَفِي أَمْوَالِهِمْ حَقٌّ لِّلسَّائِلِ وَالْمَحْرُومِ

(Indeed, the righteous will be among gardens and springs, (15) Accepting what their Lord has given them. Indeed, they were before that doers of good. (16) They used to sleep but little of the night, (17) And in the hours before dawn they would ask forgiveness, (18) And from their properties was [given] the right of the [needy] petitioner and the deprived.) (Adh-Dharyat: 15-19)

And as Imam Ali (may Allah honour his face) defined it: “It is fearing of His Majesty, following the revelation and preparation for the day of departure”. Therefore, just in case you apply all the moral values and faith controls, you become a pious.

الآية رقم (56) - وَمَن يَتَوَلَّ اللّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُواْ فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ

(56) - (And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant.)

Whoever is an ally of Allah (swt) and His Messenger (saws) is definitely the one who will prevail. Because this ally is the One Who overcomes and is not defeated. But the important thing is that you have to take the initiative, for the first step is your choice. Allah (swt) says:

 يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

(O you who have believed, if you support Allah, He will support you and plant firmly your feet.) (Muhammad: 7)

(  فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ ) (…– indeed, the party of Allah – they will be the predominant): They are the people who follow the approach of Allah (swt), the believing people will be the predominant, but this is not a rule. In the battle of Uhud, although the Noble Prophet (saws) shared in this battle, the Muslim army did not achieve victory; Because they violated the command of the Messenger (saws), so the meaning of his saying (swt): “if you support Allah, He will support you” is not that the believer will not be exposed to trials and ordeals, rather they always are followed by the victory that Allah (swt) promised the believers. Allah (swt) says:

} وَكَانَ حَقًّا عَلَيْنَا نَصْرُ الْمُؤْمِنِينَ{

(and incumbent upon Us was support of the believers.) (Ar-Room: 47)

الآية رقم (55) - إِنَّمَا وَلِيُّكُمُ اللّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُواْ الَّذِينَ يُقِيمُونَ الصَّلاَةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

(55) - (Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].)

It suffices you that Allah (swt) is the One Who takes care of you and support you in times of hardship and distress.

(… وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ …) (…and those who have believed – those who establish prayer ): Prayer is the pillar of religion, whoever establishes it has established the religion, and whoever abandons it has destroyed the religion. That is because prayer is a relation with the Creator, and bahaviour with creation, and prayer is obligatory whatever the circumstances, meaning; if you cannot pray standing, pray sitting, if you cannot pray sitting, pray lying down, if you cannot pray lying down then pray by your eyes. The Prophet (saws) said:

‘The covenant that distinguishes between us and them is prayer; so whoever leaves it, he has committed Kufr.’”[1]

(… وَيُؤْتُونَ الزَّكَاةَ …) (…and give zakah, ): Giving zakat is the result of movement in life, as much as you increase your efforts to increase your income, your share of zakat to those in need increases.

(  وَهُمْ رَاكِعُونَ… ) (…, and they bow): Bowing refers to submission to Allah (swt).

[1] Sunan at-Turmidhi: Book of Faith, Chapter: Not Establishing the Prayer, Hadith No. 2621.

الآية رقم (54) - يَا أَيُّهَا الَّذِينَ آمَنُواْ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ فَسَوْفَ يَأْتِي اللّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللّهِ وَلاَ يَخَافُونَ لَوْمَةَ لآئِمٍ ذَلِكَ فَضْلُ اللّهِ يُؤْتِيهِ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

(54) - (O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing.)

Allah (swt) tells the Messenger (saws) and the believers that there would be those who would retreat from Islam, and in fact that happened in the era of the Prophet (saws), such as Al-Aswad Al-Ansi in Yemen who converted from Islam at that time and was killed, and Musaylimah the liar who apostatized and claimed prophethood, and was killed in the days of Abu Bakr as-Siddiq (may Allah be pleased with him) as well as Taliha and Sajah at that time, so Allah (swt) gave an immune precaution and said in advance in the Holy Qur’an:

(… يَا أَيُّهَا الَّذِينَ آمَنُوا مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِ ) (O you who have believed, whoever of you should revert from his religion ): They will not decrease the believers; Because Allah (swt) will:

(… يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ …) (…bring forth [in place of them] a people He will love and who will love Him ): As long as Allah (swt) will love them, it is natural that they will love Him. He (swt) loves those who are constantly repentant and those who purify themselves, if the action by you and the love of Allah (swt) will be for your work.  According to the human thinking, the sentence could have been (Allah will love them), but He (swt) says: “He will love and who will love Him”. This proves that the Holy Qur’an is miraculous, for with His revealing knowledge, Allah (swt) knows that they will be pious and righteous, and that they will love Him (swt), so Allah will love them.

(… أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ …) (…humble toward the believers, powerful against the disbelievers ): How can they be humble and powerful at the same time? The answer: This is when the emotional reaction is according to events and according to people, when Allah (swt), for example says:

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ

(And lower to them the wing of humility out of mercy) (Al-Israa: 24)

Do you think that when you are humiliated to your mother and father, you have lost your pride, or has your pride been honored? The answer: This humiliation is honor for you, for the believer is humiliated with those who deserve it, and this achieves honor for him and not the opposite, but the hypocrites do not know.

(… يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ …) (…they strive in the cause of Allah and do not fear the blame of a critic.): This is a response to the hypocrites, for the true believers are not afraid to openly declare their support for the Prophet (saws). However, the polytheists and the Jewish rabbis in Al-Medina blamed those who stood beside the Prophet (saws).

(  ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ … ) (…That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing): To be loving and obedient to Allah (swt), and to do good to people, that is a favour from Allah (swt). He bestows upon whomever He (swt) wills. Allah (swt) says:

 وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

(And Allah does not guide the disbelieving people.) (Al-Baqara: 264)

 وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

(and Allah does not guide the wrongdoing people.) (Al-Baqara: 258)

Hence, if you choose disbelieving, wrongdoing or disobeying, Allah (swt) will not guide you, as a result of your choice.

الآية رقم (53) - وَيَقُولُ الَّذِينَ آمَنُواْ أَهَـؤُلاء الَّذِينَ أَقْسَمُواْ بِاللّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُواْ خَاسِرِينَ

(53) - (And those who believe will say, "Are these the ones who swore by Allah their strongest oaths that indeed they were with you?" Their deeds have become worthless, and they have become losers.)

The hypocrite, because of his severe hypocrisy, wants to obfuscate and cover up his double standards, so he swears by Allah that he is with the believers, so those who believe will say: Are these those who swore to Allah (swt) with their strongest oaths? So they became losers when they were revealed.

الآية رقم (52) - فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَن تُصِيبَنَا دَآئِرَةٌ فَعَسَى اللّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ فَيُصْبِحُواْ عَلَى مَا أَسَرُّواْ فِي أَنْفُسِهِمْ نَادِمِينَ

(52) - (So you see those in whose hearts is disease hastening into [association with] them, saying, "We are afraid a misfortune may strike us." But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful.)

Allah (swt) continues talking about the Jews and the polytheists who tried by various ways and methods to confront the Islamic call that called for good and for the unity of society, so the Jews were always the basis of the affliction, and the dangerous hypocrisy movement in society led by Abdullah bin Abi Ibn Salul emerged in the city of Al-Medina Al-Munawara, this movement that was more dangerous to the Muslims than the polytheists of Mecca due to its existence within the Muslim body in the society of Al-Medina.

(… فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ…) (…So you see those in whose hearts is disease ): They are the hypocrites.

(… يُسَارِعُونَ فِيهِمْ …) (…hastening into [association with] them ): To hasten is to move quickly to reach the aim, there is a difference in Arabic between (hasten into) and (hasten to). The meaning here is: They are getting deeper in their hypocrisy, disbelief and misguidance, whereas when Allah (swt) says:

 وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ

(And hasten to forgiveness from your Lord) (Ali-Imran: 133)

That is, they have not yet gotten the forgiveness, but they are commanded to turn with all their senses towards this forgiveness.

(… يَقُولُونَ نَخْشَىٰ أَن تُصِيبَنَا دَائِرَةٌ …) (…saying, “We are afraid a misfortune may strike us ): This is the saying of Abdulah bin Obay bin Salul, the header of hypocrites,

(… فَعَسَى اللَّهُ أَن يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِّنْ عِندِهِ …) (…But perhaps Allah will bring conquest or a decision from Him, ): When (perhaps) is followed by (Allah), definitely the matter will happen, because it is from the Creator. Whereas, when any human says this word (perhaps) then the matter may or may not happen. So this sentence means that the conquest will certainly take place.  

(  فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنفُسِهِمْ نَادِمِينَ … ) (…, and they will become, over what they have been concealing within themselves, regretful): When the decision of Allah (swt) is brought, which reveals their hypocrisy, and brings them down, on the other hand supports the Prophet (saws) and the believers, then they become regretful over what they had concealed, not out of fear of Allah (swt); but because they want their personal benefit, they are afraid that the matters will come against them. So if the interests are with the Prophet (saws) and with the Muslims, then they regret for their standing against them, consequently they disclose themselves.

الآية رقم (51) - يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْيَهُودَ وَالنَّصَارَى أَوْلِيَاء بَعْضُهُمْ أَوْلِيَاء بَعْضٍ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُ مِنْهُمْ إِنَّ اللّهَ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

(51) - (O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.)

Reason of revelation:

It was said that this verse was revealed because of Obada bin Assamed (may Allah be pleased with him) and Abdullah bin Obay bin Salool, for Obada stopped his allegiances with the Jews, but Abdullah kept his allegiances claiming the he feared that the disbelievers might defeat the Muslims. This divine warning was directed to the hypocrites in Medina whose faithfulness was for the Jews against the Prophet (saws), so their loyalty was to the Jews rather than to Muslims.

(  إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ ) (…Indeed, Allah guides not the wrongdoing people): Because they were wrongdoers, they were deprived from divine support, whereas the guidance is for all humans.

 

الآية رقم (43) - وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللّهِ ثُمَّ يَتَوَلَّوْنَ مِن بَعْدِ ذَلِكَ وَمَا أُوْلَـئِكَ بِالْمُؤْمِنِينَ

(43) - (But how is it that they come to you for judgement while they have the Torah, in which is the judgement of Allah? Then they turn away, [even] after that; but those are not [in fact] believers.)

( وَكَيْفَ يُحَكِّمُونَكَ ) (…But how is it that they come to you for judgement ): How would they accept you as judgement while they do not believe in you.

( وَعِندَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ) (…while they have the Torah, in which is the judgement of Allah? ): The true Torah in which the descriptions of the Prophet (saws) are mentioned.

( ثُمَّ يَتَوَلَّوْنَ مِن بَعْدِ ذَٰلِكَ ) (…Then they turn away, [even] after that;): After that, they turn away and they are not the believers, for they used to come to the Prophet (saws) to take some of his words and then change them from their places as comes in the previous verses, or they wanted a lenient judgement for adultery or some of the legal rulings that came in the Torah, and they tried to extract from the speech of the Prophet (saws) what they could deceive with, so Allah (swt) says:

(  وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ ) (…; but those are not [in fact] believers): They are liars, not believers; Because the believer is the one who accepts what Allah (swt) has revealed and follows what the judgements of the Prophet (saws).

الآية رقم (50) - أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللّهِ حُكْمًا لِّقَوْمٍ يُوقِنُونَ

(50) - (Then is it the judgement of [the time of] ignorance they desire? But who is better than Allah in judgement for a people who are certain [in faith].)

There is a difference between the ignorant and the illiterate, for you can teach the illiterate so that matters will be straightened. As for the ignorant, he knows a case that is contrary to reality and against the truth, in spite of that, he clings to it, and does not want to abandon it, no matter how much the truth is shown to him. This is much more difficult than the illiterate; that is why Allah (swt) says:

(… أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ) (Then is it the judgement of [the time of] ignorance they desire?): They left behind the Torah’s commands and abided by the law of ignorance.

الآية رقم (49) - وَأَنِ احْكُم بَيْنَهُم بِمَآ أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللّهُ إِلَيْكَ فَإِن تَوَلَّوْاْ فَاعْلَمْ أَنَّمَا يُرِيدُ اللّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِّنَ النَّاسِ لَفَاسِقُونَ

(49) - (And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you. And if they turn away - then know that Allah only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient.)

(… وَأَنِ احْكُم بَيْنَهُم بِمَا أَنزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ) (And judge, [O Muhammad], between them by what Allah has revealed ): Here is a confirmation of the afore-mentioned. The Jews used to ask the Prophet (saws) to lighten the rules for them, and they were trying to distort and change the meanings of was mentioned in the Torah.

(… وَاحْذَرْهُمْ أَن يَفْتِنُوكَ عَن بَعْضِ مَا أَنزَلَ اللَّهُ إِلَيْكَ …) (…and beware of them, lest they tempt you away from some of what Allah has revealed to you.): That is, beware the Jewish enemies lest they mislead you away from the truth, so do not be deceived by them, for they are liars, infidels, and traitors.

(… فَإِن تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ …) (…And if they turn away – then know that Allah only intends to afflict them with some of their [own] sins): Meaning, if they turn away from what you judge between them and disobey the commands of Allah (swt), indeed that happens by the will of Allah (swt) and His wisdom to distract them from guidance because of their previous sins which lead them to misguidance and abuse.

(  وَإِنَّ كَثِيرًا مِّنَ النَّاسِ لَفَاسِقُونَ… ) (…And indeed, many among the people are defiantly disobedient): Most of the people show bold disobedience, Allah (swt) says:

وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

(And most of the people, although you strive [for it], are not believers.) (Yusuf: 103)

Reason of Revelation:

It was narrated by Ibn Abbas (may Allah be pleased with them) he said: Ka’b bin Asad, Ibn Sluba, Abdullah bin Soraya, and Shas bin Qais said to each other: Let’s go to Muhammad, maybe we can convert him from his religion! So they came to him (saws) and said: O Muhammad, you have known that we are rabbis of the Jews and their nobles and masters, and that if we follow you, the Jews will follow us and they will not disagree with us, but there is disagreement between us and our people, so if we ask you to judge between us and accept to judge against them, in this condition we will follow you, and believe in you! The Prophet (saws) refused to do that, so this verse was revealed about them.

 

الآية رقم (48) - وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّ لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

(48) - (And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.)

The addressee is the Prophet (saws)

(… بِالْحَقِّ …) (…in truth ): The truth is the fixed thing that does not change, and as long as it is from the Truth (swt), it is true, and the Prophet (saws) is true and the Holy Qur’an that revealed to him is true as well.

(… مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ …) (…confirming that which preceded it of the Scripture ): So it is confirming what preceded it of the previous heavenly Scriptures and is in control of them. The Holy Qur’an is the last of the heavenly Books, and as it is the last of the Books, it must be dominant over all that preceded it in order to treat all the Social pathologies that have been through the ages.

(… لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا …) (…To each of you We prescribed a law and a method. ): With this verse we will respond to those who say: We are not in need of religion, nor of men of religion or the scholars, taking the actions of some of those who departed from the path of Allah (swt) or committed crimes as an argument, even though the Quranic verses are clear. So that we will talk about the issue of the values that are regulated by religion in society, and the question we pose is: What is the most important relationship in society at all? What is the most important thing in your life? The answer will be: The family and the children. A father gets tired and work hard in order to fulfill the needs of his children, and the mother also gets tired, bears, gives birth, and stays awake for her children. Hence, the most important relationship in society is the relationship of children with parents, but without religion, what would society look like in relation to these values? Justice, love and kindness to parents and neighbors are Islamic values and building generations and civilization always comes through the relationship of the parents with the children, so what kind of relationship the Holy Qur’an states in regard of the parents? Let’s start with the father. The Holy Qur’an gives examples of the relationship between fathers and sons. In the story of the flood of Noah (PBUH) which overthrew the whole world, he (PBUH) addressed his son saying:

 يَا بُنَيَّ ارْكَب مَّعَنَا وَلَا تَكُن مَّعَ الْكَافِرِينَ

(“O my son, come aboard with us and be not with the disbelievers.”) (Hud: 42)

But his son disbelieved and has not listened to his father (PBUH):

 قَالَ سَآوِي إِلَىٰ جَبَلٍ يَعْصِمُنِي مِنَ الْمَاءِ ۚ قَالَ لَا عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلَّا مَن رَّحِمَ ۚ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ

([But] he said, “I will take refuge on a mountain to protect me from the water.” [Noah] said, “There is no protector today from the decree of Allah, except for whom He gives mercy.” And the waves came between them, and he was among the drowned.) (Hud: 44)

Then the first invocation of Noah (PBUH) was:

وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ

(And Noah called to his Lord and said, “My Lord, indeed my son is of my family; and indeed, Your promise is true; and You are the most just of judges!”) (Hud: 45)

Also the story of the Prophet Ya’qub (Jacob) (PBUH with his son, the Prophet Yusuf (Joseph) (PBUH), he was not just sad about is son rather:

 وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

(And he turned away from them and said, “Oh, my sorrow over Joseph,” and his eyes became white from grief, for he was [of that] a suppressor.) (Yusuf: 84)

Even though the Prophet Yusuf (PBUH) was many miles from his father, Ya’qub (PBUH) said:

 وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَن تُفَنِّدُونِ

(And when the caravan departed [from Egypt], their father said, “Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.”) (Yusuf: 94)

Luqman’s story, as well, with his son:

 وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ (14) وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ (15) يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ ۚ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ (16) يَا بُنَيَّ أَقِمِ الصَّلَاةَ وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ (17) وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا ۖ إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (18) وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ

(And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.

(15) But if they endeavor to make you associate with Me that of which you have no knowledge, do not obey them but accompany them in [this] world with appropriate kindness and follow the way of those who turn back to Me [in repentance]. Then to Me will be your return, and I will inform you about what you used to do.

(16) [And Luqman said], “O my son, indeed if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will bring it forth. Indeed, Allah is Subtle and Acquainted. (17) O my son, establish prayer, enjoin what is right, forbid what is wrong, and be patient over what befalls you. Indeed, [all] that is of the matters [requiring] determination. (18) And do not turn your cheek [in contempt] toward people and do not walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful. (19) And be moderate in your pace and lower your voice; indeed, the most disagreeable of sounds is the voice of donkeys.”) (Luqman: 14-19)

Additionally, the story of Ibrahim (Abraham) (PBUH) with his son Ismail (Ishmael) (PBUH):

 فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَفَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (103) وَنَادَيْنَاهُ أَن يَا إِبْرَاهِيمُ (104) قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

(And when he reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said, “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” And when they had both submitted and he put him down upon his forehead, (104) We called to him, “O Abraham, (105) You have fulfilled the vision.” Indeed, We thus reward the doers of good.) (As-Saffat: 103-105)

And it was narrated that a man came to the Prophet (saws) and said:

“O Messenger of Allah, I have wealth and a son, and my father wants to take all my wealth.” He said: “You and your wealth belong to your father.”[1]

Where else can we find such values? Do we look for them in the West or in America where people abandon their fathers and mothers and put them in nursing homes?! Or do we find them in the verses mentioned in our Sharia about the mother and the father! Let us see what our religion says about the mother:

It was narrated that a man came to the Prophet (saws) and said:

O’ Messenger of Allah, I want to fight with you and I came to ask your permission, the Prophet (saws) said: “Is your mother alive?”, he said: “Yes” then the Prophet (saws) said: “Then go and stay with her, indeed, the Paradise is at her feet”.[2]

Verify, a lot of verses commands us to treat the parents in a good manner and obey them:

 وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا

(And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], “uff,” and do not repel them but speak to them a noble word.) (Al-Israa: 23)

Allah (swt) combined righteousness with the parents with His worship, and it is not enough just to not to say to them: “af” (A owrd of expressing dissatisfaction), rather Ali bin Abi Talib (may Allah honor his face) said: “If Allah knows a word in disobedience less than (af), He would have forbidden it, so let the disobedient do what he wants to do, he will not enter heaven, and let the righteous do what he wants to do, he will not enter Hell”. That is because he pleased his father and mother and because the Prophet (saws) said:

“Allah’s pleasure results from the parent’s pleasure, and Allah’s displeasure results from the parent’s displeasure.”[3]

Without the religion, where else can we get these values from? As for the one who misrepresents, alters and exploits religion incorrectly, let him return to the true religion as revealed by Allah (swt) and as stated in the verses of the Holy Qur’an. This is the true religion, this is the Islamic religion, and these are the values that it publishes in society which lead to its advance and civilization.

[1] Sunan Ibn Majah: Book of on Business Transactions, Chapter: What A Man Is Entitled To Of His Son’s Property, Hadith No. 155.

[2] Musnad al-Jami’: Hadith No. 11588.

[3] Shu’ab al-Iman: Chapter 55, Hadith No. 7830.

الآية رقم (47) - وَلْيَحْكُمْ أَهْلُ الإِنجِيلِ بِمَا أَنزَلَ اللّهُ فِيهِ وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْفَاسِقُونَ

(47) - (And let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed - then it is those who are the defiantly disobedient.)

As mentioned before, there is difference between this verse and the verses: 44 and 45. They are not as the terrorists claim.

الآية رقم (46) - وَقَفَّيْنَا عَلَى آثَارِهِم بِعَيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَآتَيْنَاهُ الإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ

(46) - (And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous.)

( مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ ) (…confirming that which came before him): Every message confirms that message came before it, certainly because they are from One Lord:

  شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ ۚ 

(He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus – to establish the religion and not be divided therein.) (Ash-Shura: 13)

(  وَآتَيْنَاهُ الْإِنجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِّلْمُتَّقِينَ) (…and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous): Why does Allah (swt) repeat the description of the Bible as guidance? First of all, the Bible contains guidance and light, and all messages contain guidance, and it is the right path that leads to the path of Allah (swt) and the Light is the light of the values that control human movement in society, and it is the light that illuminates the darkness of society and the darkness of the soul..etc.

(  وَمَوْعِظَةً لِّلْمُتَّقِينَ ) (…and instruction for the righteous): Allah (swt) describes the Gospel as instructions because it came with Spiritualities, whereas the rulings are taken from the Torah.

 

الآية رقم (45) - وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالأَنفَ بِالأَنفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَن تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَّهُ وَمَن لَّمْ يَحْكُم بِمَا أنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

(45) - (And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what Allah has revealed - then it is those who are the wrongdoers.)

( وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ ) (And We ordained for them therein a life for a life ): Meaning, anyone kills another, he should be killed in regard.

 (  وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ ) (…And whoever does not judge by what Allah has revealed – then it is those who are the wrongdoers.): If a problem arises between two people and an unfair judgment is made, or if a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth is not applied, then this is considered unjust. For the coming verse (No. 47), Allah (says):

 وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

(And whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient)

If a person does not pray, or commits a sinful act as lying, while admitting that they are sins, but he dares to do, so this is disobedience. Hence, according to the beginning of the verse, its end differs.

 

الآية رقم (44) - إِنَّا أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالأَحْبَارُ بِمَا اسْتُحْفِظُواْ مِن كِتَابِ اللّهِ وَكَانُواْ عَلَيْهِ شُهَدَاء فَلاَ تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَنًا قَلِيلاً وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ

(44) - (Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.)

The guidance refers to the path which leads to right purpose. Hence, the Torah is one of the heavenly books that were revealed to Moses (PBUH). The light is that which reveals the darkness of ignorance and it lights the values. Indeed, the heavenly books brought the light that controls values of human movement in society.

(… يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا …) (…The prophets who submitted [to Allah] judged by it ): Allah (swt) has given the description of Muslim to all the prophets; Because they all came with Islam, and Islam in the general sense is the submission to the commands of Allah (swt).

(… بِمَا اسْتُحْفِظُوا مِن كِتَابِ اللَّهِ …) (…by that with which they were entrusted of the Scripture of Allah,): They were commanded to adhere to it and not hide any part of,, but they neglected, distorted and altered, whereas Allah (swt) has not asked the nation of Muhammad (saws) to conserve the Holy Qur’an, but rather ensured He (swt) is its guardian:

 إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

(Indeed, it is We who sent down the Qur’an and indeed, We will be its guardian.) (Al-Hijr: 9)

There are two paths; The path of conserving the Holy Qur’an, and the path of adhering and following it. The more people get far from the approach of Allah (swt), the more the Holy Quran is conserved throughout the world, moreover, Allah (swt) has subjugated non-Muslims to print the Holy Qur’an, and we see many of those who do not follow any of the verses of the Holy Qur’an, hanging these Quranic verses in their homes, cars, offices and everywhere. The Holy Qur’an is preserved by the command of Allah (swt). This is the difference, because the Holy Qur’an is the last of the heavenly books that the Lord (swt) has revealed to His servants and Messenger Muhammad (saws), while for the Torah the Jews were asked to conserve it, but they have not.

(… فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ …) (…So do not fear the people but fear Me ): It is an illusory fear. Therefore, Allah (swt) says: Do not be afraid of people; because a human in this world believes that people do harm and benefit, and that So-and-so gives and withholds, and that So-and-so honours and humiliates, and that if he takes a measure for something, he gets a specific result, and this is true, for creation is attached to the causes that Allah (swt) wanted, but the hearts must be attached to the Creator, and fear only Allah (swt), then must consider these reasons as necessities should be taken in compliance with the commands of Allah (swt), but they are not actually the real causes the matter, but they are by the will of The True Doer.

(  وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ … ) (…. And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers): We have to explain this verse thoroughly because of the amputated and erroneous interpretation of the verses carried out by the Takfiri terrorist gangs, and by everyone who wants to invest the verses of the Holy Qur’an in this life to achieve political ends, but the Holy Quran is nobler and greater than to be used for personal purposes. The Holy Qur’an came with fixed instructions and did not come with changeable ones, however, the political aims are changeable according to time, place, circumstances, customs, economic and social situation and the environment, but for the Holy Qur’an, it came with fixed rules and values that control the movement of society, leaving the freedom of choice for other things. The next verse ends with :

 وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

(And whoever does not judge by what Allah has revealed – then it is those who are the wrongdoers.) (Al-Maida: 45)

And in the verse No. 47, Allah (swt) says:

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

(And whoever does not judge by what Allah has revealed – then it is those who are the defiantly disobedient.) (Al-Maida: 47)

So, “And whoever does not judge by what Allah has revealed” has been repeated three consecutive times according to their subjects. Here, this verse of study relates to changing of the Torah so it ends with:

(  وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ … ) (…. And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers): The one who rejects what Allah has revealed is considered a disbeliever, same as Iblis (The Satan) who refused to apply Allah’s command so he was dismissed from Allah’s (swt) mercy:

 إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ 

(except for Iblees. He refused and was arrogant and became of the disbelievers.) (Al-Baqara: 34)

Therefore, this verse has absolutely nothing to do with political purposes and the gangs and what they say, but rather it talks about a person when he rejects a judgment of Allah (swt).

الآية رقم (42) - سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ فَإِن جَآؤُوكَ فَاحْكُم بَيْنَهُم أَوْ أَعْرِضْ عَنْهُمْ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُم بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللّهَ يُحِبُّ الْمُقْسِطِينَ

(42) - ([They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.)

That is, they have become accustomed to consume forbidden things, and hearing lies, espionage, and distortion of speech, so if they come to you, O Messenger of Allah, you have the choice: either you judge between them or turn away from them, and if you refuse, they will not harm you; because Allah (swt) protects you from people, and if you judge, judge between them with justice, even if they are your enemies, and justice in relation to Islam is the foundation, and Allah (swt) loves the repentant, the just and the doers of good, and he does not love the unjust.

الآية رقم (41) - يَا أَيُّهَا الرَّسُولُ لاَ يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُواْ آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ وَمِنَ الَّذِينَ هِادُواْ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ يُحَرِّفُونَ الْكَلِمَ مِن بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَـذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُواْ وَمَن يُرِدِ اللّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللّهِ شَيْئًا أُوْلَـئِكَ الَّذِينَ لَمْ يُرِدِ اللّهُ أَن يُطَهِّرَ قُلُوبَهُمْ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ

(41) - (O Messenger, let them not grieve you who hasten into disbelief of those who say, "We believe" with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying "If you are given this, take it; but if you are not given it, then beware." But he for whom Allah intends fitnah - never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment.)

Allah (swt) addresses all the Prophets by their names:

 وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ

(And We said, “O Adam, dwell, you and your wife, in Paradise) (Al-Baqara: 35)

 قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ

(He said, “O Noah, indeed he is not of your family;) (Hud: 46)

 يَا إِبْرَاهِيمُ أَعْرِضْ عَنْ هَٰذَا

(“O Abraham, give up this [plea]) (Hud: 76)

 قَالَ يَا مُوسَىٰ إِنِّي اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَالَاتِي وَبِكَلَامِي

([Allah] said, “O Moses, I have chosen you over the people with My messages and My words) (Al-Baqara: 285)

But Allah (swt) does not address the Prophet (saws) by his name directly, rather He says:  “O’ Prophet” or “O’ Messenger” because the Prophet Muhammad (saws) is the final Messenger; and because his message is the eternal message until Allah (swt) inherits the earth and those on it, and this is a great honour for the Messenger of Allah (swt) that He (swt) does not address him by his name.

(… لَا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ …) (…let them not grieve you who hasten into disbelief ): Allah (swt) wants to relieve the heart of the Prophet (saws), which was filled with sorrow for the lack of faith of any of the infidels who were turning into disbelief and delusion, for when he (saws) went to Taif, and Thaqeef induced the youth to throw him (saws) with stones, he (saws) supplicates to Allah (swt) saying:

To You, my Lord, I complain of my weakness, lack of support and the humiliation I am made to receive. Most Compassionate and Merciful! You are the Lord of the weak, and you are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy You have given power over me? As long as you are not displeased with me, I do not care what I face. I would, however, be much happier with Your mercy.[1]

“Once Aisha (May Allah be pleased with her) asked the Prophet (saws), ‘Have you encountered a day harder than the day of the battle of Uhud?” The Prophet (saws) replied, “Your tribes have troubled me a lot, and the worse trouble was the trouble on the day of ‘Aqaba when I presented myself to Ibn `Abd-Yalail bin `Abd-Kulal and he did not respond to my demand. So I departed, overwhelmed with excessive sorrow, and proceeded on, and could not relax till I found myself at Qarnath-Tha-alib where I lifted my head towards the sky to see a cloud shading me unexpectedly. I looked up and saw Gabriel in it. He called me saying, ‘Allah has heard your people’s saying to you, and what they have replied back to you, Allah has sent the Angel of the Mountains to you so that you may order him to do whatever you wish to these people.’ The Angel of the Mountains called and greeted me, and then said, “O Muhammad! Order what you wish. If you like, I will let Al-Akh-Shabain (i.e. two mountains) fall on them.” The Prophet (saws) said, “No but I hope that Allah will let them beget children who will worship Allah Alone, and will worship None besides Him.”[2]

The Prophet (saws) used to be overwhelmed with sorrows when the people committed sins.

(… لَا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ …) (…let them not grieve you who hasten into disbelief ): The word (into) is used instead of (toward) for a purpose. In Arabic language there is a difference in meaning; if (toward) is used then it indicates that they were believers, but (into) means they are getting deeper in disbelief.

(… مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ الَّذِينَ هَادُوا …) (…of those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews. ): There are two parties: The first is the hypocrites and the second is of the Jews; because those who said (We believe) while they hide disbelief and show faith, indeed they are more dangerous on the Prophet (saws) and on the Islamic nation.

You may say “I am Muslim” by your tongue, but for saying “I am a believer”, this has obligations and duties. The duty of faith is the complete obedience to Allah’s method, which starts from the top, which is to say: There is no god but Allah, and ends with removing harm from the road; as the Prophet (saws) said:

“Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.”[3]

Thereof, every good deed keeps firm the trust in Allah (swt), so you cannot say that you are a true believer while you lie or steal or do any act that is in contrary to your faith.

(… وَمِنَ الَّذِينَ هَادُوا ۛ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ …) (… and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. ): The another people are the leaders of the Jews, they used to refuse to meet the Prophet (saws), so they would send people from among the Jews who were in less position than them, so that their duty would be to listen to the Prophet (saws), then cite his hadith to them in order to change the words from their places.

(… يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَاحْذَرُوا …) (…saying “If you are given this, take it; but if you are not given it, then beware.”): They say: Whatever you find of words that can be changed, take them, as for other words, leave them.

(… وَمَن يُرِدِ اللَّهُ فِتْنَتَهُ فَلَن تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ …) (…But he for whom Allah intends fitnah – never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts): Fitnah is the trial, Allah (swt) wants to test people in this life, and fitnah also comes with the meaning of “misleading” them. Allah (swt) wants to test them, and He (swt) wants not to purify their hearts, so what is their sin? The answer: When a human chooses a bad way, it is by his freedom, and he has not gone out of Allah’s will. With His (swt) revealing knowledge, He (swt) knows what a person will choose, and He (swt) will ask him about His actions; hence, A person has the choice of everything related to his will, and this does not absolve him of responsibility because Allah (swt) has showed him the way of bad and the way of good.

[1] Majma’ al-Zawaed: Book of raids, Hadith No. 9851.

[2] Majma’ al-Zawaed: Book of raids, Hadith No. 35.

[3] Sahih Muslim, Book of faith, Chapter: Clarifying the number of branches of faith, Hadith No. 35.

الآية رقم (40) - أَلَمْ تَعْلَمْ أَنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ يُعَذِّبُ مَن يَشَاء وَيَغْفِرُ لِمَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

(40) - (Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent.)

This is a confirmatory interrogative, the answer is to say “Yes”, I know.

( يُعَذِّبُ مَن يَشَاءُ وَيَغْفِرُ لِمَن يَشَاءُ ) (…He punishes whom He wills and forgives whom He wills, ): Allah (swt) has prioritized punishment over forgiveness, whereas Allah’s mercy and forgiveness always comes before His punishment, but here it comes first because the talk is about the crime of theft. When a crime is committed, punishment comes first and then forgiveness, however, the purpose here is not to cut off, but to deter from committing the crime.

الآية رقم (39) - فَمَن تَابَ مِن بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللّهَ يَتُوبُ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

(39) - (But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.)

This verse comes after the verse related to the punishment for theft, as it is necessary to repent, and a person cannot say: I repent to Allah (swt) after I have stolen or committed adultery. True and sincere repentance is not accepted from a person unless he remits what he has corrupted, with remorse, and resolve not to commit this sin again. Hence, this verse is a repeated call to fix what has been corrupted and stop doing wrong, the Prophet (saws) said:

“All the sons of Adam are sinners, but the best of sinners are those who are given to repentance.”[1]

It is of the nature of the humans to commit sins.

Habib bin Al-Harith came to the Prophet (saws) and said: O Messenger of Allah! I am a very sinner man. He (saws) said: “So repent to Allah, O Habib.” He said: “O Messenger of Allah, I repent and then return to sins.” He (saws) said: “The more you sin, the more you repent.” He said: “O Messenger of Allah, then my sins will multiply.” He (saws) said: “Allah’s forgiveness is greater than your sins, O Habib bin Al-Harith.”[2]

The most important element the actions depend on according to Islamic rulings is the intention. When committing a sin, punishment must be fulfilled in addition to repentance and reforming. If the repentance is sincere and the person recommits a sin again, then the door of repentance is constantly open. As for repentance with the intention to return to the sin, this is not true repentance; Because no one can deceive the knowledge or ability of Allah (swt).

(… وَأَصْلَحَ …) (…and reforms ): The stolen thing must be returned to its owner, and if he is unable to do so, he must pay its price to him, or consider it as a debt which must be documented, documenting rights is a necessary matter in Islam so that they are not lost. And whoever commits a crime that cannot be remedied, then he must sincerely repent and intend not to do it again.

[1] Al-Mustadrak ala al-Sahihayn: Juz‘: 4, Page: 272, Hadith No. 7617.

[2] Majma’ al-Zawaed: Juz: 10, Hadith No. 1731.