SURAH AL-BAQARAH (AYAH 101 to 110)

وَلَمَّا جَاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ {2:101}

[Q2:101] Wa lammaa jaaa'ahum Rasoolum min 'indil laahi musaddiqul limaa ma'ahum nabaza fareequm minal lazeena ootul Kitaaba Kitaabal laahi waraaa'a zuhoorihim ka annahum laa ya'lamoon

[Q2:101] And when there came to them a Messenger from ALLAH (SWT) verifying that which they have, a party of those who were given the Book threw the Book of ALLAH (SWT) behind their backs as if they knew nothing.
[Q2:101] Dan apabila datang kepada mereka seorang Rasul dari sisi ALLAH (SwT) (Nabi Muhammad s.a.w), yang mengesahkan apa yang ada pada mereka, sebahagian dari orang-orang yang telah diberikan Kitab itu melemparkan Kitab ALLAH (SwT) ke belakang mereka, seolah-olah mereka tidak mengetahui (kebenarannya).

THIS VERSE REFERS to the obstinate Jewish denial of the prophecy about the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in their books. Please refer to verse 40 of this surah.

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(2:101) And whenever a Messenger came to them from Allah, confirming that Scripture which they already possessed, some from among the people of the Book threw the Book of Allah behind their backs as though they knew nothing about it.

وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَىٰ مُلْكِ سُلَيْمَانَ ۖ وَمَا كَفَرَ سُلَيْمَانُ وَلَٰكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَا إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ ۚ وَمَا هُمْ بِضَارِّينَ بِهِ مِنْ أَحَدٍ إِلَّا بِإِذْنِ اللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ ۚ وَلَبِئْسَ مَا شَرَوْا بِهِ أَنْفُسَهُمْ ۚ لَوْ كَانُوا يَعْلَمُونَ {2:102}

[Q2:102] Wattaba'oo maa tatlush Shayaateenu 'alaa mulki Sulaimaana wa maa kafara Sulaimaanu wa laakinnash Shayattena kafaroo yu'al limoonan naasas sihra wa maaa unzila 'alal malakaini bi Baabila Haaroota wa Maaroot; wa maa yu'allimaani min ahadin hattaa yaqoolaaa innamaa nahnu fitnatun falaa takfur fayata'al lamoona minhumaa maa yufarriqoona bihee bainal mar'i wa zawjih; wa maa hum bidaaarreena bihee min ahadin illaa bi-iznillah; wa yata'allamoona maa yadurruhum wa laa yanfa'uhum; wa laqad 'alimoo lamanish taraahu maa lahoo fil Aakhirati min khalaaq; wa labi'sa maa sharaw biheee anfusahum; law kaanoo ya'lamoon.
[Q2:102] And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with ALLAH (SWT)'s permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls, had they but known this.

[Q2:102] Mereka (membelakangkan Kitab ALLAH (SwT)) dan mengikut ajaran-ajaran sihir yang dibacakan oleh puak-puak Syaitan dalam masa pemerintahan Nabi Sulaiman, padahal Nabi Sulaiman tidak mengamalkan sihir yang menyebabkan kekufuran itu, akan tetapi puak-puak Syaitan itulah yang kafir (dengan amalan sihirnya); kerana merekalah yang mengajarkan manusia ilmu sihir dan apa yang diturunkan kepada dua malaikat: Harut dan Marut, di negeri Babil (Babylon), sedang mereka berdua tidak mengajar seseorang pun melainkan setelah mereka menasihatinya dengan berkata: “Sesungguhnya kami ini hanyalah cubaan (untuk menguji imanmu), oleh itu janganlah engkau menjadi kafir (dengan mempelajarinya)”. Dalam pada itu ada juga orang-orang mempelajari dari mereka berdua: ilmu sihir yang boleh menceraikan antara seorang suami dengan isterinya, padahal mereka tidak akan dapat sama sekali memberi mudarat (atau membahayakan) dengan sihir itu seseorang pun melainkan dengan izin ALLAH (SwT). Dan sebenarnya mereka mempelajari perkara yang hanya membahayakan mereka dan tidak memberi manfaat kepada mereka. Dan demi sesungguhnya mereka (kaum Yahudi itu) telahpun mengetahui bahawa sesiapa yang memilih ilmu sihir itu tidaklah lagi mendapat bahagian yang baik di akhirat. Demi sesungguhnya amat buruknya apa yang mereka pilih untuk diri mereka, kalaulah mereka mengetahui.

PROPHET SULAYMAN WAS ENDOWED WITH EXTRAORDINARY POWERS TO CONTROL THE FORCES OF NATURE.

Ä  To discredit him in the eyes of the people the devils had forged a book in the name of Sulayman on the art of sorcery in order to give currency to the idea that it was witchcraft, not divine endowment, through which Sulayman directed the operation of created phenomena and exercised various super natural acts.

AS SORCERY DEMANDS BELIEF IN UNGODLY AGENCIES AND FALSE DEITIES, HE WHO MAKES USE OF WITCHCRAFT IS AN INFIDEL. TO CAST ASPERSION ON THE PROPHET OF ALLAH (SWT) WAS A BLASPHEMY. Sulayman worshipped the true god (Yahweh). He was not an unbeliever. It was the devilish beings who disbelieved.

THOUGH IT CANNOT BE DIRECTLY OBSERVED THE GOOD AND EVIL SPIRITS ARE CAPABLE OF CORPOREAL MANIFESTATION. To invoke the agency of evil spirits in order to effect magic is infidelity, and is therefore condemned by Islam. In Babylon and other centres of old civilisation sorcery was in vogue. It was used to confuse the people because they could not distinguish between witchcraft and genuine miracles.

–  To counter this devilish scheme two angels, Harut and Marut, were sent down by ALLAH (SWT) to help the prophet of that time. By providing him with the means of undoing the effects of sorcery, the people were properly equipped to discriminate between right and wrong, truth and falsehood.

DURING THE TIME OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) a large number of Jews practised sorcery and adopted it as their creed by setting aside the Tawrat.

According to the first book of Kings 11: 1 to 11, in the Old Testament, Sulayman defected from true worship and the Lord was angry with him because his heart had turned away from the Lord, the ALLAH (SWT) of Israel.

THIS VERSE REFUTES the Jewish allegation. The following inferences can be drawn from this verse:

1.        Sorcery is not altogether ineffective.

2.        Sorcery can do no harm if ALLAH (SWT) so wills.

3.        To learn witchcraft or sorcery is not profitable, but harmful.

4.        Those who go after the art of sorcery and witchcraft will have no share of good in the hereafter, because it is as bad as mischief-making.

TO DISPEL THE EFFECTS OF WITCHCRAFT AND SORCERY PEOPLE ARE ALLOWED TO LEARN THE ART OF DEFENDING THEMSELVES.

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(2:102) (Instead of this,) they began to follow that (magic) to which the devils falsely attributed (the greatness of) the kingdom of Solomon. *104 In fact Solomon .was never involved in any practice of disbelief, but the satans, who taught magic to the people were themselves guilty of disbelief. They were after that thing which was sent to Harut and Marut, the two angels at Babylon. Whenever these two angels taught black art to anyone, they would always give a clear warning beforehand, saying, "We are merely a trial for you; so you should not commit blasphemy. *105 But in spite of this warning, those people used to learn from the angels the art which caused division between husband and wife. *106 Although it was obvious that they could not do any harm to anyone by means of this magic without Allah's permission, yet they learnt that art which could not be profitable even for them but was actually harmful. Moreover, they knew it full well that anyone, who purchased that art, would have no share in the Hereafter. What a vile commodity it was for which they sold off their souls, if they had but known it!

*104. 'Evil ones' embraces all evil beings, whether they belong to the human species or to the jinn. Here the reference seems to be to both.
When moral and material decline set in man the Israelites, they were overwhelmed with slavery and ignorance, with misery and poverty, and with humiliation and decadence. They were thus drained of all high ambitions and increasingly turned to magic, sorcery, witchcraft, charms and amulets. They began to search for facile means such as spells that would spare them hard work and yet ensure the achievement of their desired ends. At this stage they were misled by the evil ones, who made them believe that the mighty kingdom and astonishing power of Solomon were merely due to occult sciences and magical formulae, and that by revealing those they would pass on to them the keys to success. People were so engrossed in such practices that they ignored both the Book of God and anyone who summoned them to truth and righteousness. 
*105. There are various opinions on the interpretation of this verse. My own conclusion is that at the time when the whole Israelite nation was chained in slavery and captivity in Babylonia God sent two angels in human form in order to test the Jews. In the same way as angels were sent to the people of Lot in the form of handsome youths (see Quran 11: 69 ff. - Ed.), they were presumably sent to Israel in the form of divines who could work magic and sorcery. These angels at once began working their magical wonders but they warned the people that their presence among them was designed to test their faith, and that they ought not to jeopardize their After-life by the practice of magic. Despite the warning it seems that the Israelites had become so fond of their magical artifices that they continued to resort to talismans and sorcery.
It should not surprise anyone that angels came down to earth in human form; angels are dutiful servants of God's kingdom, and are capable of assuming the form appropriate to the specific task they are required to perform at any particular time. Who knows how many angels may be busy performing their duties in our midst even today! 
One might also wonder why angels should teach people magic, which is after all intrinsically evil. In order to understand this we must remember that the nature of their task was no different from that of an undercover policeman who hands over marked currency notes to a corrupt official as a bribe with the aim of ensuring that he is caught red-handed.
*106. This shows that the greatest demand was for magical arts and charms to sow discord between a man and his wife and to procure the eventual seduction of the latter. This was the depth of moral depravity to which these people had fallen. A people cannot sink to a lower level of moral degeneracy than when adulterous affairs become their favourite pastime, and when seducing a married woman is considered a boastful achievement. The matrimonial relationship is, in truth, the very foundation of man's collective life. Tle soundness of human civilization depends on the soundness of the relationship between the twosexes. Hence, nothing could be worse than the person who strikes at the very foundations of the structure which supports both him and society as a whole.
There is a Tradition from the Prophet to the effect that Satan sends his agents on their missions to all parts of the world. On their return these agents report their achievements with each mentioning his own special evil act. But Satan is not completely satisfied with any of them. It is only when an agent reports that he has succeeded in separating a wife from her husband that Satan is filled with joy and embraces him. (Bukhiri, 'Talaq', 25 - Ed.) In the light of this Tradition it is understandable why the angels who were sent to the Israelites to test them were asked to disclose those magical arts which would lead to separation between a husband and his wife, for the inclination of a people to learn such arts is a sure index of its moral decadence. 

وَلَوْ أَنَّهُمْ آمَنُوا وَاتَّقَوْا لَمَثُوبَةٌ مِنْ عِنْدِ اللَّهِ خَيْرٌ ۖ لَوْ كَانُوا يَعْلَمُونَ {2:103}

[Q2:103] Wa law annahum aamanoo wattaqaw lamasoobatum min 'indillaahi khairun law kaanoo ya'lamoon.
[Q2:103] And if they had believed and guarded themselves (against evil), reward from ALLAH (SWT) would certainly have been better; had they but known (this).

[Q2:103] Dan kalau sebenarnya mereka itu tetap beriman dan bertaqwa (nescaya mereka akan mendapat pahala); sesungguhnya pahala dari sisi ALLAH (SwT) itu adalah lebih baik, kalau mereka mengetahui.

INSTEAD of guarding themselves against evil AND RELYING upon that which ALLAH (SWT) gives as a reward, a large number of people had fallen prey to the belief in sorcery.

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(2:103) Had they believed in Allah and practised piety, they would have received a far better reward from AIIah, if they had but known it.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انْظُرْنَا وَاسْمَعُوا ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ {2:104}

[Q2:104] Yaaa ayyuhal lazeena aamanoo laa taqooloo raa'inaa wa qoolun zurnaa wasma'oo; wa lilkaafireena 'azaabun aleem.

[Q2:104] O’ you who believe! Do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement.
[Q2:104] Wahai orang-orang yang beriman! Janganlah kamu mengatakan: “raaina”, (ketika kamu berkata-kata dengan Nabi Muhammad), sebaliknya katakanlah: “unzurna”, dan dengarlah kamu (segala perintah dengan sebulat hati menerimanya); dan (ingatlah, bahawa) orang-orang kafir itu akan beroleh azab seksa yang tidak terperi sakitnya.

The doubters, and all those with the outlook of Bani Israil, take to twisting any word necessary to suit their purpose. Ra-ina means "listen to us", BUT IT WAS TURNED by a little twist in accent into a word of reproach (meaning "stupid") by the Jews (also refer to verse 4:46 of al Nisa). Therefore the word unzurna (look upon us) was suggested which gave no room to the enemy for casting aspersion on the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

ä  This verse shows how much the Jews disliked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). **IT ALSO PROHIBITS USE of any word bearing sinister meaning with reference to him.

The Jews and the idol-worshippers did not like that khayr (good), the Qur’an, should be revealed to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad). AS "THE MERCY UNTO THE WORLDS" THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) himself was khayr because khayr (good) is rahmah (mercy). HE, THE LAST LAW-GIVER MESSENGER OF ALLAH (SWT), WAS A DESCENDANT OF PROPHET ISMAIL, THE YOUNGER SON OF PROPHET IBRAHIM, therefore, the Jews, who were the descendants of prophet Ishaq, the elder son of prophet Ibrahim, did not like the advent of the promised prophet in the progeny of prophet Ismail.

·         They knew that the ministry of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was genuine and Islam was the true religion of ALLAH (SWT), BUT THEIR PREJUDICE AND ENVY led them astray.

·         THE SAME PREJUDICE AND ENVY CREATED THE VENOMOUS GROUP OF THE HYPOCRITES (MUNAFIQIN) who opposed the holy prophet (allahuma sali ala muhammad wa ala ali muhammad) in his lifetime, and, after him, persecuted, murdered and tried to destroy completely his ahlul bayt.

·         The hatred of the Israelites against the non-Israelites was reflected in the hatred of the non-Hashimites against the Hashimites.

ALLAH (SWT) CHOOSES WHOM HE PLEASES FOR HIS MERCY AND GRACE (also refer to verses 90 and 91 of this surah).

An interesting conversation between the second caliph and Ibna Abbas, recorded by Tabari and other historians, is quoted below, which throws light on the influence of the Jewish mentality on the behaviour and mental attitude of the non-Hashimite Muslims.

°          The second caliph said:

"O son of Abbas! Do you know why your family has been deprived of Khilafat? The Quraysh did not like that prophethood (nubuwwat) and vicegerency (khilafat) be combined in the family of Hashim, lest their vanity increases. So they chose some one else, really their choice was good."

°          Ibna Abbas said:

"There is nothing unusual so far as the hatred of the Quraysh for the family of Hashim is concerned, because right from the beginning they did not like the message, nor the messenger.'That is because they were averse to what ALLAH (SWT) has sent down, so He shall render their deeds null and void (Muhammad 47:9)'. And the apprehension about the vanity of the people who have been (thoroughly) purified, by ALLAH (SWT) himself, from every type of uncleanness is an (unfounded) accusation. It would have been most appropriate if the Quraysh had chosen he whom ALLAH (SWT) had chosen, and .."

°          At this stage the caliph interrupted and said:

"Behold! O’ son of Abbas! I have already been informed about your utterances. Beware! You may fall in my estimation."

°          Ibna Abbas said:

"Yes. If my opinions are true, they should not cause my downfall, and if they be untrue, you should remind me to put them in order."

°          The caliph got angry and left the place.

This incident, sharply defines the most vital issue which divided the Muslims into various schools of thought.

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(2:104) O Believers, *107 do not say. "Ra 'ina" but say, "Unzurna" and listen *108 a to what is said; for the disbelievers deserve a painful punishment.

*107. This and the following verses inform the followers of the Prophet (peace be on him) of the machinations of the Jews against Islam and the Muslims, and dispel any doubts and misgivings they tried to create in their minds. Special attention is paid to the points raised during controversial discussions between Muslims and Jews. It is useful to note here that when the Prophet (peace be on him) arrived in Madina and the message of Islam began to spread the Jews tried to engage Muslims in controversial religious discussions. They raised all kinds of involved and suspicion-provoking problems so as to contaminate the simple and pure-hearted Muslims with the spiritual diseases from which they themselves suffered. Not only that, they resorted to sly and deceptive talk in the presence of the Prophet. 
*108. When the Jews visited the Prophet they tried to vent their spite by using ambiguous expressions in their greetings and conversation. They, used words which had double meanings, one innocent and the other offensive. After using quite proper expressions they would then whisper some malicious words. Ostensibly they maintained the decorum of respect and courtesy while sparing no underhand means to insult the Prophet. Later we shall encounter several examples of this kind of behaviour. The particular expression referred to here, and which the Muslims were asked to avoid using since it lent itself to abuse, was employed by the Jews when in conversation with the Prophet, whenever they wanted to request a short pause in which to finish whatever they wanted to say. They, used the expression ra'ina, which meant 'kindly indulge us' or ' kindly lend ear to us'.
It was possible, however, for the expression to be used with quite a different shade of meaning. In Hebrew, for instance, there is a word similar to it which means: 'Listen, may you become deaf.' In the same language it also means arrogant, ignorant and fool. In actual conversation it was also used on occasions when one wanted to say: 'If you listen to me, 1 will listen to you.' When it was pronounced with a slight twist of the tongue it turned into ra'ina, meaning 'our shepherd'.
It is because of the possibility of the word being used in these different senses that Muslims were asked to avoid it and to use instead the straightforward expression unzurna, meaning 'kindly favour us with your attention' or 'kindly grant us a while to follow (what you are saying)'. This advice was followed by the admonition to listen attentively to what the Prophet said, for the Jews used to ask for the same thing to be repeated merely because they did not pay proper attention to what the Prophet said but instead were engrossed in their own thoughts. If the Muslims were to heed what the Prophet said, they would scarcely need to make such requests. 

مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَنْ يُنَزَّلَ عَلَيْكُمْ مِنْ خَيْرٍ مِنْ رَبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ {2:105}

[Q2:105] Maa yawaddul lazeena kafaroo min ahlil kitaabi wa lal mushrikeena ai-yunazzala 'alaikum min khairim mir Rabbikum; wallaahu yakhtassu birahmatihee mai-yashaaa; wallaahu zul fadlil'azeem.
[Q2:105] Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and ALLAH (SWT) chooses especially whom He pleases for His mercy, and ALLAH (SWT) is the Lord of mighty grace.

[Q2:105] Orang-orang kafir dari Ahli kitab, dan juga dari orang-orang musyrik, tidak suka kiranya diturunkan kepada kamu sedikit dari kebaikan (atau wahyu) dari Tuhan kamu Padahal ALLAH (SwT) berhak menentukan rahmatNya kepada sesiapa yang dikehendakiNya; dan ALLAH (SwT) (jualah Yang) mempunyai limpah kurnia yang amat besar.

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(2:105) The people who have rejected the message of Truth, be they the people of the Book or the mushriks, would never like that any good be sent down to you from your Lord, but Allah chooses for His mercy whom He wills, and Allah is Most Bountiful.

مَا نَنْسَخْ مِنْ آيَةٍ أَوْ نُنْسِهَا نَأْتِ بِخَيْرٍ مِنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {2:106}

[Q2:106] Maa nansakh min aayatin aw nunsihaa na-ti bikhairim minhaaa aw mislihaaa; alam ta'lam annal laaha 'alaa kulli shai'in qadeer.
[Q2:106] Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that ALLAH (SWT) has power over all things?

[Q2:106] Apa sahaja ayat keterangan yang Kami mansukhkan (batalkan), atau yang Kami tinggalkan (atau tangguhkan), Kami datangkan ganti yang lebih baik daripadanya, atau yang sebanding dengannya. Tidakkah engkau mengetahui bahawasanya ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu?

Naskh, as a Qur’anic term, means substitution of one current law by another.

Ä  IT IS CALLED BADA IF THE SUBSTITUTION IS IN THE LAW OF CREATION, and

Ä  NASKH IF IT IS IN THE LAW OF LEGISLATION.

        Substitution has been effected in "creation" as well as in "legislation".

The sudden changes in the course of creation, caused by the supreme will of ALLAH (SWT), a factor apparently incomprehensible for the human intellect, are known as miracles – [a] like the birth of Adam and Isa, and [b] the extraordinary performances carried out by the prophets and divinely chosen representatives of ALLAH (SWT). These miracles cannot be taken as effects without any cause, BUT ARE caused by a factor inconceivable by the human intellect.

µ  The effect of the creature's prayer in the course of providence is also based on the phenomenon of bada. These types of activities on the part of the creatures are a reaction to the divine action. They are governed by the possibility of bada, provided there is no contradiction. FOR EXAMPLE the "creation of a self-existing being" is a self-contradictory idea. ALLAH (SWT) alone is the self-existing creator, and what He creates cannot be self-existing.

      The term "creation" itself suggests that it is not self-existing but was created whereas the term "self-existing" means that it was not created by anyone. ANOTHER EXAMPLE is of an "even number". It is impossible to stop it from being divided into two equal whole numbers. In view of the infinite power, possibilities and potentialities at the command of ALLAH (SWT) it has been believed and accepted that every known operation in the creation can be changed, substituted or abrogated by His supreme will or action.

The human knowledge may not comprehend the use of that which has happened and that which will happen, in the sphere of bada. IT MUST BE KEPT IN MIND THAT THERE CAN BE NO LIMITATION TO THE POWER AND ABILITY OF ALLAH (SWT).

r  Imam Ali ibne Abi Talib says: "ALLAH (SWT) has effected changes (bada) and will also effect many changes in the operation (system) of the universe."

CHANGE [NASKH] IN THE "LEGISLATION" BECAME NECESSARY DUE TO THE GRADUAL DEVELOPMENT OF THE HUMAN SOCIETY. THOUGH the spirit might have been the same BUT the laws and teachings for mankind in a developed society HAD TO BE other than what they were in the primitive age. The conditions and circumstances of a particular age do not appear again. There are teachings, applicable in every age, but they, keeping the essential spirit intact, take to new forms till they reach the final stage. From Adam to Muhammad, the divinely appointed teachers took into consideration the receptive capacity of the people. For example prophet Isa, knowing the limitations of his people, put off the delivery of the final message and asked them to wait for the promised prophet.

There is still much that I could say to you, but the burden would be too great for you now. However, when he comes who is the spirit of truth, he will guide you into all the truth: for he will not speak on his own authority, but will tell only what he hears; and he will make known to you the things that are coming. (John 16: 19 and 13)

©  THE DIVINE ORDER "TO DO" OR "NOT TO DO" A THING IS BASED UPON REASON – [*] alms should be given for helping the poor; or [*] liquor is prohibited in order to avoid its ill-effects. The justifying reason is in the thing ordered to be done or not to be done.

©  SOMETIMES THE JUSTIFYING REASON IS IN THE ORDER ITSELF. This is true of the orders issued merely as a test of the obedience of the believers. FOR EXAMPLE, [*] the change in the direction of Qiblah was made (Baqarah 2:149) to test the obedience of the believers; or [*] when prophet Ibrahim was asked to sacrifice his son.

**In the first category naskh takes place only when the substitution is necessary in view of the new development.

**In the second category change is made, without making less its scope and intensity, so that it may fully serve the purpose of the trial.

Through naskh as well as bada the withdrawal of the previous procedure or legislation is made known. IF THE TIME-LIMIT HAS ALREADY BEEN PRESCRIBED FOR ANY LAW OR PROCEDURE THEN THE TERM NASKH OR BADA CANNOT BE USED. Every aspect of the creation or the legislation, together with their possible manifestations, are known to the creator. 

NASKH OR BADA (SUBSTITUTION) CANNOT BE ATTRIBUTED TO ALLAH (SWT)'S IGNORANCE OR CHANGE OF MIND. These terms are used in relation to the creatures' knowledge of the divine will.

     SOME ORDERS or processes carry the restriction of the period of validity at the time of their revelation in which case the term bada or naskh cannot be applied. SOMETIMES it manifests afterwards.

In both cases of naskh and bada, the change or substitution means notification of the discontinuation of the procedure or legislation which was in force.

Ü  In connection with the events of creation or the procedures of legislation the prophets of ALLAH (SWT), now and then, received definite revelations about the taking place of an event, with its details, without any possibility of any change; and at times the nature of the predictions of the consequences of an act was indefinite, which, subject to conditions, could be changed. When the development reaches the ultimate stage, as verse 6:115 of al An-am says, there is no changing in His words.

Ü  In the gradual revelation of the laws to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), no abrogation of any portion of the Qur’an has been effected. IT IS GENERALLY BELIEVED that some Qur’anic laws, had been abrogated by its own verses, or by the sayings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad); a list of which has been prepared by the jurists and the commentators, but the context of the traditions, in view of the external evidence, has been, with ulterior motives, twisted and misapplied.

A careful study of the Qur’an with a thorough knowledge of the conclusively proved laws of the faith, passed on to us by the Holy Ahlul Bayt, the divinely chosen purified custodians of the word of ALLAH (SWT), makes clear the view and proves that there are very few, not exceeding five, abrogations; AND EVEN those cannot be described as real or actual naskh. 

ß  FOR EXAMPLE the order to pay alms in verse 58:12 of al Mujadalah was given to test the sincerity of the persons who wanted to meet and talk to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) privately, because most of the companions, without any reason at all, sought his audience for the sake of personal vanity. After this order none paid the prescribed alms save Ali. The purpose of the test was to make public the insincerity of the companions, therefore, it was removed when their deception was proved. This order was totally withdrawn, after condemning the niggardly attitude of the companions, in verse 58:13 of al Mujadalah.

ß  This order resembles the order given to prophet Ibrahim to sacrifice his son. When it was proved beyond doubt that Ibrahim was certainly carrying out the divine command, the order was withheld (Saffat 37:103 to 107). IN THE SAME MANNER when only Ali carried out the order of verse 58:12 of al Mujadalah, it was proved that he alone, and no one else among the companions, was in the category of prophet Ibrahim, therefore, the order was withdrawn.

As the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said, theoretically his sayings could change or substitute (naskh) the Qur’anic laws. SUCH CHANGE OR ABROGATION CAN BE ACCEPTED IF REPORTED ON THE AUTHORITY OF THE THOROUGHLY PURIFIED AHLUL BAYT, BECAUSE traditions reported through other sources are conflicting and spurious.

Ì  IN EVERY AGE, AMONG ALL HUMAN SOCIETIES, IN DIFFERENT PARTS OF THE EARTH, THE REPRESENTATIVES OF ALLAH (SWT) WERE SENT TO PUT IN ORDER THE AFFAIRS OF THE PEOPLE THROUGH LAWS APPLICABLE TO *THE TIME AND *ENVIRONMENT IN WHICH THEY LIVED.

       Ability of man to apply reason and understand things and events progressed and advanced with the passage of time, therefore, certain laws and commandments (pertaining to theoretical, practical, intellectual, religious and legal matters concerning day to day life) which bring harmony and peace in every aspect of existence upon the earth, as well as make man ready to explore the higher regions of spiritual satisfaction, in certain cases and circumstances had to be changed or substituted to pave way for further progress.

AT LAST THE LAST MESSENGER OF ALLAH (SWT), THE GREATEST AND THE MOST MANIFEST SIGN OF ALLAH (SWT) (the term Ayat or sign taken in a broader and higher sense means the best human soul created), endowed with the divine wisdom, power and authority, was sent to give effect to the concluding part of the plan of educating and training for the final unification of mankind through the true knowledge of the immediate as well as the ultimate.

IN THE CHAIN OF THE PROPHETS OF ALLAH (SWT), AMONG WHOM SOME HAD BEEN MADE TO EXCEL OTHERS (BAQARAH 2:253), THE LAST PROPHET, MUHAMMAD AL MUSTAFA, THE *SUPERIOR-MOST, *THE SEAL OF PROPHETHOOD, CAME WITH THE FINAL DISCIPLINE AND GUIDANCE. ONCE THE DEVELOPMENT HAD REACHED ITS MAXIMUM HEIGHT, THERE REMAINED NO NEED FOR ANY FURTHER CHANGE OF ANY KIND. THEREFORE, NO PROPHET WAS SENT AFTER HIS DEPARTURE (see commentary of verse 1:7 of al Fatihah), BUT A MAN LIKE HIM, AFTER HIM, IS NECESSARY AS AN IMAM, IN EVERY AGE, FOR THE AUTHENTIC, TRUE, AND PROPER EXPLANATION OF THE WORD OF ALLAH (SWT), THE QUR’AN, AND ALSO TO SERVE AS AN IDEAL TO GUIDE AND KEEP MANKIND ON THE RIGHT PATH.

The following saying of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is a true interpretation of this verse:

The first of us is Muhammad,

the middle of us is Muhammad,

the last of us is Muhammad,

everyone of us is Muhammad.

Only men of understanding know that the same quality of divine energy which activated the prophethood was also manifested in imamat with equal force.

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(2:106) We bring a better verse or at least the like of it for whatever we abrogate or cause it to be forgotten. *109

*109. This is in response to a doubt which the Jews tried to implant in the minds of the Muslims. If both the earlier Scriptures and the Qur'an were revelations from God, why was it - they asked - that the injunctions found in the earlier Scriptures had been replaced by new ones in the Qur'an? How could the same God issue divergent injunctions? Furthermore, they expressed their amazement at the Qur'anic indictment of the Jews and Christians for having allowed part of the revelation to be forgotten and lost, pointing out that it was impossible that Divine revelation should be erased from human memory.
In all this, their motive was not to know the truth but to cast doubt on the Divine origin of the Qur'an. In refutation God states that He being the Absolute Sovereign has unlimited authority both to abrogate previous injunctions and to cause people to forget the injunctions He wants them to forget. However, God ensures that whatever He abrogates or causes to be erased from people's memories is replaced by something equally or even more beneficial. 

أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُمْ مِنْ دُونِ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {2:107}

[Q2:107] Alam ta'lam annallaaha lahoo mulkus samaawaati wal ard; wa maa lakum min doonil laahi minw waliyyinw wa laa naseer.
[Q2:107] Do you not know that ALLAH (SWT)'s is the kingdom of the heavens and the earth, and that besides ALLAH (SWT) you have no guardian or helper?

[Q2:107] Tidakkah engkau mengetahui bahawa sesungguhnya ALLAH (SwT) Yang Menguasai segala alam langit dan bumi? Dan tiadalah bagi kamu selain ALLAH (SwT) sesiapapun yang dapat melindungi dan yang dapat memberi pertolongan.

THE WHOLE UNIVERSE IS ALLAH (SWT)'S KINGDOM, HE IS THE OWNER, THE SOVEREIGN. Therefore, it is a waste of time and energy, serving no purpose, if persons, i.e. polytheists and idol-worshippers, worship imaginary ALLAH (SWT)’s or deities.

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(2:107) Do you not know that Allah has full power over everything? Do you not know that the sovereignty of the heavens and the earth belongs to Allah alone and that you have neither any protector nor helper beside Him?

أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِنْ قَبْلُ ۗ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ {2:108}

[Q2:108] Am tureedoona an tas'aloo Rasoolakum kamaa su'ila Moosa min qabl; wa mai yatabaddalil kufra bil eemaani faqad dalla sawaaa'as sabeel.
[Q2:108] Rather you wish to put questions to your Messenger, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.

[Q2:108] Adakah kamu pula hendak meminta dari Rasul kamu sebagaimana diminta dari Nabi Musa (oleh kaumnya) dahulu? Dan sesiapa yang menukar iman dengan mengambil kekufuran, maka sesungguhnya ia telah sesat dari jalan yang lurus.

SQUABBLING or HANKERING AFTER PROOFS AND MIRACLES, as the Bani Israil did for disbelieving in that which a messenger of ALLAH (SWT) had said, in order to disobey his orders and as well as to create doubts in the minds of the believers, is the lower nature of man, which is clearly condemned in this verse as losing the right direction of the true path.

µ  THERE IS A WARNING PARTICULARLY TO MUSLIMS WHO MUST ALWAYS REMEMBER THAT: -

[1] The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) did not (ever) speak of his own desire, and that whatever he said was nothing but a revelation that was revealed to him (Najm 53:3 and 4).

[2] According to verse 4:65 of al Nisa, EVEN IN PERSONAL MATTERS, THE MESSENGER OF ALLAH (SWT)'S ORDERS SHOULD BE ACCEPTED AND CARRIED OUT.

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(2:108) Would you then ask your Prophet such questions as were asked of Moses in former times? *110 In fact, anyone, who changes the way of belief for that of disbelief, has surely swerved from the Right way.

*110. The Jews, who were addicted to hair-splitting arguments, instigated the Muslims to ask the Prophet a great many questions. God, therefore, cautioned the Muslims against following the example of the Jews in this matter, and admonished them against unnecessary inquisitiveness. The Prophet himself often warned the Muslims that excessive inquisitiveness (which was devoid of religious earnestness and the sincere desire to do God's will) had been the ruin of earlier religious communities. (Muslim, 'Faddil', 130; Bukhari, '1'tisim', 2 - Ed.) He stressed that people need not delve too deeply into questions left unelucidated by God or His Messenger. It was better to follow the injunctions which were clearly laid down, abstain from things prohibited, and avoid excessive inquiry about far-fetched, hypothetical issues, attending instead to questions of practical significance. 

وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ {2:109}

[Q2:109] Wadda kaseerum min ahlil kitaabi law yaruddoo nakum mim ba'di eemaanikum kuffaaran hasadam min 'indi anfusihim mim ba'di maa tabaiyana lahumul haqqu fa'foo washfahoo hattaa yaa tiyallaahu bi amrih; innal laaha 'alaa kulli shai'in qadeer.

[Q2:109] Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that ALLAH (SWT) should bring about His command; surely ALLAH (SWT) has power over all things.
[Q2:109] Banyak di antara Ahli kitab (Yahudi dan Nasrani) suka kalaulah kiranya mereka dapat mengembalikan kamu menjadi kafir setelah kamu beriman, kerana dengki yang timbul dari diri mereka sendiri, sesudah nyata kepada mereka kebenaran (Nabi Muhammad s.a.w). Oleh itu, maafkanlah dan biarkanlah oleh kamu (akan mereka), sehingga ALLAH (SwT) datangkan perintahNya. Sesungguhnya ALLAH (SwT) Maha Kuasa atas tiap-tiap sesuatu.

The Jews always looked for opportunities to create doubts in the minds of the people who had accepted Islam so as to bring them back to their idolatrous creeds.

v  After the battle of Uhad they said to Ammar and Hudhayfa:

If your prophet had been on the right path he would not have lost this battle. It would be better for you to join us.

Ammar replied:

Victory or defeat in a battle can never be a proof of truth or falsehood. It can be a test of the believers. We shall not give up the true faith.

             **When the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) heard of this incident and prayed for ALLAH (SWT)'s blessings    upon Ammar, this verse was revealed.

The Jewish prejudice against Islam is also stated in verse 4:51 of al Nisa.

"Until ALLAH (SWT) brings about His command" means the victories the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) won one after the other thereafter, and the complete triumph of Islam.

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(2:109) Many of the people of the Book desire to turn you anyhow back to unbelief. They wish this out of the envy of their hearts though the Truth has become quite clear to them. Yet, you should show forbearance and forgiveness to them' *111 till Allah Himself enforces His judgement.

*111. This means that one should neither allow oneself to get angry at their spite and hostility, nor waste one's valuable time by engaging in useless debates and acrimonious polemics. It is better to wait patiently and observe how God deals with them. Instead of wasting energy in frivolous pursuits such as those mention above one should spend it in the remembrance of God and in acts of goodness, for it is these rather than barren controversies that will benefit man in the Life to Come. 

وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا تُقَدِّمُوا لِأَنْفُسِكُمْ مِنْ خَيْرٍ تَجِدُوهُ عِنْدَ اللَّهِ ۗ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ {2:110}

[Q2:110] Wa aqeemus salaata wa aatuz zakaah; wa maa tuqaddimoo li anfusikum min khairin tajidoohu 'indal laah; innal laaha bimaa ta'maloona baser.
[Q2:110] And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with ALLAH (SWT); surely ALLAH (SWT) sees what you do.

[Q2:110] Dan dirikanlah oleh kamu akan sembahyang dan tunaikanlah zakat dan apa jua yang kamu dahulukan dari kebaikan untuk diri kamu, tentulah kamu akan mendapat balasan pahalanya di sisi ALLAH (SwT). Sesungguhnya ALLAH (SwT) sentiasa Melihat segala yang kamu kerjakan.

OUR GOOD AS WELL AS BAD DEEDS RUN BEFORE US INTO THE COURT OF ALLAH (SWT) FOR HIS JUDGEMENT. The influence of our deeds begins to operate as soon as they are committed.

Ø  It is an effective warning to remain alert and careful at every step of our life in this world.

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(2:110) (Rest assured that) Allah has full power over everything: establish the Salat and pay the Zakat. you will find with Allah whatever good you send forward for your future; Allah is watching everything you do.