SURAH AL-BAQARAH (AYAH 111 to 120)

وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ {2:111}

[Q2:111] Wa qaaloo lai yadkhulal jannata illaa man kaana Hoodan aw Nasaaraa; tilka ammniyyuhum; qul haatoo burhaa nakum in kuntum saadiqeen.

[Q2:111] And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.
[Q2:111] Dan mereka (Yahudi dan Nasrani) berkata pula: “Tidak sekali-kali akan masuk Syurga melainkan orang-orang yang berugama Yahudi atau Nasrani”. Yang demikian itu hanyalah angan-angan mereka sahaja. Katakanlah (wahai Muhammad): “Bawalah kemari keterangan-keterangan yang (membuktikan kebenaran) apa yang kamu katakan itu, jika betul kamu orang-orang yang benar”.

The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was fully aware of the original text of every scripture revealed to the messengers of ALLAH (SWT) before him, AND he also knew the *additions, *omissions and *alterations made in them by their followers in the course of time. It was, therefore, made clear by him that the idea of "no one shall enter paradise except a Jew or a Christian" was a false concoction, not mentioned in any original scripture. Also refer to the commentary of verse 80 of this surah.

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(2:111) They say, "None shall enter Paradise unless he be a Jew or according to the Christians) a Christian." These are their wishful fancies. *112 Say to them, "Bring your proof, if you are right in your claim."

*112. That is, all this is merely wishful thinking, even though they express thoughts as if they were really going to happen. 

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ {2:112}

[Q2:112] Balaa man aslama wajhahoo lillaahi wa huwa muhsinun falahooo ajruhoo 'inda rabbihee wa laa khawfun 'alaihim wa laa hum yahzanoon.
[Q2:112] Yes! Whoever submits himself entirely to ALLAH (SWT) and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.

[Q2:112] (Apa yang kamu katakan itu tidaklah benar) bahkan sesiapa yang menyerahkan dirinya kepada ALLAH (SwT) (mematuhi perintahNya) sedang ia pula berusaha supaya baik amalannya, maka ia akan beroleh pahalanya di sisi Tuhannya dan tidaklah ada kebimbangan (dari berlakunya kejadian yang tidak baik) terhadap mereka, dan mereka pula tidak akan berdukacita.

Wajh means face, BUT IT ALSO IMPLIES the following meaning:

°          Coutenance or favour as in verse 9:20

°          Honour, glory, presence of ALLAH (SWT) as in verses 4:27 and 2:115

°          Cause, for the same as in verse 76:8

°          The first part, the beginning as in verse 3:71

°          Nature of the inner being, essence, self as in verses 4:27, 5:111 and 28:88

HERE the word means the entire self i.e submission of everything what the word ‘wajh’ means i.e. the inner as well as the outer aspect of the human self, which is the meaning of the word Islam.

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(2:112) The fact is that no one has any special claim to Paradise; whoever surrenders himself to Allah in obedience and follows the Right Way, shall get his reward from his Lord: there shall be neither fear nor grief for such people.

وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَىٰ عَلَىٰ شَيْءٍ وَقَالَتِ النَّصَارَىٰ لَيْسَتِ الْيَهُودُ عَلَىٰ شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ ۗ كَذَٰلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ {2:113}

[Q2:113] Wa qaalatil Yahoodu laisatin Nasaaraa 'alaa shai'inw-wa qaalatin Nasaaraaa laisatil Yahoodu 'alaa shai'inw'wa hum yatloonal Kitaab; kazaalika qaalal lazeena la ya'lamoona misla qawlihim Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon.

[Q2:113] And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so ALLAH (SWT)  shall judge between them on the day of resurrection in what they differ.

[Q2:113] Dan orang-orang Yahudi berkata: “Orang-orang Nasrani itu tidak mempunyai sesuatu pegangan (ugama yang benar)”; dan orang-orang Nasrani pula berkata: “Orang-orang Yahudi tidak mempunyai sesuatu pegangan (ugama yang benar)”; padahal mereka membaca Kitab Suci masing-masing (Taurat dan Injil). Demikian juga orang-orang (musyrik dari kaum Jahiliyah) yang tidak berilmu pengetahuan, mengatakan seperti yang dikatakan oleh mereka itu. Maka ALLAH (SwT) akan menghukum (mengadili) di antara mereka pada hari kiamat mengenai apa yang mereka berselisihan padanya.

Ala shay-in means confirming anything worthy of consideration. Alladhina la ya-lamun (those who have no knowledge) means the heathens whose beliefs are not based upon any heavenly scripture BUT UPON their own personal conjectures.

**THE QUR’AN MAKES KNOWN THE IGNORANCE OF THE JEWS AND THE CHRISTIANS who accused each other for lack of goodness in their respective creeds in spite of the fact that both of them followed the Old Testament.

Ü  AMONG THE FOLLOWERS OF THE MESSENGERS OF ALLAH (SWT) THERE SHOULD HAVE BEEN NO DISCORD IF THE TRUE TEXT OF THE REVEALED BOOKS WAS KEPT INTACT AND APPLIED SINCERELY.

On the Day of Judgement they will know that it was *bias, *pride and *prejudice which prevented them from accepting the true faith, Islam.

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(2:113) The Jews say that the Christians have nothing (of the Truth) and the Christians say that the Jews have nothing of it, though both read the Scripture. And those who have no knowledge of the Scripture *113 also make similar claims. Allah will surely give His judgement on the Day of Resurrection in all the matters in which they differ.

*113. The reference is to the polytheists of Arabia. 

وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَٰئِكَ مَا كَانَ لَهُمْ أَنْ يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ {2:114}

[Q2:114] Wa man azlamu mimmam-mana'a masaajidal laahi ai-yuzkara feehas muhoo wa sa'aa fee kharaabihaaa; ulaaa'ika maa kaana lahum ai yadkhuloohaaa illaa khaaa'ifeen; lahum fiddunyaa khizyunw wa lahum fil aakhirati 'azaabun 'azeem.

[Q2:114] And who is more unjust than he who prevents (men) from the masjids of ALLAH (SWT), that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter.

[Q2:114] Dan siapakah yang lebih zalim daripada orang-orang yang menyekat dan menghalangi dari menggunakan masjid-masjid ALLAH (SwT) untuk (sembahyang dan) menyebut nama ALLAH (SwT) di dalamnya, dan ia berusaha pula untuk meruntuhkan masjid-masjid itu? Orang-orang yang demikian, tidak sepatunya masuk ke dalam masjid-masjid itu melainkan dengan rasa penuh hormat dan takut kepada ALLAH (SwT) (bukan secara yang mereka lakukan itu). Mereka (dengan perbuatan itu) akan beroleh kehinaan di dunia, dan di akhirat kelak mereka mendapat azab seksa yang amat besar.

THE PEOPLE OF QURAYSH did not even allow the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his companions to visit Makka in 7 Hijra for the pilgrimage. This verse is a general prophecy of the ultimate triumph of Islam and the downfall of its opponents. It also refers to the complete annihilation of the enemies of Islam, the Quraysh, after the fall of Makka. It must be noted that there is no evidence of a plan to destroy the masjids of ALLAH (SWT) by the Quraysh of Makka.

»    EVIDENTLY THIS VERSE refers to the plan of the hypocrites who had hatched a conspiracy to kill the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), when he was returning from Tabuk, and then to demolish all the masjids in Madina and other places.

IN TRUE MEANING, a masjid is the place where ALLAH (SWT) is remembered and adored, therefore, all the sacred shrines of the holy Ahlul Bayt, where only ALLAH (SWT), and none else, is remembered, adored and invoked, are also the masjids of ALLAH (SWT) in a wider sense. So whoever stops people from going into these shrines and destroys them shall be disgraced in this world and shall be severely punished in the hereafter.

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(2:114) And who could be a greater wrongdoer than the one who forbids the mention of Allah's name in places of worship and strives for their ruin? Such people do not deserve to enter the places of worship, and, if they enter at all, they should do so in fear; *114 for there is ignominy for them in this world and an awful punishment in the Hereafter.

*114. Places of worship should properly remain in the custody of devout and God-fearing people, so that even if bad people did go there they would be deterred from committing misdeeds through fear of punishment. This is a subtle reference to the wrong perpetrated by the unbelievers of Makka, who had barred their own compatriots - the Muslims - from worshipping in the House of God. 

وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ {2:115}

[Q2:115] Wa lillaahil mashriqu walmaghrib; fa aynamaa tuwalloo fasamma wajhullaah; innal laaha waasi'un Aleem.
[Q2:115] And ALLAH (SWT)'s is the East and the West, therefore, whither you turn, thither is ALLAH (SWT)'s purpose; surely ALLAH (SWT) is Amplegiving, Knowing.

[Q2:115] Dan ALLAH (SwT) jualah yang memiliki timur dan barat, maka ke mana sahaja kamu arahkan diri (ke kiblat untuk mengadap ALLAH (SwT)) maka di situlah arah yang diredhai ALLAH (SwT); sesungguhnya ALLAH (SwT) Maha Luas (rahmatNya dan limpah kurniaNya), lagi sentiasa Mengetahui.

Wajh means face - the manifesting aspect (side) of a thing. *Imam Ali ibne Abi Talib says: Beyond this moon are many moons, beyond the sun are many suns". (Bihar ul Anwar).

The east and the west mentioned here should not be confined to the directions we know in relation to the rising and setting of the sun. IT ALSO REFERS TO THE WHOLE COSMOS WHERE THERE ARE SEVERAL MOONS AND SUNS, THEREFORE, THE HOLD OF THE OMNIPOTENCE OF ALLAH (SWT), THE ABSOLUTE, CONTROLS AND DIRECTS (MANIFEST) IN ALL THE EASTS AND THE WESTS OF THE UNIVERSE.

HE IS THE ALL-PERVADING OMNISCIENT WHO IS IN EVERYTHING AND EVERYTHING IS IN HIM. His manifestation (wajh) serves the purpose of man. In whichever direction the mind turns there is His manifestation. (Araf 7:137, Shu-ara 26:28, Saffat 37:5, Zukhruf 43:38, Rahman 55:17).

µ  The verb sharaqa means to beam or radiate with light. It may be physical or spiritual (Zumar 39:69). The place or the  direction from which the light beams is mashriq (the east), and the place or direction in which the light disappears is maghrib (the west). The terms mashriq and maghrib should be taken in a wider and more comprehensive sense to include all the lights, physical and spiritual, coming from the absolute to enlighten the various spheres of existence in the universe. In this sense ALLAH (SWT) is the wasi-un alim.

The first creation in which the unity of the absolute is manifested is known as mashriqul wujud, and the matter in which the unity disappears and gives its place to multiplicity is known as maghribul wujud. On the other hand, as regards to the multiplicity of manifestation the matter can be taken as the mashriq of the multiplicity and the absolute as its maghrib wherein the multiplicity disappears. These are some examples of the various usages of the terms mashriq and maghrib in their singular, plural and dual forms. The particular incident of the revelation of this verse relating to the direction of qiblah (noted below) does not affect the universality which this verse signifies.

±  "THIS VERSE WAS REVEALED when the companions, who were sent to fight a battle, camped outside Madina. It was a dark night. The sky was full of clouds. The direction of qiblah could not be correctly ascertained, so they prayed the isha salat after making approximation, which was proved to be wrong in the morning. In Madina, they informed the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) of that which had happened and, mindful of their mistake, prayed the said salat again. This verse was then revealed to console those faithful devotees." (Tafsir Kabir).

TAWALLA (to turn) means, in this verse, that in whichever direction the Muslims turn they will win victory, or whichever direction the infidels choose to flee, they will encounter the might of ALLAH (SWT).

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(2:115) The East and the West, all belong to Allah: you will face Allah in whichsoever direction you turn your face: *115 Allah is All-Embracing and All-Knowing. *116

*115. God is neither eastern nor western. East and west, north and south, and indeed all places and directions are His, though He is not confined to any particular place or direction. Hence, if any place or direction is fixed for worship this does not mean that God dwells there. Likewise, changes in the direction of Prayer is not a proper subject for controversy and dispute. 
*116. That is, God is neither limited, mean, narrow-minded, nor poor in resources. All such notions about God, which arise from considering Him as essentially similar to human beings, are erroneous. God's realm is boundless and so is His vision and the range of His benevolence and mercy. Moreover, God's knowledge is all-embracing. He knows who remembers Him, as well as where, when and why he does that. 

وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَلْ لَهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَهُ قَانِتُونَ {2:116}

[Q2:116] Wa qaalut takhazal laahu waladan subhaanahoo bal lahoo maa fis samaawaati wal ardi kullul lahoo qaanitoon.
[Q2:116] And they say: ALLAH (SWT) has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.

[Q2:116] Dan mereka (orang-orang musyrik) berkata: “ALLAH (SwT) mempunyai anak”. Maha Suci ALLAH (SwT) (dari apa yang mereka katakan itu), bahkan Dia lah Yang memiliki segala yang di langit dan di bumi, semuanya itu tunduk di bawah kekuasaanNya.

THE Jews and the Christians metaphorically referred to the virtuous prophets of ALLAH (SWT), from Adam to Isa, as the sons of ALLAH (SWT), BUT this metaphorical usage gave opportunity to some theologians to corrupt the true religions AND made the common people believe that Ezra or Jesus were sons of ALLAH (SWT). The pagans believed that the angels were the daughters of ALLAH (SWT).

£  THEREFORE the use of the term "son" or "daughter" of ALLAH (SWT), as a doctrine or as a metaphor, has been condemned as the greatest sin (Luqman 31:13).

WHEN EVERYTHING IN THE HEAVENS AND THE EARTH AND IN BETWEEN THEM IS THE CREATION OF ALLAH (SWT), it becomes meaningless to believe that anything, in any sense, can be equal to Him. The basic and the main doctrine of Islam is "the absolute unity" of ALLAH (SWT).

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(2:116) They say "Allah has adopted a son." Allah is above such things. As a matter of fact, whatever is in the heavens and on the earth belongs to Him and all are obedient to Him.

بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ {2:117}

[Q2:117] Badree'us samaawaati wal ardi wa izaa qadaaa amran fa innamaa yaqoolu lahoo kun fayakoon.

[Q2:117] Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.

[Q2:117] ALLAH (SwT) jualah yang menciptakan langit dan bumi (dengan segala keindahannya); dan apabila Ia berkehendak (untuk menjadikan) suatu, maka Ia hanya berfirman kepadanya: “Jadilah engkau!” Lalu menjadilah ia.

Badi means the originator who designs, makes, begins and brings into existence for the first time, without any pre-existing similar example.

·         Ali ibne Abi Talib says:

"He (ALLAH (SWT) created the creation in the perfect sense of creating and began it in the perfect sense of beginning, under precisely regulating laws, and made their unlike, complex and diverse dispositions agree and fit well together, implanted and infused harmony, balance and co-ordination in their nature. (For all this) He did not have to check up on or try out their course, nor had to make use of trial and verification, nor was He enthusiastic or anxiously thoughtful that could make Him excited." (Nahj al Balagha)

Kun fa-yakun (Be, and it is) is a term to bring home to the human mind the omnipotent will which can never be translated into any verbal expression.

·         Imam Ali ibne Abi Talib says:

"Not by sound uttered, nor by voice heard, His word, blessed be He, is "action", beginning and proceeding from Him."

TO REFUTE THE CHRISTIAN THEORY OF "THE SON OF ALLAH (SWT)", HERE AND IN MANY OTHER VERSES OF THE QUR’AN, THE WORD BADI HAS BEEN USED.

THE FOUR PRINCIPLES OF THE CAUSATIVE FACTORS responsible for the existence of the finite beings are *material cause, *formal cause, *initial cause and *final cause. Anything made, owes its existence to the material out of which it is made, and the particular shape or form it has been given. These are the *structural causes. The agency through which a thing is made is called the *agential cause:

1.        The person who brings the material into shape is called the agential cause.

2.        The motive or the purpose which moves the agent is the final cause.

Creation (badi) means bringing a thing into being out of nothing through the agency of the will of the agential cause without the slightest change in the essence or the attributes of the agent.

According to the Qur’an this is the relation of the absolute creator to all finite created beings, THEREFORE, only the creator is eternal and none else is co-existing with Him, and there is no one as a part of Him.

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(2:117) He is the Creator of the heavens and the earth: when He decrees a thing, He merely says, "Be," and there it is.

وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ ۗ كَذَٰلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ {2:118}

[Q2:118] Wa qaalal lazeena laa ya'lamoona law laa yukallimunal laahu aw taateenaaa aayah; kazaalika qaalal lazeena min qablihim misla qawlihim; tashaabahat quloobuhum; qad baiyannal aayaati liqawminy yooqinoon.

[Q2:118] And those who have no knowledge say: Why does not ALLAH (SWT) speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure.

[Q2:118] Dan (orang-orang musyrik) yang tidak berilmu pengetahuan, berkata: “Alangkah eloknya kalau ALLAH (SwT) berkata-kata dengan kami (mengenai kebenaran Muhammad) atau datang kepada kami sesuatu keterangan (mukjizat)?” Demikian pula orang-orang (kafir) yang terdahulu dari mereka pernah berkata seperti yang dikatakan oleh mereka; hati mereka (sekaliannya) adalah bersamaan (degil dan kufur). Sesungguhnya Kami telah pun menerangkan ayat-ayat keterangan (yang menjadi dalil dan bukti) kepada kaum yang mahu percaya dengan yakin.

IT IS WRONG TO USE THIS VERSE to prove that THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) did not have the power to perform miracles.

v  The Qur’an bears witness that he had rent asunder the moon, yet the infidels said:

"This is the same magic continuing". (Qamar 54:1 and 2).

Ø  Besides those mentioned in the Qur’an, a large number of miracles, performed by him, have been recorded in the books of history reported on the authentic and unbreakable evidence of the traditions.

Not only the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), but also the divinely chosen holy Imams had performed miracles whenever they deemed it necessary and thought that it could serve a definite purpose BUT REFUSED to put them to use as an answer to the challenge of any antagonistic individual or group, who even after witnessing a miracle would not accept the truth.

ì  IT IS ALSO TRUE THAT THE BELIEF, GENERATED BY A MIRACLE, DEPRIVES THE INDIVIDUAL OF THE POSSIBILITY OF ENJOYING THE REAL VALUE OF THE FAITH ACQUIRED THROUGH REASON AND CONVICTION.

The demand for miracles (as stated in verses 17:90 to 93 of Bani Israil) was made to satisfy the lust for witnessing wonders.

v  IT WAS NOT THE TRUE MISSION OF THE LAST PROPHET OF ALLAH (SWT) TO SATISFY THE VAIN DESIRES OF THE PEOPLE WHO MERELY WANTED TO WATCH AND ENJOY MIRACLES, THE SIGNS OF ALLAH (SWT) ARE ENOUGH FOR THOSE WHO ARE SURE.

**Likewise when prophet Isa was brought before Herod to perform a miracle, he, who had already performed a large number of miracles and whose very birth was the greatest miracle ever witnessed, refused to comply with the request. At another place he said to the Pharisees:

"It is a wicked, Godless generation that asks for a sign;" (Matthew 12: 39)

EVERY MESSENGER OF ALLAH (SWT) was put under pressure by the people either to persuade ALLAH (SWT) to speak to them directly or make clear through some heavenly signs that whatever revealed was from Him.

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(2:118) The ignorant people say, "Why does not Allah Himself talk to us or why does not a Sign come to us?" *117 The people before them also talked like this, for all (who swerve from the Right Path) have the same mentality. *118 We have already shown clear Signs to those who believe; *119

*117. What they meant was that God should either appear before them Himself, tell them plainly that the Qur'an was a revelation from Him, and proclaim His injunctions, or cause them to see some extraordinary sign that would convince them that whatever Muhammad (peace be on him) told them was from Him. 
*118. The fact is that the misguided people of the time of the revelation of the Qur'an did not raise any objection or make any demands essentially different from those of the misguided people of the past. From the remote past till today, error and misguidedness seem to have the same character, so the same doubts and objections are repeated over and over again. 
*119. The demand that God should speak to them directly was too absurd even to be answered. The question dealt with here concerns the demand for a sign that would convince them of the Truth. In response to this it is pointed out that many signs do exist, but all such signs are of profit only to those who are inclined to believe. As for those who are bent on disbelief, what sign can be shown to them, and to what avail? 

إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ {2:119}

[Q2:119] Innaaa arsalnaaka bilhaqqi basheeranw wa nazeeranw wa laa tus'alu 'am Ashaabil Jaheem

[Q2:119] Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire.

[Q2:119] Sesungguhnya Kami telah mengutuskan engkau (wahai Muhammad) dengan kebenaran, (serta menjadi) pembawa khabar gembira (kepada orang-orang yang beriman) dan pembawa amaran (kepada orang-orang yang ingkar). Dan (setelah engkau sampaikan semuanya itu), engkau tidak akan diminta (bertanggungjawab) tentang ahli neraka.

THE MESSENGER OF ALLAH (SWT) WAS SENT TO PREACH THE TRUTH AND CREATE DISCIPLINE BY SETTING PRACTICAL EXAMPLES.

[1] He was not responsible for the reaction of the people.

[2] He was a warner.

[3] He will not be called upon to answer for the behaviour of the transgressors.

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(2:119) (what greater Sign could there be than that) We have sent you with the knowledge of the Truth and made you a bearer of good tidings and a Warner? *120 Now, you are not responsible and answerable for those who are bent upon going to Hell.

*120. Why speak of other signs when the most conspicuous sign of Truth is the very person of Muhammad? Let us recall his life before the commencement of his prophethood, the conditions existing in the area where, and the people among whom, he was born, the manner in which he was brought up and spent the first forty years of his life, and then his glorious achievements as a Prophet. What further signs could we want in support of his message? 

وَلَنْ تَرْضَىٰ عَنْكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ ۙ مَا لَكَ مِنَ اللَّهِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ {2:120}

[Q2:120] Wa lan tardaa 'ankal Yahoodu wa lan Nasaaraa hattaa tattabi'a millatahum; qul inna hudal laahi huwalhudaa; wa la'init taba'ta ahwaaa'ahum ba'dal lazee jaaa'aka minal 'ilmimaa laka minal laahi minw waliyyinw wa laa naseer.

[Q2:120] And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely ALLAH (SWT)'s guidance that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from ALLAH (SWT), nor any helper.

[Q2:120] Orang-orang Yahudi dan Nasrani tidak sekali-kali akan bersetuju atau suka kepadamu (wahai Muhammad) sehingga engkau menurut ugama mereka (yang telah terpesong itu). Katakanlah (kepada mereka): “Sesungguhnya petunjuk ALLAH (SwT) (ugama Islam itulah petunjuk yang benar”. Dan demi sesungguhnya jika engkau menurut kehendak hawa nafsu mereka sesudah datangnya (wahyu yang memberi) pengetahuan kepadamu (tentang kebenaran), maka tiadalah engkau akan peroleh dari ALLAH (SwT) (sesuatupun) yang dapat mengawal dan memberi pertolongan kepada mu.

IN VIEW of verse 33:33 of al Ahzab WHEREIN [a] THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT HAD BEEN THOROUGHLY PURIFIED, LEAVING NO ROOM FOR **INFILTRATION OF ANY KIND OF IGNORANCE OR **CARELESSNESS, and the divine command in verse 59:7 of al Hashr that "whatever the messenger gives you accept it and whatever he forbids, abstain from it", AND [b] HIS SUPREME POSITION AS THE LAST LAW-GIVER AND THE CHIEF OF THE PROPHETS, it is the people who go astray that are warned in this verse, and not the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

He has been addressed in order to make the people seriously take precautions against the schemes of the Jews and the Christians. **The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt were thoroughly purified and infallible, THEREFORE, their following the desires of the Jews and the Christians was an impossibility.

Ì  HAD IT BEEN POSSIBLE FOR HIM TO ERR, IT WOULD MEAN A FAULT IN THE JUDGEMENT OF THE ALL-WISE LORD IN SELECTING HIM AS A FINAL WARNER.

BUT ANY FALLIBLE BELIEVER IS LIABLE, at some time or other, [*] to be careless and [*] to make mistakes, so extreme care and vigilance have to be applied in following the path shown by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

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(2:120) The Jews and the Christians will never be satisfied with you, O Muhammad, until you follow their way. *121 Tell them plainly, "The right way is shown by Allah." And if, after all the' knowledge you have received, you were to yield to their desires, you shall find neither any friend nor helper to protect you from Allah's wrath.

*121. The cause of their disconcertment with the Prophet (peace be on him) was not that they were earnest seekers after the Truth which the Prophet had failed to make clear to them. The real cause of their unhappiness was that he had not resorted to hypocrisy and trickery, in regard to religious matters, that unlike them he did not pursue self-interest and self-indulgence under the fagade of godliness and piety, that he did not twist religious principles and injunctions without scruple, as the Jews were wont to do in order to make them suit their desires and fancies, that he did not resort to the chicanery and duplicity which characterized the religious life of the Jews. As a result, it was no use trying to appease them. For unless the Muslims were prepared to assume the attitude and orientation of the Jews and to follow all their errors in belief and practice, there was no question of their being able to bring about any reconciliation with them.