SURAH AL-BAQARAH (AYAH 161 to 170)

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ {2:161}

[Q2:161] Innal lazeena kafaroo wamaa too wa hum kuffaarun ulaaa'ika 'alaihim la'natul laahi walmalaa'ikati wannaasi ajma'een.
[Q2:161] Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of ALLAH (SWT) and the angels and men all;

[Q2:161] Sesungguhnya orang-orang yang kafir, dan mereka mati sedang mereka tetap dalam keadaan kafir, mereka itulah orang-orang yang ditimpa laknat ALLAH (SwT) dan malaikat serta manusia sekaliannya.

KUFR IS THE *rejection of truth, wilfully by perversity or indolence, OR *it is disbelief in that which is preached by the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). ALL DISBELIEVERS OR NON-MUSLIMS ARE NOT INCLUDED IN THIS CATEGORY.

°          A clear exception is mentioned in verse 4:98 of al Nisa.

°          Those mentioned in verse 9:106 of al Barat have to wait for the command of ALLAH (SWT) to be punished or to be pardoned.

HELL IS [*] only for those who wilfully and perversely reject the truth, or [*]those who have the means to know the truth BUT DO NOT CARE TO DO SO.

FOR VERSE 162

Those who will be punished will abide in hell according to the state they have reached in this life, without respite. The chastisement is eternal.

v  Imam Jafar bin Muhammad al Sadiq says:

Since the pious would have lived a virtuous life as long as they stayed in this world, they deserve eternal bliss. Similarly the wicked would have spent their days in depravity and immorality as long as they lived in this world, they deserve to be condemned forever.

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(2:161) Those who adopted the way of disbelief *161 and died as disbelievers, are accursed of Allah and of angels and of all mankind: they shall remain accursed for ever.

*161. The original meaning of kufr is to conceal. This lent the word a nuance of denial and it began to be used as an antonym of iman. Iman means to believe, to accept, and to recognize. Kufr, on the contrary, denotes refusal to believe, to deny, to reject. According to the Qur'an there are several possible forms of disbelief. One is to refuse either to believe in the existence of God, to acknowledge His sovereignty, to recognize Him as the only Lord of the Universe and of mankind or to recognize Him as the only Lord and the only object of worship and adoration. The second form of disbelief is when a man recognizes the existence of God but still refuses to accept His ordinances and directives as the only source of true guidance, and as the true law for his life. The third form of disbelief is when even though a man recognizes in principle that he ought to follow the guidance of God he refuses to believe in the Prophets who were the means of communicating God's guidance to man. The fourth form of disbelief is to differentiate between one Prophet and another and, out of parochialism and bigotry, to accept some Prophets and reject others. The fifth form of disbelief is the refusal to recognize, either totally or partially, the teachings communicated by the Prophets, on God's behalf, concerning the beliefs, the principles of morality, and the laws for fashioning human life. The sixth form of disbelief is where a person theoretically accepts all that he should accept but wilfully disobeys God's ordinances and persists in this disobedience, and considers disobedience rather than obedience to God to be the true principle of life.
ALL THESE MODES OF THOUGHT AND ACTION ARE FORMS OF REBELLION TOWARDS GOD AND THE QUR'AN CHARACTERIZES EACH OF THEM AS KUFR. In addition, the term kufr is used at several places in the Qur'an in the sense of ingratitude and in this usage it signifies the exact opposite of shukr (gratitude). Gratefulness consists in feeling thankful to one's benefactor, in duly recognizing the value of his benevolence, in making use of it in a manner pleasing to its bestower, and in being utterly loyal to him. Ingratitude denotes, on the contrary, that the man concerned has either failed to recognize the bounty of his benefactor, or considers it to be either the outcome of his own power and ability or else that of some other person's favour or intercession. Another form of ingratitude consists in failing to recognize fully the worth of the bounty received and in either allowing it to be wasted or to be used in contravention of the will of the benefactor; this ingratitude includes infidelity and treachery towards the benefactor in disregard of his benevolence and kindness. This kind of kufr is known in ordinary language as ungratefulness. 

خَالِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ {2:162}

[Q2:162] khaalideena feeha laa yukhaffafu 'anhumul 'azaabu wa laa hum yunzaroon.
[Q2:162] Abiding in it; their chastisement shall not be lightened nor shall they be given respite.

[Q2:162] Mereka kekal di dalam laknat itu, tidak diringankan azab sengsara dari mereka dan mereka pula tidak diberikan tempoh atau perhatian.

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(2:162) Their punishment shall not be lightened, nor shall they be reprieved.

وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ {2:163}

[Q2:163] Wa ilaahukum illaahunw waahid, laaa ilaaha illaa Huwar Rahmaanur Raheem.

[Q2:163] And your ALLAH (SWT) is one ALLAH (SWT)! There is no ALLAH (SWT) but He; He is the Beneficent, the Merciful.

[Q2:163] Dan Tuhan kamu ialah Tuhan yang Maha Esa; tiada Tuhan (Yang berhak disembah) selain dari ALLAH (SwT), yang Maha Pemurah, lagi Maha Mengasihani.

THERE IS NO ALLAH (SWT) BUT ALLAH (SWT). THERE IS ONLY ONE ALLAH (SWT), AND ALL ATTRIBUTES BELONG TO HIM. HIS MAIN ATTRIBUTE IS AN ALL-ENCOMPASSING BENEFICENCE AND MERCY. The "unity of ALLAH (SWT)" is the main and single fundamental upon which the whole structure of the religion of Islam rests, through which all guidance and enlightenment emerge.

Ø  The word wahid (one) is not used [1] in any numerical sense, nor [2] in the sense of order (the first of any second), nor [3] in the sense of the oneness of a genus or a specie, nor [4] in any other general term, BUT IT IS USED IN THE SENSE that *He is indivisible, *unanalysable organically, *chemically, *geometrically, *logically, *mentally or *physically, or in any sense whatsoever.

THIS UNITY, IN ESSENCE, DOES NOT CORRESPOND TO ANY LIMITATION. SINCE HE IS UNLIMITED, A SECOND, AN EQUAL, OR AN OPPOSITE TO HIM IS NOT CONCEIVABLE.

r  Ibna Babwah writes in the book of Tawhid:

In the battle of Jamal a Bedouin asked Ali:

"Do you say that ALLAH (SWT) is One?"

Some companions did not like the idea of asking such a question at a time when Ali was fighting a war, and they rebuked him. But Ali ibne Abi Talib said:

"Do not disapprove his question, because what he asks is the very object of this battle. We are demanding the true answer to this question (same faith in the unity of ALLAH (SWT)) from our enemy." Then Ali gave the above-noted description of Tawhid.

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(2:163) Your Deity is Allah alone: there is no deity save the All-Beneficent and All-Merciful Allah.

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ {2:164}

[Q2:164] Inna fee khalqis samaawaati wal ardi wakhtilaafil laili wannahaari walfulkil latee tajree fil hahri bimaa yanfa'unnaasa wa maaa anzalal laahu minas samaaa'i mim maaa'in fa ahyaa bihil arda ba'da mawtihaa wa bas sa feehaa min kulli daaabbatinw wa tasreefir riyaahi wassahaabil musakhkhari bainas samaaa'i wal ardi la aayaatil liqawminy ya'qiloon.
[Q2:164] Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that ALLAH (SWT) sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.

[Q2:164] Sesungguhnya pada kejadian langit dan bumi; dan (pada) pertukaran malam dan siang; dan (pada) kapal-kapal yang belayar di laut dengan membawa benda-benda yang bermanfaat kepada manusia; demikian juga (pada) air hujan yang ALLAH (SwT) turunkan dari langit lalu ALLAH (SwT) hidupkan dengannya tumbuh-tumbuhan di bumi sesudah matinya, serta Ia biakkan padanya dari berbagai-bagai jenis binatang; demikian juga (pada) peredaran angin dan awan yang tunduk (kepada kuasa ALLAH (SwT)) terapung-apung di antara langit dengan bumi; sesungguhnya (pada semuanya itu) ada tanda-tanda (yang membuktikan keesaan ALLAH (SwT) kekuasaanNya, kebijaksanaanNya, dan keluasan rahmatNya) bagi kaum yang (mahu) menggunakan akal fikiran.

HAVING SAID THAT THERE IS ONLY ONE ALLAH (SWT), the creation and its duality is described. NATURE'S DIVERSITY IS CAUSED BY ONE SOURCE AND IT WILL REVERT TO THE SAME SOURCE. There are *heavens and earth, *day and night, *land and sea, *dryness and wetness, *life and death; AND MAN, WHO IS THE HIGHEST FORM OF CREATION, is given the consciousness to experience all of these, to explore the meaning behind them.

r  WHOEVER contemplates on the nature of creation, will reach the conclusion that it is one divine power that activates and enlivens all the diverse manifestations.

THE HARMONY IN THE WORKING OF THE UNIVERSE IS REFERRED TO IN THE QUR’AN AS A SIGN OF THE UNITY OF THE MAKER. Man is asked to reflect over this creation and realise the divine unity in the midst of diversity and amongst the various forces of nature that work in perfect harmony. (See quotation from Nahj al Balagha on page 20).

As has been pointed out by

v  Imam Musa bin Jafar al Kazim to his disciple, Hisham bin Hakam:

Verily ALLAH (SWT) perfected His arguments with reasoning, assisted His messengers with miracles, and proved His rububiyat with His signs.

v  Imam Jafar bin Muhammad al Sadiq has explained the part reasoning plays in determining the relationship between man and ALLAH (SWT) and its limitations. *Reasoning (the internal) and *the prophet (the external) are the two proofs ALLAH (SWT) puts forward to let the people, who understand, have unshakeable faith in ALLAH (SWT). There is no use of the external proof (the prophet) if the heart and mind are not convinced through the internal proof (the reasoning).

There may be religious doctrines beyond the grasp of limited human intellect BUT THERE SHOULD be no religious assertion contradictory to rational thinking. THIS SHOWS THAT THE ONLY MEDIUM FOR UNDERSTANDING THE ABSOLUTE AND SECURING NEARNESS TO ALLAH (SWT) IS SOUND LOGICAL REASONING. After reaching the final stage of the realisation of His existence and unity, the medium between him and the absolute becomes the divine revelation.

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(2:164) (If they want a sign for the perception of this Reality) surety there are countless signs for those who use their common sense; *162 they can see alternation of the night and day, in the ships that sail the ocean laden with cargoes beneficial to mankind, and in the rain-water which Allah sends down from the sky and thereby gives life to the earth after its death and spreads over it all kinds of animate creatures, in the blowing of the winds and in the clouds which obediently wait for orders between the sky and the earth.

*162. If a man were to observe the constant operation of this universe, reflect on it in a manner befitting a rational being, and think about it without either stubbornness or bias, he would find sufficient signs to convince him that this gigantic system is absolutely subservient to the will of the Omnipotent and Wise Being, Who alone wields all power and authority. Moreover, this system seems to be such as to rule out all possibility of any interference from others whether independent of the Creator of the universe or in partnership with Him. Since this One True God is the Lord of all creation and none else is in possession of any power or authority, none is entitled to any share in His godhead or overlordship. 

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ ۗ وَلَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ {2:165}

[Q2:165] Wa minan naasi mai yattakhizu min doonil laahi andaadai yuhibboonahum kahubbil laahi wallazeena aamanooo ashaddu hubbal lillah; wa law yaral lazeena zalamoo iz yarawnal 'azaaba annal quwwata lillaahi jamee'anw wa annallaaha shadeedul 'azaab.

[Q2:165] And there are some among men who take for themselves objects of worship besides ALLAH (SWT), whom they love as they love ALLAH (SWT), and those who believe are stronger in love for ALLAH (SWT) and, that those who are unjust had seen, when they see the chastisement, that the power is wholly ALLAH (SWT)'s and that ALLAH (SWT) is severe in requiting (evil).

[Q2:165] (Walaupun demikian), ada juga di antara manusia yang mengambil selain dari ALLAH (SwT) (untuk menjadi) sekutu-sekutu (ALLAH (SwT)), mereka mencintainya, (memuja dan mentaatinya) sebagaimana mereka mencintai ALLAH (SwT); sedang orang-orang yang beriman itu lebih cinta (taat) kepada ALLAH (SwT). Dan kalaulah orang-orang yang melakukan kezaliman (syirik) itu mengetahui ketika mereka melihat azab pada hari akhirat kelak, bahawa sesungguhnya kekuatan dan kekuasaan itu semuanya tertentu bagi ALLAH (SwT), dan bahawa sesungguhnya ALLAH (SwT) Maha berat azab seksaNya, (nescaya mereka tidak melakukan kezaliman itu).

TO LOVE, ADORE AND WORSHIP A GHAYRALLAH (OTHER-THAN-ALLAH (SWT)) IS BOUND TO BRING ABOUT PUNISHMENT.

Ì  The Arabic phrase ka-hubbillah means the **love of idol-worshippers for their idols AND **THEIR leaders WHICH SHOULD HAVE BEEN FOR ALLAH (SWT).

Ì  THIS ALSO REFERS to the followers of **the false and **self-appointed leaders among the Muslims who usurped authority to keep them away from the true divinely commissioned rightly guided religious leaders.

THOSE BELIEVERS WHO ARE STRONGER IN LOVE FOR ALLAH (SWT) NOT ONLY LOVE EVERYTHING THAT ALLAH (SWT) LOVES BUT ALSO LOVE THE TRUE LEADERS OF THE RELIGION OF ALLAH (SWT) BECAUSE THEY LOVE TO LOVE THAT WHICH ALLAH (SWT) LOVES IN ORDER TO PLEASE ALLAH (SWT) THEREFORE THE FOLLOWERS OF MUHAMMAD AND ALI MUHAMMAD LOVE OR HATE ANYTHING OR ANYONE FOR THE SAKE AND IN THE CAUSE OF ALLAH (SWT)

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(2:165) (In spite of such clear signs of the Oneness of Allah), there are people who set up equals and rivals with Allah *163 and adore them with the adoration due to Allah . whereas the Believers adore Allah most ardently. *164 Would that these transgressors could realize now what they will realize, when they will see the chastisement before them that power and authority wholly belong to Allah and that Allah is severe in punishment!

*163. There are certain attributes which belong exclusively to God. Moreover, there are certain duties that man owes to God by virtue of His being his Lord. The indictment of the Qur'an is that the people in question ascribe to others than God the attributes which are exclusively His and likewise consider others to be the rightful claimants of certain rights over man which belong only to God. To be Lord of the entire complex of causal relationships found in the universe, to dispense the needs and requirements of people, to deliver them from distress and afffliction, to heed complaints and respond to lamentations and prayers, and having full knowledge of all that is apparent as well as all that is hidden, are the exclusive attributes of God.
Furthermore, there are certain rights which God alone may claim: that His creatures should recognize Him alone as their Sovereign, prostrate themselves before Him alone in recognition of their bondage to Him, turn to Him alone for the fulfilment of their prayers, call Him alone for help and succour, place their trust is none save Him, centre their hopes and expectations only in His Munificence, and fear Him alone both in public and in private.
In the same way, being the only Absolute Sovereign of the universe, it befits none save God to lay down what is permitted and what is prohibited for His subjects, to prescribe their rights and duties, to command them what to do and what not to do, to direct them as to how the energy and resources bestowed on them, by God, should be expended.
Again, it is God alone Who can ask His subjects to acknowledge His sovereignty, to accept His commands as the source of law, to consider Him alone to be the Lord entitled to command men, to consider His commands supreme, and to turn to Him alone for correct guidance. Whoever either ascribes to any being other than God any of the aforementioned attributes or recognizes the claim of anyone save God to be entitled to any of the above-mentioned rights over His creatures is in fact setting up that being as a rival to God, and placing him on the same plane as God. By the same token, any individual or institution claiming to possess any of the exclusive attributes and rights of God (as mentioned above), is in fact claiming a position parallel and equal to that of God even though the claim to godhead may not have been categorically spelled out. 
*164. True faith requires that a man should give absolute priority to seeking God's good pleasure and should hold nothing too dear to sacrifice for the sake of God. 

إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ {2:166}

[Q2:166] Iz tabarra al lazeenat tubi'oo minal lazeenattaba'oo wa ra awul 'azaaba wa taqatta'at bihimul asbaab.

[Q2:166] When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.

[Q2:166] (Iaitu) ketika ketua-ketua yang menjadi ikutan itu berlepas diri dari orang-orang yang mengikutnya, sedang kedua-dua pihak melihat betapa ngerinya azab seksa itu, dan (ketika) terputusnya segala hubungan di antara mereka.

IN THE NEXT LIFE, THE FOLLOWERS OF MISGUIDANCE WILL RECOGNISE THEIR FALSE LEADERS, THE USURPERS, AND WILL WISH to be given another chance to experience this life with true light, "the genuine leaders," but there will be no escape from the fire. ALLAH (SWT) will show them their actions, *done pursuant to their judgements, [*] to prove that as promised justice has been done to them.

v  THIS VERSE MAKES CLEAR THAT EVERY INDIVIDUAL, IN THE NEXT LIFE, WILL BE CONSCIOUS OF HIS DEEDS IN THIS LIFE.

The continuity of the human memory and consciousness, after death, indicated in this verse, dismisses the idea of transmigration of soul.

The Ahmadi interpretation of fire as intense feelings of regret and deprivation, instead of physical suffering, is to belittle the gravity of the divine punishment from which the transgressors shall never come out.

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(2:166) When He will inflict punishment, those very leaders and guides whom they followed in the world will disown them. But punishment they shall get and all their bonds shall be cut off.

وَقَالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُمْ بِخَارِجِينَ مِنَ النَّارِ {2:167}

[Q2:167] Wa qaalal lazeenat taba'oo law anna lanaa karratan fanatabarra a minhum kamaa tabarra'oo minnaa; kazaalika yureehimullaahu a'maalahum hasaraatin 'alaihim wa maa hum bikhaarijeena minan Naar.
[Q2:167] And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will ALLAH (SWT) show them their deeds to be intense regret to them, and they shall not come forth from the fire?

[Q167] Dan (pada masa yang mengecewakan itu) berkatalah orang-orang yang menjadi pengikut: Alangkah eloknya kalau kami (dengan itu dapat kami berlepas diri daripada mereka sebagaimana mereka berlepas diri daripada kami (pada saat ini)!” Demikianlah ALLAH (SwT) perlihatkan kepada mereka amal-amal mereka (dengan rupa yang mendatangkan) penyesalan yang amat sangat kepada mereka, dan mereka pula tidak akan dapat keluar dari neraka.

(see commentary for verse 166)

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(2:167) Then those who followed them will say, "Would that we were given another chance to return to the world: then we will disown them just as they have disowned us today.” *165 Thus will Allah bring before them the deeds they did in the world in such a manner as to make them wring their hands in regret but they shall be unable to come out of the Fire.

*165. Here particular reference is made to the dismal end of those so-called religious leaders who mislead people, and of their gullible followers who fall easy prey to their deception. This has been done in order to warn the Muslims to beware of the errors which misled former nations, and to impress upon them the need to develop the capacity to distinguish between true and spurious leaders so as to avoid being led by the latter. 

يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ {2:168}

[Q2:168] Yaaa ayyuhan naasu kuloo mimmaa fil ardi halaalan taiyibanw wa laa tattabi'oo khutu waatish Shaitaan; innahoo lakum 'aduwwum Mubeen.

[Q2:168] O’ men! Eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy.

[Q2:168] Wahai sekalian manusia! Makanlah dari apa yang ada di bumi yang halal lagi baik, dan janganlah kamu ikut jejak langkah Syaitan; kerana sesungguhnya Syaitan itu ialah musuh yang terang nyata bagi kamu.

TO DETERMINE WHAT FOOD IS LAWFUL OR UNLAWFUL IS A VERY INTRICATE PROCEDURE. The injunction is to eat all that is suitable and good, and avoid causes of harm based on the satanic pattern.

UNLAWFUL ARE NOT ONLY THOSE THINGS WHICH ALLAH (SWT) PROHIBITS BUT EVEN UNFORBIDDEN THINGS ACQUIRED UNLAWFULLY - BY USURPATION, BY THEFT AND CHEATING ETCETERA.

Those who lay stress only on the apparent aspects of religion make a show of dislike to unlawful things BUT devour things unlawfully acquired (Ma-idah 5:63).

Ì  "Follow not the footsteps of Shaytan" means follow the way of ALLAH (SWT) which has been shown by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt.

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(2:168) O people, eat of what is lawful and clean in the earth and do not follow the ways of Satan, *166 for he is your avowed enemy.

*166. The demand made here is that they should violate all those taboos in matters of food and drink which have their basis in superstitious beliefs or irrational usages. 

إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاءِ وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ {2:169}

[Q2:169] Innamaa yaamurukum bissooo'i walfahshaaa'i wa an taqooloo alal laahi maa laa ta'lamoon.

[Q2:169] He only enjoins you evil and indecency, and that you may speak against ALLAH (SWT) what you do not know.

[Q2:169] Ia hanya menyuruh kamu melakukan kejahatan dan perkara-perkara yang keji, dan (menyuruh) supaya kamu berkata (dusta) terhadap ALLAH (SwT) apa yang kamu tidak ketahui (salah benarnya).

To be far off the mainstream of divine order and mercy and to fall away from the ordered direction into disorder, CAST OFF AND CUT AWAY FROM THE LIGHT OF KNOWLEDGE, is the fate of those who seek guidance from shaytan, who [1] misleads, [2] misguides, [3] transgresses, and [4] makes people speak against ALLAH (SWT) what they do not know.

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(2:169) He enjoins you to commit vice and indecency and induces you to attribute to Allah's name things you do not know to be from Him. *167

*167. The notion that all superstitious customs and taboos are God-given religious teachings is an example of satanic deception, pure and simple, since there is no evidence whatsoever to suggest that they are from God. 

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ{2:170}

[Q2:170] Wa izaa qeela lahumuttabi'oo maaa anzalal laahu qaaloo bal nattabi'u maaa alfainaa 'alaihi aabaaa'anaaa; awalaw kaana aabaaa'hum laa ya'qiloona shai'anw wa laa yahtadoon.

[Q2:170] And when it is said to them, Follow what ALLAH (SWT) has revealed, they say: Nay! We follow what we found our fathers upon. What! And though their fathers had no sense at all, nor did they follow the right way.

[Q2:170] Dan apabila dikatakan kepada mereka” Turutlah akan apa yang telah diturunkan oleh ALLAH (SwT)” mereka menjawab: “(Tidak), bahkan kami (hanya) menurut apa yang kami dapati datuk nenek kami melakukannya”. Patutkah (mereka menurutnya) sekalipun datuk neneknya itu tidak faham sesuatu (apa pun tentang perkara-perkara ugama), dan tidak pula mendapat petunjuk hidayah (dari ALLAH (SwT))?

TO BLINDLY FOLLOW IN THE FOOTSTEPS OF ONE'S FOREFATHERS OR LEADERS, IS TO DISCARD THE SACRED RESPONSIBILITY OF SEEKING THE TRUTH. The fathers or those who came first before the true message was delivered through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), were in senseless ignorance, and whoever follows their direction will be away from the guided path.

r  THE GREATEST BARRIER WHICH THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) BROKE WAS THAT OF NARROW-MINDED TRIBAL DESPOTISM AND NATIONALISM.

THIS VERSE STRONGLY CONDEMNS BLIND FOLLOWING OF THOSE TRADITIONS OF THE ANCESTORS WHICH DO NOT TALLY WITH SOUND REASONING AND DIVINE GUIDANCE.

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(2:170) When it is said to them, "Follow the Commands that Allah has sent down," they reply, "We will follow only what we found our forefathers practising. , *168 Well, will they go on following their forefathers even though they did not use common sense and did not find the right way?

*168. The only possible argument and justification for these taboos was that they had been sanctified by the practice of their forefathers from whom they had allegedly come down generation after generation. Fickle-minded as they were, they deemed this argument to be sufficiently persuasive.