264. The word used in the original is safiha which is applied to someone who is foolish and ignorant and hence estimates himself low (Raghib and others).

"These words, safiha nafsah is the basis of the proverb, 'mun `arafa nafsah, `arafa rabbah', meaning, 'He who knows his self, knows his Lord'" (Thanwi).

Zamakhshari says: It is said that the cause of revelation of this verse was as follows. Two Jews, Salamah and Muhajir, were invited by their cousin `Abdullah ibn Sallam to Islam. He reminded them that they were well aware that Ibrahim's religion was not Judaism, rather, surrender to God. Salamah embraced Islam but Muhajir refused. So Allah said: 'And who will turn away from the religion of Ibrahim save him who is a fool to himself...'"

265. That is, chose him "as Our apostle and the leader of religion" (Majid).

"Istafa: Chose; chose because of purity; chose and purified. It is the same root from which Mustafa is derived, one of the titles of Muhammad" (Yusuf Ali).

In its root the word "istafa" is applied to the act of chaffing out the best part of anything (Alusi).

266. The term aslim of the original has been used here in the fullest sense of the word, i.e. submission to the will of Allah (swt), and not in the sense of submitting oneself to the rule of Islam; as for example, those about whom the Qur'an said (49: 14): "The Bedouins say, 'We have believed (aslamna).'" They were told: "Nay. But you have not yet believed. Rather say that you have surrendered. Faith has not yet entered your hearts." What has to be understood is that Islam is often synonymously employed for "iman," as, for instance, in this present verse. However, "iman" is not synonymous to "islam." Hence a "mu'min" is necessarily a "muslim," but a "muslim" is not necessarily a "mu'min too" (Qurtubi).

This should also clear the doubt about the abrogation of previous religions. Since what is meant by the term "religion" when used in this context is the "Shari`ah" or the Law; what remains in force and stands confirmed is the "Religion of submission to the Will of Allah," which the Jews and Christians have abandoned.

Mawdudi writes: "'Muslim' signifies he who bows in obedience to God, who acknowledges God alone as his Sovereign, Lord and Master, and the only object of worship, devotion and service, who unreservedly surrenders himself to God and undertakes to live his life in accordance with the guidance that has come down from Him. Islam is the appellation which characterizes the above mentioned belief and outlook which constitutes the core and kernel of the religion of all the Prophets who have appeared from time to time among different peoples and in different countries since the very beginning of human life."

267. That is, you do not know when death will overtake you; maybe this day or this night. Therefore, remain submitted to Him every moment (Ibn Jarir with some modification).

"That is, 'live a life of surrender to Allah;' for in most cases a man dies on what he lives. Further, this does not contradict the hadith in which the Prophet is reported to have said: إِنّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنّةِ حَتّىَ مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاّ ذِرَاعٌ. فَيَسْبِقُ عَلَيْهِ الْكِتَابُ. فَيَعْمَلُ بِعَمَلِ أَهْلِ النّارِ. فَيَدْخُلُهَا. وَإِنّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النّارِ. حَتّىَ مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلاّ ذِرَاعٌ. فَيَسْبِقُ عَلَيْهِ الْكِتَابُ. فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنّةِ. فَيَدْخُلُهَا "A man works the deeds of the people of Paradise, until he is at no more a distance from Paradise but an arm's length. But then his predestination overtakes him, he starts to work the deeds of the people of the Fire and ultimately falls into it. And a man works the deeds of the people of Fire, until he is at no more a distance from Fire but an arm's length. But his predestination overtakes him, he starts to work the deeds of the people of Paradise and ultimately enters into it." This hadith does not contradict the Qur'anic injunction that requires submission until the last breath, since other versions (as in Bukhari: Au.) of the above hadith add the words:

فِيمَا يَبْدُو لِلنَّاسِ - صحيح البخارى

"In what appears to the people." That is, it only appears to the people that the man is working the deeds of the people of Paradise or Fire, while in the knowledge of Allah it is otherwise (Ibn Kathir).

The textual phrase also indicates that the demand is to remain surrendered to Allah (swt) 'at heart' and not surrendered in deeds, even if that is the demand during the life. For, at the time of death that is the only kind of surrender, (i.e. the surrender of the heart), that is possible. Hence the hadith (as in Tirmidhi, declared Sahih: Au.): اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الإِسْلاَمِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِيمَانِ "O Allah! Whomsoever You let live, let him live in Islam and whomsoever You give death, let him die on iman" (Alusi).

268. Yusuf Ali writes: "The whole of the Children of Israel are called to witness one of their slogans, that they worshiped 'the God of their fathers.' The idea in their minds got narrowed down to that of a tribal God. But they are reminded that their ancestors had the principle of Islam in them: the worship of the One True and Universal God."

The Bible also records the death bed talk of Jacob. But it is more of the nature of a verdict on the sons, than an admonition. Here is an excerpt:

Assemble and hear, O sons of Jacob, and hearken to Israel your father. ...

Reuben, you are my first born, my might, ... unstable as water, you shall not have pre eminence ...

Simeon and Levi are brothers; weapons of violence are their swords ....

Is'sachar is a strong ass ...

Benjamin is a ravenous wolf ...

The rest is in the same vein and concludes with the words:

"When Jacob finished charging his sons, he drew up his feet into the bed, and breathed his last...(Gen, ch. 49)

The above corruption evoked the Qur'anic statement, "were you present .." (Au.).

However, as Majid has pointed out, apart from the Bible, some other Jewish sources have also recorded Ya`qub's behest. For example, "He ordered all his children and grandchildren to avoid magic, idolatry, and all kinds of impurity, and to walk in the path of righteousness" (Jewish Encycl. I, 87). Although in the Talmudic version the main point surrender to God is not entirely missing, the emphasis is not on it (Au.).

269. Isma`il (asws) who was Ya`qub's uncle has been included in the list of the fathers because, with the Arabs, an uncle is considered equal to the father and an aunt equal to the mother (Qurtubi, Ibn Kathir). There are some ahadith also to this effect. For example, the Prophet (saws) is reported to have said about `Abbas, his uncle, « هذا بقية آبائي » "This is the remainder of my forefathers" (Zamakhshari).

270. According to Wahidi this verse was revealed when the Jews said to the Prophet (saws), طDo you not know that Jacob instructed his sons at his death bed to remain Jewish?' (Alusi).

Imam Razi points out that Ya`qub did not adulterate his last minute behest with anything else but "surrender to Allah alone until one's death." He laid great emphasis on that single point, as the Qur'anic text indicates, so that they miss neither the point nor the emphasis.

Sayyid Qutb comments: "This scene from Ya`qub's death bed is an extraordinary one. It is of great significance...rich in implications...and greatly moving. A man is dying! What is the affair that occupies his mind most - at that hour? What is the thing that he is concerned about most while in his last breath? What is the issue that he wants to be assured about and seeks new resolves over? What is the legacy that he wants to leave behind for his sons? What is it that he is anxious that it be received by them securely and so wishes to hand it over to them in an assembly so that they might not miss any detail? It is the faith. It is the legacy. It is the treasure. It is the issue of all issues. It is an issue of such importance that even the pains of the last hours cannot distract him from it."

271. It is a very beautiful way of stating that if you believe, O Jews, that you are entitled to Paradise because of the deeds of your ancestors, as your holy literature asserts, then in all fairness you should be held responsible for whatever wrong they might have committed. But since you will not accept the responsibility for what they did, agreeing with the Qur'an when it states, 'and you will not be questioned for what they did,' then, obviously you cannot be rewarded for whatever good they did (Au.).

"The Jews, in contrast to the Christian concept of `original sin,' had coined a new term `original virtue.' `The doctrine asserts that God visits the virtues of the father upon the children for His Name's sake and as a mark of grace' (JE. XII p. 441)" Majid.

Majid also quotes from the Encyclopedia of Religion and Ethics: "In the Jewish scheme of salvation, the excellences of the three patriarchs also, (though this idea is far less emphasized), and indeed of all the righteous Israelites of the past are supposed to be thrown into a common stock for the benefit of their people, collectively and individually, in every age" (XI p. 144). And also, "The hopes of the individual Jew were based on the piety of holy ancestors: `We have Abraham as our father' (EBr. XII, 11th. ed. p.184)."

Qurtubi comments: In this verse is the proof that a man earns the deeds he works, even if it is Allah (swt) who in reality is the Creator of those deeds. This is so because he has been given the power to discern and distinguish between (right and wrong).

Yusuf Ali writes: "The doctrine of personal responsibility is the cardinal feature of Islam."

Asad adds: "This verse, as well as verse 141 below, stresses the fundamental Islamic tenet of individual responsibility, and denies the Jewish idea of their being "the chosen people" by virtue of their descent, as well as by implication the Christian doctrine of an "original sin" with which all human beings are supposedly burdened because of Adam's fall from grace."

Zamakhshari wrote: The Prophet (saws) is reported to have warned his own clan: « يا بني هاشم ، لا يأتيني الناس بأعمالهم وتأتوني بأنسابكم » "O Banu Hashim! Do not come to me stressing ancestral connections with me, while the people come to me with deeds."

But the hadith could not be found in major works in the above words. The words of Muslim are: يَا بَنِى هَاشِمٍ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا بَنِى عَبْدِ الْمُطَّلِبِ أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ يَا فَاطِمَةُ أَنْقِذِى نَفْسَكِ مِنَ النَّارِ فَإِنِّى لاَ أَمْلِكُ لَكُمْ مِنَ اللَّهِ شَيْئًا غَيْرَ أَنَّ لَكُمْ رَحِمًا سَأَبُلُّهَا بِبَلاَلِهَا "O Banu Hashim! Save yourself from the Fire. O Banu `Abd al-Muttalib! Save yourself from the Fire. O Fatimah! Save yourself from the Fire, for I have no power (of any good) for you against Allah except that you deserve good treatment being blood kin which I shall do my best to serve" (Au.).

Finally, here is Sayyid Qutb's commentary: "The foregoing passage makes distinct to us that the line which divides the people who have passed away and those of their progeny who were confronting this Call. It tells us that there is no relationship between the two. There is no question of a legacy, or room for any genealogical connection, between those that were present and those that have passed away: 'That was a nation that has passed away. For them will be what they earned and for you what you will earn. And you will not be questioned about what they used to do.'

"Each had its own measure, its own way, its own model, and its own characteristics...They were a believing nation that bear no relationship with the corrupt and evil ones that followed. These followers are not the tail enders of that virtuous lot. No. These are a set of people and those were another set of people. These have a banner, and they had a banner. The concepts of faith of those people were different from the concepts of faith of these people. The concepts of the pagans of one epoch are not very much different from those of another epoch. The relationship with these is the relationship of nationality and race. As for the concept based in beliefs and faiths, it distinguishes between a generation of believers and a generation of criminals. Those who have beliefs contrary to this are not one nation with those who did not hold such beliefs. They are two different nations by the measure of Allah and so they are two different nations by the measure of the believers also. The nation (ummah) according to the concepts of faith, is the name of a group, the individuals of which come from every nationality, from every part of the earth, and are woven into one unit on the basis of faith. They are not a group that associates itself with a certain nation, or to a certain geographical area of the earth. This obviously is a concept that is becoming of a man who derives his humanity from the heavenly spirit, and not from the filthy properties of the earth."

272. It is said that `Abdullah ibn Suriya said to the Prophet, 'There is no guidance save that upon which we are. Therefore, follow us Muhammad and you will be rightly guided.' The Christians also said the same thing to the Prophet. So Allah revealed: "And they say, 'Be Jews or Christians...' (Ibn Kathir).

273. Hanif is one who stays firm on a straight path, not inclining a bit towards anything or accepting any distraction.

"Hanif literally is 'Inclining to a right state or tendency...and particularly inclining from any false religion, to the true religion' (LL)" Majid.

Yusuf Ali adds: "The Jews, though taught Unity, went after false gods, and the Christians invented the Trinity or borrowed it from Paganism. We go back to the pure, 'hanif' doctrine of Abraham to live and die in faith in the One True God."

Asad comments: "The expression 'hanif' is derived from the verb 'hanafa,' which literally means "he inclined [toward a state or tendency]" (cf. Lane II, 658). Already in pre Islamic times, this term had a definitely monotheistic connotation, and was used to describe a man who turned away from sin and worldliness and from all dubious beliefs, especially idol worship; and 'tahannuf' denoted the ardent devotions, mainly consisting of long vigils and prayers, of the unitarian God seekers of pre Islamic times."

There were at least four persons in Makkah who had adopted "tahannuf." Waraqah b. Nawfal was one of them.

274. That is, he was neither a Jew nor a Christian for the Jews or the Christians to affiliate themselves with. He was not a polytheist either, for the pagans of Makkah to claim affiliation with him as they did.

275. By the words 'what was revealed unto the Tribes' the allusion is to the Revelation given to Ibrahim (asws) which was followed by his progeny. It has been ascribed to them because of their close following of the revelation; as it is mentioned in this very verse: 'We believe in that which have been revealed unto us.' Now, we know that the Qur'an was revealed to Muhammad and not to his followers. But since we accept it as our source of Guidance and hold fast unto it, it is as if it has been revealed unto us (Alusi).

276. That is because a person who rejects one of them, is as though one who rejected all (Ibn Kathir).

Mawdudi remarks: "The name Judaism, as well as the characteristic features and elaborate body of laws and regulations associated with it, emerged during the third or fourth century B.C. As for Christianity, in the sense of the body of dogmas and theological doctrines which characterize it, it came into existence long after Jesus (peace be upon him). The question that naturally arises is that, if man's guidance depends on following Judaism or Christianity how can Abraham and other Prophets and righteous people who are accepted as having been rightly guided even by the Jews and Christians be considered so when they were born several centuries before the birth of Judaism and Christianity. If they were rightly guided, from whom did they receive their guidance? Obviously their source of guidance and inspiration was neither Judaism nor Christianity since, in their times, these did not exist. So man's rectitude does not depend on those characteristics which led to the rise of Jewish and Christian particularisms; it rather depends on adopting that universal way to Truth which has guided and inspired men through the ages."

He adds: "Those who believe in one particular Prophet and disbelieve in others do not in fact believe even in that particular Prophet in whom they claim to believe; for they have not grasped the nature of that universal `Straight Way' (al sirat al mustaqim) which was enunciated by Moses, Jesus and other Prophets. When such people claim to follow a Prophet they really mean that they do so out of deference to their forefathers. Their religion in fact consists of bigoted ancestor worship and blind imitation of inherited customs rather than sincere adherence to the directives of any Prophet of God."

277. That is, when the truth has become evident and they show their backs to it, then surely it is they who are in schism. Obviously, this schism is sooner or later going to take the form of hostilities. But, when that happens, Allah (swt) will suffice you, O Prophet, and after him, his followers (based on Ibn Jarir).

"We are thus in the true line of those who follow the one and indivisible Message of the One God, wherever delivered. If others narrow it or corrupt it, it is they who have left the faith and created a division or schism. But God sees and knows all. And He will protect His own, and His support will be infinitely more precious than the support which men can give" (Yusuf Ali).

Ibn Abi Hatim has reported Ziyad b. Yunus as saying that a Caliph sent `Uthman's copy of the Qur'an to Nafi` ibn Abi Na`im for him to collate it with other copies. Ziyad asked Nafi`, "We have heard that when `Uthman was murdered his blood fell on the verse, 'Allah shall suffice you against them. He is the Hearer, the Knower.' Is that correct?" Nafi` told him, 'Yes, my eyes have seen his blood on those words" (Ibn Kathir).

278. "By the term 'sibghatullah' the allusion is to 'the religion of Islam' (Qatadah, Abu al `Aliyyah, Suddi). That is the true 'baptism water'" (Majid).

Majid also writes: "'The dye of Allah' is grace on His part and absolute surrender on ours. 'Sibgha" is also 'Religion' and 'sibghatullah' means the religion of God,...because its effect appears in him who has it like the dye in the garment; or because it intermingles in the heart like the dye in the garment' (LL)."

It is reported of Ibn `Abbas that he said: Christians used to bathe the newborn on the seventh day of its birth with a colored water (saffron color: Razi), after which they would declare, 'Now has the child become Christian' (Ibn Jarir, Ibn Kathir, Qurtubi).

Alusi, writes: The allusion by the word "sibgha," is to the state of (spiritual) purity that is attained through faith in One God (Alusi).

Another explanation is that the allusion by "fitrah," is to the tawhid on which every child is born (Mujahid, Ibn Jarir, Razi, Alusi, Ibn Kathir).

The meaning, therefore, is that it is not baptism or any other ceremony of coloring that colors anyone in the color of God. It is the belief in one True God, and obedience to the commands that He has sent through His messengers, that color a man in a hue that is recognizable in his conduct. It is this color that is approved by Allah (swt). It is this which is His color (Au.).

279. The words, "in God" of the original mean "the religion of God," i.e., "Do you argue with us on the religion of God and claim that the true religion sent by Him is Judaism or Christianity?" It could also mean: "Are you contending with us the fact of God choosing a Prophet from among the Arabs and not from among you?" (Qurtubi and Alusi).

The Jews and the Christians used to claim that they were closer to God than the Muslims because they were the "children of God." Allah (swt) refuted their claim, saying that no such special relationship exists between Allah (swt) and them. It is entirely by deeds that people will be judged, punished or rewarded (Qurtubi).

280. Qurtubi writes: Junayd has said about 'ikhlas' (sincerity) that it is a secret between Allah (swt) and His slave. Neither the angel (that scribes human deeds) knows about it that he can note it, nor Shaytan knows it that he can corrupt it, nor yet the man's own passion knows it so that it can corrupt it.

Alusi adds: Fudayl has defined it in these words: '(a) To give up doing something because of the people, is "riya'" (hypocrisy), (b) to do something to please them is "shirk" (association with Allah), and (c) to be free of the two is "ikhlas" (purity of thought and action).'

Sulayman Al Darani has identified three signs of riya': (i) To be unenthusiastic about an act of worship when out of sight of the people, (ii) to do it zealously when in their sight, and (iii) to be pleased when praised for it.

281. That is, the Jews and Christians know in their hearts that these Prophets were neither Jews nor Christians, but refused to acknowledge the fact, thus concealing a testimony from their Lord (Ibn Kathir).

282. That is, Allah (swt) is not unaware of your acts of concealment of the Truth (Ibn Jarir).

Abu Hayyan has said: This verse (And Allah is not unaware of what you do) does not appear in the Qur'an but after the mention of a sin, as if to impress that Allah (swt) is not going to overlook it (Sabuni).

283. One explanation for the repetition of the verse, 'That was a nation that has passed away' is that the first was addressed to the Jews and Christians, and the second one to the Muslims to emphasize that even your efforts to affiliate yourselves with these great servants of Allah will be of no avail if you do not follow in their footsteps (Alusi).