119. Mujahid says a bunch of Jewish Rabbis (numbering 12, of a settling called `Uraynah: Alusi, Manar) announced their belief in Islam, did their fajr Prayers with the congregation and then renounced their faith in the evening (in the hope of casting doubt in the hearts of the weak Muslims) Ibn Jarir, Qurtubi, Ibn Kathir.

Another possibility, as expressed by Asam, is that they used to tell each other that it was not the right policy to be denouncing all that Muhammad had brought since there were plenty of things that they could not deny without being branded idiots by their own communities. Therefore, it would be better to declare some things as true and denounce others as false (Razi).

Majid adds: "Modern biographers of the Prophet, with huge pretensions to learning and impartiality, who begin by admiring his earnestness, his sincerity of purpose and the depth of his convictions, and end by denouncing him as a deluded visionary and a false prophet, are almost playing the same old game with modern variants."

120. This is a difficult piece of text which could be paraphrased in the following manner:

'And (they also advise each other), trust not in any but him who follows your religion.’ Tell them, '(Such efforts will not bear any fruit because), Verily true guidance is the guidance of Allah (which He bestows upon whom He will. You will not be able to stop it. You are fearful) that anyone should be given the like of what you have been given, or dispute with you (in the Hereafter) before your Lord.’ Tell them (O Prophet, in summary), 'Surely, the bounty is in the hand of Allah (alone). He bestows it upon whosoever He will. And Allah is All-embracing, All-knowing (and so, knows where to place it).

There have been several interpretations to these words. One is expressed in the translation. Another, forwarded by Akhfash will render the translation as: "And believe not in any but him who follows your religion.' Tell them, 'Verily, true guidance is the guidance of Allah.' (They also say, "believe not) until he be given the like of what you have been given, and do not give it credence that they argue with you before your Lord." Qurtubi and others have discussed several other possibilities, but quite complicated for translation. (Au.).

It is said that this is one of the most difficult verses of the Qur'an to interpret (Shawkani).

121. "The bounty" (al fadl of the original) refers to Messengership (Razi).

122. Qatadah, Suddi, Sa`id b. Jubayr, and Ibn `Abbas were of belief that it is the Jews who are referred to in this verse (Ibn Jarir). And more specifically it refers to `Abdullah ibn Salam whom a man from Quraysh entrusted with 2200 ounces of gold, which he returned promptly when asked, whereas a Jew called Finhas Ibn `Azura was lent a Dinar but began to argue when asked to return it (Zamakhshari, Razi, Qurtubi).

Ibn Kathir places a hadith here which Bukhari placed in several places in his collection. The ungrateful Jews will of course never respond positively to Islam:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ فَقَالَ ائْتِنِي بِالشُّهَدَاءِ أُشْهِدُهُمْ فَقَالَ كَفَى بِاللَّهِ شَهِيدًا قَالَ فَأْتِنِي بِالْكَفِيلِ قَالَ كَفَى بِاللَّهِ كَفِيلًا قَالَ صَدَقْتَ فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى فَخَرَجَ فِي الْبَحْرِ فَقَضَى حَاجَتَهُ ثُمَّ الْتَمَسَ مَرْكَبًا يَرْكَبُهَا يَقْدَمُ عَلَيْهِ لِلْأَجَلِ الَّذِي أَجَّلَهُ فَلَمْ يَجِدْ مَرْكَبًا فَأَخَذَ خَشَبَةً فَنَقَرَهَا فَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ وَصَحِيفَةً مِنْهُ إِلَى صَاحِبِهِ ثُمَّ زَجَّجَ مَوْضِعَهَا ثُمَّ أَتَى بِهَا إِلَى الْبَحْرِ فَقَالَ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي كُنْتُ تَسَلَّفْتُ فُلَانًا أَلْفَ دِينَارٍ فَسَأَلَنِي كَفِيلَا فَقُلْتُ كَفَى بِاللَّهِ كَفِيلًا فَرَضِيَ بِكَ وَسَأَلَنِي شَهِيدًا فَقُلْتُ كَفَى بِاللَّهِ شَهِيدًا فَرَضِيَ بِكَ وَأَنِّي جَهَدْتُ أَنْ أَجِدَ مَرْكَبًا أَبْعَثُ إِلَيْهِ الَّذِي لَهُ فَلَمْ أَقْدِرْ وَإِنِّي أَسْتَوْدِعُكَهَا فَرَمَى بِهَا فِي الْبَحْرِ حَتَّى وَلَجَتْ فِيهِ ثُمَّ انْصَرَفَ وَهُوَ فِي ذَلِكَ يَلْتَمِسُ مَرْكَبًا يَخْرُجُ إِلَى بَلَدِهِ فَخَرَجَ الرَّجُلُ الَّذِي كَانَ أَسْلَفَهُ يَنْظُرُ لَعَلَّ مَرْكَبًا قَدْ جَاءَ بِمَالِهِ فَإِذَا بِالْخَشَبَةِ الَّتِي فِيهَا الْمَالُ فَأَخَذَهَا لِأَهْلِهِ حَطَبًا فَلَمَّا نَشَرَهَا وَجَدَ الْمَالَ وَالصَّحِيفَةَ ثُمَّ قَدِمَ الَّذِي كَانَ أَسْلَفَهُ فَأَتَى بِالْأَلْفِ دِينَارٍ فَقَالَ وَاللَّهِ مَا زِلْتُ جَاهِدًا فِي طَلَبِ مَرْكَبٍ لِآتِيَكَ بِمَالِكَ فَمَا وَجَدْتُ مَرْكَبًا قَبْلَ الَّذِي أَتَيْتُ فِيهِ قَالَ هَلْ كُنْتَ بَعَثْتَ إِلَيَّ بِشَيْءٍ قَالَ أُخْبِرُكَ أَنِّي لَمْ أَجِدْ مَرْكَبًا قَبْلَ الَّذِي جِئْتُ فِيهِ قَالَ فَإِنَّ اللَّهَ قَدْ أَدَّى عَنْكَ الَّذِي بَعَثْتَ فِي الْخَشَبَةِ فَانْصَرِفْ بِالْأَلْفِ الدِّينَارِ رَاشِدًا

Abu Hurayrah reports that the Prophet mentioned a man of the Israelites who asked another Israelite to lend him a thousand Dinars. He said, “Bring in witness who will testify for me.” He answered, “Allah is sufficient as a witness.” He said, “Then bring me a warrantor.” He replied, “Allah is enough of a warrantor.” He said, “You spoke the truth,” and then lent the money for a known time. The man (the borrower) went into the sea and fulfilled his needs. Then he started looking for a boat to keep up with his promised date. But he could not find one. So he took a piece of wood, hollowed it, placed 1000 Dinars in with a note for the owner and plugged the hole. Then he went up to the shore and said, “O Allah. You are aware that I borrowed 1000 Dinars from so and so. He asked me for a warrantor and said, ‘Allah is the best of warrantors.’ He was satisfied with You (as a warrantor). Then he asked for a witness and I said, ‘Allah is the best of witnesses.’ He was satisfied with You (as a witness). Now, I have tried but cannot find a boat to send it back to him. I place it in Your trust.” Then he threw into the sea and it disappeared in it. Then he left the place but was still looking for a boat so as to travel back home. On the other side, the lender was waiting, hoping that a boat will come along with his money, when, lo, he found the wood-piece floating. He took it out as firewood for his homefolk. When he tore it, he found his money and a note. Then came along the man who had borrowed the money from him (with 1000 Dinars). He said, “By Allah I kept trying so hard to find a boat in order to bring you back your money, but I could not find a boat earlier than the one I have come by. The lender asked, “Did you send me anything at all?” He replied, “As I said, I did not find a boat but the one by which I have just arrived.” He said, “Well, Allah sent the wood-piece you sent along. So, go now, with the 1000 Dinar of yours, rightly guided.”

123. Abu Hanifah has, accordingly, said that in the light of the verse it is quite admissible (even though not always recommended: Au.) for the creditor to follow the debtor until he pays up (Ma`arif).

124. Rabbis and Jewish religious scholars of the past have left no doubts as to the rightfulness of wrongs committed against the Gentiles, that is, the non Israelites and non-Isralelis. Talmud (the authoritative running commentary of the Old Testament, Jewish oral Law and rabbinical teachings) has the following instruction for the court officials: "When an Israeli and a Gentile have a lawsuit before thee, if thou canst, acquit the former according to the laws of Israel, and tell the latter such is our Law. If you canst get him off in accordance with Gentile law, do so, and say to the plaintiff such is your Law. But if he cannot be acquitted according to either law, then bring forward adroit pretexts and secure his acquittal. These are the words of the Rabbi Ishmael. Rabbi Akiva says, 'No false pretext should be brought forward, because, if found out, the name of God would be blasphemed, but if there be no fear of that, then it may be adduced": Talmud, Bara Kama, fol. 113, col. 1."

The Talmud also says elsewhere (Sanhedrin, fol. 58. col. 2): "If a Gentile strikes an Israelite, he is guilty of death, as it is written (Ex. II, 12), 'And he looked this way and that way, and when he saw there was no man, he slew the Egyptian" (Au.).

Mawdudi comments: "This was not merely the misconception of the ignorant mass of Jews. Their religious teaching was the same and the legal doctrines of their accepted religious authorities and jurists reflected this idea. With regard to injunctions on loans and interest, the Bible makes a clear distinction between an Israelite and a non Israelite (Deuteronomy 15: 1 3; 23: 20). It is stated in the Talmud that if the bullock of an Israelite injures the bullock of a non Israelite the former is not liable to pay any penalty, but not vice versa. Similarly, it is laid down that if anyone finds an unclaimed article he should enquire amongst the people who live nearby. If they are Israelites he should announce his find; if not, he may keep it without saying anything further."

125. It is said that some people came to Ibn `Abbas and enquired, "When we go into non Muslim territories (that have submitted and pay Jizyah) we pick up a chicken here or a goat there for our use. What do you have to say about it?" He said, "And what do you think about it yourself?" They said, "Well, we think there is no harm in it." Ibn `Abbas said: "In that case you'll be like the people of the Book who used to say, 'There is no liability upon us against the unlettered ones.' Once they have agreed to pay Jizyah (poll tax), nothing belonging to them is lawful for you without their happy consent" (Ibn Jarir, Zamakhshari). The report is in the works of Abdul Razzaq: Qurtubi, and Ibn Kathir).

Adds Qurtubi: "Trust and blood relations (rahm) both are of prime importance in Islam. They will be, according to a hadith in Muslim at the two sides of the gate to Paradise, so that no one who had wasted them will be able to make through."

126. Allah (swt) spoke of His covenant in connection with the people making and breaking covenants and promises among themselves because all the revelations that He has made to man have included the commands to be truthful and honest when dealing with each other, and not to be untruthful and dishonest, as He also took covenant to the effect that they shall worship none but Him and obey none but Him (Al Manar). [What he means perhaps and Allah knows best is that when people are dishonest with each other, do not keep the trusts, or break covenants made to each other, then, they are equally guilty of breaking the covenants they made with Allah of obedience to His commands: Au.).

Sayyid Qutb remarks: "This then, in general, is the Islamic viewpoint with regard to keeping of oaths as it is with regard to other moral questions: any dealing (between the humans) is first and foremost a deal with Allah in which due regard should be paid to Allah, to His pleasure which is to be gained, and to His anger which is to be avoided. The moral impetus then is not the exigencies of the society, its customs, nor yet its immediate needs and requirements. A society can and does go astray or lean towards evil so that false values and standards gain currency in it. It is essential, therefore, that there should be a permanent set of values and standards, which the society as well as the individuals should refer to. And it is essential that such a set of values and standards should have, apart from their own strength, a power supporting them from above a power that is over and above the ever changing requirements and conventions of the human society. Accordingly, it is essential that the values and standards be taken from Allah along with the knowledge of what is pleasing to Him and what is displeasing, in addition to the proper concept of where lies virtue. This way Islam makes it possible for mankind to raise itself up far above the earthly existence and seek the pure and lofty values and standards from high above."

127. (Several incidents, involving both Jews versus Muslims, and Muslims versus Muslims, took place that became the cause of revelation of this verse, or to which the verse immediately referred at revelation: Au.) In one case (reported by Ahmad through `Abdullah, as also by Bukhari and Muslim: Ibn Kathir, Shawkani), Ash`ash b. Qays brought a case to the Prophet against a Jew, who, he alleged had usurped some of his lands. Since he lacked evidence, the Prophet asked the Jew to swear. Ash`ash rejoined that were the Jew to be allowed to keep the land merely on the strength of an oath, surely he will not hesitate to swear. The Prophet said:

مَنْ حَلَفَ عَلَى يَمِينٍ صَبْرٍ لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ وَهُوَ فِيهَا فَاجِرٌ لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْبَانٌ

"Whoever swore a false oath in order to usurp a Muslim's property wrongfully, will meet Allah in the state of His anger." And this verse was revealed, "Those who barter Allah's covenant..." (Ibn Jarir, Zamakhshari, Qurtubi).

In another incident involving Imra'ul Qays and a Hadrami, (reported by `Adiyy in Musnad Ahmad, as well as Nasa'i through `Adiyy b. `Adiyy: Ibn Kathir)

خاصم رجل من كندة، يقال له امرؤ القيس بن عابس، رجلاً من حضر موت إلى رسول الله صلى الله عليه وسلم في أرض، فقضى على الحضرمي بالبينة، فلم يكن له بينة فقضى على امرىء القيس باليمين، فقال الحضرمي: أن أمكنته من اليمين يا رسول الله ؟ ذهبت ورب الكعبة أرضي، فقال النبي صلى الله عليه وسلم: "من حلف على يمين كاذبة ليقتطع بها مال أحد لقي الله عز وجل وهو عليه غضبان" قال رجاء: وتلا رسول الله صلى الله عليه وسلم {إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَناً قَلِيلاً} فقال امرؤ القيس: ماذا لمن تركها يا رسول الله ؟ فقال "الجنة". قال: فاشهد أني قد تركتها له كلها

The Prophet asked Hadrami to produce evidence, but he had no evidence; so he asked Imra’ul Qays to swear. The Hadrami protested, “If I give him the right to oath, Messenger of Allah, then, by the Lord of the Ka`bah, my land will be gone. The Prophet said: "Whoever swore a false oath in order to usurp his brother's property wrongfully, will meet Allah in a state that He is angry with him." Imra'ul Qays then asked, "What if a man knows it is his right, yet forgoes it?" The Prophet answered: "He shall have Paradise." Upon this Imra'ul Qays said: "Then bear witness that I relinquish my right" (Ibn Jarir). The report is in Nasa'i (Shawkani).

Ibn Kathir writes: Several ahadith have come down to us in connection with this verse. We shall quote a few here.

1. It is reported in Musnad Ahmad by Abu Dharr that the Prophet said:

"ثَلاَثَةٌ لاَ يُكَلِمُهُمُ اللّهُ يَوْمَ الْقِيَامَةِ: الْمَنّان الّذِي لاَ يُعْطِي شَيْئَا إِلاّ مَنّة. وَالْمُنَفّقُ سِلْعَتَهُ بِالْحَلْفِ الْفَاجِرِ، وَالْمُسبلُ إِزَارَهُ".

"There are three to whom Allah will not speak, will not look at, and will not purify them: He who will not give a thing but reminds of it; he who sells his goods on the strength of false oaths, and he who lets down his trousers (below the ankles, out of pride: Au.).”

2. Another incident is reported by Bukhari and Abu Hatim through Abdullah ibn Abi Awfa. A Muslim merchant swore in the market that he had paid a certain amount for a certain article, while actually he had not, in order to increase its sales price. Allah revealed this verse (Shawkani).

3. Again, according to another hadith reported by Abu Hurayrah and preserved by Imam Ahmad and Tirmidhi, who termed it Sahih, the Prophet said:

« ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ رَجُلٌ مَنَعَ ابْنَ السَّبِيلِ فَضْلَ مَاءٍ عِنْدَهُ وَرَجُلٌ حَلَفَ عَلَى سِلْعَةٍ بَعْدَ الْعَصْرِ - يَعْنِى كَاذِبًا - وَرَجُلٌ بَايَعَ إِمَامًا فَإِنْ أَعْطَاهُ وَفَى لَهُ وَإِنْ لَمْ يُعْطِهِ لَمْ يَفِ لَهُ »

"There are three to whom Allah will not speak on the Day of Judgment, nor look at them, nor purify them. Rather for them will be a painful chastisement: 'A man who refused to give a drink to a traveler from the extra water he had, a man who falsely swore after `Asr over his merchandise and a man who gave allegiance to a ruler and kept it if he gave him, but if he did not give him, he did not keep it."

[We have taken the text from Abu Da’ud; and the addition of “after `Asr” is, as explained by some scholars, is to emphasize the sin committed at a sacred hour: Au.].

Sa`id ibn al-Musayyib said that false oath is a major sin. And Ibn Mas`ud said, "During the life of the Prophet we used to consider false oath as an unforgivable sin." (Ibn Jarir)

128. It should be noticed that although drinking, gambling, usury, and mistreating parents have been declared as major sins, the commitment of none of them promises the punishment as severe as that promised to those who do not honor trusts. This is because untrustworthiness and faith do not combine together in a single individual. Allah ordered the believers to wage war against the leaders of the unbelievers on grounds that they are dishonest. He said (9: 12):

فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنْتَهُونَ [التوبة : 12]

"And fight the leaders of the unbelievers for they are untrustworthy. Maybe they will cease (to be dishonest)."

And the Prophet has said:

"مِنْ عَلاَمَاتِ الْمُنَافِقِ ثَلاَثةٌ: إِذَا حَدّثَ كَذَبَ. وَإِذَا وَعَدَ أَخْلَفَ. وَإِذَا ائْتُمِنَ خَانَ". (و زاد: "وَإِنّ صَامَ وَصَلّى وَزَعمَ أَنّهُ مُسْلِمٌ")

"There are three signs of a hypocrite (and, according to the report in Muslim, even if he Prayed and fasted): when he speaks he lies, when he promises he breaks it and when he is given a trust he does not honor it."

And Ahmad, Bazzar, and Tabarani in his Awsat have reported Anas as saying that it rarely happened that the Prophet gave a sermon in which he did not say:

لا إيمان لمن لا أمانة له ولا دين لمن لا عهد له

"There is no faith in him who cannot be trusted, and there is no religion of him who does not keep his promises" (Manar).

129. Ibn `Abbas has reported that when representatives of the Jews of Madinah and Christians of Najran gathered in Madinah to discuss religious issues with the Prophet, Abu Rafe` al Qurazi said to the Prophet accusingly: "Muhammad. Do you want us to worship you as the Christians worship Jesus Christ?" Upon this a man from the Najran who overheard this statement he was called Ra'yes asked: "Muhammad. Is this what you are inviting us to?" Allah then revealed: 'It is not for anyone that Allah should give him the Book, (bestow on him) wisdom and the Prophetic office, and then he should say to the people, 'Be you my worshipper, apart from Allah'" (Kashshaf, Razi, Ibn Kathir).

The verse also implies, of course, that it was not `Isa ibn Maryam who instituted the worship of himself by his followers (Au.).

Qurtubi writes: Accordingly, the Prophet has said (as in Muslim and others: Au.):

"لاَ يَقُولَنّ أَحَدُكُمْ: عَبْدِي وَأَمَتِي. كُلّكُمْ عَبِيدُ اللّهِ وَكُلّ نِسَائِكُمْ إِمَاءُ اللّهِ. وَلَكِنْ لِيَقُلْ: غُلاَمِي وَجَارِيَتِي، وَفَتَايَ وَفَتَاتِي".

"Let not one of you say to his slaves 'My slave,' or 'My slave girl.' All of you are Allah’s slaves, and all of your women are Allah’s slave-women; but rather, let him say, 'My boy,' or 'My girl.'

Another version says,

"لاَ يَقُولَنّ أَحَدُكُمْ: عَبْدِي. فَكُلّكُمْ عَبِيدُ اللّهِ. وَلَكِنْ لِيَقُلْ: فَتَايَ. وَلاَ يَقُلِ الْعَبْدُ: رَبّي. وَلَكِنْ لِيَقُلْ: سَيّدِي"

“And let not one of you say, ‘My slave,’ for every one of you is Allah’s slave, but say, “My boy,” nor should a slave say, 'My lord,' rather, let him say, 'My master.'"

As for Allah's words (in Surah Yusuf), 'And mention me to your Lord,' scholars explain that the ban in the above hadith is irshadi, i.e., more or less as an advisory, rather than a command. The important point is the spirit of directive, rather than the statement of a rule (Au.).

130. The word in the original is rabbaniyyun (sing: rabbaniyy) which has been interpreted by Ibn `Abbas, Sa`id b. Jubayr, Qatadah, and others, as those pious scholars of religion who are completely devoted to God (Ibn Jarir, Kashshaf, Ibn Kathir).

It is reported of Muhammad bin Hanafiyyah that when Ibn `Abbas died, he said that the rabbaniyy of this ummah had died (Kashshaf).

131. The verse implies that one ought to live by his knowledge (Razi).

Zamakhshari adds: There is a lesson in the verse for him who devotes himself to amassing knowledge but does not put it to practice. His example is that of a man who planted a tree which grew up into a beautiful looking plant but which does not bear any fruit.

The Connection\; The previous verses spoke of the opposition of the people of the Book to Prophet Muhammad and what he had brought. Now they are being told that far from opposition, according to a covenant taken earlier, they are required to believe in him and help him to establish the truth he has brought (Thanwi).