Verse:87 Commentary The Qur'an again reminds the Israelites how Allah in His mercy forgave them their transgressions again and again, and provided them with all the means of guidance. First of all, He gave them a Divine Book, the Torah, through Sayyidna Musa (علیہ السلام) (Moses); then, sent them a number of prophets; and, at the end of this line, sent down Sayyidna Isa (علیہ السلام) (Jesus) along with clear and irrefutable evidences of his prophethood, like the Evangel and miracles, and appointed the Archangel Jibra'il (علیہ السلام) (Gabriel) to give him support.

The Archangel Jibra'il (علیہ السلام) has often been called "Ruh al-Qudus" (the Holy Spirit) in the Noble Qur'an and the Hadith. For example, in Verse 16:102 - قُلْ نَزَّلَهُ رُ‌وحُ الْقُدُسِ مِن رَّ‌بِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَ‌ىٰ لِلْمُسْلِمِينَ ﴿102﴾ - "Say: the Holy Spirit has brought it (the Noble Qur'an) down;" or in a couplet of the poet and blessed Companion Hassan ibn Thabit ؓ ، reported in the Hadith:

وجبریل رسول اللہ فینا

وروح القدس لیس لہ کفاء

Jibra'il, the messenger of Allah, comes to us;

he is the Holy Spirit, the incomparable."

Allah helped and supported Sayyidna ` Isa (علیہ السلام) through Jibra'il (علیہ السلام) in several ways. (1) He was conceived through the breath of the Archangel. (2) Jibra'il (علیہ السلام) protected him against being touched by Satan at the time of his birth. (3) The Archangel always accompanied him in order to defend him against the hostility of the Jews. (4) It was through him that Sayyidna ` Isa (علیہ السلام) was raised to the heavens.

In. spite of all these divine favours, the Jews persisted in their rebellion. They were so stubborn in the worship of their desires, that whenever the prophets brought to them certain divine injunctions which did not please them, the Jews would deny the prophets - they denied even Sayyidna ` Isa (علیہ السلام) ، or would kill them outright -- for example, they dealt in this vile manner with Sayyidna Zakariyya (علیہ السلام) (Zachariah) and Sayyidna Yahya (علیہ السلام) (John the Baptist). Verse:88 Commentary The Jews used to say sarcastically that their hearts were "veiled", by which they meant that their hearts were so well protected against Islam that it could never touch them. This was their way of congratulating themselves on being staunch in their belief. The Holy Qur'an points out that this is not the firmness of faith, but a damnation, for they deny Islam which now is the true religion, and stick to a religion which has been abrogated. They, consequently, possess only "a little" faith ('Iman ایمان). Since a little faith is not acceptable, they turn out to be infidels.

The little " faith" which they possessed pertained to the doctrines which are common to Islam and Judaism - for example, belief in Allah, or belief in the Day of Judgment. But they did not accept Sayyidna Muhammad صلى الله عليه وسلم as a prophet, and the Holy Qur'an as the Word of Allah. So, their faith was not complete.

If the Verse describes 'the little faith' as 'Iman ایمان ، it does so only in the lexical sense, for 'Iman ایمان signifies total certitude, even if it pertains to certain things, and not to others. But from the point of view of the Shari'ah, such a partial faith cannot be described as 'Iman ایمان . The Shari` ah would accept as valid only that 'Iman ایمان which affirms with certitude each and everything that the Shari` ah requires one to affirm. Verse:89 Commentary The Torah تورات had in several places foretold the coming of the Holy Prophet صلى الله عليه وسلم . In fact, the Jews themselves used to tell the Arabs that a new prophet and a new Divine Book was soon to come. But when the Holy Qur'an came down from Allah, and even when they had recognized its authenticity, the Jews denied it out of sheer spite.

The verse says that the Holy Qur'an confirms the Torah تورات it means that the Holy Qur'an is a concrete evidence of the truth of the prophecies made in the Torah تورات with regard to the coming of the Holy Prophet صلى الله عليه وسلم and of the Holy Qur'an. One who believes in the Torah تورات cannot justifiably deny the Holy Qur'an and the Holy Prophet صلى الله عليه وسلم ، for such a denial would involve a denial of the Torah تورات itself.

Knowledge is not enough for 'Iman ایمان

One may want to know why the Holy Qur'an calls the Jews Kafirin کافرون (infidels), when they did recognize the truth as truth, which should qualify them to be called "believers." Let us explain that 'Iman ایمان (faith) does not merely mean "knowing the truth", but really signifies "accepting the truth and affirming it deed-wise." Otherwise, Satan too will have to be called a believer, for he knows fully well what the truth is. In fact, this knowledge of the truth on the part of Satan شیطان intensifies the gravity of his Kufr کفر (infidelity) all the more.

However, the next verse attributes the infidelity of the Jews to their malice. Verse:90 Commentary Prophethood cannot be earned through one's own efforts or one's own merit; it is a special grace which Allah bestows on whomsoever He likes. But the Jews were so envious and malicious that they denied the Holy Prophet صلى الله عليه وسلم and the Holy Qur'an out of sheer spite. In doing so, they were questioning the will of Allah Himself. Thus, they earned divine wrath in two ways - firstly, for denying a true prophet; and secondly؛ for their envy and malice.

The Holy Qur'an says that the Jews will have to undergo a punishment which would involve not only pain, but also disgrace and abasement. The latter condition has been added to suggest that this kind of punishment is peculiar to the infidels, and is not meant for a true Muslim at all, for a Muslim, no matter how great his sins are, will be punished for the purpose of being purified, not for being disgraced.

The next verse reports what the Jews used to say with regard to the Holy Qur'an, which clearly shows their envy and malice as well as their infidelity (Kufr کفر). Verse:91 Commentary The Jews flatly refused to believe in any Book of Allah -- like the Evangel or the Holy Qur'an - except in the Torah. This denial is a clear evidence of their infidelity (Kufr کفر). Moreover, they also used to add that they believe in the Torah, for it had been sent down to them. This comes to mean that they denied the other Books just because they had not been sent down to them. Such an argument betrays their envy and malice.

The Holy Qur'an refutes their argument in three ways:

(1) When the truth and authenticity of the other Books has been established on the basis of irrefutable arguments, what does, then, this denial mean? If they had any doubts as to the arguments on the basis of which authenticity was being claimed for these Books, they could very well have voiced this doubt, and satisfied themselves on this point. But why this flat refusal to believe?

(2) The other Books, like the Holy Qur'an, confirm the Torah..If one denies them, one at the same time denies the Torah itself.

(3) To slay a prophet is tantamount to infidelity (Kufr), according to all the Divine Books. Moreover, the prophets whom the Jews had killed were themselves Israelites, and their teachings, were based on the injunctions of the Torah. But the Jews not only killed these prophets, but also accepted the killers as their chiefs. This is a direct denial of the Torah, and falsifies their claim that they believe in the Torah.

In short, nothing that the Jews say or do is acceptable and valid from any possible point of view.

The next verses proceed to refute the Jews on several other counts. Verse:92 Commentary The "clear signs" mentioned in the verse refers to the miracles which- had manifested themselves even before the Torah was given to Sayyidna Musa (Moses علیہ السلام) -- for example, his staff that turned into a .snake, the palm of his hand which shone brightly, the splitting of the sea to make a path for the Israelites, etc. These miracles were meant to affirm the Oneness of Allah and His omnipotence, and to provide an evidence for the prophethood of Sayyidna Musa۔ (علیہ السلام)

In refutation of the Jews, the verse points out that although they lay a claim to 'Iman ایمان (faith), yet have been falling into the sin of Shirk شرک (association), which involves a denial not only of Sayyidna Musa (علیہ السلام) but even of Allah Himself.

Although the Jews who were the contemporaries of the Holy Prophet صلى الله عليه وسلم ، did not themselves take part in the worship of the golden calf, yet they respected such of their forefathers as had done so, and took their side. So, for all practical purposes, they too were guilty of the same sin.

The verse also suggests that no wonder if these people, whose forefathers denied Sayyidna Musa (علیہ السلام) ، should now be denying the Holy Prophet صلى الله عليه وسلم . Verse:93 Commentary In refuting the claim of the Jews to be authentic and true already referred to in Verse 63. When the Israelites succeeded, with the help of Allah, in escaping from Egypt and crossing the sea, they came upon a people who used to worship idols. They found this cult so attractive that they requested Sayyidna Musa (Moses علیہ السلام) to fabricate a visible and concrete god for them too. When he reprimanded them, they realized their error, and offered' repentance. But repentance has many degrees. Since their repentance was not of a very high order, the darkness of their error did not altogether leave their hearts, but continued to grow, and finally manifested itself in the worship of the golden calf. As an act, of penance, some of them had to be slain, and others, as some commentators report, were forgiven and not slain. Possibly the repentance of these latter was again of a low order. As for those who had not indulged in the worship of the calf, they did not hate the action of the worshippers of the calf as much as they should have. So, their hearts too carried a trace of the sin of association (shirk شرک). So, either through the feebleness of their repentance or through a want of proper hatred for infidelity, their hearts became indolent in religious matters, so much so that when Allah asked them to take a pledge to follow the injunctions of the Torah steadfastly, Mount Tur طور (Sinai) was suspended over their heads to threaten them.

This verse reports the Jews as having replied that they had heard the Command of Allah, but they would not obey, or would not be able to obey. It means that out of sheer fright they said (only with their tongues) that they had heard (that is to say, accepted) the Command of Allah. But there was no real consent in their hearts, and their posture and attitude was such as if they were saying that they would not or could not obey.

Having referred to such example of their perversity and rebellion, the Holy Qur'an asks the Jews to have a look at themselves and also at their claim to genuine faith. Could a true faith ever inspire men to such deeds? If it is their brand of "faith" which leads them into such grave sins, then it cannot be a true faith. Hence their claim to be true believers is evidently false. Verse:94 Commentary The Jews used to claim that the blessings of the other world were specially reserved for them, and were not, meant for any other people. Certain other verses of the Holy Qur'an too refer to such a claim on the part of the Jews, and also of the Christians: قَالُوا لَن تَمَسَّنَا النَّارُ‌ إِلَّا أَيَّامًا مَّعْدُودَةً : "They say: The, fire will not touch us but for a few days" (2:80), وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَ‌ىٰ : And they say: No one will enter Paradise except he who is a Jew or Christian" (2:111), وَقَالَتِ الْيَهُودُ وَالنَّصَارَ‌ىٰ نَحْنُ أَبْنَاءُ اللَّـهِ وَأَحِبَّاؤُهُ :"And the Jews and the Christians said: We are the sons of Allah and His close friends" (5:18). What they meant in making such a claim was that since their own faith was the true one, they must certainly attain salvation in the other world -- the repentant and the forgiven being admitted to Paradise from the very beginning, the sinners finding release from the fires of Hell after undergoing a punishment for a few days, and the obedient receiving a welcome like sons and beloved friends.

The use of certain improper expressions like "sons of Allah" not-withstanding, these claims are in themselves quite correct, provided that they pertain to people who follow a true and valid faith. But the Jews (and the Christians as well) were still following a faith which had been abrogated, and was thus no longer valid -- a fact which nullified their claim. So, the Holy Qur'an has refuted the claim again and again in different ways, and the present verse has adopted a special mode. The habitual method of settling a dispute is to have a discussion and let both the parties present their own arguments. Since the Jews knew they could not win, they fought shy of this normal way. So, the Holy Qur'an suggests an abnormal method, which would not call for much knowledge or understanding, but only put a little strain on the tongue. The proposed trial consists in this -- if the Jews are so sure of the blessings of the other world being reserved for themselves, they should declare that they wish to die, and this declaration would establish them as being genuine in their faith; but if they refuse to accept the challenge, it would show that they were liars. The Holy Qur'an also predicts that they would never have the courage to go through the trial.

In view of their hostility to the Holy Prophet صلى الله عليه وسلم ، one could expect them to take up such a simple challenge very zealously. But they knew very well in their heart of hearts that the Holy Prophet a and the Muslims stood for the truth, while they themselves were the champions of falsehood, and were, in actual fact, infidels. So, they refused to go through the trial, for they were struck with awe, and feared that as soon as they had expressed the wish to die, death would come over them, and they would be sent to Hell. This recalcitrance is, thus, in itself an evidence of the truth of Islam.

Here we must note that the trial was proposed not for all the Jews of all the ages, but specially for those who were the contemporaries of the Holy Prophet صلى الله عليه وسلم ، and who used to deny him out of sheer envy and malice, in spite of having recognized that he was a genuine prophet.

Nor should one raise the doubt here that they had perhaps accepted the challenge, and "wished" for death in their hearts, as the Holy Qur'an seems to ask. For one, the Holy Qur'an itself reports the prediction that they would never "wish for it." Secondly, if they could wish for death in their hearts, they must have declared it orally too, for their victory lay in just such a declaration, and this was a very easy way of refuting the Holy Prophet صلى الله عليه وسلم . But they did not avail themselves of this opportunity.

Nor can one suppose that they did make an oral declaration, for the fact has not been reported, and thus has not come down to us. Such a supposition would be wrong, because the opponents of Islam have always outnumbered its adherents, and if such a thing had happened, they must have been trumpeting it aloud to show to the world that the Jews had successfully passed the test proposed by the Holy Qur'an itself. Verse:95 Commentary - - - Verse:96 Commentary This verse shows the basic weakness of the Jews which did not allow them to accept the challenge proposed in Verse 94, and thus exposes the hollowness of their claim to the blessings of the other world being reserved for them. The Holy Qur'an puts a special emphasis on the fact that the Jews loved physical life much more than did the Arab polytheists. Such an inclination should not have been surprising on the part of the latter, for, after all, they did not believe in the other world, and physical life was the be-all and end-all for them. But the Jews acknowledged the existence of the other world, and even had the illusion that they alone deserved its joys, and yet it was they who, above all others, wished to live in this world as long as possible. This very desire shows how baseless their pretention was, and how they themselves knew that they would have to face the fires of Hell in the other world, and that physical life was, as long as it lasted, a kind of protection against their final fate.