Context from Tafheem: This section introduces one of the most significant practical changes for the early Muslim community: the command to change the Qiblah (direction of prayer) from Jerusalem to the Ka’bah in Mecca. This was a major test of faith, distinguishing the true believers from the hypocrites and those with doubts. It solidified the distinct identity of the Muslim Ummah as followers of the creed of Abraham.

---

سورة البقرة (Surah Al-Baqarah)

آية 142

القرآن: سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا ۚ قُل لِّلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Translation: The foolish among the people will say, “What has turned them away from their Qiblah which they used to face?” Say, “To Allah belongs the east and the west. He guides whom He wills to a straight path.”

Explanation (Tafheemul Quran):
Maududi explains that the “foolish among the people” primarily refers to the Jews of Medina and the hypocrites (Munafiqun) who would seize on this change to create doubt and ridicule.

· Their Taunt: They would ask mockingly what caused the Muslims to abandon the Qiblah (Jerusalem) they had been following.
· The Fundamental Response: The answer establishes a core theological principle: “To Allah belongs the east and the west.” Direction is a created thing; God is not confined to any direction. The essence of worship is to face God, not a compass point.
· Divine Prerogative of Guidance: The conclusion, “He guides whom He wills to a straight path,” affirms that the institution of the Qiblah is a matter of divine guidance and command. True guidance lies in obeying God’s current injunction, not in clinging to a previous one out of habit or fear of criticism.

آية 143

القرآن: وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ ۗ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ ۚ إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَّحِيمٌ
Translation: And thus We have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the Qiblah which you used to face except to distinguish who follows the Messenger from who turns back on his heels. And indeed, it was difficult except for those whom Allah has guided. And never would Allah cause your faith to be lost. Indeed, Allah is to the people Kind and Merciful.

Explanation:
This is the central verse explaining the wisdom behind the change.

· The Creation of a ‘Just Community’ (Ummatan Wasatan): Maududi explains Wasat means balanced, just, and excellent. This change was part of molding the Muslims into a distinct, exemplary community that would bear witness to truth before all humanity.
· A Test of Obedience: The previous Qiblah (Jerusalem) was itself a test. It served “to distinguish who follows the Messenger from who turns back on his heels.” The true believers would follow the Prophet’s new command without hesitation, while the hypocrites and those weak in faith would stumble and reveal themselves.
· A Difficult Test, but with Mercy: The change was a major test (“indeed, it was difficult”), as it meant turning away from a direction venerated for years. However, for those with true guidance from God, this difficulty was overcome by their obedience.
· Divine Reassurance: God assures the believers that their previous prayers towards Jerusalem were not wasted (“never would Allah cause your faith to be lost”). His kindness and mercy encompass this entire process of their spiritual development.

آية 144

القرآن: قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ
Translation: We have certainly seen the turning of your face, [O Muhammad], toward the heaven. So We will surely turn you to a Qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.
Explanation:

· The Prophet’s Longing: The verse reveals that the Prophet (ﷺ) had been eagerly awaiting a command to turn towards the Ka’bah, the Qiblah of Abraham. He would often look towards the heavens hoping for revelation.
· The Divine Command: God responds to this inner desire and commands him and all believers to “turn your face toward al-Masjid al-Haram.” This is a definitive, universal command for all Muslims everywhere.
· Knowledge of the People of the Book: It is pointed out that the learned among the People of the Book “well know that it is the truth from their Lord.” Their own scriptures contained indications of the sanctity of the Ka’bah and the shift of religious leadership to Ishmael’s descendants, though they concealed this knowledge.

آية 145

القرآن: وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم مِّن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ ۙ إِنَّكَ إِذًا لَّمِنَ الظَّالِمِينَ
Translation: And if you brought to those who were given the Scripture every sign, they would not follow your Qiblah. Nor will you be a follower of their Qiblah. Nor would they be followers of one another’s Qiblah. And if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.
Explanation:
Maududi explains this verse shatters any remaining hope of Jewish acceptance and reaffirms Islamic independence.

· Stubbornness Exposed: Even with all proofs, the People of the Book would not accept the Muslim Qiblah because their objection was not intellectual but rooted in stubbornness and partisanship.
· Mutual Exclusion: Jews, Christians, and Muslims each have their own Qiblah, representing their distinct religious communities. There is no compromise on this foundational marker of identity.
· Final Warning: The Prophet (and by extension, the believers) is sternly warned that to follow the desires of the People of the Book after receiving divine knowledge would be an act of wrongdoing (Zulm) against his own soul and mission.

آية 146

القرآن: الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ
Translation: Those to whom We gave the Scripture know him [i.e., the Prophet] as they know their own sons. But indeed, a party of them conceals the truth while they know [it].
Explanation: This reiterates a previous accusation with emphasis. The Jewish scholars recognized Prophet Muhammad (ﷺ) from the descriptions in their own scriptures as clearly as they recognized their own children. Yet, out of malice and envy, they concealed this truth.

آية 147

القرآن: الْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
Translation: The truth is from your Lord, so never be among the doubters.
Explanation: A direct and powerful command to the Prophet, and through him to every believer, to hold with absolute certainty that this command (and the entire message) is the truth from God. There is no room for doubt in the face of divine revelation.

آية 148

القرآن: وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Translation: For every community is a direction [of prayer] toward which they turn. So race toward good deeds. Wherever you may be, Allah will bring you forth all together. Indeed, Allah is over all things competent.
Explanation:

· A Fact of Religious Life: It is acknowledged that every religious community has its own Qiblah. This is a matter of divine dispensation.
· The Real Competition: The important thing is not the direction one faces, but the spiritual race one is in. Believers are commanded: “So race toward good deeds.”
· The Final Gathering: Regardless of direction or location in life, all will be gathered by God on the Day of Judgment. This universal gathering is what truly matters.

آية 149

القرآن: وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۖ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: And from wherever you go out, turn your face toward al-Masjid al-Haram. And indeed, it is the truth from your Lord. And Allah is not unaware of what you do.
Explanation: A practical reiteration of the command, emphasizing its applicability when traveling or away from home. The truth of the command is reaffirmed, as is God’s awareness of their compliance.

آية 150

القرآن: وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ
Translation: And from wherever you go out, turn your face toward al-Masjid al-Haram. And wherever you [believers] may be, turn your faces toward it so that the people will not have any argument against you, except for those of them who commit wrong. So fear them not, but fear Me. And so that I may complete My favor upon you and that you may be guided.
Explanation:
Maududi explains the multiple wisdoms in this final command:

1. To Remove Pretext: Uniformity in Qiblah removes any argument from opponents that Muslims are confused or lack a clear direction.
2. The Command to Fear God Alone: Believers should not fear the criticism of wrongdoers, only God.
3. Completion of Divine Favor: This command is part of God perfecting His favor upon the believers by giving them their own distinct identity and center of worship.
4. The Purpose of Guidance: All this is so that they may achieve true guidance.

آية 151

القرآن: كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ
Translation: Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.
Explanation: This verse connects the Qiblah command to the greater context of God’s ultimate favor: sending the Prophet Muhammad (ﷺ). His roles are defined: to recite revelations, purify souls, teach the Book and wisdom, and impart new knowledge. He is the living guide to accompany the new direction of prayer.

آية 152

القرآن: فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ
Translation: So remember Me; I will remember you. And be grateful to Me and do not deny Me.
Explanation: Maududi presents this as the beautiful, spiritual conclusion to the Qiblah passage. After the communal command comes the personal, intimate call. The essence of all worship—prayer, Qiblah, purification—is to remember God. In return, He promises to remember the believer with His mercy and grace. The believer is commanded to be grateful and to avoid disbelief (Kufr), which is the ultimate ingratitude. This verse links the physical act of turning to the Ka’bah with the inner state of the heart: remembrance, gratitude, and faithfulness.

---

Summary from Tafheemul Quran Perspective (Verses 142-152):

This passage, according to Maududi, is pivotal in Islamic history. It:

1. Tested and Purified the Community: The change of Qiblah separated sincere believers from hypocrites.
2. Established a Distinct Identity: It gave the Muslim Ummah its own spiritual center, breaking psychological dependence on previous religious communities.
3. Connected to Abraham’s Legacy: It physically reoriented the community towards the sanctuary built by Abraham and Ishmael, affirming their creed.
4. Affirmed Obedience to Revelation: It taught that true faith means following God’s latest command, not clinging to the past.
5. Culminated in Spiritual Intimacy: It ultimately directed believers beyond the physical direction to the core of worship: remembering and being grateful to God.

Surah Ar-Ra’d (13:33)

Arabic Text:
أَفَمَنْ هُوَ قَآئِمٌ عَلٰى كُلِّ نَفۡسٍۢ بِمَا كَسَبَتۡۚ وَجَعَلُوۡالِلّٰهِ شُرَكَآءَ ؕ قُلۡ سَمُّوۡهُمۡؕ اَمۡ تُنَـبِّـئُـوْنَهٗ بِمَا لَا يَعۡلَمُ فِى الۡاَرۡضِ اَمۡ بِظَاهِرٍ مِّنَ الۡقَوۡلِؕ بَلۡ زُيِّنَ لِلَّذِيۡنَ كَفَرُوۡا مَكۡرُهُمۡ وَصُدُّوۡا عَنِ السَّبِيۡلِؕ وَمَنۡ يُّضۡلِلِ اللّٰهُ فَمَا لَهٗ مِنۡ هَادٍ‏

English Translation:
Is then He Who is a Maintainer of every soul for what it has earned? And they have ascribed partners to Allah. Say, “Name them. Or are you informing Him of something He does not know in the earth or of apparent speech?” Nay, but it is made fair-seeming to those who disbelieve their plotting, and they are barred from the Path. And whoever Allah lets go astray, then not for him is any guide.

Tafseer (Commentary):
That is, they are so audacious that they set up partners with Allah Whose knowledge is All-Comprehensive and Who is aware of even the minutest details of the good and bad actions of each individual. These are the audacious things they do. They ascribe partners and equals to Him. They believe that some of His creatures are a part and parcel of His Being, and have attributes and rights like Him. They presume that they shall not be called to account for whatever they do, even though they live in His kingdom. That is, you give empty names to the partners you ascribe to Him for you have no real knowledge about them. For you could get this knowledge only in one of the three following ways. First, you might have received some authentic information that Allah had made such and such people as His partners in His attributes, powers and rights. If it is so, let us also know their names and the source of your information. Second, the possibility that Allah might have remained ignorant that some beings have become His partners. Therefore you are going to inform Him about this. If it is so, say it clearly in so many words so that it may be decided whether there are some foolish people who can believe in such a nonsensical claim. Third, obviously the above two suppositions are absurd. Therefore the only alternative is that, you are ascribing partners to Him without any rhyme or reason, and you, without any knowledge, make one the relative of God, another the hearer of supplications, and still another the helper and fulfiller of certain needs and the ruler of a certain region etc. Shirk has been called fraud because none of the angels, spirits, saints, heavenly bodies, to whom they ascribe divine attributes and powers or render divine rights, ever claimed to possess these attributes or powers. Neither did they ever demand these rights from the people nor told the people that they would fulfill their desires and wants if they would perform some rituals of worship before them. As a matter of fact, some clever people invented these gods in order to practice willful deception and dishonesty so that they might wield powerful influence over the common people and exploit them and deprive them of a part of their hard earned possessions. Accordingly, they made the common people credulous followers of the gods of their inventions and set themselves up as their representatives to get money, etc. from them by this fraud. The second reason why shirk has been called fraud is that a worldly man pretends to believe in it not because he wants to believe in it but in order to free himself from all moral restraints to enable him to lead an irresponsible life of greed and lust. The third reason is given below in( E. N. 54). 6

Surah Ar-Ra’d (13:34)

Arabic Text:
لَهُمۡ عَذَابٌ فِى الۡحَيٰوةِ الدُّنۡيَا وَلَعَذَابُ الۡاٰخِرَةِ اَشَقُّ ۚ وَمَا لَهُمۡ مِّنَ اللّٰهِ مِنۡ وَّاقٍ‏

English Translation:
For them is a punishment in the life of the world, and surely the punishment of the Hereafter is harder. And not for them against Allah is any defender.

Tafseer (Commentary):
None has the power to shield them from (the chastisement of) Allah. 6

Tafseer ibn katheer

Surah Ar-Ra’d (13:33)

Tafsir Ibn Kathir:

There is no Similarity between Allah and False Deities in any Respect Allah said, أَفَمَنْ هُوَ قَأيِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتۡ Is then He (Allah) Who takes charge of every person and knows all that he has earned, Allah is the guard and watcher over every living soul and knows what everyone does, whether good or evil, and nothing ever escapes His perfect observation. Allah said in other Ayat, وَمَا تَكُونُ فِى شَأْنٍۢ وَمَا تَتۡلُواْ مِنۡهُ مِنۡ قُرۡءَانٖ وَلَا تَعۡمَلُونَ مِنۡ عَمَلٍ إِلَّا كُنَّا عَلَيۡكُمۡ شُهُودًا إِذۡ تُفِيضُونَ فِيهِ Neither you do any deed nor recite any portion of the Qur’an, nor you do any deed, but we are witness thereof, when you are doing it. (10:61) and Allah said, وَمَا تَسۡقُطُ مِن وَرَقَةٍ إِلَّا يَعۡلَمُهَا Not a leaf falls, but He knows it. (6:59) وَمَا مِن دَآبَّةٖ فِي ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَاۚ كُلّٞ فِي كِتَٰبٖ مُّبِينٖ And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposits. All is in a Clear Book. (11:6) سَوَآءٞ مِّنكُم مَّنۡ أَسَرَّ ٱلۡقَوۡلَ وَمَن جَهَرَ بِهِۦ وَمَنۡ هُوَ مُسۡتَخۢفِۭ بِٱلَّيۡلِ وَسَارِبُۢ بِٱلنَّهَارِ It is the same (to Him) whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day. (13:10) يَعۡلَمُ ٱلسِّرَّ وَأَخۡفَى He knows the secret and that which is yet more hidden. (20:7) and, وَهُوَ مَعَكُمۡ أَيۡنَ مَا كُنتُمۡۚ وَٱللَّهُ بِمَا تَعۡمَلُونَ بَصِيرٞ And He is with you wherever you may be. And Allah is the All-Seer of what you do. (57:4) Is He Who is like this similar to the idols, that the polytheists worship, which can neither hear nor see nor do they have a mind nor able to bring good to themselves or to their worshippers nor prevent harm from themselves or their worshippers The answer to the question in the Ayah was omitted, because it is implied, for Allah said next, وَجَعَلُواْ لِلّهِ شُرَكَاء Yet, they ascribe partners to Allah. which they worshipped besides Him, such as idols, rivals and false deities, قُلۡ سَمُّوهُمۡ Say:”Name them!” make them known to us and uncover them so that they are known, for surely, they do not exist at all! So Allah said, أَمۡ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعۡلَمُ فِي ٱلۡأَرۡضِ Is it that you will inform Him of something He knows not in the earth! for had that thing existed in or on the earth, Allah would have known about it because nothing ever escapes His knowledge, أَم بِظَٰهِرٖ مِّنَ ٱلۡقَوۡلِ or is it (just) a show of words, or doubts expressed in words, according to Mujahid, while Ad-Dahhak and Qatadah said, false words. Allah says, you (polytheists) worshipped the idols because you thought that they had power to bring benefit or harm, and this is why you called them gods, إِنۡ هِيَ إِلَّآ أَسۡمَآءٞ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهۡوَى ٱلۡأَنفُسُۖ وَلَقَدۡ جَآءَهُم مِّن رَّبِّهِمُ ٱلۡهُدَىٰ They are but names which you have named – you and your fathers – for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the guidance from their Lord! (53:23) Allah said next, بَلۡ زُيِّنَ لِلَّذِينَ كَفَرُواْ مَكۡرُهُمۡ Nay! To those who disbelieved, their plotting is made fair seeming, (or their words, according to Mujahid). This Ayah refers to the misguidance of the polytheists and their propagation night and day. Allah said in another Ayah, وَقَيَّضۡنَا لَهُمۡ قُرَنَآءَ فَزَيَّنُواْ لَهُم And We have assigned for them (devils) intimate companions, who have made fair-seeming to them. (41:25) Allah said next, وَصُدُّواْ عَنِ السَّبِيلِ and they have been hindered from the right path; Some read with Fatha over the Sad (i.e. wa Saddu), which would mean, and they hindered from the right path, feeling fond of the misguidance they are in, thinking that it is correct, they called to it and thus hindered the people from following the path of the Messengers.' Others read it with Damma over the Sad (i.e. wa Suddu), which would mean,and they have been hindered from the right path,’ explained it this way:because they thought that their way looked fair or correct, they were hindered by it from the right path, so Allah said, وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ and whom Allah sends astray, for him there is no guide. Allah said in similar instances, وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُۥ فَلَن تَمۡلِكَ لَهُۥ مِنَ ٱللَّهِ شَيۡـًٔا And whomsoever Allah wants to suffer a trial, you can do nothing for him against Allah. (5:41) and, إِن تَحۡرِصۡ عَلَىٰ هُدَىٰهُمۡ فَإِنَّ ٱللَّهَ لَا يَهۡدِي مَن يُضِلُّۖ وَمَا لَهُم مِّن نَّٰصِرِينَ If you covet for their guidance, then verily, Allah guides not those whom He makes to go astray. And they will have no helpers. (16:37) 25

Surah Ar-Ra’d (13:34)

Tafsir Ibn Kathir:

Punishment of the Disbelievers and Reward of the Pious Believers Here, Allah mentions the punishment of the disbelievers and the reward of the righteous believers, after describing the Kufr and Shirk that the disbelievers indulge in, لَهُمۡ عَذَابٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا For them is a torment in the life of this world, by the hands of the believers, killing and capturing them, وَلَعَذَابُ ٱلۡأٓخِرَةِ and certainly, the torment of the Hereafter, which will come after they suffer humiliation in this life, أَشَقُّ is harder, many times harder. The Messenger of Allah said to those who agreed to Mula`anah, إِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الاْخِرَةِ Surely, the torment of this life, is easier than the torment of the Hereafter. Indeed, and just as the Messenger of Allah stated, the torment of this life ends but the torment of the Hereafter is everlasting in a Fire that is seventy times hot than our fire, where there are chains whose thickness and hardness are unimaginable. وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٖ And they have no defender (or protector) against Allah. Allah said in other Ayat, فَيَوۡمَئِذٖ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٞ وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٞ So on that Day none will punish as He will punish. And none will bind as He will bind. (89:25-26) and, بَلۡ كَذَّبُواْ بِٱلسَّاعَةِۖ وَأَعۡتَدۡنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِيرًا إِذَا رَأَتۡهُم مِّن مَّكَانِۭ بَعِيدٖ سَمِعُواْ لَهَا تَغَيُّظٗا وَزَفِيرٗا وَإِذَآ أُلۡقُواْ مِنۡهَا مَكَانٗا ضَيِّقٗا مُّقَرَّنِينَ دَعَوۡاْ هُنَالِكَ ثُبُورٗا لَّا تَدۡعُواْ ٱلۡيَوۡمَ ثُبُورٗا وَٰحِدٗا وَٱدۡعُواْ ثُبُورٗا كَثِيرٗا قُلۡ أَذَٰلِكَ خَيۡرٌ أَمۡ جَنَّةُ ٱلۡخُلۡدِ ٱلَّتِي وُعِدَ ٱلۡمُتَّقُونَۚ كَانَتۡ لَهُمۡ جَزَآءٗ وَمَصِيرٗا And for those who deny the Hour, We have prepared a flaming Fire. When it (Hell) sees them from a far place, they will hear its raging and its roaring. And when they shall be thrown into a narrow place thereof, chained together, they will exclaim therein for destruction. Exclaim not today for one destruction, but exclaim for many destructions. Say:”Is that (torment) better, or the Paradise of Eternity promised for those who have Taqwa!” It will be theirs as a reward and as a final destination. (25:11-15) Similarly He said 24

Context from Tafheem: Having established Prophet Abraham (Ibrahim عليه السلام) as the archetype of the pure monotheist (Hanif) and a Muslim, and having shown that his true legacy is one of faith rather than lineage, this concluding section of the narrative directly applies these lessons. It challenges the claims of the Jews and Christians, defines the correct belief, and presents the final, decisive argument about who truly follows the religion of Abraham.

---

سورة البقرة (Surah Al-Baqarah)

آية 135

القرآن: وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَىٰ تَهْتَدُوا ۗ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
Translation: And they say, “Be Jews or Christians, and you will be guided.” Say, “Rather, [we follow] the creed of Abraham, inclining toward truth (Hanif), and he was not of those who associated partners with Allah.”

Explanation (Tafheemul Quran):
Maududi explains this verse confronts the exclusivist claims of the People of the Book head-on.

· The Claim: Both Jews and Christians asserted that the path to guidance lay exclusively in adopting their respective religious identities.
· The Islamic Response: The Prophet is commanded to reject this entirely and declare the true path: “Rather, [we follow] the creed (Millah) of Abraham, inclining toward truth (Hanif).” The term Hanif signifies one who turns away from all falsehood and inclines solely toward pure monotheism.
· The Defining Characteristic: The crucial qualifier is that Abraham “was not of those who associated partners with Allah (Mushrikin).” This distinguishes his creed from both Trinitarian Christianity (which associates partners with God in divinity) and from rabbinical Judaism, which, in the Islamic view, had associated partners with God through racial exclusivism and legalistic innovations that displaced pure submission.

آية 136

القرآن: قُولُوا آمَنَّا بِاللَّهِ وَمَا أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
Translation: Say, “We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.”

Explanation:
This verse provides the comprehensive, universal declaration of Islamic belief in contrast to the selective faith of others.

· All-Encompassing Belief: Muslims are to declare belief in Allah, and in all revelation sent to all prophets, specifically naming key figures from both the Israelite (Isaac, Jacob, Moses, Jesus) and the Ishmaelite (Abraham, Ishmael) lines, as well as the collective prophets (“the Descendants”).
· “We make no distinction”: This is the critical principle. Unlike the Jews who rejected Jesus and Muhammad, or the Christians who effectively rejected Moses’ law and Muhammad, or the polytheists who rejected all, the Muslim creed accepts all true prophets without discrimination. This demonstrates the universality and consistency of the Islamic message.
· The Concluding Identity: The declaration culminates in the identity statement: “and we are Muslims [in submission] to Him.” Belief in all prophets logically leads to submission to the One God who sent them all.

آية 137

القرآن: فَإِنْ آمَنُوا بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَوا ۖ وَإِن تَوَلَّوْا فَإِنَّمَا هُمْ فِي شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ اللَّهُ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ
Translation: So if they believe in the same as you believe in, then they have been guided; but if they turn away, they are only in dissension. Then Allah will be sufficient for you against them. And He is the Hearing, the Knowing.

Explanation:
Maududi states this verse outlines the logical outcome of the previous declaration.

· The Test: If the People of the Book accept this comprehensive belief—which includes belief in Muhammad (ﷺ) as the final prophet—then they are truly guided.
· The Reality: If they turn away (as they did), their refusal places them merely in a state of “dissension” (Shiqaq)—stubborn opposition to the unified truth. They are not on a separate valid path, but in rebellion against it.
· Divine Reassurance: The believers are told that God will be sufficient to deal with them. He hears their false claims and knows their inner state.

آية 138

القرآن: صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ
Translation: [Adopt] the dye of Allah. And who is better than Allah in dye? And we are His worshippers.
Explanation: This is a metaphorical claim to the authentic, divine creed. Sibghah means dye or color. Maududi explains it signifies an all-pervading quality. The “dye of Allah” is the natural monotheistic disposition (Fitrah) with which He created humanity, and the religion of Islam which restores it. No creed “colors” or shapes a human’s soul more perfectly than the one from God. The verse concludes by reaffirming the core act: “we are His worshippers.”

آية 139

القرآن: قُلْ أَتُحَاجُّونَنَا فِي اللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ
Translation: Say, “Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are to Him sincere.”
Explanation: This verse cuts through theological disputes with a simple, powerful argument.

· Common Lord: The debate is about the will of the same Lord—the God of Abraham, Moses, Jesus, and Muhammad.
· Individual Accountability: “For us are our deeds, and for you are your deeds.” Each party is responsible for its own actions based on the truth as they have received it.
· The Key Differentiator: The crucial distinction is stated: “And we are to Him sincere (mukhlisun).” Sincerity (Ikhlas)—worshipping God alone without any partners in devotion—is the essence of the Islamic claim and, in their view, what the others have compromised.

آية 140

القرآن: أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطَ كَانُوا هُودًا أَوْ نَصَارَىٰ ۗ قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Descendants were Jews or Christians? Say, “Are you more knowing or is Allah?” And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do.
Explanation: This is the decisive, closing argument in the debate over Abraham’s legacy.

· The Absurd Claim: The verse challenges the Jews and Christians: Do you claim that the patriarchs themselves were Jews (followers of the Mosaic law given centuries later) or Christians (followers of Jesus centuries later)? This is anachronistic and illogical.
· The Ultimate Authority: The rhetorical question “Are you more knowing or is Allah?” asserts that God’s testimony in the Quran about the patriarchs being Hanif Muslims overrules any human claim.
· The Grave Accusation: Those who conceal the truth they know from their own scriptures—that these prophets were not sectarian followers but universal monotheists—are committing a great injustice (Zulm). God is fully aware of this concealment.

آية 141

القرآن: تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
Translation: That was a nation which has passed on. They will have what they earned, and you will have what you have earned. And you will not be asked about what they used to do.
Explanation:
This is a verbatim repetition of verse 134. Maududi explains its repetition here serves as the final, bookending statement on the entire Abrahamic narrative (vv. 124-141).

· Closure: It definitively closes the discussion about ancestral claims. The past community (of the true believers from Abraham onwards) is gone.
· Reiteration of Principle: It reiterates the unshakeable Islamic principle of individual responsibility. Salvation or punishment is not inherited from Abraham, Isaac, or Jacob. “You will have what you have earned.”
· Abolition of Proxy Argument: The final line, “And you will not be asked about what they used to do,” dismantles any argument for salvation based on the deeds of forefathers. Each soul stands alone before God with its own beliefs and actions.

---

Summary from Tafheemul Quran Perspective (Verses 135-141):

Maududi’s commentary presents this passage as the logical and theological conclusion to the Abraham narrative. It achieves several key objectives:

1. Defines the Islamic Position: It clearly states that Islam is not a new sect but the revival of the pristine Millah of Abraham—Hanifiyyah (pure monotheism) and Islam (submission).
2. Refutes Exclusivist Claims: It dismantles Jewish and Christian claims to exclusive ownership of the patriarchal legacy, showing it to be historically inaccurate and logically flawed.
3. Establishes Universal Belief: It presents the Islamic creed as the only one that accepts all prophets without discrimination, making it the universal and complete fulfillment of Abraham’s prayer for a united nation of submitters.
4. Asserts Final Authority: It places the Quran’s testimony about the prophets above the contradictory claims of human sectarian traditions.
5. Reinforces Core Accountability: It ends by re-anchoring everything in the fundamental principle of personal moral and spiritual accountability, the very theme with which Surah Al-Baqarah began. This sets the stage for the subsequent legislation for the new Ummah.

Context from Tafheem: Having concluded the critical address to the Children of Israel, the Quran now presents the counter-example and the true spiritual foundation. This section introduces Prophet Abraham (Ibrahim عليه السلام) as the archetype of the pure monotheist (Hanif), who submitted to God entirely (Muslim). It establishes that the true legacy of Abraham is not based on ethnicity (through Isaac or Ishmael) but on faith and submission, thereby founding the creed of Islam and shifting the Qiblah (direction of prayer) to the Ka’bah he built.

---

سورة البقرة (Surah Al-Baqarah)

آية 124

القرآن: وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ
Translation: And [mention, O Muhammad], when Abraham was tested by his Lord with certain words, and he fulfilled them. [God] said, “Indeed, I will make you a leader for the people.” [Abraham] said, “And from my descendants?” [God] said, “My covenant does not include the wrongdoers.”

Explanation (Tafheemul Quran):
Maududi explains this verse establishes the principle of spiritual leadership (Imamah).

· The Test: Abraham was tested with “certain words”—a series of profound commandments and trials (leaving his family, the sacrifice of his son, building the Ka’bah, etc.). He “fulfilled them” completely, demonstrating absolute obedience.
· The Reward – Leadership: As a reward, God appointed him a “leader for the people”—a spiritual guide and model for all humanity, not just a prophet to his own tribe.
· The Crucial Condition: When Abraham asked if this leadership would extend to his descendants, God’s reply is foundational: “My covenant does not include the wrongdoers (al-zalimin).” Maududi emphasizes that Zulm here primarily means Shirk (associating partners with God). This divine law shatters any notion of hereditary religious privilege. Leadership in faith is not a birthright; it is conditional upon righteousness and avoidance of Shirk.

آية 125

القرآن: وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى ۖ وَعَهِدْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ
Translation: And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], “Purify My House for those who perform Tawaf and those who are devoutly in prayer and those who bow and prostrate.”

Explanation:
This verse connects Abraham’s legacy directly to the Ka’bah in Mecca.

· The Status of the Ka’bah: God made the “House” (the Ka’bah) a “place of return”—a spiritual center people would continually turn to—and a “place of security.”
· The Standing Place of Abraham: Muslims are commanded to take “from the standing place of Abraham a place of prayer.” Maududi explains this refers to the stone where Abraham stood while building the Ka’bah’s walls, now incorporated into the rites of Hajj and Umrah.
· The Original Purpose: Abraham and Ishmael were commanded to “purify” the House—both physically and spiritually—for the exclusive worship of the One God, for those who perform pilgrimage (Tawaf), engage in devotion, pray, and prostrate.

آية 126

القرآن: وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ بِهِمْ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرْ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ
Translation: And [mention] when Abraham said, “My Lord, make this a secure city and provide its people with fruits – whoever of them believes in Allah and the Last Day.” [God] said, “And whoever disbelieves – I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.”

Explanation:
Abraham’s prayer for Mecca included both security, sustenance, and a spiritual condition: provision for “whoever of them believes.” God’s response affirms His universal law: disbelievers may enjoy temporary worldly provision, but their final destination is the Fire. This links the sanctity of the place to the faith of its inhabitants.

آية 127

القرآن: وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۖ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ
Translation: And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing.”
Explanation: This depicts the physical establishment of the Ka’bah by Abraham and Ishmael, accompanied by a prayer for God’s acceptance—a model of sincere devotion and partnership in faith.

آية 128

القرآن: رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ
Translation: “Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites [of worship] and accept our repentance. Indeed, You are the Accepting of Repentance, the Merciful.”
Explanation: Maududi highlights this as the definitive prayer. Abraham and Ishmael ask to be made “Muslims” (those who submit) and for their descendants to be a “Muslim nation.” The term Ummah Muslimah is used here for the first time in the Quran, defining the community based on Islam (submission), not lineage. They also ask to be taught the rites of worship (Manasik).

آية 129

القرآن: رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۖ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
Translation: “Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.”
Explanation: This is Abraham and Ishmael’s prayer for a future messenger from among their own descendants in this land (Mecca) who would teach, purify, and guide them. Maududi states this is a clear prophecy of the advent of Prophet Muhammad (ﷺ) from the line of Ishmael, fulfilling this ancient supplication.

آية 130

القرآن: وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلَّا مَن سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ
Translation: And who would be averse to the religion of Abraham except one who makes a fool of himself? And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous.
Explanation: The religion (Millah) of Abraham is defined as pure monotheism and submission. To turn away from it is an act of self-degradation. Abraham is affirmed as being chosen by God in this world and among the righteous in the next.

آية 131

القرآن: إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
Translation: When his Lord said to him, “Submit,” he said, “I have submitted to the Lord of the worlds.”
Explanation: This captures the essence of Abraham’s faith. The command “Submit” (Aslim) and the response “I have submitted” (Aslamtu) encapsulate the meaning of Islam. His submission was to the “Lord of the worlds,” a universal lordship, not a tribal deity.

آية 132

القرآن: وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ
Translation: And Abraham instructed his sons [to do the same], and [so did] Jacob, [saying], “O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.”
Explanation: Abraham and his grandson Jacob both enjoined their children to hold fast to this religion of submission (Islam). The poignant instruction “do not die except while you are Muslims” emphasizes the need for persistence in this state until the very end.

آية 133

القرآن: أَمْ كُنتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
Translation: Or were you witnesses when death approached Jacob, when he said to his sons, “What will you worship after me?” They said, “We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac – one God. And we are Muslims [in submission] to Him.”
Explanation: The Quran challenges the Jews (who claimed Jacob/Israel as their exclusive patriarch): Were you there when Jacob, on his deathbed, asked his sons about their worship? Their answer, as narrated by God, was that they would worship the One God of Abraham, Ishmael, and Isaac, and that they were “Muslims” to Him. This proves that the true faith of the patriarchs was pure monotheism and submission (Islam), inclusive of Ishmael’s line, and not an exclusively Jewish creed.

آية 134

القرآن: تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
Translation: That was a nation which has passed on. They will have what they earned, and you will have what you have earned. And you will not be asked about what they used to do.
Explanation: This verse concludes the historical narrative with a principle of individual accountability. That past community (of the patriarchs) is gone. They are responsible for their deeds, and you (the present people) are responsible for yours. The Jews cannot claim salvation based on Abraham’s deeds, nor can they be judged for the patriarchs’ actions. This severs the false link of hereditary salvation and reasserts the message of personal responsibility that began this surah.

---

Summary from Tafheemul Quran Perspective (Verses 124-134):

Maududi’s commentary establishes that this passage is the ideological core of the Muslim identity:

1. Abraham, the Imam of Islam: He is presented not as a Jewish or Christian patriarch, but as the perfect model of a Muslim (one who submits) and a Hanif (pure monotheist).
2. The Rejection of Hereditary Privilege: God’s covenant is with the righteous, not with a race or lineage. This directly challenges Jewish and Arab pagan claims.
3. The Foundation of the Muslim Ummah: The community is defined by the Millah (creed) of Abraham—submission to the One God—and is linked to the sanctified center (the Ka’bah) he established.
4. Fulfillment of Prophecy: The advent of Muhammad (ﷺ) is shown as the answer to Abraham’s and Ishmael’s prayer for a messenger from their descendants in Mecca.
5. The Universal Creed: The patriarchs—Abraham, Ishmael, Isaac, Jacob—and their righteous children all declared themselves Muslims, proving that Islam is the original and eternal religion, now restored in its final form.

This sets the stage for the command to change the Qiblah, which follows immediately. Would you like me to continue with the next section (verses 135-141) to complete this foundational narrative?

Context from Tafheem: These verses return to the direct address to the Children of Israel, serving as a final, powerful admonition in this extended section. They reiterate the core themes of divine favor and the impending, inescapable accountability, acting as a conclusive warning before the discourse shifts more permanently to the believers.

---

سورة البقرة (Surah Al-Baqarah)

آية 122

القرآن: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
Translation: O Children of Israel! Remember My favour which I bestowed upon you, and that I preferred you over all other peoples (of your time).

Explanation (Tafheemul Quran):
This is a verbatim repetition of verse 2:47. Maududi explains that this repetition at this juncture is highly significant and deliberate.

· A Final Summons: It acts as a concluding, emphatic recall of the central point before the final warning. The entire lengthy admonition (from verse 40 onward) is bracketed by this same call, giving it structural symmetry and highlighting its core message.
· The Essence of the Argument: All of God’s arguments against them are rooted in this fundamental fact: they were the recipients of unparalleled divine favor and a unique historical status. Their subsequent history of ingratitude, covenant-breaking, and rejection of prophets is a betrayal of this very favor. The repetition underscores that their accountability is proportionate to the blessings they received.

آية 123

القرآن: وَاتَّقُوا يَوْمًا لَّا تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَاعَةٌ وَلَا هُمْ يُنصَرُونَ
Translation: And fear a Day when no soul will suffice for another soul at all, nor will compensation be accepted from it, nor will intercession benefit it, nor will they be helped.

Explanation (Tafheemul Quran):
This verse, while similar to verse 48, carries a heightened intensity as a concluding warning. Maududi elaborates on its absolute and terrifying finality.

· The Day of Absolute Individual Accountability: The verse describes the Day of Judgment as a reality where all systems of worldly leverage and privilege are utterly nullified.
· The Four Nullifications:

1. No Substitution: “No soul will suffice for another soul at all.” One cannot bear the burden or sin of another, not even a parent for a child or a leader for a follower.
2. No Ransom: “Nor will compensation be accepted from it.” No amount of wealth, sacrifice, or offering can buy salvation or avert punishment.
3. No Unauthorized Intercession: “Nor will intercession benefit it.” Maududi clarifies that intercession (Shafa’ah) on that Day is solely by God’s permission and only for those He approves. The false sense of security based on lineage or affiliation (like being “children of Abraham”) is destroyed. No prophet or saint can help someone against God’s judgment.
4. No External Help: “Nor will they be helped.” No tribe, nation, or earthly power can provide any aid or rescue.
   · The Ultimate Purpose: This graphic description is meant to instil “Taqwa” (fearful awareness) of that Day. It dismantles the last vestiges of the Israelites’ (and by extension, any person’s) false hopes and excuses. It tells them, and all humanity, that in the end, one stands alone before God with nothing but one’s own beliefs and deeds. This is the ultimate consequence of forgetting divine favors and breaking covenants.

---

Summary from Tafheemul Quran Perspective (Verses 122-123):

Maududi views these two verses as the crescendo and conclusion of the extended address to the Israelites that began at verse 40.

1. Bookended Reminder: By repeating the call to remember God’s favor, it frames their entire history as a story of blessed opportunity squandered.
2. The Inescapable Reality: The depiction of the Day of Judgment serves as the ultimate warning and the logical end-point of all the historical examples given. Their past rebellions will face a reckoning where no excuses, wealth, status, or connections will be of any avail.
3. Transition Point: This stern, conclusive warning effectively closes the chapter of direct historical admonition. The subsequent verses will now turn more fully to providing positive legislation and guidance for the Muslim community, having thoroughly laid out the negative examples of the past. The message is clear: learn from the fate of those who were favored but disobeyed, for you too will stand alone before God.

Context from Tafheem: After affirming the Prophet’s mission and absolving him of responsibility for the rejecters, these verses address a crucial issue facing the early Muslim community: the pressure to conform to the desires and corrupted teachings of the previous People of the Book (Jews and Christians) in order to gain their acceptance or avoid their censure. This establishes a principle of ideological independence.

---

سورة البقرة (Surah Al-Baqarah)

آية 120

القرآن: وَلَن تَرْضَىٰ عَنكَ الْيَهُودُ وَلَا النَّصَارَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى اللَّهِ هُوَ الْهُدَىٰ ۗ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُم بَعْدَ الَّذِي جَاءَكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
Translation: And never will the Jews and the Christians approve of you until you follow their religion. Say, “Indeed, the guidance of Allah is the [only] guidance.” And if you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.

Explanation (Tafheemul Quran):
Maududi explains this verse as a definitive statement to shatter any illusions within the Muslim community.

· The Unchanging Condition: Both Jews and Christians will never be satisfied with the Muslims or approve of their faith unless the Muslims abandon Islam and “follow their religion.” This refers to adopting their specific sectarian beliefs (e.g., Jewish exclusivism or Christian trinitarianism) and rejecting the finality of Prophet Muhammad’s (ﷺ) message.
· The Declaration of Truth: The Prophet is commanded to respond with the fundamental principle: “Indeed, the guidance of Allah is the [only] guidance.” True guidance is what God has revealed, not the compromised or altered doctrines of previous communities. Islam is not a sect of Judaism or Christianity; it is the pure, restored Din (way of life) from God.
· The Grave Warning: The verse then delivers a severe warning, primarily to the Muslims: If, after having received the clear knowledge of the Quran (“after what has come to you of knowledge”), anyone were to succumb to the pressure and follow the desires (ahwa) of the People of the Book, they would be utterly abandoned. They would have “no protector or helper” from Allah. This establishes that compromising core beliefs for social or political approval is a betrayal of faith that severs divine support.

آية 121

القرآن: الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلَاوَتِهِ أُولَٰئِكَ يُؤْمِنُونَ بِهِ ۗ وَمَن يَكْفُرْ بِهِ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ
Translation: Those to whom We have given the Book recite it with its true recitation. They [are the ones who] believe in it. And whoever disbelieves in it – it is they who are the losers.

Explanation (Tafheemul Quran):
This verse defines the authentic believers from among the People of the Book, contrasting them with the majority who were criticized.

· “Those to whom We have given the Book”: This refers to the sincere individuals from previous nations, such as the true followers of Moses and Jesus, and also applies to any person who receives revelation.
· “Recite it with its true recitation”: Maududi explains that “true recitation” (haqqa tilawatih) does not mean mere vocalization. It means to:

1. Read it with understanding and reflection.
2. Accept its truths and injunctions wholeheartedly.
3. Act upon its teachings in their lives.
4. Teach it faithfully to others without distortion or concealment.
   · The Mark of True Faith: Such people “believe in it.” This includes believing in all of God’s revelations, including the final one, the Quran, when it comes to them, because they recognize the consistent truth.
   · The Universal Criterion: The verse concludes with a universal law: “whoever disbelieves in it”—meaning whoever rejects the truth of God’s book after it has been presented with its true recitation—”it is they who are the losers.” This loss is eternal, regardless of their previous religious label.

---

Summary from Tafheemul Quran Perspective (Verses 120-121):

Maududi’s commentary draws out these critical lessons:

1. Independence of the Islamic Community: Muslims must establish their identity based purely on divine guidance, not seek validation from earlier religious communities whose approval is conditional on abandoning core Islamic tenets.
2. Condemnation of Compromise: Succumbing to external religious pressures after receiving the truth is a major sin that risks divine abandonment.
3. Definition of Authentic Faith: True belief is not a nominal label but an active, engaged relationship with revelation—understanding, accepting, and implementing it fully. This standard applies to anyone who receives God’s book.
4. Continuity of Truth: The verse hints that the sincere believers from previous scriptures would naturally accept the Quran, as it is the same truth recited truly. Those who reject it, even if they claim a scriptural legacy, are among the ultimate losers.

Context from Tafheem: Following the refutation of the Christian concept of divine sonship, these verses return to the theme of the disbelievers’ obstinate demand for miraculous proofs. They echo earlier arguments but focus on the reasoning of the polytheists of Mecca, exposing the hollowness of their demands and affirming the finality of the Prophet’s mission.

---

سورة البقرة (Surah Al-Baqarah)

آية 118

القرآن: وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ ۗ كَذَٰلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَابَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ
Translation: And those who have no knowledge say, “Why does Allah not speak to us or there come to us a sign?” Thus spoke those before them like their words. Their hearts resemble each other. We have certainly made the signs clear for a people who are certain [in faith].

Explanation (Tafheemul Quran):
Maududi explains that this verse addresses the pagan Arabs of Mecca who, when presented with the Quranic message, would mockingly demand a different type of sign.

· The Ignorant Demand: “Those who have no knowledge” refers to the polytheists steeped in ignorance (Jahiliyyah). Their demand—for God to speak to them directly or for an immediate, spectacular miracle—was not a sincere quest for truth but a tactic of evasion and mockery, similar to the Israelites’ demand to see God (2:55).
· A Historical Pattern: This behavior is not new. “Thus spoke those before them”—meaning previous nations like the Israelites and others—”like their words.” Denial follows a recurring pattern across generations.
· The Unity of Disbelief: The phrase “Their hearts resemble each other” is profound. Maududi states that despite differences in time, place, and culture, the hearts of those who willfully reject truth share the same characteristics: arrogance, obstinacy, and a preference for baseless demands over sincere reflection.
· The True Audience of Signs: God responds that He has “certainly made the signs clear.” The signs are present in the Quran’s logic, its prophecies, its linguistic miracle, and in nature itself. However, these signs are fully comprehended and accepted only by “a people who are certain [in faith]” (yaqinun)—those whose hearts are open and sincerely seeking truth, not those who demand on their own arrogant terms.

آية 119

القرآن: إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ
Translation: Indeed, We have sent you with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.

Explanation (Tafheemul Quran):
This verse directly addresses and consoles the Prophet Muhammad (ﷺ), reassuring him about his role and absolving him of responsibility for the rejecters.

· Affirmation of the Mission: The Prophet is told unequivocally: “We have sent you with the truth.” His message is not his own opinion but the absolute truth from God. This is a powerful reaffirmation in the face of mockery and denial.
· The Dual Role: He is sent as both a “bringer of good tidings” for the believers (with the promise of Paradise) and a “warner” for the disbelievers (with the warning of Hell). His duty is to deliver the message clearly and fully.
· Absolution from Accountability: The crucial statement: “and you will not be asked about the companions of Hellfire.” Maududi explains this means the Prophet is not responsible for the disbelief of those who reject him after the message has been made clear. His duty is to convey, not to compel belief. The accountability for their rejection lies with them alone on the Day of Judgment. This verse lifts a great burden from the Prophet, who was deeply concerned for the guidance of his people.

---

Summary from Tafheemul Quran Perspective (Verses 118-119):

These two verses, in Maududi’s analysis, serve two key purposes:

1. Exposing the Rejecter’s Mentality: They identify a universal trait among deniers: the demand for customized, spectacular proofs as a pretext for rejection, showing that this is a disease of the heart common to disbelievers across ages.
2. Consolidating the Prophet’s Position: They provide divine consolation and confirmation to the Messenger, affirming the truth of his mission, defining his role, and absolving him of any blame for those who choose the path of Hellfire. This strengthens the foundation for the ongoing struggle between truth and falsehood.

Context from Tafheem: These verses continue the theological discourse, directly refuting core Christian doctrines that had begun to circulate or be debated in the milieu of Medina. After addressing Jewish exclusivism and errors, the Quran now corrects a fundamental Christian misconception about the nature of God and creation, reasserting pure monotheism (Tawhid).

---

سورة البقرة (Surah Al-Baqarah)

آية 116

القرآن: وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا ۗ سُبْحَانَهُ ۖ بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ كُلٌّ لَّهُ قَانِتُونَ
Translation: And they say, “Allah has taken a son.” Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him.

Explanation (Tafheemul Quran):
Maududi explains that this verse primarily addresses the Christian claim of Jesus being the “Son of God,” but also encompasses the pre-Islamic Arab polytheists who believed angels were God’s daughters.

· The Blasphemous Claim: The statement “Allah has taken a son” is presented as a grave absurdity attributed to others.
· Divine Transcendence: The immediate response, “Exalted is He! (Subhanahu)”, is a declaration of God’s absolute perfection and transcendence above any such human-like relationships or needs. The very notion is incompatible with His majesty.
· The True Relationship – Ownership and Obedience: The Quranic rebuttal establishes the correct relationship: Everything in the universe belongs to Allah as its Creator and Master. All creatures are “devoutly obedient (Qanitun)” to Him—subservient by their very nature and design. The relationship is one of Sovereign and subject, Creator and creation, not one of physical progeny. A “son” implies a partner or an heir, which negates God’s absolute oneness and self-sufficiency.

آية 117

القرآن: بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
Translation: The Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is.

Explanation:
This verse provides the positive, Islamic conception of creation that utterly negates the need for a “son.”

· “The Originator (Badi’)”: Maududi emphasizes that this term means the One who brings things into being from non-existence, without any model or precedent. He is the absolute, sole Inventor.
· The Mechanism of Creation: God’s creative act is described with supreme power and simplicity. There is no process, no helper, no intermediary. His decree (“When He decrees a matter”) is executed instantly by His will alone. The command “Be” (Kun) and its consequence “and it is” (fa-yakun) demonstrate an absolute, effortless power that requires no assistance, partnership, or offspring.
· Theological Implication: If God can create the entire universe merely by saying “Be,” then why would He need a son to assist Him, to be a partner in divinity, or to be a savior? The creative power itself proves His absolute oneness and self-sufficiency. The creation of Jesus without a father is, within this framework, simply another manifestation of this same power (“Be,” and he was), not evidence of divine sonship but evidence of divine creative power.

---

Summary from Tafheemul Quran Perspective (Verses 116-117):

Maududi’s commentary highlights that these two verses form a concise but powerful theological unit:

1. Rejection of Anthropomorphism: They reject any human-like attributes (like having children) being ascribed to God, declaring Him exalted above such notions.
2. Affirmation of True Lordship: They assert the correct relationship: God is the Owner and Master of all existence, and all creation is in a state of inherent submission to Him.
3. The Power of Kun: They establish the doctrine of creation by divine fiat as the ultimate proof of God’s absolute, unshared power. This makes the concept of a mediating “son” not just blasphemous but logically superfluous.
4. Completing the Critique: Just as previous verses corrected Jewish errors (exclusivism, covenant-breaking, killing prophets), these verses now correct a central Christian error regarding the nature of God and Christ, thereby completing the purification of the concept of monotheism for the new Muslim community.

Context from Tafheem: This section marks a transition. The extended address to the Children of Israel (beginning at verse 40) has concluded with a powerful admonition. Now, the discourse turns directly to the believers, offering them specific guidance, correcting their etiquette, and building their theological understanding to distinguish them clearly from the previous people of the Book.

---

سورة البقرة (Surah Al-Baqarah)

آية 104

القرآن: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ
Translation: O you who have believed, say not [to the Prophet], “Ra’ina,” but say, “Unthurna,” and listen. And for the disbelievers is a painful punishment.
Explanation (Tafheemul Quran):
Maududi explains this as a lesson in religious etiquette and a protection against malicious distortion.

· The Forbidden Word: Some Jews would use the phrase “Ra’ina” when addressing the Prophet (ﷺ). While in Arabic it could mean “Please attend to us,” in Hebrew it was a term of contempt and insult. The Jews used it with a double meaning to mock the Prophet while pretending courtesy.
· The Commanded Phrase: The believers are told to use the unambiguous, respectful phrase “Unthurna” (meaning “Look upon us” or “Give us your attention”).
· The Broader Lesson: This teaches the Muslims to be mindful of their speech, to avoid anything that could be misconstrued or used by enemies to mock their faith, and to show the utmost respect to the Prophet. The verse ends by contrasting the believers’ respectful obedience with the painful punishment awaiting the disbelievers who engage in such mockery.

آية 105

القرآن: مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلَا الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Translation: Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty.
Explanation:
Maududi states this verse removes any illusion the believers might have had about the goodwill of their opponents.

· Universal Envy: Both the disbelieving People of the Book (Jews) and the polytheists (pagans of Mecca) share a common animosity: they do not wish for any good (i.e., revelation, success, blessings) to come upon the Muslims.
· Divine Reassurance: Their wishes are irrelevant. It is Allah who selects for His mercy. The believers’ blessings are from God’s will and His immense bounty, not subject to the approval of enemies. This is meant to strengthen the believers’ hearts against the hostility of others.

آية 106

القرآن: مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Translation: We do not abrogate a verse or cause it to be forgotten except that We bring [in its place] one better than it or similar to it. Do you not know that Allah is over all things competent?
Explanation:
This is a fundamental verse regarding the doctrine of Naskh (abrogation) in revelation. Maududi explains:

· Divine Prerogative: God, as the supreme Lawgiver, has the right to revise or replace certain legal injunctions through subsequent revelation as the community evolves and new situations arise.
· Wisdom in Abrogation: Any abrogation is never a loss; it is replaced by something better or similar in benefit for the people, reflecting the progression and perfection of the divine law.
· Proof of Power: The rhetorical question “Do you not know that Allah is over all things competent?” affirms that God’s power and wisdom encompass the process of legislation. This verse also implicitly refutes Jewish criticism that changes in Islamic law were inconsistent.

آية 107

القرآن: أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
Translation: Do you not know that to Allah belongs the dominion of the heavens and the earth? And you have not besides Allah any protector or any helper?
Explanation:
This verse broadens the argument, grounding the concept of Naskh in the overarching sovereignty of God. Since He is the absolute Master of all creation, His commandments are His sole prerogative to give, change, or affirm. The believers are reminded that they have no protector or helper besides Allah, reinforcing their total dependence on Him and the futility of seeking validation from other sources.

آية 108

القرآن: أَمْ تُرِيدُونَ أَن تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ
Translation: Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.
Explanation:
Maududi warns the believers against adopting the insolent attitude of the Israelites.

· The Wrong Model: The Israelites plagued Moses with unreasonable demands and objections (like asking to see God outright, or the episode of the cow). The believers are cautioned: “Do you intend to ask your Messenger” in such a burdensome, contentious manner?
· The Grave Danger: To engage in such behavior—obstructing rather than obeying—is a step towards exchanging the spirit of faith for the spirit of disbelief. One who does so “has certainly strayed from the soundness of the way.”

آية 109

القرآن: وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Translation: Many of the People of the Book wish they could turn you back to disbelief after you have believed, out of envy from themselves, even after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent.
Explanation:

· Exposing Malice: The verse reiterates the deep-seated envy (hasad) of many Jewish (and Christian) leaders. Their desire is not just for non-acceptance, but to actively turn the believers back to disbelief after they have embraced Islam.
· Prescribing Patience: The initial command to the believers is “pardon and overlook” their hostility. This was the early Medinan phase, where patience and forbearance were emphasized.
· Divine Timeline: They are to maintain this stance “until Allah delivers His command”—foreshadowing the later divine permission to defend themselves. The closing reaffirms God’s omnipotence, implying He will deal with the situation in due time.

آية 110

القرآن: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ ۗ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
Translation: And establish prayer and give zakah. And whatever good you put forward for yourselves – you will find it with Allah. Indeed, Allah of what you do, is Seeing.
Explanation:
After dealing with external relations, the focus turns inward to the core pillars of individual and community life. Prayer (Salah) and Charity (Zakah) are emphasized as the foundational acts of worship and social responsibility. The believers are assured that every good deed is recorded with God, who is fully aware of all their actions. This connects their struggle with the enemy to their personal accountability before God.

آية 111

القرآن: وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
Translation: And they say, “None will enter Paradise except one who is a Jew or a Christian.” That is their wishful thinking. Say, “Produce your proof, if you should be truthful.”
Explanation:
The discourse briefly returns to refute a central dogma of the People of the Book: exclusive salvation based on mere affiliation. Maududi states this claim is nothing but “wishful thinking” (amaniyyuhum)—baseless desires, not grounded in divine scripture. The challenge “Produce your proof” demands scriptural evidence, which they cannot provide from their uncorrupted sources.

آية 112

القرآن: بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Yes [on the contrary], whoever submits his face to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.
Explanation:
This presents the true, universal criterion that overturns their exclusivist claim. Salvation is for:

1. “Whoever submits his face to Allah”: This is the essence of Islam—total submission and devotion.
2. “While being a doer of good (muhsin)”: This is Ihsan—excelling in righteous deeds with sincerity.
   This criteria is inclusive of any person from any background who fulfills it, reiterating the promise of security from fear and grief (as in verses 2:38, 2:62).

آية 113

القرآن: 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
Translation: The Jews say, “The Christians are not upon anything,” and the Christians say, “The Jews are not upon anything,” while they both recite the Scripture. Thus said those who do not know, like their saying. So Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.
Explanation:
Maududi highlights this verse as an exposure of the mutual, baseless sectarian bigotry between Jews and Christians. Each group claims exclusive possession of truth while nullifying the other, despite both having remnants of divine scripture. Their statements are likened to the ignorant sayings of polytheists. The resolution is deferred to the Day of Resurrection, where God Himself will judge their disputes, implying their earthly claims are worthless.

آية 114

القرآن: وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللَّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَىٰ فِي خَرَابِهَا ۚ أُولَٰئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلَّا خَائِفِينَ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ
Translation: And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive for their destruction? It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.
Explanation:
Maududi explains this verse condemns a supreme injustice: attacking the very centers of God’s worship. This refers historically to the pagans of Mecca who prevented Muslims from praying at the Ka’bah and sought to destroy the nascent Muslim community in Medina. The punishment is dual:

· Worldly: They will enter such places (if at all) in a state of fear and will face disgrace.
· Otherworldly: A great punishment awaits them. This verse also implicitly warns any power that would oppose the establishment of God’s worship.

آية 115

القرآن: وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ
Translation: And to Allah belongs the east and the west. So wherever you turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and Knowing.
Explanation:
This beautiful verse, as explained by Maududi, provides a profound theological principle and a practical ruling.

· God’s Omnipresence: Since God is the Lord of all directions, His presence is not confined to a specific geographic orientation.
· Practical Application: This verse is the basis for the ruling that if a Muslim cannot determine the direction of the Ka’bah (Qiblah) for prayer due to ignorance, travel, or fear, they may pray in any direction they deem correct, and their prayer is valid. God’s grace is all-Encompassing (Wasi) and His knowledge is complete.
· Spiritual Comfort: It also offers spiritual solace, assuring believers that God is accessible everywhere.

---

Summary from Tafheemul Quran Perspective (Verses 104-115):

This section, according to Maududi, serves to fortify the Muslim identity after the lengthy critique of the Jews. It does so by:

1. Refining Conduct: Teaching respectful etiquette towards the Prophet.
2. Building Theology: Explaining abrogation, divine sovereignty, and the universality of God’s presence.
3. Exposing Enemies: Revealing the envy and wishes of the People of the Book and polytheists.
4. Establishing Criteria: Reaffirming that salvation is based on sincere submission and good deeds, not tribal or sectarian affiliation.
5. Providing Reassurance: Assuring believers of God’s support, the reward for their deeds, and His omnipresent care, thereby strengthening them for the challenges ahead.

These verses form the powerful culmination of the entire Surah, addressing the ultimate folly of taking Satan as a protector, affirming the true nature of Prophet Muhammad (pbuh), and delivering a definitive message about faith, action, and the final return to Allah.

---

Arabic Text (Verses 18:102-110)

أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ ۚ إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا
قُلْ هَلْ نُنَبِّئُكُم بِالْأَخْسَرِينَ أَعْمَالًا
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
أُولَٰئِكَ الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ فَحَبِطَتْ أَعْمَالُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا
ذَٰلِكَ جَزَاؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا وَاتَّخَذُوا آيَاتِي وَرُسُلِي هُزُوًا
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَانَتْ لَهُمْ جَنَّاتُ الْفِرْدَوْسِ نُزُلًا
خَالِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًا
قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَىٰ إِلَيَّ أَنَّمَا إِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

---

Translation (English – Approximate Meaning)

102. Then do those who disbelieve think that they can take My servants as allies besides Me? Indeed, We have prepared Hell for the disbelievers as a lodging.
103. Say, [O Muhammad], “Shall we inform you of the greatest losers in regard to deeds?”
104. They are those whose effort is lost in the life of this world, while they think that they are doing well in work.
105. Those are the ones who disbelieve in the verses of their Lord and in the meeting with Him, so their deeds have become worthless; and We will assign to them on the Day of Resurrection no weight [i.e., importance].
106. That is their recompense—Hell—because they disbelieved and took My signs and My messengers in ridicule.
107. Indeed, those who have believed and done righteous deeds—they will have the Gardens of Paradise as a lodging,
108. Wherein they will abide eternally. They will not desire from it any transfer.
109. Say, “If the sea were ink for the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.”
110. Say, “I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord—let him do righteous work and not associate in the worship of his Lord anyone.”

---

Explanation & Commentary (Based on Tafheem-ul-Qan)

Verse 102: The Folly of False Allegiance

· This verse directly connects back to verse 50, where Allah asked, “Then will you take him (Satan) and his descendants as allies other than Me?” Here, it delivers the conclusive answer.
· The rhetorical question mocks the disbelievers’ absurd choice: taking created beings (idols, satanic influences, other humans) as protectors (awliya) instead of the Creator.
· The consequence is declared: Hell is their prepared “lodging” (Nuzulan)—a word often used for a destination prepared for a guest, implying it is their earned and fitting abode.

Verses 103-106: Portrait of the Ultimate Losers

· Allah defines the true losers not as those who lose in business, but those whose entire life’s effort is rendered null.
· Their Tragic Error: They are self-deceived. “They think that they are doing well in work.” They may be successful in business, politics, or social standing, believing their actions are good and intelligent.
· The Root Cause: Their loss stems from two core denials:

1. Denial of Allah’s Signs (Ayāt): They reject the evidence of Allah in creation and revelation.
2. Denial of the Meeting with Him (Liqā’): They reject the Hereafter and accountability.
   · The Result: Their deeds, however grand in the world’s eyes, are “habitat”—null, void, and worthless in Allah’s scale. On Judgment Day, they will carry no weight. Their recompense is Hell for their disbelief and mockery.

Verses 107-108: Portrait of the Ultimate Winners

· In sharp contrast, the believers who coupled faith with righteous action have “the Gardens of Paradise as a lodging.”
· Key Phrase: “They will not desire from it any transfer (Hīwal).” Maududi explains this as the pinnacle of contentment. In this world, no matter how comfortable, humans always desire change or something more. Paradise is so perfect that its inhabitants never wish to be anywhere else or have anything altered. This signifies absolute, eternal fulfillment.

Verse 109: The Limitlessness of Divine Knowledge & Speech

· This magnificent verse responds to any potential claim that the Quran or divine message is limited or incomplete.
· If all the oceans were ink to write the “words of my Lord” (His knowledge, His decrees, His wisdom, His speech), the oceans would run dry first. Even if more oceans were supplied, they too would exhaust.
· This establishes that the Quran, though finite, originates from an infinite source of knowledge. It contains sufficient guidance for humanity, but what it conveys is a drop from an endless ocean. It humbles human intellect before divine wisdom.

Verse 110: The Final, Clarifying Declaration
This concluding verse encapsulates the entire message of Surah Al-Kahf and the core of Islam.

1. “I am only a man like you…” This refutes the disbelievers’ demands for angels or miracles as proof. The Prophet is human—accessible, understandable, and a model. His miracle is the revelation itself.
2. “…to whom has been revealed that your god is one God.” This is the essence of the revelation: Pure Tawheed (Monotheism). All stories in the Surah lead to this: the struggle of the People of the Cave was for this; the error of the garden owner was forgetting this; Khidr’s actions were based on this; Dhul-Qarnayn’s justice flowed from this.
3. “So whoever would hope for the meeting with his Lord…” This connects to the “denial of the meeting” that doomed the losers. Here, hope in that Meeting is presented as the true believer’s motive.
4. “…let him do righteous work and not associate in the worship of his Lord anyone.” This is the two-part formula for salvation:
   · Positive: Perform righteous deeds sincerely for Allah.
   · Negative: Scrupulously avoid Shirk (associating partners) in worship.

---

Key Themes from Tafheem-ul-Qan – The Conclusion of the Surah:

1. The Final Choice: The Surah ends by forcing a choice between two paths: the path of false allies leading to utter loss, or the path of allegiance to Allah leading to eternal Paradise.
2. The Criterion of True Success: Success is not worldly achievement, but deeds that remain weighty in Allah’s scale on a Day when all worldly gains are zero.
3. The Purpose of Revelation: To convey Tawheed and warn against Shirk, delivered through a human messenger to serve as a practical example.
4. The Motive for Action: The believer’s life is driven by the hope and certainty of meeting Allah (Raja’ li-Liqā’illah). This transforms worldly deeds into acts of worship and eternal investment.

Surah Al-Kahf thus closes by tying together all its narratives—of faith under persecution, tests of wealth and knowledge, the use of power, and the realities of the unseen—into this singular, powerful directive: Worship your One Lord alone, do good deeds in hope of meeting Him, and you will be saved from the greatest loss.