Contextual Overview
Q: What is the broader context of this section within Surah Al-Baqarah?
A: This section marks a significant transition in the Surah. The extended address to the Children of Israel, which began at verse 40, has concluded with a powerful admonition. The discourse now turns directly to the believers, offering them specific guidance, correcting their etiquette, and building their theological understanding — distinguishing them clearly from the previous People of the Book.
Verse 104 — The Etiquette of Address
Q: What does verse 104 say, and what was the occasion for its revelation?
A: The verse reads:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا وَقُولُوا انظُرْنَا وَاسْمَعُوا ۗ وَلِلْكَافِرِينَ عَذَابٌ أَلِيمٌ
“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.”
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. They exploited this double meaning to mock the Prophet while maintaining a pretense of courtesy.
Q: What lesson does this verse teach beyond the specific incident?
A: It teaches Muslims to be mindful of their speech and to avoid anything that could be misconstrued or exploited by enemies to mock their faith. The commanded replacement — “Unthurna,” meaning “Look upon us” or “Give us your attention” — is unambiguous and respectful. The verse closes by contrasting the believers’ respectful obedience with the painful punishment awaiting those who engage in such mockery, underlining that etiquette toward the Prophet is a matter of faith, not mere formality.
Verse 105 — The Envy of the Opponents
Q: What does verse 105 reveal about the attitude of the Muslims’ opponents?
A: The verse reads:
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
“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.”
It removes any illusion the believers might have harbored about the goodwill of their opponents. Both the disbelieving People of the Book and the polytheists of Mecca share a common animosity — they do not wish for any good, whether revelation, success, or blessing, to come to the Muslims.
Q: How does the verse reassure the believers despite this hostility?
A: It reminds them that their opponents’ wishes are entirely irrelevant to divine decree. It is Allah alone who selects for His mercy. The believers’ blessings flow from God’s will and His immense bounty, not from the approval or acceptance of their enemies. This is meant to strengthen their hearts against external hostility.
Verse 106 — The Doctrine of Abrogation (Naskh)
Q: What is the core theological principle established in verse 106?
A: The verse reads:
مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
“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?”
This is a foundational verse on the doctrine of Naskh, or abrogation. God, as the supreme Lawgiver, holds the right to revise or replace certain legal injunctions through subsequent revelation as the community evolves and new circumstances arise.
Q: Does abrogation mean the earlier ruling was flawed or mistaken?
A: Not at all. Any abrogation is never a loss. It is always replaced by something better or equally beneficial, reflecting the progression and perfection of divine law in stages. The rhetorical question — “Do you not know that Allah is over all things competent?” — affirms that God’s wisdom and power fully encompass the process of legislation. The verse also implicitly refutes Jewish criticism that changes within Islamic law represented inconsistency.
Verse 107 — God’s Absolute Sovereignty
Q: What argument does verse 107 make, and how does it connect to the previous verse?
A: The verse reads:
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلَا نَصِيرٍ
“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?”
It grounds the concept of abrogation in God’s overarching sovereignty. Since He is the absolute Master of all creation, His commandments are His sole prerogative to give, revise, or affirm. Believers are reminded they have no protector or helper besides Allah, reinforcing their total dependence on Him and the futility of seeking validation from any other source.
Verse 108 — Avoiding the Israelite Pattern of Obstruction
Q: What warning does verse 108 issue to the believers?
A: The verse reads:
أَمْ تُرِيدُونَ أَن تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ
“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.”
It warns the believers against adopting the insolent attitude that characterized the Israelites, who plagued Moses with unreasonable demands and contentious objections — such as demanding to see God directly, or the prolonged affair of the cow. The believers are cautioned not to burden their Prophet with similar obstruction.
Q: What is the spiritual danger of such behavior?
A: To obstruct rather than obey is not merely bad manners — it is a step toward exchanging the spirit of faith for the spirit of disbelief. One who does so “has certainly strayed from the soundness of the way,” a grave warning about where the road of contentiousness ultimately leads.
Verse 109 — The Malice of Many Among the People of the Book
Q: What does verse 109 expose about the intentions of many from the People of the Book?
A: The verse reads:
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
“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.”
It exposes the deep-seated envy (hasad) motivating many of their leaders. Their desire is not merely passive non-acceptance of Islam — they actively wish to turn believers back to disbelief. What makes this even more condemnable is that it persists even after the truth had become clear to them.
Q: What course of action were the believers instructed to take at this stage?
A: They were instructed to “pardon and overlook.” This was the early Medinan phase, where patience and forbearance were the prescribed response. The phrase “until Allah delivers His command” is significant — it foreshadows the later divine permission to defend themselves, indicating this was a temporary posture, not a permanent one. The closing affirmation of God’s omnipotence reassures believers that He will deal with the situation in due time.
Verse 110 — The Anchor of Prayer and Charity
Q: After addressing external threats, what does verse 110 direct the believers toward?
A: The verse reads:
وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ۚ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ ۗ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
“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.”
After dealing with external relations, the focus turns inward to the core pillars of individual and communal life. Salah and Zakah are emphasized as the foundational acts of worship and social responsibility. Believers are assured that every good deed is preserved with God, who sees all their actions. This connects their external struggle with their personal accountability before Him.
Verse 111 — Rejecting Claims of Exclusive Salvation
Q: What exclusive claim do the People of the Book make in verse 111, and how does the Quran respond?
A: The verse reads:
وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ
“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.’”
The Jews claimed Paradise was exclusively for them, and the Christians made the same exclusive claim for themselves. The Quran dismisses both as amaniyyuhum — mere wishful thinking, baseless desires ungrounded in authentic divine scripture. The challenge to “produce your proof” demands actual evidence, which they cannot provide from any uncorrupted source.
Verse 112 — The Universal Criterion for Salvation
Q: If belonging to a particular religion is not the criterion, what is?
A: The verse reads:
بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
“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.”
The true, universal criterion has two inseparable components. The first is “submits his face to Allah” — the essence of Islam, total submission and devotion to God. The second is “a doer of good (muhsin)” — Ihsan, excelling in righteous deeds with sincerity. This criterion is inclusive of any person from any background who genuinely fulfills both conditions, and it comes with the profound promise of freedom from fear and grief.
Verse 113 — The Mutual Nullification of Jews and Christians
Q: What irony does verse 113 highlight about the dispute between Jews and Christians?
A: The verse reads:
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
“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.”
The profound irony is that each group completely nullifies the other — yet both possess remnants of divine scripture. Their sectarian bigotry is so baseless that it mirrors the ignorant sayings of polytheists who have no scripture at all. This mutual condemnation exposes how far they had drifted from the spirit of their own revelations. The resolution of their dispute is deferred entirely to the Day of Resurrection, implying their earthly claims hold no weight with God.
Verse 114 — The Gravest Injustice: Obstructing God’s Worship
Q: Who does verse 114 describe, and what makes their crime so severe?
A: The verse reads:
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
“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.”
It condemns those who not only prevent God’s name from being mentioned in His places of worship but actively seek to destroy them — historically referring to the pagans of Mecca who barred Muslims from the Ka’bah and sought to eliminate the Muslim community entirely. The Quran frames this as the gravest form of injustice, warranting a double punishment: disgrace in this world and a great punishment in the Hereafter. The verse also carries an enduring warning to any power that would seek to oppose the establishment of God’s worship.
Verse 115 — God’s Omnipresence and the Flexibility of Prayer Direction
Q: What profound truth does verse 115 establish, and what practical ruling does it support?
A: The verse reads:
وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ
“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.”
Since God is Lord of all directions, His presence is not confined to any specific geographic orientation. This verse is the basis for the ruling that if a Muslim cannot determine the direction of the Qiblah due to genuine uncertainty, travel, or fear, they may pray in whatever direction they deem correct, and their prayer remains valid.
Q: Does this verse carry a spiritual meaning beyond the legal ruling?
A: Absolutely. It offers deep spiritual solace — God is accessible everywhere, at all times, in all circumstances. His grace is all-Encompassing (Wasi’) and His knowledge is complete. No believer who turns to God sincerely, regardless of where they are or what direction they face, is beyond the reach of His presence and mercy.
Summary: What Does This Entire Section Accomplish?
Q: Looking at verses 104–115 as a whole, what is Maududi’s overarching assessment of this section’s purpose?
A: According to Maududi, this section serves to fortify Muslim identity and theological grounding after the lengthy critique of the Jews. It accomplishes this on five levels.
First, it refines conduct by teaching respectful etiquette toward the Prophet ﷺ. Second, it builds theology by explaining abrogation, divine sovereignty, and the universality of God’s presence. Third, it exposes enemies by revealing the envy and hostile intentions of both the People of the Book and the polytheists. Fourth, it establishes the true criterion for salvation — sincere submission and righteous deeds, not tribal or sectarian affiliation. Fifth, it provides reassurance by affirming God’s support, the preservation of every good deed, and His omnipresent care, thereby strengthening the believers for the challenges that lie ahead.
Messages from Quran 