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.

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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.

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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.