Al-Baqarah: (146-147) Those to whom We gave the Scripture...

Issues in the Verse:

Issue 1: The Scope of {Those to whom We gave the Scripture}

Although the wording is general, it is specifically restricted to the learned among them. The evidence is that Allah described them as knowing the Prophet (PBUH) as they know their own sons. A large group who have learned something would customarily not agree to conceal it. Just as if one person enters a city and asks for the mosque, it is impossible that no one would meet him except through lying and concealment; this is only possible for a small group. (Allah knows best.)

Issue 2: The Referent of the Pronoun in {they know him}

There are several views regarding what the pronoun refers to:

View 1: It refers to the Messenger of Allah (PBUH). They knew him with clear knowledge, distinguishing him from others just as they know their sons, without confusion between him and the sons of others. It is narrated that 'Umar (RA) asked 'Abdullah ibn Salam about the Messenger of Allah (PBUH), and he replied, "I know him better than I know my own son." When asked why, he said, "Because I have no doubt that Muhammad is a Prophet, whereas regarding my son, perhaps his mother was unfaithful." 'Umar kissed his head. The omission (of the antecedent) is permissible here because the context indicates it, and the listener is not confused. Such omission serves to magnify the subject and indicate that due to his fame, he is known without explicit mention.

• Question 1: This statement seems unrelated to the preceding topic of the Qiblah.
  • Answer: In the previous verse, Allah warned the Ummah of Muhammad (PBUH) against following the desires of the Jews and Christians by saying, {And if you were to follow their desires after the knowledge has come to you, then indeed you would be among the wrongdoers} (Al-Baqarah: 145). In this verse, Allah informs the believers about the Prophet's (PBUH) status: "Know, O assembly of believers, that the scholars of the People of the Book know Muhammad, what he brought, his truthfulness, his call, and his Qiblah; they have no doubt about him, just as they have no doubt about their sons."

• Question 2: This verse is similar to Allah's saying: {They find it written with them in the Tawrah and the Injil} (Al-A'raf: 157) and {giving glad tidings of a Messenger to come after me, whose name is Ahmad} (As-Saff: 6). However, we argue that it is impossible for them to know him as they know their sons. This is because the description in the Tawrah and Injil either contained complete detail (specifying time, place, description, lineage, and tribe) or it did not.
  • If it contained complete detail, then the Prophet (PBUH) should have appeared at the specified time, in the specified city, with the specified Qiblah and description, making him known to people in the East and West, as the Tawrah and Injil were famous everywhere. If this were the case, none of the Christians or Jews would have been able to deny it.
  • If it lacked this level of detail, then it would not provide certainty regarding Muhammad's (PBUH) prophethood. If the Tawrah only stated that an Arab man would become a Prophet, but the description did not reach the level of certainty, then acknowledging this does not necessitate acknowledging Muhammad's (PBUH) prophethood.
  • Answer to Q2: This objection is valid only if we claim that the knowledge of his prophethood derived solely from the description in the Tawrah and Injil. We do not claim this. Rather, we say that he claimed prophethood, and miracles appeared through him. Anyone who does this is a truthful Prophet. This is a Burhan (demonstrative proof), and a Burhan yields certainty. Therefore, the knowledge of Muhammad's (PBUH) prophethood is stronger and clearer than the knowledge of one's sons.

• Question 3: Based on this established view, the knowledge of Muhammad's (PBUH) prophethood is a demonstrative knowledge, not subject to error. However, the knowledge that "this is my son" is not certain knowledge but conjecture, subject to error. Why then compare certainty to conjecture?
  • Answer: The intent is not to compare the knowledge of prophethood to the knowledge of sons. Rather, the comparison is to the persons and identities of the sons. Just as a father knows the identity of his son in a way that he is not confused with anyone else, so too is the case here. With this understanding, the analogy holds, as one knowledge is necessary (instinctive) and the other is inferential (theoretical). Comparing the inferential to the necessary implies exaggeration and is a fine metaphor.

• Question 4: Why were male children specified?
  • Answer: Because males are better known, more frequently present with their fathers, and closer to their hearts.

View 2: The pronoun in {they know him} refers to the matter of the Qiblah. The scholars of the People of the Book know the matter of the Qiblah (to which it was changed) as they know their sons. This is the view of Ibn 'Abbas, Qatadah, Ar-Rabi', and Ibn Zayd.

Evaluation of Views: The first view (referring to the Prophet's prophethood) is preferable for several reasons:

1. A pronoun refers back to a previously mentioned noun. The closest mentioned concept is the knowledge in {after the knowledge has come to you} (Al-Baqarah: 145), which refers to prophethood. Thus, Allah is saying they know that knowledge (prophethood) as they know their sons. The Qiblah was not mentioned previously.
2. Allah did not inform us in the Qur'an that the matter of changing the Qiblah was mentioned in the Tawrah and Injil, but He did inform us that the prophethood of Muhammad (PBUH) was mentioned there. Therefore, attributing this knowledge to prophethood is more appropriate.
3. Miracles primarily prove the truthfulness of Muhammad (PBUH). The ruling on the Qiblah is established only because it is part of what Muhammad (PBUH) brought. Thus, attributing this knowledge to prophethood is more appropriate.

Regarding {And indeed, a party of them conceal the truth while they know it}: Those who were given the Scripture and recognized the Messenger include those who believed, like 'Abdullah ibn Salam and his followers, and those who remained in disbelief. Those who believed are not described as concealing the truth; only those who remained in disbelief are described this way. Hence, Allah said, {And indeed, a party of them conceal the truth while they know it}. By describing some of them this way, and using the phrase {conceal the truth}, Allah indicates that concealing the truth in religion is forbidden when one is able to reveal it. They differed on what was concealed: some said it was the matter of Muhammad (PBUH), and others said it was the matter of the Qiblah (a point we have detailed previously).

Regarding {The truth is from your Lord}: Issue 1: Al-Haqq (The Truth) can be the predicate of an implied subject (i.e., "It is the Truth"). {from your Lord} can be a secondary predicate or a circumstantial adverb (hal). Alternatively, Al-Haqq can be the subject, and {from your Lord} its predicate. 'Ali (RA) recited it as an apposition to the preceding word: "They conceal the truth from your Lord."

Issue 2: The definite article Al- in {Al-Haqq} has two possibilities:

1. It refers to a specific known truth (for Al-'Ahd), referring to the truth upon which the Messenger of Allah (PBUH) stands, or the truth they are concealing in {they conceal the truth}. Meaning: "This which they conceal is the Truth from your Lord."
2. It refers to the genus (Al-Jins), meaning: The Truth originates from Allah, not from anyone else. That which is established as being from Allah (like what you follow) is the Truth, and that which is not established as being from Allah (like what the People of the Book follow) is falsehood.

Regarding {So be not among those who doubt}: Issue 1: What is the subject of the doubt they are forbidden from? There are several opinions:

1. Do not doubt that those previously mentioned knew the validity of your prophethood and that some stubbornly concealed it (Hasan).
2. It refers back to the matter of the Qiblah.
3. It refers to the validity of his prophethood and law. This is the closest view because the nearest preceding statement is {The truth is from your Lord}. Since its apparent meaning implies prophethood, the Qur'an, revelation, and law it encompasses, the command {So be not among those who doubt} must refer back to this.

Issue 2: Although Allah forbids him from doubting, this does not imply that he was actually doubtful. We have previously discussed the clarification of this issue. (Allah knows best.)

7 < {And for everyone is a direction toward which he turns, so race to [all] good. Wherever you are, Allah will bring you forth [for judgment]. Indeed, Allah is over all things competent.} > 7 !