Stories: (48 - 55) When the Truth came to them...

Context and Initial Objection

When the Almighty recounted that they, in times of fear, asked, "Why did you not send a messenger to us so that we might follow Your signs?" He then mentioned that after the Messenger was sent to the people of Mecca, they said, "Why was he not given the like of what was given to Moses?"

This shows that before the mission, they relied on one pretext, and after the mission, they relied on another. Thus, it is clear that their only goal is deviation and obstinacy.

The Demand for Miracles Like Moses'

Regarding His saying: {When the Truth came to them} (48), meaning when the Messenger came, confirmed by the miraculous Book and other signs, they said: {Why was he not given the like of what was given to Moses?}

This refers to receiving the revealed Book all at once (like the Torah), and receiving other miracles such as: the staff turning into a serpent, the shining white hand, the splitting of the sea, the shading of the clouds, the bursting forth of water from the rock, the manna and the quails, and God speaking to him and writing for him on tablets, and other signs.

They came with demands based on contention and stubbornness, just as they said: {Why was not a treasure sent down to him, or an angel come along with him?} (Hud: 12), and similar things.

The Irrelevance of the Demand

Know that what they demanded was not obligatory. It is not necessary for the miracles of the Prophets (peace be upon them) to be uniform, nor for the Books revealed to them to be revealed in one manner. Sometimes it is better for the revelation to be collective, like the Torah, and sometimes sequential, like the Qur'an.

God's Response: Prior Disbelief

Then, the Almighty answered this doubt by saying: {Did they not disbelieve in what was given to Moses before?}

There is a difference of opinion regarding the pronoun in {Did they not disbelieve}:

1. The Jews instigated the Quraysh to ask Muhammad to be given what Moses was given. The Almighty then said: {Did they not disbelieve, O you people, in what was given to Moses?} meaning, O Jews who brought forth this question concerning Moses (peace be upon him) despite those clear signs.
2. The questioners are the disbelievers of Mecca, and those who disbelieved in Moses were those in his time. However, the Almighty treated them as one entity because they are alike in disbelief and contention.
3. Al-Kalbi said: The polytheists of Mecca sent a group to the Jews of Medina to ask about Muhammad. They replied that they found his description in the Torah. When the group returned and informed them, they said, "He is a sorcerer, just as Muhammad is a sorcerer." Then the Almighty said: {Did they not disbelieve in what was given to Moses?}
4. Al-Hasan said: The Arabs had roots/history during the time of Moses (peace be upon him). Thus, the meaning is: Did their fathers not disbelieve when they said of Moses and Aaron, "They are two sorcerers"?
5. Qatadah said: Did the Jews in Muhammad's era not disbelieve in what was given to Moses before, namely the glad tidings concerning Jesus and Muhammad (peace be upon them), when they said, "They are two sorcerers"?
6. The most apparent view to me: The disbelievers of Quraysh and Mecca denied all prophethoods. When they demanded miracles of Moses from the Messenger (PBUH), God said: {Did they not disbelieve in what was given to Moses before?} Rather, in what was given to all the Prophets before him. Thus, we know that your proposal has no purpose other than obstinacy.

How They Disbelieved Moses' Gifts

The Almighty then recounted the manner of their disbelief regarding what was given to Moses in two ways:

First: Their saying: {Indeed, both of you are sorcerers} (49).

• Ibn Kathir, Abu 'Amr, and the people of Medina read it as سَاحِرَانِ (sāḥirān - two sorcerers) with an alif.
• The people of Kufa read it without the alif.

There are several interpretations for سِحْرَانِ (siḥrān - two magics/charms):

1. It refers to Aaron and Moses (peace be upon them). They conspired (تَظَاهَرَا - they supported each other). It is also read as اظَاهَرَا (iẓāharā - with idgham). They were described as two possessors of magic (سِحْرَانِ) as an exaggeration of their description by magic.
2. Many commentators interpreted سِحْرَانِ to mean the Qur'an and the Torah. Abu 'Ubaydah preferred the reading with alif because collusion is more fitting for people and their actions than for books.
   • Rebuttal: We explained that سِحْرَانِ can refer to the two men. Even if it refers to the two Books, since each book supports the other, it is not far-fetched to use the metaphor of collusion, as one says, "The reports supported each other." These interpretations are valid if we take the preceding verse to refer either to the disbelievers of Mecca or the disbelievers of Moses' time, which is more fitting for the context.

Second: Their saying: {We disbelieve in all of it} (50).

• Meaning, they disbelieve in what was revealed to Muhammad, Moses, and all the Prophets (peace be upon them). This statement is only appropriate for polytheists, not Jews. This is an exaggeration: even with the abundance of Moses' signs, they rejected him, so what prevents them from rejecting Muhammad (PBUH) even when his proof is clear?

The Challenge and Following Desires

After answering their doubts, God presented the proof of Muhammad's truthfulness: {Say: Then bring a Book from God that is a better guide than both of them; I will follow it} (51).

• This points to their inability to produce anything similar.
• Al-Zajjaj read أَتَّبِعْهُ (attabi'hu - I will follow it) in the jussive mood, as a condition. Whoever reads it with the indicative mood (أَتَّبِعُهُ - I follow it) means, "I will follow it."

Then He said: {But if they do not respond to you} (52).

• Ibn Abbas said this means: If they do not believe in the proofs you brought.
• Muqatil said: If they cannot bring a Book better than both. This is closer to the verse's meaning.
  • Objection: The word response implies a call/supplication. Where is the call here?
  • Answer: The command {Then bring a Book} is a call to action.

Then He said: {Then know that they only follow their desires} (53).

• Meaning, they are now committed, and nothing remains for them but following their desires.
• He then exposed their path by saying: {And who is more astray than one who follows his desire without guidance from God?} (53). This is one of the greatest proofs of the corruption of blind following (taqlid) and the necessity of proof and reasoning.
• {Indeed, God does not guide the wrongdoing people} (54). This is general, encompassing the disbeliever because {Indeed, associating partners with God is a great wrong} (Luqman: 13). The scholars used this to argue that God's guidance is specific to the believers.

The Mu'tazila View on Guidance

The Mu'tazila argued that some forms of kindness (lutf) are good to perform absolutely, while others are only good after faith. Their proof is: {And those who are guided - He increases them in guidance} (Muhammad: 17). Therefore, {Indeed, God does not guide the wrongdoing people} must refer to the second category. It cannot refer to the first category, because the preceding verse established that withholding a messenger was an excuse for them; thus, withholding guidance should also be an excuse for them.

Continuous Revelation and Prior Believers

When the Almighty established Muhammad's prophethood through this evidence, He confirmed it by saying: {Those to whom We gave the Scripture before it} (55), meaning before the Qur'an, believed in Muhammad. Therefore, those who do not know the Books are more deserving of belief.

There is a difference of opinion regarding who {Those to whom We gave the Scripture} refers to:

1. Qatadah said: It was revealed concerning people of the Scripture who adhered to a true law and believed in Muhammad when he was sent, including Salman and 'Abdullah ibn Salam.
2. Muqatil said: It was revealed concerning forty men from the Gospel believers, the companions of the ship who came from Abyssinia with Ja'far.
3. Rifa'ah ibn Qurzah said: It was revealed concerning ten men, of whom he was one.

However, the lesson is in the generality of the wording, not the specificity of the occasion. Whoever fits this description is included in the verse.

He then recounted what confirmed their strong faith: {It is the Truth from our Lord. Indeed, we were Muslims before it} (56).

• {It is the Truth from our Lord} indicates the reason (ta'lil): its being the Truth from God necessitates belief in it.
• {Indeed, we were Muslims before it} clarifies the previous statement, as belief could be recent or ancient. They informed that their belief was long-standing because they found the glad tidings of his coming in the Books of previous Prophets (peace be upon them).

Double Reward and Repelling Evil

When the Almighty praised them with this great praise, He said: {Those will be given their reward twice because they were patient} (57).

There are several interpretations for the double reward:

1. They receive their reward twice: once for believing in Muhammad (PBUH) before his mission, and again after his mission. This is the closest interpretation, as the Almighty mentioned their belief after the mission and their prior belief, and then established a double reward, which must refer to both instances.
2. They receive a reward once for believing in the Prophets before Muhammad (PBUH), and another reward for believing in Muhammad (PBUH).
3. Muqatil said: When they believed in Muhammad (PBUH), the polytheists insulted them, so they forgave them. Thus, they have two rewards: one for patience and one for faith. It is narrated that when they embraced Islam, Abu Jahl cursed them, and they remained silent. Al-Suddi said the Jews criticized and cursed 'Abdullah ibn Salam while he was saying, "Peace be upon you."

Then He said: {And they repel evil with good} (57).

• Meaning, they repel past sins with obedience.
• Alternatively, they repel harm with pardon and forgiveness.
• Alternatively, the good is their abstention from sins, as abstention itself is a good deed, repelling what would have been an evil deed had they not abstained.
• Alternatively, it refers to repentance, turning back to God, and steadfastness upon it.

Then He said: {and spend from what We have provided for them} (57).

Order of Praise and Spending

Know that the Almighty first praised them for faith, then for physical acts of obedience in {And they repel evil with good}, and then for financial obedience in {and spend from what We have provided for them}.

The Qadi argued that this praise implies that unlawful earnings are not considered rizq (provision).

• Rebuttal: The particle min (from) implies partiality (tab'id), indicating they deserved praise for spending some of what was provided. Under this interpretation, his argument fails.

Turning Away from Idle Talk

After explaining their engagement in acts of obedience and good deeds, He explained their manner of turning away from the ignorant: {And when they hear idle talk, they turn away from it} (58).

• Idle talk (al-laghw) is that which deserves to be ignored and abandoned, such as frivolity. They would hear it but not engage in it, turning away beautifully.
• Therefore, the Almighty said: {And when they hear idle talk, they turn away from it and say, "To us are our deeds, and to you are your deeds. Peace be upon you. We do not seek the ignorant"} (59).
• How beautiful is what Al-Hasan (may God have mercy on him) said: This phrase is a greeting among believers and a sign of disengagement from the ignorant. A similar verse is: {And the servants of the Most Merciful are those who walk upon the earth humbly, and when the ignorant address them, they say, "Peace"} (Al-Furqan: 63).

He then confirmed this by quoting them: {We do not seek the ignorant} (59).

• Meaning, we do not repay their falsehood with falsehood. Some scholars said this was abrogated by the command to fight, but this is weak, as avoiding confrontation is recommended, even if fighting is obligatory.

Verse 60-61

{Indeed, you cannot guide whom you love, but Allah guides whom He wills. And He is most knowing of those who are guided. * And they say, "If we follow the guidance with you, we will be snatched away from our land." Did We not establish for them a safe sanctuary to which the fruits of all things are brought as provision from Us? But most of them do not know.}

Explanation of Guidance and the Sanctuary

{Indeed, you cannot guide whom you love} (60). This confirms that guidance is solely in God's hands.

{And they say, "If we follow the guidance with you, we will be snatched away from our land"} (61). This was their objection to accepting the guidance.

{Did We not establish for them a safe sanctuary...} (61). This is a refutation of their claim. The safe sanctuary (ḥaraman āminan) is Mecca.

{to which the fruits of all things are brought as provision from Us?} (61). This indicates that God provided them with sustenance and security, yet they still feared being removed.

{But most of them do not know} (61). They do not know the true source of security, which is God's protection, nor the reality of the provision He grants.