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The expression "partake of all the blessings of heaven and earth" (lit., "eat from above them and from beneath their feet") is an allusion to the blessing which accompanies the realization of a spiritual truth, as well as to the social happiness which is bound to follow an observance of the moral principles laid down in the genuine teachings of the Bible. It should be borne in mind that the phrase "if they would but truly observe (law annahum aqamu) the Torah and the Gospel", etc. implies an observance of those scriptures in their genuine spirit, free of the arbitrary distortions due to that "wishful thinking" of which the Qur'an so often accuses the Jews and the Christians - such as the Jewish concept of "the chosen people", or the Christian doctrines relating to the alleged divinity of Jesus and the "vicarious redemption" of his followers.
To eat (akala) is a very comprehensive word, and denotes enjoyment generally, physical, social, mental and moral, and spiritual. "To eat what is forbidden" in verses 62 and 63 referred to taking unlawful profit, from usury or trust funds or in other ways. Here "eating" would seem to mean receiving satisfaction or happiness in this life as well as in the life to come. "From above them" may refer to heavenly or spiritual satifaction, and "from below their feet" to earthly satisfaction. But it is better to take the words as a general idiom, and understand "satisfaction or happiness from every side."
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Muhammad had many difficulties to contend with, many enemies and dangers to avoid. Hismission must be fulfilled. And he must-as he did-go forward and proclaim that Message and fulfil his mission, trusting to Allah for protection, and unconcerned if people who had lost all sense of right rejected it or threatened him.
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I.e., all the other God-inspired books of the Old Testament which stress the oneness of God and are full of prophecies relating to the advent of the Prophet Muhammad (Razi). This must be understood in conjunction with the oft-repeated Qur'anic statement that the Bible, as it exists now, has undergone many textual changes and corruptions.
In v. 26, Moses was told not to sorrow over a rebellious people. Here Muhammad is told not to sorrow over people without Faith. The second situation is even more trying than the first. Rebellion may be a passing phase. Want of faith is an attitude of mind that is well-nigh hopeless. Yet the Prophet patiently reasoned with them and bore their taunts and insults. If, the argument runs, you do not believe in anything, even in the things that you may be expected to believe in, how can you receive in Faith Allah's Message that has come in another form? In fact your jealousy adds to your obstinacy and unbelief.
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See surah {2}, note [49].
See footnote for 2:62.
Here, as in Sura Al-Baqarah (ii. 62), the Qur-an underscores the importance of true and genuine faith, which is to be judged by a sincere belief in Allah and man's accountability to Him backed by a righteous conduct rather than by mere forms or labels. At both the places it repudiates the false claims of the People of the Book that they had a special relationship with Allah for they were the children of Abraham; that they were a chosen people with special privileges, and no matter what they did, their high status would remain unaffected. Here this false notion is refuted and the People of the Book are being reminded that it is through sincere belief and righteous conduct rather than pretentious claims that man can win his Lord's pleasure and achieve ultimate success. The verse does not purport to lay down an exhaustive list of the articles of faith. Nor does it seek to spell out the essentials of a genuine belief in Allah, which has no meaning unless it is accompanied by belief in His Prophets for it is through their agency alone that we know Allah's Will and can abide by it in our practical lives. This is especially true of His final Prophet, Muhammad (peace be on him) whose message is universal, and not confined to any particular group or section of humanity. Belief in the Prophethood of Muhammad (peace be on him) is thus an integral part and a logical corollary of belief in Allah. Moreover, it is also an essential test of genuineness of such belief. This becomes clear when the verse is read in conjunction with other relevant verses of the Qur-an. See, for instance, iv. 170, v. 15, 19, vii. 157, 158, xxi. 107, xxv. I, xxxiii, 40, lxi. 6. See also ii. 40, iii. 31-32, iv. 150-151.
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Lit., "and some they are slaying". Regarding the significance of the change from the past to the present tense (yaqtulun), see surah {2}, note [72].
Cf. ii. 87, and n. 91.
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That is, they turned away their eyes from Allah's Signs and they turned a deaf ear to Allah's Message.
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Cf. Matthew iv, 10; Luke iv, 8; John xx, 17.
Cf. Matt. iv. 10, where Christ rebukes Satan for desiring the worship of other than Allah: John xx. 17, where Christ says to Mary Magdalene, "Go unto my brethren, and say unto them, I ascend unto my Father and your Father; and to my God and your God." Cf. also Luke xviii. 19, where Christ rebukes a certain ruler for calling him Good Master: "Why callest thou me good? None is good, save One, that is, Allah." In Mark xii. 25 Jesus says: "The first of all the commandments is, Hear O Israel; the Lord our God is One Lord."
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The purport of this passage is that Jesus was but a mortal like all the other apostles who lived before him, and that Mary never claimed to be "the mother of God".
Lit., "how turned away they are [from the truth]". Primarily, the verb afaka signifies "he turned [someone or something] away"; in an abstract sense it often denotes "he uttered a lie" (because it implies a turning away from the truth). The passive form ufika has frequently the meaning of "he was turned away from his opinion" (or "from his judgment") and, thus, "his mind became perverted" or "deluded". (Cf. Qamus and Taj al-'Arus; also Lane I, 69.)
i.e., they were in need of food for nourishment. According to some scholars, this implies that Jesus and his mother had to relieve themselves after the food had been digested. Almighty Allah is far above depending on food or having to go to the restroom.
She never claimed that she was a mother of God, or that her son was God. She was a pious virtuous woman.
Note how logically the argument has led up from Jewish back-slidings and want of faith, to blasphemies associated with the names of Jesus and Mary, and in the following verses to the worship of senseless stocks and stones. Allah is One; His Message is one; yet how people's perversity transforms truth into falsehood, religion into superstition!
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Cf. 4:171 . This passage, like the preceding ones, is obviously addressed to the Christians whose love for Jesus has caused them to "overstep the bounds of truth" by elevating him to the rank of divinity; therefore my rendering, in this context, of ahl al-kitab as "followers of the Gospel".
Lit., "have gone astray from the right path": i.e., are persisting in this condition until now (Razi): an allusion to the many communities who, in the course of time, have come to attribute divinity to their spiritual leaders - a phenomenon frequently encountered in the history of religions.
Excess, as opposed to moderation and reason, is the simplest test by which a hypocrite or a selfish man who "trades" on religion, is known from a sincere, pious, and truly religious man. Excess means that truth is sometimes concealed or trampled upon, that the fashions of ancestors or contemporaries are copied or overdone, and Allah's name is dishonoured by blasphemies or the setting up of false gods or fetishes, or that good (or even bad) men are deified and worshipped. The true path is the even path, the path of rectitude. (Cf. ii. 108, and v. 12).
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Cf. Psalms 1xxviii, 21-22, 31-33, and passim; also Matthew xii, 34, and xxiii, 33-35.
The Psalms of David have several passages of imprecations against the wicked. Cf- Psalms cix 17-18; lxxviii. 21-22 ("Therefore the Lord heard this and was wroth; so a fire was kindled against Jacob, and anger also came up against Israel; because they believed not in God, and trusted not in His salvation"); Psalms lxix. 22-28, and Psalms v. 10.
Cf. Matt- xxiii, 33 ("Ye serpents, ye generation of vipers, how can ye escape the damnation of Hell?); also Matt. xii. 34.
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There are bad men in every community, but if leaders connive at the misdeeds of the commonalty,-and even worse, if leaders themsevles share in the misdeeds, as happened with the Pharisees and Scribes against whom Jesus spoke out, then that community is doomed.
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Lit., "what their passions (anfusuhum) have proffered to them". (Regarding the rendering of nafs as "passion", see note [37] on verse {30} of this surah.) What is alluded to here is their stubborn belief that they are "God's chosen people" and, consequently, their rejection of any revelation that may have been vouchsafed to others.
i.e., the pagans.
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