Tafseer Verse number 104-105
Manners in Speech
Allah forbade His believing servants from imitating the behavior and deeds of the disbelievers. The Jews used to use devious words that hide what they really meant. May Allah’s curse be upon them. When they wanted to say, `hear us,’ they would use the word Ra`ina, which is an insult (in Hebrew, but means `hear us’ in Arabic). Allah said,
مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(Among those who are Jews, there are some who displace words from (their) right places and say: “We hear your word (O Muhammad ) and disobey,” and “Hear and let you (O Muhammad ) hear nothing.” And Ra`ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: “We hear and obey,” and “Do make us understand,” it would have been better for them, and more proper; but Allah cursed them for their disbelief, so they believe not except a few) (4:46).
Also, the Hadiths stated that when they would greet Muslims, they would say, `As-Samu `alaykum,’ meaning, `death be to you’. This is why we were commanded to answer them by saying, `Wa `alaykum,’ meaning, `and to you too’, then our supplication against them shall be answered, rather than theirs against us.
Allah forbade the believers from imitating the disbelievers in tongue or deed. Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُواْ وَلِلكَـفِرِينَ عَذَابٌ أَلِيمٌ
(O you who believe! Say not (to the Messenger ) Ra`ina but say Unzurna (make us understand) and hear. And for the disbelievers there is a painful torment) (2:104).
Also, Imam Ahmad narrated that Ibn `Umar said that the Messenger of Allah ﷺ said,
«بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَاللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَتِ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَومٍ فَهُوَ مِنْهُم»
(I was sent with the sword just before the Last Hour, so that Allah is worshipped alone without partners. My sustenance was provided for me from under the shadow of my spear. Those who oppose my command were humiliated and made inferior, and whoever imitates a people, he is one of them.)
Abu Dawud narrated that the Prophet said,
«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم»
(Whoever imitates a people is one of them.)
These Hadiths indicate, along with their threats and warnings, that we are not allowed to imitate the disbelievers in their statements, deeds, clothes, feasts, acts of worship, etc., whatever actions of the disbelievers that were not legislated for us.
Ad-Dahhak said that Ibn `Abbas commented on the Ayah,
لاَ تَقُولُواْ رَعِنَا
(Say not (to the Messenger ) Ra`ina) “They used to say to the Prophet , Ar`ina samak (which is an insult).” Ibn Abu Hatim said that it was reported that Abu Al-`Aliyah, Abu Malik, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and Qatadah said similarly. Further, Mujahid said, “`Do not say Ra`ina’ means, `Do not dispute’.” Mujahid said in another narration, “Do not say, `We hear from you, and you hear from us.”‘ Also, `Ata’ said, “Do not say,
رَعِنَا
(Ra`ina), which was a dialect that the Ansar used and which was forbidden from use by Allah.”
Also, As-Suddi said, “Rifa`ah bin Zayd, a Jewish man from the tribe of Qaynuqa`, used to come to the Prophet and say to him, `Hear, Ghayr Musma’in (let you hear nothing).’ The Muslims used to think that the Prophets are greeted and honored with this type of speech, and this is why some of them used to say, `Hear, let you hear nothing,’ and so on, as mentioned in Surat An-Nisa.” Thereafter, Allah forbade the believers from uttering the word Ra`ina.” `Abdur-Rahman bin Zayd bin Aslam also said similarly.
The extreme Enmity that the Disbelievers and the People of the Book have against Muslims
Allah said next (2:105),
مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ
(Neither those who disbelieve among the People of the Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters), like that there should be sent down unto you any good from your Lord).
Allah described the deep enmity that the disbelieving polytheists and People of the Scripture, whom Allah warned against imitating, have against the believers, so that Muslims should sever all friendship with them. Also, Allah mentioned what He granted the believers of the perfect Law that He legislated for their Prophet Muhammad . Allah said,
وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
(But Allah chooses for His mercy whom He wills. And Allah is the Owner of great bounty) (2:105).
Tafseer Verse number 106-107
The Meaning of Naskh
Ibn Abi Talhah said that Ibn `Abbas said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, “Whatever an Ayah We abrogate.” Also, Ibn Jurayj said that Mujahid said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, “Whatever an Ayah We erase.” Also, Ibn Abi Najih said that Mujahid said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, “We keep the words, but change the meaning.” He related these words to the companions of `Abdullah bin Mas`ud. Ibn Abi Hatim said that similar statements were mentioned by Abu Al-`Aliyah and Muhammad bin Ka`b Al-Qurazi. Also As-Suddi said that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, “We erase it.” Further, Ibn Abi Hatim said that it means, “Erase and raise it, such as erasing the following wordings (from the Qur’an), `The married adulterer and the married adulteress: stone them to death,’ and, `If the son of Adam had two valleys of gold, he would seek a third.”‘
Ibn Jarir stated that,
مَا نَنسَخْ مِنْ ءَايَةٍ
(Whatever a verse (revelation) do Nansakh) means, “Whatever ruling we repeal in an Ayah by making the allowed unlawful and the unlawful allowed.” The Nasakh only occurs with commandments, prohibitions, permissions, and so forth. As for stories, they do not undergo Nasakh. The word, `Nasakh’ literally means, `to copy a book’. The meaning of Nasakh in the case of commandments is removing the commandment and replacing it by another. And whether the Nasakh involves the wordings, the ruling or both, it is still called Nasakh.
Allah said next,
أَوْ نُنسِهَا
(or Nunsiha (cause it to be forgotten)). `Ali bin Abi Talhah said that Ibn `Abbas said that,
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا
(Whatever a verse (revelation) do Nansakh or Nunsiha) means, “Whatever Ayah We repeal or uphold without change.” Also, Mujahid said that the companions of Ibn Mas`ud (who read this word Nansa’ha) said that it means, “We uphold its wording and change its ruling.” Further, `Ubayd bin `Umayr, Mujahid and `Ata’ said, `Nansa’ha’ means, “We delay it (i.e., do not abrogate it).” Further, `Atiyyah Al-`Awfi said that the Ayah means, “We delay repealing it.” This is the same Tafsir provided by As-Suddi and Ar-Rabi` bin Anas. `Abdur-Razzaq said that Ma`mar said that Qatadah said about Allah’s statement,
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا
(Whatever a verse (revelation) do We abrogate or cause to be forgotten) “Allah made His Prophet forget what He willed and He abrogated what He will.”
Allah’s said,
نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا
(We bring a better one or similar to it), better, relates to the benefit provided for the one it addresses, as reported from `Ali bin Abi Talhah that Ibn `Abbas said,
نَأْتِ بِخَيْرٍ مِّنْهَا
(We bring a better one) means, “We bring forth a more beneficial ruling, that is also easier for you.” Also, As-Suddi said that,
نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا
(We bring a better one or similar to it) means, “We bring forth a better Ayah, or similar to that which was repealed.” Qatadah also said that,
نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا
(We bring a better one or similar to it) means, “We replace it by an Ayah more facilitating, permitting, commanding, or prohibiting.”
Naskh occurs even though the Jews deny it
Allah said,
مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ – أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَـوَتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ
(Know you not that Allah is Able to do all things Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper).
Allah directed His servants to the fact that He alone is the Owner of His creatures and that He does with them as He wills. Indeed, His is the supreme authority and all creation is His, and just as He created them as He wills, He brings happiness to whom He wills, misery to whom He wills, health to whom He wills and ailment to whom He wills. He also brings success to whom He wills and failure to whom He wills. He judges between His servants as He wills, allows what He wills and disallows what He wills. He decides what He wills, there is no opponent for His judgment, and no one can question Him about what He does, while they shall be questioned. He tests His servants and their obedience to His Messengers by the Naskh. He commands a matter containing a benefit which He knows of, and then He out of His wisdom, prohibits it. Hence, perfect obedience is realized by adhering to His commands, following His Messengers, believing in what ever they convey, implementing their commands and avoiding what they prohibit.
The statements of Allah here contain tremendous benefit, prove that the Jews are disbelievers and refute their claim that Naskh does not occur, may Allah curse the Jews. In ignorance and arrogance they claimed that the sound mind stipulates that Naskh does not occur. Some of them falsely claimed that there are divine texts that dismiss the possibility that Naskh occurred.
Imam Abu Ja`far bin Jarir said, “The Ayah means, `Do you not know, O Muhammad, that I alone own the heavens and the earth and that I decide whatever I will in them I forbid whatever I will, change and repeal whatever I will of My previous rulings, whenever I will. I also uphold whatever I will.”
Ibn Jarir then said, “Although Allah directed His statement indicating His greatness towards His Prophet , He also rejected the lies of the Jews who denied that the rulings of the Torah could undergo Naskh. The Jews also denied the prophethood of Jesus and Muhammad ﷺ, because of their dislike for what they brought from Allah, such as changing some rulings of the Torah, as Allah commanded. Allah thus proclaimed to the Jews that He owns the heavens and earth and also all authority in them. Further, the subjects in Allah’s kingdom are His creation, and they are required to hear and obey His commands and prohibitions. Allah has full authority to command the creation as He wills, forbidding them from what He wills, abrogate what He wills, uphold what He wills, and decide whatever commandments and prohibitions He wills.”
I (Ibn Kathir) say that the Jews’ dismissal of the occurrence of the Naskh is only a case of their disbelief and rebellion. The sound mind does not deny that there could be a Naskh in Allah’s commandments, for He decides what He wills, just as He does what He wills. Further, Naskh occurred in previous Books and Law. For instance, Allah allowed Adam to marry his daughters to his sons and then later forbade this practice. Allah also allowed Nuh to eat from all kinds of animals after they left the ark, then prohibited eating some types of foods. Further, marrying two sisters to one man was allowed for Israel and his children, but Allah prohibited this practice later in the Torah. Allah commanded Abraham to slaughter his son, then repealed that command before it was implemented. Also, Allah commanded the Children of Israel to kill those who worshipped the calf and then repealed that command, so that the Children of Israel were not all exterminated. There are many other instances that the Jews admit have occurred, yet they ignore them. Also, it is a well-known fact that their Books foretold about Muhammad ﷺ and contained the command to follow him. These texts, in their Books, indicate that the Jews were required to follow the Prophet Muhammad ﷺ and that no good deed would be accepted from them, unless it conformed to Muhammad’s ﷺ Law. The Prophet brought another Book, – the Qur’an -, which is the last revelation from Allah.