Towards Understanding the Qur'an. Sayyid Abul A'la Mawdudi
It would indeed have been better for them and more upright if they had said, “We have heard and we obey” (sami[na wa at[ana) and: “Do listen to us, and look at us (with kindness)” (isma[ wa unzurna). But Allah has cursed them because of their unbelief. Scarcely do they believe.
(47) O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. Do this before We alter countenances, turning them backwards, or lay a curse upon them as We cursed the Sabbath men. Bear in mind that Allah’s command is done. ▶
(wa [asayna). Or else they pronounce ata[na (“we obey”) with such a twist of the tongue that it becomes indistinguishable from [asayna.
47 Whenever they wanted to say something to the Prophet (peace be on him) they would say, isma[ (listen), but they added to this the expression, ghayr musma[in which had several meanings. It could either be a polite expression, meaning that he was worthy of such deep respect that one should say nothing to his dislike or it could have a malicious implication, meaning that he did not deserve to be addressed by anybody. It also meant the imprecation: “May God turn you deaf.”
48 For an explanation of this see Surah al-Baqarah 2: 104, n. 36 above.
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Al-Nisa’ 4: 48–51
(48) Surely Allah does not forgive that a partner be ascribed to Him, although He forgives any other sins for whomever He wills. He who associates anyone with Allah in His Divinity has indeed forged a mighty lie and committed an awesome sin.
(49) Have you not seen those who boast of their righteous- ness, even though it is Allah Who grants righteousness to whomsoever He wills? They are not wronged even as much as the husk of a date-stone (if they are not granted righteous- ness). (50) See how they forge lies about Allah! This in itself is a manifest sin.
(51) Have you not seen those to whom a portion of the Book was given? They believe in baseless superstitions,49 and taghut50 (false deities), and say about the unbelievers that they are better guided than those who believe.51 ▶
49 Jibt signifies “a thing devoid of any true basis and bereft of all usefulness.” In Islamic terminology the various forms of sorcery, divination and soothsaying, in short all superstitions, are termed jibt.
50 For explanation see Surah al-Baqarah 2: 256, nn. 89-90 above.
51 In this verse the word “unbelievers” means those people in Arabia who associated others with God in His Divinity.
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Al-Nisa’ 4: 52–6
(52) Such are the ones whom Allah has cursed; and he whom Allah curses has none to come to his help. (53) Have they any share in the dominion (of Allah)? Had that been so, they would never have granted people even as much as the speck on a date-stone. (54) Do they envy others for the bounty that Allah has bestowed upon them? (Let them bear in mind that) We bestowed upon the house of Abraham the Book and Wisdom, and We bestowed upon them a mighty dominion, (55) whereupon some of them believed, and others turned away. (As for those who turn away), Hell suffices for a blaze.52 (56) Surely We shall cast those who reject Our Signs into the Fire; and as often as their skins are burnt out, We shall give them other skins in exchange that they may fully taste the chastisement. ▶
52 This is in response to the malicious remarks of the Israelites. What is being said is that they had no justified reason to feel jealous since both the Israelites and Ishmaelites were offspring of the same Abraham. Now, the leadership of the world had been promised only to those children of Abraham who followed the Book and Wisdom revealed by God. The Book and Wisdom had been sent down earlier to the Israelites, and to their discredit, they turned away from them. The same Book and Wisdom had now been made available to the Ishmaelites and they had decided to receive it with faith and gratitude.
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Al-Nisa’ 4: 57–8
Surely Allah is All-Mighty, All-Wise. (57) And those who believe and do good deeds, We shall cause them to enter the Gardens beneath which rivers flow. There they shall abide forever. There they shall have spouses purified and there We shall cause them to enter a shelter with plenteous shade.
(58) Allah commands you to deliver trusts to those worthy of them; and when you judge between people, judge with justice.53 Excellent is the admonition Allah gives you. Allah is All-Hearing, All- Seeing.
53 Here the Muslims are forewarned against the evils which had afflicted the Israelites. One of the fundamental mistakes committed by the Israelites was that in the time of their decadence they had handed over positions of trust, (i.e. religious and political leadership), to incompetent, mean, immoral, dishonest and corrupt persons. The result was that corruption spread throughout the nation. The Muslims are being directed to take heed of this, and to entrust positions of responsibility only to those who are capable of shouldering the burden of such positions. The major weakness of the Israelites was that they had completely lost their sense of justice. They pursued either personal or national interests at the cost of honesty, equity, reasonableness and good faith. After informing the Muslims of the iniquity of the Jews, God now warns them against committing similar injustices. They should rather declare what is right in the face of friend and foe alike, and judge between people with justice and equity.
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Al-Nisa’ 4: 59–60
(59) Believers! Obey Allah and obey the Messenger, and those invested with authority among you; and then if you were to dispute among your- selves about anything refer it to Allah and the Messenger54 if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.
(60) (O Messenger), have you not seen those who claim to believe in the Book which has been revealed to you and in the Books revealed before you, ▶
54 This verse is the cornerstone of the entire religious, social and political structure of Islam and the very first clause of the constitution of an Islamic state. It lays down the following principles as permanent guidelines:
(1) In the Islamic order of life, God alone is the focus of loyalty and obedience. A Muslim is the servant of God before anything else.
(2) Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him).
(3) In the Islamic order of life the Muslims are further required to obey their fellow Muslims invested with authority (ulu al-amr). These include all those entrusted with directing Muslims in matters of common concern. Hence, persons “invested with authority” include the intellectual and political leaders of the community, as well as administrative officials, judges of the courts, tribal chiefs and regional leaders.
(4) In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur’an and the Sunnah and all concerned should faithfully accept the judgement that is thus arrived at.
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Al-Nisa’