Towards Understanding the Qur'an. Sayyid Abul A'la Mawdudi
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invoke the curse of Allah on those who lie.” ▶
17 This means that if Jesus’ miraculous birth is sufficient proof that he should be regarded either as God or the son of God then there are even stronger grounds to apply this to Adam. For, while Jesus was born without a father, Adam was born without any father and mother.
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Al [Imran 3: 62–6
(62) This is the true story. There is no god but Allah, and assuredly Allah is All-Mighty, All-Wise. (63) And if they turn their backs, truly Allah knows those who cause mischief.
(64) Say: “People of the Book! Come to a word common between us and you: that we shall serve none but Allah and shall associate none with Him in His Divinity and that some of us will not take others as lords other than Allah.” And if they turn away (from accepting this call), tell them: “Bear witness that we are the ones who have submitted ourselves exclusively to Allah.”
(65) People of the Book! Why do you dispute with us about Abraham even though the Torah and the Gospel were not revealed until after his time? Do you not understand? (66) Behold, you are those who have severely disputed concerning matters of which you have knowledge; why are you now disputing concerning matters that you know nothing about? Allah knows it whereas you do not know. ▶
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Al [Imran 3: 67–70
(67) Abraham was neither a Jew nor a Christian; he was a Muslim, wholly devoted to God.18 And he certainly was not amongst those who associate others with Allah in His Divinity. (68) Surely the people who have the best claim to affiliation with Abraham are those who followed him (in the past), and presently this Prophet and those who believe in him. Allah is the Guardian of those who truly believe.
(69) A party of the People of the Book would fain lead you astray, whereas in truth they lead none astray except themselves, but that they do not realize it. (70) People of the Book! Why do you reject the Signs of Allah even though you yourselves witness them?19 ▶
18 The word hanif denotes someone who turns his face away from all other directions in order to follow one particular course. We have tried to convey this sense through the expression: “a Muslim, wholly devoted to God.”
19 Another rendering of this could be, “and you yourselves bear witness” to Muhammad’s prophethood. However it is translated, the sense remains the same. In fact, the impeccable purity of the life of the Prophet (peace be on him), the astounding impact of his teachings and training on the lives of his Companions, and the loftiness of the teachings of the Qur’an all constituted such illustrious signs of God that it was very difficult for anyone conversant with the lives of the Prophets and the tenor of Divine Scriptures to doubt Muhammad’s prophethood.
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Al [Imran 3: 71–4
(71) People of the Book! Why do you confound the Truth with falsehood, and why do you conceal the Truth knowingly?
(72) A party of the People of the Book said: “Believe in the morning what has been revealed to those who believe, and then deny it in the evening that they may retract (from their faith).” (73) They also say among themselves: “Do not follow anyone except him who follows your faith.” Say: “Surely true guidance is Allah’s. It is His favour that anyone should be given the like of what you have been given in the past, and that others should have been given firm evidence to proffer against you before your Lord.” Say: “Surely bounty is in the Hand of Allah; He gives it to whom He wills. Allah is All-Embracing,20 All- Knowing. (74) He singles out for His Mercy whomever He wills. Allah is possessed of abounding bounty.”
20 The word wasi[ which is used here occurs in the Qur’an in three contexts. The first context is the narrow-mindedness and mean outlook of certain people, in contrast to which God is not narrow. The second context is the denunciation of miserliness, meanness and niggardliness, in contrast to which God is Generous and Munificent. The third context is the ascription of finite, limited concepts to God as a result of their limited imagination, whereas the truth is that God is infinite.
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Al [Imran 3: 75–8
(75) There are some among the People of the Book who will restore you even if you were to entrust a treasure of gold, and among them are also others who, were you to entrust one gold piece, will not restore it unless you stand over them. That is because they say: “We will not be taken to task for whatever we may do to non-Jews (ummis).” Thus they falsely fix a lie upon Allah, and do so wittingly. (76) But Allah loves only those who fulfil their covenant and fear Allah. Truly Allah loves the God-fearing. (77) There shall be no share in the Life to Come for those who sell away the covenant of Allah and their oaths for a trivial gain. On the Day of Resurrection Allah will neither address them, nor look at them, nor will He purify them. A grievous chastisement awaits them.
(78) There is a party among them who twist their tongues while reciting the Book to make you think that it is part of the Book when in fact it is not. They say: “It is from Allah,” when in fact it is not from Allah. They falsely fix a lie upon Allah, and do so wittingly.
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Al [Imran 3: 79–81
(79) It does not befit a man that Allah should grant him His Book and sound judgement and prophethood, and there- after he should say to people: “Become servants to me apart from Allah.” He would rather say: “Become dedicated men of Allah, in accord with the dictates of the Book you have been teaching and studying.” (80) He will never enjoin you to take the angels or Prophets for your lords. Will he enjoin upon you unbelief when you have submitted yourselves to Allah?
(81) Recall when Allah took a covenant from the Prophets: “This is the Book and the Wisdom which I have granted you. But should a Prophet come to you confirming what you already possess, you shall believe in him and shall help him.”21 ▶
21 This means that all Prophets had been asked to pledge – and the pledge of a Prophet is automatically binding upon his followers – that they would support every Prophet that God sent to preach and establish His religion, for the cause for which they had been raised. It is useful to point out that the Prophets before Muhammad (peace be on him) had to take this pledge, and this is why every Prophet announced to his followers the coming of other Prophets in the future and directed them to support those Prophets whenever they appeared. It seems significant that there is no mention, either in the Qur’an or in the Hadith, that the Prophet Muhammad (peace be on him) was asked to take such a pledge. Moreover,
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Al [Imran 3: 82–4
So saying, Allah asked: “Do you agree and accept to take up the burden of the covenant?” They answered: “We agree.” He said: “Then bear witness; and I will be with you among the witnesses.