God's Greatest Favour (VERSE NO. 164)
 

This alludes to the greatest favour of Allah to man; which is the raise of a Messenger who is by nature a man as any other man, but

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inspired with Divine inspiration and with a three fold task on account of people: 1) To rehearse unto them the revelations and signs of God through the verses of Qur?n. 2) To sanctify them. 3) And to teach them the Scriptures and Wisdom, entering in people's heart the facts of God's true religion. All the world in general, and all the people of the Arabian Peninsula in particular, were in manifest error before the advent of the Messenger of God. Mohammad (AS). All were struggling in the misfortune and calamities of ignorance and moral defilement when the Messenger of God started his heavenly mission, and recited to people his Message that was from God!

As to the question; why the BELIEVERS are addressed here, while the prophet's message was for all mankind? We say that it is the believer who gains from the prophet, and makes use of his message, and has allocated the prophet's Doctrine to himself. (( 165 ))

165- THEN WHEN AN AFFLICTION BEFELL YOU, (IN THE BATTLE OF OHUD) ALTHOUGH YOU AFFLICTED (YOUR ENEMY IN THE BATTLE OF BADR) WITH TWICE AS MUCH OF THAT; YOU SAID: `WHENCE (FROM WHICH SOURCE OR CAUSE) IS THIS? SAY: `THIS IS FROM YOUR OWNSELVES, THAT ALLAH HAS POWER OVER ALL THINGS.'

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THE COMMENTARY
ANOTHER PHASE OF STUDYING THE INCIDENT OF OHUD
(VERSE NO. 165)


Some of the Muslims were sad for the reverse of fortune in Ohud, and were anxious about their future. Through this verse, (No. 165) God notifies three important points which follows:

1) You should not be confounded, and anxious for the results of the fight, because you had afflicted your enemy in the battle of Badr, with twice as much of that which they have afflicted you in Ohud. They slew seventy of your men in Ohud, but they could not take any captives. In the battle of Badr, you killed seventy of your enemies, and also you took seventy captives of them. 2) You want to know what has gone wrong, and from which source or cause that calamity and affliction came to you? Say to them, O, Messenger: ``That has come to you from your ownselves, and you were the cause and creator of that misfortune.''

True, that the reverse happened with the permission of God for wanting to test you, and purify you in faith and sincerity; but it may also teach you the lesson that you must do your best, so that you may deserve the help of God. When you disobey your apostle, and do not observe the order and discipline, such disasters are always probable to happen and afflict you; and you should not attribute them to God, but rather to blame yourself, and your ignorance and shortcomings.

3- You should not be anxious about future, because Allah Has power over all things; and if you remove your weak points and return to your Lord, His help is sure and swift.

(( 166 )) 166- WHATEVER AFFLICTED YOU IN THE DAY THAT THE TWO

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HOSTS ENCOUNTERED, (IN OHUD) WAS BY THE PERMISSION OF ALLAH, (AND ACCORDING TO THE LAW OF CAUSE AND EFFECT) THAT HE MIGHT MAKE KNOWN THE FAITHFUL. (FROM AMONG THE UNFAITHFULS) (( 167 ))

167- AND ALSO TO MAKE KNOWN THE HYPOCRITES; THOSE TO WHOM IT WAS SAID: `COME TO FIGHT IN THE WAY OF ALLAH, (OR AT LEAST) DEFEND. (YOUR CITY AND CITIZENS) THEY SAID: `IF WE KNEW (THAT THERE WOULD BE A) FIGHTING, WE WOULD FOLLOW YOU. THAT DAY; THEY WERE NEARER TO UNBELIEF THAN TO BELIEF. THEY SAY WITH THEIR MOUTH WHAT IS NOT IN THEIR HEARTS; AND ALLAH KNOWS BEST WHAT THEY HIDE.

THE COMMENTARY
LINES SHOULD BE DISTINCT (VERSE NO. 166)


This implies that any misfortune or calamity that may afflict people, besides having a certain cause, it is also a means of testing, in order to mark out those who are truthful from those who lie exposing them to the sight of their brothers. In other word, to make the line of each group distinct from that of the others: ``That which afflicted you the day in which the two hosts encountered in OHUD, was by the permission of Allah.''

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Here Allah's permission is His Will which is usually manifested in the LAW of Cause and Effect. The verse ends in: ``that Allah may make known the faithful from among the unfaithful, exposing them to the sights.''

VERSE NO. 167

``And also to make known the hypocrites....'' The incident of Ohud was also a testing means of the hypocrites, in order to disclose their evil and hostile motives and expose it to the sight of the faithful. It is narrated that before the encounter in Ohud, one of the prophet's companions named; IBN HEZAAM, said to IBN ABI, the chief of the hypocrites who had decided to desert the field: ``Come and fight for the sake of God; or at least defend your hearths and homes as any other citizens. But they adhered to some childish excuses that: `If we knew that there would be a fighting, we would of surety join you!'' (Some commentators have understood this phrase of the verse to mean that their excuse was not knowing the art of fighting and warfare - TRANSLATOR'S NOTE)

The verse also implies that there are grades for both, the faith and disbelief, which depends on man's behaviour and his earning: ``they say with their mouth, what is not in their hearts!'' They pretend to be Muslims and believers but they are nearer to unbelief. At the beginning they gave counsels of caution, but in their hearts there was nothing but cowardice, and what they wished was not for the good of Muslims but only to frustrate them, and that was manifested through their deeds when they left the battle-field and their devout brothers in front of the cruel and blood-thirsty foes! ``And Allah knows best what they hide.''

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(( 168 ))

168- THOSE WHO SAID ABOUT THEIR BROTHERS, WHILE THEY THEMSELVES HELD BACK: `HAD THEY OBEYED US, THEY WOULD NOT HAVE BEEN SLAIN.' SAY: `THEN AVERT DEATH FROM YOURSELVES, IF YOU SPEAK THE TRUTH.'

THE COMMENTARY
BASELESS SAYINGS OF THE HYPOCRITES ( VERSE NO.168)


The hypocrites held themselves back and took no part in the defensive battle of Ohud, but when the war was over and Muslims troops returened home, they started reproaching them with baseless sayings; that if you had obeyed us and stayed here with us, none of you would have been killed. QUR?N, gives them a knocking down answer, here in this verse that, if what you say is right, then avert and turn away the death from yourselves, i.e. By saying so, you pretend to know the unseen, and can foretell your destiny in future! If so, keep aloof of death.

In this verse the believers are called `BROTHERS' while they are never the brothers to the hypocrites. This implies ironically that you pretend to be Muslims, but keep your brothers in self-sacrifice without giving them a hand.

(( 169 )) 169- AND COUNT NOT THOSE WHO WERE SLAIN IN ALLAH'S WAY AS DEAD; THEY ARE ALIVE WITH THEIR LORD, AND ARE PROVIDED WITH SUSTENANCE.

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(( 170 )) 170- REJOICING FOR WHAT ALLAH HAS BESTOWED ON THEM OF HIS GRACE; AND ARE JOYFUL IN THOSE BEHIND THEM, WHO HAVE NOT YET JOINED THEM; THAT THEY HAVE NEITHER TO FEAR NOT TO GRIEVE.

(( 171 )) 171- REJOICING IN ALLAH'S BOUNTY AND GRACE, AND THAT ALLAH WASTES NOT THE REWARD OF THE BELIEVERS.

THE COMMENTARY
ETERNAL LIFE (VERSE NO. 169)


This one and the next two verses revealed on the occassion of OHUD, but they also carry a general sense of meaning for all the martyrs in the cause of the truth, as well as those fourteen faithfuls who were slain in the BADR. ``Do not consider those who die in the path of Allah as dead ones - they live and are sustained from the indescribable nearness and favour of Allah!'' To die in the path of God or for the cause of truth is not merely confined in being killed in a battle which is for the sake of Allah. It may have many shades of meaning and include many sorts of death that are for the cause of God. By eternal life and immortality which is marked in this verse, the life after death is wanted; the interval between death and Resurrection, that in QUR?N'S language is called BARZAKH, which literally means ISTHMUS. This life is not especialized to the martyrs, but it is rather common to all - good and bad, faithful or faithless; and each having

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his own deserved position there. Here in this verse, due to the rank and dignity of the martyrs, the life after death is mentioned after them as a mark. The martyrs and the Godly people, through the gateway of death will enter a true, real, glorious life, which is in a far and higher sense than this mortal life which lapses like a shadow. VERSE NO. 170

This verse points at some of the advantages of the martyrs, that makes them so happy! They not only rejoice in the Grace and Bounty of God that they have themselves obtained - Also their dearers and nearers that are left behind, have not been driven out of their mind, and are assured that on them shall be no fear, nor shall they grieve, even in this mortal life for what they have already lost; and also for knowing the excellent rewards that they have obtained, or will be obtained through martyrdom. VERSE NO. 171

This is to put an stress in the glad - tidings given on account of the martyrs who have a two-fold rejoicing and happiness:

1) For receiving God's Grace and Bounties on themselves.

2) For knowing that God will not waste the wages and rewards of the believers, and that their nearers and dearers will join them and share the salvation and felicity of the hereafter.

(( 172 )) 172- THOSE WHO ANSWERED THE CALL OF ALLAH AND THE MESSENGER EVEN AFTER BEING WOUNDED, (IN OHUD, AND MADE FOR THE FIELD OF HAMRAAOLASAD) FOR THOSE OF THEM

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THAT DID GOOD, AND AVOIDED EVIL SHALL BE A GREAT REWARD. (( 173 ))

173- THEY ARE THOSE TO WHOM THE PEOPLE SAID: THE PEOPLE HAVE GATHERED AGAINST YOU, (i.e. YOUR ENEMY HAS SUMMONED A GREAT FORCE AGAINST YOU) SO FEAR THEM; BUT IT INCREASED THEM IN FAITH, AND THEY SAID: `ALLAH IS SUFFICIENT FOR US AND AN EXCELLENT GUARDIAN IS HE. (( 174 )) 174- THEN THEY RETURNED WITH A BOUNTY FROM ALLAH AND GRACE, NO HARM TOUCHED THEM, AND THEY FOLLOWED THE CONSENT OF ALLAH, AND ALLAH IS THE LORD OF GREAT GRACE.

THE COMMENTARY
THE EXPEDITION OF HAMR?OLASAD
(VERSE NO. 172, 173 & 174)


Muslims buried their martyrs in the battle-field of Ohud, with an exception of a few, whose family took them to Medina, and they all returned back to Medina in the evening of saturday 23rd March 625' all being tired, badly injured and escaped a defeat. In the next morning as per oder of God, the prophet summoned those who had taken part in the yesterday's fighting, and told them to

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get ready as quick as possible in order to set out in pursuit of the retreating enemy! This expedition was a true demonstration of power, for overawing the enemy, and inspiring the defeated Muslims with confidence and courage. The prophet appointed, IBN-OMM-MAKHTUM, as his vicegerent in Medina, and then set out with his troops and came as far as HAMRAOLASAD, a distance of eight miles from Medina. Hazrat Imam Ali (AS) who was badly wounded, with his physical strength entirely exhausted, got up and swiftly dressed some of his more dangerous wounds, that numbered to more than sixty more or less! He then joined the prophet and his forces. A brother was seen to carry his wounded brother for having no mount and hence the verse:

``Those who answered the call of Allah and the Messenger even after being wounded.'' The prophet stationed his troops in HAMRAOLASAD for three days. He kept them hard at work during the days, and in the night by his order, they kindled many individual fires and lit hundreds of lights in order to show more of themselves, and to make their demonstration of power and forces much more impressive. Meanwhile the pagans stayed in the vicinity of the town, some fifteen miles yonder, in order to avoid giving any ground for the impression that they were fleeing from the Muslims. Then it happened that a nomad named; MAABADE KHAZAIE, who had some sympathy with Muslims was going to Mecca, when he met with ABUSOFYAN who asked him about Mohammad's situation? The nomad Arab said to Abusofyan: ``Mohammad has come out to catch you with an enormous army that I could not count them. And also those who took no part in the yesterday's fight have now joined him to compensate their shortcoming.''

ABUSOFYAN went deeply through himself, and a mysterious fear conquered his heart, and ordered his troops to set out at once and make for Mecca as quick as possible!

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The pagan troops in their hurry left all their heavy things, and made for Mecca in utmost haste and all confused! As a matter of fact they had reached none of their goals of their expedition, because Mohammad was still sound and safe and in power. At the price of a great loss of souls and property and in a confusion they killed and mutilated seventy of the believers. When the report of their flee reached Muslims, they took the heavy things they left in their haste as spoils, and the prophet predicted that in future GHOREISH would never obtain another victory like their's in the battle of Ohud, and his prediction was indeed true. And so: They returned with Grace and bounty from Allah. No harm touched them, because they followed the pleasure and the consent of God.''

(( 175 )) 175- THIS IS THE SATAN WHO FRIGHTENS HIS FRIENDS, THEN DO NOT FEAR THEM, AND FEAR ME IF YOU ARE BELIEVERS.

THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 175)


In the above mentioned verse (No. 173) it was pointed out that some people said to Muslims: ``The people have gathered against you, and that your enemy has summoned a huge force to come back and once again attack you in Medina. According to historical traditions one of those devils who said so, and knew that it was a mere lie, was named MASUD-IBN-NAEEM. He was a friend of ABUSOFYAN, and after a private meeting with him, he accepted to go to Medina among Muslims and by such false news confuse them and weaken their mentality and courage: ``This is the Satan who frightens his friends.'' Here in this verse NAEEM has been called Satan and has been introduced as a devil, because his deeds were as devilish as that of Satan - a Satan in the form and shape of man!

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(( 176 )) 176- LET THEM THAT VIE WITH ONE ANOTHER IN UNBELIEF NOT GRIEVE YOU. THEY CAN DO NO HARM TO ALLAH AT ALL. ALLAH INTENDS TO GIVE THEM NO SHARE IN HEREAFTER, AND FOR THEM IS A GREAT PUNISHMENT.

(( 177 )) 177- THOSE WHO HAVE BOUGHT BLASPHEMY AT THE PRICE OF FAITH, THEY CAN NEVER DO ANY HARM TO ALLAH, AND FOR THEM IS A PAINFUL PUNISHMENT.

THE COMMENTARY
CONDOLENCE TO THE PROPHET (VERSE NO. 176)


This verse gives condolences and consolation to the prophet: that if you see people who vie with one another in unbelief and blasphemy, grieve not at all; because they can never harm Allah for aught. Fact is that; benefit and loss is for those BEINGS, whose existence belongs not to themselves. As for Allah whose Essence is Eternal, and whose existence has not any beginning and is Everlasting; He is of surety Self - sufficient in all aspects. Therefore people's belief or unbelief has no effect on Him.

If you see people choosing the way of heathenism by their own free will, let them have that rope to hang themselves, now that they insist. God Has created them free and wants them free - If they prefer evil, they can never do any harm to Allah - They will waste their own share in the Hereafter and reduce it to nothing, and to a dreadful great punishment that may await them!

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VERSE NO. 177

Through this verse, the matter is discussed with some more detail that: ``not only the unbelievers are so but all those who have taken unbelief as their creed somehow; and who have bought blasphemy at the price of faith, can never do any harm to Allah, and they only ruin their own souls, and will finally taste a painful torture.'' (( 178 ))

178- AND LET NOT THE UNBELIEVERS SUPPOSE THAT OUR RESPITE TO THEM IS GOOD FOR THEM. WE GRANT THEM RESPITE THAT THEY MAY INCREASE IN SIN, AND FOR THEM IS A HUMBLING CHASTISEMENT.

THE COMMENTARY
THOSE WITH HEAVY BURDEN (VERSE NO. 178)


Here the polytheists are addressed, that should they not think that God's respite is good for them, and some success in this material life, in their strength, rank, and wealth, is a reason that God is pleased with them, and that they are among the good ones. This verse is also an answer to some indirect questions that may arise in some simple minds that; Why should a group of cruel and sinful men be drowned in such abundance of bunty, and luxuriances? the verse implies that these people are not amendable, and if there is any freedom of will, God naturally leaves them to themselves, so that the cup of their inequity may be full. The natural consequence of sinning is that the sinner sinks deeper and deeper into sin like one who enters a lagoon.

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Of course this is not, what our Merciful Lord wants for any of His servants, but what then, if the Grace of God is intentionally rejected? Increase in sin, and insist on wrong, will make the dreadful consequences of sin plainer and more clear for those who otherwise might take lesson. So the working of God's Law is both just and Merciful. In other word God's mill grinds slow but sure, and their sins give them rope to hang themselves!

(( 179 ))

179- ALLAH WOULD NOT LEAVE THE BELIEVERS IN THE STATE IN WHICH YOU ARE, UNTIL HE SHALL MAKE DISTINCT THE CORRUPT FROM THE GOOD. (IMPURE FROM THE PURE) AND ALLAH WOULD NOT INFORM YOU OF (THE SECRET OF) THE UNSEEN. BUT ALLAH WILL CHOOSE OUT OF HIS MESSENGERS WHOM HE WILL. (AND WILL LET HIM KNOW SOME OF THE SECRETS OF THE UNSEEN WHICH ARE NECESSARY FOR HIS LEADERSHIP) BELIEVE YOU THEN IN ALLAH AND HIS MESSENGERS; AND IF YOU BELIEVE AND AVOID EVIL, THEN YOURS SHALL BE A GREAT REWARD.

THE COMMENTARY
MUSLIMS ARE FILTERED (VERSE NO. 178)


Before the incident of Ohud, the problem of the hypocrites did not seem as important as it really was. After the battle, Muslims knew

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that they had snakes in their sleeves, and dangerous enemies at home! This verse here, gives an end to the argument about Ohud by giving a general Law that: ``Allah will not leave the believers as they are until He makes distinct those pure in faith from those that are impure.'' This is a general law that whoever claims to be a believer will be tested as a part of a universal plan of God, in order to disclose his truthfulness or falsehood.

In the second part of the verse, it implies that: ``Allah will not inform us of the secrets of the unseen.'' This is because having information about unseen and the future, will not solve any of our problems or difficulties, and sometimes it may render our affairs more critical and complex! Man who is naturally created weak, would be miserable if he could see the unseen and know the unknown - such as his future, his death, and the events after his death. The prophets are excluded from this unawarness, and through choosing them, from time to time some necessary secrets are revealed to man by them as may be expedient.

The verse ends in that; the present life is a field of examination and tests, in order to separate the believers from the unbelievers, and the pure from impure, and bad from good ones! If you want to fail not in your exams, you have to adhere to Allah and to His Messengers, and sincerely believe in them; that if you do believe in Allah and His apostles you shall have a great reward.

(( 180 ))

180- LET NO MISERS WHO HOARD THE GIFT OF ALLAH, SUPPOSE THAT THEIR AVARICE IS GOOD FOR THEM; NAY! IT WILL BE THE WORSE FOR THEM. SOON SHALL THE THINGS

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WHICH THEY MISERLY WITHHELD, BECOME A NECKLACE AROUND THEIR NECKS IN RESURRECTION DAY. AND TO ALLAH BELONGS THE HERITAGE OF THE HEAVENS AND THE EARTH. AND ALLAH IS AWARE OF ALL THAT YOU DO.

THE COMMENTARY THE HEAVY COLLAR OF SLAVERY (VERSE NO. 180)

This will make clear the destiny of the stingy in the Dooms Day. Those who collect and amass wealth, and withhold spending it in the way of God, due to their greed and avarice.

Though the verse plainly does not mention religious alms-tax or tithe; but some traditions and comments, indicate that here the alms-tax (ZAKAT) is wanted: ``But let not the miser who hoards the gifts of Allah, suppose that their avarice is good for them and is to their benefit.'' Anything that we may have it, whether material, such as wealth and property, or intangible such as skill, education, influence, and mental or social power, are all GIFTS OF GOD. Apart from whatever of them which is necessary for ourselves, spending it in the way of Allah, and giving to those who are in need of it, is counted as charity and as the worship of God, and may serve to clear and purify our hearts and deeds. Avarice and greed is condemned through this verse, the results of which is stated thus:

Soon shall the things which they miserly withheld, become a necklace around their neck in the Dooms Day.'' Here through a metaphor, the stingy is introduced so that the gifts of God that he amassed and withheld from being spent for the cause of God, will at last cling round their neck, and do him no good.

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The heavy collar round his neck is like a badge of slavery that profits him nothing and harms him much. He is not able to remove it or get rid of its consequences which is pain instead pleasure! In other word; the wealth and properties that are hoarded without payment of its due rights, and which is spent for the caprices, passions, and luxuriencies, and other selfish purposes, is just like other ugly and evil deeds that will not bear any sweet fruit, and in the Resurrection Day, according to the Personification Law of human's deed, it will incarnate in the form of a bad torture and anguish! Then the verse concludes that the heritage of the heavens and the earth belongs to God - and it is a bare and mere fact; because material wealth and properties only belong to man during his short material life. It then descends to heirs, and from heirs to successors until it reaches the final heir who is the Lord God who owned it at first. Therefore the gifts of God are only in trust, and we have to give the trust back to its owner:

And to Allah belongs the heritage of the heavens and earth.'' The ending of the verse is that God knows whatever we do. - If we are stingy or gracious, He is aware of all.

(( 181 ))

181- ALLAH HAS HEARD THE WORD OF THOSE WHO SAID: `ALLAH IS POOR AND WE ARE RICH!' SOON SHALL WE WRITE DOWN WHAT THEY SAID; AND (WE SHALL ALSO WRITE DOWN) THEIR SLAYING THE PROPHETS IN DEFIANCE OF RIGHT. AND WE SAY: `TASTE THE BURNING TORMENT'. (OF HELL)

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(( 182 )) 182- THIS IS DUE TO WHAT YOUR HANDS HAS FORWARDED, (OF UNRIGHTEOUS DEEDS) AND THAT ALLAH NEVER OPPRESSES (NEVER BEHAVES UNJUSTLY) THE SERVANTS.

THE COMMENTARY
OCCASION OF REVELATION (VERSE NO. 181)

This verse is to reproach and admonish some of the Jews - the prophet wrote a letter to the Jews of the tribe of BANIGHINAGHAA, asking them to perform the daily prayer, and pay the alms-tax. In the letter, reference was made to QUR?N - S 2: 245 that metaphorically Allah has said: ``Who is he that will loan to Allah a good loan, which Allah will double unto his credit or even more.'' In this verse and some other verses; giving to the poor and needy is metaphorically described as giving to Allah. The letter carrier took the letter to a Jewish teaching center and gave it to a learned Jew whose name was FANHAS. When he read the prophet's Letter, he scoffed and mocked and said: ``If you be right in your claims, then Allah must be indigent and we rich? Had he been rich like us, he would not have asked for a loan from us! And on the other hand; Mohammad has prohibited us from usury, while he promised that our loan to God will increase to double amount by having interest!''

When the prophet was informed of what the Jew said; FANH?S seriously denied his saying! and to this effect the verse was sent down that: ``Allah has heard their saying that, `We are rich and Allah is poor.' Soon shall we write down what they said and also the other blasphemy in their deeds such as killing the prophets and men of God; and in the Resurrection Day We shall turn their conducts in the form of grilling and painful torture!''

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VERSE NO. 182

There is a proverb that, `Life is what you make it.' In several verses of the Holy Qur?n we read the phrase: ``This is what their hands have sent on before them,'' Which refers to their sins. That means that our deeds, good or bad is forwarded before us, and we shall be judged upon accordingly. In the life to come our deeds are personified, and for example, a kindness or a generosity from us may incarnate to a fruitful tree in the Paradise, and hence the verse: ``This is due to what your hands have forwarded, and Allah will never oppress His servants.''

(( 183 ))

183- THOSE WHO SAID: ``ALLAH HAS MADE A COVENANT WITH US NOT TO BELIEVE IN ANY MESSENGER, UNLESS HE BRINGS TO US A SACRIFICE BEING DEVOURED BY FIRE. (FROM THE SKIES) SAY: `MESSENGERS HAVE ALREADY COME TO YOU BEFORE ME WITH EVIDENCES, AND WITH THAT WHICH YOU SAID; THEN WHY DID YOU KILL THEM IF YOU ARE TRUTHFUL?

(( 184 )) 184- THEN IF THEY BELIE YOU, (IT IS NOT SOMETHING NEW OF THEM) THE MESSENGERS BEFORE YOU WERE BELIED TOO - THEY CAME WITH EVIDENCES, AND THE PSALMS, AND LIGHT - GIVING BOOK.

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THE COMMENTARY
OCCASION OF REVELATION (VERSE NO, 183 & 184)


Some of the Jews paid a visit to the Messenger of God, and said to him: ``you believe that you have come to us as a messenger from God, with a scripture that you say, it is inspired to you; while Allah has made a covenant with us not to believe in any Messenger unless he brings to us a sacrifice being devoured by a fire that comes from skies!

THE JEWS SEEKING EXCUSES

The learned Jews were adhering to flimsy pretexts, and childish excuses, to get rid of the new divine message that they thought it would negatively affect their interest and advantages: We have promised to God, not to believe in any of His apostles unless they bring us a sacrifice being devoured by a sky-fire!'' And in answer to them Qur?n says: ``Messengers have already come to you before Mohammad with clear cut evidences and self - explaining signs, and also with that which you demanded of sacrifices miraculously burnt and yet denied them and killed some of them! Why so, if you are indeed truthful in your assertions?''

* * * *

SACRIFICE IN THE BIBLE

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2) Moses said to AARON: `Take a young BULL and a ram, without any defect and offer them to the Lord - the bull for a SIN-OFFERING, and the ram for BURNT-OFFERING''

5) They brought to the front of the tent everything that Moses had commanded, and the whole community assembled there to worship the Lord.

8) AARON went to the altar and killed the young bull which was for his own SIN-OFFERING. Then he burnt in the altar the fat, the kidneys and the best part of the liver just as the Lord had commanded.

12) then he killed the animal which was for his own BURNT-OFFERING. Then he washed the internal organs and the hind legs and burnt them on the altar.

The above verses imply that Aaron, himself burnt the sacrifices, and no fire came down from the heavens for that purpose.

22) When AARON had finished all the sacrifices he blessed the people. Then Moses and AARON went in the TENT and the dazzling light of Lord's presence appeared to all the people!

24) Suddenly the Lord sent a fire and it consumed the BURNT-OFFERING and the fat parts which were on the altars. When the people saw that; they shouted and bowed down with their faces to the ground.'' LEVITICUS - 9

The question here is that how can some body understand from the above verses of the Scriptures that God has made a covenant with the Israelites not to believe in any of His prophets unless a fire from the skies burns his sacrifice as a sign and as a credential of his prophethood?

(TRANSLATOR'S NOTE)

(( 185 ))

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185- EVERY SOUL WILL TASTE DEATH, AND YOU SHALL BE PAID FULLY YOUR REWARDS IN DOOMS DAY. THEN WHOEVER IS KEPT AWAY FROM THE FIRE, (OF HELL) AND IS ADMITTED TO PARADISE, HE INDEED HAS ATTAINED. (PROSPERED) AND THE LIFE OF THE WORLD IS NOTHING BUT THE STUFF OF VANITY. (JOY OF DELUSION)