Transliteration:( Qul atuhaaajjoonanaa fil laahi wa Huwa Rabbunaa wa Rabbukum wa lanaa a'maalunaa wa lakum a'maalukum wa nahnu lahoo mukhlisoon )
279. The Yahud were continuously wagging their tongues that if the Holy Prophetwas the true Prophet he would have been from the Bani Israel (the children of Israel). To silence them, this verse was revealed. From this it can be observed that raising argument regarding the Holy Prophetis equal to arguing about Allah.
280. By totally belonging to Allah really means total loyalty to His Holy Prophet.He who is loyal to the Prophet is indeed loyal to Allah. Allah Almighty says: "Whoso obeys the Messenger has indeed obeyed Allah" (S4:V80).This loyalty to Allah cannot be achieved without being loyal to His Prophet as is the view of the present day Wahabis (A Wahabi is one who accepts the views of Abdul Wahab of Najd in matters of religion, views which have been condemned by Ulema of Arabia and Indo-Pak).
The tafsir of Surah Baqarah verse 138 by Ibn Kathir is unavailable here.
Please refer to Surah Baqarah ayat 137 which provides the complete commentary from verse 137 through 138.
(2:139) Say (O Prophet): “Will you then dispute with us concerning Allah when He is our Lord and your Lord?[138] Our deeds are for us and your deeds are for you. And it is Him that we serve exclusively.”[139]
138. The one principle that the Prophet and his followers unreservedly stood for was that God alone should be served. Does that call for dispute and quarrel? If anyone, it is the Muslims who are entitled to quarrel with the Jews and Christians, for it is they rather than the Muslims who insist that others beside God should also be made objects of service and adoration.
An alternative translation of this portion could be: ‘Would you then dispute with us for the sake of Allah?’ In this case the meaning of the verse would be that if their dispute was sincere, it was easy to put an end to it by, agreeing to serve none but God.
139. They are told that everyone is responsible for his own conduct. If they have earmarked a part of their service and devotion to others than God, let them do so and see for themselves what it leads to. The Muslims did not want to keep them from error by force. As for themselves, they had consecrated their service, obedience and worship to God alone. If the Jews and Christians could bring themselves to recognize the right of the Muslims to do so, the dispute could automatically be brought to an end,
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