Commentary on the Quran (Chapter 3:93-95)

Commentary on the Quran (Chapter 3:93-95)

By: Mohammad Sobhanie

Jew’s Accusation Against the Prophet (PBUH)

بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ

كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ ۗ قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِن كُنتُمْ صَادِقِينَ ‎﴿٩٣﴾‏ فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِن بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ ‎﴿٩٤﴾‏ قُلْ صَدَقَ اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ‎﴿٩٥﴾‏

3:93 All food was lawful to the Children of Israel except what Israel had made unlawful to himself before the Torah was revealed. Say (O’ Muhammad), “So bring the Torah and recite it, if you should be truthful.”

3:94 And whoever invents about Allah (SWT) untruth after that – then those are (truly) the wrongdoers.

3:95 Say, “Allah (SWT) has told the truth. So follow the religion of Abraham, inclining toward truth; and he was not of the polytheists.”

Commentary: The Tawrāt/Torah prohibits the consumption of camel meat and milk. According to Jewish belief, this dietary restriction originated from the religious laws of Ibrāhīm (AS) and Nūḥ (AS). In contrast, Islam permits the consumption of camel meat and milk. This difference in dietary laws has led to some criticism from Jews toward the Noble Prophet (PBUH). They questioned how the Prophet of Islam (ṣ) could assert closeness to Prophet Ibrāhīm (AS) while permitting what Ibrāhīm (AS) considers forbidden.

They also criticized the Prophet (PBUH) for praying toward the Kaabah. They argued that all the prophets from the lineage of Prophet Ibrāhīm (AS) prayed toward the Masjid Al-Aqṣā in Jerusalem. However, the Prophet of Islam (sPBUH) turned away from the Masjid Al-Aqṣā and prayed toward the Masjid Al-Ḥarām instead. They questioned why he did not pray toward the same Qiblah that the other prophets from the lineage of Prophet Ibrāhīm (AS) had prayed toward.

Verse 3:93 responds to the initial criticism by stating that God never prohibited the Israelites from eating good and clean foods, such as camel meat and milk, before the revelation of the Tawrāt. In fact, historical books mention that Prophet Yaʿqūb (AS) chose to abstain from certain foods for health reasons.

Verse 3:93 reads: “All food was lawful to the Children of Israel (كُلُّ الطَّعَامِ كَانَ حِلًّا لِّبَنِي إِسْرَائِيلَ) except what Israel (Ya ͑qūb) had made unlawful to himself (إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ) before the Torah was revealed (مِن قَبْلِ أَن تُنَزَّلَ التَّوْرَاةُ).”

The Verse challenges the People of the Book to provide a reference from the Tawrāt that supports their claim. The verse reads, “Say (O’ Muhammad), (قُلْ) “So bring the Torah (فَأْتُوا بِالتَّوْرَاةِ) and recite It (فَاتْلُوهَا), if you should be truthful (إِن كُنتُمْ صَادِقِينَ).”

Islamic narrations indicate that when Prophet Ya ͑qūb (AS) suffered from sciatica, he realized the pain worsened with the consumption of camel meat. So, he decided to abstain from eating it. Perhaps the Children of Israel, out of respect for his wisdom, followed Prophet Ya ͑qūb’s (AS) dietary practice, and over time, it became an integral part of their religious practice. [1]

Verse 4:160 (Sūrah An-Nisāʾ) indicates that camel meat and milk were forbidden during the time of Prophet Mūsā (AS) as a punishment for the wrongdoings of the Jews. However, these prohibitions were later abrogated with the arrival of Prophet Īsā (AS), as mentioned in verse 3:50 (Sūrah Āal-e-Imrān). In summary, all good foods were permissible for the Children of Israel before the revelation of the Tawrāt, as stated in verse 3:93.

In the current Tawrāt, specifically in the book of Leviticus, chapter 11, the text outlines the animals that are forbidden and those that are permissible to eat. It states: “You shall not eat those that chew the cud or those that have cloven hooves, such as the camel, which chews the cud but does not have cloven hooves.” [2]

It is important to clarify that the previous sentences do not suggest that camel meat and milk are prohibited according to the religious laws of Ibrāhīm (AS) and Nūḥ (AS). The reference may pertain to revelations made during the time of Prophet Mūsā (AS), who forbade certain foods to the Jews as a consequence of their wrongdoings. However, this does not imply that there was a similar dietary law in the religious practices of Ibrāhīm (AS) and Nūḥ (AS).

The Jews did not support their claim by citing a Verse from the Tawrāt, so their accusation against the Prophet (PBUH) was deemed false. Verse 3:94 warns that those who continue to spread falsehoods after failing to substantiate their claims will be regarded as wrongdoers.

Verse 3:94 reads: “And whoever invents about Allah (SWT) lie after that (فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِن بَعْدِ ذَٰلِكَ) – then those are (truly) the wrongdoers (فَأُولَٰئِكَ هُمُ الظَّالِمُونَ).”

In conclusion, Verse 3:95 instructs the Prophet (PBUH) to tell the People of the Scripture, “Allah (SWT) has told the truth (قُلْ صَدَقَ اللَّهُ). So, follow the religion of Ibrahim (AS) (فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا), inclining toward truth (حَنِيفًا); and he was not of the polytheists. (وَمَا كَانَ مِنَ الْمُشْرِكِينَ)”

The Qurʾān consistently emphasizes that Prophet Ibrāhīm (AS) was not a polytheist. This emphasis is crucial because the idolaters of the pre-Islamic period claimed to be followers of Prophet Ibrāhīm (AS). They went so far in this assertion that they were referred to as “Hunnafa,” meaning followers of Ibrāhīm (AS). The term “Hanifa” (حَنیِفْ) designates those who adhere to the monotheistic faith of Prophet Ibrāhīm (AS). The Qurʾān repeatedly refutes the idolaters’ claim to this title.

Hanif (حَنیِفْ):[3] “Hanyif” (حَنیِفْ) comes from the root “Hanaf” (حنف), which means to turn away from error and embrace the truth. It also signifies purity.

In the context of the Qurān, a “Hanyif” (حَنیف) refers to a person who rejects false beliefs and turns towards the true religion. This person distances himself from falsehood and accepts the truth, while disregarding distorted beliefs. The true religion they follow aligns with human nature, as deviation from it contradicts the truth. Thus, the term “Hanif” subtly suggests an inherent inclination towards monotheism.

Appendix:

فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا ‎﴿١٦٠﴾

4:160 For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah (SWT) many (people),

وَمُصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُم بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُم بِآيَةٍ مِّن رَّبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ‎﴿٥٠﴾‏

3:50 And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear Allah (SWT) and obey me

[1] Tafsīre Nemūnah, Vol.3, P.17

[2] https://www.biblegateway.com/passage/?search=Leviticus%2011&version=NKJV

[3] https://fa.wikifeqh.ir/ حَنیف_(لغات%E2%80%8Cقرآن)