(48–50) “We have revealed to you the Scripture in truth, confirming the Scriptures that came before it and as an authority over them. So judge between them by what Allah has revealed, and do not follow their desires, turning away from the truth that has come to you. For each of you We have appointed a law and a clear way. Had Allah willed, He would have made you one nation, but He intended to test you in what He has given you. So vie with one another in good deeds. To Allah you will all return, and He will then inform you concerning that over which you used to differ. * And judge between them by what Allah has revealed. Do not follow their desires, and beware of them lest they tempt you away from some of what Allah has revealed to you. If they turn away, then know that Allah intends to afflict them for some of their sins. Indeed, many people are defiantly disobedient. * Is it the judgment of the Age of Ignorance that they seek? Who is better than Allah in judgment for people who possess certainty?”
The Most High says: “We have revealed to you the Scripture”—namely, the glorious Quran, the finest and noblest of all scriptures.
“In truth”: that is, it was revealed in truth and contains the truth in its accounts, commands, and prohibitions. “Confirming the Scriptures that came before it,” because it bears witness to them and accords with them: its accounts correspond to theirs, as do its principal laws, and they foretold its coming. Its very existence thus confirmed what they had reported.
“And as an authority over them”: that is, it contains what the previous Scriptures contained, together with further divine teachings and virtues of character. It is the Scripture that encompasses every truth brought by the previous Scriptures, commands it, encourages it, and provides numerous paths leading to it.
It is the Scripture containing accounts of earlier and later peoples, as well as judgment, wisdom, and the rulings against which the previous Scriptures are measured. Whatever it attests as true is accepted, while whatever it rejects is itself rejected, for it has been subject to distortion and alteration. Had it truly been from Allah, it would not have contradicted the Quran.
“So judge between them by what Allah has revealed”—by the rulings of Sacred Law that Allah has revealed to you. “And do not follow their desires, turning away from the truth that has come to you.” That is, do not replace the truth that has come to you with compliance with their corrupt desires, which oppose the truth, thereby exchanging what is better for what is inferior.
“For each of you”—O nations—“We have appointed a law and a clear way”; that is, a path and a prescribed practice. These revealed laws, which differ among nations, vary with changing times and circumstances, yet all embodied justice at the time they were prescribed. As for the great foundational principles that remain beneficial and wise in every age, they do not vary and are therefore prescribed in every revealed law. “Had Allah willed, He would have made you one nation,” following a single law, with neither its later nor [its] earlier generations differing.
“But He intended to test you in what He has given you”: He tests you and observes how you act. He tests each nation as His wisdom requires and gives everyone what befits them, so that nations may compete with one another, each striving to outstrip the others. He therefore said: “So vie with one another in good deeds.” That is, hasten to them and perform them to perfection. Good deeds encompass every obligation and recommended act, whether involving the rights of Allah or the rights of His servants. A person cannot become foremost in performing them and gain the lead over others except through two things:
Hastening to them and seizing the opportunity when their time arrives or their occasion presents itself; and striving to perform them fully, in the manner commanded. This verse provides evidence for hastening to perform the prayer and other acts of worship at the beginning of their prescribed times. It also shows that a servant should not confine himself to the minimum obligatory elements that suffice in prayer and other acts of worship. Rather, he should perform whatever recommended acts he is capable of, so that his worship may be complete and perfected and he may thereby attain precedence.
“To Allah you will all return”—the earlier and later nations alike. Allah will gather them all for a Day about which there is no doubt. “And He will then inform you concerning that over which you used to differ,” in revealed laws and deeds. He will reward the people of truth and righteous deeds and punish the people of falsehood and evil deeds.
“And judge between them by what Allah has revealed.” This is the verse that some have said abrogates His words: “So judge between them or turn away from them.”
The correct view, however, is that it does not abrogate that verse. The earlier verse indicates that the Prophet—may Allah bless him and grant him peace—was given the choice between judging among them and declining to do so, because their purpose in seeking his judgment was not to reach the truth. This verse indicates that if he does judge, he must judge between them according to what Allah revealed in the Scripture and sunnah. This is the justice referred to previously when Allah said: “If you judge, then judge between them with justice.” The present verse clarifies what justice is and shows that its basis lies in the rulings prescribed by Allah, for they contain the utmost justice and equity. Anything contrary to them is injustice and wrongdoing.
“Do not follow their desires.” The prohibition against following their desires is repeated as an emphatic warning against them. The first occurs in the context of both judgment and issuing legal rulings, which is broader, whereas this one concerns judgment alone. In both cases, it is necessary not to follow their desires when they conflict with the truth. He therefore said: “And beware of them lest they tempt you away from some of what Allah has revealed to you.” That is, beware of being deceived by them, lest they tempt you and turn you away from some of what [Allah] has revealed to you. Following their desires thus becomes a means leading to the abandonment of the obligatory truth that one is duty-bound to follow.
“If they turn away” from following you and following the truth, “then know” that this is a punishment upon them and that Allah intends “to afflict them for some of their sins.” ⦗235⦘ Sins carry punishments both immediate and deferred. Among the gravest punishments is for a servant to be tried by having the abandonment of the Messenger’s guidance made attractive to him, which occurs because of his defiant disobedience.
“Indeed, many people are defiantly disobedient.” That is, their disposition is toward defiant disobedience, departure from obedience to Allah, and refusal to follow His Messenger.
“Is it the judgment of the Age of Ignorance that they seek?” That is, by turning away and rejecting you, do they seek the judgment of the Age of Ignorance? This refers to every judgment that opposes what Allah revealed to His Messenger. There is only the judgment of Allah and His Messenger or the judgment of the Age of Ignorance. Whoever turns away from the former will be afflicted with the latter, which is founded upon ignorance, injustice, and error. This is why Allah ascribed it to the Age of Ignorance. The judgment of Allah Most High, by contrast, is founded upon knowledge, justice, equity, light, and guidance.
“Who is better than Allah in judgment for people who possess certainty?” A person of certainty recognizes the difference between these two kinds of judgment and, by virtue of that certainty, perceives the beauty and splendor of Allah’s judgment and knows that following it is required both by reason and by Sacred Law. Certainty is complete knowledge that necessarily gives rise to action.