2-113 And the Jews say, The Christians follow nothing (good), and the Christians say, The Jews follow nothing (good), while they recite the (same) Book. Even thus say those who have no knowledge, like what they say. So Allah will judge between them on the day of Resurrection in that wherein they differ.a
وَقَالَتِ ٱلۡيَهُودُ لَيۡسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىۡءٍ۬ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيۡسَتِ ٱلۡيَهُودُ عَلَىٰ شَىۡءٍ۬ وَهُمۡ يَتۡلُونَ ٱلۡكِتَـٰبَۗ كَذَٲلِكَ قَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ مِثۡلَ قَوۡلِهِمۡۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ فِيمَا كَانُواْ فِيهِ يَخۡتَلِفُونَ (١١٣)
2-113a There is truth in every religion according to Quranic teachings: The explanation of how to achieve salvation is now followed by expounding that it should not be said about any religion that there is no truth in it. The Jews and the Christians claim to follow the same Book, that is the Bible, but even so state out of envy that the other religion has no truth in it. It is the work of uneducated persons to say that all other religions are entirely false and without any goodness when they put forward the genuineness of their religion. There is no doubt that complete salvation is only achievable by perfect devotion and obedience to Allah and making the doing of good to the creatures of Allah as the objective of life. Nevertheless, there is some truth in all religions.
There is no punishment for wrong beliefs in this world: God does not immediately punish people for wrong beliefs in this world, that is, it is not the case that at the slightest indiscretion Allah will instantaneously destroy them or put them in some other trouble. Whatever shortcomings remain because of wrong beliefs would only be fully manifested in the Hereafter, and the ways for rectifying those shortcomings would be made available there. In the next verse, it is stated that those who hinder people from places of worship and cause them to be deserted would be disgraced in this world as well.
2-114 And who is more unjust than he who prevents (men) from the mosques of Allah, from His name being remembered therein, and strives to ruin them? (As for) these, it was not proper for them to enter them except in fear. For them is disgrace in this world, and theirs is a grievous chastisement in the Hereafter.a
وَمَنۡ أَظۡلَمُ مِمَّن مَّنَعَ مَسَـٰجِدَ ٱللَّهِ أَن يُذۡكَرَ فِيہَا ٱسۡمُهُ ۥ وَسَعَىٰ فِى خَرَابِهَآۚ أُوْلَـٰٓٮِٕكَ مَا كَانَ لَهُمۡ أَن يَدۡخُلُوهَآ إِلَّا خَآٮِٕفِينَۚ لَهُمۡ فِى ٱلدُّنۡيَا خِزۡىٌ۬ وَلَهُمۡ فِى ٱلۡأَخِرَةِ عَذَابٌ عَظِيمٌ۬ (١١٤)
2-114a مَسۡجِد It is a place for prostration, that is it is the name of a place of worship (T). The Bait-ul-Muqaddas (Al-Aqsa mosque) has been called مَسۡجِد. Although of general applicability to places of worship, the word is specifically used for the place of worship of Muslims, as in: لَّهُدِّمَتۡ صَوَٲمِعُ وَبِيَعٌ۬ وَصَلَوَٲتٌ۬ وَمَسَـٰجِدُ يُذۡڪَرُ فِيہَا ٱسۡمُ ٱللَّهِ ڪَثِيرً۬اۗ (…cloisters, and churches, and synagogues, and mosques in which Allah’s name is much remembered, would have been pulled down) (22:40).
خراب – It is the opposite of عمارة (to build).
خزی – To be put in a position of humility either because of one’s own actions or the actions of others (R). Ultimate failure in their attempt to keep people from mosques is a humility of sorts, as is also being subdued by those whom they opposed.
Stopping people from worshipping Allah results in punishment in this world: In the first verse of this section, mention is made of differences in beliefs and it is stated that the final resolution of that will only take place in the Hereafter. In this verse, it is stated that those who exceed the limit in their mischievous behavior and go to the extent of stopping people from worshipping in mosques and strive to see them deserted are liable for punishment in this world. Just as the Jews and Christians mutually stated the religion of the other was devoid of any redeeming qualities, they also endeavored to stop the other from their places of worship and developed such enmity that they tried to exterminate the other whenever they had the power. It is in the same context that efforts to stop people from mosques is mentioned. But by putting it in the background of the enmity with the Holy Prophet, it is prophesied that such efforts will fail.
By mosque is meant the Masjid Haram: By mosque here is meant Masjid Haram because it is the center of all the mosques of the world. The fate of Jews and Christians is also included in this prophecy because they became the allies of the unbelievers of Makkah when the latter debarred the Holy Prophet from Masjid Haram. Just as it was stated in the first verse that truth should not be denied in any faith, it is stated here that the followers of all religions should be granted freedom of worship.
Muslims debarring Muslims from mosques: During the time of the Holy Prophet it was the unbelievers who prevented Muslims from mosques, but today Muslims stop their brother Muslims from praying in mosques and Muslims of a particular sect do not allow Muslims from other sects to enter into their mosques. The result is that Muslims are in a state of disgrace in the world.
Punishment in this world is evidence of punishment in the next world: The punishment in this world is preliminary to the punishment in the next world and a testament to it. When these verses were revealed, it was not in the wildest dreams of the opponents of Islam that their power and strength would be destroyed, and they would have to face disgrace. But in a very short period, this unlikely scenario unfolded, and the disgrace suffered by the Jews and other opponents of Islam is a great sign of the truth of the Quran.
2-115 And Allah’s is the East and the West, so whither you turn thither is Allah’s purpose. Surely Allah is Ample-giving, Knowing.a
وَلِلَّهِ ٱلۡمَشۡرِقُ وَٱلۡمَغۡرِبُۚ فَأَيۡنَمَا تُوَلُّواْ فَثَمَّ وَجۡهُ ٱللَّهِۚ إِنَّ ٱللَّهَ وَٲسِعٌ عَلِيمٌ۬ (١١٥)
2-115a ثَمَّ It is an adverb of place and indicates a distant place.
وَٲسِعٌ – سَعَة is largeness whether of place, wealth or action. وَٲسِعٌ is one of the attributive name of Allah and bears testimony to the largeness of His power, wealth, knowledge, mercy and favors as in: وَرَحۡمَتِى وَسِعَتۡ كُلَّ شَىۡءٍ۬ (My mercy encompasses all things) (7:156), and in: وَسِعَ رَبِّى ڪُلَّ شَىۡءٍ عِلۡمًا (My Lord comprehends all things in His knowledge) (6:80) (R).
Solace given to Muslims on being stopped from visiting Kabah: Some commentators have understood the narration here to refer to the Kiblah, although the context does not warrant it, and have considered this to be the annulment of Bait-ul-Muqaddas as the kiblah [the direction Muslims pray] and some have considered it annulled by فولّ وجھك . But there is no mention of kiblah in this verse. However, in the last verse it was stated that Muslims were being stopped from mosques and worship of Allah, so in this verse, the Muslims have been condoled that if they have been prevented from visiting the Sacred Mosque then they should know that Allah’s attention is not only focused on the Sacred Mosque and if they truly submit, that is be true Muslims, then wherever they go, Allah’s attention will follow them. Further, as prophesied in the preceding verse, those who stop people from mosques, that is the opponents of Islam, are destined ultimately for failure.
Tidings of victory: This verse further clarifies that Muslims will dominate and they will not only be given full control over the mosques from which they are debarred but also that they would be given so many victories that whichever direction they turn, success and victory shall be their lot and thither will also be Allah’s attention with them. To Allah belongs the East and the West and the great consolation given to us in this is that the God who made Islam dominant in the East during a period in the past will now make Islam dominant in the West as well.
2-116 And they say: Allah has taken to Himself a son — glory be to Him ! Rather, whatever is in the heavens and the earth is His. All are obedient to Him.a
وَقَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدً۬اۗ سُبۡحَـٰنَهُ ۥۖ بَل لَّهُ ۥ مَا فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ كُلٌّ۬ لَّهُ ۥ قَـٰنِتُونَ (١١٦)
2-116a وَلَدً۬ is in the meaning of مولود that is, one who was born. It is used for young and old and both as singular and plural. An adopted child is also called وَلَد as in: نَتَّخِذَهُ ۥ وَلَدً۬ا (R).
The use of the word وَلَد as a metaphor: وَلَد is also used in a metaphorical sense as in ارض البلقاء تلد الزعفران (Saffron is produced in the land of Bilqah). Another expression is as follows: اللیالی حبالی لیس یدری مایلدن (The nights are pregnant; nobody knows what is to be manifested from them). A saying goes: صحبة فلان ولادت للخیر (The company of so and so is beneficent) (T). تولید is also used as rearing. A hadith states that Allah had said to Jesus: انا ولّدتك which means “I have nurtured you”. The Christians thought it as وَلَد (son) and misrepresented it (T).
قَـٰنِتُونَ – قنوت is making obedience with humility incumbent upon oneself and it is also used to mean just humility and also just obedience (R).
The foundation of Christian belief: The Christian belief is mentioned here. Most of the discussion in this surah is with respect to the errors of the Jews and to some extent about the Christian beliefs. In Al-Imran the discussion is mostly about the Christians and to a lesser extent about the Jews. However, to complete the discussion, the real foundation of the Christian faith has been mentioned, namely the sonship of Jesus because the concept of salvation rests on the sonship of Jesus.
Belief in the sonship of Jesus: The Christians say that the Quran has attributed the belief of اتخاذ ولد (taken a son) to the Christians whereas they consider Jesus to be ابن (son). The difference is that the word ولد is used only where a genuine filial relationship exists whereas ابن can be used even in a metaphorical sense. The Quran has used both the words, as in: وَقَالَتِ ٱلنَّصَـٰرَى ٱلۡمَسِيحُ ٱبۡنُ ٱللَّهِ “And the Christians say: The Messiah is the son of Allah.” (9:30), but for the most part اتخاذ ولد is used in the description of this belief because the purpose is to point to the irrationality of this belief.
The son of God by way of metaphor: It is obvious that if the Christians consider Jesus to be son of God metaphorically, then this word has been used metaphorically for others as well. Israel has been called God’s son even His firstborn (Exodus 4:22). And the Messiah says: Blessed are the peacemakers: for they shall be called the children of God (Mathew 5:9) and then says: But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven. (Mathew 5:44,45). This implies that every person can become the son of God or can be called so by becoming righteous.
Testimony of the Gospel that Messiah was metaphorically called son of God: The Gospel provides testimony that Jesus used this word for himself in the same permissible sense as has been used for others. Accordingly, when the Jews said to him that they will stone him for uttering blasphemes and for calling himself God, Jesus replied: Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came…Say ye of him, whom the Father hath sanctified; because I said, I am the Son of God? (John 10:33-36). There is nothing special about Jesus if it is accepted that metaphorically he is the Son of God. But if something special must be attributed to Jesus, as the Christians claim, then he must become the real son of God. That is why the Quran has attributed اتخاذ اللّٰه ولد to them, and for this reason has rebutted their contention by saying: وَلَمۡ تَكُن لَّهُ ۥ صَـٰحِبَةٌ۬ (He has no consort) (6:101). A real son cannot be born without a female consort and the Christians do not accept that God has a wife.
The doctrine of Sonship invariably results in acceptance of certain shortcomings in God: Wherever this grave mistake in the Christians doctrine is mentioned in the Quran, it is followed by the word سبحان in respect of the glory of Allah, the Most High. The meaning of سبحان is that He is free from any defects or shortcomings. There is a manifest defect in the sonship doctrine in that just as a father is dependent on the son, God is dependent on His son. Further, one would have to accept even a shortcoming in the attribute of Allah because the need for a son is said to be that the Father is just but does not have mercy and the son has mercy. This implies that God’s attributes are imperfect because He lacks an important thing like mercy. Hence the reply is given that a belief that imputes a defect in God cannot be correct.
The relationship of being created is greater than the relationship of sonship: After this, it is stated that everything in the heaven and the earth are His and all are obedient to Him. The doctrine of sonship is again contradicted here by saying that God is the creator and master of everything, and all are obedient to Him. In contrast, a father is neither the creator nor the master of the son, and nor can a son be perfectly obedient to the father. Thus, when a relationship already exists between God and His creation which is greater than the relationship between father and son, it is fruitless to manufacture a son.
2-117 Wonderful Originator of the heavens and the earth!a And when He decrees an affair, He says to it only, Be, and it is.b
بَدِيعُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ وَإِذَا قَضَىٰٓ أَمۡرً۬ا فَإِنَّمَا يَقُولُ لَهُ ۥ كُن فَيَكُونُ (١١٧)
2-117a The meaning of بدع or ابداع is to create something the pattern or like of which did not exist before, and when the word is used for Allah, the meaning is to create a thing without an instrument, matter, and consideration of time and place (R). And بدعت (innovation) is to introduce something new in the shariah.
The creator who is not dependent on matter for creation cannot be dependent on a son: This verse again contradicts the doctrine of sonship as has been clearly stated elsewhere: بَدِيعُ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِۖ أَنَّىٰ يَكُونُ لَهُ ۥ وَلَدٌ۬ وَلَمۡ تَكُن لَّهُ ۥ صَـٰحِبَةٌ۬ۖ وَخَلَقَ كُلَّ شَىۡءٍ۬ۖ وَهُوَ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (Wonderful Originator of the heavens and the earth! How could He have a son when He has no consort? And He created everything, and He is the Knower of all things) (6:101). Proposing that God has a son is ascribing a weakness to Him because God stands in no need of any instrument or matter for creation and these would be required for the creation of a son. In addition, it is not correct that oneness does not create plurality because God is an intentioned Being who plans and directs and has complete power over everything – and is not like a lifeless law.
2:117b قَضَىٰٓ – The meaning of قضاء is to decide an affair either by word or by action, and اعلام , that is, to inform or sever an order is also called قضاء . So, the meaning of قَضَىٰٓ أَمۡرً۬ا is that when He determines an affair or when He decides to issue a decree. The difference between قضاء and قضدر is that the meaning of قضاء is to measure and the meaning of قضدر is to issue an order on something or to cancel it (R), or قضدر is to measure and قضاء is to enforce it. Thus, every affair before قضاء i.e. its enforcement is in the state of قضدر i.e. measurement. It is stated that once the Holy Prophet was passing by a cave where a landslide was about to take place. He quickly ran away from it. Somebody remarked: اتفر من قضاء اللّٰه (Are you running away from the قضاء of Allah), the Prophet replied: افر من قضاء اللّٰه الٰیٰ قضدر اللّٰه (I am running from the قضاء of Allah towards the قضدر of Allah).
The order كُن (Be): Those who espouse that matter is not created often question as to who the order of “Be” is given. The answer is obvious that the order is given to the affair or thing which already exists in the knowledge of Allah because before قضاء is قدر and the thing to which the order is given is already in the estimation of Allah although it has no physical existence. That matter is created has already been shown by using the word بَدِيعُ (originator). The information being imparted here is that Allah will bring about that which is not considered possible for humans. There is nothing impossible for Him, and it is wrong to estimate the unlimited power of Allah by considering the limited power of man.
2-118 And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say. Their hearts are all alike. Indeed We have made the messages clear for a people who are sure.a
وَقَالَ ٱلَّذِينَ لَا يَعۡلَمُونَ لَوۡلَا يُكَلِّمُنَا ٱللَّهُ أَوۡ تَأۡتِينَآ ءَايَةٌ۬ۗ كَذَٲلِكَ قَالَ ٱلَّذِينَ مِن قَبۡلِهِم مِّثۡلَ قَوۡلِهِمۡۘ تَشَـٰبَهَتۡ قُلُوبُهُمۡۗ قَدۡ بَيَّنَّا ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يُوقِنُونَ (١١٨)
2:118: يُوقِنُونَ – The meaning of یقین has already been explained in 2:4b. The Taj al-Arus states that یقین is the removal of doubt through research and knowledge. So, the meaning of ایقن or یوقن is to gain knowledge about an affair and to research the matter until it is found correct without any doubt, and not to accept it without a test of rationality. قَوۡمٍ۬ يُوقِنُونَ means those people who act according to the power of conviction inherent in them, just as by قوم یعقلون are meant people who act rationally in accordance with their intelligence. To act according to conviction means that when one finds something to be correct after researching it, then one acts on it and small doubts do not arise in one’s heart. A common reason why many people fail to find the right way is because they do not have the courage of their conviction or fail to act upon it and keep embroiled in small doubts.
The objection to God not talking with common people: After narrating a mistake of the Christians, mention is made of a mistake made by common people. Their demand is that God should talk to them just as he talks to His messengers. Another reference to this is made elsewhere in the Quran, where it is said: حَتَّىٰ نُؤۡتَىٰ مِثۡلَ مَآ أُوتِىَ رُسُلُ ٱللَّ (…till we are given the like of that which Allah’s messengers are given) (6:124).
Demand for the sign of punishment: If God does not talk to them then He should send upon them a great sign.اٰیة has been used as a common noun to show God’s majesty, and the meaning is that a destructive punishment should befall them, as has been clearly mentioned in another place: فَلۡيَأۡتِنَا بِـَٔايَةٍ۬ ڪَمَآ أُرۡسِلَ ٱلۡأَوَّلُونَ (so let him bring to us a sign such as the former (prophets) were sent (with)) (21:5). Their demand thus is, that when the Quran repeatedly mentions the destruction of former people, then why is it that the same sign of destruction does not befall them. The answer to both these things is given in the next verse.
2-119 Surely We have sent thee with the Truth as a bearer of good news and as a warner, and thou wilt not be called upon to answer for the companions of the flaming Fire.a
إِنَّآ أَرۡسَلۡنَـٰكَ بِٱلۡحَقِّ بَشِيرً۬ا وَنَذِيرً۬اۖ وَلَا تُسۡـَٔلُ عَنۡ أَصۡحَـٰبِ ٱلۡجَحِيمِ (١١٩)
2:119a For the meaning of بِٱلۡحَقِّ see 2:42a. The meaning of بِٱلۡحَقِّ here can be in accordance with the dictates of wisdom, that is you have been sent because of the presence of a dire need, or it can also be that you have been sent with the truth because the thing that the Messenger brings is the truth.
بَشِير – Is the one who gives good news (بشارت ) and for بشارت see 2:97a. The greatest good news that prophets bring is that the real perfection of humans is achieved by developing close relations with God.
نَذِيرً – The meaning of نَذِيرً is منذر , that is one who warns. (For the meaning of انذار see 2:6a). The warning is in the form of alerting people about a dire end.
جَحِيمِ – It is derived from جحمة which word is used to indicate the severe heat from the flames of fire.
With whom does God speak? The reply to the first verse is given here. One of the questions raised is why does Allah not talk to them. This question is answered by stating that Allah has sent the Prophet as a bearer of good news with the truth, and the good news is that by following the Prophet, one can obtain nearness to Allah, and God will speak to one who has obtained nearness to Him. Allah the Most High is holy; how can He talk to impure persons who are immersed in all kinds of vice. If they want to benefit from the role of the Prophet as a bearer of good news, then they should follow him.
Destructive punishment as a sign: The second question raised is why a destructive punishment does not befall them as was inflicted on previous nations. The answer to this is given by stating that the Prophet is sent precisely to warn them of such a punishment. If they do not heed, the punishment will follow in the end. The last thing that is stated is that it is not the Prophet’s responsibility to bring them to the right path.
2-120 And the Jews will not be pleased with thee, nor the Christians, unless thou follow their religion. Say: Surely Allah’s guidance — that is the (perfect) guidance. And if thou follow their desires after the knowledge that has come to thee thou shalt have from Allah no friend, nor helper.a
وَلَن تَرۡضَىٰ عَنكَ ٱلۡيَہُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَہُمۡۗ قُلۡ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلۡهُدَىٰۗ وَلَٮِٕنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم بَعۡدَ ٱلَّذِى جَآءَكَ مِنَ ٱلۡعِلۡمِۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ۬ وَلَا نَصِيرٍ (١٢٠)
2:120a ملة – The root of ملة is from اَمۡلَلۡتُ الکتاب that is I dictated the book. The Quran states: وَلۡيُمۡلِلِ ٱلَّذِى عَلَيۡهِ ٱلۡحَقُّ (And let him who owes the debt dictate,…) (2:282). And ملة is like religion, that is, the path that Allah has made known through his prophets so that they may achieve nearness to Allah through it.
The difference between ملة and دین : The difference between دین and ملة is that ملة is appended only to the founder prophet of a religion, as in ابراھیم ملة or داتبعت ملة اٰبائ . And this word is not appended or related with Allah or an individual follower of a religion, but it can be used collectively for a nation as is done here in مِلَّتَہُمۡۗ . And دین is appended with God or as a possessive noun as in دین اللّٰه or دینی . And ملة is spoken in the sense of the path that Allah has told us about and دین which means obedience is spoken in relation to someone who adheres to that path (R).
أَهۡوَآءَ – It is the plural of ھَوَی which means the inclination of a person towards lust or desires (R). The real meaning of ھَوَی is to make an intention whether for something good or bad (T). However, it is mostly used for sinful or low desires.
عِلم- Its meaning is ادراك الشئ بحقیقته (R). It is the perception of the reality of a thing whether the perception is of its nature and in that case it is transitive towards an object as in: لَا تَعۡلَمُونَهُمُ ٱللَّهُ يَعۡلَمُهُمۡ (you know not; Allah knows them) (8:60) or whether there is only this command that there is another thing present or not present for this, as in: فَإِنۡ عَلِمۡتُمُوهُنَّ مُؤۡمِنَـٰتٍ۬ (Then if you know them to be believers) (60:10). A division of عِلم that can be made is based upon whether it is theoretical or practical.
Theoretical عِلم is one which is considered complete when the learning is finished as for example gaining knowledge of existing things in the universe. Practical عِلم , on the other hand, is not complete without action as for example the knowledge of worship. There is another division of عِلم that is based on whether it is acquired by deliberation and reflection or by listening (R). Here أَهۡوَآءَ is contrasted with عِلم to show that real religion is rational and scientific and its ordainments are not devoid of proof. It has laws and rules; silly prattle cannot be classed as religion.
Islam is a rational and perfect guide: Every person is addressed here and it is stated that the Jews and Christians do not reflect on the veracities contained in Islam and how it has taken religion to perfection. They are pleased only with a person who adopts their religion. But what is their religion? It is named أَهۡوَآءَ (vain desires). They have injected their vain desires into their religion. In contrast, Islam is full of knowledge and highly scientific. It has explained all the ordinances of religion with great clarity, has established their mutual relationships and provided arguments for their veracity. Islam is called ٱلۡهُدَىٰۗ , that is, a complete and perfect guide. How can a Muslim abandon this complete guide just to please the Jews and Christians? In the present times, many people abandon the pure ordinances of Islam merely to please the Christians and follow whatever the Christians say, when, in fact, their effort should have been to please Allah the One and only God.
2-121 Those to whom We have given the Book follow it as it ought to be followed. These believe in it. And whoever disbelieves in it, these it is that are the losers.a
ٱلَّذِينَ ءَاتَيۡنَـٰهُمُ ٱلۡكِتَـٰبَ يَتۡلُونَهُ ۥ حَقَّ تِلَاوَتِهِۦۤ أُوْلَـٰٓٮِٕكَ يُؤۡمِنُونَ بِهِۦۗ وَمَن يَكۡفُرۡ بِهِۦ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ (١٢١)
2:121a By ٱلۡكِتَـٰبَ is meant the Quran.
Mujahid states that the meaning of يَتۡلُونَهُ ۥ حَقَّ تِلَاوَتِهِۦۤ is یعملون به حق عمله , that is, they act upon it as it should be acted upon. For the meaning of تلاوت see 2:44a.
The need for action after gaining perfect knowledge: This section dealt with the perfection of the Quran. This was detailed clearly in the previous verse, and now in the last verse of the section, attention is drawn to the need for acting on it, and thus a sharp contrast is set up with the Jews and Christians who do not act on their scriptures. It is stated that complete guidance can only be useful if it is acted upon, and the people to whom this Book is given, that is the companions of the Holy Prophet, follow it and act on it as it should be acted upon. The phrase أُوْلَـٰٓٮِٕكَ يُؤۡمِنُونَ بِهِۦۗ (These believe in it) affirms that real belief is acting upon the guidance.
The companion’s unparalleled adherence to the Quran: The example of the companions is unique in that no other nation has followed their scripture in the way in which the companions followed the Quran. After spending thousands of years immersed in evil, and vile rites and customs, they became cleansed with each revelation of the Quran as if these evils had never existed among them. There was not a single ordinance of the Quran that they did not adopt immediately after its revelation.
The current state of Muslims: It can be said without exaggeration about the Muslims of today that although they are called Muslims, there is not a single ordinance of the Quran that they follow, barring a few Muslims who may be trying to adhere to their faith. Today, the Muslims, from a practical standpoint, will be counted among those about whom it is said: مَن يَكۡفُرۡ بِهِۦ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡخَـٰسِرُونَ (whoever disbelieves in it, these are the losers) because when they do not pay their dues by practicing what they profess, they cannot be included in أُوْلَـٰٓٮِٕكَ يُؤۡمِنُونَ بِهِۦۗ (These believe in it).
Bayan-ul-Quran 