Mushaf View — Surah 2 2:105

Manners in Speech
Allah forbade His believing servants from imitating the behavior and deeds of the disbelievers. The Jews used to use devious words that hide what they really meant. May Allah's curse be upon them. When they wanted to say, `hear us,' they would use the word Ra`ina, which is an insult (in Hebrew, but means `hear us' in Arabic). Allah said,
مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً
(Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad ) and disobey," and "Hear and let you (O Muhammad ) hear nothing." And Ra`ina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey," and "Do make us understand," it would have been better for them, and more proper; but Allah cursed them for their disbelief, so they believe not except a few) (4:46).
Also, the Hadiths stated that when they would greet Muslims, they would say, `As-Samu `alaykum,' meaning, `death be to you'. This is why we were commanded to answer them by saying, `Wa `alaykum,' meaning, `and to you too', then our supplication against them shall be answered, rather than theirs against us.
Allah forbade the believers from imitating the disbelievers in tongue or deed. Allah said,
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُواْ وَلِلكَـفِرِينَ عَذَابٌ أَلِيمٌ
(O you who believe! Say not (to the Messenger ) Ra`ina but say Unzurna (make us understand) and hear. And for the disbelievers there is a painful torment) (2:104).
Also, Imam Ahmad narrated that Ibn `Umar said that the Messenger of Allah ﷺ said,
«بُعِثْتُ بَيْنَ يَدَيِ السَّاعَةِ بِالسَّيْفِ حَتَّى يُعْبَدَاللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَجُعِلَ رِزْقِي تَحْتَ ظِلِّ رُمْحِي، وَجُعِلَتِ الذِّلَّةُ وَالصَّغَارُ عَلَى مَنْ خَالَفَ أَمْرِي، وَمَنْ تَشَبَّهَ بِقَومٍ فَهُوَ مِنْهُم»
(I was sent with the sword just before the Last Hour, so that Allah is worshipped alone without partners. My sustenance was provided for me from under the shadow of my spear. Those who oppose my command were humiliated and made inferior, and whoever imitates a people, he is one of them.)
Abu Dawud narrated that the Prophet said,
«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُم»
(Whoever imitates a people is one of them.)
These Hadiths indicate, along with their threats and warnings, that we are not allowed to imitate the disbelievers in their statements, deeds, clothes, feasts, acts of worship, etc., whatever actions of the disbelievers that were not legislated for us.
Ad-Dahhak said that Ibn `Abbas commented on the Ayah,
لاَ تَقُولُواْ رَعِنَا
(Say not (to the Messenger ) Ra`ina) "They used to say to the Prophet , Ar`ina samak (which is an insult)." Ibn Abu Hatim said that it was reported that Abu Al-`Aliyah, Abu Malik, Ar-Rabi` bin Anas, `Atiyah Al-`Awfi and Qatadah said similarly. Further, Mujahid said, "`Do not say Ra`ina' means, `Do not dispute'." Mujahid said in another narration, "Do not say, `We hear from you, and you hear from us."' Also, `Ata' said, "Do not say,
رَعِنَا
(Ra`ina), which was a dialect that the Ansar used and which was forbidden from use by Allah."
Also, As-Suddi said, "Rifa`ah bin Zayd, a Jewish man from the tribe of Qaynuqa`, used to come to the Prophet and say to him, `Hear, Ghayr Musma'in (let you hear nothing).' The Muslims used to think that the Prophets are greeted and honored with this type of speech, and this is why some of them used to say, `Hear, let you hear nothing,' and so on, as mentioned in Surat An-Nisa." Thereafter, Allah forbade the believers from uttering the word Ra`ina." `Abdur-Rahman bin Zayd bin Aslam also said similarly.
The extreme Enmity that the Disbelievers and the People of the Book have against Muslims
Allah said next (2:105),
مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَـبِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ
(Neither those who disbelieve among the People of the Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters), like that there should be sent down unto you any good from your Lord).
Allah described the deep enmity that the disbelieving polytheists and People of the Scripture, whom Allah warned against imitating, have against the believers, so that Muslims should sever all friendship with them. Also, Allah mentioned what He granted the believers of the perfect Law that He legislated for their Prophet Muhammad . Allah said,
وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
(But Allah chooses for His mercy whom He wills. And Allah is the Owner of great bounty) (2:105).

(Neither those who disbelieve among the people of the Scripture) Ka'b Ibn al-Ashraf and his companions (nor the idolaters) the idolaters of Arabia: Abu Jahl and his companions (love that there should be sent down unto you) that Allah should send Gabriel unto your Prophet (any good thing) the good of prophethood, Islam and the Book (from your Lord. But Allah chooseth for His mercy) chooses for His religion, prophethood, Islam and the Book (whom He will) whoever deserves to be chosen, i.e. Muhammad (pbuh) (and Allah is of infinite mercy) His favour in giving Muhammad prophethood and Islam is great indeed.

Those disbelievers of the People of the Scripture and the idolaters from among the Arabs al-mushrikīna ‘idolaters’ is a supplement to ahl al-kitābi ‘People of the Scripture’ and the min ‘of’ is explicative do not wish that any good any Inspiration should be revealed to you from your Lord out of envy of you but God singles out for His mercy for the office of His Prophet whom He will; God is of bounty abounding.

The previous verse told us how the Jews behaved towards the Holy Prophet ﷺ ; the present verse speaks of their behaviour towards Muslims in general. Some of the Jews used to assure the Muslims of their sincerity towards them, and to pretend that they would very much have liked the Muslims to. have received from Allah religious doctrines and commandments superior to what they themselves had received, so that they too could accept them, but unfortunately Islam did not seem to be a better religion. The Holy Qur'an refutes their claim to be the well-wishers of the Muslims, and declares that the infidels, whether they be the Jews or the associators, are so jealous of Muslims that they can never like the idea of their receiving from Allah any kind of blessing whatsoever. Of course, this jealousy can do no harm to the Muslims, for Allah is Beneficent and All-Powerful, and can shower his special blessings on whomsoever He chooses.
These Jews used to make two claims -- firstly, that Judaism was a better religion than Islam; secondly, that they were the well-wishers of the Muslims. They could not establish the first of these claims on the basis of any valid argument, and it remained an empty assertion. Moreover, the difference between Islam and Judaism does not primarily depend on the question of one being better than the other. For, when something new comes to abrogate something older, the latter is automatically given up -- and Allah has sent Islam to abrogate all the earlier religions. The fact being so obvious, the Holy Qur'an says nothing in refutation of the first claim, and takes up only the second. The mushrikin مشرکین (associators) have been mentioned here along with the Jews for the sake of emphasis, and to point out that Jews cannot be the well-wishers of Muslims any more than mushrikin مشرکین can -- the two being alike in their hatred of Muslims.

The Muslims were told therefore to avoid ambiguous words, and to be quite clear in their speech; words with a derisive shade of meaning should be especially avoided. Furthermore, they were enjoined to pay close attention to what the Prophet said and to try to understand it on their own, without resorting to excessive questioning; receptiveness rather than obstinacy was to mark their attitude to his instructions. This was the way to gain faith, and it was the consolidation and strengthening of faith that was to be sought. The believers were also told not to be jealous of another person’s valuable possessions, for it was God Himself who had bestowed that particular blessing on His servant. God Himself decreed that the Prophet be the recipient of divine revelation. If one were earnest in seeking to learn from him, one could share in the blessing he received.