Al-Baqarah 2:7
Al-Baqarah 2:25
Al-Baqarah 2:29
Al-Baqarah 2:183
Al-Baqarah 2:220
Al-Baqarah 2:222
Al-Baqarah 2:223
Al-i-'Imran 3:3-4
Al-i-'Imran 3:7
Al-i-'Imran 3:28
Al-i-'Imran 3:84
Al-i-'Imran 3:178
An-Nisa' 4:3
An-Nisa' 4:16
An-Nisa' 4:48
An-Nisa' 4:51
An-Nisa' 4:59
Al-Maidah 5:5
Al-Araf 7:3
Al-Araf 7:26
Al-Araf 7:38
Al-Araf 7:46
Al-Araf 7:54
Al-Araf 7:73
Al-Anfal 8:1
Al-Anfal 8:19
Al-Anfal 8:48
At-Tawbah 9:5
At-Tawbah 9:20
Yusuf 12:4
Yusuf 12:6
Yusuf 12:52
Ar-Ra‘d 13:2
Ar-Ra‘d 13:16
Ar-Ra‘d 13:27
Al-Hijr 15:9
Al-Hijr 15:15
Al-Hijr 15:44
Al-Hijr 15:73
Al-Hijr 15:87
An-Nahl 16:8
An-Nahl 16:15
An-Nur 24:33
As-Saba 34:10
As-Saba 34:11
Az-Zumar 39:10
Az-Zumar 39:12
Az-Zumar 39:18
Az-Zumar 39:23
Al-Mu'min 40:7-8
Fussilat 41:9
Fussilat 41:11
Fussilat 41:33
Fussilat 41:34
Fussilat 41:51
Muhammad 47:2
Al-Fath 48:1
Ad-Dhariat 51:21
An-Najm 53:38
Ar-Rahman 55:33
Ar-Rahman 55:35
Al-Waqiah 56:75
Al-Mujadilah 58:11
Al-Mursalat 77:33
An-Naba 78:14
An-Naba 78:33
An-Naziat 79:1
Al-Inshiqaq 84:6
At-Tariq 86:1
At-Tariq 86:7
Al-Ghashiyah 88:17
Al-Balad 90:1
Al-Balad 90:13
Al-Adiyat 100:1-5
Al-Adiyat 100:6-8
Al-Adiyat 100:9-11
Al-Qaria'ah 101:9
Al-Asr
Al-Kauthar

4:51 Have you not considered those who have been given a portion of the Scripture, they believe in sorcery and in Tāghūt, and they say about those who disbelieved: “These are better guided in the way than those who believed”?

4:51 The phrase a portion of the scripture does not mean a part of the scripture, rather to time specific share of divine revelations suitable for that period of time. In this context it alludes to the scriptures of the Jews and the Christians, since these scriptures were not designed to address the needs of entire mankind in all periods of time. The term jibt primarily mean something that is worthless (Baydāwi, Qāmūs), enchantment (Mujāhid, Umar ibn al-Khattab, Qāmūs), idols (al-Jawhari, Zamaksharī), or all forms of soothsaying and divination. The word tāghūt means devil and the devilish diviners (cf. 2:256; 16:36; 36:60; 39:17). The word is derived from tāghā meaning ‘tyrannical’, ‘despotic’, ‘cruel’ etc. is variously explained and freely used to mean the evil or ungodly principles rather than a person. This term begins to occur in later Makkan Surah and used in many Madīnian sūrahs. Interestingly, Iblis is used only once in a Madīnian sūrah (2:34), whereas Shaitān in singular or plural forms are used more frequently in Makkan sūrahs. There appears to be a gradual shift from a personified Shāitan in Makkan sūrahs to tāghūt in Madīnian sūrahs to emphasize the ungodly principle or forces that caused ungodliness.

 
     

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