Transliteration:( Ataamuroonan naasa bilbirri wa tansawna anfusakum wa antum tatloonal Kitaab; afalaa ta'qiloon )
"Do you enjoin righteousness [85] upon (other) people and forget [86] yourselves while you recite the Scripture? Then will you not reason?"
This verse was revealed in response to the Jewish scholars who confirmed the truth of Islam and the Prophethood of Muhammad ﷺ when asked by their Muslim relatives. They acknowledged these truths based on what was clearly written in the Torah.
However, despite their affirmation, they themselves did not accept Islam. Allah questions their hypocrisy:
Why do you advise others to follow the truth, while you ignore it yourselves?
This rebuke exposes the moral contradiction between their words and actions.
Allah makes it clear that He dislikes preachers and scholars who fail to act upon their own advice. Such behavior reflects a lack of sincerity and integrity.
True preaching is not in words alone—it lies in action and personal example.
The best preacher is one whose conduct inspires others, whose life reflects the message, and whose very presence awakens God-consciousness in others.
This verse invites all scholars and believers to reflect deeply: Are we practicing what we preach? If not, where is our sincerity?
44. Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (Tawrah))! Have you then no sense
Allah said, “How is it, O People of the Book, that you command people to perform Al-Birr, which encompasses all types of righteousness, yet forget yourselves and do not heed what you call others to And you read Allah’s Book (the Tawrah) and know what it promises to those who do not fulfill Allah’s commandments.
(Have you then no sense) of what you are doing to yourselves, so that you might become aware of your slumber and restore your sight from blindness” `Abdur-Razzaq said that Ma`mar stated that Qatadah commented on Allah’s statement,
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves,) “The Children of Israel used to command people to obey Allah, fear Him and perform Al-Birr. Yet, they contradicted these orders, so Allah reminded them of this fact.” As-Suddi said similarly. Ibn Jurayj said that the Ayah:
(Enjoin you Al-Birr on the people) “Is about the People of the Book and the hypocrites. They used to command people to pray and fast. However, they did not practice what they commanded others. Allah reminded them of this behavior. So whoever commands people to do righteousness, let him be among the first of them to implement that command.” Also, Muhammad bin Ishaq narrated that Ibn `Abbas said that,
(And you forget yourselves,) means, “You forget to practice it yourselves,
(While you recite the Scripture (Tawrah)! Have you then no sense) You forbid the people from rejecting the prophethood and the covenant that you have mentioned with you in the Tawrah, while you yourselves have forgoten it, meaning that `you have forgotten the covenant that I made with you that you will accept My Messenger. You have breeched My covenant, and rejected what you know is in My Book.’ ”
Therefore, Allah admonished the Jews for this behavior and alerted them to the wrongs that they were perpetrating against themselves by ordering righteousness, yet refraining themselves from righteousness. We should state that Allah is not criticizing the People of the Book for ordering righteousness, because enjoining good is a part of righteousness and is an obligation for the scholars. However, the scholar is himself required to heed, and adhere to, what he invites others to. For instance, Prophet Shu`ayb said,
(I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent) (11:88).
Therefore, enjoining righteousness and performing righteousness are both required. Neither category is rendered not necessary by the practice of the other, according to the most correct view of the scholars among the Salaf (predecessors) and the Khalaf.
Imam Ahmad reported that Abu Wa’il said, “While I was riding behind Usamah, he was asked, `Why not advise `Uthman’ He said, `Do you think that if I advise him I should allow you to hear it I advise him in secret, and I will not start something that I would hate to be the first to start. I will not say to a man, `You are the best man,’ even if he was my leader, after what I heard from the Messenger of Allah .’ They said, `What did he say’ He said, `I heard him say,
(A man will be brought on the Day of Resurrection and thrown in the Fire. His intestines will fall out and he will continue circling pulling them behind him, just as the donkey goes around the pole. The people of the Fire will go to that man and ask him, `What happened to you Did you not used to command us to do righteous acts and forbid us from committing evil’ He will say, `Yes. I used to enjoin righteousness, but refrained from performing righteousness, and I used to forbid you to perform from evil while I myself did it.’).”’
This Hadith was also recorded by Al-Bukhari and Muslim. eAlso, Ibrahim An-Nakha`i said, “I hesitate in advising people because of three Ayat:
(Enjoin you Al-Birr on the people and you forget (to practise it) yourselves).
(O you who believe! Why do you say that which you do not do Most hateful it is to Allah that you say that which you do not do) (61:2-3).”
And Allah informed us that the Prophet Shu`ayb said,
(I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power. And my guidance cannot come except from Allah, in Him I trust and unto Him I repent) (11:88).
(2:44) Do you enjoin righteousness on people and forget your own selves even though you recite the Scripture? Have you no sense?
There is no commentary by Abul Maududi available for this verse.
[25]- Make exceptions of.
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