2. Surah Al Baqarah
The Quranic Text & Ali’s Version:
يَا
بَنِي إِسْرَائِيلَ
...
2: 40. O children of Israel!
... اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ...
call to mind the (special) favor which I bestowed upon you,
... وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ ﴿٤٠﴾
and fulfil your Covenant with Me as I fulfil My Covenant with you and fear none but Me.
C58. The appeal is made to Israel subjectively in terms of their own tradition.
You claim to be a favoured nation; have you forgotten My favours?
You claim a special Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of the land of bondage and giving you Canaan, the land "flowing with milk and honey" how have you fulfilled your part of the Covenant?
Do you fear for your national existence?
If you fear Me, nothing else will matter.
وَآمِنُواْ
بِمَا أَنزَلْتُ
مُصَدِّقاً
لِّمَا مَعَكُمْ
...
2: 41. And believe in what I reveal, confirming the revelation which is with you,
C59. You receive revelations before: now comes one confirming it: its first appeal should be to you: are you to be the first to reject it?
And reject it for what?
Allah's Signs are worth more than all your paltry considerations. And the standard of duty and righteousness is to be taken from Allah, and not from priests and customs.
... وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ...
and be not the first to reject faith therein,
... وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَناً قَلِيلاً وَإِيَّايَ فَاتَّقُونِ ﴿٤١﴾
nor sell My Signs for a small price: and fear Me, and Me alone.
وَلاَ
تَلْبِسُواْ
الْحَقَّ بِالْبَاطِلِ
وَتَكْتُمُواْ
الْحَقَّ وَأَنتُمْ
تَعْلَمُونَ
﴿٤٢﴾
2: 42. And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).
وَأَقِيمُواْ
الصَّلاَةَ
وَآتُواْ الزَّكَاةَ
وَارْكَعُواْ
مَعَ الرَّاكِعِينَ
﴿٤٣﴾
2: 43. And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship).
C60. The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran.
The chief feature of Jewish worship was and is the bowing of the head.
أَتَأْمُرُونَ
النَّاسَ بِالْبِرِّ
وَتَنسَوْنَ
أَنفُسَكُمْ
وَأَنتُمْ
تَتْلُونَ
الْكِتَابَ
...
2: 44. Do ye enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the Scripture?
... أَفَلاَ تَعْقِلُونَ ﴿٤٤﴾
Will ye not understand?
وَاسْتَعِينُواْ
بِالصَّبْرِ
وَالصَّلاَةِ...
2: 45. Nay, seek (Allah's) help with patient perseverance and prayer:
C61. The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word.
It implies;
1. patience in the sense of being thorough, not hasty;
2. patient perseverance, constancy, steadfastness, firmness of purpose;
3. systematic as opposed to spasmodic or chance action;
4. a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness.
... وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ ﴿٤٥﴾
it is indeed hard, except to those who bring a lowly spirit.
الَّذِينَ
يَظُنُّونَ
أَنَّهُم مُّلاَقُو
رَبِّهِمْ
وَأَنَّهُمْ
إِلَيْهِ رَاجِعُونَ
﴿٤٦﴾
2: 46. Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.
يَا
بَنِي إِسْرَائِيلَ
...
2: 47. O children of Israel!
... اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ ...
call to mind the (special) favor which I bestowed upon You,
C62. These words are recapitulated from 2:40, which introduced a general account of Allah's favours to Israel; now we are introduced to a particular account of incidents in Israel's history.
Each incident is introduced by the Arabic word "Iah", which is indicated in the translation by "Remember".
... وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ ﴿٤٧﴾
and that I preferred you to all others (for My message).
وَاتَّقُواْ
يَوْماً لاَّ
تَجْزِي نَفْسٌ
عَن نَّفْسٍ
شَيْئاً...
2: 48. Then guard yourselves against a day when one soul shall not avail another
... وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ ...
nor shall intercession be accepted for her,
... وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ ...
nor shall compensation be taken from her,
... وَلاَ هُمْ يُنصَرُونَ ﴿٤٨﴾
nor shall anyone be helped (from outside).
C63. Before passing to particular incidents, the conclusions is stated.
Be on your guard; do not think that special favours exempt you from the personal responsibility of each soul.
وَإِذْ
نَجَّيْنَاكُم
مِّنْ آلِ فِرْعَوْنَ
...
2: 49. And remember, We delivered you from the people of Pharaoh:
... يَسُومُونَكُمْ سُوَءَ الْعَذَابِ...
they set you hard tasks and punishments,
... يُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ ...
slaughtered your sons and let your womenfolk live;
C64. The bondage of Egypt was indeed a tremendous trial. Even the Egyptians' wish to spare the lives of Israel's females when the males were slaughtered, added to the bitterness of Israel. Their hatred was cruel, but their "love" was still more cruel.
About the hard tasks, see Exod, 1:14:
"They made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; all their service, wherein they made them serve, was with rigour."
Pharaoh's taskmasters gave no straw, yet ordered the Israelites to make bricks without straw: Exod. 5:5-19.
Pharaoh's decree was:
"Every son that is born ye shall cast into the river, and every daughter ye shall save alive": Exod. 1:22.
It was in consequence of this decree that Moses was hidden three months after he was born, and when he could be hidden no longer, he was put into an ark of bulrushes and cast into the Nile, where he was found by Pharaoh's daughter and wife (28:9), and adopted into the family: Exod. 2:2-10.
Cf. 20:37-40.
Thus Moses was brought up by the enemies of his people. He was chosen by Allah to deliver his people, and Allah's wisdom made the learning and experience and even cruelties of the Egyptian enemies themselves to contribute to the salvation of his people.
... وَفِي ذَلِكُم بَلاء مِّن رَّبِّكُمْ عَظِيمٌ ﴿٤٩﴾
therein was a tremendous trial from your Lord.
وَإِذْ
فَرَقْنَا
بِكُمُ الْبَحْرَ
فَأَنجَيْنَاكُمْ
وَأَغْرَقْنَا
آلَ فِرْعَوْنَ...
2: 50. And remember We divided the sea for you and saved you and drowned Pharaoh's people
... وَأَنتُمْ تَنظُرُونَ ﴿٥٠﴾
within your very sight.
C65. When the Israelites at last escaped from Egypt, they were pursued by Pharaoh and his host. By a miracle the Israelites crossed the Red Sea, but the host of Pharaoh was drowned: Exod. 14:5-31.
وَإِذْ
وَاعَدْنَا
مُوسَى أَرْبَعِينَ
لَيْلَةً ...
2: 51. And remember We appointed forty nights for Moses,
C66. This was after the Ten Commandments and the Laws and Ordinances had been given on Mount Sinai:
Moses was asked up into the Mount, and he was there forty days and forty nights: Exod. 24:18.
But the people got impatient of the delay, made a calf of melted gold, and offered worship and sacrifice to it: Exod. 32:1-8.
... ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ...
and in his absence you took the calf (for worship),
... وَأَنتُمْ ظَالِمُونَ ﴿٥١﴾
and ye did grievous wrong.
ثُمَّ
عَفَوْنَا
عَنكُمِ مِّن
بَعْدِ ...
2: 52. Even then We did forgive you;
C67. Moses prayed for his people, and Allah forgave them. This is the language of the Quran.
The Old Testament version is rougher:
"The Lord repented of the evil which He thought to do unto His people": Exod. 32:14.
The Muslim position has always been that the Jewish (and Christian) scriptures as they stand cannot be traced direct to Moses or Jesus, but are later compilations. Modern scholarship and Higher Criticism has left no doubt on the subject. But the stories in these traditional books may be used in an appeal to those who use them: only they should be spiritualized, as they are here, and especially in 2:54 below.
... ذَلِكَ لَعَلَّكُمْ تَشْكُرُونَ ﴿٥٢﴾
there was a chance for you to be grateful.
وَإِذْ
آتَيْنَا مُوسَى
الْكِتَابَ
وَالْفُرْقَانَ
...
2: 53. And remember We gave Moses the Scripture and the criterion (between right and wrong),
C68. Allah's revelation, the expression of Allah's Will, is the true standard of right and wrong. It may be in a Book or in Allah's dealings in history. All these may be called His Signs or Miracles.
In this passage some commentators take the Scripture and the Criterion (Furqan) to be identical.
Others take them to be two distinct things:
- Scripture being the written Book and
- the Criterion being other Signs.
I agree with the latter view.
The word Furqan also occurs in 21:48 in connection with Moses and Aaron and in the first verse of Surah 25, as well as in its title, in connection with Muhammad.
As Aaron received no Book, Furqan must mean the other Signs.
Mustafa had both the Book and the other Signs: perhaps here too we take the other Signs as supplementing the Book.
Cf. Words worth's "Arbiter undisturbed of right and wrong." (Prelude, Book 4)
... لَعَلَّكُمْ تَهْتَدُونَ ﴿٥٣﴾
there was a chance for you to be guided aright.
وَإِذْ
قَالَ مُوسَى
لِقَوْمِهِ
...
2: 54. And remember Moses said to his people:
... يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ...
"O my people! Ye have indeed wronged yourselves by your worship of the calf,
... فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ...
so turn (in repentance) to your Maker, and slay yourselves (the wrongdoers);
C69. Moses' speech may be construed literally, as translated, in which case it reproduces Exod. 32:27-28 but in a much softened form, for the Old Testament says:
"Go in and out from gate to gate throughout the camp, and slay every man his brother and every man his companion, and every man his neighbor... and there fell of the people that day 3,000 men." (R).
... ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ ...
that will be better for you in the sight of your Maker."
the word here translated Maker (Bari) has also in it a touch of the root-meaning of "liberator"-an apt word as referring to the Israelites, who had just been liberated from bondage in Egypt.
... فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ ﴿٥٤﴾
Then He turned toward you (in forgiveness);
for He is Oft-returning, Most Merciful.
وَإِذْ
قُلْتُمْ ...
2: 55. And remember ye said:
C70. We have hitherto had instances from the Jewish traditional Tawrah (or Pentateuch). Now we have some instances from Jewish traditions in the Talmud, or body of exposition in the Jewish theological schools.
They are based on the Jewish scriptures, but add many marvelous details and homilies.
As to seeing Allah, we have in Exod. 33:20:
"And He said "Thou canst not see My face: for there shall no man see Me and live."
The punishment for insisting on seeing Allah was therefore death; but those who rejected faith were forgiven, and yet they were ungrateful.
... يَا مُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً...
"O Moses! we shall never believe in thee until we see Allah manifestly,"
... فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ ﴿٥٥﴾
but ye were dazed with thunder and lightning even as ye looked on.
ثُمَّ
بَعَثْنَاكُم
مِّن بَعْدِ
مَوْتِكُمْ
لَعَلَّكُمْ
تَشْكُرُونَ
﴿٥٦﴾
2: 56. Then We raised you up after your death; ye had the chance to be grateful.
وَظَلَّلْنَا
عَلَيْكُمُ
الْغَمَامَ
وَأَنزَلْنَا
عَلَيْكُمُ
الْمَنَّ
وَالسَّلْوَى...
2: 57. And We gave you the shade of clouds and sent down to you manna and quails,
C71. Manna: Hebrew, Manhu: Arabic Mahuwa? -
What is it?
In Exod. 16:14 it is described as
"a small round thing as small as the hoar frost on the ground."
It usually rotted if left over till next day; it melted in the hot sun; the amount necessary for each man was about an Omer, a Hebrew measure of capacity equal to about 2 quarts. This is the Hebrew account, probably distorted by traditional exaggeration.
The actual Manna found to this day in the Sinai region is a gummy saccharine secretion found on a species of Tamarisk. It is produced by the puncture of a species of insect like the cochineal, just as lac is produced by the puncture of the lac insect on certain trees in India.
As to quails, large flights of them are driven by winds in the Eastern Mediterranean in certain seasons of the year, as was witnessed during the Great War of 1914-1918. (R).
... كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ...
saying: "Eat of the good things We have provided for you;"
... وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ ﴿٥٧﴾
(but they rebelled); to Us they did no harm, but they harmed their own souls.
وَإِذْ
قُلْنَا ادْخُلُواْ
هَـذِهِ الْقَرْيَةَ
...
2: 58. And remember We said:
"Enter this town,
C72. This probably refers to Shittim.
It was the "town of acacias," just east of the Jordan, where the Israelites were guilty of debauchery and the worship of and sacrifice to false gods (Num. 25:1-2, also 8-9); a terrible punishment ensued, including the plague of which 24,000 died.
The word which the transgressors changed may have been a pass-word. In the Arabic text it is "Hittatun" which implies humility and a prayer of forgiveness, a fitting emblem to distinguish them from their enemies.
From this particular incident a more general lesson may be drawn;
- in the hour of triumph we are to behave humbly as in Allah's sight, and our conduct should be exemplary according to Allah's word; otherwise our arrogance will draw its own punishment.
These verses 58-59, may be compared with 7:161-162. There are two verbal differences.
Here (2:58) we have "enter the town" and in 7:161 we have "dwell in this town."
Again in 2:2:59 here we have "infringed (Our command)," and in 7:162, we have "transgressed."
The verbal differences make no difference to the sense.
... فَكُلُواْ مِنْهَا حَيْثُ شِئْتُمْ رَغَداً...
and eat of the plenty therein as ye wish;
... وَادْخُلُواْ الْبَابَ سُجَّداً وَقُولُواْ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ...
but enter the gate with humility, in posture and in words, and We shall forgive you your faults
... وَسَنَزِيدُ الْمُحْسِنِينَ ﴿٥٨﴾
and increase (the portion of) those who do good."
فَبَدَّلَ
الَّذِينَ
ظَلَمُواْ
قَوْلاً غَيْرَ
الَّذِي قِيلَ
لَهُمْ...
2: 59. But the transgressors changed the word from that which had been given them;
... فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ ﴿٥٩﴾
so We sent on the transgressors a plague from heaven, for that they infringed (our command) repeatedly.
وَإِذِ
اسْتَسْقَى
مُوسَى لِقَوْمِهِ
...
2: 60. And remember Moses prayed for water for his people;
... فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ...
We said: "Strike the rock with thy staff."
... فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً ...
Then gushed forth therefrom twelve springs.
... قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ...
Each group knew its own place for water.
C73. Here we have a reference to the tribal organization of the Jews, which played a great part in their forty years' march through the Arabian deserts (Num. 1 and 2) and their subsequent settlement in the land of Canaan (Josh 13 and 14).
The twelve tribes were derived from the sons of Jacob, whose name was changed to Israel (soldier of Allah) after he had wrestled, says Jewish tradition, with Allah (Genesis 32:28).
Israel had twelve sons (Gen. 35:22-26), including Levi and Joseph. The descendants of these twelve sons were the "Children of Israel."
Levi's family got the priesthood and the care of the Tabernacle; they were exempted from military duties for which the census was taken (Num. 1:47-53), and therefore from the distribution of Land in Canaan (Josh. 14:3); they were distributed among all the Tribes, and were really a privileged caste and not numbered among the Tribes;
Moses and Aaron belonged to the house of Levi. On the other hand Joseph, on account of the high position to which he rose in Egypt as the Pharaoh's minister, was the progenitor of two tribes, one in the name of each of his two sons Ephraim and Manasseh. Thus there were twelve Tribes in all, as Levi was cut out and Joseph represented two tribes.
Their having fixed stations and watering places in camp and fixed territorial areas later in the Promised Land prevented confusion and mutual jealousies and is pointed to as an evidence of the Providence of Allah acting through His prophet Moses. Cf. also 7:160.
The gushing of twelve springs from a rock evidently refers to a local tradition well known to Jews and Arabs in Al Mustafa’s time. Near Horeb close to Mount Sinai, where the Law was given to Moses, is a huge mass of red granite, twelve-feet high and about fifty feet in circumference, where European travelers (e.g. Breydenbach in the 15th Century after Christ saw abundant springs of water twelve in number (see Sale’s notes on this passage). It existed in Al Mustafa’s time and may still exist to the present day. For anything we know to the contrary. The Jewish tradition would be based on Exod, 17:6:
Thou shalt smite the rock, and there shall come water out of it that the people may drink.
The story is used as a parable, as is clear from the latter part of the verse. In the desolation and among the rocks of this life people grumble. But they will not be left starving or thirsts of spiritual life. Allah's Messenger can provide abundant spiritual sustenance even from such unpromising things as the hard rocks of life. And all the nations can be grouped round it, each different, yet each in perfect order and discipline.
We are to use with gratitude all spiritual food and drink provided by Allah, and He sometimes provides from unexpected places. We must restrain ourselves from mischief, pride and every kind of evil, for our higher life is based on our probation on this very earth.
... كُلُواْ وَاشْرَبُواْ مِن رِّزْقِ اللَّهِ وَلاَ تَعْثَوْاْ فِي الأَرْضِ مُفْسِدِينَ ﴿٦٠﴾
So eat and drink of the sustenance provided by Allah and do no evil nor mischief on the (face of the) earth.
وَإِذْ
قُلْتُمْ ...
2: 61. And remember ye said:
... يَا مُوسَى لَن نَّصْبِرَ عَلَىَ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ...
"O Moses!
we cannot endure one kind of food (always); so beseech thy Lord for us
... يُخْرِجْ لَنَا مِمَّا تُنبِتُ الأَرْضُ مِن بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا...
to produce for us of what the earth groweth, its pot-herbs, and cucumbers, its garlic, lentils, and onions."
... قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ ...
He said:
"Will ye exchange the better for the worse?
... اهْبِطُواْ مِصْراً فَإِنَّ لَكُم مَّا سَأَلْتُمْ ...
Go ye down to any town, and ye shall find what ye want!"
C74. The declension of the word Misr in the Arabic text here shows that it is treated as a common noun meaning any town, but this is not conclusive, and the reference may be to the Egypt of Pharaoh.
The Tanwin expressing indefiniteness may mean "any Egypt", i.e., any country as fertile as Egypt. There is here a subtle reminiscence as well as a severe reproach.
The rebellious children of Israel murmured at the sameness of the food they got in the desert. They were evidently hankering after the delicacies of the Egypt which they had left, although they should have known that the only thing certain for them in Egypt was their bondage and harsh treatment.
Moses' reproach to them was twofold:
1. Such variety of foods you can get in any town;
would you, for their sake, sell your freedom?
Is not freedom better than delicate food?
2. In front is the rich Promised Land, which you are reluctant to march to; behind is Egypt, the land of bondage.
Which is better?
Would you exchange the better for the worse?
... وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآؤُوْاْ بِغَضَبٍ مِّنَ اللَّهِ ...
They were covered with humiliation and misery; they drew on themselves the wrath of Allah.
C75. From here the argument becomes more general.
They got the Promised Land. But they continued to rebel against Allah. And their humiliation and misery became a national disaster. They were carried in captivity to Assyria. They were restored under the Persians, but still remained under the Persian yoke, and they were under the yoke of the Greeks, the Romans, and Arabs. They were scattered all over the earth, and have been a wandering people ever since, because they rejected faith, slew Allah's messengers and went on transgressing.
The slaying of the Prophets begins with the murder of Abel, who was in the ancestry of Israel. The elder sons of Jacob attempted the murder of Joseph when they dropped him into the well, and if he was afterwards rescued by strangers, their blood guilt was none the less. In later history they attempted to slay Jesus, in as much as they got the Roman Governor to crucify one in his likeness, and they attempted to take the life of Mustafa.
But the moral goes wider than the Children of Israel. It applies to all nations and all individuals. If they are stiffed-necked, if they set a greater value on perishable goods than on freedom and eternal salvation, if they break the law of Allah and resist His grace, their portion must be humiliation and misery in the spiritual world and probably even on this earth if a long view is taken.
... ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ...
This because they went on rejecting the signs of Allah and slaying His messengers without just cause.
... ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ ﴿٦١﴾
This because they rebelled and went on transgressing.
إِنَّ
الَّذِينَ
آمَنُواْ وَالَّذِينَ
هَادُواْ
وَالنَّصَارَى
وَالصَّابِئِينَ
...
2: 62. Those who believe (in the Qur'án) and those who follow the Jewish (Scriptures), and the Christians and the Sabians,
C76. Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra.
In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John.
They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water. Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and Light as in Zoroastrianism. They use the name Yardan (Jordan) for any river. They live in peace and harmony among their Muslim neighbors. They resemble the Sabi'un mentioned in the Quran but are not probably identical with them.
The pseudo-Sabians of Harran, who attracted the attention of Khalifah Ma'mun al Rashid in 830 A.C. by their long hair and peculiar dress probably adopted the name as it was mentioned in the Quran, in order to claim the privileges of the People of the Book. They were Syrian Star-worshippers with Hellenistic tendencies, like the Jews contemporary with Jesus.
There was another people called the Sabaens, who played an important part in the history of early Arabia, and are known through their inscriptions in an alphabet allied to the Phoenician and Babylonian. They had a flourishing kingdom in the Yemen tract in South Arabia about 800-700 B.C., though their origin may have been in North Arabia. They worshipped the planets and stars (Moon, Sun, Venus). Probably the Queen of Sheba is connected with them. They succumbed to Abyssinia about 350 A.C. and to Persia about 579 A.C. Their capital was near San'a. They had beautiful stone buildings, in which the pointed arch is noticeable.
(See Encyclopedia Britannica, on Sabaeans). (R).
... مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ...
and who believe in Allah and the last day, and work righteousness, shall have their reward with their Lord;
... وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ ﴿٦٢﴾
on them shall be no fear, nor shall they grieve.
C77. CF. 2:38, where the same phrase occurs. And it recurs again and again afterwards.
The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people. The Jews claimed this for themselves, and the Christians in their own origin were a sect of the Jews.
Even the modern organized Christian churches, though they have been, consciously or unconsciously, influenced by the Time-spirit, including the historical fact of Islam, yet cling to the idea of Vicarious Atonement, which means that all who do not believe in it or who lived previously to the death of Christ are at a disadvantage spiritually before the Throne of Allah.
The attitude of Islam is entirely different. Islam existed before the preaching of Muhammad on this earth: the Quran expressly calls Abraham a Muslim (3:67). Its teaching (submission to Allah's will) has been and will be the teaching of Religion for all time and for all peoples.
وَإِذْ
أَخَذْنَا
مِيثَاقَكُمْ
وَرَفَعْنَا
فَوْقَكُمُ
الطُّورَ ...
2: 63. And remember We took your Covenant and We raised above you (the towering height) of Mount (Sinai)
C78. The Mountain of Sinai (Tur al Sinin) a prominent mountain in the Arabian desert, in the peninsula between the two arms of the Red Sea.
Here the Ten Commandments and the Law were given to Moses. Hence it is now called the Mountain of Moses (Jabal Musa).
The Israelites encamped at the foot of it for nearly a year. The Covenant was taken from them under many portents (Exod. 19:5,8,16,18), which are described in Jewish tradition in great detail.
Under thunder and lightening the mountain must indeed have appeared an awe-inspiring sight above to the Camp at its foot. And the people solemnly entered into the Covenant: all the people answered together and said, "All that the Lord hath spoken we will do."
... خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ﴿٦٣﴾
(saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein, perchance ye may fear Allah."
ثُمَّ
تَوَلَّيْتُم
مِّن بَعْدِ
ذَلِكَ...
2: 64. But ye turned back thereafter,
... فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ ﴿٦٤﴾
had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost.
وَلَقَدْ
عَلِمْتُمُ
الَّذِينَ
اعْتَدَواْ
مِنكُمْ فِي
السَّبْتِ ...
2: 65. And well ye knew those amongst you who transgressed in the matter of the Sabbath;
... فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَاسِئِينَ ﴿٦٥﴾
We said to them: "Be ye apes, despised and rejected."
C79. The punishment for breach of the Sabbath under the Mosaic law was death.
"Every one that defieth it (the Sabbath) shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." (Exod. 31:14).
There must have been a Jewish tradition about a whole fishing community in a seaside town, which persisted in breaking the Sabbath and were turned into apes;
Cf. 7:163-166.
فَجَعَلْنَاهَا
نَكَالاً لِّمَا
بَيْنَ يَدَيْهَا
وَمَا خَلْفَهَا
وَمَوْعِظَةً
لِّلْمُتَّقِينَ
﴿٦٦﴾
2: 66. So We made it an example to their own time, and to their posterity, and a lesson to those who fear Allah.
وَإِذْ
قَالَ مُوسَى
لِقَوْمِهِ
إِنَّ اللّهَ
يَأْمُرُكُمْ
أَنْ تَذْبَحُواْ
بَقَرَةً ...
2: 67. And remember Moses said to his people: "Allah commands that ye sacrifice a heifer."
C80. This story or parable of the heifer in 2:67-71 should be read with the parable of the dead man brought to life in 2:72-73.
The stories were accepted in Jewish traditions, which are themselves based on certain sacrificial directions in the Old Testament. The heifer story of Jewish tradition is based on Num. 19:1-10, in which Moses and Aaron ordered the Israelites to sacrifice a red heifer without spot or blemish; her body was to be burnt and the ashes were to be kept for the purification of the congregation from sin.
The parable of the dead man we shall refer to later.
The lesson of the heifer parable is plain. Moses announced the sacrifice to the Israelites, and they treated it as jest. When Moses continued solemnly to ask for the sacrifice, they put him off on one pretext and another, asking a number of questions which they could have answered themselves if they had listened to Moses' directions.
Their questions were carping criticisms rather than the result of a desire for information. It was a mere thin presence that they were genuinely seeking for guidance. When at last they were driven into a corner, they made the sacrifice, but the will was wanting, which would have made the sacrifice efficacious for purification from sin.
The real reason for their prevarications was their guilty conscience, as we see in the parable of the dead man (2:72-73).
... قَالُواْ أَتَتَّخِذُنَا هُزُواً...
They said: "Makest thou a laughing-stock of us?"
... قَالَ أَعُوذُ بِاللّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ ﴿٦٧﴾
He said: "Allah save me from being an ignorant (fool)!"
قَالُواْ
ادْعُ لَنَا
رَبَّكَ يُبَيِّن
لّنَا مَا هِيَ
...
2: 68. They said: "Beseech on our behalf thy Lord to make plain to us what (heifer) it is!
... قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ...
He said: "He says: The heifer should be neither too old nor too young, but of middling age;
... فَافْعَلُواْ مَا تُؤْمَرونَ ﴿٦٨﴾
now do what ye are commanded!
قَالُواْ
ادْعُ لَنَا
رَبَّكَ يُبَيِّن
لَّنَا مَا
لَوْنُهَا...
2: 69. They said: "Beseech on our behalf thy Lord to make plain to us her color."
... قَالَ إِنَّهُ يَقُولُ إِنّهَا بَقَرَةٌ صَفْرَاء فَاقِـعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ ﴿٦٩﴾
He said: "He says, a fawn-colored heifer, pure and rich in tone, the admiration of beholders!"
قَالُواْ
ادْعُ لَنَا
رَبَّكَ يُبَيِّن
لَّنَا مَا هِيَ
إِنَّ البَقَرَ
تَشَابَهَ
عَلَيْنَا...
2: 70. They said, "Beseech on our behalf thy Lord to make plain to us what she is, to us are all heifers alike;
... وَإِنَّآ إِن شَاء اللَّهُ لَمُهْتَدُونَ ﴿٧٠﴾
we wish indeed for guidance, if Allah wills."
قَالَ
إِنَّهُ يَقُولُ
إِنَّهَا بَقَرَةٌ
لاَّ ذَلُولٌ
تُثِيرُ الأَرْضَ
وَلاَ تَسْقِي
الْحَرْثَ...
2: 71. He said: "He says, a heifer not trained to till the soil or water the fields;
... مُسَلَّمَةٌ لاَّ شِيَةَ فِيهَا...
sound and without blemish."
... قَالُواْ الآنَ جِئْتَ بِالْحَقِّ ...
They said: "Now hast thou brought the truth."
... فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ ﴿٧١﴾
Then they offered her in sacrifice, but not with goodwill.
وَإِذْ
قَتَلْتُمْ
نَفْساً فَادَّارَأْتُمْ
فِيهَا ...
2: 72. Remember ye slew a man and fell into a dispute among yourselves as to the crime,
C81. In Deut. 21:1-9 it is ordained that if the body of a slain man be found in field and the slayer is not known, a heifer shall be beheaded, and the elders of the city next to the slain man's domicile shall wash their hands over the heifer and say that they neither did the deed nor saw it done, thus clearing themselves from the blood-guilt.
The Jewish story based on this was that in a certain case of this kind, every one tried to clear himself of guilt and lay the blame at the door of others. In the first place they tried to prevaricate and prevent a heifer being slain as in the last parable. When she was slain, Allah by a miracle disclosed the real person. A portion of the sacrificed heifer was ordered to be placed on the corpse, which came to life and disclosed the whole story of the crime.
The lesson of this parable is that men may try to hide their crimes individually or collectively, but Allah will bring them to light in unexpected ways.
Applying this further to Jewish national history, the argument is developed in the following verses that the Children of Israel played fast and loose which their rites and tradition, but they could thus evade the consequences of their own sin.
... وَاللّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ ﴿٧٢﴾
but Allah was to bring forth what ye did hide.
فَقُلْنَا
اضْرِبُوهُ
بِبَعْضِهَا...
2: 73. So We said: "Strike the (body) with a piece of the (heifer)."
... كَذَلِكَ يُحْيِي اللّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ ﴿٧٣﴾
Thus Allah bringeth the dead to life and showeth you His Signs, perchance ye may understand.
ثُمَّ
قَسَتْ قُلُوبُكُم
مِّن بَعْدِ
ذَلِكَ فَهِيَ
كَالْحِجَارَةِ
أَوْ أَشَدُّ
قَسْوَةً...
2: 74. Thenceforth were your hearts hardened; they became like a rock and even worse in hardness.
... وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَارُ...
For among rocks there are some from which rivers gush forth;
... وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاء...
others there are which when split asunder send forth water;
... وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللّهِ...
and others which sink for fear of Allah.
... وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ﴿٧٤﴾
And Allah is not unmindful of what ye do.
C82. The sinner's heart gets harder and harder. It is even harder than rocks, of which a beautiful poetical allegory is placed before us.
In nature we think there is nothing harder than rocks. But there are rocks that weep voluntarily, like repentant hearts that come to Allah of their own accord; such are the rocks from which rivers and springs flow spontaneously, sometimes in small trickles, sometimes in big volumes.
Then there are rocks which have to be split or dug into or blown up with dynamite, and underneath we find abundant waters, as in wells beneath rocky soil. Such are the hearts of a less degree of fineness, which yet melt into tears when some great blow or calamity calls the mind to higher things. (R).
أَفَتَطْمَعُونَ
أَن يُؤْمِنُواْ
لَكُمْ وَقَدْ
كَانَ فَرِيقٌ
مِّنْهُمْ
يَسْمَعُونَ
كَلاَمَ اللّهِ...
2: 75. Can ye (O ye men of Faith) entertain the hope that they will believe in you?
Seeing that a party of them heard the word of Allah,
... ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ ﴿٧٥﴾
and perverted it knowingly after they understood it.
وَإِذَا
لَقُواْ الَّذِينَ
آمَنُواْ قَالُواْ
آمَنَّا...
2: 76. Behold! when they meet the men of Faith, they say: "We believe,"
C83. The immediate argument applies to the Jews of Madinah, but the more general argument applies to the people of Faith and the people without Faith, as we shall see below.
If the Muslims of Madinah ever entertained the hope that the Jews in their city would as a body welcome Muhammad Mustafa as the Prophet prophesied in their own books, they were mistaken. In Deut. 18:18, they read:
"I will raise them up a Prophet from among their brethren, like unto thee." (i.e., like unto Moses) which was interpreted by some of their doctors as referring to Muhammad, and they came into Islam.
The Arabs are a kindred branch of the Semitic family, and are correctly described in relation to the Jews as "their brethren"; and there is no question that there was not another Prophet" like unto Moses" until Muhammad came; in fact the PostScript of Deuteronomy, which was written many centuries after Moses, says:
"There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face."
But the Jews as a body were jealous of Muhammad, and played a double part. When the Muslim community began to grow stronger they pretended to be of them, but really tried to keep back any knowledge of their own Scriptures from them, lest they should be beaten by their own arguments.
The more general interpretation holds good in all ages. Faith and Unfaith are pitted against each other.
Faith has to struggle against power, position, organization, and privilege. When in gains ground, Unfaith comes forward insincerely and claims fellowship. But in its own mind it is jealous of armory of science, and knowledge which Faith brings into the service of Allah. But Allah knows all, and if the people of Faith will only seek knowledge sincerely wherever they can find it-even as far afield as China, as Muhammad said, they can defeat Unfaith on its own ground.
[Even though the directive that Muslims should derive knowledge regardless of its location is an acceptable proposition from the Islamic viewpoint, the tradition to which the author refers here is not authentic. (Eds).].
... وَإِذَا خَلاَ بَعْضُهُمْ إِلَىَ بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللّهُ عَلَيْكُمْ...
but when they meet each other in private, they say: "Shall you tell them what Allah hath revealed to you,
... لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ أَفَلاَ تَعْقِلُونَ ﴿٧٦﴾
that they may engage you in argument about it before your Lord?" Do ye not understand (their aim)?
أَوَلاَ
يَعْلَمُونَ
أَنَّ اللّهَ
يَعْلَمُ مَا
يُسِرُّونَ
وَمَا يُعْلِنُونَ
﴿٧٧﴾
2: 77. Know they not that Allah knoweth what they conceal and what they reveal?
وَمِنْهُمْ
أُمِّيُّونَ
...
2: 78. And there are among them illiterates,
C84. The argument of 2:76 is continued. The Jews wanted to keep back knowledge, but what knowledge had they?
Many of them, even if they could read, were no better than illiterates, for they knew not their own true Scriptures, but read into them what they wanted, or at best their own conjectures.
They planned off their own writings for the Message of Allah. Perhaps it brought them profit for the time being; but it was a miserable profit if they "gained the whole world and lost their own souls" (Matt. 16:26).
"Writing with their own hands" means inventing books themselves, which had no divine authority.
... لاَ يَعْلَمُونَ الْكِتَابَ إِلاَّ أَمَانِيَّ ...
who know not the Book but (see therein their own) desires,
... وَإِنْ هُمْ إِلاَّ يَظُنُّونَ ﴿٧٨﴾
and they do nothing but conjecture.
فَوَيْلٌ
لِّلَّذِينَ
يَكْتُبُونَ
الْكِتَابَ
بِأَيْدِيهِمْ...
2: 79. Then woe to those who write the Book with their own hands
... ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً ...
and then say: "This is from Allah," to traffic with it for a miserable price!
فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ ﴿٧٩﴾
Woe to them for what their hands do write, and for the gain they make thereby.
وَقَالُواْ
لَن تَمَسَّنَا
النَّارُ إِلاَّ
أَيَّاماً
مَّعْدُودَةً
...
2: 80. And they say: "The fire shall not touch us but for a few numbered days;"
C85. The Jews in their arrogance might say:
Whatever the terror of Hell may be for other people, our sins will be forgiven, because we are the children of Abraham; at worst, we shall suffer a short definite punishment and then be restored to the "bosom of Abraham".
This bubble is pricked here.
Read this verse with 2:81-82.
The general application is also clear. If Unfaith claims some special prerogative, such as race, "civilization," political power, historical experience, and so on, these will not avail in Allah's sight. His promise is sure, but His promise is for those who seek Allah in Faith, and show it in their conduct.
... قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ ...
Say: "Have ye taken a promise from Allah for He never breaks His promise?
... أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ ﴿٨٠﴾
Or is it that ye say of Allah what ye do not know?"
بَلَى
مَن كَسَبَ
سَيِّئَةً
وَأَحَاطَتْ
بِهِ خَطِيـئَتُهُ
فَأُوْلَـئِكَ
أَصْحَابُ
النَّارِ ...
2: 81. Nay, those who seek gain in Evil, and are girt round by their sins, they are Companions of the Fire,
C86. This is many degrees worse than merely falling into evil: it is going out to "earn evil" as the Arabic text has it, i.e., to seek gain in evil.
Such a perverse attitude means that the moral and spiritual fortress erected around us by the Grace of Allah is voluntarily surrendered by us and demolished by Evil, which erects its own fortress, so that access to Good may be more and more difficult.
... هُمْ فِيهَا خَالِدُونَ ﴿٨١﴾
therein shall they abide (for ever).
وَالَّذِينَ
آمَنُواْ وَعَمِلُواْ
الصَّالِحَاتِ
أُولَـئِكَ
أَصْحَابُ
الْجَنَّةِ
...
2: 82. But those who have faith and work righteousness, they are Companions of the Garden,
... هُمْ فِيهَا خَالِدُونَ ﴿٨٢﴾
therein shall they abide (for ever).
وَإِذْ
أَخَذْنَا
مِيثَاقَ بَنِي
إِسْرَائِيلَ
لاَ تَعْبُدُونَ
إِلاَّ اللّهَ...
2: 83. And remember We took a Covenant from the children of Israel (to this effect): worship none but Allah;
C87. So far from the Covenant being of the kind you suggest in 2:80 the real Covenant is about the moral law, which is set out in 2:83.
This moral law is universal and if you break it no privileges will lighten your punishment or help you in any way (2:86).
"Speak fair to the people" not only means outward courtesy from the leaders to the meanest among the people, but the protection of the people from being exploited, deceived, defrauded, or doped with things to lull their intelligence.
... وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ...
treat with kindness your parents and kindred, and orphans and those in need;
... وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...
speak fair to the people; be steadfast in prayer; and practice regular charity.
... ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ ﴿٨٣﴾
Then did ye turn back, except a few among you, and ye backslide (even now).
وَإِذْ
أَخَذْنَا
مِيثَاقَكُمْ
لاَ تَسْفِكُونَ
دِمَاءكُمْ
وَلاَ تُخْرِجُونَ
أَنفُسَكُم
مِّن دِيَارِكُمْ...
2: 84. And remember We took your Covenant (to this effect): shed no blood amongst you, nor turn out your own people from your homes;
C88. Verse 83 referred to the universal moral law.
This verse 84 refers to its application under a special Covenant entered into with the Jews of Madinah by the new-born Muslim Commonwealth under its Guide and teacher Muhammad.
This Covenant is given in Ibn Hisham's Sirat-ur-Rasul, and comments on it will be found in Ameer Ali's Spirit of Islam (London 1922), pp. 57-61.
It was entered into in the second year of the Hijrah, and was treacherously broken by the Jews almost immediately afterwards.
... ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ ﴿٨٤﴾
and this ye solemnly ratified, and to this ye can bear witness.
ثُمَّ
أَنتُمْ هَـؤُلاء
تَقْتُلُونَ
أَنفُسَكُمْ
وَتُخْرِجُونَ
فَرِيقاً مِّنكُم
مِّن دِيَارِهِمْ
...
2: 85. After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes;
... تَظَاهَرُونَ عَلَيْهِم بِالإِثْمِ وَالْعُدْوَانِ...
assist (their enemies) against them, in guilt and rancor;
... وَإِن يَأتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ...
and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them.
C89. I understand "ransom them" here to mean "take ransom for them" though most of the Commentators take it to mean "give ransom for them".
Mustafa had made a Pact which, if it had been faithfully observed by all parties, would have brought a reign of law and order for Madinah. But some of the treacherous Jews never intended to observe its terms. They fought and slew each other and not only banished those who were obnoxious to them but intrigued with their enemies. If by chance they came back into their hands as captives, they demanded ransom for them to return to their homes although they had no right to banish them at all.
If we understand by "ransom them" pay "ransom for them to release them from the hands of their enemies," it would mean that they did this pious act for show, although they were themselves the authors of their unlawful banishment.
I think the former makes better sense.
... أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ...
Then is it only a part of the Book that ye believe in, and do ye reject the rest?
... فَمَا جَزَاء مَن يَفْعَلُ ذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا...
But what is the reward for those among you who behave like this but disgrace in this life?
... وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ ...
and on the Day of Judgment they shall be consigned to the most grievous penalty.
... وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ﴿٨٥﴾
For Allah is not unmindful of what ye do.
أُولَـئِكَ
الَّذِينَ
اشْتَرَوُاْ
الْحَيَاةَ
الدُّنْيَا
بِالآَخِرَةِ
...
2: 86. These are the people who buy the life of this world at the price of the Hereafter;
... فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ ﴿٨٦﴾
their penalty shall not be lightened, nor shall they be helped.
وَلَقَدْ
آتَيْنَا مُوسَى
الْكِتَابَ
وَقَفَّيْنَا
مِن بَعْدِهِ
بِالرُّسُلِ
...
2: 87. We gave Moses the Book and followed him up with a succession of Messengers;
... وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ...
We gave Jesus the son of Mary clear (Signs) and strengthened him with the holy spirit.
C90. As to the birth of Jesus, cf. 19:16-34.
Why is he called the "Son of Mary"?
What are his "clear signs"?
What is the "holy spirit" by which he was strengthened?
We reserve to a later state a discussion of the Quranic teaching on these questions.
... أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ ...
Is it that whenever there comes to you a Messenger with what ye yourselves desire not, ye are puffed up with pride?
... فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ ﴿٨٧﴾
Some ye called impostors, and others ye slay!
C91. Notice the sudden transition from the past tense in "some ye called imposters" to the present tense in "others ye slay."
There is a double significance.
- First, reviewing the long course of Jewish history, we have come to the time of Jesus; they have often given the lie to Allah's Prophets, and even now they are trying to slay Jesus.
- Secondly, extending the review of that history to the time of Muhammad, they are even now trying to take the life of that holy Prophet.
This would be literally true at the time the words were promulgated to the people. And this transition leads on naturally to the next verse, which refers to the actual conditions before Muhammad in Medina in the second year of the Hijrah.
Section 11-13 (2:87-121) refer to the people of Book generally, Jews and Christians. Even where Moses and the Law of Sinai are referred to, those traditions are common to both Jews and Christians.
The argument is about the people who ought to have learnt from previous Revelations and welcomed Muhammad's teaching, and yet they both took up an attitude of arrogant rejection.
وَقَالُواْ
قُلُوبُنَا
غُلْفٌ ...
2: 88. They say, "Our hearts are the wrappings (which preserve Allah's word, we need no more)."
C92. The Jews in their arrogance claimed that all wisdom and all knowledge of Allah were enclosed in their hearts. But there were more things in heaven and earth than were dreamt of in their philosophy. Their claim was not only arrogance but blasphemy. In reality they were men without Faith.
I take Ghulfun here to be the plural of Ghilafun the wrapping or cover of a book, in which the book is preserved.
As usual, there is much wider meaning. How many people at all times and among all nations close their hearts to any extension of knowledge or spiritual influence because of some little fragment which they have got and which they think is the whole of Allah’s Truth?
Such an attitude shows really want of faith and is a blasphemous limitation of Allah’s unlimited spiritual gifts to His creatures.
[According to another view the verse refers to the Jewish claim that a covering had been placed over their hearts which prevented them from grasping the message of the Prophet (peace be on him)].
See Ibn Kathir’s commentary on the verse.
See also verse 4:155. [Eds].
... بَل لَّعَنَهُمُ اللَّه بِكُفْرِهِمْ فَقَلِيلاً مَّا يُؤْمِنُونَ ﴿٨٨﴾
Nay, Allah's curse is on them for their blasphemy; little is it they believe.
C93. The root kafara has many shades of meaning:
1. to deny Allah's goodness, to be ungrateful,
2. to reject Faith, deny His revelation,
3. to blaspheme, to ascribe some limitation or attribute to Allah which is derogatory to His nature.
In a translation, one shade or another must be put forward according to the context, but all are implied.
وَلَمَّا
جَاءهُمْ كِتَابٌ
مِّنْ عِندِ
اللّهِ مُصَدِّقٌ
لِّمَا مَعَهُمْ
...
2: 89. And when there comes to them a Book from Allah, confirming what is with them-
C94. The Jews, who pretended to be so superior to the people without Faith - the Gentiles - should have been the first to recognize the new Truth - or the Truth renewed - which it was Muhammad's mission to bring because it was so similar in form and language to what they had already received.
But they had more arrogance than faith. It is this want of faith that brings on the curse, i.e., deprives us (if we adopt such an attitude) of the blessings of Allah.
Again the lesson applies to a much wider circle than the Jews. We are all apt, in our perverseness, to reject an appeal from our brother even more summarily than one from an outsider. If we have a glimmering of the truth, we are apt to make ourselves impervious to further truth, and thus lose the benefit of Allah's Grace.
... وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ...
although from of old they had prayed for victory against those without faith,
فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ ...
when there comes to them that which they (should) have recognized, they refused to believe in it;
... فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ ﴿٨٩﴾
but the curse of Allah is on those without Faith.
بِئْسَمَا
اشْتَرَوْاْ
بِهِ أَنفُسَهُمْ
أَن يَكْفُرُواْ
بِمَا أنَزَلَ
اللّهُ...
2: 90. Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down,
... بَغْياً أَن يُنَزِّلُ اللّهُ مِن فَضْلِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ ...
in insolent envy that Allah of His Grace should send it to any of His servants He pleases;
C95. Racial arrogance made the Jews averse to the reception of Truth when it came through a servant of Allah, not of their own race.
Again the lesson is wider.
Is that averseness unknown in our own times, and among other races?
Yet how can a race or a people set bounds to Allah's choice?
Allah is the Creator and Cherisher of all races and all worlds.
... فَبَآؤُواْ بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ ﴿٩٠﴾
thus have they drawn on themselves wrath upon wrath. And humiliating is the punishment of those who reject Faith.
وَإِذَا
قِيلَ لَهُمْ
آمِنُواْ بِمَا
أَنزَلَ اللّهُ
...
2: 91. When it is said to them: "Believe in what Allah hath sent down,"
... قَالُواْ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا...
they say, "We believe in what was sent down to us;"
... وَيَكْفُرونَ بِمَا وَرَاءهُ وَهُوَ الْحَقُّ مُصَدِّقاً لِّمَا مَعَهُمْ...
yet they reject all besides, even if it be truth confirming what is with them.
قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاء اللّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ ﴿٩١﴾
Say: "Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?"
C96. Even the race argument is often flimsy and hollow pretext.
Did not the Jews reject Prophets of their own race who told them unpleasant truths?
And do not other nations do likewise?
The real trouble is selfishness, narrowness, a mean dislike of anything which runs counter to habits, customs or inclinations.
وَلَقَدْ
جَاءكُم مُّوسَى
بِالْبَيِّنَاتِ
ثُمَّ اتَّخَذْتُمُ
الْعِجْلَ مِن
بَعْدِهِ...
2: 92. There came to you Moses with clear (Signs); yet ye worshipped the Calf (even) after that,
... وَأَنتُمْ ظَالِمُونَ ﴿٩٢﴾
and ye did behave wrongfully.
يَا
بَنِي إِسْرَائِيلَ
اذْكُرُواْ
نِعْمَتِيَ
الَّتِي أَنْعَمْتُ
عَلَيْكُمْ
...
2: 122. O Children of Israel!
call to mind the special favor which I bestowed upon you,
... وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ ﴿١٢٢﴾
and that I preferred you to all others (for my message).
وَاتَّقُواْ
يَوْماً لاَّ
تَجْزِي نَفْسٌ
عَن نَّفْسٍ
شَيْئاً...
2: 123. Then guard yourselves against a day when one soul shall not avail another,
... وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَاعَةٌ وَلاَ هُمْ يُنصَرُونَ ﴿١٢٣﴾
nor shall compensation be accepted from her,
nor shall intercession profit her,
nor shall anyone be helped (from outside).
C122. Verses 122-123 repeat verses 47-48 (except for a slight verbal variation in ii. 123 which does not affect the sense).
The argument about the favours to Israel is thus beautifully rounded off, and we now proceed to the argument in favour of the Arabs as succeeding to the spiritual inheritance of Abraham.
Other versions:
2: 40 [al-Baqarah, Medina 87 ]
Asad O Children of Israel! (note 31) Remember those blessings of Mine with which I graced you, and fulfill your promise unto Me, [whereupon] I shall fulfill My promise unto you; and of Me, stand in awe!
Yusuf Ali O children of Israel! call to mind the (special) favor which I bestowed upon you and fulfill your covenant with Me as I fulfill My covenant with you and fear none but Me.
Pickthall O Children of Israel! Remember My favor wherewith I favored you, and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant and fear Me.
Transliteration Ya_ bani isra_'ilaz kuru_ ni'matiyal lati an'amtu 'alaikum wa aufu_ bi 'ahdi u_fi bi 'ahdikum, wa iyya_ya farhabu_n(i).
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[ Asad’s note 31: This passage connects directly with the preceding passages in that it refers to the continuous guidance vouchsafed to man through divine revelation. The reference to the Children of Israel at his point, as in so many other places in the Quran, arises from the fact that their religious beliefs represented an earlier phase of the monotheistic concept which culminates in the revelation of the Quran. ]
[ Ali’s note 58 : The appeal is made to Israel subjectively in terms of their own tradition. You claim to be a favored nation; have you forgotten My favors? You claim a special Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of the land of bondage and giving you Canaan, the land "flowing with milk and honey" how have you fulfilled your part of the Covenant? Do you fear for your national existence? If you fear Me, nothing else will matter. (2.40) ]
[ Ruby’s note: Here specifically God is addressing those who believe to be endowed with a special position, is addressed to tell that there is no inherent superiority except following God’s command. And a special responsibility comes with a special favor, position or endowment. And if they want to retain that favor, they need to earn only by obeying God in doing good work………….]
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2: 41
Asad Believe in that which I have [now] bestowed from on high, confirming the truth already in your possession, and be not foremost among those who deny its truth; and do not barter away My messages for a trifling gain [note 32]; and of Me, of Me be conscious!
Yusuf Ali And believe in what I reveal confirming the revelation which is with you and be not the first to reject faith therein nor sell My Signs for a small price: and fear Me and Me alone.
Pickthall And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not first to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me.
Transliteration Wa a_minu_ bima_ anzaltu musaddiqal lima_ ma'akum wa la_ taku_nuu_ awwala ka_firim bih(i), wa lu_ tasytaru_ bi a_ya_ti samanan qalila_(n), wa iyyaua_ya fattaqu_n(i).
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[ Asad’s note 32: A reference to the persistent Jewish belief that they alone among all nations have been graced by divine revelation. The “ trifling gain” is their conviction that they are “God’s chosen people” – a claim which the Quran consistently refutes. ]
[ Ruby’s note: “trifling gain” or “small price” etc. indicates the worldly gain such as creating a false identity that helps make one feel superior to others just by the virtue of belonging to a group, a tribe or a nation, and taking advantage of that idea, etc. ]
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2: 42
Asad And do not overlay the truth with falsehood, and do not knowingly suppress the truth; (note 33)
Yusuf Ali And cover not Truth with falsehood nor conceal the Truth when ye know (what it is).
Pickthall Confound not truth with falsehood, nor knowingly conceal the truth.
Transliteration Wa la_ talbisul haqqa bil ba_tili wa taktumul haqqa wa antum ta'lamu_n(a).
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[Asad’s note 33: By “overlaying the truth with falsehood” is meant the corruption of the Biblical text, of which the Quran frequently accuses the Jews (and which has since been established by objective textual criticism), while the “suppression of the truth” refers to their disregard or deliberately false interpretation of the words of Moses in the Biblical passage, “The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken” (Deuteronomy xviii, 15), and the words attributed to God Himself, “I will raise them up a prophet from among thy brethren, like unto thee, and will put My words in his mouth” (Deuteronomy xviii, 18) …………the above Biblical passages must be taken as referring to his advent.]
[ Ali’s notes: 58 The appeal is made to Israel subjectively in terms of their own tradition. You claim to be a favored nation; have you forgotten My favors? You claim a special Covenant with Me: I have fulfilled My part of the Covenant by bringing you out of the land of bondage and giving you Canaan, the land "flowing with milk and honey" how have you fulfilled your part of the Covenant? Do you fear for your national existence? If you fear Me, nothing else will matter. (2.40)
59 You receive revelations before: now comes one confirming it: its first appeal should be to you: are you to be the first to reject it? And reject it for what? God's Signs are worth more than all your paltry considerations. And the standard of duty and righteousness is to be taken from God, and not from priests and customs. (2.41)
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2: 43
Asad and be constant in prayer, and spend in charity [note 34], and bow down in prayer
Yusuf Ali And be steadfast in prayer; practice regular charity; and bow down your heads with those who bow down (in worship).
Pickthall Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).
Transliteration Wa aqimus sala_ta wa a_tuz zaka_ta war ka'u_ ma'ar ra_ki'in(a).
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[ Asad’s note 34: In Islamic Law, zakah denotes an obligatory tax, incumbent on Muslims, which is meant to purify a person’s capital and income from the taint of selfishness. The proceeds of the tax are to be spent mainly, but no exclusively, on the poor. ………….Since, however, in this verse it refers to the Children of Israel and obviously implies only acts of charity towards the poor, it is more appropriate to translate it as “almsgiving” or “charity”. ……]
[Ruby’s note: It is extremely important to note that the same terms “SALAT” AND “ZAKAT” are used to denote the Jewish prayer and charity as well. Therefore these terms incorporate much broader concept than that is meant for Muslims in particular. ]
[ Ali’s notes: 60 The argument is still primarily addressed to the Jews, but is of universal application, as in all the teachings of the Quran. The chief feature of Jewish worship was and is the bowing of the head
---------------------------------. (2.43) --------------------------------------------
2: 44
Asad Do you bid other people to be pious, the while you forgot your own selves – and yet you recite the divine writ? Will you not, then, use your reason?
Yusuf Ali Do ye enjoin right conduct on the people and forget (to practice it) yourselves and yet ye study the Scripture? Will ye not understand?
Pickthall Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?
Transliteration Ata'muru_nan na_sa bil birri wa tansauna anfusakum wa antum tatlu_nal kita_b(a), afala_ ta'qilu_n(a).
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[Ruby’s note: God is giving validity to what the Jews were reading at that time which is the Torah or Old Testament as a divine scripture. What it also alludes to is that there must be injunctions in the Torah that still should make all the sense for the Jews to be rightly guided if they sincerely follow it. ]
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2: 45
Asad And seek aid in steadfast patience and prayer: and this, indeed, is a hard thing for all but the humble in spirit,
Yusuf Ali Nay seek (Allah's) help with patient perseverance and prayer: it is indeed hard except to those who bring a lowly spirit.
Pickthall Seek help in patience and prayer; and truly it is hard save for the humble-minded,
Transliteration Wasta'inu_ bis sabri was sala_h(ti), wa innaha_ lakabiratun illa_ 'alal kha_syi'in(a).
{Ali’s notes: 61 The Arabic word Sabr implies many shades of meaning, which it is impossible to comprehend in one English word. It implies (1) patience in the sense of being thorough, not hasty; (2) patient perseverance, constancy, steadfastness, firmness of purpose; (3) systematic as opposed to spasmodic or chance action; (4) a cheerful attitude of resignation and understanding in sorrow, defeat, or suffering, as opposed to murmuring or rebellion, but saved from mere passivity or listlessness, by the element of constancy or steadfastness. (2.45) ]
[Ruby’s note: The criteria for being righteous in Jews are same as those for the Muslims or for anyone else in humankind. ]
2: 46
Asad who know with certainty that they shall meet their Sustainer and that unto Him they shall return.
Yusuf Ali Who bear in mind the certainty that they are to meet their Lord and that they are to return to Him.
Pickthall Who know that they will have to meet their Lord, and that unto Him they are returning.
Transliteration Allazina yazunnu_na annahum mula_qu_ rabbihim wa annahum ilaihi ra_ji'u_n(a).
2: 47
Asad O Children of Israel ! Remember those blessings of Mine with which I graced you, and how I favored you above all other people;
Yusuf Ali O children of Israel! call to mind the (special) favor which I bestowed upon You and that I preferred you to all others (for My message).
Pickthall O Children of Israel! Remember My favor wherewith I favored you and how I preferred you to (all) creatures.
Transliteration Ya_ bani isra_'ilaz kuru_ ni'matiyal lati an'amtu 'alaikum wa anni faddaltukum 'alal 'a_lamin(a).
[ Ruby’s note: The special favor above all other people, is in the past. That is why the Arabic word “iz” or remember is used to indicate the happening in the past. God did favor Israelites at that time. But that does not absolve them from personal responsibility of doing the right thing and the good things in this life to be accountable on the Day of Judgment when no special favor will be extended to any soul except its own earnings [aml] and God’s forgiveness. And no favor or privilege based on race, color or any other worldly identifier such as brand of faith, world status or position, etc.]
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2: 48
Asad And remain conscious of [the coming of ] a Day when no human beings shall in the least avail another nor shall intercession be accepted from any of them, nor ransom taken from them [note 35], and none shall be succored.
Yusuf Ali Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her nor shall compensation be taken from her nor shall anyone be helped (from outside).
Pickthall And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped.
Transliteration Wattaqu_ yaumal la_ tajzi nafsun 'an nafsin syai'aw wa la_ yuqbalu minha_ syafa_'atuw wa la_ yu'khazu minha_ 'adluw wa la_ hum yunsaru_n(a).
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[Asad’s note 35: The “taking of ransom (adl)” is an obvious allusion to the Christian doctrine of vicarious redemption as well as to the Jewish idea that “the chosen people” – as the Jews considered themselves – would be exempt from punishment on the Day of Judgment. Both these ideas are categorically refuted in the Quran.]
[ Ali’s notes : 62 These words are recapitulated from ii. 40, which introduced a general account of God's favours to Israel; now we are introduced to a particular account of incidents in Israel's history. Each incident is introduced by the Arabic word "Iz", which is indicated in the translation by "Remember". (2.47)
63 Before passing to particular incidents, the conclusion is stated. Be on your guard; do not think that special favors exempt you from the personal responsibility of each soul. (2.48) ]
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[ The following few verses expose the enormous trials-favors-failures & victories the Israelites had gone through. ]
2: 49
Asad And [remember the time] when We saved you from Pharaoh’s people, who afflicted you with cruel suffering, slaughtering your sons and sparing [only] your women * – which was an awesome trial form your Sustainer;
Yusuf Ali And remember We delivered you from the people of Pharaoh: they set you hard tasks and punishments slaughtered your sons and let your womenfolk live; therein was a tremendous trial from your Lord.
Pickthall And (remember) when We did deliver you from Pharaoh's folk, who were afflicting you with dreadful torment, slaying your sons and sparing your women: That was a tremendous trial from your Lord.
Transliteration Wa iz najjaina_kum min a_li fir'auna yasu_mu_nakum su_'al'aza_bi yuzabbiha_na abna_'akum wa yastahyu_na nisa_'akum, wa fi za_likum bala_'um mir rabbikum 'azim(un).
[ * see Exodus I, 15-16, 22 ]
[Ali’s note : 64 The bondage of Egypt was indeed a tremendous trial. Even the Egyptians' wish to spare the lives of Israel's females when the males were slaughtered, added to the bitterness of Israel. Their hatred was cruel, but their "love" was still more cruel. About the hard tasks, see Exod. i. 14: "They made their lives bitter with hard bondage, in mortar and in brick, and in all manner of service in the field; all their service, wherein they made them serve, was with rigour." Pharaoh's taskmasters gave no straw, yet ordered the Israelites to make bricks without straw: Exod. v 5-19. Pharoah's decree was: "Every son that is born ye shall cast into the river, and every daughter ye shall save alive": Exod. i. 22. It was in consequence of this decree that Moses was hidden three months after he was born, and when he could be hidden no longer, he was put into an ark of bulrushes and cast into the Nile, where he was found by Pharoah's daughter and wife (xxviii. 9), and adopted into the family: Exod. ii. 2-10. Cf. xx. 37-40. Thus Moses was brought up by the enemies of his people. He was chosen by God to deliver his people, and God's wisdom made the learning and experience and even cruelties of the Egyptian enemies themselves to contribute to the salvation of his people. (2.49) ]
2: 50
Asad and when We cleft the sea before you, and thus saved you and caused Pharaoh’s people to drown before your very eyes;
Yusuf Ali And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight.
Pickthall And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight.
Transliteration Wa iz faraqna bikumul bahra fa anjainakum wa agraqna_ a_la fir'auna wa antum tanzuru_n(a).
2: 51
Asad and when We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the [golden] calf, and thus became evildoers:
Yusuf Ali And remember We appointed forty nights for Moses and in his absence you took the calf (for worship) and ye did grievous wrong.
Pickthall And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrongdoers.
Transliteration Wa iz wa_'adna_ mu_sa_ arba'ina lailatan summat takhaztumul 'ijla mim ba'dihi wa antum za_limu_n(a).
2: 52
Asad yet, even after that, We blotted out this your sin, so that you might have cause to be grateful.
Yusuf Ali Even then We did forgive you; there was a chance for you to be grateful.
Pickthall Then, even after that, We pardoned you in order that ye might give thanks.
Transliteration Summa 'afauna_ 'ankum mim ba'di za_lika la'allakum tasykuru_n(a).
[ Ali’s notes : 66 This was after the Ten Commandments and the Laws and Ordinances had been given on Mount Sinai: Moses was asked up into the Mount, and he was there forty days and forty nights: Exod. xxiv. 18. But the people got impatient of the delay, made a calf of melted gold, and offered worship and sacrifice to it: Exod. xxxii 1-8. (2.51)
67 Moses prayed for his people, and God forgave them. This is the language of the Qur-an. The Old Testament version is rougher: "The Lord repented of the evil which He thought to do unto His people": Exod. xxxii. 14. The Muslim position has always been that the Jewish (and Christian) scriptures as they stand cannot be traced direct to Moses or Jesus, but are later compilations. Modern scholarship and Higher Criticism has left no doubt on the subject. But the stories in these traditional books may be used in an appeal to those who use them: only they should be spiritualized, as they are here, and especially in ii. 5 below. (2.52)]
2: 53
Asad And [remember the time] when We vouchsafed unto Moses the divine writ-and [thus] a standard by which to discern the true form the false – so that you might be guided aright; (note 38)
Yusuf Ali And remember We gave Moses the Scripture and the criterion (between right and wrong) there was a chance for you to be guided aright.
Pickthall And when We gave unto Moses the Scripture and the Criterion (of right and wrong), that ye might be led aright.
Transliteration Wa iza_taina_ mu_sal kita_ba wal furqu_na la'allakum tahtadu_n(a).
[Asad’s note 38: Muhammad Abduh amplifies the above interpretation of al-furqan
…….by maintaining that it applies also to “human reason, which enables us to distinguish the true form the false” …….While the term “furqan” is often used in the Quran to describe one or another of the revealed scripture, and particularly the Quran itself, it has undoubtedly also the commutation pointed out by ‘Abduh: for instance, in 8:29, where it clearly refers to the faculty of moral valuation which distinguishes every human being who is truly conscious of God.]
[Ali’s note: 68 God's revelation, the expression of God's Will, is the true standard of right and wrong. It may be in a Book or in God's dealings in history. All these may be called His Signs or Miracles. In this passage some commentators take the Scripture and the Criterion (Furqan) to be identical. Others take them to be two distinct things: Scripture being the written Book and the Criterion being other Signs. I agree with the latter view. The word Furqan also occurs in xxi. 48 in connection with Moses and Aaron and in the first verse of Sura xxv, as well as in its title, in connection with Muhammad. As Aaron received no Book, Furqan must mean the other Signs. Mustafa had both the Book and the other Signs: perhaps here too we take the other Signs as supplementing the Book. Cf. Wordsworth's "Arbiter undisturbed of right and wrong." (Prelude, Book 4) (2.53) ]
2: 54
Asad and when Moses said unto his people: “O my people! Verily, you have sinned against yourselves by worshipping the calf; turn, then, in repentance to your Maker and mortify yourselves; this will be the best for you in your Maker’s sight.”
And thereupon He accepted your repentance: for, behold, He alone is the Acceptor of Repentance, the Disposer of Grace.
Yusuf Ali And remember Moses said to his people: "O my people! Ye have indeed wronged yourselves by your worship of the calf so turn (in repentance) to your Maker and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker." Then He turned toward you (in forgiveness); for He is Oft-returning Most Merciful.
Pickthall And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful.
Transliteration Wa iz qa_la mu_sa_ liqaumihi ya_ qaumi innakum zalamtum anfusakum bit tikha_zikumul 'ijla fa tu_bu_ ila_ ba_ri'ikum faqtulu_ anfusakum, za_likum khairul lakum 'inda baa_ri'ikum, fa ta_ba 'alaikum, innahu_ huwat tawwa_bur rahim(u).
[Asad’s note 39: Lit., “Kill yourselves” or , according to some commentators, “kill one another”. This literal interpretation (probably based on the Biblical account in Exodus xxxii, 26-28) is not, however, convincing in view of the immediately preceding call to repentance and the subsequent statement that this repentance was accepted by God. I incline, therefore, to the interpretation given by “Abd al-Jabbar (quoted by Razi in his commentary on this verse) to the effect that the expression “kill yourselves” is used here I na metaphorical sense (majazan), i.e., “mortify yourselves”. ]
[ Ali’s note: 69 Moses' speech may be construed literally, as translated, in which case it reproduces Exod. xxxii 27-28 but in a much softened form, for the Old Testament says: "Go in and out from gate to gate throughout the camp, and slay every man his brother and every man his companion, and every man his neighbor... and there fell of the people that day 3,000 men." A more spiritualized version would be that the order for slaying was given by way of trial, but was withdrawn, for God turned to them in forgiveness. A still more spiritualized way of construing it would be to take "anfusakum" as meaning "souls" not "selves". Then the sense of Moses' speech (abbreviated) would be: "By the worship of the calf you have wronged your own souls; repent: mortify (=slay) your souls now: it will be better in the sight of God." (2.54) ]
[ Ruby’s note: I think the original command was indeed to slay the guilt, but upon repentance and asking forgiveness, this was withdrawn and Jews were not slain. This is simple and I do not think a spiritual explanation or other interpretation is necessary here. Generally, God has given the right to chose the wrong path, the punishment of which is only by God and not by a human being here in this life. However, here God directly is acting through Moses and directly is involved here. Moreover, in this especial case, where the Israelites were saved by God from a cruel bondage of Pharaoh through miracles and then only within a time period of 40 days they forgot and betrayed and did the worst thing believers can do, that is to worship an idol. This particular occasion where the people who did extreme betrayal and set a serious damaging example to the society collectively by disregarding the savior’s message may entitle this serious retribution. But then God forgave them after repentance almost instantly.]
2: 55
Asad And [remember] when you said, “O Moses, indeed we shall not believe thee unto we see God face to face!” – whereupon the thunderbolt of punishment overtook you before your very eyes.
Yusuf Ali And remember ye said: "O Moses! we shall never believe in thee until we see Allah manifestly" but ye were dazed with thunder and lightning even as ye looked on.
Pickthall And when ye said: O Moses! We will not believe in thee till we see Allah plainly; and even while ye gazed the lightning seized you.
Transliteration Wa iz qultum ya_ mu_sa_ lan nu'mina laka hatta_ naralla_ha jahratan fa akhazathumus sa_'iqatu wa antum tanzuru_n(a).
[ Asad’s note 40: The Quran does not state what form this “thunderbolt of punishment” (as-sa iqah) took. …….but all agree on the element of vehemence and suddenness inherent in it. ]
[ Ali’s note: 70 We have hitherto had instances from the Jewish traditional Taurat (or Pentateuch). Now we have some instances from Jewish traditions in the Talmud, or body of exposition in the Jewish theological schools. They are based on the Jewish scriptures, but add many marvelous details and homilies. As to seeing God, we have in Exod. xxxiii 20: "And He said, Thou canst not see My face: for there shall no man see Me and live." The punishment for insisting on seeing God was therefore death; but those who rejected faith were forgiven, and yet they were ungrateful. (2.55) ]
2: 56
Asad But We raised you again after you had been as dead (note 41), so that you might have cause to be grateful.
Yusuf Ali Then We raised you up after your death; ye had the chance to be grateful.
Pickthall Then We revived you after your extinction, that ye might give thanks.
Transliteration Summa ba'asna_kum mim ba'di mautikum la'allakum tasykuru_n(a).
[ Asad’s note 41: Lit., “after your death”. The expression ‘mawt’ does not always denote physical death. Arab philologists – e.g., Raghib – explain the verb ‘mata’ (lit., “he died”) as having, in certain contexts, the meaning of “he became deprived of sensation, dead as to the senses”; and occasionally as “deprived of the intellectual faculty, intellectually dead” and sometimes even as “he slept” (see Lane vii) 2741). ]
[ Ruby’s note: It could be also literal death. God raised the people after their death. ]
2: 57
Asad And We caused the clouds to comfort you with their shade, and sent down unto you manna and quails, [saying,] “Partake of the good things which We have provided for you as sustenance.” And [ by all their sinning] they did not harm unto Us – but [only] against their own selves did they sin.
Yusuf Ali And We gave You the shade of clouds and sent down to you manna and quails saying: "Eat of the good things We have provided for you"; (but they rebelled); to Us they did no harm but they harmed their own souls.
Pickthall And We caused the white cloud to overshadow you and sent down on you the manna and the quails, (saying): Eat of the good things wherewith We have provided you. We wronged them not, but they did wrong themselves.
Transliteration Wa zallalna_ 'alaikumul gama_ma wa anzalna_'alaikumul manna was salwa_, kulu_ min tayyiba_ti ma_ razaqna_kum, wa ma_ zalamu_na_ wa la_kin ka_nu_ anfusahum yazlimu_n(a).
2: 58
Asad And [remember the time] when We said: “Enter this land, (note 42) and eat of its food as you may desire, abundantly; but enter the gate humbly and say, ‘Remove Thou form us the burden of our sins’ (note 43), [whereupon] We shall forgive you your sins, and shall amply reward the doers of good.”
Yusuf Ali And remember We said: "Enter this town and eat of the plenty therein as ye wish; but enter the gate with humility in posture and in words and We shall forgive you your faults and increase (the portion of) those who do good."
Pickthall And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: "Repentance." We will forgive you your sins and increase (reward) for the right-doers.
Transliteration Wa iz qulnad khulu_ ha_zihil qaryata fa qulu_ minha_ haisu syi'tum ragadaw wadkhulul ba_ba sujjadaw wa qu_lu_ hittatun nagfir lakum khata_ya_kum, wa sanazidul muhsinin(a).
[ Asad’s note 42: The word ‘qaryah’ primarily denotes a “village” or “town”, but is also used in the sense of “land”. Here it apparently refers to Palestine.]
2: 59
Asad But those who were bent on evildoing substituted another saying for that which had been given them (note 44): and so We sent down upon those evildoers a plague from heaven in requital for all their iniquity.
Yusuf Ali But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven for that they infringed (our command) repeatedly.
Pickthall But those who did wrong changed the word which had been told them for another saying, and We sent down upon the evil-doers wrath from Heaven for their evil doing.
Transliteration Fa baddalal lazina zalamu_ qaulan gairal lazi qila lahum fa anzalna_ 'alal lazina zalamu_ rijzam minas sama_'i bima_ ka_nu_ yafsuqu_n(a).
[Asad’s note 44: According to several Traditions ( extensively quoted by Ibn Kathir), they played, with a derisive intent, upon the word ‘hittah’, substituting for it something irrelevant of meaningless. Muhammad Abduh, however, is of the opinion that the “saying” referred to in verse 58 is merely a metaphor of an attitude of mind demanded of them, and that, correspondingly, the “substitution” signifies here a willful display of arrogance in disregard of God’s command ( see Manar I, 324f.).]
[ Ali’s note: 72 This probably refers to Shittim. It was the "town of acacias," just east of the Jordan, where the Israelites were guilty of debauchery and the worship of and sacrifice to false gods (Num. xxv. 1-2, also 8-9); a terrible punishment ensued, including the plague of which 24,000 died. The word which the transgressors changed may have been a pass-word. In the Arabic text it is "Hittatun" which implies humility and a prayer of forgiveness, a fitting emblem to distinguish them from their enemies. From this particular incident a more general lesson may be drawn; in the hour of triumph we are to behave humbly as in God's sight, and our conduct should be exemplary according to God's word; otherwise our arrogance will draw its own punishment. (2.58) ]
2: 60
Asad And [remember] when Moses prayed for water for his people and We replied, “ Strike the rock with thy stuff!” – whereupon twelve springs gushed forth from it, so that all the people knew whence to drink (note 45). [And Moses said:] “Eat and drink the sustenance provided by God, and so not act wickedly on earth by spreading corruption.”
Yusuf Ali And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah and do no evil nor mischief on the (face of the) earth.
Pickthall And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth.
Transliteration Wa izis tasqa_ mu_sa_ li qaumihi fa qulnadrib bi 'asa_kal hajar(a), fan fajarat minhus nata_'asyrata 'aina_(n), qad'alima kullu una_sim masyrabahum, kulu_ wasyrabu_ mir rizqilla_hi wa la_ ta'sau fil ardi mufsidin(a).
2: 61
Asad And [remember] when you said: “O Moses, indeed we cannot endure but one kind of food; pray, then, to thy Sustainer that He bring forth for us aught of what grows from the earth – of its herbs, its cucumbers, its garlic, its lentils, its onions.” Said [Moses]: “Would you take a lesser thing in exchange for what is [so much] better? (note 46) Go back in shame to Egypt, and then you can have what you are asking for!” (47) And so, ignominy and humiliation overshadowed them, and they earned the burden of God’s condemnation: all this, because they persisted in denying the truth of God’s messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right.(note 48)
Yusuf Ali And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth its pot-herbs and cucumbers its garlic lentils and onions." He said: "will ye exchange the better for the worse? Go ye down to any town and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the signs of Allah and slaying His messengers without just cause. This because They rebelled and went on transgressing.
Pickthall And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that he bring forth for us of that which the earth groweth of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression.
Transliteration Wa iz qultum ya_ mu_sa_ lan nasbira 'ala_ ta'a_miw wa_hidin fad'u lana_ rabbaka yukhrij lana_ mimma_ tumbitul ardu mim baqlihu_ wa qissa_'iha_ wa fu_miha_ wa 'adasiha_ wa basaliha_, qa_la atastabdilu_nal lazi huwa adna_ billazi huwa khair(un), ihbitu_ misran fa inna lakum ma_ sa'altum, wa duribat 'alaihimuz zillatu wal maskanatu wa ba_'u_ bi gadabim minalla_h(i), za_lika bi annahum ka_nu_ yakfuru_na bi a_ya_tilla_hi wa yaqtulu_nan nabiyyina bi gairi haqq(i), za_lika bima_ 'asaw wa ka_nu_ ya'tadu_n(a).
[ Ruby’s note: This serious retribution or the wrath of God descended on them not because they wanted variety of food etc., even through that also is a disobedience of God, but mainly because they transgressed beyond bounds in murdering God’s prophets, etc., and persisted in these kinds of transgressions. ]
[Asad’s note 46: I.e., “Would you exchange your freedom for the paltry comforts which you enjoy in your Egyptian captivity?” In the course of their wanderings in the desert of Sinai, many Jews looked back with longing to the comparative security of their life in Egypt, as has been explicitly stated in the Bible (Number xi), and is, moreover, evident from Moses’ allusion to it in the next sentence of the above Quranic passage.
Note 48: This passage obviously refers to a later phase of Jewish history. That the Jews actually did kill some of their prophets in evidenced, for instance, in the story of John the Baptist, as well as in the more general accusation uttered, according to the Gospel, by Jesus: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Mathew xxiii, 37). See also Mathew xxiii, 35-35, Luke xi, 51 – both of which refer to the murder of Zachariah – and transpires from the use of the auxiliary verb ‘kanau’ in this context.]
[ Ali’s notes; 74 The declension of the word Misr in the Arabic text here shows that it is treated as a common noun meaning any town, but this is not conclusive, and the reference may be to the Egypt of Pharoah. The Tanwin expressing indefiniteness may mean "any Egypt", i.e., any country as fertile as Egypt. There is here a subtle reminiscence as well as a severe reproach. The rebellious children of Israel murmured at the sameness of the food they got in the desert. They were evidently hankering after the delicacies of the Egypt which they had left, although they should have known that the only thing certain for them in Egypt was their bondage and harsh treatment. Moses' reproach to them was twofold: (1) Such variety of foods you can get in any town; would you, for their sake, sell your freedom? Is not freedom better than delicate food? (2) In front is the rich Promised Land, which you are reluctant to march to; behind is Egypt, the land of bondage. Which is better? Would you exchange the better for the worse? (2.61)
From here the argument becomes more general. They got the Promised Land. But they continued to rebel against God. And their humiliation and misery became a national disaster. They were carried in captivity to Assyria. They were restored under the Persians, but still remained under the Persian yoke, and they were under the yoke of the Greeks, the Romans, and Arabia. They were scattered all over the earth, and have been a wandering people ever since, because they rejected faith, slew God's messengers and went on transgressing. (2.61) ] `
[Ruby’s question: Why the later generations would pay for the sins of earlier generations? Unless, the later generations also do the exact or similar wrong doings? What are those in case of Jews? May be the idea of “Chosen People”, “Arrogance” may be the ego, the clannish mentality, and ascribing higher loyalty to these ideas than loyalty to God? Need historical facts and analysis to know this. ]
2: 62
Asad Verily, those who have attained to faith [in this divine writ], as well as those who follow the Jewish faith, and the Christians, and the Sabians (note 49) – all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustainer; and no few need they have, and neither shall they grieve. (note 50)
Yusuf Ali Those who believe (in the Qur'an) and those who follow the Jewish (Scriptures) and the Christians and the Sabians and who believe in Allah and the last day and work righteousness shall have their reward with their Lord; on them shall be no fear nor shall they grieve.
Pickthall Lo! those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans whoever believeth in Allah and the Last Day and doeth right surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.
Transliteration Innal lazina a_manu_ wallazina ha_du_ wan nasa_ra_ was sa_bi'ina man a_mana billa_hi wal yaumil a_khiri wa 'amila sa_lihan fa lahum ajruhum 'inda rabbihim wa la_ khaufun 'alaihim wa la_ hum yahzanu_n(a).
[ Ruby’s note: I concentrate on the word “any who” or “all who” to mean the entire humankind. This condition is not only for the religious groups mentioned by name here, but it is actually addressed to the entire humanity at all times. These verses are part of the Universal concepts of Islam. And this is in line with the way an ever true religion is defined in 30:30. Without this foundation or fundamental understanding a Muslim would be misled about his/her position-mindset and duty among fellow human beings, Muslim or non-Muslim and his/her duty toward God. (see my article on this subject)
ALSO: It is asserting, in spite of the past failures and the negative attitude that exists among many of the Jewish people, that there also could be righteous people from them as well if they fulfill the above three conditions. Therefore they are not all condemned. I think if God would have extended revealing today to another group of people, there would have been similar verses addressing the Muslims as well. ]
[ Asad’s note 49: The Sabians seem to have been a monotheistic religious group intermediate between Judaism and Christianity. ……..]
note 50: The above passage – which recurs in the Quran several times – lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of “salvation” is here make conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. ……..]
[ Ali’s notes: 76 Latest researches have revealed a small remnant of a religious community numbering about 2,000 souls in Lower Iraq, near Basra. In Arabic they are called Subbi (plural Subba). They are also called Sabians and Nasoraeans; or Mandaeans, or Christians of St. John. They claim to be Gnostics, of Knowers of the Great Life. They dress in white, and believe in frequent immersions in water. Their Book Ginza is in a dialect of Aramaic. They have theories of Darkness and Light as in Zoroastrianism. They use the name Uardan (Jordan) for any river. They live in peace and harmony among their Muslim neighbors. They resemble the Sabi-un mentioned in the Qur-an but are not probably identical with them. (2.62)
77 CF. ii. 38, where the same phrase occurs. And it recurs again and again afterwards. The point of the verse is that Islam does not teach an exclusive doctrine, and is not meant exclusively for one people…………… Islam existed before the preaching of Muhammad on this earth: the Qur-an expressly calls Abraham a Muslim (iii. 67). Its teaching (submission to God's will) has been and will be the teaching of Religion for all time and for all peoples. (2.62) ]
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2: 63
Asad And Lo! We accepted your solemn pledge, raising Mount Sinai high above you (note 51), [and saying,] “Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God!”
Yusuf Ali And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai) (saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein perchance ye may fear Allah."
Pickthall And (remember, O children of Israel) when We made a covenant with you and caused the Mount to tower above you, (saying): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil).
Transliteration Wa iz akhazna_ misa_qakum wa rafa'na_ fauqakumut tu_r(a), khuzu_ ma_ a_taina_kum bi quwwatiw waz kuru_ ma_ fihi la'allakum tattaqu_n(a).
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[ Asad’s note 51: Lit., “and We raised the mountain (at-tur) above you”: i.e., letting the lofty mountain bear witness, as it were, to their solemn pledge, spelled out in verse 83 below. Throughout my translation of the Quran, I am rendering the expression ‘at-tur’ as ‘Mount Sinai”, since it is invariably used in this sense alone. ]
[ Ali’s note 78: 78 The Mountain of Sinai (Tur-u-Sinin) a prominent mountain in the Arabian desert, in the peninsula between the two arms of the Red Sea. Here the Ten Commandments and the Law were given to Moses. Hence it is now called the Mountain of Moses (Jabal Musa). The Israelites encamped at the foot of it for nearly a year. The Covenant was taken from them under many portents (Exod. xix. 5,8,16,18), which are described in Jewish tradition in great detail. Under thunder and lightening the mountain must indeed have appeared an awe-inspiring sight above to the Camp at its foot. And the people solemnly entered into the Covenant: all the people answered together and said, "All that the Lord hath spoken we will do." (2.63) ]
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2: 64
Asad And you turned away after that! And had it not been for God’s favor upon you and His grace, you would surely have found yourselves among the lost;
Yusuf Ali But ye turned back thereafter had it not been for the Grace and Mercy of Allah to you ye had surely been among the lost.
Pickthall Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers.
Transliteration Summa tawallaitum mim ba'di za_lika fa laula_ fadlulla_hi 'alaikum wa rahmatuhu_ lakuntum minal kha_sirin(a).
[ Ruby’s note: Regarding the cause and consequences, here it is clearly indicated that the Jewish people in particular here but the human race in general, time to time, are at the brink of destruction due to their own faults, frailties, and stupidity. It is only through God’s grace and Mercy, a person and a nation is saved again and again. This is also evident in the human history. It is God’s grace that Germany did not win in the WWII, it is God’s grace that Cuban Missile crisis were averted, etc. These kinds of examples are plenty in human history.]
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2: 65
Asad for you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, “Be as apes despicable!” -
Yusuf Ali And well ye knew those amongst you who transgressed in the matter of the Sabbath; We said to them: "Be ye apes despised and rejected."
Pickthall And ye know of those of you who broke the Sabbath, bow We said unto them: Be ye apes, despised and hated!
Transliteration Wa laqad 'alimtumul lazina'tadau minkum fis sabti fa qulna_ lahum ku_nu_ qiradatan kha_si'in(a).
2: 66
Asad and set them up as a warning example for their time and for all times to come, as well as an admonition to all who are conscious of God. (note52).
Yusuf Ali So We made it an example to their own time and to their posterity and a lesson to those who fear Allah.
Pickthall And We made it an example to their own and to succeeding generations, and an admonition to the God fearing.
Transliteration Fa ja'alna_ha_ naka_lal lima_ baina yadaiha_ wa ma_ khalfaha_ wa mau'izatal lil muttaqin(a).
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[Asad’s note 52: For the full story of the Sabbath-breakers, and the metaphorical allusion to “apes”, see 7:163-166………….]
Ali’s notes: 79 The punishment for breach of the Sabbath under the Mosaic law was death. "Every one that defieth it (the Sabbath) shall surely be put to death; for whosoever doeth any work therein, that soul shall be cut off from among his people." (Exod. xxxi. 14). There must have been a Jewish tradition about a whole fishing community in a seaside town, which persisted in breaking the Sabbath and were turned into apes; cf. vii. 163-166. Or should we translate in both these passages. "Be as apes", instead of "Be apes"? This is the suggestion of Maulvi Muhammad Ali on this passage, on the authority of Mujabid and Ibn Jarir Tabari. The punishment would be, not for the breach of the Sabbath in itself, but for their contumacious defiance of the Law. (2.65)
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2: 67
Asad And Lo! Moses said unto his people : :Behold, God bids you to sacrifice a cow.” (note 53)
They said: “Do you mock at us?” He answered: “I seek refuge with God against being so ignorant!” (note 54)
Yusuf Ali And remember Moses said to his people: "Allah commands that ye sacrifice a heifer." They said: "Make you a laughing-stock of us?" He said: "Allah save me from being an ignorant (fool)!"
Pickthall And when Moses said unto his people: Lo! Allah command you that ye sacrifice a cow, they said: Dost thou make game of us? He answered: Allah forbid that I should be among the foolish!
Transliteration Wa iz qa_la mu_sa_ li qaumihi innalla_ha ya'murukum an tazbahu_ baqarah(tan), qa_lu_ atattakhizuna_ huzuwa_(n), qa_la a'u_zu billa_hi an aku_na minal ja_hilin(a).
2: 68
Asad Said they: “Pray on our behalf unto your Sustainer that He make clear to us what she is to be like.” [Moses] replied: “Behold, He says it is to be a cow neither old not immature, but of an age in-between.”
Yusuf Ali They said: "Beseech on our behalf thy Lord to make plain to us what (heifer) it is! He said: "He says: The heifer should be neither too old nor too young but of middling age; now do what you are commanded!.
Pickthall They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. (Moses) answered: Lo! He said, Verily she is a cow neither with calf nor immature; (she is) between the two conditions; so do that which ye are commanded.
Transliteration Qa_lud'u lana_ rabbaka yubayyil lana_ ma_ hiy(a), qa_la innahu_ yaqu_lu innaha_ baqaratul la_ fa_riduw wala_ bikr(un), 'awa_num baina za_lik(a), faf'alu_ ma_ tu'maru_n(a).
2: 69
Asad Said they: “Pray on our behalf unto your Sustainer that He make clear to us what her colors should be.” [Moses] answered: Behold, He says it is t o be a yellow cow, bright of hue, pleasing to the beholder.”
Yusuf Ali They said: "Beseech on our behalf thy Lord to make plain to us her color." He said: " He says a fawn-colored heifer pure and rich in tone the admiration of beholders!"
Pickthall They said: Pray for us unto thy Lord that He make clear to us of what color she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her color, gladdening beholders.
Transliteration Qa_lud'u lana_ rabbaka yubayyil lana_ ma_ launuha_, qa_la innahu_ yaqu_lu innaha_ baqaratun safru_'u fa_qi'ul launuha_ tasurrun na_zirin(a).
2: 70
Asad Said they: “Pray on our behalf unto your Sustainer that He make clear to us what she is to be like, for to us all cows resemble one another; and then, if God so will, we shall truly be guided aright!”
Yusuf Ali They said "Beseech on our behalf thy Lord to make plain to us what she is to us are all heifers alike; we wish indeed for guidance if Allah wills."
Pickthall They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. Lo! cows are much alike to us; and lo! if Allah wills, we may be led aright.
Transliteration Qa_lud'u lana_ rabbaka yubayyil lana_ ma_ hiy(a), innal baqara tasya_baha 'alaina_ wa inna_ insya_'alla_hu lamuhtadu_n(a).
2: 71
Asad [Moses] answered: “Behold, HE says it is to be a cow not broken-in to plough the earth or to water the corps, free of fault, without markings of any other color.” Said they: “At last you have brought out the truth!” – and thereupon they sacrificed her, although they had almost left it undone. (note 55)
Yusuf Ali He said: "He says a heifer not trained to till the soil or water the fields; sound and without blemish." They said: "Now hast thou brought the truth." Then they offered her in sacrifice but not with good-will.
Pickthall (Moses) answered: Lo! He saith: Verily she is a cow unyoked; she plougheth not the soil nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not.
Transliteration Qa_la innahu_ yaqu_lu innaha_ baqaratul la_ zala_lun tusirul arda wa la_ tasqil hars(a), musallamatul la_ syiyata fiha_, qa_lul a_na ji'ta bil haqqi fa zabahu_ha_ wa ma_ ka_du_ yaf'alu_n(a).
2: 72
Asad For, O children of Israel, because you had slain a human being and then cast the blame for this [crime] upon one another – although God will bring to light what you would conceal (note 56) -
Yusuf Ali Remember ye slew a man and fell into a dispute among yourselves as to the crime but Allah was to bring forth what ye did hide.
Pickthall And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding.
Transliteration Wa iz qataltum nafsan fadda_ra'tum fiha_, walla_hu mukhrijum ma_ kuntum taktumu_n(a).
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[Asad’s note 56: See note 53 above. The use of the plural “you” implies the principle of collective, communal responsibility stipulated by Mosaic Law in cases of murder by a person or persons unknown. God’s bringing the guilt to light obviously refers to the Day of Judgment.]
[ Ruby’s note: I disagree with Asad on the point that this idea of “bring to light” implies only to the “Day of Judgment”. This also implies consequences in this life. God exposes a wrong doing or a crime perpetrated by a person or a group, even if they try hard to conceal,. That is why the idea “truth prevails” or truth exposes itself are in currency. Exposing the guilt here in this incident is also an example of this taking place in this life.]
2: 73
Asad We said: “Apply this [principle] to some of those [cases of unresolved murder] (note 57): in this way God saves lives from death and shows you His will, so that you might [learn to] use your reason.” (note 58)
Yusuf Ali So We said: "Strike the (body) with a piece of the (heifer)." Thus Allah bring the dead to life and shows you His Signs perchance ye may understand.
Pickthall And We said: Smite him with some of it. Thus Allah brings the dead to life and shows you His portents so that ye may understand.
Transliteration Fa qulnad ribu_hu bi ba'dihsa_, kazsa_lika yuhyillsa_hul mauta_ wa yurikum a_ya_tihi la'allakum ta'qilu_n(a).
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[Asad’s note 57: The phrase “idribuhu bi-ba’diha” can be literally translated as “strike him [or “it”] with something of her [or “it”] “ – and this possibility has given rise to the fanciful assertion of many commentators……………………Neither the Quran, not any saying of the Prophet, nor even the Bible offers the slightest warrant for this highly imaginative explanation, which must, therefore be rejected……………………..On the other hand, the verb “daraba” (lit., “he struck”) is very often used in a figurative or metonymic sense, as, for instance, in the expression daraba fi’l-ard (“he journeyed on earth”), or “daraba “sh-shay bi sh-shay” (“he mixed one thing with another thing”), or “daraba mathal” (“he coined a similitude” or “propounded a parable” or “gave an illustration”), or ala darb wahid (“similarly applied” or “in the same manner”), or duribat alayhim adh-dhillah (“humiliation was imposed on them” or “applied to them”), and so forth. Taking all these into account, I am of the opinion that the imperative “idribuhu” occurring in the above Quranic passage must be translated as “apply it” ……………]
2: 74
Asad And yet, after all this, your hearts hardened and became like rocks, or even harder: for, behold, there are rocks from which streams gush forth; and, behold, there are some from which, when they are cleft, water issues; and, behold, there are some that fall down for awe of God. (note 59) And God is not unmindful of what you do!
Yusuf Ali Thence forth were your hearts hardened; they became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what you do.
Pickthall Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water flows from them. And indeed there are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do.
Transliteration Summa qasat qulu_bukum mim ba'di za_lika fa hiya kal hija_rati au asyaddu qaswah(tan), wa inna minal hija_rati lama_ yatafajjaru minhul anhu_r(u), wa inna minha_ lama_ yasysyaqqaqu fa yakhruju minhul ma_'(u), wa inna minha_ lama_ yahbitu min khasy-yatilla_h(i), wa malla_hu bi ga_ilin 'amma_ ta'malu_n(a). 75.Afatatma'u_na ay yu'minu_ lakum wa qad ka_na fariqum minhum yasma'u_na kala_malla_hi summa yuharrifu_nahu_ mim ba'di ma_ 'aqalu_hu wa hum ya'lamu_n(a).
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[ Ruby’s note: It is interesting to note why this analogy of rock is used here and what is it conveying. I think what is being said is that the hardness of a person’s heart in a state of arrogance and denial cannot be even analogous that of a rock. Because a rock, complies with God’s natural law and at times it is even penetrated by a soft substance like water and hardness give in to that softness through other natural process. A human heart in the state of denial, on the other hand, does not comply with the spiritual law.
Why the Quran compares the physical world with that of the spiritual world? see my explanation in my article “ The Twin worlds of reality: Physical world is a reflection of the Spiritual world” (so that the unseen can be understood and comprehended.) ]
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[ ALI’S NOTES on verses 2:67-74 :
80 This story or parable of the heifer in ii. 67-71 should be read with the parable of the dead man brought to life in ii. 72-73. The stories were accepted in Jewish traditions, which are themselves based on certain sacrificial directions in the Old Testament. The heifer story of Jewish tradition is based on Num. xix. 1-10, in which Moses and Aaron ordered the Israelites to sacrifice a red heifer without spot or blemish; her body was to be burnt and the ashes were to be kept for the purification of the congregation from sin. The parable of the dead man we shall refer to later. The lesson of the heifer parable is plain. Moses announced the sacrifice the Israelites, and they treated it as a jest. When Moses continued solemnly to ask for the sacrifice, they put him off on one pretext and another, asking a number of questions which they could have answered themselves if they had listened to Moses' directions. Their questions were carping criticisms rather than the result of a desire for information. It was a mere thin pretence that they were genuinely seeking for guidance. When at last they were driven into a corner, they made the sacrifice, but the will was wanting, which would have made the sacrifice efficacious for purification from sin. The real reason for their prevarications was their guilty conscience, as we see in the parable of the dead man (ii. 72-73). (2.67)
81 In Deut. xxi. 1-9 it is ordained that if the body of a slain man be found in a field and the slayer is not known, a heifer shall be beheaded, and the elders of the city next to the slain man's domicile shall wash their hands over the heifer and say that they neither did the deed nor saw it done, thus clearing themselves from the blood-guilt. The Jewish story based on this was that in a certain case of this kind, every one tried to clear himself of guilt and lay the blame at the door of others. In the first place they tried to prevaricate and prevent a heifer being slain as in the last parable. When she was slain, Allah by a miracle disclosed the really guilty person. A portion of the sacrificed heifer was ordered to be placed on the corpse, which came to life and disclosed the whole story of the crime. The lesson of this parable is that men may try to hide their crimes individually or collectively, but Allah will bring them to light in unexpected ways. Applying this further to Jewish national history, the argument is developed in the following verses that the Children of Israel played fast and loose with their own rites and traditions, but they would not thus evade the consequences of their own sin. (2.72)
82 The sinner's heart gets harder and harder. It is even harder than rocks, of which a beautiful poetical allegory is placed before us. In nature we think there is nothing harder than rocks. But there are rocks that weep voluntarily, like repentant hearts that come to God of their own accord; such are the rocks from which rivers and springs flow spontaneously, sometimes in small trickles, sometimes in big volumes. Then there are rocks which have to be split or dug into or blown up with dynamite, and underneath we find abundant waters, as in wells beneath rocky soil. Such are the hearts of a less degree of fineness, which yet melt into tears when some great blow or calamity calls the mind to higher things. And lastly, there are the rocks which slip or sink by geological pressure or in an earthquake, and send forth large spouts of water, as happened, for example, in the Bihar earthquake of 1934; such sinking or quaking may be poetically ascribed to fear. So there are hearts which will come to God by no higher motive than fear, but yet fear will melt them into tears of repentance. But the hardened sinner is worse than all these. His case is worse than that of rocks, for nothing will melt him. (2.74) ]
[ Ruby’s note: I think there are two objectives here : one is informing that something about the rock and water situation that may will be understood later. 2. It is conveying an idea of the stubbornness of the rejecters, and it is implying that even a rock has exceptional condition when it changes and yields to the better situation, but the rejecters attitude is worse and they would reject the truth no matter what. ]
[ ASAD’S Notes on verses from 2:67 – 74:
AS is evident from verse 72, the story related in this and the subsequent passages almost certainly refers to the Mosaic law which ordains that in certain cases of unresolved murder a cow should be sacrificed, and the elders of the town or village nearest to the place of the murder should wash their hands over it and declare, “Our hands have not shed this blood, neither have our eyes seen it” – whereupon the community would be absolved of collective responsibility. For the details of this Old Testament ordinance, see Deuteronomy xxi, 1-9 ]
Lit., “lest I be one of the ignorant”. The imputation of mockery was obviously due to the fact that Moses promulgated the above ordinance in very general terms, without specifying any details.
I.e., their obstinate desire to obtain closer and closer and closer definitions of the simple commandment revealed to them through Moses had made it almost impossible for them to fulfill it. In his commentary on this passage, Tabari quotes the followings remark of Ibn Abbas: “ If [in the first instance] they had sacrificed any cow chosen by themselves, they would have fulfilled their duty; but they make it complicated for themselves, and so God made it complicated for them.”…………………It would appear that the moral of this story points to an important problem of all (and, therefore, also of Islamic) religious jurisprudence: namely, the inadvisability of trying to elicit additional details in respect of any religious law that had originally been given in general terms – for, the more numerous and multiform such details become, the more complicated and rigid becomes the law.
This point had been acutely grasped by Rashid Rida, who says in his commentary on the above Quranic passage (see Manar I, 345f.): “ Its lesson is that one should not pursue one’s [legal] inquiries in such a way as to make laws more complicated……….This was how the early generations [of Muslims] visualized the problem. They did not make things complicated for themselves – and so, for them, the religious law (din) was natural, simple and liberal it its straightforwardness. But those who came later added to it [certain other] injunctions which they had deduced by means of their own reasoning (ijtihad); and they multiplied those [additional] injunctions to such an extend that the religious law became a heavy burden on the community.”
The importance of this, ……explains why this surah has been entitled “The Cow”………..]
[Ruby’s Comment: I agree with what Asad and others point above about the importance of this issue: attempting to make a religious or constitutional law complicated and cumbersome with details may render the result opposite to what it is originally meant for. A reality may pose enormous complications and diverse situations depending on the time and culture of a community and case, and it fail to achieve justice and a fair resolution if the law is made too detail and specific. Any given time and place, a human agent and a human judgment with common sense is called for to deliver justice understanding the generality of the law and the complexity of the case in point. A human common sense and sincerity to do good and to delver justice are then always the dictating factors.
Detailing of one generation is further added with succeeding generations, because an older or legendary scholar or personality is not often questioned enough about his/her stand and legitimacy of that stand, and thus cumbersomeness perpetuates endlessly by the followers until and unless someone comes along to address this serious problem. This is what has happened with the Sharia Law.
When a prophet is present among a community, it is not a problem, the prophet resolves it under divine guidance. However, for other times and other places, it is a serious problem: there is an ever present danger of making things too far stretched and too complicated and then making these detail binding on the society, this process could help deliver wrong results and defeat the purpose of the original idea itself.
The original idea here was to sacrifice an animal life to resolve a crime through a symbolic social gesture that is not resolvable through a due process. And move forward. How the color, the age of the animal, etc. do not do not ad or enhance compliance to the spirit of this injunction, these just make it unnecessarily difficult and complicated? But when common sense and sincerity is low, this is what happens. ]
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2: 75
Asad Can you, then, hope that they will believe in what you are preaching (note 60) – seeing that a good many of them were wont to listen to the word of God and then, after having understood it, to pervert it knowingly? (note 61)
Yusuf Ali Can ye (O ye men of Faith) entertain the hope that they will believe in you? Seeing that a party of them heard the word of Allah and perverted it knowingly after they understood it.
Pickthall Have ye any hope that they will be true to you when a party of them used to listen to the Word of Allah, then used to change it, after they had understood it knowingly?
Transliteration Wa iza_ laqul lazina a_manu_ qa_lu_ a_manna_, wa iza_ khala_ ba'duhum ila_ ba'din qa_lu_ atuhaddisu_nahum bima_ fatahalla_hu 'alaikum li yuha_jju_kum bihi 'inda rabbikum, afala_ ta'qilu_n(a).
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[ Asad’s note 60: Here the Muslims are addressed. In the early period of Islam – and especially after their exodus to Medina, where Jews were then living – the Muslims expected that the Jews, with their monotheistic beliefs, would be the first to rally to the Message of the Quran: a hope that was disappointed because the Jews regarded their own religion as a kind of national heritage reserved to the children of Israel alone, and did not believe in the necessity – or possibility – of a new revelation.
Asad’s note 61: Cf. Jeremiah xxiii, 26 – “Ye have perverted the words of the living God”.]
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2: 76
Asad For, when they meet those who have attained to faith, they say, “We believe [as you believe]” – but when they find themselves alone with one another, they say, “Do you inform them of what God has disclosed to you, so that they might use it in argument against you, quoting the words of your Sustainer? Will you not, then, use your reason?”
Yusuf Ali Behold! when they meet the men of Faith they say: "We believe" but when they meet each other in private they say: "Shall you tell them what Allah hath revealed to you that they may engage you in argument about it before your Lord?" Do ye not understand (their aim)?
Pickthall And when they fall in with those who believe, they say: We believe. But when they go apart one with another they say: Prate ye to them of that which Allah hath disclosed to you that they may contend with you before your Lord concerning it? Have ye then no sense?
Transliteration Awala_ ya'lamu_na annalla_ha ya'lamu ma_ yusirru_na wa ma_ yu'linu_n(a).
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[ Ruby’s note: The failure of the Jews here -- who rejected Muhammad as a Prophet and the Quran as a Revelation -- is due to their own arrogance and envy. Any human being should have his/her highest loyalty to God and the truth at all times. One must overcome the feelings stemming from one’s loyalty to one’s own past tradition and/or identity and/or group or tribe or nationality to comply with the truth brought before him/her AND HE/SHE SHOULD MAKE THE RIGHT CHOICE. This submission is the essence of true faith. And it is not only the Jews, but people from every faith have demonstrated this failure in human history. ]
[ Ali’s note: 83 The immediate argument applies to the Jews of Medina, but the more general argument applies to the people of Faith and the people without Faith, as we shall see below. If the Muslims of Medina ever entertained the hope that the Jews in their city would as a body welcome Muhammad Mustafa as the Prophet prophesied in their own books, they were mistaken. In Deuteronomy xviii. 18, they read: "I will raise them up a Prophet from among their brethren, like unto thee." (i.e., like unto Moses) which was interpreted by some of their doctors as referring to Muhammad, and they came into Islam. The Arabs are a kindred branch of the Semitic family, and are correctly described in relation to the Jews as "their brethren"; and there is no question that there was not another Prophet "like unto Moses" until Muhammad came; in fact the postscript of Deuteronomy, which was written many centuries after Moses, says: "There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face." But the Jews as a body were jealous of Muhammad, and played a double part. When the Muslim community began to grow stronger they pretended to be of them, but really tried to keep back any knowledge of their own Scriptures from them, lest they should be beaten by their own arguments. The more general interpretation holds good in all ages. Faith and Unfaith are pitted against each other. Faith has to struggle against power, position, organization, and privilege. When it gains ground, Unfaith comes forward insincerely and claims fellowship. But in its own mind it is jealous of the armory of science and knowledge which Faith brings into the service of Allah. But Allah knows all, and if the people of Faith will only seek knowledge sincerely where ever they can find it,-even as far a field as China, as Muhammad said, they can defeat Unfaith on its own ground. [Even though the directive that Muslims should derive knowledge regardless of its location is an acceptable proposition from the Islamic viewpoint, the tradition to which the author refers here is not authentic]. (2.76) ]
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2: 77
Asad Do they not know, then, that God is aware of all that they would conceal as well as of all that they bring into the open?
Yusuf Ali Know they not that Allah knows what they conceal and what they reveal?
Pickthall Are they then unaware that Allah knows that which they keep hidden and that which they proclaim?
Transliteration Wa minhum ummiyyu_na la_ ya'lamu_nal kita_ba illa_ ama_niyya wa in hum illa_ yazunnu_n(a).
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2: 78
Asad And there are among them unlettered people who have not real knowledge of the divine writ, (note 63)
Yusuf Ali And there are among them illiterates who know not the Book but (see therein their own) desires and they do nothing but conjecture.
Pickthall Among them are unlettered folk who know the scripture not except from hearsay. They but guess.
Transliteration Fa wailul lillazina yaktubu_nal kita_ba bi aidihim summa yaqu_lu_na ha_za_ min 'indilla_hi liyasytaru_ bihi samanan qalila_(n), fa wailul lahum mimma_ katabat aidihim wa wailul lahum mimma_ yaksibu_n(a).
2: 79
Asad Woe, then, unto those who write down, with their own hands, [something which they claim to be] divine writ, and then say, “This is from God,” in order to acquire a trifling gain thereby; (note 64) woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained!
Yusuf Ali Then woe to those who write the Book with their own hands and then say: "This is from Allah" to traffic with it for a miserable price! Woe to them for what their hands do write and for the gain they make thereby.
Pickthall Therefore woe be unto those who write the Scripture with their hands and then say, "This is from Allah," that they may purchase a small gain therewith. Woe unto them for that their hands have written, and woe unto them for that they earn thereby.
Transliteration Fa wailul lillazina yaktubu_nal kita_ba bi aidihim summa yaqu_lu_na ha_za_ min 'indilla_hi liyasytaru_ bihi samanan qalila_(n), fa wailul lahum mimma_ katabat aidihim wa wailul lahum mimma_ yaksibu_n(a).
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[ Ruby’s note: Here the “woe” is not mentioned for those who are ignorant and do not know any better, the “woe” is mentioned for those who knows and deliberately change the word of God and mislead the ignorant ones. The degrees of failure and corresponding punishments are not the same for these two groups, the punishment is severe for the later. [see verse 81 below and notes]
[ Asad’s note 64: The reference here is to the scholars responsible for corrupting the text of the Bible and thus misleading their ignorant followers. The “trifling gain” is their feeling of pre-eminence as the alleged “chosen people”. ]
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2: 80
Asad And they say, “The fire will most certainly not touch us for more than a limited number of days.” (note 65) Say [unto them]: “Have you received a promise from God – for God never breaks His promise – or do you attribute to God something which you cannot know?”
Yusuf Ali And they say: "The fire shall not touch us but for a few numbered days"; Say: "Have ye taken a promise from Allah for He never breaks His promise? Or is it that ye say of Allah what ye do not know?"
Pickthall And they say: The fire (of punishment) will not touch us save for a certain number of days. Say: Have ye received a covenant from Allah--truly Allah will not break His covenant--or tell ye concerning Allah that which ye know not?
Transliteration Bala_ man kasabat sayyi'ataw wa aha_tat bihi khati'atuhu_ fa ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).
[ Ruby’s Note: This verse exposes the fact that the rejecters here know that they are guilty of their actions, and that is why they are already feeling that they would be in fire in the Hereafter, but they are consoling themselves that this fire would be for a limited time which they think they can somehow endure. ]
2: 81
Asad Yea! Those who earn evil and by their sinfulness are engulfed – they are destined for the fire, therein to abide;
Yusuf Ali Nay those who seek gain in Evil and are girt round by their sins they are Companions of the Fire therein shall they abide (for ever).
Pickthall Nay, but whosoever has done evil and his sin surround him; such are rightful owners of the Fire; they will abide therein.
Transliteration Wallazina a_manu_ wa 'amilus sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).
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[ Ali’s notes: 85 The Jews in their arrogance might say: Whatever the terror of Hell may be for other people, our sins will be forgiven, because we are the children of Abraham; at worst, we shall suffer a short definite punishment and then be restored to the "bosom of Abraham". This bubble is pricked here. Read this verse with ii. 81-82. The general application is also clear. If Unfaith claims some special prerogative, such as race, "civilization," political power, historical experience, and so on, these will not avail in Allah's sight. His promise is sure, but His promise is for those who seek Allah in Faith, and show it in their conduct. (2.80)
This is many degrees worse than merely falling into evil: it is going out to "earn evil" as the Arabic text has it, i.e., to seek gain in evil. Such a perverse attitude means that the moral and spiritual fortress erected around us by the Grace of God is voluntarily surrendered by us and demolished by Evil, which erects its own fortress, so that access to Good may be more and more difficult. (2.81) ]
[ Asad’s note: According to popular Jewish belief, even the sinners from among the children of Israel will suffer only very limited punishment in the life to come, and will be quickly reprieved by virtue of their belonging to “the chosen people”: a belief which the Quran rejects.]
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2: 82
Asad whereas those who attain to faith and do righteous deeds – they are destined for paradise, therein to abide.
Yusuf Ali But those who have faith and work righteousness they are Companions of the Garden therein shall they abide (for ever).
Pickthall And those who believe and do good works: such are rightful owners of the Garden. They will abide therein.
Transliteration Wallazina a_manu_ wa 'amilus sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).
2: 83
Asad And Lo! We accepted this solemn pledge from [you], the Children of Israel (note 66): “You shall worship none but God; and you shall do good unto your parents and kinsfolk, and the orphans, and the poor; and you shall speak unto all people in a kindly way; and you shall be constant in prayer; and you shall spend in charity.” And yet, save for a few of you, you turned away: for you are obstinate folk (note 68)!
Yusuf Ali And remember We took a covenant from the children of Israel (to this effect): worship none but Allah; treat with kindness your parents and kindred and orphans and those in need; speak fair to the people; be steadfast in prayer; and practice regular charity. Then did ye turn back except a few among you and ye backslide (even now).
Pickthall And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor due. Then, after that, ye slid back, save a few of you, being averse.
Transliteration Wa iz akhazna_ misa_qa bani isra_'ila ala_ ta'budu_na illalla_ha wa bil wa_lidaini ihsa_naw wa zil qurba_ wal yata_ma_ wal masa_kini wa qu_lu_ linna_si husnaw wa aqimus sala_ta wa a_tuz zaka_h(ta), summa tawallaitum ilala_ qalilam minkum wa antum mu'ridu_n(a).
2: 84
Asad And lo! We accepted your solemn pledge that you would not shed one another’s blood, and would not drive one another from your homelands – whereupon you acknowledge it; and thereto you bear witness [even now].
Yusuf Ali And remember We took your Covenant (to this effect): shed no blood amongst you nor turn out your own people from your homes; and this ye solemnly ratified and to this ye can bear witness.
Pickthall And when We made with you a covenant (saying): Shed not the blood of your people nor turn (a party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto).
Transliteration Wa iz akhazna_ misa_qakum la_ tasfiku_na dima_'akum wa la_ tukhriju_na anfusakum min diya_rikum, summa aqrartum wa antum tasyhadu_n(a).
2: 85 And yet, it is you who slay one another and drive some of your own people from their homelands, aiding one another against them in sin and hatred; but if they come to you as captives, you ransom them – although the very [act of] driving them away has been make unlawful to you! [note 69]
Do you, then, believe in some parts of the divine writ and deny the truth of other parts? What, then, could be the reward of those among you who do such things but ignominy in the life of this world and, on the Day of Resurrection, commitment to most grievous suffering? For God is not unmindful of what you do.]
Yusuf Ali After this it is ye the same people who slay among yourselves and banish a party of you from their homes; assist (their enemies) against them in guilt and rancor; and if they come to you as captives ye ransom them though it was not lawful for you to banish them.
Then is it only a part of the Book that ye believe in and do ye reject the rest? But what is the reward for those among you who behave like this but disgrace in this life? and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.
Pickthall Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression, and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you.
Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do.
Transliteration Summa antum ha_'ula_'i taqtulu_na anfusakum wa tukhriju_na fariqam minkum min diya_rihim, taza_hara_na 'alaihim bil ismi wal'udwa_n(i), wa iy ya'tu_kum usa_ra_ tufa_du_hum wa huwa muharramun 'alaikum ikhra_juhum afatu'minu_na bi ba'dil kita_bi wa takfuru_na bi ba'd(in), fama_ jaza_'u may yaf'alu za_lika minkum illa_ khizyun fil haya_tid dunya_, wa yaumal qiya_mati yuraddu_na ila_ asyaddil 'aza_b(i), wa malla_hu bi ga_filin 'amma_ ta'malu_n(a).
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[ Ruby’s note: In religion there is no place for half hearted faith. A sincere faith should be based on Truth and nothing but the truth, no matter how difficult it is, and there should not be any mix up of truth with falsehood. This is the right idea. However, human beings are not perfect and they are not always right in their understanding. Any mix up because of ignorance or because of one’s limitation to understand the right thing due to one’s situation of birth, family, society, culture etc. would probably be forgiven.
However, the mix up which would deserve serious consequence is a deliberate attempt to change the truth due to one’s arrogance, envy, negligence and addictions of life. The Quran is repetitively warning the seriousness of this failure. One ever true religion for human kind is based on the truth, and this truth is the nature of human being and things with which God has created reality. Any deviation from this true nature [“fitra”] is a step towards falsehood. God is proclaimed to be the Ultimate Truth or Reality. When one resorts to any kinds of false things, lies or distortions, one is violation the fundamental Law of God. The law of truth is at the truth of every thing. Justice is based on truth, and without justice there cannot be true harmony or peace. This idea is at the core and most fundamental idea of Islam.]
[ Ali’s notes: 87 So far from the Covenant being of the kind you suggest in ii. 80, the real Covenant is about the moral law, which is set out in ii. 83. This moral law is universal and if you break it, no privileges will lighten your punishment or help you in any way (ii. 86). "Speak fair to the people" not only means outward courtesy from the leaders to the meanest among the people, but the protection of the people from being exploited, deceived, defrauded, or doped with things to lull their intelligence. (2.83)
88 Verse 83 referred to the universal moral law. This verse 84 refers to its application under a special Covenant entered into with the Jews of Medina by the new-born Muslim Commonwealth under its Guide and teacher Muhammad. This Covenant is given in Ibn Hisham's Sivat-ur-Rasul, and comments on it will be found in Ameer Ali's Spirit of Islam (London 1922), pp. 57-61. It was entered into in the second year of the Hijra, and was treacherously broken by the Jews almost immediately afterwards. (2.84)
89 I understand "ransom them" here to mean "take ransom for them" though most of the Commentators take it to mean "give ransom for them". Mustafa had made a Pact which, if it had been faithfully observed by all parties, would have brought a reign of law and order for Medina. But some of the treacherous Jews never intended to observe its terms. They fought and slew each other and not only banished those who were obnoxious to them but intrigued with their enemies. If by chance they came back into their hands as captives, they demanded ransom for them to return to their homes although they had no right to banish them at all. If we understand by "ransom them" pay "ransom for them to release them from the hands of their enemies," it would mean that they did this pious act for show, although they were themselves the authors of their unlawful banishment. I think the former makes better sense. (2.85) ]
[ Asad’s notes: 66: In the preceding passages, the children of Israel have been reminded of the favors that were bestowed on them. Now, however, the Quran reminds them of the fact that the way of righteousness has indeed been shown to them by means of explicit social and moral injunctions: and this reminder follows directly from the statement that the human condition in the life to come depends exclusively on the manner of one’s life in this world, and not on one’s descent.
Note 68: The Old Testament contains many allusions to the waywardness and stubborn rebelliousness of the children of Israel – e.g., Exodus xxxii, 9, xxxiii, 3, xxxiv, 9; Deuteronomy, ix, 6-8, 23-24, 27.
Note 69: This is a reference to the conditions prevailing at Medina at the time of the Prophet’s ‘hijrah’. The two Arab tribes of Medina – Al Aws and Khazra – were in pre-Islamic times permanently at war with one another; and out of the three Jewish tribes living there- the Banu Qaynuqa, Banu n-Nadir and Banu Qurayzah – the first- named two were allied with Khazraj, while the third was allied with Al-Aws. Thus, in the course of their warfare, Jew would kill Jew in alliance with pagans (“aiding one another in sin and hatred”): a twofold crime from the viewpoint of Mosaic Law. Nevertheless, they would subsequently ransom their mutual captives in obedience to that very same Law – and it is this glaring inconsistency to which the Quran alludes in the next sentence.]
2: 86
Asad All who buy the life at the price of the life to come – their suffering shall not be lightened, nor shall they be succored!
Yusuf Ali These are the people who buy the life of this world at the price of the Hereafter; their penalty shall not be lightened nor shall they be helped.
Pickthall Such are those who buy the life of the world at the price of the Hereafter: Their punishment will not be lightened, neither will they have support.
Transliteration Ula_'ikal lazinas tarawul haya_tad dunya_ bil a_khirah(ti), fala_ yukhaffafu 'anhumul 'aza_bu wa la_ hum yunsara_n(a).
[ Ruby’s note: This is very serious situation: one does not need to trade off Hereafter in order to enjoy this life, but one who trades off means one does not give any consideration for Hereafter and concentrate in this life as if this life is the only thing. These are the people who does all kinds of wrong things. His/her total orientation is a complete disregard for the ultimate truth and true cause and consequence.]
2: 87
Asad For, indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him (note 70); and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration (note 71). Yet is it not so that every time an apostle came unto you with something that was not to your liking, you gloried in your arrogance, and to some of them you gave the lie, while others you would slay (note 72)?
Yusuf Ali We gave Moses the Book and followed him up with a succession of Apostles; We gave Jesus the son of Mary clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you an Apostle with what ye yourselves desire not ye are puffed up with pride? Some ye called impostors and others ye slay!
Pickthall And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the holy Spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?
Wa laqad a_taina_ musal kita_ba wa qaffaina_ mim ba'dihi bir rusul(i), wa a_taina_ 'isabna maryamal bayyina_ti fa ayyadna_hu bi ruhil qudus(i), afakullama_ ja_'akum rasulum bima_ la_ tahwa_ anfusukumus takbartum, fa fariqan kazzabtum wa fariqan taqtulu_n(a).
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[ Ali’s notes: 90 As to the birth of Jesus, cf. xix. 16-34. Why is he called the "Son of Mary"? What are his "clear signs"? What is the "holy spirit" by which he was strenghtened? We reserve to a later state a discussion of the Quranic teaching on these questions. See iii. 62, n. 401. (2.87)
91 Notice the sudden transition from the past tense in "some ye called imposters" to the present tense in "others ye slay." There is a double significance. First, reviewing the long course of Jewish history, we have come to the time of Jesus; they have often given the lie to God's Apostles, and even now they are trying to slay Jesus. Secondly, extending the review of that history to the time of Muhammad, they are even now trying to take the life of that holy Apostle. This would be literally true at the time the words were promulgated to the people. And this transition leads on naturally to the next verse, which refers to the actual conditions before Muhammad in Medina in the second year of the Hijra. Sections 11/13 (ii. 87-121) refer to the People of the Book generally, Jews and Christians. Even where Moses and the Law of Sinai are referred to, those traditions are common to both Jews and Christians. The argument is about the people who ought to have learnt from previous Revelations and welcomed Muhammad's teaching, and yet they both took up an attitude of arrogant rejection. (2.87) ]
[ Asad’s note 70: ………a stress upon the continuous succession of prophets among the Jews (see Tabari, Zamakhshari, Razi, Ibn Kathir), which fact deprives them of any excuse of ignorance.
71: This rendering of “ruh al-qudus (lit., “the spirit of holiness”) is based on the recurring use in the Quran of the term “ruh” in the sense of “divine inspiration”. IT is also that the Prophet invoked the blessing of the “ruh al-qudus” on his Compantion, the poet Hassan ibn Thabit (Bukhari, Muslim, anu Daud and Tirmidhi): just as the Quran (58:22) speaks of all believers as being “strengthened by inspiration (ruh) from Him”.
72: Lit., “and some you are slaying”. The change from the past tense observed throughout this sentence to the present tense in the verb “taqtulun” (“you are slaying”) is meant to express a conscious intent In this respect and, thus, a persistent, ever-recurring trait in Jewish history (Manar I, 377), to which also the New Testament refers (Mathew xxiii, 34-35, 37), and I Thessalonians ii, 15).]
[ Ruby’s note: I think this whole expression is meant for humankind in general even though the context is in reference to Jews. The Quran in other places mentioned that there were many countless Prophets sent to countless different communities down through time. And the rejection and negative reactions to the Prophets had been an ever-recurring problem of humankind and not only of the Jews. These problems are mentioned in the Quran in different context of different people as well.]
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2: 88
Asad But they say, “Our hearts are already full of knowledge.” (note 73) Nay, but God has rejected them because of their refusal to acknowledge the truth: for, few are the things in which they believe (note74).
Yusuf Ali They say "Our hearts are the wrappings (which preserve Allah's word we need no more)." Nay Allah's curse is on them for their blasphemy; little is it they believe.
Pickthall And they say: Our hearts are hardened. Nay, but Allah hath cursed them for their unbelief. Little is that which they believe.
Wa qa_lu qulubuna_ gulf(un), bal la'anahumulla_hu bi kufrihim fa qalilam ma_ yu'minun(a).
[ Ali’s note on the meaning of KUFR: The root kafara has many shades of meaning: (1) to deny God's goodness, to be ungrateful, (2) to reject Faith, deny His revelation, (3) to blaspheme, to ascribe some limitation or attribute to God which is derogatory to His nature. In a translation, one shade or another must be put forward according to the context, but all are implied. (2.88)]
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[Ruby’s note: Here is a lesson or a message for all humankind: one needs to be on guard AGAINST one’s own impulses towards arrogance and self-centerdness. Only humility and God consciousness avail oneself in receiving truth either through new revelation or through new knowledge or understanding. Throughout history people have rejected new revelations or new ideas because of their insecurity, greed, addictions of this life OR arrogance.
If one is a true believer of God and remain humble and sincere to understand truth throughout life, one should be ready to carefully consider whatever is being brought before him/her through new events and/or new knowledge and ideas about life, nature, and higher truth about reality in general (spiritual matters). Without this conscious and constant effort on one’s part and the attitude of humility, one may very well be allowed to miss a chance whereby one’s own life can benefit enormously.]
[ Asad’s notes: 73 - ………all allusion to the boast of the Jews that in view of the religious knowledge which they already possess, they are in no need of any further preaching (Ibn Kathir…Tabari and Zamakhshari).
74: I.e., all their beliefs are centered on themselves and their alleged “exceptional” status in the sight of God. ]
[ Ali’s notes: 92 The Jews in their arrogance claimed that all wisdom and all knowledge of God were enclosed in their hearts. But there were more things in heaven and earth than were dreamt of in their philosophy. Their claim was not only arrogance but blasphemy. In reality they were men without Faith. (I take Gulfan here to be the plural of Gilafun the wrapping or cover of a book, in which the book is preserved.) As usual, there is a much wider meaning. How many people at all times and among all nations close their hearts to any extension of knowledge or spiritual influence because of some little fragment which they have got and which they think is the whole of Allah's Truth? Such an attitude shows really want of faith and is a blasphemous limitation of Allah's unlimited spiritual gifts to His creatures. [According to another view, the verse refers to the Jewish claim that a covering had been placed over their hearts which prevented them from grasping the message of the Prophet (peace be on him). See Ibn Kathir's commentary on the verse. See also verse iv. 155.] (2.88)
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2: 89
Asad And whenever there came unto them a [new] revelation from God, confirming the truth already in their possession – and [bear in mind that] aforetime they used to pray for victory over those who were bent on denying the truth-: whenever there came unto them something which they recognized [as the truth], they would deny it. And God’s rejection is the due of all who deny the truth.
Yusuf Ali And when there comes to them a Book from Allah confirming what is with them although from of old they had prayed for victory against those without faith when there comes to them that which they (should) have recognized they refused to believe in it; but the curse of Allah is on those without Faith.
Pickthall And when there cometh unto them a Scripture from Allah, confirming that in their possession though before that they were asking for a signal triumph over those who disbelieved and when there cometh unto them that which they know (to be the Truth) they disbelieve therein. The curse of Allah is on disbelievers.
Transliteration Wa lamma_ ja_'ahum kita_bum min'indilla_hi musaddiqal lima_ ma'ahum, wa ka_nu min qablu yastaftihuna 'alal lazina kafaru, fa lamma_ ja_'ahum ma_ 'arafu kafaru bih(i), fa la'natulla_hi 'alal ka_firin(a).
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[ Ruby’s note: Why this attitude and rejection is treated here so severely? Because thsi attitude of rejection of new revelation is a symptom of a deeper disease of human kind and not only of Jews. The Jews are mentioned here specifically because they were the case in point at the time of this revelation and they were giving Muhammad and his followers hard time. They were envious and rebellious to this suggestion that Muhammad was God’s Prophet. The acceptance of this idea means to let go of many of their existing ideas and lifestyles and most of all let go of the ego and pride they had as Jews being the chosen people. Ego, arrogance, inertia are the deeper causes of such symptom. And this symptom is demonstrated throughout human history not only towards God’s revelations but also towards ideas that were brought by ‘other than prophet’ visionaries and thinkers who brought solutions to the existing problems. Instead of accepting solution and truth behind it, people have shown rejection.
These attitudes also prevent a serious consideration to such new ideas and propositions that are supposed to be brought down through different personalities in different people belonging to all cultures and geographical locations. THERE IS NO EXLUSIVE CLAIM ON TRUTH BY ANY GROUP OR RACE, TRUTH BELONGS TO GOD AND HE DECIDES WHO WOULD BE THE MESSAGE BEARER OF THAT TRUTH. That is why the Quran proclaims that there were no community on earth where a Messenger was not sent one time or another, only a few are known and many are not known in history. This in itself is the most profound universal message the Quran propagates.
As a creation and servant of God, all human beings in his/her right mind should be ready and conducive to such truth as it comes. And that requires faith and trust in God above all other considerations in life.
Rejection of truth defies the very purpose of life and its true meaning of existence. Therefore this is the essence of failure. People fail in this life and Hereafter because they reject truth and practice or take shelter in falsehood. Therefore, these attitudes become the reasons for God’s rejection and curse.]
[ Ali’s note: 94 The Jews, who pretended to be so superior to the people without Faith - the Gentiles - should have been the first to recognize the new Truth - or the Truth renewed - which it was Muhammad's mission to bring because it was so similar in form and language to what they had already received. But they had more arrogance than faith. It is this want of faith that brings on the curse, i.e., deprives us (if we adopt such an attitude) of the blessings of God. Again the lesson applies to a much wider circle than the Jews. We are all apt, in our perverseness, to reject an appeal from our brother even more summarily than one from an outsider. If we have a glimmering of the truth, we are apt to make ourselves impervious to further truth, and thus lose the benefit of Allah's Grace. (2.89) ]
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2: 90
Asad Vile is that [false pride] for which they have sold their own selves by denying the truth of what God has bestowed from on high, out of envy that God should bestow aught of His favor upon whomsoever He wills of His servants [note 75] : and thus have they earned the burden of God’s condemnation, over and over. And for those who deny the truth there is shameful suffering in store.
Yusuf Ali Miserable is the price for which they have sold their souls in that they deny (the revelation) which Allah has sent down in insolent envy that Allah of His Grace should send it to any of His servants He pleases; thus have they drawn on themselves wrath upon wrath. And humiliating is the punishment of those who reject Faith.
Pickthall Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His bondmen. They have incurred anger upon anger. For disbelievers is a shameful doom.
Transliteration Bi'samasy tarau bihi anfusahum ay yakfuru bima_ anzalalla_hu bagyan ay yunazzilalla_hu min fadlihi 'ala_ may yasya_'u mim 'iba_dih(i), fa ba_'u bi gadabin 'ala_ gadab(in), wa lil ka_firina 'aza_bum muhin(un).
2: 91
Asad For when they are told, “Believe in what God has bestowed from on high,” they reply, “We believe [only] in what has been bestowed on us” – and they deny the truth of everything else, although it be a truth confirming the one already in their possession.
Say: “Why, then, did you slay God’s prophets aforetime, if you were [truly] believers?”
Yusuf Ali When it is said to them: "believe in what Allah hath sent down" they say "We believe in what was sent down to us"; yet they reject all besides even if it be truth confirming what is with them. Say: "Why then have ye slain the prophets of Allah in times gone by if ye did indeed believe?"
Pickthall And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the Prophets of Allah aforetime, if ye are (indeed) believers?
Transliteration Wa iza_ qila lahum a_minu_ bima_ anzalalla_hu qa_lu_ anu'minu bima_ unzila 'alaina_ wa yakfuru_na bima_ wara_'ahu_ wa huwal haqqu musaddiqal lima_ ma'ahum, qul falima taqtulu_na ambiya_'alla_hi min qablu in kuntum mu'minin(a).
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[Ruby’s note: Here is a much deeper meaning: God is pointing a human weakness that was demonstrated by the ancestors of the present Jews. Why that is used here to point out the failings of the present Jews? This is the critical issue here. I think the Quran is not blaming the present generation for the faults and failures of the past generations. However, it is merely exposing the fact that the past generations also believed Torah to be their Scriptures and still they slew prophets and violated Torah. Therefore merely believing in a scripture does not absolve one or one group from violating God’s law and accruing his wrath.
Since God is the Creator and Sustainer of all people and truth belongs to Him alone, a true believer should remain humble and ready to receive further Messages down the line that comes as reinforcement, clarification and completion of the original idea. Any sincere person, who would have open mind and devotion to God would see this and would accept it. ]
[Asad’s note 76 – Areference to their assertion that they believe in hwat has been revealed to them – i.e., the Law of Moses, which obviously prohibits the killing not only of prophets but on any innocent human being. See also the concluding sentences of verses 61 and 87, and the corresponding notes.]
[ Ali’s note: 96 Even the race argument is often flimsy and hollow pretext. Did not the Jews reject Prophets of their own race who told them unpleasant truths? And do not other nations do likewise? The real trouble is selfishness, narrowness, a mean dislike of anything which runs counter to habits, customs or inclinations. (2.91) ]
2: 92
Yusuf Ali There came to you Moses with clear (Signs); yet ye worshipped the Calf (even) after that and ye did behave wrongfully.
Pickthall And Moses came unto you with clear proofs (of Allah's sovereignty), yet,while he was away, ye chose the calf (for worship) and ye were wrongdoers.
Transliteration Wa laqad ja_'akum mu_sa_ bil bayyina_ti summat takhaztumul 'ijla mim ba'dihi wa antum za_limu_n(a).
Wa iz akhazna_ misa_qakum wa rafa'na_ fauqakumut tu_r(a), khuzu_ ma_ a_taina_kum bi quwwatiw wasma'u_, qa_lu_ sami'na_ wa 'asaina_ wa usyribu_ fi qulu_bihimul 'ijla bi kufrihim, qul bi'sama_ ya'murukum bihi ima_nukum in kuntum mu'minin(a).
2: 93
Asad And, lo, We accepted your solemn pledge, raising Mount Sinai high above you, [saying,] “Hold fast with [all your] strength unto what We have vouchsafed you, and hearken unto it!
[But] they say, “We have heard, but we disobey” [note 77] – for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth [note 78].
Say: “Vile is what this [false] belief of yours enjoins upon you – if indeed you are believers!”
Yusuf Ali And remember We took your Covenant and We raised above you (the towering height) of Mount (Sinai) (saying): "Hold firmly to what We have given you and hearken (to the Law)"; they said: "We hear and we disobey"; and they had to drink into their hearts (of the taint) of the calf because of their faithlessness. Say: "Vile indeed are the behests of your faith if ye have any faith!"
Pickthall And when We made with you a covenant and caused the Mount to tower above you , (saying): Hold fast by that which We have given you, and hear (Our Word), they said: We hear and we rebel. And (worship of) the calf was made to sink into their hearts because of their rejection (of the Covenant). Say (unto them): Evil is that which your belief enjoineth on you, if ye are believers.
Transliteration Qul in ka_nat lakumud da_rul a_khiratu 'indalla_hi kha_lisatam min du_nin na_si fa tamannawul mauta in kuntum sa_diqin(a).
[ Asad note 77: It is obvious that they did not actually utter these words; their subsequent behavior, however, justifies the above metonymical expression.
Asad note 78: ……………………they fell into worshipping material goods, symbolizing by the “golden calf”.]
[ Ali’s notes:
97 Cf. the introductory words of ii. 63 which are the same as the introductory words here but the argument is developed in a different direction in the two places. In ii. 63, after they are reminded of the solemn Covenant under the towering height of Mount Sinai they are told how they broke the Covenant in after ages. Here, after they are reminded of the same solemn Covenant, they are told that even then they never meant to observe it. Their thought is expressed in biting words of sarcasm. They said in words: "All that the Lord hath spoken we will do" But they said in their hearts: "We shall disobey". (2.93)
98 What they should have said was: "We hear and we obey" this is the attitude of the true men of Faith (ii. 285). (2.93)
99 After the Commandments and the Law had been given at Mount Sinai, and the people had solemnly given their Covenant, Moses went up to the Mount, and in his absence, the people made the golden calf. When Moses returned, his anger waxed hot. "He took the Calf which they had made, and burnt it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it." (Exod. xxxii. 20). This incident is interpreted in the Qur-an allegorically. The Calf is the symbol of disobedience, rebellion, want of faith. It was like a taint of poison. Their punishment was to swallow the taint of poison which they had themselves produced. They swallowed it not into their stomachs, but into their hearts, their very being. They had to mortify and humble themselves in the sight of God, as was shown in another allegory based on the Jewish narrative (see ii. 54 and note, above). (2.93)]
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2: 94
Asad Say: “If an after life with God is to be for you alone, to the exclusion of all other people [note 79], then you should long for death – if what you say is true!”
Yusuf Ali Say: "If the last Home with Allah be for you specially and not for anyone else then seek ye for death if ye are sincere."
Pickthall Say (unto them): If the abode of the Hereafter in the providence of Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death (for ye must long for death) if ye are truthful.
Transliteration Wa lay yatamannauhu abadam bima_ qaddamat aidihim, walla_hu 'alimum biz za_limin(a).
[ Asad’s note 79: An allusion to the Jewish belief that paradise is reserved for the children of Israel alone (cf. verse 111 of this sura).
2: 95
Asad But never will they long for it, because [they are aware] of what their hands have sent ahead in this world: and God has full knowledge of evildoers.
Yusuf Ali But they will never seek for death on account of the (sins) which their hands have sent on before them. And Allah is well acquainted with the wrong-doers.
Pickthall But they will never long for it, because of that which their own hands have sent before them. Allah is Aware of evildoers.
Transliteration Wa latajidannahum ahrasan na_si 'ala_ haya_tiw wa minal lazina asyraku_, yawaddu ahaduhum lau yu'ammaru alfa sanah(tin), wa ma_ huwa bi muzahzihihi minal 'aza_bi ay yu'ammar(u), walla_hu basirum bima_ ya'malu_n(a).
[ Ali’s note 100: The phrase "What their hands have sent on before them" frequently occurs in the Qur-an. Here, and in many places, it refers to sins. In such passages as lxxviii. 40, or lxxxi. 14, it is implied that both good and bad deeds go before us to the judgement seat of God before we do ourselves. In ii. 110, it is the good that goes before us. Our deeds are personified. They are witnesses for or against us, and they always go before us. Their good or bad influence begins to operate before we even know it. This is more general than the New Testament idea in the First Epistle of St. Paul to Timothy, v. 24: "Some men's sins are open beforehand, going before to judgment; and some men they follow after." (2.95)]
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2: 96
Asad And thou will most certainly find that they cling to life more eagerly than any other people, even more than those who are bent on ascribing divinity to other beings beside God: every one of them would love to live a thousand years, ……………..
Yusuf Ali Thou wilt indeed find them of all people most greedy of life even more than the idolaters; each one of them wishes he could be given a life of a thousand years; but the grant of such life will not save him from (due) punishment for Allah sees well all that they do.
Pickthall And thou wilt find them greediest of mankind for life and (greedier) than the idolaters. (Each) one of them would like to be allowed to live a thousand years. And to live (a thousand years) would by no means remove him from the doom. Allah is Seer of what they do.
Transliteration Qul man ka_na 'aduwwal li jibrila fa innahu_ nazzalahu_ 'ala_ qalbika bi iznilla_hi musaddiqal lima_ baina yadaihi wa hudaw wa busyra_ lil mu'minin(a).
2: 122
Asad O Children of Israel ! Remember those blessings of Mine with which I graced you and how I favored you above all other people;
Yusuf Ali O Children of Israel! call to mind the special favor which I bestowed upon you and that I preferred you to all others (for my message).
Pickthall O Children of Israel! Remember My favor wherewith I favored you and how I preferred you to (all) creatures.
Transliteration Ya_ bani isra_'ilaz kuru_ ni'matiyal lati an'amtu 'alaikum wa anni faddaltukum 'alal 'a_lamin(a).
[ Ruby’s note: This favor was in the past. The implication is that when a favor comes to a people or to a person, that nation and that person has also corresponding responsibility for that special endowment or position [this principle is laid down clearly in many other places in the Quran, however here it is implied] from God. One then with this special favor or privilege from God should endeavor to retain it in truth, attempt to reach its potential and share and spread with others among fellow human beings, and be humble in doing so. If this responsibility for this special gift in life is not fulfilled or the gift is misused, then the consequences ensue corresponding to that failure. Here the Children of Israel were given a tremendously high and honorable position among humankind of being the bearer of God’s Message to mankind, and they distorted it, and failed in their true responsibility. The consequence is that they were defeated, kept in human bondage, humiliated, surpassed, and even persecuted time and time again in the past. The Quran is pointing out about that failure of misuse, manipulation and corruption of God’s true Message for a miserable gain in their time. In this verse saying that no wrongdoing people would be made a prophet or a true leader just by virtue of one’s lineage.]
2: 123
Asad and remain conscious of [the coming of] a Day when no human being shall in the least avail another, nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succored. [note 99]
Yusuf Ali Then guard yourselves against a day when one soul shall not avail another nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside).
Pickthall And guard (yourselves) against a day when no soul will naught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped.
Transliteration Wattaqu_ yaumal la_ tajzi nafsun 'an nafsin syai'aw wa ala_ yuqbalu minha_ 'adluw wa la_ tanfa'uha_ syafa_'atuw wa la_ hum yunsaru_n(a).
[ Asad’s note 99: {see 2:48} In the above context, this refers, specifically, to the belief of the Jews that their descent from Abraham would “ransom” them on the Day of Judgment – a belief which is refuted in the next verse.]
[Ali’s note 122 Verses 122-123 repeat verses 47-48 (except for a slight verbal variation in ii. 123 which does not affect the sense). The argument about the favours to Israel is thus beautifully rounded off, and we now proceed to the argument in favour of the Arabs as succeeding to the spiritual inheritance of Abraham. (2.123)]