Surah 2. Al-Baqara, Ayah 87

Lit., "We caused him to be followed, after his time, by [all] the other apostles": 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.

This rendering of ruh al-qudus (lit., "the spirit of holiness") is based on the recurring use in the Qur'an of the term ruh in the sense of "divine inspiration". It is also recorded that the Prophet invoked the blessing of the ruh al-qudus on his Companion, the poet Hassan ibn Thabit (Bukhari, Muslim, Abu Da'ud and Tirmidhi): just as the Qur'an ( 58:22 ) speaks of all believers as being "strengthened by inspiration (ruh) from Him".

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 (Matthew xxiii, 34-35, 37), and I Thessalonians ii, 15).

 The holy spirit is Gabriel, a mighty angel created from light, whose main duty is to communicate Allah’s messages to prophets.

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.

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.

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.