Surah 2. Al-Baqara

When they meet the believers they say, 'We believe.' But in private they say 'to each other', 'Will you disclose to the believers the knowledge Allah has revealed to you,¹ so that they may use it against you before your Lord? Do you not understand?'

  - Mustafa Khattab

 i.e., verses prophesizing the coming of the Prophet (ﷺ) in the Torah (including Deuteronomy 18:15-18 and 33:2).

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)? ⁸³

  - Abdullah Yusuf Ali

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 Deut. 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 postcript 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 armoury of sience 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 wherefver 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].

Do they not know that Allah is aware of what they conceal and what they reveal?

  - Mustafa Khattab

Know they not that Allah knoweth what they conceal and what they reveal?

  - Abdullah Yusuf Ali

And among them are the illiterate who know nothing about the Scripture except lies, and 'so' they 'wishfully' speculate.

  - Mustafa Khattab

And there are among them illiterates who know not the Book but (see therein their own) desires and they do nothing but conjecture. ⁸⁴

  - Abdullah Yusuf Ali

The argument of i. 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 palmed off their own writings for the Message of God. 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. xvi. 26). "Writing with their own hands" means inventing books themselves, which had no divine authority. The general argument is similar. Unfaith erects its own false gods. It attributes things to causes which only exist in its own imagination. Sometimes it even indulges in actual dishonest traffic in the ignorance of the multitude. It may pay for a time, but the bubble always bursts.

So woe¹ to those who distort the Scripture with their own hands then say, 'This is from Allah'- seeking a fleeting gain! So woe to them for what their hands have written, and woe to them for what they have earned.

  - Mustafa Khattab

 i.e., warning of a curse or punishment.

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.

  - Abdullah Yusuf Ali

'Some of' the Jews claim, 'The Fire will not touch us except for a number of days.' Say, 'O Prophet,' 'Have you taken a pledge from Allah- for Allah never breaks His word- or are you 'just' saying about Allah what you do not know?'

  - Mustafa Khattab

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?" ⁸⁵

  - Abdullah Yusuf Ali

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, "civilation," 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.

But no! Those who commit evil and are engrossed in sin will be the residents of the Fire. They will be there forever.

  - Mustafa Khattab

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). ⁸⁶

  - Abdullah Yusuf Ali

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.

And those who believe and do good will be the residents of Paradise. They will be there forever.

  - Mustafa Khattab

But those who have faith and work righteousness they are Companions of the Garden therein shall they abide (for ever).

  - Abdullah Yusuf Ali

And 'remember' when We took a covenant from the children of Israel 'stating', 'Worship none but Allah; be kind to parents, relatives, orphans and the needy; speak kindly to people; establish prayer; and pay alms-tax.' But you 'Israelites' turned away- except for a few of you- and were indifferent.

  - Mustafa Khattab

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). ⁸⁷

  - Abdullah Yusuf Ali

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.

And 'remember' when We took your covenant that you would neither shed each other's blood nor expel each other from their homes, you gave your pledge and bore witness.

  - Mustafa Khattab

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. ⁸⁸

  - Abdullah Yusuf Ali

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.

But here you are, killing each other and expelling some of your people from their homes, aiding one another in sin and aggression; and when those 'expelled' come to you as captives, you still ransom them- though expelling them was unlawful for you.¹ Do you believe in some of the Scripture and reject the rest? Is there any reward for those who do so among you other than disgrace in this worldly life and being subjected to the harshest punishment on the Day of Judgment? For Allah is never unaware of what you do.

  - Mustafa Khattab

 The indigenous people of Medina were divided into two warring groups: Al-Aws and Al-Khazraj. Some Jewish tribes were allied with the former and others with the latter, which meant that in times of war each of these Jewish tribes had to fight along with their allies against their enemies, including other Jews. When the Prophet (ﷺ) migrated to Medina, he brought about a lasting peace in the city.

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. ⁸⁹

  - Abdullah Yusuf Ali

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.

These are the ones who trade the Hereafter for the life of this world. So their punishment will not be reduced, nor will they be helped.

  - Mustafa Khattab

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.

  - Abdullah Yusuf Ali

Indeed, We gave Moses the Book and sent after him successive messengers. And We gave Jesus, son of Mary, clear proofs and supported him with the holy spirit.¹ Why is it that every time a messenger comes to you 'Israelites' with something you do not like, you become arrogant, rejecting some and killing others?

  - Mustafa Khattab

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

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! ^{89 90 91}

  - Abdullah Yusuf Ali

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.

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.

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.

They say, 'Our hearts are unreceptive!'¹ In fact, Allah has condemned them for their disbelief. They have but little faith.

  - Mustafa Khattab

 Their hearts are unreceptive because they claim they have enough knowledge already.

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. ^{92 93}

  - Abdullah Yusuf Ali

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 knowlege 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.]

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.

Although they used to pray for victory 'by means of the Prophet' over the polytheists,¹ when there came to them a Book from Allah which they recognized,² confirming the Scripture they had 'in their hands', they rejected it. So may Allah's condemnation be upon the disbelievers.

  - Mustafa Khattab

 lit., the disbelievers.

 i.e., the Quran.

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. ⁹⁴

  - Abdullah Yusuf Ali

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 form 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.

Miserable is the price they have sold their souls for- denying Allah's revelation and resenting Allah for granting His grace to whoever He wills of His servants! They have earned wrath upon wrath. And such disbelievers will suffer a humiliating punishment.

  - Mustafa Khattab

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. ⁹⁵

  - Abdullah Yusuf Ali

Racial arrogance made the Jews averse to the reception of Truth when it came through a servant of God, 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 God's choice? God is the Creater and Cherisher of all races and all worlds.