Surah 2. Al-Baqara

Yea! Those who earn evil and by their sinfulness are engulfed - they are destined for the fire, therein to abide;

  - Mohammad Asad

Yea! Those who commit evil and become encircled in sin are the inmates of Hellfire; they shall live there forever.

  - Muhammad Farooq-i-Azam Malik

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, but whosoever hath done evil and his sin surroundeth him; such are rightful owners of the Fire; they will abide therein.

  - Marmaduke Pickthall

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.

whereas those who attain to faith and do righteous deeds - they are destined for paradise, therein to abide.

  - Mohammad Asad

As for those who believe and do good deeds, they will be the residents of Paradise and live there forever.

  - Muhammad Farooq-i-Azam Malik

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

  - Mustafa Khattab

And those who believe and do good works: such are rightful owners of the Garden. They will abide therein.

  - Marmaduke Pickthall

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

  - Abdullah Yusuf Ali

AND LO! We accepted this solemn pledge from [you,] the children of Israel: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."⁶⁷ And yet, save for a few of you, you turned away: for you are obstinate folk!⁶⁸

  - Mohammad Asad

In the preceding passages, the children of Israel have been reminded of the favours that were bestowed on them. Now, however, the Qur'an 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 flows 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.

See note [34] above.

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.

Remember, We took a covenant (firm commitment) from the children of Israel: "You shall worship none but Allah; be good to your parents, relatives, orphans and destitute, speak fair to the people, establish 'Salah', and pay 'Zakah.'" But you broke the covenant, except a few of you, and you paid no heed.

  - Muhammad Farooq-i-Azam Malik

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) 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.

  - Marmaduke Pickthall

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 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 acknowledged it; and thereto you bear witness [even now].

  - Mohammad Asad

Also remember another covenant which We took from you: That you shall not shed blood among yourselves and you shall not expel your own people from your homes; you confirmed it and you are witness to it.

  - Muhammad Farooq-i-Azam Malik

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 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).

  - Marmaduke Pickthall

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.

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 made unlawful to you!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.

  - Mohammad Asad

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 Khazraj - 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 Qur'an alludes in the next sentence.

Yet there you are, killing your own people, expelling a group amongst you from their homes, backing each other with sin and aggression; and if they come to you as captives, you trade them for ransoms whereas their expulsion was unlawful for you to begin with. Do you believe in a part of your Holy Book and reject the rest? So what other punishment do such people among you, who behave like this, deserve, than disgrace in this world and to be driven to grievous punishment on the Day of Judgment? Allah is not unaware of what you do.

  - Muhammad Farooq-i-Azam Malik

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.

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.

  - Marmaduke Pickthall

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.

All who buy the life of this world at the price of the life to come - their suffering shall not be lightened, nor shall they be succoured!

  - Mohammad Asad

Such are the people who trade the life of this world at the expense of the Hereafter; so neither their punishment shall be lightened nor shall they be helped.

  - Muhammad Farooq-i-Azam Malik

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

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.

  - Marmaduke Pickthall

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

For, indeed, We vouchsafed unto Moses the divine writ and caused apostle after apostle to follow him;⁷⁰ and We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration.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?⁷²

  - Mohammad Asad

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).

To Musa (Moses) We gave the Book (Torah) and sent after him other Rasools in succession; then We gave Isa (Jesus), the son of Maryam (Mary), clear Signs and strengthened him with the Holy Spirit (Gabriel). Why is it that whenever there came to you a Rasool with a message which did not suit your desires, you became so arrogant that some you called impostors and others you killed!

  - Muhammad Farooq-i-Azam Malik

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.

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?

  - Marmaduke Pickthall

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.

But they say, "Our hearts are already full of knowledge."⁷³ Nay, but God has rejected them because of their refusal to acknowledge the truth: for, few are the things in which they believe.⁷⁴

  - Mohammad Asad

Lit., "our hearts are repositories [of knowledge]" - an 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, on the authority of Ibn 'Abbas; identical explanations are mentioned by Tabari and Zamakhshari).

I.e., all their beliefs are centred on themselves and their alleged "exceptional" status in the sight of God.

They say: "Our hearts are in secure wrappers;" but the fact of the matter is that Allah has cursed them for their disbelief, so little is that which they believe.

  - Muhammad Farooq-i-Azam Malik

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.

And they say: Our hearts are hardened. Nay, but Allah hath cursed them for their unbelief. Little is that which they believe.

  - Marmaduke Pickthall

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.

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.

  - Mohammad Asad

Now when there has come to them a Book from Allah confirming the Holy Books of Torah and Gospel which they already have - even though before this they used to pray for victory against the unbelievers - when there came to them that which they very well recognize, they knowingly rejected it; Allah's curse is on such disbelievers.

  - Muhammad Farooq-i-Azam Malik

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 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.

  - Marmaduke Pickthall

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.

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 favour upon whomsoever He wills of His servants: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.

  - Mohammad Asad

I.e., out of envy that God should bestow revelation upon anyone but a descendant of Israel - in this particular instance, upon the Arabian Prophet, Muhammad.

Ridiculous is the price for which they have sold away their souls, that they deny Allah's revelation merely because of their grudge, that Allah should send His grace (on an Israelite rather than ) on whom He pleases from His servants (Muhammad)! They have drawn on themselves wrath upon wrath, and for such disbelievers there is a disgraceful punishment.

  - Muhammad Farooq-i-Azam Malik

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

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.

  - Marmaduke Pickthall

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.

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?"⁷⁶

  - Mohammad Asad

A reference to their assertion that they believe in what has been revealed to them - i.e., the Law of Moses, which obviously prohibits the killing not only of prophets but of any innocent human being. See also the concluding sentences of verses {61} and {87}, and the corresponding notes.

When they are asked to believe in what Allah has revealed, they reply: "we only believe in what Allah has sent to us (Torah), and we reject what is beside that," while it is the truth confirming their own scriptures! Ask them, "if you sincerely believe in what was sent to you , why did you kill the Prophets of Allah who were sent to you from amongst yourselves before?"

  - Muhammad Farooq-i-Azam Malik

When it is said to them: 'Believe in what Allah has revealed,' they reply, 'We only believe in what was sent down to us,' and they deny what came afterwards, though it is the truth confirming their own Scriptures! Ask 'them, O Prophet', 'Why then did you kill Allah's prophets before, if you are 'truly' believers?'

  - Mustafa Khattab

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?

  - Marmaduke Pickthall

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?" ⁹⁶

  - Abdullah Yusuf Ali

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.

And indeed, there came unto you Moses with all evidence of the truth - and thereupon, in his absence, you took to worshipping the [golden] calf, and acted wickedly.

  - Mohammad Asad

Musa (Moses) came to you with clear Signs, no sooner was he away from you, then you committed evil by worshipping the calf.

  - Muhammad Farooq-i-Azam Malik

Indeed, Moses came to you with clear proofs, then you worshipped the calf in his absence, acting wrongfully.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

There came to you Moses with clear (Signs); yet ye worshipped the Calf (even) after that and ye did behave wrongfully.

  - Abdullah Yusuf Ali

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"⁷⁷ - for their hearts are filled to overflowing with love of the [golden] calf because of their refusal to acknowledge the truth.⁷⁸ Say: "Vile is what this [false] belief of yours enjoins upon you - if indeed you are believers!"

  - Mohammad Asad

It is obvious that they did not actually utter these words; their subsequent behaviour, however, justifies the above metonymical expression.

Lit., "into their hearts has been instilled the calf because of their denial of the truth": i.e., as soon as they turned away from the genuine message propounded by Moses, they fell into worshipping material goods, symbolized by the "golden calf".

Remember that when We took a Covenant from you and We lifted the Mount of Tur over your heads saying: "Take what We have given you firmly and listen to Our Commandments," you replied: "we have heard but we will not obey." So much was the love of that calf in their hearts due to their unbelief. O Muhammad, tell them: "If you are real believers, then why does your faith prompt you to do such evil things?"

  - Muhammad Farooq-i-Azam Malik

And when We took your covenant and raised the mountain above you 'saying', 'Hold firmly to that 'Scripture' which We have given you and obey,' they answered, 'We hear and disobey.' The love of the calf was rooted in their hearts because of their disbelief. Say, 'O Prophet,' 'How evil is what your 'so-called' belief prompts you to do, if you 'actually' believe 'in the Torah'!'

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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!" ^{97 98 99}

  - Abdullah Yusuf Ali

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".

What they should have said was: "We hear and we obey" this is the attitude of the true men of Faith (ii. 285).

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).

Say: "If an afterlife with God is to be for you alone, to the exclusion of all other people,⁷⁹ then you should long for death - if what you say is true!"

  - Mohammad Asad

An allusion to the Jewish belief that paradise is reserved for the children of Israel alone (cf. verse {111} of this surah).

Say O Muhammad: "If the Home of the Hereafter is exclusively for you and not for the rest of mankind, then wish for death if you are true in your claim!"

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'If the 'eternal' Home of the Hereafter with Allah is exclusively for you 'Israelites' out of all humanity, then wish for death if what you say is true!'

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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."

  - Abdullah Yusuf Ali

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.

  - Mohammad Asad

But they will never wish for death, because they are fully aware of the consequences of what they have sent before them for the Hereafter. And Allah knows the mentality of the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

But they will never wish for that because of what their hands have done.¹ And Allah has 'perfect' knowledge of the wrongdoers.

  - Mustafa Khattab

 i.e., disobeying Allah, killing some of the prophets (including Zachariah and John the Baptist), claiming to have killed Jesus, accusing Mary of adultery, and dealing with usury. See 4:153-158.

But they will never long for it, because of that which their own hands have sent before them. Allah is Aware of evildoers.

  - Marmaduke Pickthall

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. ¹⁰⁰

  - Abdullah Yusuf Ali

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."