Surah 2. Al-Baqara

And 'remember' when We appointed forty nights for Moses, then you worshipped the calf in his absence, acting wrongfully.

  - Mustafa Khattab

And remember We appointed forty nights for Moses and in his absence you took the calf (for worship) and ye did grievous wrong. ⁶⁶

  - Abdullah Yusuf Ali

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 ande sacrifice to it: Exod. xxxii 1-8.

Even then We 'still' forgave you so perhaps you would be grateful.

  - Mustafa Khattab

Even then We did forgive you; there was a chance for you to be grateful. ⁶⁷

  - Abdullah Yusuf Ali

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 reprented 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.

And 'remember' when We gave Moses the Scripture- the standard 'to distinguish between right and wrong' that perhaps you would be 'rightly' guided.

  - Mustafa Khattab

And remember We gave Moses the Scripture and the criterion (between right and wrong) there was a chance for you to be guided aright. ⁶⁸

  - Abdullah Yusuf Ali

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)

And 'remember' when Moses said to his people, 'O my people! Surely you have wronged yourselves by worshipping the calf, so turn in repentance to your Creator and execute 'the calf-worshippers among' yourselves. That is best for you in the sight of your Creator.' Then He accepted your repentance. Surely He is the Accepter of Repentance, Most Merciful.

  - Mustafa Khattab

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. ⁶⁹

  - Abdullah Yusuf Ali

Moses's 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's 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."

And 'remember' when you said, 'O Moses! We will never believe you until we see Allah with our own eyes,' so a thunderbolt struck you while you were looking on.

  - Mustafa Khattab

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. ⁷⁰

  - Abdullah Yusuf Ali

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 marvellous 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.

Then We brought you back to life after your death, so that perhaps you would be grateful.

  - Mustafa Khattab

Then We raised you up after your death; ye had the chance to be grateful.

  - Abdullah Yusuf Ali

And 'remember when' We shaded you with clouds and sent down to you manna and quails,¹ 'saying', 'Eat from the good things We have provided for you.' The evildoers 'certainly' did not wrong Us, but wronged themselves.

  - Mustafa Khattab

 Manna (heavenly bread) and quails (chicken-like birds) sustained the children of Israel in the wilderness after they left Egypt.

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. ⁷¹

  - Abdullah Yusuf Ali

Manna=Hebrew, Manhu: Arabic Mahuwa? - What is it? In Exod. xvi. 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 by many Indian officers who campaigned between Egypt and Palestine.

And 'remember' when We said, 'Enter this city and eat freely from wherever you please; enter the gate with humility, saying, 'Absolve us.' We will forgive your sins and multiply the reward for the good-doers.'

  - Mustafa Khattab

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." ⁷²

  - Abdullah Yusuf Ali

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.

But the wrongdoers changed the words they were commanded to say. So We sent down a punishment from the heavens upon them for their rebelliousness.

  - Mustafa Khattab

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.

  - Abdullah Yusuf Ali

And 'remember' when Moses prayed for water for his people, We said, 'Strike the rock with your staff.' Then twelve springs gushed out, 'and' each tribe knew its drinking place. 'We then said,' 'Eat and drink of Allah's provisions, and do not go about spreading corruption in the land.'

  - Mustafa Khattab

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. ⁷³

  - Abdullah Yusuf Ali

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. i. and ii.) and their subsequent settlement in the land of Canaan (Josh. xxii. and xiv.). The twelve tribes were derived from the sons of Jacob, whose name was changed to Israel (soldier of God) after he had wrestled, says Jewish tradition, with God (Genesis xxxii. 28). Israel had twelve sons (Gen. xxxv. 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 (Nu. i. 47-53), and therefore from the distribution of Land in Canaan (Josh. xiv. 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 Pharoah'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 God acting through His prophet Moses. Cf. also vii. 160.

And 'remember' when you said, 'O Moses! We cannot endure the same meal 'every day'. So 'just' call upon your Lord on our behalf, He will bring forth for us some of what the earth produces of herbs, cucumbers, garlic, lentils, and onions.' Moses scolded 'them', 'Do you exchange what is better for what is worse? 'You can' go down to any village and you will find what you have asked for.' They were stricken with disgrace and misery, and they invited the displeasure of Allah for rejecting Allah's signs and unjustly killing the prophets. This is 'a fair reward' for their disobedience and violations.

  - Mustafa Khattab

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. ^{74 75}

  - Abdullah Yusuf Ali

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's 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?

From here the argument becomes more general. They got the Promished 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 Araba. 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.

Indeed, the believers, Jews, Christians, and Sabians¹- whoever 'truly' believes in Allah and the Last Day and does good will have their reward with their Lord. And there will be no fear for them, nor will they grieve.²

  - Mustafa Khattab

 The Sabians are an indigenous group that believes in a supreme being and lives mostly in Iraq.

 This verse should be understood in light of 3:19 and 3:85. For more details, see the Introduction.

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. ^{76 77}

  - Abdullah Yusuf Ali

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.

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. 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 God. The attitude of Islam is entirely different. 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.

And 'remember' when We took a covenant from you and raised the mountain above you 'saying', 'Hold firmly to that 'Scripture' which We have given you and observe its teachings so perhaps you will become mindful 'of Allah'.'

  - Mustafa Khattab

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." ⁷⁸

  - Abdullah Yusuf Ali

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."

Yet you turned away afterwards. Had it not been for Allah's grace and mercy upon you, you would have certainly been of the losers.

  - Mustafa Khattab

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.

  - Abdullah Yusuf Ali

You are already aware of those of you who broke the Sabbath. We said to them, 'Be disgraced apes!'¹

  - Mustafa Khattab

 Although many scholars believe that these individuals were turned into real apes, others interpret this verse in a metaphorical sense. This style is not uncommon in the Quran. See 62:5 regarding the donkey that carries books and 2:18 regarding the deaf, dumb, and blind.

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." ⁷⁹

  - Abdullah Yusuf Ali

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.

So We made their fate an example to present and future generations, and a lesson to the God-fearing.

  - Mustafa Khattab

So We made it an example to their own time and to their posterity and a lesson to those who fear Allah.

  - Abdullah Yusuf Ali

And 'remember' when Moses said to his people, 'Allah commands you to sacrifice a cow.'¹ They replied, 'Are you mocking us?' Moses responded, 'I seek refuge in Allah from acting foolishly!'

  - Mustafa Khattab

 This sûrah is named after the cow in this story, which happened at the time of Moses (ﷺ). A rich man was killed by his nephew, his only heir, and the body was thrown at the door of an innocent man. After a long investigation, no one was identified as the killer. Moses (ﷺ) prayed for guidance and was told that the only way to find the killer was to sacrifice a cow and strike the victim with a piece of it. When this was done, the victim spoke miraculously and said who the killer was.

And remember Moses said to his people: "Allah commands that ye sacrifice a heifer." They said: "Makest thou a laughing-stock of us?" He said: "Allah save me from being an ignorant (fool)!" ⁸⁰

  - Abdullah Yusuf Ali

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 the Israelites, and they treated it as a jest. When Moses continued solemnly to ask fo the sacrifice, they put him off on one pretext and another, asking a number of questions which they could have answered themeselves if they had listened to Moses's 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).

They said, 'Call upon your Lord to clarify for us what type 'of cow' it should be!' He replied, 'Allah says, 'The cow should neither be old nor young but in between. So do as you are commanded!''

  - Mustafa Khattab

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 ye are commanded!.

  - Abdullah Yusuf Ali

They said, 'Call upon your Lord to specify for us its colour.' He replied, 'Allah says, 'It should be a bright yellow cow- pleasant to see.''

  - Mustafa Khattab

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!"

  - Abdullah Yusuf Ali

Again they said, 'Call upon your Lord so that He may make clear to us which cow, for all cows look the same to us. Then, Allah willing, we will be guided 'to the right one'.'

  - Mustafa Khattab

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."

  - Abdullah Yusuf Ali