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Surah 2. Al-Baqara

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2:76
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ Wai tha laqoo alla th eena a manoo q a loo a mann a wai tha khal a baAA d uhum il a baAA d in q a loo atu h addithoonahum bim a fata h a All a hu AAalaykum liyu ha jjookum bihi AAinda rabbikum afal a taAAqiloon a
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?62 Will you not, then, use your reason?"
  - Mohammad Asad

Lit., "before [or "in the sight of"] your Sustainer". Most of the commentators (e.g., Zamakhshari, Baghawi, Razi) agree in that the expression "your Sustainer" stands here for "that which your Sustainer has revealed", namely, the Biblical prophecy relating to the coming of a prophet "from among the brethren" of the children of Israel, and that, therefore, the above phrase implies an argument on the basis of the Jews' own scriptures. (See also note [33] above.)

When they meet the believers (Muslims) they say: "We too are believers," but when they (people of the Book) meet each other in private they say: "Would you disclose to the believers (Muslims) what Allah has revealed to you? So that they (Muslims) may use it as an argument against you in the court of your Rabb? Have you no sense?"
  - Muhammad Farooq-i-Azam Malik
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).

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?
  - Marmaduke Pickthall
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].

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2:77
أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ Awal a yaAAlamoona anna All a ha yaAAlamu m a yusirroona wam a yuAAlinoon a
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?
  - Mohammad Asad
Do they not really know that Allah knows what they conceal and what they reveal?
  - Muhammad Farooq-i-Azam Malik
Do they not know that Allah is aware of what they conceal and what they reveal?
  - Mustafa Khattab
Are they then unaware that Allah knoweth that which they keep hidden and that which they proclaim?
  - Marmaduke Pickthall
Know they not that Allah knoweth what they conceal and what they reveal?
  - Abdullah Yusuf Ali

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2:78
وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَـٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ Waminhum ommiyyoona l a yaAAlamoona alkit a ba ill a am a niyya wain hum ill a ya th unnoon a
And there are among them unlettered people who have no real knowledge of the divine writ,63 [following] only wishful beliefs and depending on nothing but conjecture.
  - Mohammad Asad

In this case, the Old Testament.

Among them there are some illiterates who do not know their Holy Book; they follow their own desires and do nothing but conjecture.
  - Muhammad Farooq-i-Azam Malik
And among them are the illiterate who know nothing about the Scripture except lies, and 'so' they 'wishfully' speculate.
  - Mustafa Khattab
Among them are unlettered folk who know the scripture not except from hearsay. They but guess.
  - Marmaduke Pickthall
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.

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2:79
فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَـٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ Fawaylun lilla th eena yaktuboona alkit a ba biaydeehim thumma yaqooloona h atha min AAindi All a hi liyashtaroo bihi thamanan qaleelan fawaylun lahum mimm a katabat aydeehim wawaylun lahum mimm a yaksiboon a
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;64 woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained!
  - Mohammad Asad

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".

Woe to those who write the Book with their own hands and then say: "This is from Allah," so that they may sell it for a petty price! Woe to them for what their hands have written and woe to them for what they have earned.
  - Muhammad Farooq-i-Azam Malik
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.

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.
  - Marmaduke Pickthall
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

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2:80
وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ Waq a loo lan tamassan a a l nn a ru ill a ayy a man maAAdoodatan qul attakha th tum AAinda All a hi AAahdan falan yukhlifa All a hu AAahdahu am taqooloona AAal a All a hi m a l a taAAlamoon a
And they say, "The fire will most certainly not touch us for more than a limited number of days."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?"
  - Mohammad Asad

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 Qur'an rejects.

The Jews say: "The fire shall not touch us except for a few days." O Muhammad, say: "Have you obtained such a promise from Allah which He would not break ? Or do you assert against Allah what you do not know?"
  - Muhammad Farooq-i-Azam Malik
'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 (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?
  - Marmaduke Pickthall
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.

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2:81
بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَـٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ Bal a man kasaba sayyiatan waa hat at bihi kha t eeatuhu faol a ika a s ha bu a l nn a ri hum feeh a kh a lidoon a
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.

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2:82
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ Wa a lla th eena a manoo waAAamiloo a l ssa li ha ti ol a ika a s ha bu aljannati hum feeh a kh a lidoon a
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

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2:83
وَإِذْ أَخَذْنَا مِيثَـٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ Wai th akha th n a meeth a qa banee isr a eela l a taAAbudoona ill a All a ha wabi a lw a lidayni i h s a nan wa th ee alqurb a wa a lyat a m a wa a lmas a keeni waqooloo li l nn a si h usnan waaqeemoo a l ss al a ta wa a too a l zzak a ta thumma tawallaytum ill a qaleelan minkum waantum muAAri d oon a
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.

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2:84
وَإِذْ أَخَذْنَا مِيثَـٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَـٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ Wai th akha th n a meeth a qakum l a tasfikoona dim a akum wal a tukhrijoona anfusakum min diy a rikum thumma aqrartum waantum tashhadoon a
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.

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2:85
ثُمَّ أَنتُمْ هَـٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَـٰرِهِمْ تَظَـٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَـٰرَىٰ تُفَـٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَـٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَـٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ Thumma antum h a ol a i taqtuloona anfusakum watukhrijoona fareeqan minkum min diy a rihim ta th a haroona AAalayhim bi a lithmi wa a lAAudw a ni wain yatookum os a r a tuf a doohum wahuwa mu h arramun AAalaykum ikhr a juhum afatuminoona bibaAA d i alkit a bi watakfuroona bibaAA d in fam a jaz a o man yafAAalu tha lika minkum ill a khizyun fee al h ay a ti a l dduny a wayawma alqiy a mati yuraddoona il a ashaddi alAAa tha bi wam a All a hu bigh a filin AAamm a taAAmaloon a
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.

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2:86
أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ Ol a ika alla th eena ishtarawoo al h ay a ta a l dduny a bi a l a khirati fal a yukhaffafu AAanhumu alAAa tha bu wal a hum yun s aroon a
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

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2:87
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ Walaqad a tayn a moos a alkit a ba waqaffayn a min baAAdihi bi al rrusuli wa a tayn a AAees a ibna maryama albayyin a ti waayyadn a hu biroo h i alqudusi afakullam a j a akum rasoolun bim a l a tahw a anfusukumu istakbartum fafareeqan ka thth abtum wafareeqan taqtuloon a
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.

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2:88
وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ ۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ Waq a loo quloobun a ghulfun bal laAAanahumu All a hu bikufrihim faqaleelan m a yuminoon a
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.

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2:89
وَلَمَّا جَآءَهُمْ كِتَـٰبٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَـٰفِرِينَ Walamm a j a ahum kit a bun min AAindi All a hi mu s addiqun lim a maAAahum wak a noo min qablu yastafti h oona AAal a alla th eena kafaroo falamm a j a ahum m a AAarafoo kafaroo bihi falaAAnatu All a hi AAal a alk a fireen a
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.

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2:90
بِئْسَمَا ٱشْتَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ أَن يَكْفُرُوا۟ بِمَآ أَنزَلَ ٱللَّهُ بَغْيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضْلِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَـٰفِرِينَ عَذَابٌ مُّهِينٌ Bisam a ishtaraw bihi anfusahum an yakfuroo bim a anzala All a hu baghyan an yunazzila All a hu min fa d lihi AAal a man yash a o min AAib a dihi fab a oo bigha d abin AAal a gha d abin walilk a fireena AAa tha bun muheen un
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.

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Al-Baqara

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Al-Baqara

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