Surah al-Baqarah (The Cow) 2 : 85
1. Lessons/Guidance/Reflections/Gems[ edit ]
But what have they done after that? “Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them. Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.”
The sūrah is referring here to events that had occurred shortly before the advent of Islam. The city of Madinah was inhabited by two major Arab tribes, the Aws and the Khazraj, who had no formal religious beliefs of their own and worshipped various deities. They were bitter rivals, constantly at loggerheads. The Jews had settled in three well-defined areas of Madinah and made various agreements with their Arab neighbours from both tribes. The Jewish tribes of Qaynuqā` and al-Nadīr allied themselves with the Khazraj tribe, while the Qurayżah allied itself with the Aws. Whenever war broke out between the two major Arab tribes, the Jewish inhabitants would side with their respective allies, so that Jew killed Jew, in complete violation of their covenant with God. Jews would drive other Jews out of their homes, loot their possessions and take their women. As soon as hostilities ceased, Jews on both sides would hurry to exchange Jewish captives or buy their freedom, in fulfilment of the Torah teachings.
The contradiction underlying this behaviour is exposed and the Jews are strongly reproached: “Do you, then, believe in some parts of the Scriptures and deny others?” This is the very violation of their covenant for which they are given a very stern warning: “Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.”
- This verse highlights a historical trait of the Israelites, which is that they never abandon their own. In the civil strife that ensued following the death of Joshua, the Israelite tribes would fight each other and expel one another into the hands of the external enemy [reference needed]. Yet, they would always end up rescuing their brothers from the enemy even though they were the ones initially responsible for their captivity!
- Mawdudi writes, "As a concrete example of this may be cited the strange conduct of the different clans of the Jews, who lived in the neighbourhood of Madinah. Before the migration of the Holy Prophet, they had entered into alliances with the neighbouring Arab clans, Aus and Khazraj. When one Arab clan went to war with the other clan, their respective Jewish allies also went to war against each other. Thus Jews waged war upon Jews, whereas this was clearly against the teachings of their Scriptures which they knowingly violated. But when the Jews of one clan fell into the hands of the other clan as prisoners of war, they would redeem them after taking ransom for them. When they were questioned about this inhuman trade of their own brethren, they tried to justify it, saying that it was allowed by the Scriptures. It is strange that they forgot the same Scriptures which they brazenfacedly violated by going to war against each other. Thus on the one hand, they accepted that part of the Scriptures which allowed ransom for prisoners and on the other hand, rejected that part which prohibited war against their own brethren in faith." [Tafhim al-Qur'an]
- The early Muslims were exactly as protective over their brethren who fell captive into the hands of the enemy. ‘Umar bin ‘Abd al-‘Aziz was famous for offering whatever he had to ransom Muslim prisoners. Al-Imam al-Awza’i took it upon himself to write and send a timely reminder to Abu Ja’far al-Mansur to do whatever it took to free some Muslims who had been captured by the Romans. Ibn Taymiyyah was a tireless activist – writing letters, negotiating, fighting – when it came to winning the release of Muslim captives. Even the most tyrannical rulers, such as al-Hajjaj and al-Mu’tasim, would not hesitate in launching invasions of entire cities just to free one or two Muslims that had fallen prisoner to the Disbelievers. Al-Mansur bin Abi ‘Amir rode on horseback all the way from Cordoba to northern Andalusia just to recover one Muslim who was left as a prisoner in the hands of the Christian army, at the request of his mother.
- وفيها أكبر دليل على أن الإيمان يقتضي فعل الأوامر واجتناب النواهي، وأن المأمورات من الإيمان. السعدي: 58. [Be the first to translate this...]
2. Linguistic Analysis[ edit ]
Fareeq – Farq = (to separate to show difference) would be a particular group which separated from the main group.
And Allah will punish them an intense punishment on Judgment Day. Allah in other parts of the Quran uses the words;
adhaabun Aleem – Painful punishment.
adhaabun ‘ADheem – Great/firm punishment.
adhaabun Shadeed – Intense punishment.
But now Allah said; AShaddu-ul ‘adhaab = the MOST intense punishment. Allah describes this of someone who knows the religion, but chooses to only follow some parts and ignore its other parts.
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
The scholars are unanimous that Surah al-Baqarah is Madani and that it was the first Surah revealed in Madinah. [Ibn Hajar al-Asqalani in Fath al-Bari no. 160/8].
Despite it being the first Surah to be revealed in Madinah, it contains Ayaat from a later period also. In fact, according to Ibn Abbas [as mentioned in Ibn Kathir] the last Ayat revealed to the Prophet was Ayat no. 281 from Surah al-Baqarah and this occurred 8 days or so before his death [which corresponds to the year 11 Hijri].
8. Reasons for Revelation[ edit ]
In order to understand the meaning of this Surah, we should know its historical background:
1. At Makkah, the Quran generally addressed the polytheist Quraysh who were ignorant of Islam, but at Madinah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islam) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islamic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islam and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madinah and invited the Jews to the true religion. That is why more than one third of this Surah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion.
2. At Makkah, Islam was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madinah, where Muslims had come to settle from all over Arabia and where a tiny Islamic State had been set up with the help of the ‘local supporters’ (Ansar), naturally the Quran had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Surahs revealed at Makkah and those at Madinah. Accordingly about half of this Surah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems.
After the migration to Madinah, the struggle between Islam and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islam among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madinah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Surah:
a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people.
b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position.
c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly.
d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies.
e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islamic Way instead. That is why God has revealed in this Surah such instructions as may help achieve all the above mentioned objects.
At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them. [REF: Mawdudi]