2. Surah al-Baqara, Medina 87

The Quranic Text & Ali’s Version:

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ ...

2: 63. And remember We took your Covenant and We raised above you (the towering height) of Mount (Sinai)

C78. The Mountain of Sinai (Tur al 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. 19:5,8,16,18), 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."

... خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ﴿٦٣﴾

(saying): "Hold firmly to what We have given you and bring (ever) to remembrance what is therein, perchance ye may fear Allah."

ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَلِكَ...

2: 64. But ye turned back thereafter,

... فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ ﴿٦٤﴾

had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost.

وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَواْ مِنكُمْ فِي السَّبْتِ ...

2: 65. And well ye knew those amongst you who transgressed in the matter of the Sabbath;

... فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَاسِئِينَ ﴿٦٥﴾

We said to them: "Be ye apes, despised and rejected."

C79. 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. 31:14).

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. 7:163-166.

فَجَعَلْنَاهَا نَكَالاً لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ ﴿٦٦﴾

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

وَمِنْهُمْ أُمِّيُّونَ ...

2: 78. And there are among them illiterates,

C84. The argument of 2:76 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 planned off their own writings for the Message of Allah. 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. 16:26).

"Writing with their own hands" means inventing books themselves, which had no divine authority.

... لاَ يَعْلَمُونَ الْكِتَابَ إِلاَّ أَمَانِيَّ ...

who know not the Book but (see therein their own) desires,

... وَإِنْ هُمْ إِلاَّ يَظُنُّونَ ﴿٧٨﴾

and they do nothing but conjecture.

فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ...

2: 79. Then woe to those who write the Book with their own hands

... ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً ...

and then say: "This is from Allah," to traffic with it for a miserable price!

فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ ﴿٧٩﴾

Woe to them for what their hands do write, and for the gain they make thereby.

وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً ...

2: 80. And they say: "The fire shall not touch us but for a few numbered days;"

C85. 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 2:81-82.

The general application is also clear. If Unfaith claims some special prerogative, such as race, "civilization," 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.

... قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ ...

Say: "Have ye taken a promise from Allah for He never breaks His promise?

... أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ ﴿٨٠﴾

Or is it that ye say of Allah what ye do not know?"

بَلَى مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيـئَتُهُ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ ...

2: 81. Nay, those who seek gain in Evil, and are girt round by their sins, they are Companions of the Fire,

C86. 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 Allah 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.

... هُمْ فِيهَا خَالِدُونَ ﴿٨١﴾

therein shall they abide (for ever).

وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَـئِكَ أَصْحَابُ الْجَنَّةِ ...

82. But those who have faith and work righteousness, they are Companions of the Garden,

... هُمْ فِيهَا خَالِدُونَ ﴿٨٢﴾

therein shall they abide (for ever).

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ...

2: 83. And remember We took a Covenant from the children of Israel (to this effect): worship none but Allah;

C87. So far from the Covenant being of the kind you suggest in 2:80 the real Covenant is about the moral law, which is set out in 2:83.

This moral law is universal and if you break it no privileges will lighten your punishment or help you in any way (2:86).

"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.

... وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ...

treat with kindness your parents and kindred, and orphans and those in need;

... وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ...

speak fair to the people; be steadfast in prayer; and practice regular charity.

... ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ ﴿٨٣﴾

Then did ye turn back, except a few among you, and ye backslide (even now).

وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لاَ تَسْفِكُونَ دِمَاءكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ...

2: 84. And remember We took your Covenant (to this effect): shed no blood amongst you, nor turn out your own people from your homes;

C88. 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 Madinah by the new-born Muslim Commonwealth under its Guide and teacher Muhammad.

This Covenant is given in Ibn Hisham's Sirat-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 Hijrah, and was treacherously broken by the Jews almost immediately afterwards.

... ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ ﴿٨٤﴾

and this ye solemnly ratified, and to this ye can bear witness.

ثُمَّ أَنتُمْ هَـؤُلاء تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِّنكُم مِّن دِيَارِهِمْ ...

2: 85. After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes;

... تَظَاهَرُونَ عَلَيْهِم بِالإِثْمِ وَالْعُدْوَانِ...

assist (their enemies) against them, in guilt and rancor;

... وَإِن يَأتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ...

and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them.

C89. 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 Madinah. 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.

... أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ...

Then is it only a part of the Book that ye believe in, and do ye reject the rest?

... فَمَا جَزَاء مَن يَفْعَلُ ذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا...

But what is the reward for those among you who behave like this but disgrace in this life?

... وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ ...

and on the Day of Judgment they shall be consigned to the most grievous penalty.

... وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ﴿٨٥﴾

For Allah is not unmindful of what ye do.

Other Versions:

2: 63

Asad And Lo! We accepted your solemn pledge, raising Mount Sinai high above you (note 51), [and saying,] “Hold fast with [all your] strength unto what We have vouchsafed you, and bear in mind all that is therein, so that you might remain conscious of God!”

Pickthall And (remember, O children of Israel) when We made a covenant with you and caused the Mount to tower above you, (saying): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil).

Transliteration Wa iz akhazna_ misa_qakum wa rafa'na_ fauqakumut tu_r(a), khuzu_ ma_ a_taina_kum bi quwwatiw waz kuru_ ma_ fihi la'allakum tattaqu_n(a).

[ Asad’s note 51: Lit., “and We raised the mountain (at-tur) above you”: i.e., letting the lofty mountain bear witness, as it were, to their solemn pledge, spelled out in verse 83 below. Throughout my translation of the Quran, I am rendering the expression ‘at-tur’ as ‘Mount Sinai”, since it is invariably used in this sense alone. ]

[ Ali’s note 78: 78 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." (2.63) ]

2: 64

Asad And you turned away after that! And had it not been for God’s favor upon you and His grace, you would surely have found yourselves among the lost;

Pickthall Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers.

Transliteration Summa tawallaitum mim ba'di za_lika fa laula_ fadlulla_hi 'alaikum wa rahmatuhu_ lakuntum minal kha_sirin(a).

[ Ruby’s note: Regarding the cause and consequences, here it is clearly indicated that the Jewish people in particular here but the human race in general, time to time, are at the brink of destruction due to their own faults, frailties, and stupidity. It is only through God’s grace and Mercy, a person and a nation is saved again and again. This is also evident in the human history. It is God’s grace that Germany did not win in the WWII, it is God’s grace that Cuban Missile crisis were averted, etc. These kinds of examples are plenty in human history.]

2: 65

Asad for you are well aware of those from among you who profaned the Sabbath, whereupon We said unto them, “Be as apes despicable!” -

Pickthall And ye know of those of you who broke the Sabbath, bow We said unto them: Be ye apes, despised and hated!

Transliteration Wa laqad 'alimtumul lazina'tadau minkum fis sabti fa qulna_ lahum ku_nu_ qiradatan kha_si'in(a).

2: 66

Asad and set them up as a warning example for their time and for all times to come, as well as an admonition to all who are conscious of God. (note52).

Pickthall And We made it an example to their own and to succeeding generations, and an admonition to the God fearing.

Transliteration Fa ja'alna_ha_ naka_lal lima_ baina yadaiha_ wa ma_ khalfaha_ wa mau'izatal lil muttaqin(a).

[Asad’s note 52: For the full story of the Sabbath-breakers, and the metaphorical allusion to “apes”, see 7:163-166………….]

Ali’s notes: 79 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. (2.65)

2: 78

Asad And there are among them unlettered people who have not real knowledge of the divine writ, (note 63)

Pickthall Among them are unlettered folk who know the scripture not except from hearsay. They but guess.

Transliteration Fa wailul lillazina yaktubu_nal kita_ba bi aidihim summa yaqu_lu_na ha_za_ min 'indilla_hi liyasytaru_ bihi samanan qalila_(n), fa wailul lahum mimma_ katabat aidihim wa wailul lahum mimma_ yaksibu_n(a).

2: 79

Asad 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; (note 64) woe, then, unto them for what their hands have written, and woe unto them for all that they may have gained!

Pickthall 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.

[ Ruby’s note: Here the “woe” is not mentioned for those who are ignorant and do not know any better, the “woe” is mentioned for those who knows and deliberately change the word of God and mislead the ignorant ones. The degrees of failure and corresponding punishments are not the same for these two groups, the punishment is severe for the later. [see verse 81 below and notes]

[ Asad’s note 64: 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”. ]

2: 80

Asad And they say, “The fire will most certainly not touch us for more than a limited number of days.” (note 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?”

Pickthall 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?

Transliteration Bala_ man kasabat sayyi'ataw wa aha_tat bihi khati'atuhu_ fa ula_'ika asha_bun na_r(i), hum fiha_ kha_lidu_n(a).

2: 81

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

Pickthall Nay, but whosoever has done evil and his sin surround him; such are rightful owners of the Fire; they will abide therein.

Transliteration Wallazina a_manu_ wa 'amilus sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).

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[ Ali’s notes: 85 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, "civilization," 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. (2.80)

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. (2.81) ]

[ Asad’s note: 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 Quran rejects.]

2: 82

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

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

Transliteration Wallazina a_manu_ wa 'amilus sa_liha_ti ula_'ika asha_bul jannah(ti), hum fih a_ kha_lidu_n(a).

2: 84

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

Pickthall 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).

Transliteration Wa iz akhazna_ misa_qakum la_ tasfiku_na dima_'akum wa la_ tukhriju_na anfusakum min diya_rikum, summa aqrartum wa antum tasyhadu_n(a).

2: 85 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 make unlawful to you! [note 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.]

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.

Pickthall 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.

Transliteration Summa antum ha_'ula_'i taqtulu_na anfusakum wa tukhriju_na fariqam minkum min diya_rihim, taza_hara_na 'alaihim bil ismi wal'udwa_n(i), wa iy ya'tu_kum usa_ra_ tufa_du_hum wa huwa muharramun 'alaikum ikhra_juhum afatu'minu_na bi ba'dil kita_bi wa takfuru_na bi ba'd(in), fama_ jaza_'u may yaf'alu za_lika minkum illa_ khizyun fil haya_tid dunya_, wa yaumal qiya_mati yuraddu_na ila_ asyaddil 'aza_b(i), wa malla_hu bi ga_filin 'amma_ ta'malu_n(a).

[ Ruby’s note:

[ Ali’s notes: 87 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. (2.83)

88 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. (2.84)

89 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. (2.85) ]

[ Asad’s notes: 66: In the preceding passages, the children of Israel have been reminded of the favors that were bestowed on them. Now, however, the Quran 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 follows 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.

Note 68: 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.

Note 69: 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 Khazra – 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 Quran alludes in the next sentence.]