Commentary :

The Miracle of Water Gushing Forth in the Desert !

Again in this verse, Allah has pointed out one of the important favours bestowed upon the Children of Israel, saying:

" And (remember) when Moses sought water for his people, ..."

When Moses (a.s.) prayed for water, Allah accepted his plea as the Qur'an says: "...so We said: ' Strike the rock with your staff.'..."

"...Then there gushed forth from it twelve springs. ..."

Each of those springs flowed for a definite tribe so that among all of the tribes of Israelites: "... Each (group of) people knew their (respective) drinking place. ..."

There are a variety of ideas about what kind of stone that rock was and how Moses (a.s.) was supposed to strike that rock, and in what form the flow of water appeared from it. What the Qur'an says is not more than that Moses (a.s.) struck the rock with his staff and then twelve springs gushed forth therefrom.

This incident is referred to in Exod 17: 1-6, with the only difference being that the number of twelve springs that gushed forth from the rock is not mentioned.

However, the Lord, on one hand, sent ' Manna ' and ' Salwa ' (quails) for them, and, on the other hand, provided them enough water, easily available, and told them: "...' Eat and drink of Allah's provision, and commit you not evil in the earth, doing corruption '."

In fact, the Lord advises them, as a showing of gratitude for these great bounties, that at least they should lay stubbornness and obstinacy aside and stop hurting prophets (a.s.).

 

(61) وَإِذْ قُلْتُمْ يَا مُوسَى لَن نَّصْبِرَ عَلَىَ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الأَرْضُ مِن بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُواْ مِصْراً فَإِنَّ لَكُم مَّا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآؤُوْاْ بِغَضَبٍ مِّنَ اللَّهِ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ

61. " And (remember) when you said: ' O' Moses! never can we (always) endure one sort of food, so beseech your Lord for us, to produce for us of what the earth groweth, its pot-herbs, and cucumbers, garlic, lentils, and onions '. He (Moses) said: ' Would you have in exchange what is worse for what is better? Enter a city, thus you shall get that which you demanded! ' Abasement and humiliation were stamped upon them and they incurred wrath from Allah; that was because they went on rejecting Allah's Signs and slaying the prophets unjustly. That was because they disobeyed, and went on transgressing."

Commentary :

Demanding a Variety of Food

To continue the description mentioned in the former verses about the different bounties Allah bestowed on the Children of Israel, here in the verse under discussion, the unthankfulness and ingratitude of the Israelites for those great favours is illustrated.

The verse indicates how obstinate they were, so much so that perhaps no people can be found in the history of the human race similar to them from the point of being ungrateful for Divine favours.

At first it says: " And (remember) when you said: ' O' Moses! never can we (always) endure one sort of food, ..."

"...so beseech your Lord for us, to produce for us of what the earth groweth, its pot-herbs, and cucumbers, garlic, lentils and onions'. ..."

But in reply to them: " He (Moses) said: ' Would you have in exchange what is worse for what is better?..."

Now that it is so: "... Enter a city, thus you shall get that which you demanded! '..."

Then, the Qur'an adds that: "... Abasement and humiliation were stamped upon them, and they incurred wrath from Allah;..."

"...that was because they went on rejecting Allah's Signs and slaying the prophets unjustly. ..."

"...That was because they disobeyed, and went on transgressing."

Why were the Israelites Stamped with Abasement and Humiliation?

As the above verse indicates, they incurred humiliation and wretchedness because of two things : the first was because they went on disobeying the orders of Allah and straying from the path of monotheism to that of infidelity.

The second factor was that they used to kill the righteous and apostles of Allah. This hard-heartedness and heedlessness of the Divine laws and even against most human laws, that even today clearly continues among the Jews, might be the cause of that humiliation and abasement.

Right now, as we are writing these lines, the territory of Lebanon is being invaded savagely by this hard-hearted tribe where thousands of men and women, among whom are innocent, old persons, infant babies, hospital patients and the like, are unjustly and tyrannically being slain in a pitiable way. Their bodies are lying lifelessly on the ground in wait of burial. We are sure that this tribe will certainly have to pay the penalty for their cruelty in the future.

(62) إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

62. " Verily those who believed (in the Prophet of Islam), and those of Jews and Christians and Sabians, whoever believed (truly) in Allah and the Last Day, and worked righteousness for them is their reward with their Lord, and no fear shall be upon them, nor shall they grieve. "

Commentary :

A General Principle for Salvation

The Qur'an, here, points to a general and common principle when it proclaims that that which is worthy is ' truth ' and ' reality '. With Allah, only ' true Faith ' and ' good deeds ' are accepted.

" Verily, those who believed (in the Prophet of Islam) and those of Jews and Christians and Sabians, whoever believed (truly) in Allah and the Last Day, and worked righteousness for them is their reward with their Lord, ..."

Therefore, they will have no fear in the future nor any grief for their past:

"...and no fear shall be upon them, nor shall they grieve."

This verse, with nearly the same form, has occurred in Sura Al-Ma'idah, No. 5, verse 69; and with a further variation on the same subject in Sura Al-Hajj, No. 22, verse 17.

A careful study over the verses cited after this verse in Sura Al-Ma'idah, makes it clear that the Jews and Christians boasted that their religions were better than other religions. They imagined that all of Heaven would be for them alone, exclusively.

That very pride, perhaps, was seen in the manner of some Muslims, too. The current verse denotes that superficial faith, especially with the lack of doing good deeds, whether it proceeds from Muslims or Jews, Christians and Sabians, or the followers of any other religion, is worthless. Faith in Allah and the Last Day of Judgment is noted worthy by Allah when it is true, pure, and sincere, and accompanied with righteous deeds. Only this agendum deserves rewards and causes peace, security, and salvation for a believer.

* * * *

Who are the Sabians ?

There are a variety of opinions as to who the Sabians are. Here you are introduced to a few of them which are usually referred to. For example, the description cited in: ' An Arabic English Lexicon, Part 4,' p. 1640, by Edward William Lame is, in brief, as follows:

The term /sabi'un/ in the Kuran is said to mean: ' Those who depart from one religion to another ...[The Sabians,] said to worship the stars secretly, and openly to profess themselves to belong to the Christians: They are called /as-sabi'ah/ and /as-sabi'un/ : and they assert that they are of the religion of Sabi the son of Sheyth [or Sheth] the son of Adam: their appellation may also be pronounced /as-sabiyun/...or the Sabi'un are a certain class of the people who possess revealed scripture: or a people whose religion resembles that of the Christians, except that their Qiblah is towards the place where blows the [south, or southerly, wind called] Janub... or according to some, their Qiblah is the Ka'bah: and they assert that they are of the religion of Noah. It is said that they are thus called in relation to Sabi the son of Lamak [or Lamech], the brother of Noah. It is said that they are worshippers of angels: and it said that they are the worshippers of the stars: and that their appellation is Arabic; from /saba'/ ' he departed from a religion '; or from /saba/ ' he inclined ', because of their inclining from Truth to falsehood.

Another idea about ' Sabians ', the appellation mentioned in the Holy Qur'an, is what the known scholar, Raqib, cites in his book, 'Mufradat '. He says: " They are a group of followers of Noah (a.s.), and their name mentioned along with the names of Believers, Jews, and Christians, is also an evidence that they have been a religious group of people, believing in one of the heavenly religions who believed in God and the Hereafter, too."

Some other commentators have said that the idea that some have called them pagans and star worshippers, or some others have considered them Zoroastrians, does not seem right, because Sabians believed that: first, the heavenly Holy Books were revealed to Adam (a.s.) and then to Noah (a.s.) and after him to Sam (a.s.), then to Ram (a.s.) and thereafter to Abraham (a.s.), then to Moses (a.s.) and after him to John (a.s.) the son of Zachariah, all of which were sent rightfully and Divinely.

Who are the 'People of the Book ' ?

The Qur'anic phrase / 'ahlul kitab / ' the People of the Book ' has occurred in more than 30 different verses of the Qur'an where it mostly means both the Jews and the Christians or either of them. The above mentioned Arabic-English Lexicon, part one, page 121 explains the phrase / 'ahlul-kitab / thus: ' (the people of the Scripture, or Bible; and) the readers, or reciters, of the Mosaic Law, and of the Gospel.'

Apparently, all the adherents of the prophets who had revealed Books, the clearest example of whom are Jews and Christians, may be called ' the People of the Book '. If so, we can also consider the Prophet's tradition when he was asked about the number of the Books Allah revealed and he (p.b.u.h.) replied: " One hundred and four books were revealed: ten books to Adam (a.s.), fifty books to Shith, thirty books to Ukhnukh (Enoch) and he is the first one who wrote by pen, ten books to Abraham, the Turah to Moses, the Ingeel to Jesus, Zabur to David, and the Qur'an to Muhammad (the Prophet of Islam)." (1)

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(1) Majma'-ul-Bayan, vol. 10, p. 476

 

(63) وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
(64) ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَلِكَ فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ

63. " And (remember) when We made a covenant with you, and raised the Tur (Mountain) above you; (saying): ' Hold you fast that which We have given you with the strength, and remember all that is therein (to do accordingly); haply you shall guard yourselves (against evil)'."

64. " Thereafter, you turned back, and had it not been for the Grace and Mercy of Allah on you, you had certainly been among the losers."

Commentary :

Hold the Signs of Allah Firmly!

In these verses, the subject of taking a covenant from the Children of Israel for the practicing of the contents of the Turah and, then, breaching that covenant, is pointed out. At first it says:

" And (remember) when We made a covenant with you, and raised the Tur (Mountain) above you; ..."

"... (saying): ' Hold you fast that which We have given you with the strength, ..."

"...and remember all that is therein (to do accordingly); haply you shall guard yourselves (against evil)'."

* * * *

But you people neglected your covenant.

" Thereafter, you turned back,..."

"...and had it not been for the Grace and Mercy of Allah on you, you had certainly been among the losers. "

The objective of the covenant, here, is the same that has been mentioned in verse 40 of the current Sura and what is in verse 83 and 84, which will be discussed later. The items of that covenant are: worshipping only Allah; treating parents, relations, orphans, and those in need with kindness; speaking to and treating people fairly; attending and being steadfast in ritual prayers, paying alms, avoiding shedding blood, the like of which had been mentioned in the Turah, too.

Sura Al-Ma'idah, No. 5, verse 12, also denotes that Allah had taken a covenant from the Children of Israel to believe in all of the Divine prophets and help them, and practice regular charity in the way of Allah. Then, at the end of the same verse, Allah promises that if they keep this covenant and actually do it, they will be allowed to abide in Paradise.

* * * *

How was the Mountain Raised over the Israelites' Heads ?

The leading famous commentator, the Late Tabarsi, has narrated from ' Abuzeyd ' that when Moses (a.s.) returned from Mount Sinai and brought the Turah with him, he told his people that he had brought a Divine Book consisting of some religious instructions and rules about lawful and unlawful things. He told them to take the instructions that Allah had ordained and practically observe them in their lives. (1)

But the Jews, with the excuse that he (a.s.) had brought them difficult duties to perform, disobeyed and exceeded the limits. The Lord commanded the angels to raise a great big rock from Tur Mountain above them.

At that moment Moses (a.s.) announced that if they promised to perform the orders of Allah and repented for their disobedience, that punishment would be removed from over them, else they would be destroyed.

The Jews, who expected that the Mountain would fall on them at any moment, submitted and accepted the Turah and prostrated for Allah. Then, finally, that chastisement was warded off because of their repentance.

This very occurrence, with a little difference, is mentioned in verse 93 of the current Sura; and in Sura An-Nisa', No. 4, verse 104; and in Sura Al-A'raf, No. 7, verse 171.

It is necessary to note, here, that as for the suspending mountain and as to how it could stand high above as a covering overhead for the Israelites, some commentators believe that it was by the command of Allah that Tur Mount was shaken and taken up from its place and, then,suspended above them as a canopy. (2) A more detailed explanation will be referred to when commenting on Sura Al-'A'raf, No. 7, verse 171.

The above mentioned event as described in the Qur'an was quite known by the Jews, who had these original statements in the Turah about it with them. Besides that, this event is also recorded in Talmud Aboda Sara. 1: 2 which says: ' I will cover you with the mountain like a roof '. Talmud.

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(1) Majma'-ul-Bayan, vol. 1, p. 128
(2) Majma'-ul-Bayan, vol. 1, p. 128

 

(65) وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَواْ مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَاسِئِينَ
(66) فَجَعَلْنَاهَا نَكَالاً لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ

65. " And certainly you have known those among you who exceeded the limits on the Sabbath, so We said to them: ' Be you (as) apes despised and rejected '. "

66." So We made it an exemplary punishment to those who witnessed it and to their posterity and an admonishment to the pious ones."

Commentary :

Those Who Exceeded on the Sabbath !

These two verses, like the previous verses, point out the disobedience and transgression dominating the souls of the Jews, and their intensive interest in economic gain. At first, it says: " And certainly you have known those among you who exceeded the limits on the Sabbath, ..."

And, also, you have known that: "... so We said to them: ' Be you (as) apes, despised and rejected '."

Some may think that the present state of the Israelites and their apparent progress, after the first and the second World Wars or after their unlawful occupation of the Holy Land does not tally with this but yet they are hated by most nations and they have no rest in the real sense of the term, and the term ' a Jew ' has passed into a proverb for a niggardly, miserly person this is due to their own vanities and their hatred towards the others which, for example, they have shown in many places such as Palestine and Lebanon, both openly and hiddenly, during these recent years.

* * * *

" So We made it an exemplary punishment to those who witnessed it and to their posterity..."

"...and an admonishment to the pious ones."

It is worthy to note that Imam Baqir (a.s.) and Imam Sadiq (a.s.) are narrated from, who, on the meaning of this verse, have said: " The purpose of the phrase /ma bayna yadayha/ ' those who witnessed it ' is the generation of that time, and the objective of the phrase /ma xalfaha/ ' their posterity ' is about us Muslims." .(1) That is, that exemplary lesson was not exclusive to the Israelites alone, but it was meant for all of us, the Muslims, too; or, all who come after them until the Day of Judgement and who do the same as they did.

Explanation :

Divine Miracles of Moses (a.s.)

Whenever an apostle of Allah wanted to introduce himself to his people as a true, authentic Messenger of Allah, he would prove his claim by performing some miracles given by Him.

Here, it must be remembered that the following wonderful events wrought by divine and supernatural phenomena are counted in the Holy Qur'an as the miracles given to Moses (a.s.) as the proof of his prophethood, each of which will be discussed in its appropriate place. They are as follows:

1. The Rod of Moses (a.s.) becoming a serpent. (7: 107, 26: 32)

2. The Palm of Moses (a.s.) shining brightly. (7: 108, 26: 33)

3. The dividing of the sea. (2: 50)

4. The gushing of water from the rock. (2: 60, 2: 74)

5. The shower of manna and quails from heaven. (2:57)

6. The shadowing of the cloud over the Israelites' heads. (2: 57, 2: 93)

7. The raising of the dead to life. (2: 56, 2: 73)

8. The suspension of the mount above the heads of the people. (2: 63)

9. The transformation of the transgressors into despised apes. (2: 65, 7: 166).

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(1) Majma'-ul-Bayan, vol. 1, p. 130

 

(67) وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا هُزُواً قَالَ أَعُوذُ بِاللّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
(68) قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لّنَا مَا هِيَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ فَافْعَلُواْ مَا تُؤْمَرونَ
(69) قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنّهَا بَقَرَةٌ صَفْرَاء فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ
(70) قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ البَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّآ إِن شَاء اللَّهُ لَمُهْتَدُونَ
(71) قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الأَرْضَ وَلاَ تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لاَّ شِيَةَ فِيهَا قَالُواْ الآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ
(72) وَإِذْ قَتَلْتُمْ نَفْساً فَادَّارَأْتُمْ فِيهَا وَاللّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
(73) فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
(74) ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاء وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللّهِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

67." And (remember) when Moses said to his people:'Surely,Allah commands you that you should sacrifice a cow '. They said :

'Do you mock us ?'He said :'I take refuge with Allah from being one of the ignorant! ' "

68." They said 'Ask your Lord for us to make it clear to us what she is.' Moses said:'He says : Surely she is a cow neither old nor young, but of middle age; so do what you are commanded '."

69." They said:'Ask your Lord for us to make it clear to us what colour she should be.'Moses replied:'He says she should be a yellow cow,bright in colour, giving delight to the beholders '."

70." They said:'Ask your Lord for us to make it clear to us what kind of cow must it be, for surely to us the cows are all alike, and, if Allah wills, we shall surely be guided aright.' "

71."(Moses) said:' Verily, He says : Verily, she is a cow not (yet) trained to till the soil or to water the fields; sound and without blemish. '

They said : ' Now you have brought the truth.'

Then they offered her in sacrifice, though they had not the mind to do (it)."

72." And (remember) when you killed a man and disputed thereon : but Allah was to bring forth what you were hiding."

73."So, We said : ' Strike him (the corpse) with a part of it (the sacrificed cow) '.

Thus, Allah gives life to the dead and shows you of His signs, so that you might understand."

74." Then your hearts hardened after that as stones or even worse in hardness; for verily, among stones there are some from which rivers gush forth, and others that split asunder and water issues out of them, and others tumble down through fear of Allah, and Allah is not heedless of what you do."

* * * *

Commentary :

The Story of the Israelites' Cow

Among what we have already studied about the Children of Israel in Sura Al-Baqarah, all of the facts were mentioned shortly and briefly. The event of the Israelites' Cow which is referred to in the above verses, in contrast to all of the previous incidents, is explained in detail and comprehensively. This is so, perhaps, for the reason that this story is mentioned in the Qur'an only once.

Besides that, there are many instructive subjects involved in it which requires such an extensive explication. One of these subjects which is vividly seen throughout the story, is the persistency of the Israelites in seeking for excuses. It also illustrates their level of faith in the revelations brought forth by Moses (a.s.). Most important of all is that the story provides clear emphatic evidence to the possibility of the Resurrection.

As it is understood from the Holy Qur'an and its commentaries, the incident was described that one of the Israelites was murdered in a mysterious way, in which his murderer was not at all known.

So, there arose a dispute among the different tribes and divisions of the people as to who murdered the man. Every tribe accused the members of another tribe of the crime and announced that the members of its own tribe were innocent. For its judgement and solution, the problem was brought to the Apostle Moses (a.s.). One one hand, that crime was committed hiddenly and the murderer of the man could not be found by any ordinary means employed at that time. On the other hand, that dispute might have led to a great complicated disturbance among the Children of Israel. Then, finally Moses (a.s.), by the help of the Grace and Guidance of Allah and through a miraculous way, whose explanation will come later, solved the problem.

The Qur'an begins the description of the event as thus :

" And (remember) when Moses said to his people : ' Surely, Allah commands you that you should sacrifice a cow '. ..." "... They said : ' Do you mock us ? '..." "... He said : ' I take refuge with Allah from being one of the ignorant! '."

That is, causing division and mocking others are acts of the ignorant and never is a prophet of Allah of such people.

* * * *

When the Israelites realized that it was not a mockery and the matter was serious, " They said : ' Ask your Lord for us to make it clear to us what she is,'..."

The phrase : ' Ask your Lord ' which is repeated several times in their demands, carries a kind of hidden impoliteness and ridicule in itself. It seems that they considered the Lord of Moses (a.s.) a different Lord from their own Lord.

However, as a reply to their demand :

" ...Moses said : ' He says: Surely she is a cow neither old nor young, but of middle age; '..."

In order to stop them from prolonging the matter by bringing new excuses forth to postpone that fulfillment of the command of Allah, at the end of the statement, it has been added :

"... so do what you are commanded'."

* * * *

But, they still continued their insistence and obstinacy.

" They said : ' Ask your Lord for us to make it clear to us what colour she should be.'..." "... Moses replied : ' He says she should be a yellow cow, bright in colour, giving delight to the beholders'."

Anyhow, this cow should be very good and interesting in colour. The colour should be so bright and beautiful that any beholder wonders and becomes delighted when looking at it.

It is amazing that they were not satisfied with that and went on seeking for excuses by which, every time, they made the fulfillment of their duty more difficult.

A tradition says that Imam Rida (a.s.) has said that any cow would have been sufficient, but they imposed the particulars upon themselves, and the more they did so, the more did Allah impose the restrictions as a punishment for their persistent demands for unnecessary details. All this, while Moses (a.s.) acting under inspiration, was driving them to purchase a particular cow belonging to a particular man who was very holy and pious and deserved to be favoured. They had to pay him an enormous price for this cow which was the only one then available. Hence they were very near to not doing it. (1)

* * * *

" They said : ' Ask your Lord for us to make it clear to us what kind of a cow must it be,..."

"... for surely to us the cows are all alike, ..."

"... and, if Allah wills, we shall surely be guided aright'."

* * * *

Again, "(Moses) said :' Verily, He says: Verily, she is a cow not (yet) trained to till the soil or to water the fields; sound and without blemish.'..."

"... They said : ' Now you have brought the truth.'..."

So, they tried with much effort to find that particular cow, and, finally,they found it.

"... Then they offered her in sacrifice, though they had not the mind to do (it)." 

* * * *

After describing this story in detail, again the Qur'an retells it briefly, and generally through the following two verses, thus :

" And (remember) when you killed a man and disputed thereon : but Allah was to bring forth what you were hiding.

* * * *

" So, We said : ' Strike him (the corpse) with a part of it (the sacrificed cow).'..."

"... Thus, Allah gives life to the dead..."

"... and shows you of His signs, so that you might understand."

* * * *

In the last verse of the verses under discussion, the hardness of the hearts of the Israelites is referred to. It points out that after witnessing all these events and observing the Signs of Allah and the miraculous evidence that Moses (a.s.) prepared for them, yet their hearts became hard, even harder than stone, because, there are some rocks that bring forth water, or shatter and fall down for the fear of Allah. It says :

" Then your hearts hardened after that as stones or even worse in hardness; ..."

"... for verily, among stones there are some from which rivers gush forth,..."

"... and others that split asunder and water issues out of them,..."

"... and others tumble down through fear of Allah, ...".

So, your hearts are even harder than these rocks, because neither a spring of passion, love, or knowledge flows out of them nor tremble they from the fear of Allah. Then in the last sentence of the verse, it says :

"... and Allah is not heedless of what you do."

This is a subtle threat against this group of Israelites and all others who behave like them or do the same as they did.

---

(1) Nur-uth-Thaqalayn, vol. 1, p. 88-89

 

(75) أَفَتَطْمَعُونَ أَن يُؤْمِنُواْ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلاَمَ اللّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
(76) وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَىَ بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ أَفَلاَ تَعْقِلُونَ
(77) أَوَلاَ يَعْلَمُونَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

75. " Do you then hope that they would believe in you (in Faith), and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this) ? "

76. " And when they meet those who have Faith, they say : ' We believe ', but when they are alone with one another, they say : ' Do you speak to them of what Allah has revealed to you, that they may thereby dispute with you about this before your Lord ? Have you then no sense ? ' "

77. " What ! Do they not know that Allah knows what they hide and what they make known ? "

Occasion of Revelation :

Upon the occasion of the revelation of these first two verses, some of the commentators have narrated from Imam Baqir (a.s.) who has said: "A group of the Jews, who had not enmity with the truth, when they met the Muslims they would tell them of what had been mentioned in the Turah about the specialties of Prophet Muhammad (p.b.u.h.). The leaders of the Jews understood the matter and told them to avoid informing Muslims of what was cited in the Turah about the epithets of Prophet Muhammad(p.b.u.h.) lest they would argue with the Jews about it before their Lord. Then this verse was revealed." (1)

A Futile Expectation !

As noted from these verses, the Qur'an has discontinued the story of the Israelites and, with an instructive conclusion, has turned to the Muslim believers, saying : " Do you then hope that they would believe in you (in Faith), and a party among them indeed used to hear the Word of Allah, then perverted it after they had understood it, and they know (this)?"

Therefore, when you see that they reject the inspiring words of the Qur'an and the miracles of the holy Prophet of Islam (p.b.u.h.), you should not be annoyed. They are the children of the same people who, as the elected members of the tribe, went to Mount Sinai, heard the words of Allah, and understood His instructions, but when they returned they altered them.

It is perceived from the phrase : '... and a party among them indeed...", that not all of them but a party, who probably formed the majority in them, were of those who perverted Allah's Words.

It is cited in ' Asbab-un-Nuzul ' that when some of the Jews returned from Mount Sinai, they told their people : " We heard that Allah ordered Moses, ' Whenever you can do My instructions do them, but when you cannot, leave them ", and this was the first perversion.

However, at the advent of the Prophet of Islam (p.b.u.h.), it was expected that the Jews would accept this religion before others embraced it, because they were the followers of the Book, whereas the pagans were not. Besides that, they had learnt the epithets of the Prophet of Islam (p.b.u.h.) from their own books. But the Holy Qur'an says that, considering their previous bad reputation, your hope is of no avail. The reason is that some deviated characteristics which dominated the spirits of this group, caused them to separate from truth, though it was well within the realm of their ability to embrace it. The next verse uncovers another bitter fact about this deceitful hypocritical group. It says:

" And when they meet those who have Faith, they say: ' We believe',..." "... but when they are alone with one another, they say:
' Do you speak to them oe what Allah has revealed to you, ..."
"... that they may thereby dispute with you about this before your Lord ? Have you then no sense ? ' "

In commenting on this very verse, this probability also exists that the initial words of the verse are about the hypocritical Jews who pretended to be believers in the presence of the Muslims but in their absence they denied it. They even scorned those pure-hearted Jews who had conveyed the secrets of the Turah to the Muslims.

At any rate, this is a confirmation to what was said in the previous verse that a group with such attributes governing their spirits should not be expected to become faithful.

The phrase : / fatahallahu 'alaykum / ' what Allah has revealed to you ' may mean : ' the Divine command which was in the authority of the Children of Israel '. Or, the phrase may refer to the idea that Allah had opened the doors of the divine secrets and the prophecies about the coming religion unto them.

It is noteworthy that this verse clearly shows that the Faith of this hypocritical group in Allah was so weak and hollow that they considered Him as an ordinary person and imagined that if they could conceal a fact from the Muslims, it would be concealed from Allah,too.

* * * *

Then, in the next verse, it frankly says : " What ! Do they not know that Allah knows what they hide and what they make known ? "

---

(1) Majma'-ul-Bayan, vol. 1, p. 142

 

(78) وَمِنْهُمْ أُمِّيُّونَ لاَ يَعْلَمُونَ الْكِتَابَ إِلاَّ أَمَانِيَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ
(79) فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ

78. " And there are among them illiterates, who know not the Book, but only fancies and mere conjectures. "

79. " So, woe to those who write the Book with their hands and then say: ' This is from Allah,' so that they may sell it for a little price, so, woe to them for what their hands have written and woe to them for what they earn."

Occasion of Revelation :

A group of the learned men of the Jews altered the epithets of the holy Prophet (p.b.u.h.) mentioned in the Turah. This perversion was contrived to protect their social positions and benefits which they used to obtain from their common people over the years.

When the Prophet of Islam (p.b.u.h.) announced his mission and they recognized his epithets coincided with what was mentioned in the Turah, they were afraid that their profits would be endangered if the fact became evident. Therefore, they wrote some epithets completely different from what was actually cited in the Turah.

The ordinary Jews, who had heard the true epithets of the Prophet of Islam (p.b.u.h.), more or less, asked their scholars frequently whether this Prophet was the same promised prop­het whose advent they had given them glad tidings of. Then the Jewish savants and scholars decided to recite some perverted verses from the Turah to them in order to make them content thereby.

Commentary :

The Jewish Learned Men's Plots of Oppression Against the Laymen

Following the previous description about the vicious deeds of the Jews, these verses divide them into two definite groups : the laymen and the deceitful learned men. A few of the Jewish scholars, of course, accepted the truth and believed in Islam and joined the community of Muslims. It says :

" And there are among them illiterates, who know not the Book, but only fancies and mere conjectures."

The phrase /ummiyun/ ' the illiterates ' is the plural form of the term /ummi/ which, here, means an illiterate person who remains the same in his native endowments as he was when he was born without any external education or training from anyone whosoever; and this state is ordinarily known as illiteracy. Or, this case also occurs because some mothers, because of their naive motherly love for their children, ignorantly do not let their children separate from them and go to schools to study.

The term /'amaniyy/ is the plural form of /'amniyyah/ ' conjecture' , and, here, it may refer to the privileges, vain desires, wishful thinking and mere conjectures of the Jews that they considered for themselves.

* * * *

The second group was the Jewish priests and savants who often altered the facts for their own benefit, as the Qur'an says :

" So, woe to those who write the Book with their hands and then say: ' This is from Allah; ', ..."

"... so that they may sell it for a little price,..."
"... so, woe to them for what their hands have written..."
"... and woe to them for what they earn."

From the last meanings of the verse, it is well understood that they had used impious means and had come up with an incorrect conclusion.

 

(80) وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ
(81) بَلَى مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُوْلَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ
(82) وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

80. " And they said : ' The Fire shall not touch us but for a few days '.

Say: ' Have you taken such a promise from Allah, for He never fails in His promise ? Or do you speak against Allah what you do not know ? ' "

81. " Yea! whoever earns evil and is encompassed by his sins, these are the inhabitants of the Fire, therein shall they abide forever."

82. " And those who have Faith and do deeds of righteousness they are the inhabitants of Paradise, therein shall they abide forever."

Commentary :

The Qur'an, here, points to one of the false statements of the Jews of which they were proud and that very pride was the origin of part of their deviation. Thus the Qur'an responds to it :

" And they said: ' The Fire shall not touch us but for a few days.'..."

"... Say: ' Have you taken such a promise from Allah, for He never fails in His promise? Or do you speak against Allah what you do not know?'"

One of the most obvious reasons for the stubbornness and egoism of this group is their belief in the ' preference of the Jewish race over all other races, and that they are different from other nations, and that their sinners will have to tolerate the Fire only for a few days as their punishment and, therefore, Paradise will be theirs exclusively forever. ' This claim of privileges is not logical in any aspect, because, before Allah, there is no difference between the members of the human race from the point of rewards or punishments for their deeds. Can they support the expectation to their claim of being exceptional among nations and therefore receiving special treatment regarding the general law of penalties by describing something they have done to deserve it ?

However, the above verse with a logical statement, refuses their vain imaginations and denotes that their claims depict one of these two conditions : they should either have taken a particular promise from Allah on the matter that they have not or, they tell lies and calumniate against Him.

* * * *

The next verse expresses a common and universal law which is logical from any point of view. It says:

" Yea! whoever earns evil and is encompassed by his sins, these are the inhabitants of the Fire, therein shall they abide forever."

This is a general rule for the sinners belonging to any sect, nation, in any locality, and at any time.

* * * *

There is also a universal, general law for the pious believers, which the next verse announces:

" And those who have Faith and do deeds of righteousness they are the inhabitants of Paradise, therein shall they abide forever."

* * * *

Explanation :

Earning Sin

The Arabic term /kasb/ and /'iktisab/ both mean: ' to earn or gain something willingly and consciously'. Earnings are received in return for something done to profit one's self. This is quite different from merely falling into evil. It is to selfishly seek one's own gain that is evil. One sin leads to another sin and thus the conscience of the individual gradually becomes deadened until sinning becomes natural and normal for that person and he is totally abandoned to evil and attempts to justify his actions and to deny that he deserves eternal punishment. The law of cause and effect works in its natural order in the case of evil as in the case of virtue.

Those who devote themselves wholly to evil, must naturally find themselves beset on every side by the consequent evil effects of the causative evil factors wrought by the individual. But those who struggle against evil, however long it may take for them to overcome it, the inclination towards the evil, cannot be considered equivalent to those who are out to earn evil. Those who struggle to overcome evil hate and detest it and the individual's earnest and sincere effort to overcome evil, naturally ends in the triumph of good in the human nature. With this endeavour of good against evil, the natural consequence of the struggle strengthens the nobility in the individual's personality. But, purposefully yeilding to evil with a selfish motive for any selfish gains, gradually erects a fortress of evil for the individual so that the access of good becomes more and more difficult and ultimately renders the individual's approach to any goodness as impossible. As the individual is totally lost, for all times, to evil, he convicts himself to the perpetual consequences of the evil all around him for ever.

These kind of people are those who are referred to, later, in Sura 2: 86 which says :

" Those are they who have bought the life of this world at the price of the Hereafter, for them the punishment shall not be lightened, nor shall they be helped."

 

(83) وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلوةََ وَآتُواْ الزَّكَوةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ
(84) وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لاَ تَسْفِكُونَ دِمَاءكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ
(85) ثُمَّ أَنتُمْ هَؤُلاء تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالإِثْمِ وَالْعُدْوَانِ وَإِن يَأتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاء مَن يَفْعَلُ ذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيوةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
(86) أُولَئِكَ الَّذِينَ اشْتَرَوُاْ الْحَيوةَ الدُّنْيَا بِالآَخِرَةِ فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ

83. " And (remember) when We made a covenant with the Children of Israel (instructing): ' You shall not worship any but Allah; and (you shall do) good to (your) parents, and to the near of kin and to the orphans, and the needy, and speak kind words to people, keep up the prayer, and pay the poor-rates (zakat) '.

Then you turned away, except a few of you, and you backslide (even now)."

84. " And (remember) when We made a covenant with you:

' You shall not shed your blood, nor expel one another from your dwellings ', then you confirmed it while you bore witness."

85. " Yet you kill one another and expel a group of your people from their dwellings, helping others against them in sin and enmity, and if they come to you as captives, you ransom them yet their very expulsion was forbidden for you.

Do you then believe in part of the Book, and disbelieve in (another) part ?

What shall be the recompense of those of you who do that, but disgrace, in the life of this world, and on the Day of Resurrection to be consigned to the most terrible punishment? And Allah is not heedless of what you do."

86. " Those are they who have bought the life of this world at the price of the Hereafter, for them the punishment shall not be lightened, nor shall they be helped."

* * * *

Commentary :

The Breachers of the Covenant !

In a few of the verses mentioned before, the covenant of the Children of Israel was hinted at, but no details were given about it. Through the verses under discussion, Allah reminds them of some of the items of this covenant. Most of these items or all of them should be counted as the fundamental principles and permanent laws of the Divine religions, because this same covenant and these instructions, in some form or other, are comprehensively found in every religion.

In these verses, the Qur'an severely scorns and blames the Jews because they broke their covenant, and threatens them with disgrace in the life of this world and the most grievous punishment in the Hereafter.

This covenant, that the Children of Israel were witnesses of and confessed to, contains the following items:

1. Monotheism and worshipping Allah, as the verse says:

" And (remember) when We made a covenant with the Children of Israel (instructing): ' You shall not worship any but Allah; ..."

2. "... and (you shall do) good to (your) parents, ..."

3. "... and to the near of kin and to the orphans, and the needy, ..."

4. "... and speak kind words to people,..."

5. "... keep up the prayer,..."

6. "... and pay the poor-rates (zakat).'..." "... Then you turned away, except a few of you, and you backslide (even now)."

* * * *

7. " And (remember) when We made a covenant with you: ' You shall not shed your blood,..."

8. "... nor expel one another from your dwellings', ..."

9. "... then you confirmed it while you bore witness."

(This item of the covenant is perceived from the sentence : " Do you then believe in part of the Book, and disbelieve in (another) part?")

* * * *

But you disregarded many of these aspects of your covenant with Allah.

" Yet you kill one another and expel a group of your people from their dwellings, ..." "... helping others against them in sin and enmity, ..."

All of these deeds you did are a breach of the covenant you had taken with Allah.

"... and if they come to you as captives, you ransom them ..." "... yet their very expulsion was forbidden for you. ..."

It is surprising that you, in paying ransom, and setting your captives free, comply with the ordinances of the Turah and the Divine Covenant:

"... Do you then believe in part of the Book, and disbelieve in (another) part ?..." "... What shall be the recompense of those of you who do that, but disgrace, in the life of this world, ..." "... and on the Day of Resurrection to be consigned to the most terrible punishment ?..." "... And Allah is not heedless of what you do."

Then, He, the Just, will take all of them into account and will judge upon you according to your deeds in the Divine Court of Justice.

* * * *

The last of the verses under discussion, in fact, states their main >motive for doing these contradictory actions. It says :

" Those are they who have bought the life of this world at the price of the Hereafter, ..." For this reason : "... for them the punishment shall not be lightened, nor shall they be helped."

* * * *

Explanation

The Best Strategy for the Survival of Nations

These verses have been revealed about the Children of Israel, but they contain a series of universal laws for the whole human race throughout the world. These laws consist of some advice for those nations who wish to survive and to exist successfully, as well as the secrets of failure and destruction.

From the view point of the Qur'an, nations will be happy and able to continue living when the individuals of that nation, avoiding sins, attach themselves to the greatest Power and rely on that Everlasting Source for help in all conditions. It is obvious that this Origin can be none but Allah, the Exalted. Therefore, they should obey Allah and bow only to Him, i.e. being sincere unto Him alone in obedience. If nations follow this law, they will be afraid of none. Genuine sincerity and perfect intentions of a believer in the way of Allah, do not tolerate the yielding of himself, in any regard, to anything or anybody else other than the One and Only True God, Allah. For it will mean the individual's surrender to his self which is nothing more than surrender to Satan which is the equivalent of worshipping him.

As it was already pointed out, the means of salvation, i.e. for a nation to survive and endure successfully, is firm adherence of its members to the Divine Covenant and their faithful and loyal attachment to the divinely commissioned guides. It is obvious that misdeeds or sins weaken faith, adherence, and the love of goodness, and the excess of it may result in the total severance of the Holy connection, and in the individuals becoming totally lost in the darkness of infidelity, hence eternal punishment and no salvation in either this world or the coming world will be the result for such a nation.

These verses of the Holy Qur'an, if studied properly and judged dispassionately almost suffice to illustrate what is meant by the religion Islam and what kind of life Islam invites its believers, or all nations to live. And if the members of nations act upon these commandments, how peaceful, pleasant, and enjoyable will be the life here on earth.
These are on one side, but on the other side, the secret of the failure and defeat of nations, which finally leads to their destruction and abolishment, lies in the existence of hate and enmity between them and between the members inside each nation, i.e. being heedless to the above mentioned commandments. Such a nation will soon perish because of disregarding Allah's covenant by not relying on Him, by not respecting and helping their parents, family members, kindreds, neighbours, and all fellow men, by shedding blood and by not observing the rights of others by expelling them out of their houses or lands in order to occupy their properties :

"... You shall not shed your blood, nor expel one another from your dwellings, ..."

And, finally, one of the factors of the destruction of nations is unjust discrimination in the execution of laws, i.e. when they observe those laws which protect their personal profits but neglect what is beneficial for the society.

"... Do you then believe in part of the Book, and disbelieve in (another) part? ..."

And these are some of the causes of either the development or failure of nations from the view point of the Qur'an.

 

(87) وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ
(88) وَقَالُواْ قُلُوبُنَا غُلْفٌ بَل لَّعَنَهُمُ اللَّه بِكُفْرِهِمْ فَقَلِيلاً مَّا يُؤْمِنُونَ

87. "And We gave Moses the Book, and after him sent Messengers in succession; and We gave Jesus, son of Mary, clear Signs, and confirmed him with the Holy Spirit. Is it that whensoever (thereafter) there came to you a Messenger, with what your selves desire not, you became arrogant ? Some you denied, and others you slay."

88. " And they said: ' Our hearts are covered '. Nay! Allah has cursed them for their disbelief. Little is that which they believe."

Commentary :

Their Covered Hearts

In these verses, again, the Children of Israel are addressed. Yet the concepts and criteria mentioned in them are universal and apply to all.

At first, it says: " And We gave Moses the Book,..."
"... and after him sent Messengers in succession; ..."
There came Messengers such as David, Solomon, Joshua, Zacharia and John.
"... and We gave Jesus, son of Mary, clear Signs, and confirmed him with the Holy Spirit. ..."
"...Is it that whensoever (thereafter) there came to you a Messenger, with what your selves desire not, you became arrogant ? ..."
This domination of desire on you was so intense that from among those prophets:"... Some you denied, and others you slay."

This verse makes a fact clear that the Divine apostles, when communicating their prophecies, on the path of Allah, were heedless of the oppositions of the materialists. And, it must be so, because a correct sincere leadership is not anything save that. If prophets tend to follow the unconditioned desires of people and adapt themselves to people's selfish inclinations, they will be the followers of ' the misled ' rather than being a divine leader for the followers of the path of truth.

* * * *

" And they said: ' Our hearts are covered.'... "
"... Nay! Allah has cursed them for their disbelief. ..."

And it is for the same reason that: "... Little is that which they believe."

The above sentence may be about the Jews who either rejected the prophets (p.b.u.h.) or killed them. It is also probable that it refers to the Jews who were comtemporary with the holy Prophet (p.b.u.h.) and used to inflexibly oppose him with obstinacy and enmity. However, it states the fact that Man, following his desires, may reach a point that he be cursed by Allah and be deprived of His Mercy. It is in this case that his heart is enclosed in a covering so tight that the truth can rarely penetrate into it.

 

(89) وَلَمَّا جَاءهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ
(90) بِئْسَمَا اشْتَرَوْاْ بِهِ أَنفُسَهُمْ أَن يَكْفُرُواْ بِمَا أنَزَلَ اللّهُ بَغْياً أَن يُنَزِّلَ اللّهُ مِن فَضْلِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ فَبَآؤُواْ بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ

89. " When there came to them a Book from Allah, confirming what was with them and, from before, they had been praying for victory over those who rejected the Truth when there came to them that which they recognized (to be Truth), they disbelieved in it. So Allah's curse is on the disbelievers. "

90. " Evil is the thing they have sold themselves for, denying in what Allah has sent down, out of envy that Allah should send down of His grace on whomever He wills of His servants, and they have incurred Wrath upon Wrath, and for the disbelievers awaits a humiliating punishment."

Commentary:

A Religious Adherent & an Infidel!

The words in these verses are again about the Jews and their lives. They formerly had an ardent love and were desirous for the advent of Islam and Prophet Muhammad (p.b.u.h.) for which they had settled in Medina waiting to see the signs of the new Prophet (p.b.u.h.) about which they had studied in their heavenly Book, the Turah. From before, they usually gave each other the happy tidings of the advent of such a Prophet (p.b.u.h.) and they hoped that his appearance would help them to be able to defeat their enemies. But when they received a Book from Allah, the Qur'an, which contained the same message that the Jews had had with them, in the Turah, they rejected it.

" When there came to them a Book from Allah, confirming what was with them and, from before, they had been praying for victory over those who rejected the Truth when there came to them that which they recognized (to be Truth), they disbelieved in it. ..."

"... So Allah's curse is on the disbelievers."

Yet, it sometimes happens that a person eagerly pursues a certain fact, but when he reaches it and finds it opposite to his personal interests, he, being affected by his low desires, refuses it and abandons it, or even sometimes he stands against it.

* * * *

In fact, the Jews have willingly acquired defeat. Those people who, with the purpose of accepting and following the promised Prophet (p.b.u.h.) had emigrated from their own homes and, with many difficulties, had settled in Medina in order to attain their goal, ultimately joined the camp of the pagans and hostile disbelievers. Therefore, the Qur'an says:

" Evil is the thing they have sold themselves for,..."

"... denying what Allah has sent down, out of envy that Allah should send down of His grace on whomever He wills of His servants, ..."

It seemed they expected that the promised prophet (p.b.u.h.) would be one from among the Children of Israel. They were displeased of the Qur'an having been sent down to someone else. Then they, surrendering themselves to infidelity and disbelief in the Truth, showed their envy to the holy Prophet Muhammad (p.b.u.h.). Therefore, at the end of the verse, it says:

"... and they have incurred Wrath upon Wrath, and for the disbelievers awaits a humiliating punishment."

(91) وَإِذَا قِيلَ لَهُمْ آمِنُواْ بِمَا أَنزَلَ اللّهُ قَالُواْ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرونَ بِمَا وَرَاءهُ وَهُوَ الْحَقُّ مُصَدِّقاً لِّمَا مَعَهُمْ قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاء اللّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ
(92) وَلَقَدْ جَاءكُم مُّوسَى بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ
(93) وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاسْمَعُواْ قَالُواْ سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُواْ فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِن كُنتُمْ مُّؤْمِنِينَ

91. " When it is said to them: ' Believe in what Allah has sent down ', they said: ' We believe (only) in what was sent down to us (before) '.

But they disbelieve in what is beyond that, while it is the Truth confirming what is with them. Say:

' Why then were you slaying the Prophets of Allah in former times, if you were (indeed) faithful ?' "

92. " And, also, Moses came to you with clear signs; yet you took to worship of the Calf after him (in his absence) and you were (willful) wrongdoers. "

93. " And (remember) when We made a covenant with you, and raised the Mount, above you, (saying): ' Hold you fast that which We have given you with the strength, and hear (Our commandments) '. They said:
' We hear and disobey '; and they were made to imbibe (the love of ) the Calf into their hearts because of their disbelief.

(6)

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