Surah Al-Baqara (2): Read Online and Download - English Translation

The Jews were Rebellious instead of Appreciative when They gained Victory

Allah admonished the Jews for avoiding Jihad and not entering the holy land as they had been ordered to do when they came from Egypt with Musa. They were also commanded to fight the disbelieving `Amaliq (Canaanites) dwelling in the holy land at that time. But they did not want to fight, because they were weak and exhausted. Allah punished them by causing them to become lost, and to continue wandering, as Allah has stated in Surat Al-Ma'idah (5). The correct opinion about the meaning of, `the holy land' mentioned here is that it was Bayt Al-Maqdis (Jerusalem), as As-Suddi, Ar-Rabi` bin Anas, Qatadah and Abu Muslim Al-Asfahani, as well as others have stated. Musa said,

(O people! Enter the holy land which Allah has assigned to you and turn not back (in flight).) (5:21)

However, some scholars said that the holy land is Jericho, (Ariha') and this opinion was mentioned from Ibn `Abbas and `Abdur-Rahman bin Zayd.

After the years of wandering ended forty years later, in the company of Yuwsha` (Joshua) bin Nun, Allah allowed the Children of Israel to conquer the holy land on the eve of a Friday. On that day, the sun was kept from setting for a little more time, until victory was achieved. When the Children of Israel conquered the holy land, they were commanded to enter its gate while,

(prostrating) in appreciation to Allah for making them victorious, triumphant, returning them to their land and saving them from being lost and wandering. Al-`Awfi said that Ibn `Abbas said that,

(and enter the gate Sujjadan) means, "While bowing". Ibn Jarir reported Ibn `Abbas saying,

(and enter the gate in prostration) means, "Through a small door while bowing." Al-Hakim narrated it, and Ibn Abi Hatim added, "And they went through the door backwards!" Al-Hasan Al-Basri said that they were ordered to prostrate on their faces when they entered the city, but Ar-Razi discounted this explanation. It was also said that the Sujud mentioned here means, `submissiveness', for actually entering while prostrating is not possible.

Khasif said that `Ikrimah said that Ibn `Abbas said, "The door mentioned here was facing the Qiblah." Ibn `Abbas, Mujahid, As-Suddi, Qatadah and Ad-Dahhak said that the door is the door of Hittah in Iylya', which is Jerusalem. Ar-Razi also reported that some of them said that it was a door in the direction of the Qiblah". Khasif said that `Ikrimah said that Ibn `Abbas said that the Children of Israel entered the door sideways. As-Suddi said that Abu Sa`id Al-Azdy said that Abu Al-Kanud said that `Abdullah bin Mas`ud said that they were commanded to, u

(enter the gate in prostration (or bowing with humility)) but instead, they entered while their heads were raised in defiance.

Allah said next,

(and say: `Hittah'). Ibn `Abbas commented, "Seek Allah's forgiveness." Al-Hasan and Qatadah said that it means, "Say, `Relieve us from our errors."

(and We shall forgive you your sins and shall increase (reward) for the good-doers) Here is the reward for fulfilling Allah's commandment. This Ayah means, "If you implement what We commanded you, We will forgive your sins and multiply your good deeds." In summary, upon achieving victory, the Children of Israel were commanded to submit to Allah in tongue and deed and, to admit to their sins and seek forgiveness for them, to be grateful to Allah for the blessings He gave them, hastening to do the deeds that Allah loves, as He said,

(When there comes the help of Allah (to you, O Muhammad against your enemies) and the conquest (of Makkah). And you see that the people enter Allah's religion (Islam) in crowds. So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance.) (110).

Allah said,

(But those who did wrong changed the word from that which had been told to them for another).

Al-Bukhari recorded Abu Hurayrah saying that the Prophet said,

(The Children of Israel were commanded to enter the door while bowing and to say `Hittah'. Yet, they entered the door on their behinds, distorting the words. They said; `Habbah (seed), in Sha`rah (a hair).')

An-Nasa'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet , explaining Allah's statement,

(`Hittah'), saying, "So they deviated and said `Habbah." Similar was recorded by `Abdur-Razzaq, and his route was also collected by Al-Bukhari. Muslim and At-Tirmidhi narrated similar versions of this Hadith, At-Tirmidhi said, "Hasan Sahih."

The summary of what the scholars have said about this subject is that the Children of Israel distorted Allah's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, `Hittah' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "Hintah (grain seed) in Sha`irah (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allah released His anger and punishment upon them, all because of their sinning and defying His commands. Allah said,

(So We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion.)

Ad-Dahhak said that Ibn `Abbas said, "Every word in Allah's Book that says Rijz means, `a punishment."' Mujahid, Abu Malik, As-Suddi, Al-Hasan and Qatadah were reported to have said that Rijz means `Torment.' Ibn Abi Hatim narrated that Sa`d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said that the Messenger of Allah said,

(The plague is a Rijz, a punishment with which Allah punished those before you.)

This is also how An-Nasa'i recorded this Hadith. In addition, the basis of this Hadith was collected in the Two Sahihs,

(If you hear of the plague in a land, then do not enter it.)

Ibn Jarir recorded Usamah bin Zayd saying that the Messenger of Allah said,

(This calamity and sickness (i.e. the plague) is a Rijz, a punishment with which some nations who were before you were punished.)

The basis of this Hadith was also collected in the Two Sahihs.

Twelve Springs gush forth

Allah said, "Remember My favor on you when I answered the supplication of your Prophet, Musa, when he asked Me to provide you with water. I made the water available for you, making it gush out through a stone. Twelve springs burst out of that stone, a designated spring for each of your tribes. You eat from the manna and the quails and drink from the water that I provided for you, without any effort or hardship for you. So worship the One Who did this for you.

(And do not act corruptly, making mischief on the earth) meaning, "Do not return the favor by committing acts of disobedience that cause favors to disappear."

Ibn `Abbas said that the Children of Israel, "Had a square stone that Musa was commanded to strike with his staff and, as a result, twelve springs burst out of that stone, three on each side. Each tribe was, therefore, designated a certain spring, and they used to drink from their springs. They never had to travel from their area, they would find the same bounty in the same manner they had in the first area."This narration is part of the long Hadith that An-Nasa'i, Ibn Jarir and Ibn Abi Hatim recorded about the trials.

This story is similar to the story in Surat Al-`Araf (Chapter 7) although the latter was revealed in Makkah. In Surat Al-A`raf, Allah used the third person when He mentioned the Children of Israel to the Prophet and narrated what He favored them with. In this Surat Al-Baqarah, which was revealed in Al-Madinah, Allah directed His Speech at the Children of Israel. Further, Allah said in Surat Al-A`raf,

(And there gushed forth out of it twelve springs) (7:160), describing what first occurred when the water begins to gush out. In the Ayah in Surat Al-Baqarah, Allah described what happened later on, meaning when the water burst out in full force. Allah knows best.

The Children of Israel preferred Foods inferior to Manna and Quails

Allah said, "And remember My favor on you when I sent down the manna and quails to you, a good, pure, beneficial, easily acquired food. And remember your ungratefulness for what We granted you. Remember how you asked Musa to exchange this type of food for an inferior type that consists of vegetation, and so forth." Al-Hasan Al-Basri said about the Children of Israel, "They were bored and impatient with the type of food they were provided. They also remembered the life they used to live, when their diet consisted of lentils, onions, garlic and herbs." They said,

(O Musa ! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fum, its lentils and its onions). They said,

(One kind of food) meaning, the manna and quails, because they ate the same food day after day. The Ayah mentioned lentils, onions and herbs, which are all known types of foods. As for the Fum, Ibn Mas`ud read it, Thum (garlic). Also, Ibn Abi Hatim narrated that Al-Hasan said about the Ayah,

(Its Fum), "Ibn `Abbas said that Fum means, garlic."

He also said that the expression, `Fumu-lanna' means, `bake for us', according to the languages of old. Ibn Jarir commented, "If this is true, then `Fum' is one of the words whose pronounciation were altered, the letter `fa' was replaced by the letter `tha', since they are similar in sound." And Allah knows best. Others said that Fum is wheat, the kind used for bread. Al-Bukhari said, "Some of them said that Fum includes all grains or seeds that are eaten."

Allah's statement,

(He said, "Would you exchange that which is better for that which is lower") criticized the Jews for asking for inferior foods, although they were living an easy life, eating tasty, beneficial and pure food. Allah's statement,

(Go you down to any Misr) means, `any city', as Ibn `Abbas said. Ibn Jarir also reported that Abu Al-`Aliyah and Ar-Rabi` bin Anas said that the Ayah refers to Misr, the Egypt of Fir`awn. The truth is that the Ayah means any city, as Ibn `Abbas and other scholars stated. Therefore, the meaning of Musa's statement to the Children of Israel becomes, "What you are asking for is easy, for it is available in abundance in any city that you might enter. So since what you asked for is available in all of the villages and cities, I will not ask Allah to provide us with it, especially when it is an inferior type of food. " This is why Musa said to them,

(Would you exchange that which is better for that which is lower Go you down to any town and you shall find what you want!)

Since their request was the result of boredom and arrogance and since fulfilling it was unnecessary, their request was denied. Allah knows best.

(61. And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah. That was because they used to disbelieve in the Ayat (proofs, evidence) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins.)) (2:61)

Covering the Jews in Humiliation and Misery

Allah said,

(And they were covered with humiliation and misery). This Ayah indicates that the Children of Israel were plagued with humiliation, and that this will continue, meaning that it will never cease. They will continue to suffer humiliation at the hands of all who interact with them, along with the disgrace that they feel inwardly. Al-Hasan commented, "Allah humiliated them, and they shall have no protector. Allah put them under the feet of the Muslims, who appeared at a time when the Majus (Zoroastrians) were taking the Jizyah (tax) from the Jews." Also, Abu Al-`Aliyah, Ar-Rabi` bin Anas and As-Suddi said that `misery' used in the Ayah means, `poverty.' `Atiyah Al-`Awfi said that `misery' means, `paying the tilth (tax).' In addition, Ad-Dahhak commented on Allah's statement,

(and they drew on themselves the wrath of Allah), "They deserved Allah's anger." Also, Ibn Jarir said that,

(and they drew on themselves the wrath of Allah) means, "They went back with the wrath. Similarly, Allah said,

(Verily, I intend to let you draw my sin on yourself as well as yours) (Al-Ma'idah 5:29) meaning, `You will end up carrying my, and your, mistakes instead of me'. Thus, the meaning of the Ayah becomes, `They went back carrying Allah's anger; Allah's wrath descended on them; they deserved Allah's anger."'

Allah's statement,

(That was because they used to disbelieve in the Ayat (proofs, evidences, etc.) of Allah and killed the Prophets wrongfully.) means, "This is what We rewarded the Children of Israel with: humiliation and misery." Allah's anger that descended on the Children of Israel was a part of the humiliation they earned, because of their defiance of the truth, disbelief in Allah's Ayat and belittling the carriers of Allah's Law i.e. the Prophets and their following. The Children of Israel rejected the Messengers and even killed them. Surely, there is no form of disbelief worse than disbelieving in Allah's Ayat and murdering the Prophets of Allah.

Meaning of Kibr

Similarly, in a Hadith recorded in the Two Sahihs the Messenger of Allah said,

(`Kibr, is refusing the truth and degrading (belittling) people.)

Imam Ahmad recorded, `Abdullah bin Mas`ud saying that the Messenger of Allah said,

(The people who will receive the most torment on the Day of Resurrection are: a man who was killed by a Prophet or who killed a Prophet, an unjust ruler and one who mutilates (the dead).) Allah's statement,

(That was because they disobeyed and used to transgress the bounds) mentions another reason why the Children of Israel were punished in this manner, for they used to disobey and transgress the limits. Disobedience is to do what is prohibited, while transgression entails overstepping the set limits of what is allowed and what is prohibited. Allah knows best.