The Quran

Commentaries for 2.75

Al Baqara (The cow) - البقرة

2.75 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Have ye any hope that they will be true to you) do you hope, O Muhammad, that the Jews will believe in you (when a party of them) the 70 men who were with Moses (used to listen to the Word of Allah) used to listen to Moses reciting the Word of Allah, (then used to change it) alter it, (after they had understood it) after knowing it and fully understanding it (knowingly?) while knowing that they were altering it?
2.75 Jalal - Al-Jalalayn
Are you then so eager, O believers, that they, the Jews, should believe you, seeing there is a party of them, a group of their rabbis, that heard God’s word, in the Torah, and then tampered with it, changing it, and that, after they had comprehended it, [after] they had understood it, knowingly?, [knowing full well] that they were indulging in mendacity (the hamza [at the beginning of the verb a-fa-tatma‘ūn] is [an interrogative] for rejection, in other words, ‘Do not be so eager, for they have disbelieved before’).
2.75 Kashani - Kashani
Are you then so eager [that they should believe you], that they should affirm [His] Oneness by affirming the Unity of the attributes [just] because you have been guided, seeing there is a party of them [that heard God's word, and then tampered with it], [a party them] that accepted God's attributes then distorted these by attributing them to themselves, after they had comprehended it, that is, [after] they had acted in accordance with the affirming of the unity of the attributes and what they discovered through eyewitness, even though they knew, that those attributes belonged to God, but their souls claimed these for themselves in an [impious] act of partnership [with God] when, at the point of their overwhelming of the heart, the intellect is heedless, and that is because their affirmation of the Oneness is not by any natural disposition or [spiritual] state but out of knowledge: so woe to those who write the Scripture with their hands [Q. 2:79], in other words, woe to the one in whom there subsists the remains of the attributes of the soul while he is unaware of them, or he is aware but then resorts to trickery or does not pay attention to them, so that he does and says through his own soul and its attributes and then imputes it to God in order to earn a share of the shares of the soul, nay indeed, he specifies that statement or deed and its attribution to God as a complete share for it [his soul]: but what a sin [this is] greater than which there is no [other] sin! The first three verses can be interpreted in another sense, based on correspondence (taṭbīq), so that one reads: Are you then so eager, O spiritual powers that these ego-centric powers should believe obediently because of your guidance, even as a party of them, such as [the faculties of] estimation and imagination, hear the words of God, that is to say, they seize the meanings that issue forth from God onto the heart and distort them by means of recounting [them] and many transferals and making these [meanings] partial and assigning them the laws pertaining to particulars, as in the context of dreams or incidents, and that, after they had understood these [words of God], that is to say, [after] they had perceived them in their state, even as they were aware of the distortion of these [words] as they are transferred into concomitants, similars and contraries.
2.75-77 Kathir - Ibn Al Kathir
There was little Hope that the Jews Who lived during the Time of the Prophet could have believed
Allah said,
(Do you covet) O believers,
أَن يُؤْمِنُواْ لَكُمْ
(That they will believe in your religion) meaning, that these people would obey you They are the deviant sect of Jews whose fathers witnessed the clear signs but their hearts became hard afterwards. Allah said next,
وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَـمَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ
(Inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah (the Tawrah), then they used to change it) meaning, distort its meaning,
مِن بَعْدِ مَا عَقَلُوهُ
(after they understood it). They understood well, yet they used to defy the truth,
وَهُمْ يَعْلَمُونَ
(knowingly), being fully aware of their erroneous interpretations and corruption. This statement is similar to Allah's statement,
فَبِمَا نَقْضِهِم مِّيثَـقَهُمْ لَعنَّـهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَن مَّوَضِعِهِ
(So, because of their violation of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places) (5:13).
Qatadah commented that Allah's statement;
ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
(Then they used to change it knowingly after they understood it) "They are the Jews who used to hear Allah's Words and then alter them after they understood and comprehended them.'' Also, Mujahid said, "Those who used to alter it and conceal its truths; they were their scholars.'' Also, Ibn Wahb said that Ibn Zayd commented,
يَسْمَعُونَ كَلَـمَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ
(used to hear the Word of Allah (the Tawrah), then they used to change it) "They altered the Tawrah that Allah revealed to them, making it say that the lawful is unlawful and the prohibited is allowed, and that what is right is false and that what is false is right. So when a person seeking the truth comes to them with a bribe, they judge his case by the Book of Allah, but when a person comes to them seeking to do evil with a bribe, they take out the other (distorted) book, in which it is stated that he is in the right. When someone comes to them who is not seeking what is right, nor offering them bribe, then they enjoin righteousness on him. This is why Allah said to them,
أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَـبَ أَفَلاَ تَعْقِلُونَ
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (the Tawrah)! Have you then no sense) (2:44)''
The Jews knew the Truth of the Prophet, but disbelieved in Him
Allah said next,
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُواْ ءَامَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَى بَعْضٍ
(And when they (Jews) meet those who believe (Muslims), they say, "We believe'', but when they meet one another in private..). Muhammad bin Ishaq reported that Ibn `Abbas commented,
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُوا ءَامَنَّا
(And when they (Jews) meet those who believe (Muslims), they say, "We believe'') "They believe that Muhammad is the Messenger of Allah, `But he was only sent for you (Arabs)''' However, when they meet each other they say, "Do not convey the news about this Prophet to the Arabs, because you used to ask Allah to grant you victory over them when he came, but he was sent to them (not to you).'' Allah then revealed,
وَإِذَا لَقُواْ الَّذِينَ ءَامَنُواْ قَالُواْ ءَامَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَى بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ
(And when they (Jews) meet those who believe (Muslims), they say, "We believe,'' but when they meet one another in private, they say, "Shall you (Jews) tell them (Muslims) what Allah has revealed to you, that they (Muslims) may argue with you (Jews) about it before your Lord'') meaning, "If you admit to them that he is a Prophet, knowing that Allah took the covenant from you to follow him, they will know that Muhammad is the Prophet that we were waiting for and whose coming we find foretold of in our Book. Therefore, do not believe in him and deny him.'' Allah said,
أَوَلاَ يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
(Know they (Jews) not that Allah knows what they conceal and what they reveal).
Al-Hasan Al-Basri said, "When the Jews met the believers they used to say, `We believe.' When they met each other, some of them would say, `Do not talk to the companions of Muhammad about what Allah has foretold in your Book, so that the news (that Muhammad is the Final Messenger) does not become a proof for them against you with your Lord, and, thus, you will win the dispute.''' Further, Abu Al-`Aliyah said about Allah's statement,
أَوَلاَ يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
(Know they (Jews) not that Allah knows what they conceal and what they reveal), "Meaning their secret denial and rejection of Muhammad, although they find his coming recorded in their Book.'' This is also the Tafsir of Qatadah. Al-Hasan commented on,
أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ
(That Allah knows what they conceal), "What they concealed refers to when they were alone with each other away from the Companions of Muhammad. Then they would forbid each other from conveying the news that Allah revealed to them in their Book to the Companions of Muhammad, fearing that the Companions would use this news (about the truth of Muhammad ) against them before their Lord.''
وَمَا يُعْلِنُونَ
(And what they reveal) meaning, when they said to the Companions of Muhammad,
(We believe), as Abu Al-`Aliyah, Ar-Rabi` and Qatadah stated.
وَمِنْهُمْ أُمِّيُّونَ لاَ يَعْلَمُونَ الْكِتَـبَ إِلاَّ أَمَانِىَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ
2.75-82 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
Here the addressees are the new converts of Madinah, who had embraced Islam only recently. They had become interested in the Holy Prophet because they had often heard from the neighbouring Jews about Prophethood, Revelation, Angels, Divine Law, etc. They had also heard from them that they were expecting a new Prophet whose followers would prevail over the whole world. That is why the people of Madinah turned to the Holy Prophet when they heard of him and entered into the fold of Islam in large numbers. Naturally, they expected that the Jews, who possessed revealed Scriptures and who themselves had foretold the coming of a Prophet, would be the first to welcome Muhammad (Allah's peace be upon him) as a Prophet and would be in the forefront of his supporters. When, contrary to their expectations, the Jews did not come forward, the new Muslims themselves went to them and invited them to accept Islam, but they failed to persuade them. The hypocrites and the opponents of Islam used this rejection as an argument against Islam itself. They argued like this: there must be something suspicious about it: had Muhammad (Allah's peace be upon him) really been a Prophet, these pious and learned followes of the earlier scriptures, would nothave rejected him Knowingly, and ruined their Hereafter. In order to counteract the mischief caused by this fallacy, the past history of the Jews has been related to show that nothing better could be expected of them. This also cautioned the simple Muslims against cherishing any hope that the Jews of their city would in a body welcome Muhammad (Allah's peace be upon him) as the Prophet about whom prophecies has been made in their own Books. They have been warned that they should not entertain such expectations from the people whose history has been so and so. This was necessary because they were liable to become disheartened because of the rejection of Islam by them. As to the Jews, they had become so degenerate and hard-hearted that they were not moved even by those verses which melted the hearts of the pagans who formerly used to kill their own daughters. Not only this, these hard-hearted Jews made fun of those very verses also. Therefore, the zealous Muslims were warned that they should understand the real condition of the Jews, who had corrupted the Truth to suit their own desires and then had the audacity to have their hopes centred on the religion which they had themselves perverted. it was wrong to entertain any vain hopes that such people would accept the Truth as soon as it was presented before them.
"Some among them": their rabbis and jurists. "Word of God": the Torah, Psalms and other Books which they had received through their Prophets. The Jewish scholars not only twisted, distorted and misinterpreted the revealed scriptures, and read into them the meaning they wanted to read, but they also tampered with the actual words of the text.
When they met secretly, they warned each other not to disclose to the Muslims those passages of the Torah and other Scriptures which contained prophecies about the Holy Prophet. They also warned each other not to inform the Muslims about those verses and teachings of their holy books which, they feared, would expose to objection their own present condition and attitude for they were afraid that the Muslims would present these as arguments against them on the Day of Judgement. This is an instance of the kind of belief they held about Allah's knowledge. They were under the delusion that if they succeeded in hiding the Truth and their corruption of the Scriptures in this world, there would be no possibility of bringing a case against them in the Next World. That is why in the parenthetical clause that follows they have been asked whether they really believed Allah to be unaware of the affairs of the people.
This refers to the common people of the Jews, who were totally ignorant of the teachings of their own Scriptures. They had neither any knowledge of the fundamentals of religion, nor of the regulations concerning morality and rules of everyday life, nor of the principles leading to ultimate success or failure. And the pity is that they had formed their own notions about religion without this knowledge and were living on false hopes.
This refers to what their learned people did. They not only perverted their Scriptures to suit their desires and vanities, but also blended with the Text of the Bible their own interpretations, their national history, their superstitions, their self-made theories, philosophies and laws. Then they presented all this mixture before the people as if it were actually from God. Every historical fiction, every interpretation, every man-made creed, and every bye law that had somehow entered into the Holy Book, became the "Word of God," and it was absolutely obligatory for every Jew to believe in all these things and, if one did not, he was declared to be a renegade or a heretic.
There was a general belief among the common Jews and their religious leaders that they would not be seat to Hell in spite of their wrong beliefs and evil deeds just because they were Jews. They thought that even if any punishment was imposed on them, it would be for a few days only after which they would be sent to Paradise.
2.75 Qushairi - Al-Qushairi
Are you then so eager that they should believe you seeing there is a party of them that heard God's word and then tampered with it and that after they had comprehended it knowinglyḍ He informed them of [the status] of their belief and related that after hearing the address of God سبحانه they engaged in tampering [with it] and altering [it]: “Why would they believe you when they already heard by means of the messageḍ How can those who do not remain in a state of faith imān after eyewitnessing ʿiyān believe by means of demonstrative proof burhānḍ That which does not hold true for the Real does not hold true for you. How can those who are not ashamed before the Real be ashamed before youḍ”
2.75 Wahidi - Asbab Al-Nuzul by Al-Wahidi
(Have ye hope that they be true to you …) [2:75]. Ibn ‘Abbas and Muqatil said: “This was revealed about the seventy men who were chosen by Moses to go with him to Allah, exalted is He. When they went with him to the tryst and heard Allah’s speech, commanding and prohibiting Moses, they returned to their people. As for the true amongst them, they delivered exactly what they had heard. But a group of them said: ‘we heard Allah at the end of His speech say: if you can do these things, then do them; but if you wish, don’t do them and there is no harm upon you’ ”. But most Qur’anic exegetes are of the opinion that it was revealed about those who had changed the verse of stoning [adulterers who are married] and the description of Muhammad, Allah bless him and give him peace.