The Quran

Commentaries for 2.77

Al Baqara (The cow) - البقرة

2.77 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
Allah, Exalted is He, says: (Are they) i.e. these leaders (then unaware that Allah knoweth that which they keep hidden) amongst themselves (and that which they proclaim?) to Muhammad and his Companions.
2.77 Asrar - Kashf Al-Asrar
Do they not know that God knows what they keep secret and what they announce?
This is the speech of the Lord who is worshiped by the tawḤīd-voicers, responds to those who call, knows the state of the servants, is aware of the apparent and hidden, and calls back those who have turned away. One He calls with explicit expressions, presenting Himself as the Nurturer. He says, “Be penitent toward your Lord!” [39:54]. Another He calls with His exalted allusions and turns the face of his heart away from others to Himself. He presents His lordhood and kingship to him and says, “Do they not know that God knows what they keep secret and what they announce?” For the recognizers, this is sufficient allusion. When the Lord of the Worlds says that He knows the secret cores and is aware of the hidden things, they sweep the dust of the others from their secret cores and give scatteredness no way into their hearts. When He says that He knows the apparent, they bring truthfulness to bear in their outward interaction with God's creatures. This is why the folk of allusion have said that He knows what they keep secret is a command to watchfulness between servant and Lord, and what they announce is a command to truthfulness in interactions and settling accounts with the creatures.
In one of God's books has come, “If you do not know that I see you, that is a defect in your faith. If you do know that I see you, why do you make Me the lowliest of gazers upon you?”
Equivalent to this verse is what the Exalted Lord says: “He knows the treachery of the eyes and what the breasts conceal” [40:19]. There are diverse treacheries in the eyes of the lookers, because the travelers are diverse.
The treachery of the eyes of the worshipers is that in the dark night, when it is time for whispering to God, they fall asleep and the intimacy of seclusion is lost to them. The prophet David received the revelation, “O David, he who claims to love Me is a liar if night comes, and he goes to sleep on Me. Does not every lover love to be secluded with his beloved?”
God praised Abraham for this attribute when He said, “When night darkened over him” [6:76].
When night came over him, sleep fled from his eyes. All his vision was turned toward the traces of His handiwork, and he found solace in that. God lauded the believers and praised their arising at night with his words, “Their sides shun their couches [32:16]. They are awake, they rise up at night-all the world goes to sleep and they tell Me secrets. They talk of their grief and joy. I will give them whatever they want, and I will keep them secure from whatever they fear.”
The treachery of the eyes of the recognizers is that they do not weep the bloody tears of grief when they fail to find union with the Friend. A man claimed to love a creature, and the two of them were separated. When they were turning away from each other, one eye of the lover shed tears, the other did not. He closed that eye for eighty-four years and did not open it. He said, “An eye that does not weep at separation from the friend is worthy of no punishment less than this.” In this meaning they composed these poems:
My eye wept tears on the morning of separation, but the other was stingy with weeping.
I punished the one that was stingy by shutting it the day we met.
*
One of my eyes wept at separation from my friend and the other became stingy and did not weep.
When the day of union arrives, I will give it its recompense“Well, you didn't weep, so you mustn't look.”
They say that one must weep so much in separation from the Friend that you imagine that the Friend is mixed with the tears and that He will fall to your side with the teardrops.
From the time, O my Life, You took up residence in my heart, I made my eyes rain down pearls.
Perhaps once as companion to my tears
You will come by way of my eyes to my side.
The treachery of the eyes of the sincerely truthful is that something in the universe should appear beautiful to them and they should gaze at it. When love for God is someone's reality, his eyes are sewn toward all others. This is why MuḤammad said, “Your love for a thing makes you blind and deaf.”
O light of my eye, ask my eye: “Have you feasted on a beautiful scene since I parted from you?”
2.77 Jalal - Al-Jalalayn
God says: Know they not (the interrogative is affirmative, the inserted wāw [of a-wa-lā] is to indicate the supplement) that God knows what they keep secret and what they proclaim?, that is, what they hide and what they reveal in this matter and all other matters, so that they may desist from these things.
2.77 Kashani - Kashani
Know they not that God knows what they keep secret, from you of their objects of perception, and what they proclaim, so that He apprises you of this and assists you [to victory] over themḍ
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,
أَفَتَطْمَعُونَ
(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,
ءَامَنَّا
(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.
2.76-77 Qushairi - Al-Qushairi
And when they meet those who believe they say “We believe”; but when they go in private one to another they say: “Do you speak to them of what God has disclosed to you so that they may thereby dispute with you before your Lordḍ Have you no understandingḍ” Do they not know that God knows what they keep secret and what they proclaimḍ They encouraged one another among themselves to reject the Real and to hide the situation from the Muslims. But they did not know that God was informing His Messenger عليه السلام of their secrets and that a light the Real makes manifest cannot be extinguished by the efforts of anyone other than Him. When the tongue agrees but the mind objects it only increases separation.