Verses 83–88

Chapter 2: Al-Baqarah (The Cow) · Printed edition: Volume 1, pp. 258–263

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ ٨٣ وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ ٨٤ ثُمَّ أَنْتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ وَإِنْ يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَٰلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ٨٥ أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْصَرُونَ ٨٦ وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ ٨٧ وَقَالُوا قُلُوبُنَا غُلْفٌ ۚ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَا يُؤْمِنُونَ ٨٨

83. And when We made a covenant with the Children of Israel: 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 to men good [words] and keep up prayer and pay the zakāt. Then you turned back except a few of you and [now too] you turn aside.
84. And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed.
85. Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you as captives, you would ransom them—while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you as do this but disgrace in the life of this world, and on the Day of Resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.
86. These are they who have bought the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped.
87. And most certainly We gave Moses the Book and We sent messengers after him one after another; and We gave Jesus, the son of Mary, clear evidence and strengthened him with the holy spirit. What! whenever then a messenger came to you with that which your souls did not desire, you were insolent, so you called some [of them] liars and some you slew.
88. And they say: Our hearts are covered. Nay, Allah has cursed them on account of their unbelief; so little it is that they believe.

Commentary

وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ ٨٣

(2:83) And when We made a covenant with the Children of Israel: 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 (al-yatāmā) and the needy (al-masākīn), and speak to men good (ḥusn) [words] and keep up prayer and pay the zakāt. Then you turned back except a few of you and [now too] you turn aside.

To begin with, the verse refers to the Children of Israel in third person, and then ends by addressing them in second person, “Then you turned back …” The first sentence mentions making a covenant with them—which must naturally be in words—then describes that covenant; this in its turn begins with a declarative sentence, “You shall not worship (any) but God,” and ends up with some imperative ones, “and speak to men good words.” When the stories of the Israelites began, they were addressed in second person, because the verses contained a lot of admonition and reprimand; it continued to the story of the Cow when, because of demands of eloquence, it was changed to third person. Consequently, this verse too began with third person, but when time came to quote the verbal covenant, the style reverted to the second person.

“You shall not worship (any) but God:” It is a prohibition in the form of an information. This style shows the utmost importance attached to the ban by the speaker—it is as though the speaker has no doubt whatsoever that the order shall be complied with, and that, in this case, the servants will not dare to go near idolatry.

The same style is continued in the next clause, “and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy.”

The changeover to second person, although resorted to for the purpose of quoting the covenant, has put the speech back to the original style and has linked the last clauses of the covenant to the fresh admonitory ones: and keep up prayer and pay the zakāt. Then you turned back …

… and [you shall do] good to [your] parents …: As translated here, it is a declarative sentence with the sense of imperative. It may also be translated as an imperative sentence: “and (do) good …” The verse gives, in descending order of importance, the list of those whom one should do good to. The parents are the root of man’s existence, and nearest of all to him. Then come the near of kin. Going outside the circle of relatives, the orphans are most deserving of kindness and beneficence, because in their small age they are deprived of their father—their guardian, protector and bread-earner. Other needy persons come after them.

… and to the orphans: al–Yatīm (orphan) is he whose father has died. The word is not used for him who has lost his mother. Also, it is said that a human child is called “orphan” if his father dies, but in animals, the adjective is used for one whose mother dies.

… and the needy: al–Masākīn is plural of al-miskīn (needy, impoverished, destitute, lowly).

… and speak to men good [words]: Ḥusnan (beauty, excellence) is an infinitive verb, used for adjective (beautiful, excellent, good) to give emphasis. Some reciters have recited it ḥasanan (beautiful, excellent, good). However, the sentence enjoins them to speak nicely to the people; it is an indirect way of ordering them to maintain good social relations to behave with people nicely, gently and good-mannered—no matter whether the opposite party is a believer or an unbeliever. It cannot be said to be abrogated by the verse of fighting, because the two verses are not contradictory to each other; the place and time of social contact is other than the place and time of fighting. For example, using hard words when admonishing a child to correct his behavior is not contrary to maintaining good social relation.

َإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ ٨٤

(2:84) And when We made a covenant with you: You shall not shed (tasfikūn) your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed.

This too is a prohibitory order, in the form of an information—the same style which was used in, “You shall not worship (any) but God.” al-Safk (to shed blood).

ثُمَّ أَنْتُمْ هَٰؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ وَإِنْ يَأْتُوكُمْ أُسَارَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَٰلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ٨٥

(2:85) Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you as captives, you would ransom them—while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the reward of such among you as do this but disgrace in the life of this world, and on the Day of Resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.

al-Taẓāhur (to help each other). al-ẓahīr (helper); it is derived from al-ẓahr (back) as though the helper strengthens the back of the helped one.

… while their very turning away was unlawful for you: Its literal translation will be, ‘while it was unlawful for you their very turning out.’ The pronoun “it” is not related here to any previously mentioned noun and so on, it is a pronoun used to begin a sentence. In the verse, Say: He, Allah is unique (), the pronoun “He” has the same grammatical significance.

Do you then believe in a part of the Book …: Why should you follow the rule of paying ransom for them and disobey the prohibition of turning them out? Are not both rules in the same book? Do you believe in a part of the Book and disbelieve in the other?

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ ۖ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ ٨٧

(2:87) And most certainly We gave Moses the Book and We sent messengers after (qaffaynā) him one after another; and We gave Jesus, the son of Mary, clear evidence and strengthened him with the holy spirit. What! whenever then a messenger came to you with that which your souls did not desire, you were insolent, so you called some [of them] liars and some you slew.

al-Taqfiyah (to send someone after someone else).

… and We gave Jesus son of Mary, clear evidence: This subject will be dealt with in Chapter 3, (The Family of ʿImrān) .

وَقَالُوا قُلُوبُنَا غُلْفٌ ۚ بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَا يُؤْمِنُونَ ٨٨

(2:88) And they say: Our hearts are covered (ghulf). Nay, Allah has cursed them on account of their unbelief; so little it is that they believe.

al-Ghulf is plural of al-aghlaf. It is derived from ghilāf (cover). They say: Our hearts are protected under various covers and veils—your call cannot reach our hearts. The sentence has the same import as the verse: And they say: Our hearts are under coverings from that to which you call us (41: 5).

Examining Narrations

1. Abū Jaʿfar said about the words of God, and speak to men good (words): “Speak to men the best of that which you would like to be said about yourself.” (al-Kāfī)
2. Imam al-Ṣādiq said about this verse: “Speak to men, and do not speak but good until you know what it is.”
3. Imam al-Bāqir said: “Speak to men the best of that which you would like to be said about yourself; for certainly God, Mighty and Great is He, dislikes an abuser, curser, speaker of evil against the believers, indecent, shameless (and) beggar, and He loves the modest, mild-tempered, chaste (and) moderate.” (Maʿani al-akhbār)

Author’s comment: A tradition, similar to the first one, has been narrated in al-Kāfi from Imam al-Ṣādiq with another chain of narrators; and similarly in Tafsir of al-ʿAyyāshi.

Another tradition, like the second one has been written from the same Imam in al-Kāfī; and one like the third is narrated from Imam al-Bāqir in Tafsir of al-ʿAyyāshi. Apparently these meanings of the “good word” have been inferred from general usage.

4. Imam al-Ṣādiq said: “Verily God sent Muḥammad with five swords: So (there is) a sword against a dhimmi (free non-Muslim subject of an Islamic country). God said: and speak to men good [words]; it was revealed about the dhimmīs, then it was abrogated by another verse, Fight those who do not believe in Allah … () (al-Tafsir, al-ʿAyyāshi)

Author’s comment: In this tradition the Imam has taken the “speech” to mean behavior. We say: Do not speak to him but good; what we mean is: Do not deal with him but in a good and decent manner. This meaning will apply only if we take the word, “abrogated” in its terminological sense. But it may also be taken in its literal sense (as we shall explain under the verse 2:106: Whatever signs We abrogate or cause to be forgotten …); and in that case this verse will not be in conflict with that of the fighting. It should be pointed out that such uses of words in their literal meanings (as against their terminological ones) are not infrequent in the traditions of the imams.