2:109 Al-Baqara (The Cow)

ثم أخبر عن حسد كثير من أهل الكتاب, وأنهم بلغت بهم الحال, أنهم ودوا { لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا } وسعوا في ذلك, وأعملوا المكايد, وكيدهم راجع عليهم [كما] قال تعالى: { وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ } وهذا من حسدهم الصادر من عند أنفسهم. فأمرهم الله بمقابلة من أساء إليهم غاية الإساءة بالعفو عنهم والصفح حتى يأتي الله بأمره. ثم بعد ذلك, أتى الله بأمره إياهم بالجهاد, فشفى الله أنفس المؤمنين منهم, فقتلوا من قتلوا, واسترقوا من استرقوا, وأجلوا من أجلوا { إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ }

يحذر تعالى عباده المؤمنين عن سلوك طريق الكفار من أهل الكتاب ويعلمهم بعداوتهم لهم في الباطن والظاهر وما هم مشتملون عليه من الحسد للمؤمنين مع علمهم بفضلهم وفضل نبيهم ويأمر عباده المؤمنين بالصفح والعفو أو الاحتمال حتى يأتي أمر الله من النصر والفتح ويأمرهم بإقامة الصلاة وإيتاء الزكاة ويحثهم على ذلك ويرغبهم فيه كما قال محمد بن إسحق حدثني محمد بن أبي محمد عن سعيد بن جبير أو عكرمة عن ابن عباس قال: كان حيي بن أخطب وأبو ياسر بن أخطب من أشد اليهود للعرب حسدا إذ خصهم الله برسوله صلى الله عليه وسلم وكانا جاهدين في رد الناس عن الإسلام ما استطاعا فأنزل الله فيهما "ود كثير من أهل الكتاب لو يردونكم" الآية وقال عبدالرزاق عن معمر عن الزهري في قوله تعالى "ود كثير من أهل الكتاب" قال هو كعب بن الأشرف وقال ابن أبي حاتم: أخبرنا أبو اليمان أخبرنا شعيب عن الزهري أخبرني عبدالرحمن بن عبدالله بن كعب بن مالك عن أبيه أن كعب بن الأشرف اليهودي كان شاعرا وكان يهجو النبي صلى الله عليه وسلم وفيه أنزل الله "ود كثير من أهل الكتاب لو يردونكم" إلى قوله "فاعفوا واصفحوا" وقال الضحاك عن ابن عباس أن رسولا أميا يخبرهم بما في أيديهم من الكتب والرسل والآيات ثم يصدق بذلك كله مثل تصديقهم ولكنهم جحدوا ذلك كفرا وحسدا وبغيا وكذلك قال الله تعالى "كفارا حسدا من عند أنفسهم من بعد ما تبين لهم الحق" يقول من بعد ما أضاء لهم الحق لم يجهلوا منه شيئا ولكن الحسد حملهم على الجحود فعيرهم ووبخهم ولامهم أشد الملامة وشرع لنبيه صلى الله عليه وسلم وللمؤمنين ما هم عليه من التصديق والإيمان والإقرار بما أنزل الله عليهم وما أنزل من قبلهم بكرامته وثوابه الجزيل ومعونته لهم وقال الربيع بن أنس "من عند أنفسهم" من قبل أنفسهم وقال أبو العالية "من بعد ما تبين لهم الحق" من بعد ما تبين أن محمدا رسول الله يجدونه مكتوبا عندهم في التوراة والإنجيل فكفروا به حسدا وبغيا إذ كان من غيرهم وكذا قال قتادة والربيع بن أنس وقوله "فاعفوا واصفحوا حتى يأتي الله بأمره" مثل قوله تعالى "ولتسمعن من الذين أوتوا الكتاب من قبلكم ومن الذين أشركوا أذى كثيرا" الآية قال علي بن أبي طلحة عن ابن عباس في قوله "فاعفوا واصفحوا حتى يأتي الله بأمره" والسدي وقوله "فاعفوا واصفحوا حتى يأتي الله بأمره" نسخ ذلك قوله "فاقتلوا المشركين حيث وجدتموهم" وقوله "قاتلوا الذين لا يؤمنون بالله ولا باليوم الآخر" إلى قوله "وهم صاغرون" فنسخ هذا عفوه عن المشركين وكذا قال أبو العالية والربيع بن أنس وقتادة والسدي أنها منسوخة بآية السيف ويرشد إلى ذلك أيضا قوله تعالى "حتى يأتي الله بأمره" وقال ابن أبي حاتم: أخبرنا أبي أخبرنا أبو اليمان أخبرنا شعيب عن الزهري أخبرنى عروة بن الزبير أن أسامة بن زيد أخبره قال: كان رسول الله صلى الله عليه وسلم وأصحابه يعفون عن المشركين وأهل الكتاب كما أمرهم الله ويصبرون على الأذى قال الله "فاعفوا واصفحوا حتى يأتي الله بأمره إن الله على كل شيء قدير" وكان رسول الله صلى الله عليه وسلم يتأول من العفو ما أمره الله به حتى أذن الله فيهم بالقتل فقتل الله به من قتل من صناديد قريش هذا إسناده صحيح ولم أره في شيء من الكتب الستة ولكن له أصل في الصحيحين عن أسامة بن زيد.

The Prohibition of following the Ways of the People of the Book

Allah warned His believing servants against following the ways of the People of Book, who publicly and secretly harbor emnity and hatred for the believers, and who envy the believers, while they recognize the virtue of the believers and their Prophet . Allah also commanded His believing servants to forgive them and to be patient with them, until Allah delivers His aid and victory to them. Allah commanded the believers to perform the prayer perfectly, to pay the Zakah and He encouraged them to preserve the practice of these righteous deeds.

Ibn Abi Hatim recorded that `Abdullah bin Ka`b bin Malik said that Ka`b bin Al-Ashraf, who was a Jew and a poet, used to criticize the Prophet in his poems, so Allah revealed,

وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَـبِ لَوْ يَرُدُّونَكُم

(Many of the People of the Scripture (Jews and Christians) wish that they could turn you away..) regarding his matter.

Also, Ad-Dahhak said that Ibn `Abbas said, "An unlettered Messenger came to the People of the Scriptures confirming what they have in their own Books about the Messengers and the Ayat of Allah. He also believes in all of this, just as they believe in it. Yet, they rejected the Prophet out of disbelief, envy and transgression. This is why Allah said,

كُفَّارًا حَسَدًا مِّنْ عِنْدِ أَنْفُسِهِمْ مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ

(out of envy from their own selves, even after the truth (that Muhammad ﷺ is Allah's Messenger) has become manifest unto them).

Allah said that after He illuminated the truth for them, such that they were not ignorant of any of it, yet their envy made them deny the Prophet . Thus Allah criticized, chastised and denounced them." Allah legislated the characteristics that His Prophet and the believers should adhere to: belief, faith and accepting what Allah revealed to them and to those before them out of His generosity and tremendous kindness.

Ar-Rabi` bin Anas said that,

مِّنْ عِنْدِ أَنْفُسِهِمْ

(from their own selves) means, "of their making." Also, Abu Al-`Aliyah said that,

مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ

(even after the truth (that Muhammad ﷺ is Allah's Messenger) has become manifest unto them) means, "After it became clear that Muhammad ﷺ is the Messenger of Allah whom they find written of in the Torah and the Injil. They denied him in disbelief and transgression because he was not one of them." Qatadah and Ar-Rabi` bin Anas said similarly. Allah said,

فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ

(But forgive and overlook, till Allah brings His command.) this is similar to His saying;

وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُواْ أَذًى كَثِيراً

(And you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allah) (3: 186).

`Ali bin Abi Talhah said that Ibn `Abbas said that Allah's statement,

فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ

(But forgive and overlook, till Allah brings His command.) was abrogated by the Ayah,

فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

(Then kill the Mushrikin wherever you find them) (9:5), and,

قَـتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللَّهِ وَلاَ بِالْيَوْمِ الاٌّخِرِ

(Fight against those who believe not in Allah, nor in the Last Day) (9:29) until,

وَهُمْ صَـغِرُونَ

(And feel themselves subdued) (9:29).

Allah's pardon for the disbelievers was repealed." Abu Al-`Aliyah, Ar-Rabi` bin Anas, Qatadah and As-Suddi said similarly: It was abrogated by the Ayah of the sword." (Mentioned above). The Ayah,

حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ

(till Allah brings His command.) gives further support for this view.

Ibn Abi Hatim recorded Usamah bin Zayd saying that the Messenger of Allah ﷺ and his Companions used to forgive the disbelievers and the People of the Book, just as Allah commanded in His statement,

فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِىَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَىْءٍ قَدِيرٌ

(But forgive and overlook, till Allah brings His command. Verily, Allah is able to do all things).

The Messenger of Allah ﷺ used to forgive them and was patient with them as Allah ordered him, until Allah allowed fighting them. Then Allah destroyed those who He decreed to be killed among the strong men of Quraysh, by the Prophet's forces. The chain of narration for this text is Sahih, but I did not see its wordings in the six collections of Hadith, although the basis of it is in the Two Sahihs, narrated from Usamah bin Zayd.

The Encouragement to perform Good Deeds

Allah said,

وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ وَمَا تُقَدِّمُواْ لأَنْفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ

(And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah).

Allah encouraged the believers to busy themselves in performing deeds that would bring them benefit and reward on the Day of Resurrection, such as prayer and paying Zakah. This way, they will gain Allah's aid in this life and on a Day when the witnesses testify,

يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

(The Day when their excuses will be of no profit to the Zalimin (wrongdoers). Theirs will be the curse, and theirs will be the evil abode (i.e. painful torment in Hell-fire)) (40:52).

This is why Allah said,

إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

(Certainly, Allah sees what you do), meaning, that He is never unaware of the deeds of any person, nor will these deeds be lost by Him. Whether deeds are righteous or evil, Allah will award each according to what he or she deserves based on their deeds.

Many of the People of the Scripture long that law ‘if only that’ represents the import of the verbal noun they might make you disbelievers after you have believed from the envy hasadan is the object denoting reason being of their own souls that is to say their wicked souls have prompted them to this attitude; after the truth with regard to the Prophet s has become clear to them in the Torah; yet pardon leave them be and be forgiving stay away and make no encroachments against them till God brings His command concerning fighting them; truly God has power over all things.

Some of the Jews, pretending to be the well-wishers of the Muslims, were always inventing new stratagems to make them turn away from Islam, and, in spite of repeated failure in this effort, did not refrain from it. The verse warns the Muslims against their intentions, which are motivated, not by sincerity and friendship, but by envy --which in its turn arises not from anything the Muslims do, but spontaneously from within themselves even after they have come to understand clearly what the truth is. The verse also asks the Muslims not to give way to their justifiable anger at such misconduct, but to forgive the Jews, and wait till Allah sends a new commandment with regard to such matters. Thus, the verse gives an indication that Allah is soon going to lay down a law for the preservation of peace and order on the earth which would guide the Muslims in dealing with mischief-makers -- the law, of course, being the permission to go to war against the enemies of Islam. The Muslims were actually conscious of their own weakness and the strength of their foe, and could have wondered how they would be able to act upon the new law. So, the verse reminds them that Allah's power extends over everything, small or big, ordinary or extraordinary.

The next verse asks the Muslims to continue offering their prayers and paying Zakah and when the new law comes down, they can add the participation in a Jihad to these good deeds which they have already been performing. Nor should the Muslims suppose that until they can take part in a Jihad, mere prayers and fasting will not bring them the spiritual merit they desire; in fact, they shall receive a full reward in the other world for each and every good deed they perform, for Allah knows what people do, and not a particle of one's good deeds shall be lost.

This command to show forbearance towards the Jews was proper to the situations of the Muslims at that time. Later on, Allah fulfilled the promise made in verse 109, and sent down the injunction with regard to Jihad. Then, this new law was applied to the Jews as well as to other miscreants - in order to prevent disorder and to make peace and order prevail on the earth, Muslims went to war against them, and the mischief-makers were either killed, or forced into exile, or made to pay Jizyah.30

30. Which is a special levy on non-Muslims who live under the protection of the Islamic state and which absolves them from military service.

(Many of the people of the Scripture long to make you disbelievers after your belief�) [2:109]. Said Ibn �Abbas: �This verse was revealed about a group of Jews who said to the Muslims after the Battle of Uhud: �Could you not see what has happened to you? If you were truly following the truth, you would not have been defeated. Revert, therefore, to our religion; it is far better for you� �. Al-Hasan ibn Muhammad al-Farisi informed us>Muhammad ibn �Abd Allah ibn al-Fadl> Ahmad ibn Muhammad ibn al-Hasan> Muhammad ibn Yahya> Abu�l-Yaman> Shu�ayb> al-Zuhri> �Abd al-Rahman ibn �Abd Allah ibn Ka�b ibn Malik> his father who reported that Ka�b al-Ashraf the Jew was a poet who used his poetry to satirize the Prophet, Allah bless him and give him peace, and incite the disbelievers of Quraysh against him. The idolaters and Jews of Medina also used to seriously harm the Messenger of Allah, Allah bless him and give him peace, and his Companions upon their arrival to Medina. Allah, exalted is He, commanded his Prophet to endure all that and to forgive them. And it is about them that was revealed (Many of the people of the Scripture long to make you disbelievers after your belief�) up to His saying (Forgive and be indulgent (toward them) until Allah give command�).