2:41 Al-Baqara (The Cow)

ثم أمرهم بالأمر الخاص, الذي لا يتم إيمانهم, ولا يصح إلا به فقال: { وَآمِنُوا بِمَا أَنْزَلْتُ } وهو القرآن الذي أنزله على عبده ورسوله محمد صلى الله عليه وسلم، فأمرهم بالإيمان به, واتباعه, ويستلزم ذلك, الإيمان بمن أنزل عليه، وذكر الداعي لإيمانهم به، فقال: { مُصَدِّقًا لِمَا مَعَكُمْ } أي: موافقا له لا مخالفا ولا مناقضا، فإذا كان موافقا لما معكم من الكتب, غير مخالف لها; فلا مانع لكم من الإيمان به, لأنه جاء بما جاءت به المرسلون, فأنتم أولى من آمن به وصدق به, لكونكم أهل الكتب والعلم. وأيضا فإن في قوله: { مُصَدِّقًا لِمَا مَعَكُمْ } إشارة إلى أنكم إن لم تؤمنوا به, عاد ذلك عليكم, بتكذيب ما معكم, لأن ما جاء به هو الذي جاء به موسى وعيسى وغيرهما من الأنبياء، فتكذيبكم له تكذيب لما معكم. وأيضا, فإن في الكتب التي بأيدكم, صفة هذا النبي الذي جاء بهذا القرآن والبشارة به، فإن لم تؤمنوا به, كذبتم ببعض ما أنزل إليكم, ومن كذب ببعض ما أنزل إليه, فقد كذب بجميعه، كما أن من كفر برسول, فقد كذب الرسل جميعهم. فلما أمرهم بالإيمان به, نهاهم وحذرهم من ضده وهو الكفر به فقال: { وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ } أي: بالرسول والقرآن. وفي قوله: { أَوَّلَ كَافِرٍ بِهِ } أبلغ من قوله: { ولا تكفروا به } لأنهم إذا كانوا أول كافر به, كان فيه مبادرتهم إلى الكفر به, عكس ما ينبغي منهم, وصار عليهم إثمهم وإثم من اقتدى بهم من بعدهم. ثم ذكر المانع لهم من الإيمان, وهو اختيار العرض الأدنى على السعادة الأبدية، فقال: { وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا } وهو ما يحصل لهم من المناصب والمآكل, التي يتوهمون انقطاعها, إن آمنوا بالله ورسوله, فاشتروها بآيات الله واستحبوها, وآثروها. { وَإِيَّايَ } أي: لا غيري { فَاتَّقُونِ } فإنكم إذا اتقيتم الله وحده, أوجبت لكم تقواه, تقديم الإيمان بآياته على الثمن القليل، كما أنكم إذا اخترتم الثمن القليل, فهو دليل على ترحل التقوى من قلوبكم.

ولهذا قال "وآمنوا بما أنزلت مصدقا لما معكم" يعني به القرآن الذي أنزل على محمد صلى الله عليه وسلم النبي الأمي العربي بشيرا ونذيرا وسراجا منيرا مشتملا على الحق من الله تعالى مصدقا لما بين يديه من التوراة والإنجيل. قال أبو العالية رحمه الله في قوله تعالى "وآمنوا بما أنزلت مصدقا لما معكم" يقول يا معشر أهل الكتاب آمنوا بما أنزلت مصدقا لما معكم يقول لأنهم يجدون محمدا صلى الله عليه وسلم مكتوبا عندهم في التوراة والإنجيل ورُوي عن مجاهد والربيع بن أنس وقتادة نحو ذلك وقوله "ولا تكونوا أول كافر به" قال بعض المعربين أول فريق كافر به أو نحو ذلك. قال ابن عباس: ولا تكونوا أول كافر به وعندكم فيه من العلم ما ليس عند غيركم قال أبو العالية: يقول ولا تكونوا أول من كفر بمحمد صلى الله عليه وسلم يعني من جنسكم أهل الكتاب بعد سماعكم بمبعثه وكذا قال الحسن والسدي والربيع بن أنس واختار ابن جرير أن الضمير في قوله به عائد على القرآن الذي تقدم ذكره في قوله "بما أنزلت" وكلا القولين صحيح لأنهما متلازمان لأن من كفر بالقرآن فقد كفر بمحمد صلى الله عليه وسلم ومن كفر بمحمد صلى الله عليه وسلم فقد كفر بالقرآن وأما قوله "أول كافر به" فيعني به أول من كفر به من بني إسرائيل لأنه قد تقدمهم من كفار قريش وغيرهم من العرب بشر كثير وإنما المراد أول من كفر به من بني إسرائيل مباشرة فإن يهود المدينة أول بني إسرائيل خوطبوا بالقرآن فكفرهم به يستلزم أنهم أول من كفر به من جنسهم وقوله تعالى "ولا تشتروا بآياتي ثمنا قليلا" يقول لا تعتاضوا عن الإيمان بآياتي وتصديق رسولي بالدنيا وشهواتها فإنها قليلة فانية كما قال عبدالله بن المبارك: أنبأنا عبدالرحمن بن زيد بن جابر عن هارون بن يزيد قال: سئل الحسن يعني البصري عن قوله تعالى "ثمنا قليلا" قال: الثمن القليل الدنيا بحذافيرها وقال ابن لهيعة: حدثني عطاء بن دينار عن سعيد بن جبير في قوله تعالى "ولا تشتروا بآياتي ثمنا قليلا" إن آياته كتابه الذي أنزله إليهم وإن الثمن القليل الدنيا وشهواتها وقال السدي: "ولا تشتروا بآياتي ثمنا قليلا" يقول لا تأخذوا طمعا قليلا ولا تكتموا اسم الله فذلك الطمع هو الثمن وقال أبو جعفر عن الربيع بن أنس عن أبي العالية في قوله تعالى "ولا تشتروا بآياتي ثمنا قليلا" يقول لا تأخذوا عليه أجرا قال وهو مكتوب عندهم في الكتاب الأول: يا ابن آدم علم مجانا كما علمت مجانا وقيل معناه لا تعتاضوا عن البيان والإيضاح ونشر العلم النافع في الناس بالكتمان واللبس لتستمروا على رياستكم في الدنيا القليلة الحقيرة الزائلة عن قريب وفي سنن أبي داود عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم "من تعلم علما مما يبتغى به وجه الله لا يتعلمه إلا ليصيب به عرضا من الدنيا لم يرح رائحة الجنة يوم القيامة" فأما تعليم العلم بأجرة فإن كان قد تعين عليه فلا يجوز أن يأخذ عليه أجرة ويجوز أن يتناول من بيت المال ما يقوم به حاله وعياله فإن لم يحصل له منه شيء وقطعه التعليم عن التكسب فهو كما لم يتعين عليه وإذا لم يتعين عليه فإنه يجوز أن يأخذ عليه أجرة عند مالك والشافعي وأحمد وجمهور العلماء كما في صحيح البخاري عن أبي سعيد في قصة اللديغ" إن أحق ما أخذتم عليه أجرا كتاب الله" وقوله في قصة المخطوبة "زوجتكها بما معك من القرآن" فأما حديث عبادة بن الصامت أنه علم رجلا من أهل الصفة شيئا من القرآن فأهدى له قوسا فسأل عنه رسول الله صلى الله عليه وسلم فقال "إن أحببت أن تطوق بقوس من نار فاقبله" فتركه رواه أبو داود وروي مثله عن أبي بن كعب مرفوعا فإن صح إسناده فهو محمول عند كثير من العلماء منهم أبو عمر بن عبد البر على أنه لما علمه الله لم يجز بعد هذا أن يعتاض عن ثواب الله بذلك القوس فأما إذا كان من أول الأمر على التعليم بالأجرة فإنه يصح كما في حديث اللديغ وحديث سهل في المخطوبة والله أعلم وقوله "وإياى فاتقون" قال ابن أبي حاتم: حدثنا أبو عمر الدوري حدثنا أبو إسماعيل المؤدب عن عاصم الأحول عن أبي العالية عن طلق بن حبيب قال: التقوى أن تعمل بطاعة الله رجاء رحمة الله على نور من الله وأن ترك معصية الله على نور من الله تخاف عقاب الله. ومعنى قوله "وإياي فاتقون" أنه تعالى يتوعدهم فيما يتعمدونه من كتمان الحق وإظهار خلافه ومخالفتهم الرسول صلوات الله وسلامه عليه.

Encouraging the Children of Israel to embrace Islam

Allah commanded the Children of Israel to embrace Islam and to follow Muhammad ﷺ. He also reminded them with the example of their father Israel, Allah's Prophet Ya`qub, as if saying, "O children of the pious, righteous servant of Allah who obeyed Allah! Be like your father, following the truth." This statement is similar to one's saying, "O you son of that generous man! Do this or that" or, "O son of the brave man, engage the strong fighters," or "O son of the scholar, seek the knowledge," and so forth. Similarly, Allah said,

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا

(O offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful servant) (17:3).

Israel is Prophet Ya`qub (Jacob)

Israel is Prophet Ya`qub, for Abu Dawud At-Tayalisi recorded that `Abdullah Ibn `Abbas said, "A group of Jews came to the Prophet and he said to them,

«هَلْ تَعْلَمُونَ أَنَّ إِسْرَائِيلَ يَعْقُوبُ؟»

(Do you know that Israel is Jacob) They said, "Yes, by Allah." He said,

«اللَّهُمَّ اشْهَد»

(O Allah! Be witness.)"

At-Tabari recorded that `Abdullah Ibn `Abbas said that `Israel' means, `the servant of Allah.'

Allah's Blessings for the Children of Israel

Allah said,

اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ

(Remember My favor which I bestowed upon you).

Mujahid commented, "Allah's favor that He granted the Jews is that He made water gush from stones, sent down manna and quails for them, and saved them from being enslaved by Pharaoh." Abu Al-`Aliyah also said, "Allah's favor mentioned here is His sending Prophets and Messengers among them, and revealing Books to them." I - Ibn Kathir - say that this Ayah is similar to what Musa said to the Children of Israel,

يَـقَوْمِ اذْكُرُواْ نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَآءَ وَجَعَلَكُمْ مُّلُوكاً وَءَاتَـكُمْ مَّا لَمْ يُؤْتِ أَحَداً مِّن الْعَـلَمِينَ

(O my people! Remember the favor of Allah to you: when He made Prophets among you, made you kings, and gave you what He had not given to any other among the nations (of their time) (5:20) meaning, during their time. Also, Muhammad bin Ishaq said that Ibn `Abbas said,

اذْكُرُواْ نِعْمَتِيَ الَّتِى أَنْعَمْتُ عَلَيْكُمْ

(Remember My favor which I bestowed upon you,) means, "My support for you and your fathers," that is saving them from Pharaoh and his people.

Reminding the Children of Israel of Allah's Covenant with Them

Allah's statement,

وَأَوْفُواْ بِعَهْدِى أُوفِ بِعَهْدِكُمْ

(And fulfill (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me),) means, `My covenant that I took from you concerning Prophet Muhammad ﷺ , when he is sent to you, so that I grant you what I promised you if you believe in him and follow him. I will then remove the chains and restrictions that were placed around your necks, because of the errors that you committed.' Also, Al-Hasan Al-Basri said, "The `covenant' is in reference to Allah's statement, i

وَلَقَدْ أَخَذَ اللَّهُ مِيثَـقَ بَنِى إِسْرَءِيلَ وَبَعَثْنَا مِنهُمُ اثْنَىْ عَشَرَ نَقِيباً وَقَالَ اللَّهُ إِنِّى مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلوةَ وَءَاتَيْتُمْ الزَّكَوةَ وَءَامَنتُمْ بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضاً حَسَناً لأُكَفِّرَنَّ عَنْكُمْ سَيِّئَـتِكُمْ وَلأدْخِلَنَّكُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ

(Indeed, Allah took the covenant from the Children of Israel (Jews), and We appointed twelve leaders among them. And Allah said: "I am with you if you perform As-Salah and give Zakah and believe in My Messengers; honor and assist them, and lend a good loan to Allah, verily, I will expiate your sins and admit you to Gardens under which rivers flow (in Paradise)) (5:12)."

Other scholars said, "The covenant is what Allah took from them in the Tawrah, in that, He will send a great Prophet - meaning Muhammad ﷺ - from among the offspring of Isma`il, who will be obeyed by all peoples. Therefore, whoever obeys him, then Allah will forgive his sins, enter him into Paradise and award him two rewards." We should mention here that Ar-Razi mentioned several cases of information brought by the earlier Prophets regarding the coming of Muhammad ﷺ. Further, Abu Al-`Aliyah said that,

وَأَوْفُواْ بِعَهْدِى

(And fulfill (your obligations to) My covenant (with you)) means, "His covenant with His servants is to embrace Islam and to adhere to it." Ad-Dahhak said that Ibn `Abbas said, "`I fulfill My obligations to you' means, `I (Allah) will be pleased with you and admit you into Paradise."' As-Suddi, Ad-Dahhak, Abu Al-`Aliyah and Ar-Rabi` bin Anas said similarly.

Ibn `Abbas said that Allah's statement,

وَإِيَّـىَ فَارْهَبُونِ

(And fear Me and Me alone.) means, "Fear the torment that I might exert on you, just as I did with your fathers, like the mutation, etc." This Ayah contains encouragement, followed by warning. Allah first called the Children of Israel, using encouragement, then He warned them, so that they might return to the Truth, follow the Messenger , heed the Qur'an's prohibitions and commands and believe in its content. Surely, Allah guides whom He wills to the straight path.

Allah said next,

وَءَامِنُواْ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ

(And believe in what I have sent down, confirming that which is with you (the Tawrah and the Injil)) meaning, the Qur'an that Allah sent down to Muhammad ﷺ, the unlettered Arab Prophet, as bringer of glad tidings, a warner and a light. The Qur'an contains the Truth from Allah and affirms what was revealed beforehand in the Tawrah and the Injil (the Gospel). Abu Al-`Aliyah said that Allah's statement,

وَءَامِنُواْ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ

(And believe in what I have sent down (this Qur'an), confirming that which is with you (the Tawrah and the Injil)) "means, `O People of the Book! Believe in what I sent down that conforms to what you have.' This is because they find the description of Muhammad ﷺ recorded in the Tawrah and the Injil." Similar statements were attributed to Mujahid, Ar-Rabi` bin Anas and Qatadah.

Allah said,

وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ

(and be not the first to disbelieve therein).

Ibn `Abbas commented, "Do not become the first to disbelieve in the Qur'an (or Muhammad ﷺ ), while you have more knowledge in it than other people." Abu Al-`Aliyah commented, "`Do not become the first to disbelieve in Muhammad ﷺ, ' meaning from among the People of the Book, `after you hear that he was sent as a Prophet."' Similar statements were attributed to Al-Hasan, As-Suddi and Ar-Rabi` bin Anas. Ibn Jarir stated that the Ayah (disbelieve therein 2:41) refers to the Qur'an, mentioned earlier in the Ayah,

بِمَآ أَنزَلْتُ

(in what I have sent down (this Qur'an),)

Both statements are correct because they are inter-related. For instance, whoever disbelieves in the Qur'an will have disbelieved in Muhammad ﷺ, and whoever disbelieves in Muhammad ﷺ will have disbelieved in the Qur'an. Allah's statement,

أَوَّلَ كَافِرٍ بِهِ

(the first to disbelieve therein) means, do not become the first among the Children of Israel to disbelieve in it, for there were people from Quraysh and the Arabs in general who rejected Muhammad ﷺ before the People of the Book disbelieved in him. We should state here that the Ayah is talking about the Children of Israel in specific, because the Jews in Al-Madinah were the first among the Children of Israel to be addressed by the Qur'an. Hence, their disbelief in the Qur'an means that they were the first among the People of the Book to disbelieve in it.

Allah's statement,

وَلاَ تَشْتَرُواْ بِآيَـتِي ثَمَنًا قَلِيلاً

(and buy not with My verses a small price,) means, "Do not substitute faith in My Ayat and belief in My Prophet with the life of this world and its lusts which are minute and bound to end. " Allah said,

وَإِيَّـىَ فَاتَّقُونِ

(and have Taqwa of Me and Me alone).

Ibn Abi Hatim reported that Talq bin Habib said, "Taqwa is to work in Allah's obedience, on a light from Allah, hoping in Allah's mercy, and to avoid Allah's disobedience, on a light from Allah, fearing Allah's punishment." Allah's statement,

وَإِيَّـىَ فَاتَّقُونِ

(and fear Me and Me alone) means, that Allah warns the People of the Book against intentionally hiding the truth and spreading the opposite of it, as well as, against defying the Messenger .

And believe in what I have revealed of the Qur’ān confirming that which is with you of the Torah by its agreement with it in respect to affirmation of God’s Oneness and prophethood; and be not the first to disbelieve in it from among the People of the Scripture for those who will come after you will depend on you and so you will bear their sins. And do not sell exchange My signs those that relate to the description of Muhammad (s) in your Book; for a small price for a trivial and temporary affair of this world; that is to say do not suppress this for fear of losing what you hope to earn from lowly individuals among you; and fear Me and none other in this matter.

(3) Verse 41 asks the Israelites not to be the first to deny the Holy Qur'an, although being a disbeliever is in itself the ultimate sin, whether one be the first or the last. The verse, in fact, suggests that the man who is the first to deny and disbelieve will not only incur the sin of his own denial but also bear the additional burden of the sin of misleading all those who follow his example; and will thus have to undergo a multiple punishment.

It follows from here that the man who is in any way responsible for others falling into any kind of sin will have to bear the burden of this sin along with the sinners; similarly, the man who in some way helps others to do a good deed will receive a reward for it along with them. Several verses of the Holy Qur'an and the ahadith of the Holy Prophet ﷺ repeatedly stress this point.

(4) Verse 41 warns the Israelites against taking a paltry price for His signs or verses (the Arabic word, Ayat آیت has both the meanings). The context makes it clear that it is forbidden to take money from people by misinterpreting or concealing the verses of the Book of Allah in order to please them or to serve their worldly interests. There is an absolute consensus of the Ummah on this point.

(5) As for the question of taking a wage for teaching the verses of the Holy Qur'an or for reporting them correctly, verse 41 is not concerned with the matter. But it is an important question in itself whether it is permissible to accept wages for teaching the Holy Qur'an. There is a divergence of views among the Fuqaha ' (jurists) in this matter. Imam Malik, Imam al-Shafi` i and Imam Ahmad ibn Hanbal رحمہم اللہ ، consider such wages to be permissible, while the great Imam Abu Hanifah (رح) and some other jurists hold them to be impermissible, for the Holy Prophet ﷺ at has forbidden the use of the Holy Qur'an as a means of livelihood. But there has been a radical change in the circumstances since then. Formerly, those who taught the Holy Qur'an used to receive a subsistence allowance from the Baytul-Mal بیت المال ، or the public exchequer of the Islamic state. But since Islamic society fell into a disorder, 20 they lost their financial support. The teaching of the Holy Qur'an to children being a full-time job, the teachers could not turn to difficult professions without interrupting this essential chain of transmitting the Word of Allah from generation to generation. In view of this situation, the jurists of the Hanafi school declared it permissible to accept wages for teaching the Holy Qur'an. According to Hidayah, the famous book of Hanafi code, this should be the rule (fatwa) these days. Later jurists have extended the permission to similar duties like leading Salah (Imamah), calling for prayers (Adhan اذان ), teaching the Hadith and the Fiqh, etc., for they are related to the teaching of the Holy Qur'an, and the survival of Islam equally depends on them. (See al-Durr al-Mukhtar, al-Shami)

20. Through the onslaught of Western imperialism and other factors.

(6) The famous Hanafi scholar Shami has, in his commentary on "al-Durr al- Mukhar” and in his own book "Shifal-` Alil", explained in great detail and with convincing arguments that the later jurists have allowed the acceptance of wages for the teaching of the Holy Qur'an etc. Only in view of an essential religious need which must be fulfilled, or the whole Islamic order would be disturbed; hence the permission should be limited only to such essential needs. It logically follows from this principle that paying or receiving wages for the recitation of the Holy Qur'an for transmitting the reward to the dead or in the interest of some worldly purpose is forbidden, for it fulfils no essential religious need. Thus, the man who recites the Holy Qur'an for wages in this manner and the man who pays him for it both commit a sin. When there is no merit earned in such a recitation, how can it be transferred to the dead? Al-Shami refers to many authoritative works like "Taj al-Shari` ah", 'Ayni's commentary on Hidayah, the marginal notes by Khayr al-Din Al-Ramali on "al-Bahr al-Ra'iq", etc., and specially cites Al-Ramali to the effect that practices like paying for the recitation of the Holy Qur'an beside the grave of a dead man or elsewhere in order to transmit the reward to him, have never been reported from the blessed Companions or their immediate successors or from other great scholars of the early centuries of Islam, and are hence an innovation (Bid'ah) in religion.