Al-Baqarah Section 26 - Rejection, Of The Signs And The Apostles From God
Children of Israel’s rejection of the signs and the apostles from God, To spend out of what God has provided with, To fight for the cause of God
Al-Baqarah Verses 211 - 216
سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ وَمَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
“Ask the Children of Israel how many of clear signs have We given them; and whosoever changeth the bounty of God after it hath come unto him, then, verily God is severe in requiting (evil)” (2:211).
زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا ۘ وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ
“The life of this world hath been made alluring to those who disbelieve and they scoff at those who believe; but those who guard (against evil) will be above them on the Day of Judgment; and verily God provideth with sustenance for whomso He willeth without (any) measure” (2:212).
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ
“Mankind was but one people; and God sent apostles as bearers of good tidings and warners and sent down with them the Book with the Truth that it might judge between men in that wherein they differed; and none differed therein; but those very (people) whom it was given unto, after clear signs had come unto them, through revolt among themselves; whereupon God guided those who believed, by His Will, regarding that which the people differed about the Truth and verily God guideth whomso He willeth to the Right Path” (2:213).
أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
“Or think ye that ye will enter the Garden while yet upon you hath not yet come the like of that which befell those who passed before you; distress and affliction came upon them, they were shaken so that (ultimately) the apostle saith, and (when) those who believed with him (asked the Apostle) “when will come the help of God”? “(Fear not) Verily God’s help is nigh”“ (2:214).
يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
“They ask thee (O’ Our Apostle Muhammad) what they should spend; Say, whatever good ye spend let it be for parents, the near of kin, and the orphans, and the poor and the wayfarer; and whatever good ye do, verily God knoweth it” (2:215).
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
“Fighting (in the cause of God) is ordained unto you, and it is hateful to you, and perchance ye hate a thing whereas it is good for you, and perchance ye love a thing whereas it is bad for you; and verily God knoweth while ye know not” (2:216).
Commentary
Verse 211
‘Ne’mat’ literally means ‘bounty’ but here in this verse, particularly means the ‘Word of’ God the Holy Qur’an.
He who effects any change either in its wording or in its meaning after it has been revealed to the Holy Prophet and after it has been explained by him; such corrupters are warned against the punishment from God.
Verse 212
The Muslims who had left all their fortune at Mecca and emigrated to Madina, were reduced to the last straits of poverty. The wealthy Jews of Madina, who had hoarded wealth through their usurious lending of money, used to mock at the poor Muslims. The concluding words clearly indicate that the actual worth of a human being does not depend upon the material wealth one possesses but it depends upon the individual’s piety and virtues. The verse can be taken also as prophetic to say that there would come a time when those mocked at by the Jews i.e. (the Muslims), would have abundance even of the material possessions in the present life.
Verse 213
The whole mankind was one nation. The differences effected in the Scriptures given to the people through the apostles sent to them, refers to the corruption worked by the Jews and the Christians.
It may reasonably refer to the Muslims also who corrupt the interpretation of the Holy Qur’an.
The passage expressively goes against the view held generally by the people that the purpose of the divine mission was to bring unity among the people i.e. to unite men who differed from each other in their religious ideology. Here Qur’an gives different account that people were one in their straying and that the differences were subsequent to the advent of the divine mission. The unity here refers to the undeveloped state of the human mind in which regard no distinction between them was evident. The Prophets came to make the latent aptitude in men manifest by laying down criterion to judge the right and the wrong in the human conduct after the development of their aptitudes. This passage agrees with 10:19 to the unity of mankind in the pre-development state and the other to the disunity and unity in the post-development state. (A.P.)
Verse 214
This verse is reported to have been revealed on the occasion of the battle of ‘Ahzab’ or the Confederates, when the Muslims got impatient and began asking when the help of God will come. The battle of ‘Ahzab’ or ‘Qandaq’ (or the Ditch) was one of the greatest calamities with which the Muslims were tried in their patience and their faith in God and His Holy Prophet.
There was none in the ranks of the Muslims to go against ‘Amr Ibn Abd Wadd, the famous warrior hero of the Arabs, who dashing forward from the ranks of the enemy sitting on his horse, proudly repeated his challenge to the Holy Prophet Muhammad to send someone from his ranks to meet him in the field. Everyone was hiding his face lest the Holy Prophet might command him to proceed against the giant of the enemy. Some in the Muslim ranks, began enumerating the wonderful acts of the matchless strength and the bravery of the challenging foe, discouraging others from getting out to meet Amar. Many among the Muslims who later were made to be known as the great Heroes of Islam and the Muslims, refused to go against the challenging enemy even when they were asked by the Holy Prophet to do it.
And every time the Holy Prophet asked as to who would go to meet the enemy, none but Ali responded. And ultimately Ali was sent, and he killed ‘Amr Ibn Abd Wadd, who was the strongest and the most formidable hero of the enemy. With the death of Amar and the many others, the trend of the battle changed. After the matchless loyalty of Ali to God and the Holy Prophet, and his wonderful strength, prowess and bravery was made known to the world, there came a violent storm of wind and rain which effected a total ruin of the enemy’s camp and their forces were routed to run back in disorder and chaos, to Mecca with utter defeat and disappointment for ever.
Thus, the promised ‘Nasrallah’ or the help from God came in the loyalty, strength and the bravery of Ali and the sudden arrival of the ruinous storm and rain from heaven but for which, the Islamic camp as a whole would have been routed and annihilated and wiped out for ever.
It is reported by historians that the Holy Prophet while sending Ali to meet Amar in the battlefield, declared ‘Qad Barazal Iman Kulloh Ilal Kufre Kulleh’ i.e. indeed the whole of the faith goes against the whole of infidelity. As regards Ali’s success over Amar, the Holy Prophet declared: ‘Zarbato Aliyyin Yaumal Qandaq Afdhalun min ibadatis thaqalain’ the one stroke of Ali on the day of ‘Qandaq’ is superior to the prayers of both the worlds (i.e. the seen and unseen). It is a matter for the intelligent reader just to reflect a little to imagine as to what would have been the fate of Islam and the Muslims if Ali had not met the enemy as he did. This passage is connected with the battle of Ahzab1. (M.S.).
This passage supports what is narrated from the Holy Prophet that he told his companions that they would follow the footsteps of the Jews and the Christians in deviating from the right path and would waver in faith.
This passage and the one immediately preceding, it shows that the advent of the prophets was the testing point aimed at the development of the latent aptitude in man which differs from man to man. Hence the reaction of each to the apostolic mission, would differ from the other, and that the followers of the Last Prophet are not an exception to this general rule. Hence, they cannot be treated as having equal footing in faith and loyalty to it. Some were firm, while the others were shaky in their belief; and some were true and sincere while the others were hypocrites. (A.P.)
Verse 215
The order in which charity should proceed is given in this verse. The claim of the parents and of the nearest relatives is made the first concern of the charitable. The verse as a whole makes provision for those mentioned in it and also those not expressly mentioned therein. Charity meted or not in this Qur’anic order is not commendable in Islam. Charity to others forgetting the parents and the nearest kith and kin does not qualify for the reward. Parents in particular have never to be put to the need of asking for anything from their children. They must be provided with their needs unasked for. The Holy Prophet had ordered to start charity with the parents, brothers, and sisters and so on, providing the nearest relative first.
Money spent for wars of self-defence is as much as spent for the helpless relatives for the defence is as much in their interest as in the interest of the others.
It is noteworthy that Islam is the first and the only religion which has imposed upon its believers a prescribed charity. And the consideration for the helpless travellers has also been legislated and made incumbent upon the believers to do as much as they can, of their respective means.
The question is what it that should be dispensed with by way of charity in the way of God? The answer is whatsoever good that may benefit the others. It is to be noted how comprehensive and a wide expression is given to the extent to which good should be done to the others. Here it is recommended briefly to give away whatsoever be good, and it cannot be taken as to mean ‘Zakat’ i.e. the compulsory taxation (or the poor-rate) imposed on certain properties because it cannot be spent on those members of the family such as parents etc, whose maintenance is incumbent on the individual (i.e. the dispenser). Hence this verse has no connection with ‘Zakat’ in its restricted sense.
Referring to the verse 219 the word ‘Af’o’ indicates clearly that one should give the surplus. It may mean all the surplus when it should be restricted by the direction of the Holy Prophet and if it means out of the surplus then the instruction becomes explanatory as to how much and to whom it should be given. In any case, these two passages should not be taken as to deal with ‘Zakat’ in particular. It is only a guidance to charity in general to enable naan to think of both the temporal and spiritual advantages, his individual interest as well as his social welfare. However, it means moderation. (A.P.)
Verse 216
Intelligent reading demands judgment of the interpretation with reference to the context and never to give verdict in any distorted fragments of any event without the background of their factual positions. Fighting enjoined upon the ill-equipped and persecuted Muslim converts when they could be counted only on fingers against the hundreds of thousands of the fully equipped enemy with all the necessary equipment and resources, could never have been but in self-defence.
Let those who misrepresent the facts to propagate the false charge that Islam was spread by sword and Muslims fought for booty and not for their faith, be just and fair to their own intellect and conscience and ponder a little as to what strength and resources the poor, plundered, persecuted, tortured and ill-equipped and helpless converts driven away from their homes, stripped even of the necessities of their daily fife, could have to fight, to defeat and plunder the mighty forces of the fully equipped enemy with everything necessary at their command to effect a total annihilation, a wholesale massacre and an easy destruction of the miserable as a whole in a single onslaught.
Where were the military forces or the wealth for the Holy Prophet to convert the wealthy, proud, arrogant, and warring multitudes of the idolatrous Arabs, in whose blood and flesh had sunk deep the love of their idol deities for whom they would proudly sacrifice their all?
When the enemy marched with a thousand of their well experienced and fully equipped warriors, the Muslim army at Badr numbered hardly about 313 consisting of ill-equipped and ill-armed followers among whom were also boys of thirteen y ears of age. Could any sane mind ever imagine that the Holy Prophet with such an army have ever planned or aspired to convert the hundreds of thousands of the fully equipped barbarous hordes. Verse 214 is sufficient to give a lie to any such fantastic false charge of any unprovoked aggression on the part of the Muslims.
The fighting was prescribed just to avoid Islam and the Muslims being swept away by the violent and aggressive forces of their enemy. The world history can never present any instance of a people being so compelled to fight in the defence of a nobler cause, than that of the Holy Prophet with a very few faithful followers who braved the whole of the land in the midst of enemies sworn to annihilate him, his faith, and his follower, for no reason save that they were the believers in the unity of God and the supporters of the doctrine of submission to Him2.
If ever there was a just cause for war, there never was one more just than the cause of humanity at large, the combined cause of the Christian Church, of the Jewish Synagogue, of the Sabian’s house of worship, and of the Muslim Mosque, which the early Muslims set before themselves3.
Compare the injunction given here with the permission contained Verses 2:190 and 22:39, and the condition under which this injunction was given, the matter will become clear. It was an injunction to fight against those who took up the sword first and turned the Muslims out of their homes. It was an injunction to fight to end the persecution and to establish religious freedom, and to save the houses of worship of every religion from being ruined.
A true student of the early Islamic history, particularly the life-history of the Holy Prophet will find no justification to present the wars the Holy Prophet had to wage for the cause of Truth, as defensive measures. The Holy Prophet started his mission with such rational doctrines with w ide interest of the universal welfare of the human race as a whole, which were against the limited selfish interest of some individuals and the groups of the pagans, of the Jews, the Christians and the others with sectarian and communal views restricted to the place and its surroundings. He arose with the mission to abolish the false dogmatic and the fantastic beliefs and notions and the wicked, devilish and the brutal conduct of the heathens who had created all sorts of imaginary barriers and fanciful class distinctions between man and man, and group and group of the human family and this was undoubtedly provocative and thus, hated by the wicked people and held as an aggression against all that they held for ages together as sacred.
They did their best and even tried the worst possible for them to persuade the Holy Prophet to give up his reformatory attitude towards their faith, which had to take even an aggressive course to bring round the misled ones to the right path, but all was in vain for he declined to give up any part of his divinely commissioned mission in their favour. Thus, there was no alternative left to the people but to resort to force to resist the reformatory move which in their view, was nothing but heresy and rebellion which justifies all the self-termed orthodox ones to use force against anyone who hurts their feelings. This was the case with all the apostles of God, Reformers with a definite mission and the founders of any new movement, and the same is true even to this day.
Therefore, to term the aggressive activities against the pagans, Jews, and the Christians whether at Mecca or Madina, as defensive measures will have to be justified with reference to the context of the facts. Even the supposed peaceful missions of Christ and Buddha were not any exception to this exigency as they also did not fail to provoke the ancient creeds of their respective times and had consequently to bear the consequences. Getting no opportunity to face force with force, or their failure to do so, cannot exempt their movements from being provocative and aggressive, to be termed as peaceful. There is history to bear witness to the fact as to the amount of the innocent human blood that was shed, and the devastative destruction that was affected in the name of the propagation of the faith of Christ and Buddha. The world can never forget the brutal effect of the Edict of Milan and the struggles in India and its vicinity between the orthodox followers of the Vedas and the adherents of the Buddhistic belief.
However, terming the holy wars merely defensive measures, shows the apologetic attitude of the minds which cannot see the justification of the offensive measures taken by the founders of the holy movements against their enemies from the objective value of the new movements. If the movement is in the large interest of the humanity as a whole, the provocative, aggressive or the offensive measures taken by the founders of the new movement and their adherents, in support of the good cause, is a necessity fully justified in its end. Of course, this may make room for some pretenders to guise their personal interest in the garb of reformers fighting for a universal cause, but to guard against such a possibility of the misuse of this principle, the Holy Qur’an has prescribed certain precautionary conditions by laying down the qualifications essential in the person or persons to be entitled to use any offensive measure.
In the very passage here the like and the dislike of man has been devalued in the face of the divine will4. (A.P.)
