Tafsir of Al-Baqarah 2:140

Surah Al-Baqarah (2:140)

[Am taqūlūna in... (Or do you say that...)]

There are two main issues concerning this verse:

Issue 1: The Reading of "taqūlūna" (تقولون)

1. Reading with 'Tā' (تقولون): Ibn 'Amir, Hamzah, Al-Kisā'ī, and Ḥafṣ (from 'Āṣim) read it with the letter Tā' (as a second-person masculine plural address: Am taqūlūna - "Or do you say?").
   • In this case, the Am (Or) could be connected (muttaṣilah), implying: "By which argument do you hold on to regarding us? By monotheism (Tawḥīd)? We are monotheists. Or by following the religion of the Prophets? We are followers."
   • Alternatively, Am could be disjunctive (munqaṭi‘ah), meaning "Rather, do you say?" with the initial Hamzah serving as a denunciation (inkār).

2. Reading with 'Yā' (يقولون): The rest of the reciters read it with the letter Yā' (Am yaqūlūna - "Or do they say?"), indicating a report about the Jews and Christians.
   • In this case, Am must be disjunctive (munqaṭi‘ah) because the meaning shifts to a new line of argument: "Rather, do they say that the Prophets before the revelation of the Torah and the Gospel were Jews or Christians?"

Issue 2: Why God Denounced This Claim

God Almighty strongly rejected this assertion for several reasons:

1. Prophethood of Muhammad (PBUH) is Established: The prophethood of Muhammad (PBUH) is confirmed by numerous miracles. He informed them that their claim was false, thus establishing their falsehood in this matter.
2. Testimony of Previous Scriptures: The Torah and the Gospel themselves testify that the Prophets adhered to monotheism (Tawḥīd) and the path of Abraham (Ḥanīfiyyah).
3. Chronology: The Torah and the Gospel were revealed after the time of Abraham and his descendants.
4. Lack of Proof: They made this claim without any supporting evidence (burhān). God rebuked them through the interrogative form, which here signifies denunciation and reprimand, aiming to establish in their minds that they knew they were lying.

Regarding the statement: {Qul a-antum a‘lamu am Allāh} ("Say, are you more knowing or is Allāh?")

This means that God is the most knowing, and His report is the truest. He informed them in the Torah, the Gospel, and the Qur'an (through the tongue of Muhammad PBUH) that the Prophets were Muslims, free from Judaism and Christianity.

• Objection: If they knew the truth (that the Prophets were Muslims) but concealed it, how can this question be valid?
• Response: If we assume they were speaking based on mere conjecture or assumption, the question is straightforward. However, if they knew and denied it, the meaning is that their position is akin to one who objects to what they know God has stated. This objection is useless to them, especially since they acknowledge that God is the most knowing.

Regarding the statement: {Wa man aẓlamu mimman katama shahādatan ‘indahu min Allāh} ("And who is more unjust than one who conceals a testimony that is with him from Allāh?")

There are three interpretations for this phrase:

1. Fronting and Delay (Taqdīm wa Ta’khīr): The intended meaning is: "And who is more unjust with God than one who conceals a testimony that he possesses?" It is like saying, "Among those who conceal testimony, who is more unjust than so-and-so?" If Abraham and his sons were Jews or Christians, and God concealed this testimony, no one concealing testimony would be more unjust than Him. Since this is impossible given God's justice and transcendence from falsehood, we know the premise is incorrect.
2. The Testimony Belongs to God: "And who is more unjust than you, O assembly of Jews and Christians, if you conceal this testimony from God?" In this view, the preposition min (from) relates to the concealer (the first view), or it relates to the thing concealed (the second view): "Who is more unjust than one who has a testimony but does not uphold it before God, rather concealing and hiding it?"
3. The Testimony Originates from God: The min in min Allāh (from God) is an adjective describing the testimony itself. The meaning is: "And who is more unjust than one who conceals a testimony that came to him from God?" This is like saying, "I have testimony from you," meaning testimony I heard from you or testimony that originated from your side/presence.

Regarding the statement: {Wa mā Allāhu bighāfilin ‘ammā ta‘malūn} ("And Allāh is not heedless of what you do.")

This statement encompasses every threat. Whoever imagines that the Almighty knows their secrets and their public actions, and that no hidden matter is concealed from Him, knows that retribution—whether good or bad—will inevitably follow, not delayed even for the blink of an eye.

Consider this: If one of us had a supervisor from the Sultan watching his every breath, he would remain constantly cautious and fearful, even though that supervisor only perceives the outward actions. How much more so when the Lord, the Watcher, knows the secret and what is more hidden, when He threatens and warns with this kind of statement?

{Tilka ummatun qad khalat, lahā mā kasabat, wa lakum mā kasabtum, wa lā tus’alūna ‘ammā kānū ya‘malūn}

"That was a community that has passed away; to them belongs what they earned, and to you belongs what you have earned. And you will not be questioned about what they used to do."