Al-Baqarah: (65-66) And certainly you knew those...

It is known that when the Almighty enumerated the ways He bestowed His favors upon them, He concluded this by explaining some of the strictness directed towards them. This is the first type, and it contains several issues:

Issue 1: The Story of the People of the Sabbath

It is narrated from Ibn Abbas that these people lived during the time of David (peace be upon him) in Ayla, on the coast between Medina and Sham. This is a place on the sea where fish from all lands gather during one month of the year in such abundance that the water cannot be seen. In other months, this happens specifically every Saturday. This is the village mentioned in the verse: {And ask them about the town that was by the sea...} (Al-A'raf: 163).

They dug ponds near the sea and channeled streams into them. The fish would enter these ponds, and they would catch them on Sunday. This act of confining the fish in the ponds was their transgression. They took the fish and became wealthy from it, while fearing punishment. When time passed, the children adopted the custom of their fathers and accumulated wealth.

Then, groups of people from the town who disliked fishing on Saturday approached them and warned them, but they did not desist, saying: "We have been doing this for a long time, and Allah has only increased our prosperity." They were told: "Do not be deceived, for punishment and destruction might befall you."

In the morning, the people became apes, despised. They remained like that for three days, and then they perished.

Issue 2: The Purpose of Mentioning This Story

There are two objectives in mentioning this story:

1. Demonstrating the Miracle of Muhammad (peace be upon him): His statement, {And certainly you knew...}, addresses the Jews who were alive during the time of Muhammad (peace be upon him). Since Muhammad (peace be upon him), who was illiterate (could not read or write) and had no association with those people, informed them of this event, it proves that he learned it only through revelation.
2. A Warning to the Jews: Since Allah informed them of how He dealt with the companions of the Sabbath, it is as if He is saying to them: "Do you not fear that the punishment which befell them due to your rebellion will also befall you? Do not be deceived by the extended respite given to you." This is similar to His saying: {O you who have been given the Scripture, believe in what We have sent down confirming what you had before, lest We should efface faces and turn them backward...} (An-Nisa: 47).

Issue 3: The Meaning of Transgression

There is an implied omission in the speech, as if He meant: "And certainly you knew the transgression of those among you on the Sabbath," so that the mentioned punishment would be a recompense for that.

The term transgression (اعتداء) indicates that what they did on the Sabbath was forbidden to them. The details are not mentioned in this verse but are found in His saying: {And ask them about the town that was by the sea...}.

It is possible to argue that their transgression was only in the fishing itself, or that their transgression was because they fished even though they considered that fishing permissible.

Issue 4: The Wisdom Behind the Fish Appearing on the Sabbath

Al-Kashshaf states that Sabbath (السبت) is a verbal noun (masdar) from sabbata al-yahud (the Jews sanctified the Sabbath).

If one asks: Why did Allah forbid them from fishing on the Sabbath, yet the fish came to them in greater numbers on the Sabbath than on other days, as stated: {Their fish came to them on the day of their Sabbath, appearing openly, but on the day they did not keep the Sabbath, they did not come to them. Thus did We try them...} (Al-A'raf: 163). Is this not inciting sedition and intending misguidance?

We reply: According to the doctrine of the Ahl al-Sunnah, the intention of misguidance is permissible for Allah Almighty. As for the Mu'tazila, they hold that intensifying obligations is good for the purpose of increasing reward.

Regarding His saying, {Then We said to them, "Be apes, despised!"}, there are issues:

Issue 1: The Meaning of "Apes, Despised"

Al-Kashshaf states that (قردة خاسئين) (apes, despised) is the predicate (khabar), meaning: Be in a state combining ape-like nature and khusū' (contempt, expulsion, and degradation).

Issue 2: The Nature of the Command "Be Apes"

His saying, {Be apes, despised!}, is not a command (amr) because they were not capable of transforming themselves into the form of apes. Rather, it signifies the swiftness of creation, like His saying: {Indeed, Our command, when We intend a thing, is only that We say to it, "Be," and it is} (An-Nahl: 4), and His saying: {They both said, "We come willingly"} (Fussilat: 11).

The meaning is that what Allah intended to inflict upon them as punishment did not challenge Him. When He said to them, {Be apes, despised!}, it happened immediately—when He willed that for them, they became as He willed. This is like His saying: {We cursed them just as We cursed the companions of the Sabbath, and the command of Allah was done} (An-Nisa: 47).

It is also not impossible that Allah spoke these words at the moment of this transformation, although the effective agent in this transformation is Power and Will.

If one asks: If this saying had no effect on the creation, what benefit was there in it? We reply: According to us (the Ash'arites), the judgments and actions of Allah are not absolutely dependent on the consideration of public interests (masalih). As for the Mu'tazila, perhaps this utterance was directed to some angels or others.

Issue 3: Physical Transformation vs. Metaphorical Transformation

It is narrated from Mujahid that Allah Almighty transformed their hearts (i.e., sealed or stamped them), not their physical forms. This is like His saying: {The example of those who were entrusted with the Torah but then did not bear it is like that of a donkey carrying books} (Al-Jumu'ah: 5). Similarly, a teacher might say to a dull student who fails to learn: "Be an ass!"

He (Mujahid) argued against the physical transformation based on two points:

1. The Essence of Man: Man is this observable structure and sensible body. If that is nullified and the structure and form of an ape are created in those bodies, it amounts to the annihilation of man and the creation of an ape. Thus, the transformation, under this view, reverts to Allah annihilating the accidents (attributes) by which those bodies were human and creating the accidents by which they became apes. This is annihilation and creation, not transformation (maskh).
2. Epistemological Certainty: If we permit this, we must believe that every ape or dog we see was once a rational human being, which leads to doubt in sensory observations.

The Reply to the Arguments:

• Reply to the First Point: Man is not entirely this physical structure. This is because the same person can become obese after being thin, and vice versa. The parts are changing, yet the specific individual remains the one who existed, while the rest is transient. Therefore, man is something beyond this sensible structure. This "something" is either a body permeating the frame, a part in some aspect (like the heart or brain), or an abstract entity, as the philosophers say. In all these scenarios, it is not impossible for that essential thing to remain while the physical structure undergoes change. This is transformation (maskh). Under this view, it is permissible for a large-bodied owner to enter the Prophet's room (referring to the possibility of size change without identity loss).
• Reply to the Second Point: Certainty is established by the consensus of the Ummah. Since we have established the permissibility of transformation, the verse can be taken literally. We do not need the interpretation mentioned by Mujahid, although what he said is not entirely implausible. When a person insists on ignorance after clear signs and proofs have appeared, it is common usage to call him an ass or an ape. If this metaphor is a well-known, apparent figure of speech, there is no harm in resorting to it.

Two questions remain here:

Question 1: The Suffering of the Transformed Apes After becoming apes, they would have no comprehension, intellect, or knowledge, so how could they know the punishment that befell them? Mere ape-nature is not painful, as normal apes are not in pain. How, then, is punishment inflicted?

Answer: Why should it not be possible that the element that made the person a rational, understanding human remained, but because the physical creation and form changed, they could no longer articulate or perform human actions? However, they still recognized the change in their form due to the evil of their sin, and they were in extreme fear and shame. Perhaps they were pained by the change in those very organs. The lack of pain in original apes in that form does not necessitate the lack of pain for a human in that strange, accidental form.

Question 2: The Fate of the Apes Did those apes remain, or did Allah annihilate them? If they remained, can we say that the apes existing in our time are descendants of those transformed ones?

Answer: Both are rationally possible. However, the narration from Ibn Abbas states that they remained only for three days, then perished.

Issue 4: The Meaning of "Despised" (خاسئين)

Linguists say that khāsi' means despised, driven away, and expelled. If a dog approaches people, it is told, ikhsa' (go away!), meaning retreat and be expelled in disgrace, as this place is not yours.

Allah says: {Then your gaze will return to you humbled and exhausted} (Al-Mulk: 4). This implies being humbled, humiliated, and prevented from looking again. This is because Allah says: {Look again, do you see any flaws? * Then look again, and again, and your gaze will return to you humbled and exhausted} (Al-Mulk: 4-5). It is as if He is saying: Direct your gaze toward the heavens repeatedly, seeking flaws, but you will find none. Your sight will return to you in humiliation, just as a disappointed person returns after long effort in seeking something but failing to obtain it—he returns frustrated, despised, and expelled from where he intended to go.

Regarding His saying, {So We made it...}, there are differing views on what the pronoun refers to:

1. Al-Farra': He said, {We made it} refers to the transformed entity they became (the apes).
2. Al-Akhfash: It means We made the apes a deterrent/punishment (نكالا).
3. The Village: We made the village of the companions of the Sabbath a deterrent.
4. This Nation: We made this nation a deterrent, because His saying {And certainly you knew those among you who transgressed on the Sabbath} implies a nation or a group.

The first two views are closer because if the pronoun can refer back to a previously mentioned noun, there is no reason to refer it elsewhere. In the preceding verses, only their mention and their punishment are present.

As for Deterrent (نكال), Al-Qaffal (may Allah have mercy on him) said it means a severe punishment that deters people from committing such a sin. Its root is from prevention and confinement. From this root is nakūl regarding an oath, meaning abstention from it. A shackle is also called a nikl (deterrent), as is a heavy bridle, due to the prevention and confinement they involve. This is similar to His saying: {Indeed, We have with Us chains and a fierce Fire} (Al-Muzzammil: 12), and {And Allah is severe in power and severe in punishment} (An-Nisa: 84).

The meaning is: We made what happened to these people a deterrent punishment for others. We did not intend what humans intend by seeking satisfaction (tashaffī), as that is only sought by one whom sins harm, diminish his dominion, or affect him. As for Us, We only punish for the welfare of the servants; thus, Our punishment is deterrence and admonition.

Al-Qadi said: A minor form of blame is not called a deterrent (nukāl) unless it is severe, widespread, and famous. On this basis, Allah ordained cutting off the hand of the persistent thief as retribution and a deterrent, intending that it be done in a manner of humiliation and contempt, making it akin to disgrace, which is rarely used except for great blame.

It is as if the Almighty, after explaining what He inflicted upon those who transgressed on the Sabbath—by seeking the world and violating their covenants through fishing and other forbidden acts—clarified that He inflicted this punishment not merely for public interest. It would not have been impossible for Him to lessen the degree of their transformation or change their forms in a manner similar to illnesses that change a person's appearance, making it a trial rather than a punishment. Thus, Allah clarified by saying, {So We made it a deterrent}, that He did it as a punishment for what they had done.

Regarding His saying, {in front of it and behind it}, there are views:

1. It refers to the nations and generations before it, with it, and after it. Their transformation was mentioned in the books of the ancients, so they took heed, and those who received news of this event later also took heed.
2. What is meant by "in front of it" (بين يديها) are the generations and nations present at that time.
3. It means that Allah made it a punishment for all the acts they committed of this kind and those that followed, which is the view of Al-Hasan.

Regarding His saying, {and an admonition for the pious (للمتقين)}, there are two views:

1. Whoever learns of the event that befell them is admonished and fears that if he does as they did, a similar fate might befall him. Even if immediate punishment does not come, he must fear the delayed punishment, which is greater and more lasting. The specification of the pious is like what we explained at the beginning of the Surah regarding {a guidance for the pious}, because if they are specifically chosen for admonition, restraint, and benefit, it is appropriate to single them out, as this benefit is not for others.
2. The meaning of {and an admonition for the pious} is that the pious admonish one another. That is, We made it a deterrent, and some of the pious admonish others by it. Thus, the admonition is attributed to the pious in the sense that they benefit from it, and this is specific to them, not others. And Allah knows best.

7 < {And [recall] when Moses said to his people, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allah from being among the ignorant." * They said, "Call for us upon your Lord that He may make clear to us what it is." He said, "Indeed, He says it is a cow neither old nor young, but [just] between the two stages. So do what you are commanded." * They said, "Call for us upon your Lord that He may make clear to us what is its color." He said, "Indeed, He says it is a yellow cow, bright in color, pleasing to the beholders." * They said, "Call for us upon your Lord that He may make clear to us what it is, for indeed, cows look alike to us, and indeed we, if Allah wills, will be guided." * He said, "Indeed, He says it is a cow not broken in to plow the earth or to water the crops, free from blemish, with no spot on it." They said, "Now you have brought the truth." So they slaughtered it, and they could barely do it. * And [recall] when you slew a person and disputed among yourselves concerning it, but Allah brought forth that which you were concealing. * So We said, "Strike him with part of it [the cow]." Thus does Allah bring the dead to life and show you His signs that you may use reason.} > 7

<