Al-Baqarah: (89) And when there came to them a Book...

Commentary on Verse 89

Know that this verse describes one of the reprehensible actions of the Jews.

It is agreed upon that this Book refers to the Qur'an, because His statement, the Exalted: {confirming what is with them} (مصدق لما معهم), indicates that this Book is different from what they possess, and that can only be the Qur'an.

There are two issues concerning this:

Issue 1: Confirmation of their Scriptures

There is no doubt that the Qur'an confirms what they possess regarding a matter related to their obligation to acknowledge the prophethood of Muhammad (صلى الله عليه وسلم). What is appropriate for this confirmation is that the Qur'an should align with their scriptures in demonstrating his prophethood. This is because they already knew that it did not align with their scriptures in terms of the details of the religious laws (Sharia). We know that the intention was not conformity in the aspect of the Qur'an's proofs, as all God's books are similar in that regard. Since conformity in all other aspects is negated, it is established that the intended meaning is its conformity with their books specifically concerning prophethood and the signs, descriptions, and attributes that indicate it.

Issue 2: The grammatical reading of {confirming} (مصدقا)

It has been read as masdaqqan (accusative, as a circumstantial adverb, haal). If one asks: How is it permissible to use the accusative case for a circumstantial adverb derived from an indefinite noun? We reply: When an indefinite noun is qualified (described), it becomes specific, making it permissible for a circumstantial adverb to be derived from it. The word {a Book} (كتاب) has been qualified by His statement: {from Allah} (من عند الله).

Issue 3: The response to the conditional particle Lamma (لما)

There are three interpretations regarding the response to Lamma (When):

1. It is omitted, similar to His statement, the Exalted: {And if a Qur'an were to make the mountains move} (Ar-Ra'd: 31), where the response is omitted, which would be: "then this Qur'an [would not move them]." This view is attributed to Al-Akhfash and Al-Zajjaj.
2. It is a repetition due to the length of the speech, and the response is: "They disbelieved in it," similar to His statement: {Does he promise you that when you...} until His statement: {that you will be brought forth?} (Al-Mu'minun: 35). This view is attributed to Al-Mubarrid.
3. The Fa' (then) is the response to the first Lamma, and {and they disbelieved in it} (وكفروا به) is the response to the second Lamma. This is like His statement: {So if guidance comes to you from Me, then whoever follows My guidance - no fear will come upon them} (Al-Baqarah: 38 / Taha: 133). This view is attributed to Al-Farra'.

There are several narrations concerning the reason for revelation (Sabab al-Nuzul):

1. Before the mission of Muhammad (عليه السلام) and the revelation of the Qur'an, the Jews used to seek victory (yastaftehūn), meaning they asked for conquest and support, saying: "O Allah, grant us victory and support us through the unlettered Prophet."
2. They used to say to their opponents during fighting: "This is a Prophet whose time has approached; he will grant us victory over you," according to Ibn Abbas.
3. They used to ask the Arabs about his birth, describing him as a Prophet with such-and-such characteristics, and they would inquire about him against the disbelievers, meaning the polytheists of Arabia, according to Abu Muslim.
4. It was revealed concerning Banu Qurayza and Banu Nadir; they used to seek victory through the Messenger of Allah against the Aws and Khazraj before his mission, according to Ibn Abbas, Qatadah, and Al-Suddi.
5. It was revealed concerning the Jewish scholars (Ahbar al-Yahud); when they read and mentioned Muhammad in the Torah, stating that he would be sent and that he would be from the Arabs, they would ask the polytheists of Arabia about those characteristics to ascertain whether someone matching the description of this sent one had been born among them.

There are several issues concerning this:

Issue 1: Their prior knowledge of his prophethood

The verse indicates that they were aware of his prophethood. A question arises: The Torah was transmitted by continuous narration (Tawātur). Either the description of Muhammad (صلى الله عليه وسلم) was present in it in detail—meaning specifying that the person described with such-and-such appearance and conduct would appear in such-and-such year in such-and-such place—or this description did not exist in that manner. If the first case is true, the people were compelled to know that the Torah testified to the truthfulness of Muhammad (صلى الله عليه وسلم). How, then, is it permissible for people of continuous narration to unanimously agree upon a lie? If the description was not in that specific detail, the descriptions mentioned in the Torah do not necessitate that Muhammad (صلى الله عليه وسلم) is the Messenger. So how could Allah say: {But when there came to them what they recognized, they disbelieved in it}?

The answer is: The description mentioned in the Torah was a general description. Muhammad's (صلى الله عليه وسلم) prophethood was not known to them merely by those descriptions; rather, when the miracles appeared, those descriptions became like confirmations. This is why Allah condemned them for their denial.

Issue 2: Reasons for their disbelief

It is plausible that they disbelieved for several reasons:

1. They used to think that the sent one would be from the Children of Israel because many prophets came from among them, and they used to invite people to their religion. When Allah sent Muhammad from the Arabs, a descendant of Ishmael (عليه السلام), this greatly displeased them, so they showed denial and contradicted their previous path.
2. Acknowledging his prophethood would have resulted in the loss of their leadership and wealth, so they refused and insisted on denial.
3. Perhaps they thought he was sent specifically to the Arabs, so it was natural for them to disbelieve.

Issue 3: The nature of disbelief

Allah condemned them after establishing that they knew of his prophethood. This indicates that disbelief is not merely ignorance of Allah, the Exalted.

The intended meaning is being distanced from the blessings of the Hereafter, because one who is distanced from worldly blessings is not necessarily cursed. If one asks: Did not Allah mention in the preceding verse: {And speak to people good words} (Al-Baqarah: 83) and say: {And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge} (Al-An'am: 108)? We reply: The general statement may be subject to specific exceptions. Moreover, we have previously explained that cursing those who deserve cursing is compatible with speaking good words, and Allah knows best.

Verse 90

Commentary on Verse 90

This is a severe condemnation of their action. They exchanged their eternal well-being (their souls) for something worthless (disbelief).

This refers to the Qur'an.

The reason for their disbelief was baghy (transgression/envy). They envied the Arabs because prophethood, which they believed belonged exclusively to the Children of Israel, was bestowed upon an Arab (Muhammad, peace be upon him).

This means they accumulated anger from Allah.

1. The first wrath: For their previous sins and their rejection of previous prophets.
2. The second wrath: For their rejection of Muhammad (صلى الله عليه وسلم) and the Qur'an, despite knowing the truth.

This confirms the severe nature of the punishment awaiting those who reject the truth out of envy and transgression.