Transliteration:( Qaalud-'u lanaa Rabbaka yubaiyil lanaa maa hiya innal baqara tashaabaha 'alainaa wa innaaa in shaaa'al laahu lamuhtadoon )
127. It should be remembered that the first what is this is used as a rhetorical question while the second is used for a personal question. In other words, the first 'what is this suggests is it a wild cow, a sea cow, a domesticated cow or a deserted cow. Now they were enquiring which of the domesticated cows must they slaughter Thus, there is no contradiction in this inquiry.
128. From this verse two issues emerge:
1. For every work that is to follow one should say "if Allah wills". It has been related in Hadith that if these people had not said 'if Allah wills' they would not have found convincing replies to their satisfaction.
2.Should not be used when intending any evil deed but only when doing good deeds, e.g. you cannot say If God willing, I will steal, etc.
75. Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah (the Tawrah), then they used to change it knowingly after they understood it 76. And when they (Jews) meet those who believe (Muslims), they say, “We believe,†but when they meet one another in private, they say, “Shall you (Jews) tell them (Muslims) what Allah has revealed to you that they (Muslims) may argue with you (Jews) about it before your Lord†Have you (Jews) then no understanding 77. Know they (Jews) not that Allah knows what they conceal and what they reveal
Allah said,
(Do you covet) O believers,
(That they will believe in your religion) meaning, that these people would obey you They are the deviant sect of Jews whose fathers witnessed the clear signs but their hearts became hard afterwards. Allah said next,
(Inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah (the Tawrah), then they used to change it) meaning, distort its meaning,
(after they understood it). They understood well, yet they used to defy the truth,
(knowingly), being fully aware of their erroneous interpretations and corruption. This statement is similar to Allah’s statement,
(So, because of their violation of their covenant, We cursed them and made their hearts grow hard. They change the words from their (right) places) (5:13).
Qatadah commented that Allah’s statement;
(Then they used to change it knowingly after they understood it) “They are the Jews who used to hear Allah’s Words and then alter them after they understood and comprehended them.†Also, Mujahid said, “Those who used to alter it and conceal its truths; they were their scholars.†Also, Ibn Wahb said that Ibn Zayd commented,
(used to hear the Word of Allah (the Tawrah), then they used to change it) “They altered the Tawrah that Allah revealed to them, making it say that the lawful is unlawful and the prohibited is allowed, and that what is right is false and that what is false is right. So when a person seeking the truth comes to them with a bribe, they judge his case by the Book of Allah, but when a person comes to them seeking to do evil with a bribe, they take out the other (distorted) book, in which it is stated that he is in the right. When someone comes to them who is not seeking what is right, nor offering them bribe, then they enjoin righteousness on him. This is why Allah said to them,
(Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (the Tawrah)! Have you then no sense) (2:44)â€
Allah said next,
(And when they (Jews) meet those who believe (Muslims), they say, “We believeâ€, but when they meet one another in private..). Muhammad bin Ishaq reported that Ibn `Abbas commented,
(And when they (Jews) meet those who believe (Muslims), they say, “We believeâ€) “They believe that Muhammad is the Messenger of Allah, `But he was only sent for you (Arabs)â€â€™ However, when they meet each other they say, “Do not convey the news about this Prophet to the Arabs, because you used to ask Allah to grant you victory over them when he came, but he was sent to them (not to you).†Allah then revealed,
(And when they (Jews) meet those who believe (Muslims), they say, “We believe,†but when they meet one another in private, they say, “Shall you (Jews) tell them (Muslims) what Allah has revealed to you, that they (Muslims) may argue with you (Jews) about it before your Lordâ€) meaning, “If you admit to them that he is a Prophet, knowing that Allah took the covenant from you to follow him, they will know that Muhammad is the Prophet that we were waiting for and whose coming we find foretold of in our Book. Therefore, do not believe in him and deny him.†Allah said,
(Know they (Jews) not that Allah knows what they conceal and what they reveal).
Al-Hasan Al-Basri said, “When the Jews met the believers they used to say, `We believe.’ When they met each other, some of them would say, `Do not talk to the companions of Muhammad about what Allah has foretold in your Book, so that the news (that Muhammad is the Final Messenger) does not become a proof for them against you with your Lord, and, thus, you will win the dispute.â€â€™ Further, Abu Al-`Aliyah said about Allah’s statement,
(Know they (Jews) not that Allah knows what they conceal and what they reveal), “Meaning their secret denial and rejection of Muhammad, although they find his coming recorded in their Book.†This is also the Tafsir of Qatadah. Al-Hasan commented on,
(That Allah knows what they conceal), “What they concealed refers to when they were alone with each other away from the Companions of Muhammad . Then they would forbid each other from conveying the news that Allah revealed to them in their Book to the Companions of Muhammad , fearing that the Companions would use this news (about the truth of Muhammad ) against them before their Lord.â€
(And what they reveal) meaning, when they said to the Companions of Muhammad ,
(We believe), as Abu Al-`Aliyah, Ar-Rabi` and Qatadah stated.
84. Through contact with neighbouring peoples, the Israelites had become infested with the attitude of sanctifying the cow, in fact they had even become accustomed to cow-worship. In order to disabuse the Jews of this, they were ordered to slaughter the cow. Their professed belief that God alone was worthy of worship could be tested only by making them slaughter with their own hands what they had formerly worshipped. This test was indeed a hard one since their hearts were not fully imbued with faith. Hence, they tried to shelve the issue by resorting to enquiries about the kind of animal they were required to slaughter. But the more they enquired, the narrower the strait became for them, until the indications were as obvious as if someone had put his finger precisely on the particular animal they were required to slaughter – the animal which had for so long been an object of their worship. The Old Testament also mentions the incident, but there is no reference to the manner in which the Jews tried to evade the matter. (See Numbers 19: 1-10.)
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