Tafsir of Surah Al-Baqarah - Verse 64

Taking the Covenant from the Jews

Allah reminded the Children of Israel of the pledges, covenants and promises that He took from them to believe in Him alone, without a partner, and follow His Messengers. Allah stated that when He took their pledge from them, He raised the mountain above their heads, so that they affirm the pledge that they gave Allah and abide by it with sincerity and seriousness. Hence, Allah's statement,

وَإِذ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّواْ أَنَّهُ وَاقِعٌ بِهِمْ خُذُواْ مَآ ءَاتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

(And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): "Hold firmly to what We have given you (Tawrah), and remember that which is therein (act on its commandments), so that you may fear Allah and obey Him.") (7:171).

The mount mentioned here is At-Tur, just as it was explained in Surat Al-A`raf, according to the Tafsir of Ibn `Abbas, Mujahid, `Ata', `Ikrimah, Al-Hasan, Ad-Dahhak, Ar-Rabi` bin Anas and others. This is more obvious. There is another report from Ibn `Abbas saying; `The Tur is a type of mountain that vegetation grows on, if no vegetation grows on it, it is not called Tur.' And in the Hadith about the trials, Ibn `Abbas said; "When they (the Jews) refused to obey, Allah raised the mountain above their heads so that they would listen."

Al-Hasan said that Allah's statement,

خُذُواْ مَآ ءَاتَيْنَـكُم بِقُوَّةٍ

(Hold fast to that which We have given you) means, the Tawrah. Mujahid said that the Ayah commanded, "Strictly adhere to it." Abu Al-`Aliyah and Ar-Rabi` said that,

وَاذْكُرُواْ مَا فِيهِ

(and remember that which is therein) means, "Read the Tawrah and implement it." Allah's statement,

ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذلِكَ فَلَوْلاَ فَضْلُ اللَّهِ

(Then after that you turned away. Had it not been for the grace of Allah) means, "Yet, after the firm pledge that you gave, you still deviated and broke your pledge";

فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ

(Had it not been for the grace and mercy of Allah upon you), meaning, by forgiving you and by sending the Prophets and Messengers to you,

لَكُنتُم مِّنَ الْخَـسِرِينَ

(Indeed you would have been among the losers) meaning, in this life and the Hereafter due to their breach of the covenant.

The Israelites went against the Covenant they had made with Allah. The sin was so grave that one could have expected utter destruction and ruin to descend on them as a punishment. But Allah, in His mercy, spared them in so far as physical life is concerned, although they will have to pay for their treason in the other world. Allah's mercy is of two kinds. One is general and extends to believers and disbelievers alike -- its action is to be seen in the shape of worldly well-being and prosperity. The other is special, and pertains to believers alone -- it will manifest itself particularly in the other world in the shape of salvation and closeness to Allah.

It appears that the last phrase of the present verse has been addressed to the Jews who were the contemporaries of the Holy Prophet ﷺ . Since having faith in him is also a part of the Covenant, these Jews too have been included among those who had been guilty of infringement. In this verse, Allah asks them to realize that it is in His mercy alone that he has not, in spite of their treason, sent down on them the kind of catastrophic punishment in this world as used to descend on the other infidels and traitors who have gone before.

Since a number of authentic ahadith declare that it is the barakah of the Holy Prophet ﷺ that catastrophic punishments no longer descend on any people, some commentators have identified this particular mercy and grace of Allah with the sending down of Muhammad ﷺ as a Prophet and Messenger of Allah.

In order to emphasize what the present verse has said, the next verse tells the story of another group of earlier transgressors and of the dreadful punishment which overtook them all of a sudden.

A covenant was made with Moses’ people that they would faithfully carry out the divine teachings given to them in the form of the Ten Commandments. The Talmud tells how, at this time, God turned a mountain upside down, holding it above them and told them either to accept the teachings of the Torah, or be destroyed there and then. The same is the case with everyone who embraces true faith. To have faith is to make a contract with God that one will live and die in accordance with His will. What a grave pledge this is. On the one hand there is man—a tiny, helpless speck in God’s world—and on the other, God, whose might upholds the universe. If man keeps his word, he will be granted God’s eternal blessings. But if he turns away from his commitment, he is in grave danger of being cast into hell-fire, never to emerge again. Everyone who believes in God should go through the same experience as Moses’ people. Everyone who binds himself to the contract of faith should live in the fear of breaking his religious vows, thereby bringing catastrophe down upon himself. Sometimes those entrusted with the law of God go astray by contradicting it in practice, while finding words to make it appear that they are following it to the letter. The Israelites, for instance, were commanded to keep holy the Sabbath day, and refrain from worldly pursuits on that day. But they violated it and went about their work on the Sabbath as on any other day. Furthermore, they sought to justify their actions and made out that what they were doing conformed to the will of God. This audacity incurred God’s displeasure and they were turned into apes. Whenever one turns against the law of God, one puts oneself on a par with animals who follow no code of ethics. Those who play games with divine law, should fear being deprived of their human dignity, and being brought down to the level of animals.