Following the detailed recounting of the Israelites’ history of covenant-breaking, a critical theological question arises, especially for the new Muslim community in Medina which included Jewish tribes, new Muslim converts from those tribes, and early Muslims anxious about the fate of pious predecessors. These verses clarify the universal criteria for salvation, address the obstinacy of the Jews of that time, and illustrate their hardened hearts with a powerful parable.
سورة البقرة (Surah Al-Baqarah)
آية 62
القرآن: إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Translation: Indeed, those who believe and those who are Jews and the Christians and the Sabians – whoever believes in Allah and the Last Day and does righteous deeds – they will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.
Explanation (Tafheemul Quran):
Maududi explains that this is a foundational verse of Islamic theology regarding previous communities.
· Clarification, Not Abrogation: It is not a blanket promise of salvation for all Jews, Christians, and Sabians. Rather, it clarifies the timeless, universal condition for salvation that applied before the advent of Prophet Muhammad (ﷺ).
· The Three Conditions: True faith was always defined by: (1) Belief in Allah (true monotheism), (2) Belief in the Last Day (accountability), and (3) Righteous deeds (acting on that belief). Any individual from any community who truly fulfilled these conditions would be saved.
· The Context of “Now”: Maududi emphasizes that with the coming of Prophet Muhammad (ﷺ) as the final Messenger, the condition for salvation has been updated. Now, belief must also include belief in him and the Quran (as per 3:85, 3:19). This verse corrects a misconception while affirming God’s universal justice.
آية 63
القرآن: وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ
Translation: And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with determination and remember what is in it that you may become righteous.”
Explanation:
The discourse returns to the Israelites, reminding them of the awesome and solemn circumstance under which the Torah was given—the mountain being lifted over their heads as a threat to ensure their obedience. The command was to hold fast to it “with determination” and to internalize its teachings to achieve Taqwa. This sets up their subsequent failure.
آية 64
القرآن: ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ
Translation: Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers.
Explanation:
Despite the awe-inspiring covenant, they turned away. Maududi states that only God’s recurring patience and mercy (by sending new prophets and accepting repentance) saved them from immediate and total ruin. This verse serves as a bridge to their persistent pattern of behavior.
آية 65
القرآن: وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ
Translation: And you had already known about those who transgressed among you concerning the Sabbath, and We said to them, “Be apes, despised.”
Explanation:
A specific, well-known historical example of their transgression is cited. They violated the Sabbath command through deceit (fishing). Their punishment was a moral and spiritual metamorphosis—their hearts becoming like those of apes, devoid of higher purpose and dignity. Maududi notes this was a physical transformation of that particular community, a historical fact they themselves acknowledged.
آية 66
القرآن: فَجَعَلْنَاهَا نَكَالًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ
Translation: And We made it a punishment exemplary for their own time and for later times, and an admonition for the God-fearing.
Explanation:
This punishment was not an isolated event. It was set as an “exemplary punishment”—a lesson for all future generations about the end of those who play games with God’s clear commandments. For those with Taqwa, it serves as a powerful “admonition” to take divine law seriously.
آية 67
القرآن: وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ
Translation: 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.”
Explanation:
The narrative of the “Cow” (which gives the surah its name) begins. Maududi explains this story is a profound illustration of their contentiousness and evasion. Given a simple, straightforward command from God through Moses, their immediate response is not obedience but insolent suspicion—accusing their prophet of mocking them. Moses’ reply shows a prophet’s horror at such an attitude.
آية 68
القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ
Translation: They said, “Call upon your Lord to make clear to us what it is.” He said, “[Allah] says, ‘It is a cow that is neither old nor virgin but medium between that,’ so do what you are commanded.”
Explanation:
Instead of complying, they ask for a trivial specification. When provided with it, they still do not obey. This exposes a disease of the heart: using pretended quest for detail as a tactic to avoid submission.
آية 69
القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ
Translation: They said, “Call upon your Lord to show us what is her color.” He said, “He says, ‘It is a yellow cow, bright in color – pleasing to the observers.'”
Explanation:
They persist with another frivolous question about its color. God, in His wisdom, answers, turning their obstinacy into a lesson. The description becomes more specific.
آية 70
القرآن: قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ
Translation: They said, “Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed, if Allah wills, we will be guided.”
Explanation:
Even now, they claim confusion and ask again, hypocritically adding “if Allah wills, we will be guided.” Maududi points out this feigned confusion and insincere invocation of God’s will is the height of evasiveness. True guidance was already present in the command.
آية 71
القرآن: قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ
Translation: He said, “He says, ‘It is a cow neither trained to plow the earth nor to water the field, sound, without blemish.'” They said, “Now you have come with the truth.” So they slaughtered it, though they were about not to do it.
Explanation:
After exhaustive, self-imposed difficulty, they finally receive a description so precise it identifies a unique, otherwise useless cow. Only then do they comply, and even then reluctantly (“though they were about not to do it”). Maududi explains the moral: when people are resolved to evade a truth, they raise pointless objections until compliance becomes so burdensome it is almost impossible. This parable perfectly captures the attitude of the Jewish scholars towards the clear commands of the Prophet Muhammad (ﷺ).
آية 72
القرآن: وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ
Translation: And [recall] when you killed a soul and disputed concerning it, and Allah brought forth that which you were concealing.
Explanation:
Maududi connects this to the reason for the cow command (as explained in later commentary). It involved a murder mystery where the Israelite tribes were disputing. The slain man was to be struck with a piece of the slaughtered cow to identify the killer through a miracle. The verse highlights that while they argued, God was to expose their hidden secrets.
آية 73
القرآن: فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
Translation: So We said, “Strike him with a piece of it.” Thus does Allah bring the dead to life, and He shows you His signs that you might reason.
Explanation:
The miracle occurs: the dead man is revived by God’s power and names his killer. The ultimate lesson is stated: “Thus does Allah bring the dead to life.” This physical miracle was a sign pointing to the greater reality of spiritual revival and the ultimate Resurrection. It was meant to make them “reason.”
آية 74
القرآن: ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.
Explanation (Tafheemul Quran):
This is the powerful conclusion of this section. Despite witnessing such clear miracles, their hearts grew hard.
· The Simile of Hardness: Their hearts became harder than stone. Maududi elaborates on the profound contrast: even a hard stone can be a source of life (gushing water), can be split by a sprouting seed, or can metaphorically “fall down in fear of Allah” (as mountains might have crumbled at the revelation, as in 59:21). But their hearts—receiving the “water” of revelation—remained barren, unmoved, and unyielding.
· The Ultimate Warning: The final line, “And Allah is not unaware of what you do,” is a solemn threat. Their internal hardness and outward obstinacy are fully recorded; they cannot deceive God as they try to deceive others and themselves.
Summary from Tafheemul Quran Perspective (Verses 62-74):
Maududi’s commentary draws out these core lessons:
- Universal Criterion for Salvation: Salvation has always been based on true faith and righteous action, not mere affiliation.
- The Disease of Evasion: The parable of the Cow is a timeless study in how a diseased heart uses quibbling, feigned confusion, and insincerity to avoid submitting to clear truth.
- The Miracle and Its Rejection: God provides clear signs and even miracles, but these only benefit those whose hearts are receptive. For others, they become a cause of increased hardness.
- A Warning to the Muslims: The entire passage serves to warn the early Muslims: do not follow the path of those who turned their religion into a series of legalistic evasions and whose hearts became impervious to guidance despite overwhelming evidence. True faith requires immediate, sincere, and humble submission.
Would you like me to continue with the next section (verses 75-86)?
Messages from Quran 