Surah Al-Baqarah 2:76
سُورَةُ البَقَرَةِ · Medinan · Verse 76 of 286
وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍۢ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ
Translation
When they meet the believers, they say, ‘We too believe.’ But when they are alone with each other they say, ‘How could you tell them about God’s revelation [to us]? They will be able to use it to argue against you before your Lord! Have you no sense?’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This profound verse peels back the layers of hypocrisy, revealing the hidden thoughts and conflicted actions of a group of Jews at the time of Prophet Muhammad, peace be upon him. It shows us how their words shifted depending on who they faced, and what anxieties drove their internal conversations.
Public vs. Private Words
The verse begins by describing their public facade: `وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا` (And when they meet those who believe, they say, "We believe"). Here, the word `لقوا` (laqaw, they met) sets a scene of encounter, implying a public space. Their declaration `آمنّا` (āmannā, we believe) is a direct, seemingly earnest statement. However, scholars like Ibn Ashur explain that while the pronoun "they" refers to the Jews generally, this "we believe" comes specifically from the hypocrites among them, those who pretended faith to the Muslims.
The scene then dramatically shifts: `وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍۢ` (And when some of them are alone with others). The word `خلا` (khalā) means "to be alone, to retreat privately." This choice of word perfectly contrasts their public declaration with their secret discussions, highlighting a deliberate movement from open interaction to concealed counsel. It paints a picture of closed doors and hushed voices, where their true anxieties surface. As al-Zamakhshari explains, this is the non-hypocritical (or senior) Jews admonishing those who had feigned belief.
The Opened Truth and Its Risk
In these private gatherings, they would say, `أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ` (Are you telling them what Allah has opened/revealed to you?). The interrogative `أَ` (a) here is not a request for information but a sharp question of denial and rebuke, as al-Jadwal notes. The phrase `فتح الله عليكم` (fataḥa Allāhu `alaykum) means "what Allah has opened up for you" or "made clear to you." Scholars like al-Jalalayn explain this refers to the knowledge in their own scripture, the Torah, which contained descriptions of Prophet Muhammad and evidence of his prophethood. The use of "opened" suggests a bounty of divine knowledge, a clear truth that was given to them.
Arguing Before God
Their concern was that this revealed knowledge would be used `لِيُحَاجُّوكُم بِهِۦ عِندَ رَبِّكُمْ` (so they can argue against you with it before your Lord). The word `يُحَاجُّوكُم` (yuḥājjūkum) means "to argue or contend against you." The "lam" (ل) before it, usually meaning "in order to," here conveys a negative consequence, as Ibn Ashur explains. It's as if they are saying, "Are you telling them things that will *result* in them arguing against you?"
The crucial phrase `عِندَ رَبِّكُمْ` (`inda Rabbikum, before your Lord) reveals their deepest fear. Ibn Ashur highlights that this implies their belief that the believers would use this scriptural evidence against them on the Day of Judgment. This reflects a particular Jewish understanding where they imagined God judging like human monarchs, susceptible to arguments or "trickery" of concealing evidence, rather than an all-knowing Lord. They feared their knowledge would be used as an irrefutable argument to seal their accountability before Allah.
A Lack of Wisdom
The verse concludes with their self-reproach: `أَفَلَا تَعْقِلُونَ` (Don't you understand/reason?). This is a rhetorical question, a sharp rebuke from some within their own community to others, as al-Razi affirms. It implies that their actions of revealing truths that support the Prophet, and then being scolded for it, are utterly illogical and show a profound lack of wisdom. They are essentially questioning their own judgment in exposing truths that could be used against them in the divine court, reflecting their confusion and internal moral disarray.
Sources: al-Zamakhshari (al-Kashshaf), Ibn Ashur (al-Tahrir wa al-Tanwir), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), al-Jalalayn
Topics that discuss this verse
Surah Al-Baqarah 2:76 is discussed in 4 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
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