Surah Al-Baqarah 2:85

Translation

Yet here you are, killing one another and driving some of your own people from their homes, helping one another in sin and aggression against them. If they come to you as captives, you still pay to set them free, although you had no right to drive them out. So do you believe in some parts of the Scripture and not in others? The punishment for those of you who do this will be nothing but disgrace in this life, and on the Day of Resurrection they will be condemned to the harshest torment: God is not unaware of what you do.

English translation: M.A.S. Abdel Haleem.

Meaning and reflection

Wording

This powerful verse from Surah Al-Baqarah addresses a specific group among the Children of Israel. Allah Himself is speaking, directly rebuking them for their severe hypocrisy and contradictory actions, which stem from their selective obedience to the Divine Scripture. The tone is one of sharp censure and warning about the consequences of such behavior.

The Stark Contradiction

The verse begins with a striking address: "ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ" (Then *you*, these people, kill yourselves). As al-Zamakhshari notes, the use of "ثم" (then) implies a sense of disbelief and distancing, as if these actions are so contrary to their covenant that they seem to be different people entirely from those who made the solemn promise. The phrase "kill yourselves" (تقتلون أنفسكم), as al-Razi explains, isn't literal suicide but refers to "some of you killing some others." This highlights the deep unity of the community: harming one part is like harming the whole, tearing at the fabric of their collective soul.

The Twisted Act of "Kindness"

The verse continues to expose their contradiction: they "تُخْرِجُونَ فَرِيقًۭا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ" (expel a party of your own people from their homes, supporting one another against them with sin and aggression). The word "تَظَٰهَرُونَ" (taẓāharūn) implies active cooperation and mutual assistance in this wrongdoing. Yet, in a bewildering twist, the verse adds: "وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ" (But if they come to you as captives, you ransom them, even though their expulsion was forbidden to you).

Ibn Ashur explains that "مُحَرَّم" (muḥarram) signifies something forbidden strictly, especially by religion. The irony is stark: they facilitate the very captivity of their own people by expelling them and fighting against them with enemies, yet then zealously pay to ransom them if they become captives. This selective 'kindness' is a façade, as the Qur'an points out that the root cause, their expulsion, was already forbidden by their scripture. The word "تُفَادُوهُمْ" (tufādūhum), which can be read as a form implying enthusiastic effort in ransoming, further underscores their selective zeal.

Believing in Part, Disbelieving in Part

The core of the rebuke is encapsulated in the rhetorical question: "أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍ" (Do you then believe in part of the Scripture and disbelieve in part?). Ibn Ashur identifies this as a "rhetorical, reproaching question" (استفهام إنكاري توبيخي). It implies, "How could you possibly do this?" The act of selective obedience, upholding the command to ransom but violating the command against killing and expulsion, is so severe that Allah likens it to believing in some of the Scripture while disbelieving in others. This highlights that true faith requires holistic submission, not picking and choosing what suits one's desires or circumstances.

Humiliation and Severe Punishment

For such grave hypocrisy, the consequence is clear: "فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌۭ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ" (So what will be the recompense for those who do that among you except humiliation in the worldly life? And on the Day of Resurrection, they will be returned to the severest of punishment). "خِزْي" (khizy), as Ibn Ashur notes, means sudden humiliation or disgrace, a debasement that may manifest in various forms, as it did in the historical events of their exile and subjugation. This worldly shame is but a prelude to the "severest of punishment" in the afterlife.

Allah is Never Unaware

The verse concludes with an emphatic warning: "وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ" (And Allah is not unaware of what you do). Al-Razi explains this as a severe threat and a great admonition against disobedience. The phrase reinforces that Allah, being All-Knowing and All-Powerful, will ensure that justice is served. No act, whether open or hidden, will escape His comprehensive knowledge, and every person will receive their due recompense. This statement serves as both a powerful deterrent for wrongdoing and a profound reassurance for those who sincerely strive to obey.

Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Razi (Mafatih al-Ghayb), al-Jalalayn

Topics that discuss this verse

Surah Al-Baqarah 2:85 is discussed in 15 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.

• Torment (Adhab) (key verse)
• Jewish Expeditions (Ghazawat Ma'a al-Yahud) (key verse)
• Atheism (Ilhad)
• People of the Scripture (Ahl al-Kitab)
• Children of Israel (Banu Isra'il)
• Contemplation (Tadabbur)
• Life (Hayah)
• Heedlessness (Ghaflah)
• Hatred (Kurh)
• The Covenant (Mithaq)
• The Self (Nafs)
• Jews (Yahud)
• Shade (Zill)
• Pledges (Ahd)
• Deeds (Amal)

Browse all Quran topics

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