Surah Al-Baqarah 2:87
سُورَةُ البَقَرَةِ · Medinan · Verse 87 of 286
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًۭا كَذَّبْتُمْ وَفَرِيقًۭا تَقْتُلُونَ
Translation
We gave Moses the Scripture and We sent messengers after him in succession. We gave Jesus, son of Mary, clear signs and strengthened him with the Holy Spirit. So how is it that, whenever a messenger brings you something you do not like, you become arrogant, calling some impostors and killing others?
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
This powerful verse from Surah Al-Baqarah shifts our gaze to the Children of Israel, reminding them of Allah's immense blessings and then challenging their consistent rejection of His guidance. The words chosen by Allah, with their precise forms and arrangements, lay bare a profound pattern of behavior, inviting us to reflect on our own hearts.
A Powerful Affirmation
The verse opens with "وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ" (And certainly We gave Moses the Book). The combination of the emphatic "Waw" (و, and), the oath-like "Lam" (ل, certainly), and the particle "Qad" (قد, indeed) creates a strong affirmation. It's as if Allah is swearing by His own generosity, highlighting the undeniable fact of His continuous benevolence. This powerful opening sets the stage for the profound rebuke that follows, emphasizing how much guidance was given.
Continuous Guidance, Consistent Rejection
Following the giving of the Torah to Musa, Allah states "وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ" (and followed him with Messengers). The word "قَفَّيْنَا" (qaffaynā) is rooted in "qafā," meaning the back of the neck. When used in this intensive form, it vividly paints a picture of messengers being sent one after another, in close succession, like someone following closely on another's heels. It underscores the unbroken chain of divine guidance sent to the Children of Israel. Ibn Ashur notes that "al-Rusul" (the Messengers) here, though general, implies a *multitude* of prophets, stressing the sheer number of opportunities they received.
The verse then specifically highlights "وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ" (and We gave Jesus, son of Mary, clear proofs and supported him with the Holy Spirit). Singling out Prophet 'Isa (Jesus) from the general mention of "Messengers" serves a crucial purpose. It emphasizes the particularly severe and well-documented rejection of him by the Children of Israel, despite his profound miracles ("clear proofs") and the unique, sacred support ("Ruh al-Qudus," understood by scholars like Ibn Ashur and al-Razi to be the Angel Gabriel) he received directly from Allah. The word "أَيَّدْنَٰهُ" (ayyadnāhu) itself comes from "ayd," meaning strength and power, reinforcing the divine empowerment 'Isa was granted.
The Question of Arrogance
The core of the rebuke comes with the interrogative "أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ" (Is it that every time a messenger came to you with what your souls did not desire, you became arrogant?). The opening particle "أَفَ" (afā) functions as an interrogative of astonishment and strong rebuke. It's not a genuine question seeking information, but an expression of Allah's utter surprise and condemnation of their persistent arrogance.
The phrase "كُلَّمَا" (kullamā, every time) reinforces the *repetitive* nature of their rejection throughout history. It reveals a deep-seated pattern, not isolated incidents. What did they reject? "بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ" (with what your souls did not desire). The word "تَهْوَىٰ" (tahwā) speaks to personal inclinations, desires, and passions, suggesting that their rejection wasn't based on truth but on a clash with their ingrained preferences, comforts, or corrupt beliefs. Their response to this challenge to their desires was "ٱسْتَكْبَرْتُمْ" (istakbartum), which means "you showed arrogance." This verb form emphasizes a *deliberate* act of pride, elevating themselves above the divine command.
A Vivid Accusation
The verse culminates in a powerful grammatical shift: "فَفَرِيقًۭا كَذَّبْتُمْ وَفَرِيقًۭا تَقْتُلُونَ" (then a group you denied, and a group you kill).
Notice the word order: "فَفَرِيقًۭا" (a group) is placed at the beginning of each clause. This unusual emphasis on "a group" highlights the different fates the prophets met at their hands, drawing attention to their varied but equally severe responses.
Even more striking is the change in verb tense. For those they disbelieved, Allah uses the past tense "كَذَّبْتُمْ" (kadhdhabtum, you denied). But for those they murdered, He shifts to the present tense "تَقْتُلُونَ" (taqtulūna, you kill). This is a powerful rhetorical device. Scholars like Ibn Ashur and al-Zamakhshari explain that this present tense serves to "استحضار الحالة الفظيعة" (vividly bring the horrific situation into the present), making their past acts of murder feel immediate and alive, as if the brutality is unfolding now. It also carries the implication of their *ongoing* murderous intent, even against the Prophet Muhammad (peace be upon him), connecting their historical transgressions to their contemporary animosity.
Through these precise word choices and grammatical structures, Allah paints a vivid picture of a people steeped in a pattern of rejection, driven by desires, culminating in arrogance, denial, and even murder. It's a reminder that true guidance requires humility, not allowing our desires to dictate our acceptance of truth.
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
Qur'anic Worlds
This profound verse invites us to delve into the World of Past Nations, specifically the Children of Israel (Banu Isra'il), as Allah Himself recounts a significant part of their journey with divine guidance. In this ayah, Allah is directly addressing the Children of Israel, recounting the immense favors He bestowed upon them, but in a tone of sharp rebuke for their persistent rebellion and ingratitude.
A Legacy of Guidance
Allah begins by reminding them, "And We certainly gave Musa the Book" (وَلَقَدْ آتَيْنَا مُوسَى ٱلْكِتَٰبَ). This refers to the Torah, the divine scripture given to Prophet Musa (Moses), which served as a comprehensive guide for his people. But Allah's mercy did not stop there; He continued to nurture them with guidance: "and We followed up after him with messengers" (وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ). As scholars like Ibn Kathir and al-Tabari explain, this signifies a continuous succession of prophets from the Children of Israel, sent one after another, primarily to uphold and implement the Torah, ensuring their spiritual and moral well-being. This era culminated with Prophet Isa (Jesus).
The Unique Support for Isa
The verse then specifically highlights Prophet Isa ibn Maryam (Jesus son of Maryam), stating, "And We gave Isa, son of Maryam, clear proofs, and We supported him with the Holy Spirit" (وَآتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ). The "clear proofs" (al-bayyināt) include the extraordinary miracles Allah enabled Isa to perform, such as bringing the dead to life and healing the sick, as well as the revelation of the Injil (Gospel). The "Holy Spirit" (Ruh al-Qudus), as many scholars including Ibn Kathir, al-Tabari, and Ma'arif al-Quran affirm, refers to the Angel Jibril (Gabriel). Jibril's support for Isa was profound and multifaceted, from his miraculous conception to his protection and even his ascension to the heavens.
Their Persistent Rebellion
Despite this continuous stream of divine guidance, scriptures, prophets, and miracles, the Children of Israel's response was often one of arrogance and rejection. The ayah directly challenges them with a rhetorical question: "Is it then that whenever a messenger came to you with that which your souls did not desire, you became arrogant?" (أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ). Ibn Kathir notes that they stubbornly followed their own whims and resisted anything that went against their desires or established ways, even if it was divine truth. This led to grave consequences: "So a party you denied, and a party you kill" (فَفَرِيقًۭا كَذَّبْتُمْ وَفَرِيقًۭا تَقْتُلُونَ). Scholars like al-Razi explain that this present tense "you kill" can refer to their past actions, bringing the horrific deeds of killing prophets like Zakariyya and Yahya vividly into the present, or it can signify their continuous intention and attempts to harm prophets, even Prophet Muhammad (peace be upon him).
This verse, therefore, takes us through the rich history of divine interaction with a particular nation, revealing a recurring pattern of guidance met with rejection. It serves as a powerful reminder for us to always approach Allah's messages with an open heart, ready to be reshaped by truth, rather than letting our desires dictate our acceptance.
Sources: Ibn Kathir, Ma'arif al-Quran (Mufti Shafi), al-Baghawi (Maalim al-Tanzil), Sayyid Qutb (Fi Zilal al-Quran), al-Tabari (Jami al-Bayan), al-Razi (Mafatih al-Ghayb)
Topics that discuss this verse
Surah Al-Baqarah 2:87 is discussed in 14 study guides on Maani. Each guide gathers the key verses, Arabic words and lessons of one Quranic topic.
Reflect on this verse
Open Surah Al-Baqarah 2:87 in Maani to reflect on it through the Five Lenses: its wording, its context, what it means for you, its connections across the Quran and its lessons, grounded in classical tafsir.