Surah Al-Baqarah 2:98
سُورَةُ البَقَرَةِ · Medinan · Verse 98 of 286
مَن كَانَ عَدُوًّۭا لِّلَّهِ وَمَلَٰٓئِكَتِهِۦ وَرُسُلِهِۦ وَجِبْرِيلَ وَمِيكَىٰلَ فَإِنَّ ٱللَّهَ عَدُوٌّۭ لِّلْكَٰفِرِينَ
Translation
if anyone is an enemy of God, His angels and His messengers, of Gabriel and Michael, then God is certainly the enemy of such disbelievers.’
English translation: M.A.S. Abdel Haleem.
Meaning and reflection
Wording
The Unwavering Truth
This verse begins with a profound statement: "Whoever is an enemy to Allah and His angels and His messengers and Jibreel and Mika'eel..." (مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَٰٓئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَىٰلَ). Here, Allah is primarily addressing the Jewish people who claimed animosity towards the angel Jibreel while professing love for Mika'eel. Allah clarifies that enmity towards one of His messengers or angels is, in essence, enmity towards Him.
Why Specific Angels Are Named
Notice how Jibreel and Mika'eel are mentioned specifically, even though they are already included within the general category of "His angels." Scholars like al-Jalalayn and al-Razi explain this as a way to highlight their immense virtue and importance, almost as if their exalted status sets them apart. Ibn Ashur notes that this specific mention serves to emphasize the severe consequences for those who oppose them. It directly refutes the selective enmity of the Jewish people, by making it clear that one cannot pick and choose which angels or messengers to accept. Sincere belief means accepting all of Allah's creation and commands without reservation.
Allah's Certain Response
The verse then delivers a powerful conclusion: "...then indeed Allah is an enemy to the disbelievers" (فَإِنَّ ٱللَّهَ عَدُوٌّۭ لِّلْكَٰفِرِينَ). The Arabic particle "إنّ" (inn, indeed) emphasizes the absolute certainty of this divine response. Instead of merely saying "then Allah is an enemy to them," the verse uses the broader term "disbelievers" (للكافرين). As explained by scholars like al-Zamakhshari and Ibn Ashur, this wording expands the meaning beyond the specific individuals involved in the immediate context. It confirms that enmity towards Allah's angels and messengers stems from fundamental disbelief, and therefore, Allah's enmity is directed at *all* disbelievers. This is not a personal retaliation but a universal consequence for those who reject the truth. Allah's "enmity" here, as al-Razi clarifies, means His wrath and the severe, lasting punishment He has prepared, which is a far more impactful reality than human animosity. The word "عدو" (enemy) is used twice, first describing human enmity and then Allah's, underscoring this direct and undeniable consequence.
Sources: Ibn Ashur (al-Tahrir wa al-Tanwir), al-Zamakhshari (al-Kashshaf), al-Jadwal fi I'rab al-Quran (Mahmud Safi), al-Jalalayn, al-Razi (Mafatih al-Ghayb)
Qur'anic Worlds
The Claim in Medina
This profound verse from Surah al-Baqarah, revealed in Medina, addresses a specific situation that arose with the Jewish community there. Allah Himself speaks here, responding to a particular claim made by some of the People of the Book. When the Prophet Muhammad (peace be upon him) came to Medina, some Jewish scholars questioned him about the angel who brought him revelation. Upon learning it was Jibril (Gabriel), they declared him their enemy. As scholars like Ibn Kathir and Mufti Shafi explain, their reasoning was that Jibril was associated with messages of war, punishment, and difficult commands, while they preferred Mika'il (Michael), whom they linked to blessings, rain, and sustenance. They implied they would not accept a scripture brought by Jibril.
Unity of Divine Messengership
Allah's powerful reply clarifies this grave misconception. The verse begins by stating, "Whoever is an enemy to Allah and His angels and His messengers and Jibril and Mika'il..." (مَن كَانَ عَدُوًّۭا لِّلَّهِ وَمَلَٰٓئِكَتِهِۦ وَرُسُلِهِۦ وَجِبْرِيلَ وَمِيكَىٰلَ). Notice how Jibril and Mika'il are mentioned specifically after the general categories of "angels" and "messengers." Scholars like Ibn Kathir and al-Baghawi point out this is a form of "mentioning the specific after the general" (عطف الخاص على العام), highlighting their importance and rebuking the Jews' specific animosity towards them. Jibril, after all, was the divine messenger responsible for bringing down the Quran itself. As Ibn Kathir notes, Jibril is merely a messenger, acting by Allah's permission, so enmity towards him is enmity towards the One who sent him.
The Divine Consequence
The verse concludes with an unmistakable declaration: "then indeed, Allah is an enemy to the disbelievers" (فَإِنَّ ٱللَّهَ عَدُوٌّۭ لِّلْكَٰفِرِينَ). This makes it clear that rejecting one of Allah's messengers or angels is not a minor matter, but tantamount to disbelief in Allah Himself. Al-Tabari mentions an incident where a Jewish man confronted Umar (may Allah be pleased with him) with this claim, and Umar responded with a similar principle, a beautiful testament to how the truth resonated with the hearts of the believers even before or in conjunction with the formal revelation. This verse firmly establishes that loyalty to Allah necessitates loyalty to all His chosen messengers and angels, affirming the profound unity in divine communication.
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 2:98 is discussed in 7 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 2:98 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.