Question
Assalam-u-Alaiikum,
Dear UI Team,
First i like to congratulate your new website and appreciate your tremendous effort in clearing misconceptions and propagating true islam to both muslims and non-muslims.
I wish and pray god to grant you success and reward in this life and hereafter.
Now question, in one of your opinion regarding “fa-qtulu anfusa-kum” in verse 2:54 you have rendered that Moses(pbuh) punished the sinners and about three thousand of the people fell on that day.
Ironically in of the tafsir I found a different explanation regarding verse 2:54 which it seems to be correct and falsifying your interpretation completely when we read it in its context.
Here it is as follows:
According to the Bible, the children of Levi were commanded to slay the others, and three thousand men were killed on that day. On the basis of this Bible story,the words fa-qtulu anfusa-kum occurring here have been translated as meaning kill your people. The context does not allow this interpretation. In the first place, the words are preceded by an order to repent and it could not be followed by an order to kill. Secondly,the words that follow are, so He turned to you mercifully, and an order to kill three thousand people could not be called a merciful dealing. Thirdly, it has already been made clear in v. 52 that God pardoned them for the offence of taking the calf for a god: Then We pardoned you after that so that you might give thanks. They could not be asked to give thanks for being killed. The order to kill is inconsistent with the statement that they were pardoned. Fourthly, when the same incident is narrated elsewhere, there is a clear statement that they were granted a pardon and there is no mention of killing: “Then they took the calf for a god, after clear signs had come to them, but We pardoned this”(4:153). Fifthly, according to the Qur’ån even Såmiri, the leader of calf-worship, was not killed and was dismissed simply with the order: “Begone then! It is for thee in this life to say, Touch (me) not. (20: 97).
Hence the Holy Qur’ån rejects the Bible story of the Israelites being killed as a punishment for calf-worship. They were pardoned and were told simply to repent, and God accepted their repentance as clearly stated here.”
Kindly could you pls comment on the above opinion (on verse 2:54) and help me to understand it better.
Jazzak Allah Khair
Answer
Wa Alaykumu Salam,
Thank you for your kind words and your well wishes.
You quote the interpretation:
In the first place, the words are preceded by an order to repent and it could not be followed by an order to kill.
If read in the proper context the verse is speaking to the consciousness of the people who realized their sins. It asks them to repent and mend their ways. However, after they had done so it tasks them with the order to eliminate the remaining evildoers who could not find it their hearts and souls to turn to their Lord. The argument above has no basis and is a complete assumption. In fact, it contradicts the concept of burnt offerings that were made to God after repentance. Moreover, those who are aligned with the Prophets of God, when they achieve political might, have always been given authority to mete out punishment on the disbelievers of their time. These adherents were once on the opposing side but eventually accepted the message and fell under the umbrella of the believers. It is well documented in the Old Testament that God had authorized His Prophets and their followers to punish the disbelievers (e.g. Moses, Elijah pbut).
Secondly,the words that follow are, so He turned to you mercifully, and an order to kill three thousand people could not be called a merciful dealing.
God turned in mercy to those who sought it and deserved it. The order to kill was related to the meting out of justice and imposed upon those who deserve it. The problem with the argument above is that there is an errant conflation of who is was being referred.
Thirdly, it has already been made clear in v. 52 that God pardoned them for the offence of taking the calf for a god: Then We pardoned you after that so that you might give thanks. They could not be asked to give thanks for being killed. The order to kill is inconsistent with the statement that they were pardoned.
Verse 52 is a prelude to the verses that follow, which give more detail to what occurred. In other words, it mentions the overall story and then continues with the specifics. Reading the verses properly will reveal this being the case.
Fourthly, when the same incident is narrated elsewhere, there is a clear statement that they were granted a pardon and there is no mention of killing: “Then they took the calf for a god, after clear signs had come to them, but We pardoned this”(4:153).
Again, the Qur’an employs this style throughout in which it will tell one aspect or another of an event because it is trying to get a point across without rehashing every detail. In regards to the verse quoted, it is to enumerate and underscore the inequities of the Israelites. In fact, the surrounding verses mention how after every offense some were punished while others were forgiven. This substantiates the argument of mercy and justice as we have lain in the first paragraph.
Fifthly, according to the Qur’an even Samiri, the leader of calf-worship, was not killed and was dismissed simply with the order: “Begone then! It is for thee in this life to say, Touch (me) not”. (20: 97).
The punishment was not a simple one. He was banished and ostracized never to make contact with others again. However, his punishment did not have to be the same as the Israelites. He was not one of them and he did not have a covenant with God as they did. The Almighty had blessed them and given them a responsibility that they had to live up to but he did not. Thus, their punishment is quite different.
Hence the Holy Qur’an rejects the Bible story of the Israelites being killed as a punishment for calf-worship. They were pardoned and were told simply to repent, and God accepted their repentance as clearly stated here.”
This is incorrect as the Qur’an clearly parallels the Biblical account. The repentant Israelites were the ones who were pardoned. Those of them that hardened their hearts and betrayed their souls were punished for their transgressions. This happened on several occasions such as: when they asked to see God, when the mountain was raised, the calf worship and their distaste after having been liberated from Pharaoh’s dominion.
A clear understanding of the verses will reveal that the argument posited is incorrect. The fact is, the Bible and the Qur’an make explicit references to the mercy and justice of God. There is no doubt that the Israelites violated divine law on several occasions and those who repented were forgiven while those who did not were punished. There is no reason to argue otherwise with such clear statements present in the texts. One cannot soften the message due to notions influenced by modern day perspectives of what God should behave like. It is important that we understand the message and recognize the mercy of God, even when we cannot fathom the degree or the purpose behind what He ordains.
I hope this helps.