Verse 85 of Surah Al-Baqarah, like a brilliant beacon on the path of guidance, unveils the complexities of human social and ethical behaviours. Through eloquent and profound language, it critiques tyrannical conduct and selective faith. This verse, emphasising the concepts of تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ (colluding against them in sin and aggression) and تُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ (believing in part of the Scripture and disbelieving in part), analyses the mechanisms of oppression in societies, the majoritys negligence, and its consequences in both this world and the hereafter. This treatise, adopting a scientific and systematic approach, elucidates the rhetorical, psychological, and sociological layers of the verse, merging deep analyses to present a comprehensive and noble content suitable for an erudite audience. The structure of this exegesis, with clear segmentation and detailed examinations, is arranged so as to preserve the depth of Quranic meanings whilst providing academic richness.
ثُمَّ أَنْتُمْ هَؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ وَإِنْ يَأْتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَٰلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ
Translation: You are those who kill one another and expel a party of yourselves from their homes, assisting one another in sin and aggression. And if they come to you as captives, you ransom them, while expelling them is forbidden to you. Do you then believe in part of the Scripture and disbelieve in part? The recompense for those who do so among you is nothing but disgrace in this worldly life, and on the Day of Resurrection they shall be returned to the severest punishment; and Allah is not unaware of what you do.
This verse, with language as incisive as a sharp sword, critiques hypocritical and dishonourable conduct, invoking the divine covenant to censure the Children of Israel for breaching their oath. Actions such as killing, expulsion, and colluding in sin and aggression, coupled with selective faithbelieving in some injunctions and denying othersmanifest a profound deviation from adherence to divine principles. This verse serves not only as a reproach to the Children of Israel but also as a universal warning to all human societies on how negligence and oppression undermine moral and social foundations.
The term تَظَاهَرُونَ, derived from مظاهره, denotes mutual assistance and support, originally possessing a positive and commendable connotation. Cooperation and synergy, like a river formed from the confluence of streams, lead to strengthening social bonds and collective advancement. In human societies, this concept is recognised as one of the pillars of cohesion and progress.
The addition of عَلَيْهِمْ (against them) to تَظَاهَرُونَ transforms this valuable cooperation into an instrument of oppression. Cooperation conducted to the detriment of another group (the oppressed) loses its affirmative aspect and becomes manifest tyranny. This transformation resembles light reflected through a broken mirror, diverting positive cooperation toward a dark and unjust direction.
Cooperation against others is not inherently negative; even assistance in the cause of truth (such as fighting oppression or disbelief) may harm another group. This is not intrinsically a defect but the intention and objective of cooperation that determine its nature. Like a sword that can be wielded for defence of justice or for oppression, muzahara may be good or evil depending on its purpose.
The concept of muzahara, with its positive connotation, illustrates the value of cooperation in human societies. Yet, when this cooperation is employed detrimentally with oppressive intent, it becomes a tool of injustice. This part of the verse teaches that cooperation, while inherently virtuous, may deviate if intentions and consequences are neglected.
عُدْوَان (aggression) refers to qualitative transgression, hostility, and high-intensity oppression albeit in smaller quantity. This behaviour arises from deep-seated motives such as malice and wickedness and is like a consuming fire that is destructive yet limited in scope. Conversely, إِثْم (sin) points to smaller, fragmented, and widespread sins that may result from negligence or disregard. Ithm is akin to raindrops that gradually either nourish or devastate the earth, abundant in quantity but of lesser intensity.
In the phrase بِالْإِثْمِ وَالْعُدْوَانِ, Ithm precedes Udwan because the negligence and minor sins of the majority pave the way for the minoritys violent transgressions. If society resists falsehood, the oppressor cannot perpetrate aggression. This precedence is like light dispelling darkness before dawn, highlighting the crucial role of negligence in institutionalising oppression.
The term تَظَاهَرُونَ, derived from تَتَظَاهَرُونَ by omission of one ت, indicates persistence in tyrannical cooperation. This continuity reflects the institutionalisation of dishonourable behaviour within society, like an old wound gradually corroding moral foundations.
Ithm and Udwan constitute two principal elements of societal oppression, each contributing to the defeat of truth with distinctive characteristics. Ithms widespread occurrence and Udwans severity together form a complex network of injustice. The precedence of Ithm over Udwan underscores the majoritys crucial role in enabling tyranny.
Society consists of three groups: a small minority that perpetrates aggression and oppression; a small minority that pursues justice and defends rights; and a moderate majority that, through negligence and indifference (Ithm), facilitates oppression. This majority, like fertile soil, provides the foundation for the growth of tyrannys seeds.
