The story of a dead Israelite and Allah’s Sacrificial Cow...
Allah said, ‘O Children of Israel! Remember how I blessed you with miracle of the cow that was the means for discovering the identity of the murderer, when the murdered man was brought back to life.' [Surah Al-Baqarah]
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‘Surah al-Baqarah’ (Arabic: سورة البقرة, Sūratu l-Baqarah, "The Cow") is the Quran's second and longest chapter. It is a Medinan Surah and comprises 286 verses, including the single longest verse in the Qur'an (2:282).[1]
The Surah’s name is in reference to an argument between Moses and the Israelites over a cow they should sacrifice after the order of Allah.
Hadiths mentioning ‘Surah Al-Baqarah’
Abu Hurairah reported Muhammad to have said, "Do not make your houses graveyards. The devil flees from the house in which Surah Al-Baqara is recited." (Sahih Muslim, Book of Traveler's prayer and its shortening)
It is reported from ‘Uqbah Ibn ‘Amir Al-Juhani that he said that Muhammad said: “Recite the last two verses from Surah Al-Baqarah, for I was given them from a treasure trove beneath the Throne” (Ahmad).
It is reported on the authority of Ibn Masud from Muhammad that he said: “Whoever recited the last two verses of Surah Al-Baqarah at night, they will be sufficient for him.” (Al-Bukhari.)
Hasan ibn Ali narrates that Muhammad stated: "He who recites Ayatul Kursi after obligatory salat, is in the protection of Allah til the next salat." (from Tabarani, Majma uz-Zuwaid)
It is reported on the authority of Hazrat Ali that he said: “I do not consider it fitting for anyone who has understood Islam to sleep (at night) until he has recited Ayatul Kursi and the ending of Surah Al-Baqarah, for they are a gift to your Prophet from the treasure which lies beneath the Throne.” (Narrated by Ibn Mardawaih)
Ibn Abi Hatim recorded ‘Ubaydah As-Salmani saying, "There was a rich man from amongst the Children of Israel whom was impotent. He had substantial wealth, and only a nephew who would inherit from after his death. So, one day, his nephew killed him and moved his body at night, placing it at the doorstep of a certain man. The next morning, the people found the dead body and they disputed over him. His nephew came and began to weep and cry. He cried out for revenge, and the people took up their weapons against and almost fought each other. Some wise men with them said, `Why would you kill each other? ‘Why do you dispute over him? Why do you not go to Allah's Prophet (Peace be upon him), as he is present amongst you and get guidance on this matter? His nephew came and complained to Hazrat Musa (A.S) and mentioned this matter to him. Hence, Hazrat Musa (A.S) said unto them: ‘one of them on purpose murdered him at night and threw the man’s body on the road -or at the door of one of his own friend’s house. Musa (Peace be upon him) said: by Allah! Anyone who knows anything about this murdered man, he should let us know. But, no one knew anything about it. Thereupon, they asked Musa (Peace be upon him) to ask his Lord concerning this issue. Musa (Peace be upon him) asked his Lord and he was commanded to order them to slaughter a cow. Moreover they say that: If those people were to slaughter any cow, they would fulfill the purpose thereof. But, they made it difficult for themselves (by asking so many questions thereof), and thus Allah the Almighty made it difficult for them (by stipulating so many conditions for the desired cow). They asked about its description, color and age; and they were answered with what was scarce and dear (in a way to make it hard for them to find it). The point is that they were commanded to slaughter neither a too old cow, nor a too young, but (it is) between the two conditions.
It is said that they could not find a cow with all these descriptions but with a man who was righteous and good to his father. They asked him to submit it to them, but he refused. They offered him what equals its weight in gold. But, he refused. Then, they offered him an amount of gold that equals its weight ten-times. Finally, he accepted their offer and submitted it to them. Then, Musa (Peace be upon him) commanded them to slaughter it. Then, Musa (Peace be upon him) instructed them with the Command of Allah to strike the dead man with a piece of the cow. When they stroke him with part thereof, he was resurrected by Allah the Almighty. Musa (Peace be upon him) asked him: who's your murderer? He said: it was my nephew who killed me. Then, he died again.
Allah the Almighty can bring all the dead people to life when He wishes to. He, Almighty Allah says the creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person. Verily, Allah is All-Hearer, All-Seer [Luqman: 28]
The Koran narrates this story ‘Surah Al-Baqarah’ -- Tafsir Ibn Kathir
[إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا هُزُوًا قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَـهِلِينَ]
("Verily, Allah commands you that you slaughter a cow.'' They said, "Do you make fun of us'' He said, "I take Allah's refuge from being amongst Al-Jahilin (the ignorant or the foolish)).'' "Had they not disputed, it would have been sufficient for them to slaughter any cow. However, they disputed, and the matter was made more difficult for them, until they ended up looking for the specific cow that they were later ordered to slaughter. They found the designated cow with a man, only who owned that cow. He said, `By Allah! I will only sell it for its skin's fill of gold.' So they paid the cow's fill of its skin in gold, slaughtered it and touched the dead man with a part of it. He stood up, and they asked him, `Who killed you' He said, `That man,' and pointed to his nephew. He died again, and his nephew was not allowed to inherit him. Thereafter, whoever committed murder for the purpose of gaining inheritance was not allowed to inherit.'' Ibn Jarir reported something similar to that. Allah knows best!
[قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّنَ لَّنَا مَا هِىَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ عَوَانٌ بَيْنَ ذلِكَ فَافْعَلُواْ مَا تُؤْمَرونَ - قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِـعٌ لَّوْنُهَا تَسُرُّ النَّـظِرِينَ - قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ البَقَرَ تَشَـبَهَ عَلَيْنَا وَإِنَّآ إِن شَآءَ اللَّهُ لَمُهْتَدُونَ - قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الاٌّرْضَ وَلاَ تَسْقِى الْحَرْثَ مُسَلَّمَةٌ لاَّ شِيَةَ فِيهَا قَالُواْ الَـنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ ]
(68. They said, "Call upon your Lord for us that He may make plain to us what it is!'' He said, "He says, `Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded.'') (69. They said, "Call upon your Lord for us to make plain to us its colour.'' He said, "He says, `It is a yellow cow, bright in its colour, pleasing the beholders.' '') (70. They said, "Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided.'') (71. He (Musa) said, "He says, `It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' '' They said, "Now you have brought the truth.'' So they slaughtered it though they were near to not doing it.)
The Stubbornness of the Children of Israel and Allah made the Matter more difficult!
Allah mentioned the stubbornness of the Children of Israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them, as Ibn `Abbas and `Ubaydah have said. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them. They said,
[ادْعُ لَنَا رَبَّكَ يُبَيِّنَ لَّنَا مَا هِىَ]
(Call upon your Lord for us that He may make plain to us what it is!), meaning, "What is this cow and what is its description'' Musa said,
[إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ]
(He says, `Verily, it is a cow neither too old nor too young'), meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-`Aliyah, As-Suddi, Mujahid, `Ikrimah, `Atiyah Al-`Awfi, `Ata', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn `Abbas. Ad-Dahhak reported that Ibn `Abbas said that,
[عَوَانٌ بَيْنَ ذلِكَ]
(But (it is) between the two conditions) means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest.'' In his Tafsir Al-`Awfi reported from Ibn `Abbas that,
[فَاقِـعٌ لَّوْنُهَا]
(bright in its colour) "A deep yellowish white.''
As-Suddi said,
[تَسُرُّ النَّـظِرِينَ]
(Pleasing the beholder) meaning, that it pleases those who see it. This is also the opinion of Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin.'' The modern version of the Tawrah mentions that the cow in the Ayah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allah's knows best.
[إِنَّ البَقَرَ تَشَـبَهَ عَلَيْنَا]
(Verily, to us all cows are alike) this means, that since cows are plentiful, then describe this cow for us further,
[وَإِنَّآ إِن شَآءَ اللَّهُ]
(And surely, if Allah wills) and if you further describe it to us,
[لَمُهْتَدُونَ]
(we will be guided.)
[قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الاٌّرْضَ وَلاَ تَسْقِى الْحَرْثَ]
(He says, `It is a cow neither trained to till the soil nor water the fields') meaning, it is not used in farming, or for watering purposes. Rather, it is honorable and fair looking. `Abdur-Razzaq said that Ma`mar said that Qatadah said that,
[مُّسَلَّمَةٌ]
(Sound) means, "The cow does not suffer from any defects.'' This is also the opinion of Abu Al-`Aliyah and Ar-Rabi`. Mujahid also said that the Ayah means the cow is free from defects. Further, `Ata' Al-Khurasani said that the Ayah means that its legs and body are free of physical defects.
Also, Ad-Dahhak said that Ibn `Abbas said that the Ayah,
[فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ]
(So they slaughtered it though they were near to not doing it) means, "They did not want to slaughter it.''
This means that even after all the questions and answers about the cow's description; the Jews were still reluctant to slaughter the cow. This part of the Qur'an criticized the Jews for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, `Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-`Aliyah and `Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money.'' There is a difference of opinion over this.
[وَإِذْ قَتَلْتُمْ نَفْسًا فَادَرَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ - فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْىِ اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَـتِهِ لَعَلَّكُمْ تَعْقِلُونَ ]
(72. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allah brought forth that which you were Taktumun.) (73. So We said: "Strike him (the dead man) with a piece of it (the cow).'' Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, etc.) so that you may understand.)
The Stubbornness of the Jews regarding the Cow; Allah made the Matter difficult for them. Allah mentioned the stubbornness of the Children of Israel and the many unnecessary questions they asked their Messengers. This is why when they were stubborn, Allah made the decisions difficult for them. Had they slaughtered a cow, any cow, it would have been sufficient for them, as Ibn `Abbas and `Ubaydah have said. Instead, they made the matter difficult, and this is why Allah made it even more difficult for them. They said,
[ادْعُ لَنَا رَبَّكَ يُبَيِّنَ لَّنَا مَا هِىَ]
(Call upon your Lord for us that He may make plain to us what it is!), meaning, "What is this cow and what is its description'' Musa said,
[إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ]
(He says, `Verily, it is a cow neither too old nor too young'), meaning, that it is neither old nor below the age of breeding. This is the opinion of Abu Al-`Aliyah, As-Suddi, Mujahid, `Ikrimah, `Atiyah Al-`Awfi, `Ata', Al-Khurasani, Wahb bin Munabbih, Ad-Dahhak, Al-Hasan, Qatadah and Ibn `Abbas. Ad-Dahhak reported that Ibn `Abbas said that,
[عَوَانٌ بَيْنَ ذلِكَ]
(But (it is) between the two conditions) means, "Neither old nor young. Rather, she was at the age when the cow is strongest and fittest.'' In his Tafsir Al-`Awfi reported from Ibn `Abbas that,
[فَاقِـعٌ لَّوْنُهَا]
(bright in its colour) "A deep yellowish white.''
As-Suddi said,
[تَسُرُّ النَّـظِرِينَ]
(Pleasing the beholder) meaning, that it pleases those who see it. This is also the opinion of Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas. Furthermore, Wahb bin Munabbih said, "If you look at the cow's skin, you will think that the sun's rays radiate through its skin.'' The modern version of the Tawrah mentions that the cow in the Ayah was red, but this is an error. Or, it might be that the cow was so yellow that it appeared blackish or reddish in color. Allah's knows best.
[إِنَّ البَقَرَ تَشَـبَهَ عَلَيْنَا]
(Verily, to us all cows are alike) this means, that since cows are plentiful, then describe this cow for us further,
[وَإِنَّآ إِن شَآءَ اللَّهُ]
(And surely, if Allah wills) and if you further describe it to us,
[لَمُهْتَدُونَ]
(We will be guided.)
[قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الاٌّرْضَ وَلاَ تَسْقِى الْحَرْثَ]
(He says, `It is a cow neither trained to till the soil nor water the fields') meaning, it is not used in farming, or for watering purposes. Rather, it is honorable and fair looking. `Abdur-Razzaq said that Ma`mar said that Qatadah said that,
[مُّسَلَّمَةٌ]
(Sound) means, "The cow does not suffer from any defects.'' This is also the opinion of Abu Al-`Aliyah and Ar-Rabi`. Mujahid also said that the Ayah means the cow is free from defects. Further, `Ata' Al-Khurasani said that the Ayah means that its legs and body are free of physical defects.
Also, Ad-Dahhak said that Ibn `Abbas said that the Ayah,
[فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ]
(So they slaughtered it though they were near to not doing it) means, "They did not want to slaughter it.''
This means that even after all the questions and answers about the cow's description, the Jews were still reluctant to slaughter the cow. This part of the Qur'an criticized the Jews for their behavior, because their only goal was to be stubborn, and this is why they nearly did not slaughter the cow. Also, `Ubaydah, Mujahid, Wahb bin Munabbih, Abu Al-`Aliyah and `Abdur-Rahman bin Zayd bin Aslam said, "The Jews bought the cow with a large amount of money.'' There is a difference of opinion over this.
[وَإِذْ قَتَلْتُمْ نَفْسًا فَادَرَأْتُمْ فِيهَا وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ - فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْىِ اللَّهُ الْمَوْتَى وَيُرِيكُمْ آيَـتِهِ لَعَلَّكُمْ تَعْقِلُونَ ]
(72. And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allah brought forth that which you were Taktumun.) (73. So We said: "Strike him (the dead man) with a piece of it (the cow).'' Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, etc.) so that you may understand.)
Bringing the murdered Israeli Man back to Life!
Al-Bukhari said that,
[فَادَرَأْتُمْ فِيهَا]
(And disagreed among yourselves as to the crime) means, "Disputed.''
This is also the Tafsir of Mujahid. `Ata' Al-Khurasani and Ad-Dahhak said, "Disputed about this matter.'' Also, Ibn Jurayj said that,
[وَإِذْ قَتَلْتُمْ نَفْسًا فَادَرَأْتُمْ فِيهَا]
(And (remember) when you killed a man and disagreed among yourselves as to the crime) means, some of them said, "You killed him,'' while the others said, "No you killed him.'' This is also the Tafsir of `Abdur-Rahman bin Zayd bin Aslam. Mujahid said that,
[وَاللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ]
(But Allah brought forth that which you were Taktumun) means, "what you were hiding.''
Allah said,
[فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا]
(So We said: "Strike him (the dead man) with a piece of it (the cow)'') meaning, "any part of the cow will produce the miracle (if they struck the dead man with it).'' We were not told which part of the cow they used, as this matter does not benefit us either in matters of life or religion. Otherwise, Allah would have made it clear for us. Instead, Allah made this matter vague, so this is why we should leave it vague. Allah's statement,
[كَذَلِكَ يُحْىِ اللَّهُ الْمَوْتَى]
(Thus Allah brings the dead to life) means, "They struck him with it, and he came back to life.'' This Ayah demonstrates Allah's ability in bringing the dead back to life. Allah made this incident proof against the Jews that the Resurrection shall occur, and ended their disputing and stubbornness over the dead person.
Allah mentioned His bringing the dead back to life in five instances in Surat Al-Baqarah. First Allah said,
[ثُمَّ بَعَثْنَـكُم مِّن بَعْدِ مَوْتِكُمْ]
(Then We raised you up after your death). He then mentioned the story about the cow. Allah also mentioned the story of those who escaped death in their land, while they were numbering in the thousands. He also mentioned the story of the Prophet who passed by a village that was destroyed, the story of Abraham and the four birds, and the land that comes back to life after it has died. All these incidents and stories alert us to the fact that bodies shall again become whole, after they were rotten. The proof of Resurrection is also reiterated in Allah's statement,
[وَءَايَةٌ لَّهُمُ الاٌّرْضُ الْمَيْتَةُ أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ - وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ - لِيَأْكُلُواْ مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ أَفَلاَ يَشْكُرُونَ ]
(And a sign for them is the dead land. We give it life, and We bring forth from it grains, so that they eat thereof. And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein. So that they may eat of the fruit thereof ـ and their hands made it not. Will they not then give thanks) (36:33-35).
[ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ ]
(74. Then after that your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones, out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do.)
The Harshness of the Children of Israel!
Allah criticized the Children of Israel because they witnessed the tremendous signs and the Ayat of Allah, including bringing the dead back to life, yet,
[ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ]
(Then after that your hearts were hardened).
So their hearts were like stones that never become soft. This is why Allah forbade the believers from imitating the Jews when He said,
[أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُواْ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلاَ يَكُونُواْ كَالَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الاٌّمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ فَـسِقُونَ ]
(Has not the time come for the hearts of those who believe (in the Oneness of Allah ـ Islamic Monotheism) to be affected by Allah's Reminder (this Qur'an), and that which has been revealed of the truth, lest they become as those who received the Scripture (the Tawrah) and the Injil (Gospel)) before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened And many of them were Fasiqun (the rebellious, the disobedient to Allah)) (57:16). v In his Tafsir, Al-`Awfi said that Ibn `Abbas said, "When the dead man was struck with a part of the cow, he stood up and became more alive than he ever was. He was asked, `Who killed you' He said, `My nephews killed me.' He then died again. His nephews said, after Allah took his life away, `By Allah! We did not kill him' and denied the truth while they knew it. Allah said,
[فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً]
(And became as stones or even worse in hardness). ''
And by the passage of time, the hearts of the Children of Israel were unlikely to accept any admonishment, even after the miracles and signs they witnessed. Their hearts became harder than stones, with no hope of ever softening. Sometimes, springs and rivers burst out of stones, some stones split and water comes out of them, even if there are no springs or rivers around them, sometimes stones fall down from mountaintops out of their fear of Allah. Muhammad bin Ishaq narrated that Ibn `Abbas said that,
[وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَـرُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَآءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ]
(And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah), means, "Some stones are softer than your hearts, they acknowledge the truth that you are being called to,
[وَمَا اللَّهُ بِغَـفِلٍ عَمَّا تَعْمَلُونَ]
(And Allah is not unaware of what you do).''
{Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.} [Al-Baqara: 67: 74]
The Holy Koran applies the word to man in the phrase: "Surely Allah loves those who repent" [Surah al-Baqarah 2:222]. And it is worth mentioning that the above Koranic Surahs that narrates this story was named as Surah al-Baqarah (the Cow).
MASHA ALLAH!