Ya banee isra-eela othkuroo niAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofi biAAahdikum (surah Baqarah: 40)

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(2:40) O children of Israel! *56 Just recall to mind My favour wherewith I blessed you fulfil your covenant with Me and I shall fulfil My covenant with you, and fear Me alone.

Yaa Baneee Israaa`eelaz kuroo ni`matiyal lateee an`amtu `alaikum wa awfoo bi`Ahdeee oofi bi ahdikum wa iyyaaya farhaboon

*56). 'Israel' means the slave of God. This was the title conferred on Jacob (Ya'qub) by God Himself. He was the son of Isaac and the grandson of Abraham. His progeny are styled the 'Children of Israel'.
Turning to the Qur'anic text itself, it is noteworthy that the foregoing verses have been in the nature of introductory remarks addressed to all mankind. From the present section up to and including the fourteenth (verses 40 discourse, the reader should be particularly aware of the following purposes:
The first purpose of this discourse is to invite those followers of the earlier Prophets who still had some element of righteousness and goodness to believe in the Truth preached by the Prophet Muhammad (peace be on him) and to join hands in promoting the mission he championed. In these sections they are told that the Qur?an and the Prophet are bearers of the same message and mission preached by the earlier Prophets and Scriptures.
The earlier communities were entrusted with the Truth in order that, as well as following it themselves, they might call others towards it and try to persuade them to follow it. But instead of directing the world in the light of this truth, they themselves failed to follow the Divine Guidance and sank into degeneracy. Their history and their contemporary religious and moral condition bore out this degeneration.
They are also told that God has once again entrusted the same Truth to one of His servants and has appointed him to carry out the same mission as that of the earlier Prophets and their followers. What the Prophet has brought is, therefore, neither new nor foreign; it is their very own and they are asked to accept it as such. A fresh group of people has now arisen with the same mission they had, but which they failed to carry out. It is clearly their duty to support these people.
The second purpose of this discourse is to leave no reasonable justification for the negative Jewish attitude towards Islam, and to expose fully the true state of the religious and moral life of the Jews. This discourse makes it clear that the religion preached by the Prophet was the same as that preached by the Prophets of Israel. So far as the fundamentals are concerned, nothing in the Qur?an differs from the teachings of the Torah. It is also established that the Jews failed glaringly to follow the guidance entrusted to them, even as they had failed to live up to the position of leadership in which they had been placed. This point is established by reference to events of irrefutable authenticity.
Moreover, the way in which the Jews resorted to conspiracies and underhand machinations designed to create doubts and misgivings, the mischievous manner in which they engaged in discussions, the acts of trickery in which they indulged in wilful opposition to the Truth, and the vile tactics which they employed in order to frustrate the mission of the Prophet, were all brought into sharp relief so as to establish that their formal, legalistic piety was a sham. What lay behind it was bigotry, chauvinism and self
This candid criticism of the Jews had several salutary effects. On the one hand, it made the situation clear to the good elements among the Jews. On the other, it destroyed the religious and moral standing of the Jews among the people of Madina, and among the pagans of Arabia as a whole. Moreover, it undermined the morale of the Jews to such an extent that from then on they could not oppose Islam with a firmness born of strong inner conviction.
Third, the message addressed in the earlier sections to mankind as a whole is here elucidated with reference to a particular people. The example of the Jews is cited to show the tragic end that overtakes a people when it spurns Divine Guidance. The reason for choosing the Children of Israel as an example is that they alone, out of all the nations, constituted for four thousand years the continual embodiment of a tragedy from which many lessons could be learnt. The vicissitudes of fortune which visit a people, depending on whether they follow or refrain from following Divine Guidance, were all conspicuous in the history of this nation.
Fourth, this discourse is designed to warn the followers of Muhammad (peace be on him) to avoid the same pitfalls as the followers of the earlier Prophets. While explaining the requirements of the true faith, it clearly specifies the moral weaknesses, the false concepts of religion, and the numerous errors in religious belief and practice which had made inroads among the Jews. The purpose is to enable Muslims to see their true path clearly and to avoid false ones. While studying the Qur'anic criticism of the Jews and Christians, Muslims should remember the Tradition from the Prophet in which he warned them that they would so closely follow the ways of the earlier religious communities that if the latter had entered a lizard's burrow, so would the Muslims. The Prophet was asked: 'Do you mean the Christians and Jews, O Messenger of God?' The Prophet replied: 'Who else?' (See Bukhiri, 'Itisam', 14; Muslim, "Ilm', 6