Al-Bayan, Discourses on the Qur'an Javed Ahmad Ghamidi
Surah al Baqarah Aayaat 55-61
[Javed Ahmed Ghamidi] Gratitude is only for God, the Lord of the Cosmos,
and may His peace and mercy be on Muhammad, the trustworthy.
I seek refuge with God from the accursed Devil.
In the Name of God, the Most Gracious, the Ever Merciful.
Ladies and Gentlemen,
We shall begin this lecture from Aayah 55 of Surah Baqarah.
The same discourse continues
in which the Israelites are reminded of many events from their history
to make them understand the impartiality of God's Law,
and call on them to show upright behaviour while they have the opportunity to do so.
In this way, God is conclusively making the truth clear to them.
This is called Itmam al-Hujjah,
that we shall witness until Surah Ma'idah, and on the basis of which
the punishment is pronounced on them in Surah Tawbah.
The Almighty says
wa idh qul'tum yaa moosaa lan nu'mina laka hattaa naraa l laha jahratan
fa akhadhatkumu l saaʿiqatu wa antum tanzuroon (2:55)
And recall when you said to Moses:
“We will never believe in you until we see God with our own eyes.”
This is also a serious instance of their rebelliousness.
They had witnessed such glorious manifestations of God's attributes,
that was witnessed by no other nation or community on the face of this earth.
And yet they took this stance (demanding to see God).
Had this been a request similar to that of Moses (pbuh),
who desired to have a glimpse of His God, they would not have been taken to task.
But, their position was that "We would never believe you (Moses)" ...
It is also not similar to the case of Abraham (pbuh),
a little ahead in this Surah,
when he wished to have a glimpse of the resurrection to satisfy his heart.
When asked whether he did not believe, he replied affirming his belief.
balaa walaakin liyatma inna qalbee (2:260)
“Yes, but just to reassure my heart,”
A request of this kind is not condemnable.
However, this was not the case with the Israelites, according to the Qur'an.
They said to Moses: “We will never believe in you
until we see God with our own eyes.”
I have written,
If the desire to see the Almighty is to obtain realization of truth,
or inner satisfaction, then it cannot be objected to.
However, the demand of the Israelites to see the Almighty
was just an expression of their scepticism and disbelief
and an excuse to reject and deny Allah.
This attitude of theirs made their demand blameworthy.
Nothing could make them believe that God spoke and communicated to Moses (pbuh).
Hence, they were punished for this attitude.
Obviously, Moses stood before them claiming that God had spoken to him,
given him His Guidance and appointed him to complete a mission by His Command.
This was the claim based on which he was carrying out his mission.
These people were unwilling to accept this claim of Moses (pbuh).
Hence, their demand to see God with their own eyes.
So, what happened next?
The Qur'an says,
fa akhadhatkumu l saa'iqatu wa antum tanzuroon
Then a thunderbolt struck you while you were helplessly looking on.
In other words, God's Wrath was kindled.
I have written,
The actual word is: saa'iqah. "fa akhadhatkumu l saa'iqah"
It means both “roar and thunder” and “thunderbolt.”
In Aayah 154 of Surah al-A‘raf, this incident has been referred to
in the words falammaa akhadhathumu l rajfah.
The word rajfah means “earthquake.”
It is evident from these words that God's splendour manifested
in the form of a saa'iqah ...
i.e. in response to their demand, God reprimanded them, showed displeasure also,
and made it clear that not even the mountains could bear its brunt.
Thus, their desire was impossible.
It is evident from these words that God's splendour manifested
in the form of a saa'iqah,
which shook the mountain of Tur
to such an extent that the Israelites were knocked down in utter bewilderment.
The Qur'an has stated this in the words,
Then a thunderbolt struck you while you were helplessly looking on.
fa akhadhatkumu l saa'iqatu wa antum tanzuroon
thumma baʿathnaakum min baʿdi mawtikum laʿallakum tashkuroon (2:53)
Then We revived you after this death of yours so that you might become grateful.
The expression "after this death of yours", raises the question
whether all of them died a worldly death and were then brought to life?
I have stated my point of view in the footnote to this passage.
In the Arabic language, the word 'maut' also means “sleep” and “unconsciousness”
if some indication of this exists.
For example, we say about a person in deep slumber that he is lying dead.
Hence, in a way, it is a metaphorical use of the word, which is well-known.
The way it is used here and the instance it has been used in clearly show
that it refers to their state of unconsciousness.
That is why I have translated it as "after THIS DEATH of yours",
i.e. after this type of death,
as if they had died, it looked like they had died.
So, it is used here in the sense of fainting.
Although the Israelites did not deserve to be revived from this state
because of their arrogance, ...
i.e., this state of unconsciousness could've become an actual death for them.
However, the Almighty showed mercy.
It is evident from Surah Aaraf 7:155 that they were forgiven for this crime
when Moses (pbuh) earnestly pleaded with the Almighty to forgive them.
That is, God forgave them because of a prophet's intercession,
and again gave them life by bringing them out of this state.
They were then appointed to carry out their former responsibility.
The next part explains the reason for this
laʿallakum tashkuroon
so that you might become grateful.
Implicit in these words is the fact that they always remained ungrateful.
wazallalnaa 'alaykumu l ghamaama wa anzalnaa 'alaykumu l mana wa l salwaa
If we look back, we see that they were punished for worshipping the calf,
and also for putting forward this unreasonable demand.
Now, the Almighty says:
wazallalnaa 'alaykumu l ghamaama wa anzalnaa 'alaykumu l mana wa l salwaa
And We made the clouds draw their shadow over you ...
The area they entered after their exodus had no place to provide any shade.
Only a vast desert, through which they had to pass.
It was God's special favour on them that the clouds were to provide shade
for their entire encampment.
wazallalnaa 'alaykumu l ghamaama wa anzalnaa 'alaykumu l mana wa l salwaa
And We made the clouds draw their shadow over you
and sent down upon you manna and salwa. (2:57)
What is this Manna and Salwa?
Manna was something akin to dew, which would descend on the earth
and then freeze like hail.
The Israelites would gather it before the heat of the sun could melt it.
The sun's heat would melt it.
This was its characteristic.
In a barren desert, without any means of subsistence
this was indeed a great favour for the Israelites.
In this barren desert, where they had no shade, the clouds gave them shade;
there was no food for the large number of people who migrated with Moses (pbuh).
How could the arrangements be made?
God granted them this great favour.
... this was indeed a great favour for the Israelites,
which they were blessed with without any toil
merely because they had migrated with Moses (pbuh) at God's behest.
That is, because of migrating with God's prophet for a specific mission,
He bestowed these blessings on them.
The word Manna means “favour and blessing.”
Since this food was no less than a favour on them, it was named Manna.
It seems that due to this very reason these edibles were named Manna.
The Bible gives us the following details in this regard:
And in the morning there was a layer of dew around the camp.
When the dew was gone, they observed that thin flakes, like frost on the ground
appeared on the desert floor.
When the Israelites saw it, they said to each other, "Mann".
i.e. blessing and favour.
For they did not know what it was.
Moses said to them, ‘It is the bread the LORD has given you to eat.
... each morning everyone gathered as much as he needed,
and when the sun grew hot, it melted away. (Exodus; 16:13-21)
This was one arrangement God made for them.
The second was that He sent down the Salwa.
I have written,
Salwa refers to the birds, which the Almighty sent upon the Israelites
in the desert of Sinai.
They resembled the quails and like them were easy to hunt down.
The Bible says in Exodus 16:
The Israelites said to them, ‘If only we had died by the LORD’s hand in Egypt!
There we sat around pots of meat and ate all the food we wanted, ...
Strange was the condition of this nation!
They started complaining thus in the presence of God's prophet!
... but you have brought us out into this desert
to starve this entire assembly to death.’
They said this to Prophet Moses (pbuh).
The Qur'an has mentioned that they troubled Moses (pbuh) a lot.
How will that nation be blessed that makes life difficult for its own prophet?
… The LORD said to Moses, ‘I have heard the grumbling of the Israelites.
Tell them, “At twilight, you will eat meat,
and in the morning you will be filled with bread.
Then you will know that I am the LORD your God.”
That evening quail came and covered the camp. (Exodus 16:3-11)
Thus, God arranged the quails so that they can have meat.
The Almighty says,
And We made the clouds draw their shadow over you
and sent down upon you mann and salwa.
kuloo min tayyibaati maa razaqnaakum
wamaa zalamoonaa walaakin kaanoo anfusahum yazlimoon
“Eat these pure things We have provided you.”
These words reflect the situation.
I have written
The implication is that these favours by their very existence urge the Israelites
to benefit from them and remain thankful to the Almighty.
In other words, the situation that developed was saying all this.
"Eat these pure things We have provided you.”
But what did the Israelites do?
[Alas! Those on whom We bestowed this favour disregarded it].
and [in this way], they did not harm Us at all,
but kept being unjust to their own selves.
maa zalamoonaa walaakin kaanoo anfusahum yazlimoon.
Given the structure of the sentences and the shift in the discourse,
I had to introduce a few sentences to make it coherent for an Urdu speaker.
[Alas! Those on whom We bestowed this favour disregarded it]
and [in this way], they did not harm Us at all,
but kept being unjust to their own selves.
I have written:
This final sentence of the discourse has not been uttered while addressing the Jews
as was the case in the previous ones.
God did not say, "You were unjust to your selves"
or "you harmed yourselves."
This sentence has not been uttered while addressing the Jews directly.
It has been uttered in the passive voice, while turning away from them.
There is a shift in the discourse.
Earlier, the address was direct.
wazallalnaa 'alaykumu l ghamaam
We made the clouds draw their shadow over you
wa anzalnaa 'alaykumu l mana wal salwaa
sent down upon you mann and salwa.
But, towards the end, God turns away from them and addresses them indirectly.
In Balaghah (Arabic rhetoric), it is called iltifaat.
Such a shift normally occurs in the Qur’an
when the speaker wants to express his disgust for the addressees.
In other words, seeing their attitude, the Almighty commented on it
in a way, that the style adopted and the shift in the discourse
demonstrated the extent of God's disgust.
wa idh qul'naa ud'khuloo haadhihil qaryata fakuloo min'haa haythu shi'tum raghadan
wa ud'khulu l baaba sujjadan waqooloo hittatun
naghfir lakum khataayaakum wasanaziidu l muh'sineen (2:58)
And recall ...
The same style continues here, reminding them of the important events.
And recall when we said: “Enter this city;
"this city" -
Again we see that a reference is made to a well-known event in their history.
Hence, no explanation is required.
The actual word is: al-qariyah.
As I write in Al-Bayaan, "The actual word is: al-qariyah.
A study of its usage in the Arabic language reveals
that just as it is used for tiny villages, it is also used to connote large cities."
Here it refers to a certain city in Palestine.
Even if we cannot ascertain the identity of this city, it won't affect the purport.
However, the description of the land
fakuloo min'haa haythu shi'tum raghadan
If we take a look at the account of their journey at that time,
keeping the geography in mind, then these words fit the description
of a city in Palestine."
Here it refers to a certain city in Palestine,
since the words used later on, fakuloo min'haa haythu shi'tum raghadan
seem to be appropriate for this land alone.
That is, these words could've been used for such a city alone,
keeping all the aforementioned blessings in mind.
They are not suitable for a location or a settlement in the Sinai desert.
So, God said, “Enter this city;
then eat from it from wherever you want, to your hearts’ content.
fakuloo min'haa haythu shi'tum raghadan wa-ud'khuloo l-baaba sujjadan
and [take heed] ...
These words are not written in the Aayah.
But to make the implication clear, they must be opened up.
"its gate" i.e. the city gate.
sujjadan - enter it while bowing down your heads
implying "with humility", "with lowliness", "with obedience".
The Almighty has bestowed this place on you by helping you conquer it.
This is similar to when Prophet Muhammad entered Makka as a conqueror.
His head was in a bowing position such that it was touching his saddle.
Here, the Almighty told them to enter the city in the specified manner,
because the greatest expectation of God after bestowing a blessing on his servant
is that the person doesn't show arrogance
or consider it to be a personal entitlement.
Rather, he must think that it is God's blessing alone
and be grateful towards Him, while bowing before his Lord,
and consider himself as God's humble servant,
on whom God has shown favour.
Here, the Israelites were given this directive.
... enter its gate bowing down your heads [in humility]
The actual words are: wa-ud'khuloo l-baaba sujjada
The way the word al-Baab occurs after al-Qariyah,
linguistic considerations show that it refers to the door of the city.
Earlier the words are qul'naa ud'khuloo haadhihi l qaryah
And here the words are wa ud'khuloo l-baaba
Obviously, it can only refer to Baab al-qariyah (the door of the city).
and cannot be taken to mean the “door of the tabernacle,"
as Ustaz Imam Islahi has done.
There is no indication in the text to consider it the door of the tabernacle.
wa ud'khuloo l-baaba sujjada
The word 'sujjadan' connotes the bowing down of the head.
I have written,
It is clear that here it refers to the bowing down of the head.
In fact, this verse contains conclusive evidence
that other than the general meaning of placing one’s forehead on the ground,
the verb sajadah also means “merely bending the head.”
Obviously, this word couldn't have been used
in the sense of moving through the door while prostrating onto the ground.
So, it is used simply in the sense of bending one's head,
because that is all we can do while walking ahead.
It is not possible to put the forehead on the ground.
Had the directive meant fully falling prostrate on the ground,
then it could have been expressed by wa ud'khuloo l-baaba sujjada
Thus, both these points make it clear that in the Arabic language
the word Sajdah can also have the sense of simply bending one's head reverently.
waqooloo hittatun naghfir lakum khaataayaakum wasanazeedu l-muh'sineen
and pray: ‘[O Lord!] Forgive our sins;’ We shall forgive your sins
and [those among you] who adopt a befitting attitude,
We shall bestow more favour on them." (2:58)
The Arabic expression wa qooloo hittatun is rendered as "Forgive our sins."
The actual words are: qooloo hittah.
The word 'hittah' has come in place of a whole sentence.
to the effect 'mas'alatunaa hittah'.
This is the actual construction.
People having a good taste of Arabic, can appreciate this here.
The Mubtada (subject) is omitted.
The word 'hittah' is from the verb 'hatta yahuttu', meaning “to brush away.”
Here it implies brushing away one's sins.
Since Arabic and Hebrew have similar sources,
one can deduce analogously that in Hebrew also
it would have meant brushing away and forgiving sins.
It seems that the way in which this word 'hitta' is used,
the original Hebrew expression has been employed in the Qur'an.
I have tried to explain its structure.
In this way they were asked to pray: ‘[O Lord!] Forgive our sins;
’We shall forgive your sins
and [those among you] who adopt a befitting attitude,
We shall bestow more favour on them.”
sanazeedu l muh'sineen
This guidance was given to them while they were entering that city as victors.
They were told to enter its gate bowing their heads [in humility and obedience]
and ask forgiveness for their sins.
But what actually happened?
fabaddala alladheena zalamoo qawlan ghayra alladhee qeela lahum (2:59)
The direction they were given ...
i.e. they were asked to enter the city while seeking forgiveness.
But the unjust replaced the word they were given, with something else.
Al-Bayaan has a note on it:`
Some wretched people among the Israelites
replaced 'hittatun', a word seeking forgiveness,
by one which had an entirely different meaning.
Just like ruffians tend to do sometimes,
or like some people who tend to make fun of everything.
Their sense of humour is related only to genuinely serious things.
Specimens of such work can be seen in our poetry,
for instance, in the work of Mirza Ghalib.
These Israelites did the same thing.
They replaced a fine word with something that sounded derisive.
When the verb 'baddala', mentioned here is used such that it takes two objects,
it means “to replace something with another.”
If this aspect is kept in consideration,
the word cannot be taken to mean a mere change in attitude.
It can only mean that they had replaced this word with another.
The words 'fabaddala alladheena zalamoo qawlan ghayra alladhee qeela lahum',
But the unjust replaced that, which they were told with other words.
These words may imply a mere change of attitude,
such that they used the prescribed word, but with a derisive intent.
In other words, they altered the meaning or the spirit of the word.
This is one possible meaning.
However, I have submitted that the words used in the Qur'an
convey that they substituted it with another word.
Thus, they derided God's directive with their actions,
as well as by replacing the prescribed word with another word.
So, God said:
fa anzalnaa 'alaa alladheena zalamoo
rij'zan mina l-samaai bimaa kaanoo yafsuqoon (2:59)
So, We let loose on these unjust people a punishment from the heavens
because of the disobedience they were [guilty of].
Please notice the common theme, the central theme of this discourse,
embodying God's conclusive proof.
The mistaken idea of the Israelite nation as being something special,
is refuted here.
They considered the blessings they received to be their entitlement.
However, all these were merely God's favors on them
In other words, how could they even think that the fire of hell won't touch them.
How could they think that after trying to take Jesus (pbuh) to the crucifix,
and rejecting the Prophethood of Muhammad (pbuh),
God will continue to hold them as his treasured nation.
Certainly not.
The punishments that have afflicted them in the past because of their sins,
will afflict them again.
This is the discourse presented in these passages.
So, God says:
So, We let loose on these unjust people a punishment from the heavens
because of the disobedience they were [guilty of].
rij'zan mina l samaai bimaa kaanoo yafsuqoon.
Al-Bayaan has the following note on it:
This punishment has been called “a punishment from the heavens”
rij'zan mina l samaa
This punishment has been called “a punishment from the heavens”
in the same way as a great calamity is referred to as a “heavenly punishment.”
Most probably, the Israelites faced this punishment in Shittim, a Palestinian city.
This may be postulated through a study of Israelite history in the Bible.
Therefore, I have used the words 'most probably'.
The Bible says that the Israelites were guilty of sexual misconduct
with Maobite women,
became involved in polytheistic sacrifices
and thus became indirectly incriminated with worshipping their deity Baal Peor.
Earlier they had worshipped the calf,
and then moving ahead when they reached Shittim, they again fell in these sins.
In retribution of these crimes, God sent upon them an epidemic,
which killed twenty-four thousand of their men and women.
Thus, again God inflicted a harsh punishment on them.
So, the sequence can be understood as follows:
an event happens, God shows His favor, bestows his blessings on them,
they become guilty of an inappropriate attitude
for which they are subsequently punished.
God describes this here.
wa-idhi is'tasqaa moosaa liqawmihi faqul'naa id'rib biʿasaaka l-hajara
And recall when Moses prayed for water for his people; (2:60)
Earlier, when they had nothing to eat, God sent Mann and Salwa on them.
Now, Moses (pbuh) prays for water.
faqul'naa - So, We said to him
id'rib biʿasaaka l-hajar
“Strike this rock with your staff.”
i.e. a rock, a boulder, was specified and God asked him to strike it.
Obviously, he struck it.
fa-infajarat min'hu ith'nataa 'ashrata 'aynan
[He struck the rock and] thereupon twelve springs gushed from it.
qad 'alima kullu unaasin mashrabahum
such that each tribe ascertained its drinking-place.
kuloo wa-ish'raboo min riz'qi llahi walaa taʿthaw fee l-ardi muf'sideen
“Eat and drink of the sustenance, which God has provided [O Israelites]
and do not embark upon spreading disorder in the land.”
I have explained the things mentioned in this Aayah.
Firstly, Moses (pbuh) prayed for water for his people.
He was asked to strike a rock with his staff,
upon which the Israelites witnessed another great miracle.
Out of this rock, gushed forth twelve springs.
[Al-Bayaan note] It is evident from the Bible
that this incident of water gushing forth from a rock happened in the Sinai desert.
From the historical details mentioned in the Bible,
it seems that this happened in the Zin desert.
i.e. the twelve springs gushed forth.
We read in the book of Numbers:
In the first month, the whole Israelite community arrived at the Desert of Zin,
and they stayed at Kadesh.
i.e. they reached this place after their exodus from Egypt.
All these names are very old and we would not find most of them in modern maps.
But scholars have produced many works on the geography of the Bible
and we can find all these names in them.
Now there was no water for the community,
and the people gathered in opposition to Moses and Aaron.
Again these people displayed their rebellious attitude.
They quarrelled with Moses and said,
‘If only we had died when our brothers fell dead before the LORD!
Why did you bring the LORD’s community into this desert,
that we and our livestock should die here?
Why did you bring us out of Egypt and into this terrible place?
This land has no grain or figs, grapevines or pomegranates.
When they were informed about their exodus from Egypt,
they were told that the promised land of Palestine
around the city of Jerusalem
is a fertile land, amenable to farming,
with gardens full of grain and figs, grapevines and pomegranates.
Here, they are referring to the same description.
It has no grain or figs, grapevines or pomegranates.
And there is no water to drink!’
Moses and Aaron went from the assembly to the entrance to the Tent of Meeting
and fell facedown,
We can imagine how much they must've troubled Moses and Aaron,
such that they had no choice left but to fall facedown before the Amighty.
Then the glory of the LORD appeared to them.
The LORD said to Moses,
‘Take the staff, and you and your brother Aaron gather the assembly together.
Speak to that rock right before their eyes and it will pour out its water.
You will bring water out of the rock for the community
so they and their livestock can drink.’
So Moses took the staff from the LORD’s presence, just as he commanded him.
He and Aaron gathered the assembly together in front of the rock
and Moses said to them, ‘Listen, you rebels, ...
He called them rebels on account their rebellious attitude.
‘Listen, you rebels, must we bring you water out of this rock?’
Then Moses raised his arm and struck the rock twice with his staff.
Water gushed out, and the community and their livestock drank. (Numbers, 20:1-12)
Hence, they witnessed God's extraordinary miracle,
when they were suffering from thirst
Thereafter, God says that twelve springs gushed forth from that rock.
So, the water did not just gush forth from the rock as a spring,
but twelve separate springs gushed forth.
qad 'alima kullu unaasin mashrabahum
such that each tribe ascertained its own drinking-place.
Basically, the Israelite nation was composed of the twelve tribes.
Thus when twelve springs gushed forth,
each tribe fixed its own drinking place over them.
So, twelve springs gushed forth according to the number of tribes.
and thus, there remained no apprehension
that any fight would ensue among them regarding the water.
This is the ultimate expression of God's favors and blessings.
So, God caused the twelves springs to flow to stop any chance of tribal infighting.
Let every tribe take one spring and drink from it.
kuloo wa-ish'raboo min riz'qi llahi walaa taʿthaw fee l ardi muf'sideen
“Eat and drink of that which God has provided [O Israelites]
and do not embark upon spreading disorder in the land.” (2:60)
Please note that when the Manna and Salwa were mentioned earlier,
God said, "Eat (Kuloo)"
Here, He said, "Kuloo wa ish'raboo" (Eat and drink).
Here this subtle point needs to be kept in consideration that earlier on
after a mention of Mann and Salwa only the word kuloo (eat) had been used
because at that time only food could have been arranged for.
Once, plentiful water was also made available,
​the words used are kuloo wa ish'raboo (eat and drink).
That is how God bestowed his favor on them when they were bothered by thirst.
Further, God says,
wa-idh qul'tum yaa moosaa lan nasbira 'alaa ta'aamin waahidin
And recall when you said: “Moses we shall never be content with one type of food;
Here we see more rebellious behaviour.
Human nature does crave variety, even after eating the Mann and Salwa.
They approach Moses (pbuh) with another complaint.
We shall never be content with one type of food;
fa-ud'u lanaa rabbaka yukh'rij lanaa mimmaa tunbitu l-ardu min baqlihaa
waqithaaihaa wafoomihaa wa'adasihaa wabasalihaa
so, call on your Lord to bring forth for us some green herbs,
cucumbers, garlic, lentils and onions, which the earth produces.
Now, they demanded ingredients for a variety of gourmet meals.
The word used here for garlic is 'foom'.
I have written
The actual word is 'foom'. It is the same as 'soom'.
So common is this word for garlic
that it cannot be taken to mean bread, wheat or corn.
It happens sometimes that letters in a word tend to change places by overuse.
Because of this, people have changed its meaning.
There is no need for that. It refers to the same garlic.
About this demand of the Israelites to not stay patient on one type of food alone,
I have written:
What they meant was that they cannot eat Mann and Salwa every day.
Human taste requires variety and something should be done to quench this yearning
for variety even in this desert they are wandering in.
In response, God asked them to see the kind of petty things they were demanding
instead of exalted things.
qaala atastabdiloona alladhee huwa adnaa bi-alladhee huwa khayr
He answered: “Would you exchange that which is better for what is inferior?
There are a few notes on this in Al-Bayaan,
which we shall go through in the next session.
Right now, let us go through the plain translation of these Aayaat.
And recall when you said to Moses:
“We will never believe in you until we see God with our own eyes.
”Then a thunderbolt struck you while you were helplessly looking on.
Then We revived you from this death of yours so that you might become grateful.
And We made the clouds draw their shadow over you
and sent down upon you mann and salwa.
“Eat these pure things We have provided you.”
[Alas! Those on whom We bestowed this favour disregarded it]
and [in this way], they did not harm Us in any way,
but kept being unjust to their own souls.
And recall when we said: “Enter this city;
then eat from it from wherever you want to your hearts’ content
and [take heed] that enter its gate bowing down your heads [in humility]
and pray: ‘[O Lord!] Forgive our sins; ’We shall forgive your sins
and [those among you] who adopt a befitting attitude,
We shall bestow more favour on them.”
But the unjust replaced that which they were told with other words.
So, We let loose on these unjust people a punishment from the heavens
because of the disobedience they were [guilty of].
And recall when Moses prayed for water for his people;
so, We said to him: “Strike this rock with your staff.”
[He struck the rock and] thereupon twelve springs gushed from it
such that each tribe ascertained its drinking-place.
“Eat and drink of that which God has provided [O Israelites]
and do not embark upon spreading disorder in the land.”
And recall when you said:
“Moses we shall never be content with one type of food;
so, call on your Lord to bring forth for us some green herbs,
cucumbers, garlic, lentils and onions, which the earth produces.
”He answered: “Would you exchange that which is better for what is inferior?
(2:55-61)