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Al-Bayan, Discourses on the Qur'an
Javed Ahmad Ghamidi

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Surah al Baqarah
Aayaat 55-61

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[Javed Ahmed Ghamidi] Gratitude is only
for God, the Lord of the Cosmos,

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and may His peace and mercy
be on Muhammad, the trustworthy.

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I seek refuge with God
from the accursed Devil.

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In the Name of God, the Most Gracious,
the Ever Merciful.

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Ladies and Gentlemen,

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We shall begin this lecture from 
Aayah 55 of Surah Baqarah.

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The same discourse continues

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in which the Israelites are reminded
of many events from their history

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to make them understand
the impartiality of God's Law,

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and call on them to show upright behaviour
while they have the opportunity to do so.

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In this way, God is conclusively 
making the truth clear to them.

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This is called Itmam al-Hujjah,

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that we shall witness until Surah Ma'idah,
and on the basis of which

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the punishment is pronounced
on them in Surah Tawbah.

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The Almighty says

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wa idh qul'tum yaa moosaa lan nu'mina laka
hattaa naraa l laha jahratan

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fa akhadhatkumu l saaʿiqatu
wa antum tanzuroon (2:55)

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And recall when you said to Moses:

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“We will never believe in you until
we see God with our own eyes.”

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This is also a serious instance 
of their rebelliousness.

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They had witnessed such glorious 
manifestations of God's attributes,

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that was witnessed by no other nation
or community on the face of this earth.

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And yet they took this stance
(demanding to see God).

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Had this been a request
similar to that of Moses (pbuh),

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who desired to have a glimpse of His God,
they would not have been taken to task.

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But, their position was that "We 
would never believe you (Moses)" ...

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It is also not similar to 
the case of Abraham (pbuh),

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a little ahead in this Surah,

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when he wished to have a glimpse
of the resurrection to satisfy his heart.

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When asked whether he did not believe,
he replied affirming his belief.

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balaa walaakin liyatma inna qalbee
(2:260)

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“Yes, but just to reassure my heart,”

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A request of this kind is not condemnable.

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However, this was not the case with the
Israelites, according to the Qur'an.

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They said to Moses: 
“We will never believe in you

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until we see God with our own eyes.”

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I have written,

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If the desire to see the Almighty is to 
obtain realization of truth,

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or inner satisfaction, then
it cannot be objected to.

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However, the demand of the Israelites
to see the Almighty

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was just an expression of their
scepticism and disbelief

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and an excuse to reject and deny
Allah.

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This attitude of theirs made 
their demand blameworthy.

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Nothing could make them believe that God 
spoke and communicated to Moses (pbuh).

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Hence, they were punished
for this attitude.

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Obviously, Moses stood before them
claiming that God had spoken to him,

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given him His Guidance and appointed him
to complete a mission by His Command.

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This was the claim based on which
he was carrying out his mission.

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These people were unwilling to 
accept this claim of Moses (pbuh).

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Hence, their demand to see God
with their own eyes.

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So, what happened next?

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The Qur'an says,

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fa akhadhatkumu l saa'iqatu
wa antum tanzuroon

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Then a thunderbolt struck you while
you were helplessly looking on.

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In other words, God's Wrath was kindled.

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I have written,

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The actual word is: saa'iqah.
"fa akhadhatkumu l saa'iqah"

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It means both “roar and thunder” 
and “thunderbolt.”

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In Aayah 154 of Surah al-A‘raf,
this incident has been referred to

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in the words 
falammaa akhadhathumu l rajfah.

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The word rajfah means “earthquake.”

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It is evident from these words 
that God's splendour manifested

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in the form of a saa'iqah ...

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i.e. in response to their demand, God
reprimanded them, showed displeasure also,

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and made it clear that not even 
the mountains could bear its brunt.

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Thus, their desire was impossible.

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It is evident from these words 
that God's splendour manifested

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in the form of a saa'iqah,

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which shook the mountain of Tur

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to such an extent that the Israelites were
knocked down in utter bewilderment.

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The Qur'an has stated this in the words,

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Then a thunderbolt struck you while you 
were helplessly looking on.

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fa akhadhatkumu l saa'iqatu
wa antum tanzuroon

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thumma baʿathnaakum min baʿdi mawtikum
laʿallakum tashkuroon (2:53)

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Then We revived you after this death of 
yours so that you might become grateful.

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The expression "after this death 
of yours", raises the question

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whether all of them died a worldly death
and were then brought to life?

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I have stated my point of view
in the footnote to this passage.

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In the Arabic language, the word 'maut'
also means “sleep” and “unconsciousness”

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if some indication of this exists.

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For example, we say about a person 
in deep slumber that he is lying dead.

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Hence, in a way, it is a metaphorical use
of the word, which is well-known.

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The way it is used here and the instance 
it has been used in clearly show

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that it refers to their 
state of unconsciousness.

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That is why I have translated it as
"after THIS DEATH of yours",

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i.e. after this type of death,

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as if they had died,
it looked like they had died.

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So, it is used here
in the sense of fainting.

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Although the Israelites did not deserve 
to be revived from this state

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because of their arrogance, ...

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i.e., this state of unconsciousness
could've become an actual death for them.

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However, the Almighty showed mercy.

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It is evident from Surah Aaraf 7:155
that they were forgiven for this crime

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when Moses (pbuh) earnestly pleaded 
with the Almighty to forgive them.

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That is, God forgave them because of
a prophet's intercession,

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and again gave them life by bringing them
out of this state.

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They were then appointed 
to carry out their former responsibility.

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The next part explains the reason for this

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laʿallakum tashkuroon

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so that you might become grateful.

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Implicit in these words is the fact that
they always remained ungrateful.

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wazallalnaa 'alaykumu l ghamaama 
wa anzalnaa 'alaykumu l mana wa l salwaa

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If we look back, we see that they were 
punished for worshipping the calf,

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and also for putting forward
this unreasonable demand.

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Now, the Almighty says:

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wazallalnaa 'alaykumu l ghamaama 
wa anzalnaa 'alaykumu l mana wa l salwaa

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And We made the clouds
draw their shadow over you ...

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The area they entered after their exodus
had no place to provide any shade.

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Only a vast desert, through which 
they had to pass.

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It was God's special favour on them
that the clouds were to provide shade

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for their entire encampment.

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wazallalnaa 'alaykumu l ghamaama 
wa anzalnaa 'alaykumu l mana wa l salwaa

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And We made the clouds
draw their shadow over you

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and sent down upon you manna and salwa.
(2:57)

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What is this Manna and Salwa?

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Manna was something akin to dew, 
which would descend on the earth

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and then freeze like hail.

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The Israelites would gather it before 
the heat of the sun could melt it.

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The sun's heat would melt it.

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This was its characteristic.

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In a barren desert, without any 
means of subsistence

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this was indeed a great favour 
for the Israelites.

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In this barren desert, where they had 
no shade, the clouds gave them shade;

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there was no food for the large number
of people who migrated with Moses (pbuh).

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How could the arrangements be made?

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God granted them this great favour.

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... this was indeed a great favour 
for the Israelites,

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which they were blessed with 
without any toil

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merely because they had migrated 
with Moses (pbuh) at God's behest.

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That is, because of migrating with 
God's prophet for a specific mission,

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He bestowed these blessings on them.

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The word Manna means 
“favour and blessing.”

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Since this food was no less than 
a favour on them, it was named Manna.

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It seems that due to this very reason 
these edibles were named Manna.

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The Bible gives us the following details
in this regard:

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And in the morning there was 
a layer of dew around the camp.

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When the dew was gone, they observed 
that thin flakes, like frost on the ground

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appeared on the desert floor.

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When the Israelites saw it, 
they said to each other, "Mann".

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i.e. blessing and favour.

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For they did not know what it was.

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Moses said to them, ‘It is the bread 
the LORD has given you to eat.

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... each morning everyone gathered
as much as he needed,

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and when the sun grew hot, 
it melted away. (Exodus; 16:13-21)

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This was one arrangement 
God made for them.

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The second was that 
He sent down the Salwa.

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I have written,

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Salwa refers to the birds, which 
the Almighty sent upon the Israelites

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in the desert of Sinai.

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They resembled the quails and like them 
were easy to hunt down.

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The Bible says in Exodus 16:

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The Israelites said to them, ‘If only we
had died by the LORD’s hand in Egypt!

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There we sat around pots of meat and 
ate all the food we wanted, ...

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Strange was the condition of this nation!

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They started complaining thus in the
presence of God's prophet!

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... but you have brought us out 
into this desert

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to starve this entire assembly to death.’

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They said this to Prophet Moses (pbuh).

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The Qur'an has mentioned that they 
troubled Moses (pbuh) a lot.

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How will that nation be blessed that 
makes life difficult for its own prophet?

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… The LORD said to Moses, ‘I have heard
the grumbling of the Israelites.

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Tell them, “At twilight, 
you will eat meat,

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and in the morning 
you will be filled with bread.

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Then you will know that 
I am the LORD your God.”

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That evening quail came 
and covered the camp. (Exodus 16:3-11)

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Thus, God arranged the quails
so that they can have meat.

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The Almighty says,

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And We made the clouds 
draw their shadow over you

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and sent down upon you 
mann and salwa.

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kuloo min tayyibaati maa razaqnaakum

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wamaa zalamoonaa walaakin kaanoo
anfusahum yazlimoon

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“Eat these pure things 
We have provided you.”

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These words reflect the situation.

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I have written

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The implication is that these favours by
their very existence urge the Israelites

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to benefit from them and 
remain thankful to the Almighty.

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In other words, the situation 
that developed was saying all this.

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"Eat these pure things 
We have provided you.”

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But what did the Israelites do?

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[Alas! Those on whom We bestowed
this favour disregarded it].

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and [in this way], they did not
harm Us at all,

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but kept being unjust to their own selves.

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maa zalamoonaa walaakin 
kaanoo anfusahum yazlimoon.

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Given the structure of the sentences
and the shift in the discourse,

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I had to introduce a few sentences 
to make it coherent for an Urdu speaker.

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[Alas! Those on whom We bestowed
this favour disregarded it]

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and [in this way], they did not
harm Us at all,

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but kept being unjust to their own selves.

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I have written:

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This final sentence of the discourse has
not been uttered while addressing the Jews

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as was the case in the previous ones.

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God did not say, "You were unjust 
to your selves"

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or "you harmed yourselves."

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This sentence has not been uttered 
while addressing the Jews directly.

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It has been uttered in the passive voice,
while turning away from them.

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There is a shift in the discourse.

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Earlier, the address was direct.

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wazallalnaa 'alaykumu l ghamaam

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We made the clouds draw 
their shadow over you

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wa anzalnaa 'alaykumu l mana wal salwaa

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sent down upon you mann and salwa.

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But, towards the end, God turns away from 
them and addresses them indirectly.

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In Balaghah (Arabic rhetoric), 
it is called iltifaat.

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Such a shift normally occurs in the Qur’an

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when the speaker wants to express 
his disgust for the addressees.

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In other words, seeing their attitude,
the Almighty commented on it

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in a way, that the style adopted and 
the shift in the discourse

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demonstrated the extent of God's disgust.

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wa idh qul'naa ud'khuloo haadhihil qaryata
fakuloo min'haa haythu shi'tum raghadan

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wa ud'khulu l baaba sujjadan 
waqooloo hittatun

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naghfir lakum khataayaakum 
wasanaziidu l muh'sineen (2:58)

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And recall ...

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The same style continues here,
reminding them of the important events.

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And recall when we said: “Enter this city;

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"this city" -

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Again we see that a reference is made
to a well-known event in their history.

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Hence, no explanation is required.

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The actual word is: al-qariyah.

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As I write in Al-Bayaan, 
"The actual word is: al-qariyah.

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A study of its usage in
the Arabic language reveals

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that just as it is used for tiny villages,
it is also used to connote large cities."

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Here it refers to a certain 
city in Palestine.

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Even if we cannot ascertain the identity
of this city, it won't affect the purport.

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However, the description of the land

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fakuloo min'haa haythu shi'tum raghadan

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If we take a look at the account
of their journey at that time,

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keeping the geography in mind, then 
these words fit the description

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of a city in Palestine."

00:16:59.671 --> 00:17:02.485
Here it refers to a certain 
city in Palestine,

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since the words used later on,
fakuloo min'haa haythu shi'tum raghadan

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seem to be appropriate 
for this land alone.

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That is, these words could've been used
for such a city alone,

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keeping all the aforementioned
blessings in mind.

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They are not suitable for a location or a
settlement in the Sinai desert.

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So, God said, “Enter this city;

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then eat from it from wherever
you want, to your hearts’ content.

00:17:32.485 --> 00:17:37.215
fakuloo min'haa haythu shi'tum raghadan
wa-ud'khuloo l-baaba sujjadan

00:17:38.613 --> 00:17:40.428
and [take heed] ...

00:17:41.542 --> 00:17:45.639
These words are not written in the Aayah.

00:17:46.613 --> 00:17:50.948
But to make the implication clear, 
they must be opened up.

00:17:53.032 --> 00:17:55.748
"its gate" i.e. the city gate.

00:17:56.865 --> 00:17:59.998
sujjadan - enter it while bowing down 
your heads

00:17:59.998 --> 00:18:05.009
implying "with humility", 
"with lowliness", "with obedience".

00:18:06.709 --> 00:18:10.421
The Almighty has bestowed this place
on you by helping you conquer it.

00:18:11.210 --> 00:18:17.846
This is similar to when Prophet Muhammad
entered Makka as a conqueror.

00:18:17.846 --> 00:18:22.894
His head was in a bowing position
such that it was touching his saddle.

00:18:24.245 --> 00:18:28.213
Here, the Almighty told them to
enter the city in the specified manner,

00:18:28.213 --> 00:18:32.667
because the greatest expectation of God
after bestowing a blessing on his servant

00:18:32.667 --> 00:18:35.231
is that the person doesn't show arrogance

00:18:35.231 --> 00:18:37.848
or consider it to be 
a personal entitlement.

00:18:38.482 --> 00:18:41.299
Rather, he must think that 
it is God's blessing alone

00:18:41.299 --> 00:18:44.918
and be grateful towards Him,
while bowing before his Lord,

00:18:44.918 --> 00:18:49.036
and consider himself 
as God's humble servant,

00:18:49.036 --> 00:18:52.936
on whom God has shown favour.

00:18:53.567 --> 00:18:56.105
Here, the Israelites were 
given this directive.

00:18:58.196 --> 00:19:02.670
... enter its gate bowing down 
your heads [in humility]

00:19:02.670 --> 00:19:05.575
The actual words are: wa-ud'khuloo
l-baaba sujjada

00:19:07.015 --> 00:19:09.686
The way the word al-Baab 
occurs after al-Qariyah,

00:19:09.686 --> 00:19:13.817
linguistic considerations show that 
it refers to the door of the city.

00:19:14.302 --> 00:19:17.701
Earlier the words are 
qul'naa ud'khuloo haadhihi l qaryah

00:19:17.701 --> 00:19:20.019
And here the words are
wa ud'khuloo l-baaba

00:19:20.019 --> 00:19:23.702
Obviously, it can only refer to 
Baab al-qariyah (the door of the city).

00:19:23.702 --> 00:19:26.934
and cannot be taken to mean
the “door of the tabernacle,"

00:19:26.934 --> 00:19:29.236
as Ustaz Imam Islahi has done.

00:19:29.502 --> 00:19:34.136
There is no indication in the text to
consider it the door of the tabernacle.

00:19:34.837 --> 00:19:37.671
wa ud'khuloo l-baaba sujjada

00:19:37.671 --> 00:19:43.354
The word 'sujjadan' connotes
the bowing down of the head.

00:19:43.905 --> 00:19:44.773
I have written,

00:19:44.773 --> 00:19:48.557
It is clear that here it refers to
the bowing down of the head.

00:19:49.274 --> 00:19:51.989
In fact, this verse 
contains conclusive evidence

00:19:51.989 --> 00:19:55.925
that other than the general meaning 
of placing one’s forehead on the ground,

00:19:55.925 --> 00:19:59.557
the verb sajadah also means
“merely bending the head.”

00:19:59.557 --> 00:20:02.390
Obviously, this word 
couldn't have been used

00:20:02.390 --> 00:20:08.125
in the sense of moving through the door 
while prostrating onto the ground.

00:20:08.895 --> 00:20:11.650
So, it is used simply in the sense of 
bending one's head,

00:20:11.650 --> 00:20:14.406
because that is all we can do 
while walking ahead.

00:20:14.638 --> 00:20:17.340
It is not possible to put 
the forehead on the ground.

00:20:17.340 --> 00:20:20.204
Had the directive meant fully
falling prostrate on the ground,

00:20:20.204 --> 00:20:22.951
then it could have been expressed by
wa ud'khuloo l-baaba sujjada

00:20:23.061 --> 00:20:26.880
Thus, both these points make it clear
that in the Arabic language

00:20:26.880 --> 00:20:31.566
the word Sajdah can also have the sense
of simply bending one's head reverently.

00:20:33.357 --> 00:20:38.599
waqooloo hittatun naghfir lakum 
khaataayaakum wasanazeedu l-muh'sineen

00:20:40.399 --> 00:20:47.248
and pray: ‘[O Lord!] Forgive our sins;’
We shall forgive your sins

00:20:47.749 --> 00:20:50.633
and [those among you] who adopt 
a befitting attitude,

00:20:50.633 --> 00:20:53.117
We shall bestow more favour on them."
(2:58)

00:20:55.201 --> 00:21:00.005
The Arabic expression wa qooloo hittatun
is rendered as "Forgive our sins."

00:21:01.183 --> 00:21:03.586
The actual words are: qooloo hittah.

00:21:04.037 --> 00:21:07.037
The word 'hittah' has come in place 
of a whole sentence.

00:21:08.919 --> 00:21:11.821
to the effect 'mas'alatunaa hittah'.

00:21:11.821 --> 00:21:13.505
This is the actual construction.

00:21:13.505 --> 00:21:17.289
People having a good taste of Arabic,
can appreciate this here.

00:21:17.289 --> 00:21:19.872
The Mubtada (subject) is omitted.

00:21:19.872 --> 00:21:24.040
The word 'hittah' is from the verb
'hatta yahuttu', meaning “to brush away.”

00:21:24.040 --> 00:21:27.116
Here it implies brushing away one's sins.

00:21:27.116 --> 00:21:30.263
Since Arabic and Hebrew 
have similar sources,

00:21:30.263 --> 00:21:33.114
one can deduce analogously
that in Hebrew also

00:21:33.114 --> 00:21:38.116
it would have meant brushing away
and forgiving sins.

00:21:38.116 --> 00:21:42.073
It seems that the way in which 
this word 'hitta' is used,

00:21:42.073 --> 00:21:49.576
the original Hebrew expression 
has been employed in the Qur'an.

00:21:49.576 --> 00:21:53.183
I have tried to explain
its structure.

00:21:54.055 --> 00:21:57.739
In this way they were asked to pray:
‘[O Lord!] Forgive our sins;

00:21:57.739 --> 00:22:00.190
’We shall forgive your sins

00:22:00.190 --> 00:22:03.223
and [those among you] who adopt 
a befitting attitude,

00:22:03.223 --> 00:22:06.010
We shall bestow more favour on them.”

00:22:06.010 --> 00:22:08.524
sanazeedu l muh'sineen

00:22:09.157 --> 00:22:14.959
This guidance was given to them while they
were entering that city as victors.

00:22:14.959 --> 00:22:20.283
They were told to enter its gate bowing
their heads [in humility and obedience]

00:22:20.283 --> 00:22:24.363
and ask forgiveness for their sins.

00:22:25.145 --> 00:22:27.178
But what actually happened?

00:22:27.178 --> 00:22:31.041
fabaddala alladheena zalamoo qawlan
ghayra alladhee qeela lahum (2:59)

00:22:32.231 --> 00:22:34.361
The direction they were given ...

00:22:34.527 --> 00:22:39.913
i.e. they were asked to enter the city
while seeking forgiveness.

00:22:39.913 --> 00:22:45.447
But the unjust replaced the word
they were given, with something else.

00:22:46.479 --> 00:22:48.281
Al-Bayaan has a note on it:`

00:22:48.281 --> 00:22:51.433
Some wretched people among the Israelites

00:22:51.433 --> 00:22:54.916
replaced 'hittatun', a word 
seeking forgiveness,

00:22:54.916 --> 00:22:59.849
by one which had 
an entirely different meaning.

00:23:00.699 --> 00:23:03.566
Just like ruffians
tend to do sometimes,

00:23:03.566 --> 00:23:06.783
or like some people who tend
to make fun of everything.

00:23:07.752 --> 00:23:12.401
Their sense of humour is related 
only to genuinely serious things.

00:23:12.401 --> 00:23:15.535
Specimens of such work 
can be seen in our poetry,

00:23:15.535 --> 00:23:17.918
for instance, in the work of Mirza Ghalib.

00:23:18.519 --> 00:23:20.720
These Israelites did the same thing.

00:23:20.720 --> 00:23:25.337
They replaced a fine word 
with something that sounded derisive.

00:23:26.987 --> 00:23:32.248
When the verb 'baddala', mentioned here 
is used such that it takes two objects,

00:23:32.248 --> 00:23:37.071
it means “to replace something
with another.”

00:23:37.673 --> 00:23:40.289
If this aspect is kept in consideration,

00:23:40.289 --> 00:23:44.170
the word cannot be taken to mean
a mere change in attitude.

00:23:44.170 --> 00:23:48.938
It can only mean that they had 
replaced this word with another.

00:23:48.938 --> 00:23:56.010
The words 'fabaddala alladheena zalamoo 
qawlan ghayra alladhee qeela lahum',

00:23:56.010 --> 00:24:01.260
But the unjust replaced that, which they 
were told with other words.

00:24:01.260 --> 00:24:04.544
These words may imply a mere
change of attitude,

00:24:04.544 --> 00:24:10.196
such that they used the prescribed word,
but with a derisive intent.

00:24:10.196 --> 00:24:15.781
In other words, they altered the meaning
or the spirit of the word.

00:24:16.365 --> 00:24:18.467
This is one possible meaning.

00:24:18.467 --> 00:24:23.647
However, I have submitted that
the words used in the Qur'an

00:24:23.647 --> 00:24:30.249
convey that they substituted it
with another word.

00:24:30.249 --> 00:24:33.350
Thus, they derided God's directive
with their actions,

00:24:33.350 --> 00:24:37.251
as well as by replacing the 
prescribed word with another word.

00:24:40.293 --> 00:24:41.769
So, God said:

00:24:41.769 --> 00:24:45.019
fa anzalnaa 'alaa alladheena zalamoo

00:24:45.019 --> 00:24:48.506
rij'zan mina l-samaai 
bimaa kaanoo yafsuqoon (2:59)

00:24:49.222 --> 00:24:53.339
So, We let loose on these unjust people 
a punishment from the heavens

00:24:53.339 --> 00:24:56.585
because of the disobedience 
they were [guilty of].

00:24:56.585 --> 00:25:01.088
Please notice the common theme,
the central theme of this discourse,

00:25:01.088 --> 00:25:02.958
embodying God's conclusive proof.

00:25:02.958 --> 00:25:08.143
The mistaken idea of the Israelite nation
as being something special,

00:25:08.143 --> 00:25:09.753
is refuted here.

00:25:09.887 --> 00:25:13.488
They considered the blessings they
received to be their entitlement.

00:25:13.488 --> 00:25:16.303
However, all these were 
merely God's favors on them

00:25:16.303 --> 00:25:20.972
In other words, how could they even think 
that the fire of hell won't touch them.

00:25:20.972 --> 00:25:26.105
How could they think that after trying to
take Jesus (pbuh) to the crucifix,

00:25:26.105 --> 00:25:29.921
and rejecting the Prophethood 
of Muhammad (pbuh),

00:25:29.921 --> 00:25:34.157
God will continue to hold them 
as his treasured nation.

00:25:34.960 --> 00:25:36.075
Certainly not.

00:25:36.075 --> 00:25:39.844
The punishments that have afflicted 
them in the past because of their sins,

00:25:39.844 --> 00:25:41.862
will afflict them again.

00:25:42.129 --> 00:25:44.782
This is the discourse presented
in these passages.

00:25:45.064 --> 00:25:46.029
So, God says:

00:25:46.029 --> 00:25:49.925
So, We let loose on these unjust people
a punishment from the heavens

00:25:49.925 --> 00:25:52.584
because of the disobedience
they were [guilty of].

00:25:52.584 --> 00:25:55.983
rij'zan mina l samaai 
bimaa kaanoo yafsuqoon.

00:25:56.983 --> 00:25:59.183
Al-Bayaan has 
the following note on it:

00:25:59.183 --> 00:26:01.465
This punishment has been called
“a punishment from the heavens”

00:26:01.465 --> 00:26:02.974
rij'zan mina l samaa

00:26:03.294 --> 00:26:06.263
This punishment has been called
“a punishment from the heavens”

00:26:06.263 --> 00:26:12.266
in the same way as a great calamity is
referred to as a “heavenly punishment.”

00:26:13.263 --> 00:26:19.498
Most probably, the Israelites faced this 
punishment in Shittim, a Palestinian city.

00:26:20.364 --> 00:26:27.317
This may be postulated through a study
of Israelite history in the Bible.

00:26:27.828 --> 00:26:30.330
Therefore, I have used the words
'most probably'.

00:26:31.020 --> 00:26:34.488
The Bible says that the Israelites were 
guilty of sexual misconduct

00:26:34.488 --> 00:26:36.303
with Maobite women,

00:26:36.303 --> 00:26:39.955
became involved in polytheistic sacrifices

00:26:39.955 --> 00:26:45.638
and thus became indirectly incriminated 
with worshipping their deity Baal Peor.

00:26:46.090 --> 00:26:50.143
Earlier they had worshipped the calf,

00:26:50.143 --> 00:26:56.506
and then moving ahead when they reached
Shittim, they again fell in these sins.

00:26:57.296 --> 00:27:01.265
In retribution of these crimes, God
sent upon them an epidemic,

00:27:01.265 --> 00:27:04.623
which killed twenty-four thousand 
of their men and women.

00:27:05.030 --> 00:27:09.712
Thus, again God inflicted 
a harsh punishment on them.

00:27:10.280 --> 00:27:13.030
So, the sequence can be understood
as follows:

00:27:13.030 --> 00:27:16.647
an event happens, God shows His favor,
bestows his blessings on them,

00:27:16.647 --> 00:27:19.866
they become guilty of
an inappropriate attitude

00:27:19.866 --> 00:27:22.347
for which they are 
subsequently punished.

00:27:22.347 --> 00:27:24.519
God describes this here.

00:27:25.552 --> 00:27:31.234
wa-idhi is'tasqaa moosaa liqawmihi 
faqul'naa id'rib biʿasaaka l-hajara

00:27:32.035 --> 00:27:37.322
And recall when Moses prayed 
for water for his people; (2:60)

00:27:38.384 --> 00:27:42.386
Earlier, when they had nothing to eat,
God sent Mann and Salwa on them.

00:27:42.386 --> 00:27:44.279
Now, Moses (pbuh) prays for water.

00:27:45.194 --> 00:27:47.050
faqul'naa - So, We said to him

00:27:47.050 --> 00:27:49.398
id'rib biʿasaaka l-hajar

00:27:49.398 --> 00:27:51.948
“Strike this rock with your staff.”

00:27:51.948 --> 00:27:57.149
i.e. a rock, a boulder, was specified
and God asked him to strike it.

00:27:57.926 --> 00:28:00.168
Obviously, he struck it.

00:28:00.168 --> 00:28:02.884
fa-infajarat min'hu 
ith'nataa 'ashrata 'aynan

00:28:02.884 --> 00:28:06.287
[He struck the rock and] thereupon 
twelve springs gushed from it.

00:28:06.287 --> 00:28:13.319
qad 'alima kullu unaasin mashrabahum

00:28:13.319 --> 00:28:17.385
such that each tribe ascertained
its drinking-place.

00:28:18.404 --> 00:28:24.504
kuloo wa-ish'raboo min riz'qi llahi 
walaa taʿthaw fee l-ardi muf'sideen

00:28:25.152 --> 00:28:28.603
“Eat and drink of the sustenance, 
which God has provided [O Israelites]

00:28:28.603 --> 00:28:31.399
and do not embark upon 
spreading disorder in the land.”

00:28:33.407 --> 00:28:36.442
I have explained the things
mentioned in this Aayah.

00:28:36.442 --> 00:28:42.248
Firstly, Moses (pbuh) prayed for water
for his people.

00:28:42.248 --> 00:28:44.744
He was asked to strike 
a rock with his staff,

00:28:44.744 --> 00:28:47.580
upon which the Israelites 
witnessed another great miracle.

00:28:48.450 --> 00:28:50.653
Out of this rock, gushed forth
twelve springs.

00:28:51.546 --> 00:28:53.746
[Al-Bayaan note]
It is evident from the Bible

00:28:53.966 --> 00:28:58.284
that this incident of water gushing forth 
from a rock happened in the Sinai desert.

00:28:58.758 --> 00:29:01.249
From the historical details 
mentioned in the Bible,

00:29:01.249 --> 00:29:04.158
it seems that this happened
in the Zin desert.

00:29:04.158 --> 00:29:07.593
i.e. the twelve springs gushed forth.

00:29:10.211 --> 00:29:12.332
We read in the book of Numbers:

00:29:13.542 --> 00:29:18.930
In the first month, the whole Israelite 
community arrived at the Desert of Zin,

00:29:18.930 --> 00:29:21.065
and they stayed at Kadesh.

00:29:21.233 --> 00:29:24.648
i.e. they reached this place after
their exodus from Egypt.

00:29:24.648 --> 00:29:29.850
All these names are very old and we would 
not find most of them in modern maps.

00:29:30.763 --> 00:29:35.103
But scholars have produced many works
on the geography of the Bible

00:29:35.103 --> 00:29:37.871
and we can find all these names in them.

00:29:39.187 --> 00:29:41.791
Now there was no water for the community,

00:29:43.587 --> 00:29:46.389
and the people gathered in opposition 
to Moses and Aaron.

00:29:46.959 --> 00:29:49.910
Again these people displayed 
their rebellious attitude.

00:29:49.910 --> 00:29:52.127
They quarrelled with Moses and said,

00:29:52.127 --> 00:29:57.216
‘If only we had died when our brothers
fell dead before the LORD!

00:29:58.266 --> 00:30:01.338
Why did you bring the LORD’s community
into this desert,

00:30:01.338 --> 00:30:03.685
that we and our livestock should die here?

00:30:04.150 --> 00:30:08.078
Why did you bring us out of Egypt 
and into this terrible place?

00:30:09.262 --> 00:30:14.397
This land has no grain or figs, 
grapevines or pomegranates.

00:30:14.982 --> 00:30:18.582
When they were informed about their
exodus from Egypt,

00:30:18.582 --> 00:30:22.240
they were told that 
the promised land of Palestine

00:30:22.240 --> 00:30:24.776
around the city of Jerusalem

00:30:24.776 --> 00:30:27.440
is a fertile land, amenable to farming,

00:30:27.440 --> 00:30:34.604
with gardens full of grain and figs, 
grapevines and pomegranates.

00:30:34.604 --> 00:30:36.940
Here, they are referring to
the same description.

00:30:37.793 --> 00:30:42.360
It has no grain or figs, 
grapevines or pomegranates.

00:30:42.360 --> 00:30:45.163
And there is no water to drink!’

00:30:45.163 --> 00:30:49.516
Moses and Aaron went from the assembly
to the entrance to the Tent of Meeting

00:30:49.516 --> 00:30:50.892
and fell facedown,

00:30:50.892 --> 00:30:54.665
We can imagine how much they
must've troubled Moses and Aaron,

00:30:54.665 --> 00:30:58.689
such that they had no choice left
but to fall facedown before the Amighty.

00:30:59.808 --> 00:31:02.239
Then the glory of the LORD
appeared to them.

00:31:02.239 --> 00:31:03.807
The LORD said to Moses,

00:31:03.807 --> 00:31:10.540
‘Take the staff, and you and your brother 
Aaron gather the assembly together.

00:31:10.540 --> 00:31:15.225
Speak to that rock right before their eyes
and it will pour out its water.

00:31:15.696 --> 00:31:19.149
You will bring water out of the rock 
for the community

00:31:19.149 --> 00:31:22.116
so they and their livestock can drink.’

00:31:22.692 --> 00:31:27.661
So Moses took the staff from the LORD’s 
presence, just as he commanded him.

00:31:27.661 --> 00:31:33.225
He and Aaron gathered the assembly 
together in front of the rock

00:31:33.225 --> 00:31:37.109
and Moses said to them, 
‘Listen, you rebels, ...

00:31:37.109 --> 00:31:40.989
He called them rebels on account
their rebellious attitude.

00:31:40.989 --> 00:31:45.472
‘Listen, you rebels, must we bring you 
water out of this rock?’

00:31:46.325 --> 00:31:50.927
Then Moses raised his arm and 
struck the rock twice with his staff.

00:31:50.927 --> 00:31:55.776
Water gushed out, and the community and
their livestock drank. (Numbers, 20:1-12)

00:31:56.626 --> 00:32:02.057
Hence, they witnessed God's extraordinary
miracle,

00:32:02.057 --> 00:32:04.312
when they were suffering from thirst

00:32:05.637 --> 00:32:10.899
Thereafter, God says that twelve springs
gushed forth from that rock.

00:32:11.714 --> 00:32:15.462
So, the water did not just gush forth from
the rock as a spring,

00:32:15.462 --> 00:32:18.213
but twelve separate springs gushed forth.

00:32:18.213 --> 00:32:22.080
qad 'alima kullu unaasin mashrabahum

00:32:23.363 --> 00:32:27.582
such that each tribe ascertained
its own drinking-place.

00:32:29.149 --> 00:32:32.598
Basically, the Israelite nation was
composed of the twelve tribes.

00:32:32.598 --> 00:32:34.797
Thus when twelve springs gushed forth,

00:32:34.797 --> 00:32:38.403
each tribe fixed its own 
drinking place over them.

00:32:38.949 --> 00:32:43.298
So, twelve springs gushed forth
according to the number of tribes.

00:32:44.034 --> 00:32:46.302
and thus, there remained no apprehension

00:32:46.302 --> 00:32:49.435
that any fight would ensue 
among them regarding the water.

00:32:49.435 --> 00:32:53.684
This is the ultimate expression
of God's favors and blessings.

00:32:53.684 --> 00:32:57.678
So, God caused the twelves springs to flow
to stop any chance of tribal infighting.

00:32:57.678 --> 00:33:00.446
Let every tribe take one spring
and drink from it.

00:33:03.518 --> 00:33:07.687
kuloo wa-ish'raboo min riz'qi llahi 
walaa taʿthaw fee l ardi muf'sideen

00:33:08.193 --> 00:33:11.187
“Eat and drink of that which God 
has provided [O Israelites]

00:33:11.187 --> 00:33:14.244
and do not embark upon 
spreading disorder in the land.” (2:60)

00:33:14.244 --> 00:33:17.659
Please note that when the Manna and Salwa
were mentioned earlier,

00:33:17.659 --> 00:33:19.714
God said, "Eat (Kuloo)"

00:33:19.714 --> 00:33:23.197
Here, He said, "Kuloo wa ish'raboo"
(Eat and drink).

00:33:24.161 --> 00:33:27.929
Here this subtle point needs to be kept 
in consideration that earlier on

00:33:27.929 --> 00:33:31.697
after a mention of Mann and Salwa 
only the word kuloo (eat) had been used

00:33:31.697 --> 00:33:35.497
because at that time only food 
could have been arranged for.

00:33:36.314 --> 00:33:39.215
Once, plentiful water 
was also made available,

00:33:39.215 --> 00:33:43.705
​the words used are kuloo wa ish'raboo
(eat and drink).

00:33:43.705 --> 00:33:50.509
That is how God bestowed his favor on them
when they were bothered by thirst.

00:33:53.098 --> 00:33:54.649
Further, God says,

00:33:54.649 --> 00:33:59.862
wa-idh qul'tum yaa moosaa
lan nasbira 'alaa ta'aamin waahidin

00:34:00.427 --> 00:34:05.526
And recall when you said: “Moses we shall
never be content with one type of food;

00:34:06.131 --> 00:34:08.352
Here we see more rebellious behaviour.

00:34:08.352 --> 00:34:14.268
Human nature does crave variety, 
even after eating the Mann and Salwa.

00:34:14.268 --> 00:34:17.102
They approach Moses (pbuh)
with another complaint.

00:34:17.855 --> 00:34:20.768
We shall never be content 
with one type of food;

00:34:20.768 --> 00:34:25.437
fa-ud'u lanaa rabbaka yukh'rij lanaa 
mimmaa tunbitu l-ardu min baqlihaa

00:34:25.437 --> 00:34:29.870
waqithaaihaa wafoomihaa 
wa'adasihaa wabasalihaa

00:34:31.020 --> 00:34:35.228
so, call on your Lord to bring forth
for us some green herbs,

00:34:35.228 --> 00:34:41.273
cucumbers, garlic, lentils and onions, 
which the earth produces.

00:34:41.823 --> 00:34:47.023
Now, they demanded ingredients for a
variety of gourmet meals.

00:34:49.089 --> 00:34:53.041
The word used here 
for garlic is 'foom'.

00:34:54.546 --> 00:34:55.563
I have written

00:34:55.563 --> 00:34:59.063
The actual word is 'foom'.
It is the same as 'soom'.

00:34:59.063 --> 00:35:01.630
So common is this word for garlic

00:35:01.630 --> 00:35:05.463
that it cannot be taken to mean 
bread, wheat or corn.

00:35:05.738 --> 00:35:10.951
It happens sometimes that letters in a 
word tend to change places by overuse.

00:35:10.951 --> 00:35:14.306
Because of this, people 
have changed its meaning.

00:35:14.306 --> 00:35:17.112
There is no need for that.
It refers to the same garlic.

00:35:19.543 --> 00:35:24.563
About this demand of the Israelites to not
stay patient on one type of food alone,

00:35:24.563 --> 00:35:26.712
I have written:

00:35:26.712 --> 00:35:30.127
What they meant was that they cannot eat
Mann and Salwa every day.

00:35:30.127 --> 00:35:36.046
Human taste requires variety and something
should be done to quench this yearning

00:35:36.046 --> 00:35:38.632
for variety even in this desert 
they are wandering in.

00:35:39.863 --> 00:35:51.246
In response, God asked them to see the
kind of petty things they were demanding

00:35:51.246 --> 00:35:53.457
instead of exalted things.

00:35:54.672 --> 00:35:59.165
qaala atastabdiloona alladhee huwa
adnaa bi-alladhee huwa khayr

00:36:01.432 --> 00:36:05.915
He answered: “Would you exchange that 
which is better for what is inferior?

00:36:08.006 --> 00:36:10.895
There are a few notes
on this in Al-Bayaan,

00:36:10.895 --> 00:36:13.745
which we shall go through 
in the next session.

00:36:15.084 --> 00:36:18.562
Right now, let us go through
the plain translation of these Aayaat.

00:36:22.708 --> 00:36:26.843
And recall when you said to Moses:

00:36:26.843 --> 00:36:32.129
“We will never believe in you 
until we see God with our own eyes.

00:36:32.129 --> 00:36:36.495
”Then a thunderbolt struck you 
while you were helplessly looking on.

00:36:36.495 --> 00:36:43.896
Then We revived you from this death of
yours so that you might become grateful.

00:36:43.896 --> 00:36:46.581
And We made the clouds 
draw their shadow over you

00:36:46.581 --> 00:36:49.099
and sent down upon you mann and salwa.

00:36:49.099 --> 00:36:51.998
“Eat these pure things 
We have provided you.”

00:36:51.998 --> 00:36:57.948
[Alas! Those on whom We bestowed
this favour disregarded it]

00:36:57.948 --> 00:37:00.731
and [in this way], they did not 
harm Us in any way,

00:37:00.731 --> 00:37:04.116
but kept being unjust to their own souls.

00:37:04.116 --> 00:37:08.432
And recall when we said: 
“Enter this city;

00:37:08.432 --> 00:37:11.999
then eat from it from wherever you want 
to your hearts’ content

00:37:11.999 --> 00:37:17.188
and [take heed] that enter its gate
bowing down your heads [in humility]

00:37:17.188 --> 00:37:22.868
and pray: ‘[O Lord!] Forgive our sins;
’We shall forgive your sins

00:37:23.902 --> 00:37:26.560
and [those among you] who adopt 
a befitting attitude,

00:37:26.560 --> 00:37:28.997
We shall bestow more favour on them.”

00:37:28.997 --> 00:37:34.753
But the unjust replaced that which they 
were told with other words.

00:37:34.753 --> 00:37:39.319
So, We let loose on these unjust people 
a punishment from the heavens

00:37:39.319 --> 00:37:42.654
because of the disobedience 
they were [guilty of].

00:37:42.654 --> 00:37:46.738
And recall when Moses prayed 
for water for his people;

00:37:46.738 --> 00:37:50.636
so, We said to him: 
“Strike this rock with your staff.”

00:37:50.636 --> 00:37:54.705
[He struck the rock and] thereupon 
twelve springs gushed from it

00:37:54.705 --> 00:37:59.732
such that each tribe 
ascertained its drinking-place.

00:38:00.442 --> 00:38:03.562
“Eat and drink of that which 
God has provided [O Israelites]

00:38:03.562 --> 00:38:07.186
and do not embark upon 
spreading disorder in the land.”

00:38:07.186 --> 00:38:08.889
And recall when you said:

00:38:08.889 --> 00:38:11.906
“Moses we shall never be 
content with one type of food;

00:38:11.906 --> 00:38:16.104
so, call on your Lord to bring forth 
for us some green herbs,

00:38:16.104 --> 00:38:22.672
cucumbers, garlic, lentils and onions,
which the earth produces.

00:38:22.672 --> 00:38:27.042
”He answered: “Would you exchange 
that which is better for what is inferior?

00:38:27.275 --> 00:38:29.035
(2:55-61)