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

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Surah al Baqarah[br]Aayaat 55-61

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

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

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I seek refuge with God[br]from the accursed Devil.

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In the Name of God, the Most Gracious,[br]the Ever Merciful.

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Ladies and Gentlemen,

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

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The same discourse continues

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

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

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

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In this way, God is conclusively [br]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,[br]and on the basis of which

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the punishment is pronounced[br]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[br]hattaa naraa l laha jahratan

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fa akhadhatkumu l saaʿiqatu[br]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[br]we see God with our own eyes.”

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This is also a serious instance [br]of their rebelliousness.

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

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

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

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

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

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

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It is also not similar to [br]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[br]of the resurrection to satisfy his heart.

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

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balaa walaakin liyatma inna qalbee[br](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[br]Israelites, according to the Qur'an.

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They said to Moses: [br]“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 [br]obtain realization of truth,

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or inner satisfaction, then[br]it cannot be objected to.

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However, the demand of the Israelites[br]to see the Almighty

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was just an expression of their[br]scepticism and disbelief

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and an excuse to reject and deny[br]Allah.

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This attitude of theirs made [br]their demand blameworthy.

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

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Hence, they were punished[br]for this attitude.

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

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

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

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

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Hence, their demand to see God[br]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[br]wa antum tanzuroon

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Then a thunderbolt struck you while[br]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.[br]"fa akhadhatkumu l saa'iqah"

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It means both “roar and thunder” [br]and “thunderbolt.”

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

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in the words [br]falammaa akhadhathumu l rajfah.

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The word rajfah means “earthquake.”

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It is evident from these words [br]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[br]reprimanded them, showed displeasure also,

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and made it clear that not even [br]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 [br]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[br]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 [br]were helplessly looking on.

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fa akhadhatkumu l saa'iqatu[br]wa antum tanzuroon

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

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

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

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

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

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In the Arabic language, the word 'maut'[br]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 [br]in deep slumber that he is lying dead.

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

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

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that it refers to their [br]state of unconsciousness.

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That is why I have translated it as[br]"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,[br]it looked like they had died.

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

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

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because of their arrogance, ...

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i.e., this state of unconsciousness[br]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[br]that they were forgiven for this crime

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

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

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

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They were then appointed [br]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[br]they always remained ungrateful.

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wazallalnaa 'alaykumu l ghamaama [br]wa anzalnaa 'alaykumu l mana wa l salwaa

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

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and also for putting forward[br]this unreasonable demand.

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Now, the Almighty says:

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wazallalnaa 'alaykumu l ghamaama [br]wa anzalnaa 'alaykumu l mana wa l salwaa

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And We made the clouds[br]draw their shadow over you ...

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

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

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

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for their entire encampment.

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wazallalnaa 'alaykumu l ghamaama [br]wa anzalnaa 'alaykumu l mana wa l salwaa

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And We made the clouds[br]draw their shadow over you

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

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What is this Manna and Salwa?

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Manna was something akin to dew, [br]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 [br]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 [br]means of subsistence

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this was indeed a great favour [br]for the Israelites.

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

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there was no food for the large number[br]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 [br]for the Israelites,

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which they were blessed with [br]without any toil

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

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That is, because of migrating with [br]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 [br]“favour and blessing.”

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

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

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The Bible gives us the following details[br]in this regard:

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

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When the dew was gone, they observed [br]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, [br]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 [br]the LORD has given you to eat.

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... each morning everyone gathered[br]as much as he needed,

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

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This was one arrangement [br]God made for them.

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The second was that [br]He sent down the Salwa.

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I have written,

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Salwa refers to the birds, which [br]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 [br]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[br]had died by the LORD’s hand in Egypt!

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There we sat around pots of meat and [br]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[br]presence of God's prophet!

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... but you have brought us out [br]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 [br]troubled Moses (pbuh) a lot.

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

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

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Tell them, “At twilight, [br]you will eat meat,

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and in the morning [br]you will be filled with bread.

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

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

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

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The Almighty says,

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And We made the clouds [br]draw their shadow over you

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and sent down upon you [br]mann and salwa.

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kuloo min tayyibaati maa razaqnaakum

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wamaa zalamoonaa walaakin kaanoo[br]anfusahum yazlimoon

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“Eat these pure things [br]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[br]their very existence urge the Israelites

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to benefit from them and [br]remain thankful to the Almighty.

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

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"Eat these pure things [br]We have provided you.”

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But what did the Israelites do?

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

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

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but kept being unjust to their own selves.

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maa zalamoonaa walaakin [br]kaanoo anfusahum yazlimoon.

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Given the structure of the sentences[br]and the shift in the discourse,

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

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

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and [in this way], they did not[br]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[br]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 [br]to your selves"

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or "you harmed yourselves."

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

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It has been uttered in the passive voice,[br]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 [br]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 [br]them and addresses them indirectly.

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In Balaghah (Arabic rhetoric), [br]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 [br]his disgust for the addressees.

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

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in a way, that the style adopted and [br]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[br]fakuloo min'haa haythu shi'tum raghadan

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wa ud'khulu l baaba sujjadan [br]waqooloo hittatun

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

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And recall ...

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The same style continues here,[br]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[br]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, [br]"The actual word is: al-qariyah.

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A study of its usage in[br]the Arabic language reveals

0:16:20.025,0:16:26.259
that just as it is used for tiny villages,[br]it is also used to connote large cities."

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Here it refers to a certain [br]city in Palestine.

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Even if we cannot ascertain the identity[br]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[br]of their journey at that time,

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keeping the geography in mind, then [br]these words fit the description

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of a city in Palestine."

0:16:59.671,0:17:02.485
Here it refers to a certain [br]city in Palestine,

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

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seem to be appropriate [br]for this land alone.

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

0:17:14.296,0:17:16.983
keeping all the aforementioned[br]blessings in mind.

0:17:16.983,0:17:21.581
They are not suitable for a location or a[br]settlement in the Sinai desert.

0:17:23.061,0:17:25.466
So, God said, “Enter this city;

0:17:25.685,0:17:32.485
then eat from it from wherever[br]you want, to your hearts’ content.

0:17:32.485,0:17:37.215
fakuloo min'haa haythu shi'tum raghadan[br]wa-ud'khuloo l-baaba sujjadan

0:17:38.613,0:17:40.428
and [take heed] ...

0:17:41.542,0:17:45.639
These words are not written in the Aayah.

0:17:46.613,0:17:50.948
But to make the implication clear, [br]they must be opened up.

0:17:53.032,0:17:55.748
"its gate" i.e. the city gate.

0:17:56.865,0:17:59.998
sujjadan - enter it while bowing down [br]your heads

0:17:59.998,0:18:05.009
implying "with humility", [br]"with lowliness", "with obedience".

0:18:06.709,0:18:10.421
The Almighty has bestowed this place[br]on you by helping you conquer it.

0:18:11.210,0:18:17.846
This is similar to when Prophet Muhammad[br]entered Makka as a conqueror.

0:18:17.846,0:18:22.894
His head was in a bowing position[br]such that it was touching his saddle.

0:18:24.245,0:18:28.213
Here, the Almighty told them to[br]enter the city in the specified manner,

0:18:28.213,0:18:32.667
because the greatest expectation of God[br]after bestowing a blessing on his servant

0:18:32.667,0:18:35.231
is that the person doesn't show arrogance

0:18:35.231,0:18:37.848
or consider it to be [br]a personal entitlement.

0:18:38.482,0:18:41.299
Rather, he must think that [br]it is God's blessing alone

0:18:41.299,0:18:44.918
and be grateful towards Him,[br]while bowing before his Lord,

0:18:44.918,0:18:49.036
and consider himself [br]as God's humble servant,

0:18:49.036,0:18:52.936
on whom God has shown favour.

0:18:53.567,0:18:56.105
Here, the Israelites were [br]given this directive.

0:18:58.196,0:19:02.670
... enter its gate bowing down [br]your heads [in humility]

0:19:02.670,0:19:05.575
The actual words are: wa-ud'khuloo[br]l-baaba sujjada

0:19:07.015,0:19:09.686
The way the word al-Baab [br]occurs after al-Qariyah,

0:19:09.686,0:19:13.817
linguistic considerations show that [br]it refers to the door of the city.

0:19:14.302,0:19:17.701
Earlier the words are [br]qul'naa ud'khuloo haadhihi l qaryah

0:19:17.701,0:19:20.019
And here the words are[br]wa ud'khuloo l-baaba

0:19:20.019,0:19:23.702
Obviously, it can only refer to [br]Baab al-qariyah (the door of the city).

0:19:23.702,0:19:26.934
and cannot be taken to mean[br]the “door of the tabernacle,"

0:19:26.934,0:19:29.236
as Ustaz Imam Islahi has done.

0:19:29.502,0:19:34.136
There is no indication in the text to[br]consider it the door of the tabernacle.

0:19:34.837,0:19:37.671
wa ud'khuloo l-baaba sujjada

0:19:37.671,0:19:43.354
The word 'sujjadan' connotes[br]the bowing down of the head.

0:19:43.905,0:19:44.773
I have written,

0:19:44.773,0:19:48.557
It is clear that here it refers to[br]the bowing down of the head.

0:19:49.274,0:19:51.989
In fact, this verse [br]contains conclusive evidence

0:19:51.989,0:19:55.925
that other than the general meaning [br]of placing one’s forehead on the ground,

0:19:55.925,0:19:59.557
the verb sajadah also means[br]“merely bending the head.”

0:19:59.557,0:20:02.390
Obviously, this word [br]couldn't have been used

0:20:02.390,0:20:08.125
in the sense of moving through the door [br]while prostrating onto the ground.

0:20:08.895,0:20:11.650
So, it is used simply in the sense of [br]bending one's head,

0:20:11.650,0:20:14.406
because that is all we can do [br]while walking ahead.

0:20:14.638,0:20:17.340
It is not possible to put [br]the forehead on the ground.

0:20:17.340,0:20:20.204
Had the directive meant fully[br]falling prostrate on the ground,

0:20:20.204,0:20:22.951
then it could have been expressed by[br]wa ud'khuloo l-baaba sujjada

0:20:23.061,0:20:26.880
Thus, both these points make it clear[br]that in the Arabic language

0:20:26.880,0:20:31.566
the word Sajdah can also have the sense[br]of simply bending one's head reverently.

0:20:33.357,0:20:38.599
waqooloo hittatun naghfir lakum [br]khaataayaakum wasanazeedu l-muh'sineen

0:20:40.399,0:20:47.248
and pray: ‘[O Lord!] Forgive our sins;’[br]We shall forgive your sins

0:20:47.749,0:20:50.633
and [those among you] who adopt [br]a befitting attitude,

0:20:50.633,0:20:53.117
We shall bestow more favour on them."[br](2:58)

0:20:55.201,0:21:00.005
The Arabic expression wa qooloo hittatun[br]is rendered as "Forgive our sins."

0:21:01.183,0:21:03.586
The actual words are: qooloo hittah.

0:21:04.037,0:21:07.037
The word 'hittah' has come in place [br]of a whole sentence.

0:21:08.919,0:21:11.821
to the effect 'mas'alatunaa hittah'.

0:21:11.821,0:21:13.505
This is the actual construction.

0:21:13.505,0:21:17.289
People having a good taste of Arabic,[br]can appreciate this here.

0:21:17.289,0:21:19.872
The Mubtada (subject) is omitted.

0:21:19.872,0:21:24.040
The word 'hittah' is from the verb[br]'hatta yahuttu', meaning “to brush away.”

0:21:24.040,0:21:27.116
Here it implies brushing away one's sins.

0:21:27.116,0:21:30.263
Since Arabic and Hebrew [br]have similar sources,

0:21:30.263,0:21:33.114
one can deduce analogously[br]that in Hebrew also

0:21:33.114,0:21:38.116
it would have meant brushing away[br]and forgiving sins.

0:21:38.116,0:21:42.073
It seems that the way in which [br]this word 'hitta' is used,

0:21:42.073,0:21:49.576
the original Hebrew expression [br]has been employed in the Qur'an.

0:21:49.576,0:21:53.183
I have tried to explain[br]its structure.

0:21:54.055,0:21:57.739
In this way they were asked to pray:[br]‘[O Lord!] Forgive our sins;

0:21:57.739,0:22:00.190
’We shall forgive your sins

0:22:00.190,0:22:03.223
and [those among you] who adopt [br]a befitting attitude,

0:22:03.223,0:22:06.010
We shall bestow more favour on them.”

0:22:06.010,0:22:08.524
sanazeedu l muh'sineen

0:22:09.157,0:22:14.959
This guidance was given to them while they[br]were entering that city as victors.

0:22:14.959,0:22:20.283
They were told to enter its gate bowing[br]their heads [in humility and obedience]

0:22:20.283,0:22:24.363
and ask forgiveness for their sins.

0:22:25.145,0:22:27.178
But what actually happened?

0:22:27.178,0:22:31.041
fabaddala alladheena zalamoo qawlan[br]ghayra alladhee qeela lahum (2:59)

0:22:32.231,0:22:34.361
The direction they were given ...

0:22:34.527,0:22:39.913
i.e. they were asked to enter the city[br]while seeking forgiveness.

0:22:39.913,0:22:45.447
But the unjust replaced the word[br]they were given, with something else.

0:22:46.479,0:22:48.281
Al-Bayaan has a note on it:`

0:22:48.281,0:22:51.433
Some wretched people among the Israelites

0:22:51.433,0:22:54.916
replaced 'hittatun', a word [br]seeking forgiveness,

0:22:54.916,0:22:59.849
by one which had [br]an entirely different meaning.

0:23:00.699,0:23:03.566
Just like ruffians[br]tend to do sometimes,

0:23:03.566,0:23:06.783
or like some people who tend[br]to make fun of everything.

0:23:07.752,0:23:12.401
Their sense of humour is related [br]only to genuinely serious things.

0:23:12.401,0:23:15.535
Specimens of such work [br]can be seen in our poetry,

0:23:15.535,0:23:17.918
for instance, in the work of Mirza Ghalib.

0:23:18.519,0:23:20.720
These Israelites did the same thing.

0:23:20.720,0:23:25.337
They replaced a fine word [br]with something that sounded derisive.

0:23:26.987,0:23:32.248
When the verb 'baddala', mentioned here [br]is used such that it takes two objects,

0:23:32.248,0:23:37.071
it means “to replace something[br]with another.”

0:23:37.673,0:23:40.289
If this aspect is kept in consideration,

0:23:40.289,0:23:44.170
the word cannot be taken to mean[br]a mere change in attitude.

0:23:44.170,0:23:48.938
It can only mean that they had [br]replaced this word with another.

0:23:48.938,0:23:56.010
The words 'fabaddala alladheena zalamoo [br]qawlan ghayra alladhee qeela lahum',

0:23:56.010,0:24:01.260
But the unjust replaced that, which they [br]were told with other words.

0:24:01.260,0:24:04.544
These words may imply a mere[br]change of attitude,

0:24:04.544,0:24:10.196
such that they used the prescribed word,[br]but with a derisive intent.

0:24:10.196,0:24:15.781
In other words, they altered the meaning[br]or the spirit of the word.

0:24:16.365,0:24:18.467
This is one possible meaning.

0:24:18.467,0:24:23.647
However, I have submitted that[br]the words used in the Qur'an

0:24:23.647,0:24:30.249
convey that they substituted it[br]with another word.

0:24:30.249,0:24:33.350
Thus, they derided God's directive[br]with their actions,

0:24:33.350,0:24:37.251
as well as by replacing the [br]prescribed word with another word.

0:24:40.293,0:24:41.769
So, God said:

0:24:41.769,0:24:45.019
fa anzalnaa 'alaa alladheena zalamoo

0:24:45.019,0:24:48.506
rij'zan mina l-samaai [br]bimaa kaanoo yafsuqoon (2:59)

0:24:49.222,0:24:53.339
So, We let loose on these unjust people [br]a punishment from the heavens

0:24:53.339,0:24:56.585
because of the disobedience [br]they were [guilty of].

0:24:56.585,0:25:01.088
Please notice the common theme,[br]the central theme of this discourse,

0:25:01.088,0:25:02.958
embodying God's conclusive proof.

0:25:02.958,0:25:08.143
The mistaken idea of the Israelite nation[br]as being something special,

0:25:08.143,0:25:09.753
is refuted here.

0:25:09.887,0:25:13.488
They considered the blessings they[br]received to be their entitlement.

0:25:13.488,0:25:16.303
However, all these were [br]merely God's favors on them

0:25:16.303,0:25:20.972
In other words, how could they even think [br]that the fire of hell won't touch them.

0:25:20.972,0:25:26.105
How could they think that after trying to[br]take Jesus (pbuh) to the crucifix,

0:25:26.105,0:25:29.921
and rejecting the Prophethood [br]of Muhammad (pbuh),

0:25:29.921,0:25:34.157
God will continue to hold them [br]as his treasured nation.

0:25:34.960,0:25:36.075
Certainly not.

0:25:36.075,0:25:39.844
The punishments that have afflicted [br]them in the past because of their sins,

0:25:39.844,0:25:41.862
will afflict them again.

0:25:42.129,0:25:44.782
This is the discourse presented[br]in these passages.

0:25:45.064,0:25:46.029
So, God says:

0:25:46.029,0:25:49.925
So, We let loose on these unjust people[br]a punishment from the heavens

0:25:49.925,0:25:52.584
because of the disobedience[br]they were [guilty of].

0:25:52.584,0:25:55.983
rij'zan mina l samaai [br]bimaa kaanoo yafsuqoon.

0:25:56.983,0:25:59.183
Al-Bayaan has [br]the following note on it:

0:25:59.183,0:26:01.465
This punishment has been called[br]“a punishment from the heavens”

0:26:01.465,0:26:02.974
rij'zan mina l samaa

0:26:03.294,0:26:06.263
This punishment has been called[br]“a punishment from the heavens”

0:26:06.263,0:26:12.266
in the same way as a great calamity is[br]referred to as a “heavenly punishment.”

0:26:13.263,0:26:19.498
Most probably, the Israelites faced this [br]punishment in Shittim, a Palestinian city.

0:26:20.364,0:26:27.317
This may be postulated through a study[br]of Israelite history in the Bible.

0:26:27.828,0:26:30.330
Therefore, I have used the words[br]'most probably'.

0:26:31.020,0:26:34.488
The Bible says that the Israelites were [br]guilty of sexual misconduct

0:26:34.488,0:26:36.303
with Maobite women,

0:26:36.303,0:26:39.955
became involved in polytheistic sacrifices

0:26:39.955,0:26:45.638
and thus became indirectly incriminated [br]with worshipping their deity Baal Peor.

0:26:46.090,0:26:50.143
Earlier they had worshipped the calf,

0:26:50.143,0:26:56.506
and then moving ahead when they reached[br]Shittim, they again fell in these sins.

0:26:57.296,0:27:01.265
In retribution of these crimes, God[br]sent upon them an epidemic,

0:27:01.265,0:27:04.623
which killed twenty-four thousand [br]of their men and women.

0:27:05.030,0:27:09.712
Thus, again God inflicted [br]a harsh punishment on them.

0:27:10.280,0:27:13.030
So, the sequence can be understood[br]as follows:

0:27:13.030,0:27:16.647
an event happens, God shows His favor,[br]bestows his blessings on them,

0:27:16.647,0:27:19.866
they become guilty of[br]an inappropriate attitude

0:27:19.866,0:27:22.347
for which they are [br]subsequently punished.

0:27:22.347,0:27:24.519
God describes this here.

0:27:25.552,0:27:31.234
wa-idhi is'tasqaa moosaa liqawmihi [br]faqul'naa id'rib biʿasaaka l-hajara

0:27:32.035,0:27:37.322
And recall when Moses prayed [br]for water for his people; (2:60)

0:27:38.384,0:27:42.386
Earlier, when they had nothing to eat,[br]God sent Mann and Salwa on them.

0:27:42.386,0:27:44.279
Now, Moses (pbuh) prays for water.

0:27:45.194,0:27:47.050
faqul'naa - So, We said to him

0:27:47.050,0:27:49.398
id'rib biʿasaaka l-hajar

0:27:49.398,0:27:51.948
“Strike this rock with your staff.”

0:27:51.948,0:27:57.149
i.e. a rock, a boulder, was specified[br]and God asked him to strike it.

0:27:57.926,0:28:00.168
Obviously, he struck it.

0:28:00.168,0:28:02.884
fa-infajarat min'hu [br]ith'nataa 'ashrata 'aynan

0:28:02.884,0:28:06.287
[He struck the rock and] thereupon [br]twelve springs gushed from it.

0:28:06.287,0:28:13.319
qad 'alima kullu unaasin mashrabahum

0:28:13.319,0:28:17.385
such that each tribe ascertained[br]its drinking-place.

0:28:18.404,0:28:24.504
kuloo wa-ish'raboo min riz'qi llahi [br]walaa taʿthaw fee l-ardi muf'sideen

0:28:25.152,0:28:28.603
“Eat and drink of the sustenance, [br]which God has provided [O Israelites]

0:28:28.603,0:28:31.399
and do not embark upon [br]spreading disorder in the land.”

0:28:33.407,0:28:36.442
I have explained the things[br]mentioned in this Aayah.

0:28:36.442,0:28:42.248
Firstly, Moses (pbuh) prayed for water[br]for his people.

0:28:42.248,0:28:44.744
He was asked to strike [br]a rock with his staff,

0:28:44.744,0:28:47.580
upon which the Israelites [br]witnessed another great miracle.

0:28:48.450,0:28:50.653
Out of this rock, gushed forth[br]twelve springs.

0:28:51.546,0:28:53.746
[Al-Bayaan note][br]It is evident from the Bible

0:28:53.966,0:28:58.284
that this incident of water gushing forth [br]from a rock happened in the Sinai desert.

0:28:58.758,0:29:01.249
From the historical details [br]mentioned in the Bible,

0:29:01.249,0:29:04.158
it seems that this happened[br]in the Zin desert.

0:29:04.158,0:29:07.593
i.e. the twelve springs gushed forth.

0:29:10.211,0:29:12.332
We read in the book of Numbers:

0:29:13.542,0:29:18.930
In the first month, the whole Israelite [br]community arrived at the Desert of Zin,

0:29:18.930,0:29:21.065
and they stayed at Kadesh.

0:29:21.233,0:29:24.648
i.e. they reached this place after[br]their exodus from Egypt.

0:29:24.648,0:29:29.850
All these names are very old and we would [br]not find most of them in modern maps.

0:29:30.763,0:29:35.103
But scholars have produced many works[br]on the geography of the Bible

0:29:35.103,0:29:37.871
and we can find all these names in them.

0:29:39.187,0:29:41.791
Now there was no water for the community,

0:29:43.587,0:29:46.389
and the people gathered in opposition [br]to Moses and Aaron.

0:29:46.959,0:29:49.910
Again these people displayed [br]their rebellious attitude.

0:29:49.910,0:29:52.127
They quarrelled with Moses and said,

0:29:52.127,0:29:57.216
‘If only we had died when our brothers[br]fell dead before the LORD!

0:29:58.266,0:30:01.338
Why did you bring the LORD’s community[br]into this desert,

0:30:01.338,0:30:03.685
that we and our livestock should die here?

0:30:04.150,0:30:08.078
Why did you bring us out of Egypt [br]and into this terrible place?

0:30:09.262,0:30:14.397
This land has no grain or figs, [br]grapevines or pomegranates.

0:30:14.982,0:30:18.582
When they were informed about their[br]exodus from Egypt,

0:30:18.582,0:30:22.240
they were told that [br]the promised land of Palestine

0:30:22.240,0:30:24.776
around the city of Jerusalem

0:30:24.776,0:30:27.440
is a fertile land, amenable to farming,

0:30:27.440,0:30:34.604
with gardens full of grain and figs, [br]grapevines and pomegranates.

0:30:34.604,0:30:36.940
Here, they are referring to[br]the same description.

0:30:37.793,0:30:42.360
It has no grain or figs, [br]grapevines or pomegranates.

0:30:42.360,0:30:45.163
And there is no water to drink!’

0:30:45.163,0:30:49.516
Moses and Aaron went from the assembly[br]to the entrance to the Tent of Meeting

0:30:49.516,0:30:50.892
and fell facedown,

0:30:50.892,0:30:54.665
We can imagine how much they[br]must've troubled Moses and Aaron,

0:30:54.665,0:30:58.689
such that they had no choice left[br]but to fall facedown before the Amighty.

0:30:59.808,0:31:02.239
Then the glory of the LORD[br]appeared to them.

0:31:02.239,0:31:03.807
The LORD said to Moses,

0:31:03.807,0:31:10.540
‘Take the staff, and you and your brother [br]Aaron gather the assembly together.

0:31:10.540,0:31:15.225
Speak to that rock right before their eyes[br]and it will pour out its water.

0:31:15.696,0:31:19.149
You will bring water out of the rock [br]for the community

0:31:19.149,0:31:22.116
so they and their livestock can drink.’

0:31:22.692,0:31:27.661
So Moses took the staff from the LORD’s [br]presence, just as he commanded him.

0:31:27.661,0:31:33.225
He and Aaron gathered the assembly [br]together in front of the rock

0:31:33.225,0:31:37.109
and Moses said to them, [br]‘Listen, you rebels, ...

0:31:37.109,0:31:40.989
He called them rebels on account[br]their rebellious attitude.

0:31:40.989,0:31:45.472
‘Listen, you rebels, must we bring you [br]water out of this rock?’

0:31:46.325,0:31:50.927
Then Moses raised his arm and [br]struck the rock twice with his staff.

0:31:50.927,0:31:55.776
Water gushed out, and the community and[br]their livestock drank. (Numbers, 20:1-12)

0:31:56.626,0:32:02.057
Hence, they witnessed God's extraordinary[br]miracle,

0:32:02.057,0:32:04.312
when they were suffering from thirst

0:32:05.637,0:32:10.899
Thereafter, God says that twelve springs[br]gushed forth from that rock.

0:32:11.714,0:32:15.462
So, the water did not just gush forth from[br]the rock as a spring,

0:32:15.462,0:32:18.213
but twelve separate springs gushed forth.

0:32:18.213,0:32:22.080
qad 'alima kullu unaasin mashrabahum

0:32:23.363,0:32:27.582
such that each tribe ascertained[br]its own drinking-place.

0:32:29.149,0:32:32.598
Basically, the Israelite nation was[br]composed of the twelve tribes.

0:32:32.598,0:32:34.797
Thus when twelve springs gushed forth,

0:32:34.797,0:32:38.403
each tribe fixed its own [br]drinking place over them.

0:32:38.949,0:32:43.298
So, twelve springs gushed forth[br]according to the number of tribes.

0:32:44.034,0:32:46.302
and thus, there remained no apprehension

0:32:46.302,0:32:49.435
that any fight would ensue [br]among them regarding the water.

0:32:49.435,0:32:53.684
This is the ultimate expression[br]of God's favors and blessings.

0:32:53.684,0:32:57.678
So, God caused the twelves springs to flow[br]to stop any chance of tribal infighting.

0:32:57.678,0:33:00.446
Let every tribe take one spring[br]and drink from it.

0:33:03.518,0:33:07.687
kuloo wa-ish'raboo min riz'qi llahi [br]walaa taʿthaw fee l ardi muf'sideen

0:33:08.193,0:33:11.187
“Eat and drink of that which God [br]has provided [O Israelites]

0:33:11.187,0:33:14.244
and do not embark upon [br]spreading disorder in the land.” (2:60)

0:33:14.244,0:33:17.659
Please note that when the Manna and Salwa[br]were mentioned earlier,

0:33:17.659,0:33:19.714
God said, "Eat (Kuloo)"

0:33:19.714,0:33:23.197
Here, He said, "Kuloo wa ish'raboo"[br](Eat and drink).

0:33:24.161,0:33:27.929
Here this subtle point needs to be kept [br]in consideration that earlier on

0:33:27.929,0:33:31.697
after a mention of Mann and Salwa [br]only the word kuloo (eat) had been used

0:33:31.697,0:33:35.497
because at that time only food [br]could have been arranged for.

0:33:36.314,0:33:39.215
Once, plentiful water [br]was also made available,

0:33:39.215,0:33:43.705
​the words used are kuloo wa ish'raboo[br](eat and drink).

0:33:43.705,0:33:50.509
That is how God bestowed his favor on them[br]when they were bothered by thirst.

0:33:53.098,0:33:54.649
Further, God says,

0:33:54.649,0:33:59.862
wa-idh qul'tum yaa moosaa[br]lan nasbira 'alaa ta'aamin waahidin

0:34:00.427,0:34:05.526
And recall when you said: “Moses we shall[br]never be content with one type of food;

0:34:06.131,0:34:08.352
Here we see more rebellious behaviour.

0:34:08.352,0:34:14.268
Human nature does crave variety, [br]even after eating the Mann and Salwa.

0:34:14.268,0:34:17.102
They approach Moses (pbuh)[br]with another complaint.

0:34:17.855,0:34:20.768
We shall never be content [br]with one type of food;

0:34:20.768,0:34:25.437
fa-ud'u lanaa rabbaka yukh'rij lanaa [br]mimmaa tunbitu l-ardu min baqlihaa

0:34:25.437,0:34:29.870
waqithaaihaa wafoomihaa [br]wa'adasihaa wabasalihaa

0:34:31.020,0:34:35.228
so, call on your Lord to bring forth[br]for us some green herbs,

0:34:35.228,0:34:41.273
cucumbers, garlic, lentils and onions, [br]which the earth produces.

0:34:41.823,0:34:47.023
Now, they demanded ingredients for a[br]variety of gourmet meals.

0:34:49.089,0:34:53.041
The word used here [br]for garlic is 'foom'.

0:34:54.546,0:34:55.563
I have written

0:34:55.563,0:34:59.063
The actual word is 'foom'.[br]It is the same as 'soom'.

0:34:59.063,0:35:01.630
So common is this word for garlic

0:35:01.630,0:35:05.463
that it cannot be taken to mean [br]bread, wheat or corn.

0:35:05.738,0:35:10.951
It happens sometimes that letters in a [br]word tend to change places by overuse.

0:35:10.951,0:35:14.306
Because of this, people [br]have changed its meaning.

0:35:14.306,0:35:17.112
There is no need for that.[br]It refers to the same garlic.

0:35:19.543,0:35:24.563
About this demand of the Israelites to not[br]stay patient on one type of food alone,

0:35:24.563,0:35:26.712
I have written:

0:35:26.712,0:35:30.127
What they meant was that they cannot eat[br]Mann and Salwa every day.

0:35:30.127,0:35:36.046
Human taste requires variety and something[br]should be done to quench this yearning

0:35:36.046,0:35:38.632
for variety even in this desert [br]they are wandering in.

0:35:39.863,0:35:51.246
In response, God asked them to see the[br]kind of petty things they were demanding

0:35:51.246,0:35:53.457
instead of exalted things.

0:35:54.672,0:35:59.165
qaala atastabdiloona alladhee huwa[br]adnaa bi-alladhee huwa khayr

0:36:01.432,0:36:05.915
He answered: “Would you exchange that [br]which is better for what is inferior?

0:36:08.006,0:36:10.895
There are a few notes[br]on this in Al-Bayaan,

0:36:10.895,0:36:13.745
which we shall go through [br]in the next session.

0:36:15.084,0:36:18.562
Right now, let us go through[br]the plain translation of these Aayaat.

0:36:22.708,0:36:26.843
And recall when you said to Moses:

0:36:26.843,0:36:32.129
“We will never believe in you [br]until we see God with our own eyes.

0:36:32.129,0:36:36.495
”Then a thunderbolt struck you [br]while you were helplessly looking on.

0:36:36.495,0:36:43.896
Then We revived you from this death of[br]yours so that you might become grateful.

0:36:43.896,0:36:46.581
And We made the clouds [br]draw their shadow over you

0:36:46.581,0:36:49.099
and sent down upon you mann and salwa.

0:36:49.099,0:36:51.998
“Eat these pure things [br]We have provided you.”

0:36:51.998,0:36:57.948
[Alas! Those on whom We bestowed[br]this favour disregarded it]

0:36:57.948,0:37:00.731
and [in this way], they did not [br]harm Us in any way,

0:37:00.731,0:37:04.116
but kept being unjust to their own souls.

0:37:04.116,0:37:08.432
And recall when we said: [br]“Enter this city;

0:37:08.432,0:37:11.999
then eat from it from wherever you want [br]to your hearts’ content

0:37:11.999,0:37:17.188
and [take heed] that enter its gate[br]bowing down your heads [in humility]

0:37:17.188,0:37:22.868
and pray: ‘[O Lord!] Forgive our sins;[br]’We shall forgive your sins

0:37:23.902,0:37:26.560
and [those among you] who adopt [br]a befitting attitude,

0:37:26.560,0:37:28.997
We shall bestow more favour on them.”

0:37:28.997,0:37:34.753
But the unjust replaced that which they [br]were told with other words.

0:37:34.753,0:37:39.319
So, We let loose on these unjust people [br]a punishment from the heavens

0:37:39.319,0:37:42.654
because of the disobedience [br]they were [guilty of].

0:37:42.654,0:37:46.738
And recall when Moses prayed [br]for water for his people;

0:37:46.738,0:37:50.636
so, We said to him: [br]“Strike this rock with your staff.”

0:37:50.636,0:37:54.705
[He struck the rock and] thereupon [br]twelve springs gushed from it

0:37:54.705,0:37:59.732
such that each tribe [br]ascertained its drinking-place.

0:38:00.442,0:38:03.562
“Eat and drink of that which [br]God has provided [O Israelites]

0:38:03.562,0:38:07.186
and do not embark upon [br]spreading disorder in the land.”

0:38:07.186,0:38:08.889
And recall when you said:

0:38:08.889,0:38:11.906
“Moses we shall never be [br]content with one type of food;

0:38:11.906,0:38:16.104
so, call on your Lord to bring forth [br]for us some green herbs,

0:38:16.104,0:38:22.672
cucumbers, garlic, lentils and onions,[br]which the earth produces.

0:38:22.672,0:38:27.042
”He answered: “Would you exchange [br]that which is better for what is inferior?

0:38:27.275,0:38:29.035
(2:55-61)