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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.

221
00:16:13,090 --> 00:16:17,322
As I write in Al-Bayaan, 
"The actual word is: al-qariyah.

222
00:16:17,322 --> 00:16:20,025
A study of its usage in
the Arabic language reveals

223
00:16:20,025 --> 00:16:26,259
that just as it is used for tiny villages,
it is also used to connote large cities."

224
00:16:27,479 --> 00:16:32,011
Here it refers to a certain 
city in Palestine.

225
00:16:33,329 --> 00:16:39,460
Even if we cannot ascertain the identity
of this city, it won't affect the purport.

226
00:16:40,452 --> 00:16:43,197
However, the description of the land

227
00:16:43,197 --> 00:16:46,464
fakuloo min'haa haythu shi'tum raghadan

228
00:16:46,464 --> 00:16:49,867
If we take a look at the account
of their journey at that time,

229
00:16:49,867 --> 00:16:57,431
keeping the geography in mind, then 
these words fit the description

230
00:16:57,431 --> 00:16:59,586
of a city in Palestine."

231
00:16:59,671 --> 00:17:02,485
Here it refers to a certain 
city in Palestine,

232
00:17:02,624 --> 00:17:06,709
since the words used later on,
fakuloo min'haa haythu shi'tum raghadan

233
00:17:06,709 --> 00:17:10,310
seem to be appropriate 
for this land alone.

234
00:17:10,310 --> 00:17:14,296
That is, these words could've been used
for such a city alone,

235
00:17:14,296 --> 00:17:16,983
keeping all the aforementioned
blessings in mind.

236
00:17:16,983 --> 00:17:21,581
They are not suitable for a location or a
settlement in the Sinai desert.

237
00:17:23,061 --> 00:17:25,466
So, God said, “Enter this city;

238
00:17:25,685 --> 00:17:32,485
then eat from it from wherever
you want, to your hearts’ content.

239
00:17:32,485 --> 00:17:37,215
fakuloo min'haa haythu shi'tum raghadan
wa-ud'khuloo l-baaba sujjadan

240
00:17:38,613 --> 00:17:40,428
and [take heed] ...

241
00:17:41,542 --> 00:17:45,639
These words are not written in the Aayah.

242
00:17:46,613 --> 00:17:50,948
But to make the implication clear, 
they must be opened up.

243
00:17:53,032 --> 00:17:55,748
"its gate" i.e. the city gate.

244
00:17:56,865 --> 00:17:59,998
sujjadan - enter it while bowing down 
your heads

245
00:17:59,998 --> 00:18:05,009
implying "with humility", 
"with lowliness", "with obedience".

246
00:18:06,709 --> 00:18:10,421
The Almighty has bestowed this place
on you by helping you conquer it.

247
00:18:11,210 --> 00:18:17,846
This is similar to when Prophet Muhammad
entered Makka as a conqueror.

248
00:18:17,846 --> 00:18:22,894
His head was in a bowing position
such that it was touching his saddle.

249
00:18:24,245 --> 00:18:28,213
Here, the Almighty told them to
enter the city in the specified manner,

250
00:18:28,213 --> 00:18:32,667
because the greatest expectation of God
after bestowing a blessing on his servant

251
00:18:32,667 --> 00:18:35,231
is that the person doesn't show arrogance

252
00:18:35,231 --> 00:18:37,848
or consider it to be 
a personal entitlement.

253
00:18:38,482 --> 00:18:41,299
Rather, he must think that 
it is God's blessing alone

254
00:18:41,299 --> 00:18:44,918
and be grateful towards Him,
while bowing before his Lord,

255
00:18:44,918 --> 00:18:49,036
and consider himself 
as God's humble servant,

256
00:18:49,036 --> 00:18:52,936
on whom God has shown favour.

257
00:18:53,567 --> 00:18:56,105
Here, the Israelites were 
given this directive.

258
00:18:58,196 --> 00:19:02,670
... enter its gate bowing down 
your heads [in humility]

259
00:19:02,670 --> 00:19:05,575
The actual words are: wa-ud'khuloo
l-baaba sujjada

260
00:19:07,015 --> 00:19:09,686
The way the word al-Baab 
occurs after al-Qariyah,

261
00:19:09,686 --> 00:19:13,817
linguistic considerations show that 
it refers to the door of the city.

262
00:19:14,302 --> 00:19:17,701
Earlier the words are 
qul'naa ud'khuloo haadhihi l qaryah

263
00:19:17,701 --> 00:19:20,019
And here the words are
wa ud'khuloo l-baaba

264
00:19:20,019 --> 00:19:23,702
Obviously, it can only refer to 
Baab al-qariyah (the door of the city).

265
00:19:23,702 --> 00:19:26,934
and cannot be taken to mean
the “door of the tabernacle,"

266
00:19:26,934 --> 00:19:29,236
as Ustaz Imam Islahi has done.

267
00:19:29,502 --> 00:19:34,136
There is no indication in the text to
consider it the door of the tabernacle.

268
00:19:34,837 --> 00:19:37,671
wa ud'khuloo l-baaba sujjada

269
00:19:37,671 --> 00:19:43,354
The word 'sujjadan' connotes
the bowing down of the head.

270
00:19:43,905 --> 00:19:44,773
I have written,

271
00:19:44,773 --> 00:19:48,557
It is clear that here it refers to
the bowing down of the head.

272
00:19:49,274 --> 00:19:51,989
In fact, this verse 
contains conclusive evidence

273
00:19:51,989 --> 00:19:55,925
that other than the general meaning 
of placing one’s forehead on the ground,

274
00:19:55,925 --> 00:19:59,557
the verb sajadah also means
“merely bending the head.”

275
00:19:59,557 --> 00:20:02,390
Obviously, this word 
couldn't have been used

276
00:20:02,390 --> 00:20:08,125
in the sense of moving through the door 
while prostrating onto the ground.

277
00:20:08,895 --> 00:20:11,650
So, it is used simply in the sense of 
bending one's head,

278
00:20:11,650 --> 00:20:14,406
because that is all we can do 
while walking ahead.

279
00:20:14,638 --> 00:20:17,340
It is not possible to put 
the forehead on the ground.

280
00:20:17,340 --> 00:20:20,204
Had the directive meant fully
falling prostrate on the ground,

281
00:20:20,204 --> 00:20:22,951
then it could have been expressed by
wa ud'khuloo l-baaba sujjada

282
00:20:23,061 --> 00:20:26,880
Thus, both these points make it clear
that in the Arabic language

283
00:20:26,880 --> 00:20:31,566
the word Sajdah can also have the sense
of simply bending one's head reverently.

284
00:20:33,357 --> 00:20:38,599
waqooloo hittatun naghfir lakum 
khaataayaakum wasanazeedu l-muh'sineen

285
00:20:40,399 --> 00:20:47,248
and pray: ‘[O Lord!] Forgive our sins;’
We shall forgive your sins

286
00:20:47,749 --> 00:20:50,633
and [those among you] who adopt 
a befitting attitude,

287
00:20:50,633 --> 00:20:53,117
We shall bestow more favour on them."
(2:58)

288
00:20:55,201 --> 00:21:00,005
The Arabic expression wa qooloo hittatun
is rendered as "Forgive our sins."

289
00:21:01,183 --> 00:21:03,586
The actual words are: qooloo hittah.

290
00:21:04,037 --> 00:21:07,037
The word 'hittah' has come in place 
of a whole sentence.

291
00:21:08,919 --> 00:21:11,821
to the effect 'mas'alatunaa hittah'.

292
00:21:11,821 --> 00:21:13,505
This is the actual construction.

293
00:21:13,505 --> 00:21:17,289
People having a good taste of Arabic,
can appreciate this here.

294
00:21:17,289 --> 00:21:19,872
The Mubtada (subject) is omitted.

295
00:21:19,872 --> 00:21:24,040
The word 'hittah' is from the verb
'hatta yahuttu', meaning “to brush away.”

296
00:21:24,040 --> 00:21:27,116
Here it implies brushing away one's sins.

297
00:21:27,116 --> 00:21:30,263
Since Arabic and Hebrew 
have similar sources,

298
00:21:30,263 --> 00:21:33,114
one can deduce analogously
that in Hebrew also

299
00:21:33,114 --> 00:21:38,116
it would have meant brushing away
and forgiving sins.

300
00:21:38,116 --> 00:21:42,073
It seems that the way in which 
this word 'hitta' is used,

301
00:21:42,073 --> 00:21:49,576
the original Hebrew expression 
has been employed in the Qur'an.

302
00:21:49,576 --> 00:21:53,183
I have tried to explain
its structure.

303
00:21:54,055 --> 00:21:57,739
In this way they were asked to pray:
‘[O Lord!] Forgive our sins;

304
00:21:57,739 --> 00:22:00,190
’We shall forgive your sins

305
00:22:00,190 --> 00:22:03,223
and [those among you] who adopt 
a befitting attitude,

306
00:22:03,223 --> 00:22:06,010
We shall bestow more favour on them.”

307
00:22:06,010 --> 00:22:08,524
sanazeedu l muh'sineen

308
00:22:09,157 --> 00:22:14,959
This guidance was given to them while they
were entering that city as victors.

309
00:22:14,959 --> 00:22:20,283
They were told to enter its gate bowing
their heads [in humility and obedience]

310
00:22:20,283 --> 00:22:24,363
and ask forgiveness for their sins.

311
00:22:25,145 --> 00:22:27,178
But what actually happened?

312
00:22:27,178 --> 00:22:31,041
fabaddala alladheena zalamoo qawlan
ghayra alladhee qeela lahum (2:59)

313
00:22:32,231 --> 00:22:34,361
The direction they were given ...

314
00:22:34,527 --> 00:22:39,913
i.e. they were asked to enter the city
while seeking forgiveness.

315
00:22:39,913 --> 00:22:45,447
But the unjust replaced the word
they were given, with something else.

316
00:22:46,479 --> 00:22:48,281
Al-Bayaan has a note on it:`

317
00:22:48,281 --> 00:22:51,433
Some wretched people among the Israelites

318
00:22:51,433 --> 00:22:54,916
replaced 'hittatun', a word 
seeking forgiveness,

319
00:22:54,916 --> 00:22:59,849
by one which had 
an entirely different meaning.

320
00:23:00,699 --> 00:23:03,566
Just like ruffians
tend to do sometimes,

321
00:23:03,566 --> 00:23:06,783
or like some people who tend
to make fun of everything.

322
00:23:07,752 --> 00:23:12,401
Their sense of humour is related 
only to genuinely serious things.

323
00:23:12,401 --> 00:23:15,535
Specimens of such work 
can be seen in our poetry,

324
00:23:15,535 --> 00:23:17,918
for instance, in the work of Mirza Ghalib.

325
00:23:18,519 --> 00:23:20,720
These Israelites did the same thing.

326
00:23:20,720 --> 00:23:25,337
They replaced a fine word 
with something that sounded derisive.

327
00:23:26,987 --> 00:23:32,248
When the verb 'baddala', mentioned here 
is used such that it takes two objects,

328
00:23:32,248 --> 00:23:37,071
it means “to replace something
with another.”

329
00:23:37,673 --> 00:23:40,289
If this aspect is kept in consideration,

330
00:23:40,289 --> 00:23:44,170
the word cannot be taken to mean
a mere change in attitude.

331
00:23:44,170 --> 00:23:48,938
It can only mean that they had 
replaced this word with another.

332
00:23:48,938 --> 00:23:56,010
The words 'fabaddala alladheena zalamoo 
qawlan ghayra alladhee qeela lahum',

333
00:23:56,010 --> 00:24:01,260
But the unjust replaced that, which they 
were told with other words.

334
00:24:01,260 --> 00:24:04,544
These words may imply a mere
change of attitude,

335
00:24:04,544 --> 00:24:10,196
such that they used the prescribed word,
but with a derisive intent.

336
00:24:10,196 --> 00:24:15,781
In other words, they altered the meaning
or the spirit of the word.

337
00:24:16,365 --> 00:24:18,467
This is one possible meaning.

338
00:24:18,467 --> 00:24:23,647
However, I have submitted that
the words used in the Qur'an

339
00:24:23,647 --> 00:24:30,249
convey that they substituted it
with another word.

340
00:24:30,249 --> 00:24:33,350
Thus, they derided God's directive
with their actions,

341
00:24:33,350 --> 00:24:37,251
as well as by replacing the 
prescribed word with another word.

342
00:24:40,293 --> 00:24:41,769
So, God said:

343
00:24:41,769 --> 00:24:45,019
fa anzalnaa 'alaa alladheena zalamoo

344
00:24:45,019 --> 00:24:48,506
rij'zan mina l-samaai 
bimaa kaanoo yafsuqoon (2:59)

345
00:24:49,222 --> 00:24:53,339
So, We let loose on these unjust people 
a punishment from the heavens

346
00:24:53,339 --> 00:24:56,585
because of the disobedience 
they were [guilty of].

347
00:24:56,585 --> 00:25:01,088
Please notice the common theme,
the central theme of this discourse,

348
00:25:01,088 --> 00:25:02,958
embodying God's conclusive proof.

349
00:25:02,958 --> 00:25:08,143
The mistaken idea of the Israelite nation
as being something special,

350
00:25:08,143 --> 00:25:09,753
is refuted here.

351
00:25:09,887 --> 00:25:13,488
They considered the blessings they
received to be their entitlement.

352
00:25:13,488 --> 00:25:16,303
However, all these were 
merely God's favors on them

353
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.

354
00:25:20,972 --> 00:25:26,105
How could they think that after trying to
take Jesus (pbuh) to the crucifix,

355
00:25:26,105 --> 00:25:29,921
and rejecting the Prophethood 
of Muhammad (pbuh),

356
00:25:29,921 --> 00:25:34,157
God will continue to hold them 
as his treasured nation.

357
00:25:34,960 --> 00:25:36,075
Certainly not.

358
00:25:36,075 --> 00:25:39,844
The punishments that have afflicted 
them in the past because of their sins,

359
00:25:39,844 --> 00:25:41,862
will afflict them again.

360
00:25:42,129 --> 00:25:44,782
This is the discourse presented
in these passages.

361
00:25:45,064 --> 00:25:46,029
So, God says:

362
00:25:46,029 --> 00:25:49,925
So, We let loose on these unjust people
a punishment from the heavens

363
00:25:49,925 --> 00:25:52,584
because of the disobedience
they were [guilty of].

364
00:25:52,584 --> 00:25:55,983
rij'zan mina l samaai 
bimaa kaanoo yafsuqoon.

365
00:25:56,983 --> 00:25:59,183
Al-Bayaan has 
the following note on it:

366
00:25:59,183 --> 00:26:01,465
This punishment has been called
“a punishment from the heavens”

367
00:26:01,465 --> 00:26:02,974
rij'zan mina l samaa

368
00:26:03,294 --> 00:26:06,263
This punishment has been called
“a punishment from the heavens”

369
00:26:06,263 --> 00:26:12,266
in the same way as a great calamity is
referred to as a “heavenly punishment.”

370
00:26:13,263 --> 00:26:19,498
Most probably, the Israelites faced this 
punishment in Shittim, a Palestinian city.

371
00:26:20,364 --> 00:26:27,317
This may be postulated through a study
of Israelite history in the Bible.

372
00:26:27,828 --> 00:26:30,330
Therefore, I have used the words
'most probably'.

373
00:26:31,020 --> 00:26:34,488
The Bible says that the Israelites were 
guilty of sexual misconduct

374
00:26:34,488 --> 00:26:36,303
with Maobite women,

375
00:26:36,303 --> 00:26:39,955
became involved in polytheistic sacrifices

376
00:26:39,955 --> 00:26:45,638
and thus became indirectly incriminated 
with worshipping their deity Baal Peor.

377
00:26:46,090 --> 00:26:50,143
Earlier they had worshipped the calf,

378
00:26:50,143 --> 00:26:56,506
and then moving ahead when they reached
Shittim, they again fell in these sins.

379
00:26:57,296 --> 00:27:01,265
In retribution of these crimes, God
sent upon them an epidemic,

380
00:27:01,265 --> 00:27:04,623
which killed twenty-four thousand 
of their men and women.

381
00:27:05,030 --> 00:27:09,712
Thus, again God inflicted 
a harsh punishment on them.

382
00:27:10,280 --> 00:27:13,030
So, the sequence can be understood
as follows:

383
00:27:13,030 --> 00:27:16,647
an event happens, God shows His favor,
bestows his blessings on them,

384
00:27:16,647 --> 00:27:19,866
they become guilty of
an inappropriate attitude

385
00:27:19,866 --> 00:27:22,347
for which they are 
subsequently punished.

386
00:27:22,347 --> 00:27:24,519
God describes this here.

387
00:27:25,552 --> 00:27:31,234
wa-idhi is'tasqaa moosaa liqawmihi 
faqul'naa id'rib biʿasaaka l-hajara

388
00:27:32,035 --> 00:27:37,322
And recall when Moses prayed 
for water for his people; (2:60)

389
00:27:38,384 --> 00:27:42,386
Earlier, when they had nothing to eat,
God sent Mann and Salwa on them.

390
00:27:42,386 --> 00:27:44,279
Now, Moses (pbuh) prays for water.

391
00:27:45,194 --> 00:27:47,050
faqul'naa - So, We said to him

392
00:27:47,050 --> 00:27:49,398
id'rib biʿasaaka l-hajar

393
00:27:49,398 --> 00:27:51,948
“Strike this rock with your staff.”

394
00:27:51,948 --> 00:27:57,149
i.e. a rock, a boulder, was specified
and God asked him to strike it.

395
00:27:57,926 --> 00:28:00,168
Obviously, he struck it.

396
00:28:00,168 --> 00:28:02,884
fa-infajarat min'hu 
ith'nataa 'ashrata 'aynan

397
00:28:02,884 --> 00:28:06,287
[He struck the rock and] thereupon 
twelve springs gushed from it.

398
00:28:06,287 --> 00:28:13,319
qad 'alima kullu unaasin mashrabahum

399
00:28:13,319 --> 00:28:17,385
such that each tribe ascertained
its drinking-place.

400
00:28:18,404 --> 00:28:24,504
kuloo wa-ish'raboo min riz'qi llahi 
walaa taʿthaw fee l-ardi muf'sideen

401
00:28:25,152 --> 00:28:28,603
“Eat and drink of the sustenance, 
which God has provided [O Israelites]

402
00:28:28,603 --> 00:28:31,399
and do not embark upon 
spreading disorder in the land.”

403
00:28:33,407 --> 00:28:36,442
I have explained the things
mentioned in this Aayah.

404
00:28:36,442 --> 00:28:42,248
Firstly, Moses (pbuh) prayed for water
for his people.

405
00:28:42,248 --> 00:28:44,744
He was asked to strike 
a rock with his staff,

406
00:28:44,744 --> 00:28:47,580
upon which the Israelites 
witnessed another great miracle.

407
00:28:48,450 --> 00:28:50,653
Out of this rock, gushed forth
twelve springs.

408
00:28:51,546 --> 00:28:53,746
[Al-Bayaan note]
It is evident from the Bible

409
00:28:53,966 --> 00:28:58,284
that this incident of water gushing forth 
from a rock happened in the Sinai desert.

410
00:28:58,758 --> 00:29:01,249
From the historical details 
mentioned in the Bible,

411
00:29:01,249 --> 00:29:04,158
it seems that this happened
in the Zin desert.

412
00:29:04,158 --> 00:29:07,593
i.e. the twelve springs gushed forth.

413
00:29:10,211 --> 00:29:12,332
We read in the book of Numbers:

414
00:29:13,542 --> 00:29:18,930
In the first month, the whole Israelite 
community arrived at the Desert of Zin,

415
00:29:18,930 --> 00:29:21,065
and they stayed at Kadesh.

416
00:29:21,233 --> 00:29:24,648
i.e. they reached this place after
their exodus from Egypt.

417
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.

418
00:29:30,763 --> 00:29:35,103
But scholars have produced many works
on the geography of the Bible

419
00:29:35,103 --> 00:29:37,871
and we can find all these names in them.

420
00:29:39,187 --> 00:29:41,791
Now there was no water for the community,

421
00:29:43,587 --> 00:29:46,389
and the people gathered in opposition 
to Moses and Aaron.

422
00:29:46,959 --> 00:29:49,910
Again these people displayed 
their rebellious attitude.

423
00:29:49,910 --> 00:29:52,127
They quarrelled with Moses and said,

424
00:29:52,127 --> 00:29:57,216
‘If only we had died when our brothers
fell dead before the LORD!

425
00:29:58,266 --> 00:30:01,338
Why did you bring the LORD’s community
into this desert,

426
00:30:01,338 --> 00:30:03,685
that we and our livestock should die here?

427
00:30:04,150 --> 00:30:08,078
Why did you bring us out of Egypt 
and into this terrible place?

428
00:30:09,262 --> 00:30:14,397
This land has no grain or figs, 
grapevines or pomegranates.

429
00:30:14,982 --> 00:30:18,582
When they were informed about their
exodus from Egypt,

430
00:30:18,582 --> 00:30:22,240
they were told that 
the promised land of Palestine

431
00:30:22,240 --> 00:30:24,776
around the city of Jerusalem

432
00:30:24,776 --> 00:30:27,440
is a fertile land, amenable to farming,

433
00:30:27,440 --> 00:30:34,604
with gardens full of grain and figs, 
grapevines and pomegranates.

434
00:30:34,604 --> 00:30:36,940
Here, they are referring to
the same description.

435
00:30:37,793 --> 00:30:42,360
It has no grain or figs, 
grapevines or pomegranates.

436
00:30:42,360 --> 00:30:45,163
And there is no water to drink!’

437
00:30:45,163 --> 00:30:49,516
Moses and Aaron went from the assembly
to the entrance to the Tent of Meeting

438
00:30:49,516 --> 00:30:50,892
and fell facedown,

439
00:30:50,892 --> 00:30:54,665
We can imagine how much they
must've troubled Moses and Aaron,

440
00:30:54,665 --> 00:30:58,689
such that they had no choice left
but to fall facedown before the Amighty.

441
00:30:59,808 --> 00:31:02,239
Then the glory of the LORD
appeared to them.

442
00:31:02,239 --> 00:31:03,807
The LORD said to Moses,

443
00:31:03,807 --> 00:31:10,540
‘Take the staff, and you and your brother 
Aaron gather the assembly together.

444
00:31:10,540 --> 00:31:15,225
Speak to that rock right before their eyes
and it will pour out its water.

445
00:31:15,696 --> 00:31:19,149
You will bring water out of the rock 
for the community

446
00:31:19,149 --> 00:31:22,116
so they and their livestock can drink.’

447
00:31:22,692 --> 00:31:27,661
So Moses took the staff from the LORD’s 
presence, just as he commanded him.

448
00:31:27,661 --> 00:31:33,225
He and Aaron gathered the assembly 
together in front of the rock

449
00:31:33,225 --> 00:31:37,109
and Moses said to them, 
‘Listen, you rebels, ...

450
00:31:37,109 --> 00:31:40,989
He called them rebels on account
their rebellious attitude.

451
00:31:40,989 --> 00:31:45,472
‘Listen, you rebels, must we bring you 
water out of this rock?’

452
00:31:46,325 --> 00:31:50,927
Then Moses raised his arm and 
struck the rock twice with his staff.

453
00:31:50,927 --> 00:31:55,776
Water gushed out, and the community and
their livestock drank. (Numbers, 20:1-12)

454
00:31:56,626 --> 00:32:02,057
Hence, they witnessed God's extraordinary
miracle,

455
00:32:02,057 --> 00:32:04,312
when they were suffering from thirst

456
00:32:05,637 --> 00:32:10,899
Thereafter, God says that twelve springs
gushed forth from that rock.

457
00:32:11,714 --> 00:32:15,462
So, the water did not just gush forth from
the rock as a spring,

458
00:32:15,462 --> 00:32:18,213
but twelve separate springs gushed forth.

459
00:32:18,213 --> 00:32:22,080
qad 'alima kullu unaasin mashrabahum

460
00:32:23,363 --> 00:32:27,582
such that each tribe ascertained
its own drinking-place.

461
00:32:29,149 --> 00:32:32,598
Basically, the Israelite nation was
composed of the twelve tribes.

462
00:32:32,598 --> 00:32:34,797
Thus when twelve springs gushed forth,

463
00:32:34,797 --> 00:32:38,403
each tribe fixed its own 
drinking place over them.

464
00:32:38,949 --> 00:32:43,298
So, twelve springs gushed forth
according to the number of tribes.

465
00:32:44,034 --> 00:32:46,302
and thus, there remained no apprehension

466
00:32:46,302 --> 00:32:49,435
that any fight would ensue 
among them regarding the water.

467
00:32:49,435 --> 00:32:53,684
This is the ultimate expression
of God's favors and blessings.

468
00:32:53,684 --> 00:32:57,678
So, God caused the twelves springs to flow
to stop any chance of tribal infighting.

469
00:32:57,678 --> 00:33:00,446
Let every tribe take one spring
and drink from it.

470
00:33:03,518 --> 00:33:07,687
kuloo wa-ish'raboo min riz'qi llahi 
walaa taʿthaw fee l ardi muf'sideen

471
00:33:08,193 --> 00:33:11,187
“Eat and drink of that which God 
has provided [O Israelites]

472
00:33:11,187 --> 00:33:14,244
and do not embark upon 
spreading disorder in the land.” (2:60)

473
00:33:14,244 --> 00:33:17,659
Please note that when the Manna and Salwa
were mentioned earlier,

474
00:33:17,659 --> 00:33:19,714
God said, "Eat (Kuloo)"

475
00:33:19,714 --> 00:33:23,197
Here, He said, "Kuloo wa ish'raboo"
(Eat and drink).

476
00:33:24,161 --> 00:33:27,929
Here this subtle point needs to be kept 
in consideration that earlier on

477
00:33:27,929 --> 00:33:31,697
after a mention of Mann and Salwa 
only the word kuloo (eat) had been used

478
00:33:31,697 --> 00:33:35,497
because at that time only food 
could have been arranged for.

479
00:33:36,314 --> 00:33:39,215
Once, plentiful water 
was also made available,

480
00:33:39,215 --> 00:33:43,705
​the words used are kuloo wa ish'raboo
(eat and drink).

481
00:33:43,705 --> 00:33:50,509
That is how God bestowed his favor on them
when they were bothered by thirst.

482
00:33:53,098 --> 00:33:54,649
Further, God says,

483
00:33:54,649 --> 00:33:59,862
wa-idh qul'tum yaa moosaa
lan nasbira 'alaa ta'aamin waahidin

484
00:34:00,427 --> 00:34:05,526
And recall when you said: “Moses we shall
never be content with one type of food;

485
00:34:06,131 --> 00:34:08,352
Here we see more rebellious behaviour.

486
00:34:08,352 --> 00:34:14,268
Human nature does crave variety, 
even after eating the Mann and Salwa.

487
00:34:14,268 --> 00:34:17,102
They approach Moses (pbuh)
with another complaint.

488
00:34:17,855 --> 00:34:20,768
We shall never be content 
with one type of food;

489
00:34:20,768 --> 00:34:25,437
fa-ud'u lanaa rabbaka yukh'rij lanaa 
mimmaa tunbitu l-ardu min baqlihaa

490
00:34:25,437 --> 00:34:29,870
waqithaaihaa wafoomihaa 
wa'adasihaa wabasalihaa

491
00:34:31,020 --> 00:34:35,228
so, call on your Lord to bring forth
for us some green herbs,

492
00:34:35,228 --> 00:34:41,273
cucumbers, garlic, lentils and onions, 
which the earth produces.

493
00:34:41,823 --> 00:34:47,023
Now, they demanded ingredients for a
variety of gourmet meals.

494
00:34:49,089 --> 00:34:53,041
The word used here 
for garlic is 'foom'.

495
00:34:54,546 --> 00:34:55,563
I have written

496
00:34:55,563 --> 00:34:59,063
The actual word is 'foom'.
It is the same as 'soom'.

497
00:34:59,063 --> 00:35:01,630
So common is this word for garlic

498
00:35:01,630 --> 00:35:05,463
that it cannot be taken to mean 
bread, wheat or corn.

499
00:35:05,738 --> 00:35:10,951
It happens sometimes that letters in a 
word tend to change places by overuse.

500
00:35:10,951 --> 00:35:14,306
Because of this, people 
have changed its meaning.

501
00:35:14,306 --> 00:35:17,112
There is no need for that.
It refers to the same garlic.

502
00:35:19,543 --> 00:35:24,563
About this demand of the Israelites to not
stay patient on one type of food alone,

503
00:35:24,563 --> 00:35:26,712
I have written:

504
00:35:26,712 --> 00:35:30,127
What they meant was that they cannot eat
Mann and Salwa every day.

505
00:35:30,127 --> 00:35:36,046
Human taste requires variety and something
should be done to quench this yearning

506
00:35:36,046 --> 00:35:38,632
for variety even in this desert 
they are wandering in.

507
00:35:39,863 --> 00:35:51,246
In response, God asked them to see the
kind of petty things they were demanding

508
00:35:51,246 --> 00:35:53,457
instead of exalted things.

509
00:35:54,672 --> 00:35:59,165
qaala atastabdiloona alladhee huwa
adnaa bi-alladhee huwa khayr

510
00:36:01,432 --> 00:36:05,915
He answered: “Would you exchange that 
which is better for what is inferior?

511
00:36:08,006 --> 00:36:10,895
There are a few notes
on this in Al-Bayaan,

512
00:36:10,895 --> 00:36:13,745
which we shall go through 
in the next session.

513
00:36:15,084 --> 00:36:18,562
Right now, let us go through
the plain translation of these Aayaat.

514
00:36:22,708 --> 00:36:26,843
And recall when you said to Moses:

515
00:36:26,843 --> 00:36:32,129
“We will never believe in you 
until we see God with our own eyes.

516
00:36:32,129 --> 00:36:36,495
”Then a thunderbolt struck you 
while you were helplessly looking on.

517
00:36:36,495 --> 00:36:43,896
Then We revived you from this death of
yours so that you might become grateful.

518
00:36:43,896 --> 00:36:46,581
And We made the clouds 
draw their shadow over you

519
00:36:46,581 --> 00:36:49,099
and sent down upon you mann and salwa.

520
00:36:49,099 --> 00:36:51,998
“Eat these pure things 
We have provided you.”

521
00:36:51,998 --> 00:36:57,948
[Alas! Those on whom We bestowed
this favour disregarded it]

522
00:36:57,948 --> 00:37:00,731
and [in this way], they did not 
harm Us in any way,

523
00:37:00,731 --> 00:37:04,116
but kept being unjust to their own souls.

524
00:37:04,116 --> 00:37:08,432
And recall when we said: 
“Enter this city;

525
00:37:08,432 --> 00:37:11,999
then eat from it from wherever you want 
to your hearts’ content

526
00:37:11,999 --> 00:37:17,188
and [take heed] that enter its gate
bowing down your heads [in humility]

527
00:37:17,188 --> 00:37:22,868
and pray: ‘[O Lord!] Forgive our sins;
’We shall forgive your sins

528
00:37:23,902 --> 00:37:26,560
and [those among you] who adopt 
a befitting attitude,

529
00:37:26,560 --> 00:37:28,997
We shall bestow more favour on them.”

530
00:37:28,997 --> 00:37:34,753
But the unjust replaced that which they 
were told with other words.

531
00:37:34,753 --> 00:37:39,319
So, We let loose on these unjust people 
a punishment from the heavens

532
00:37:39,319 --> 00:37:42,654
because of the disobedience 
they were [guilty of].

533
00:37:42,654 --> 00:37:46,738
And recall when Moses prayed 
for water for his people;

534
00:37:46,738 --> 00:37:50,636
so, We said to him: 
“Strike this rock with your staff.”

535
00:37:50,636 --> 00:37:54,705
[He struck the rock and] thereupon 
twelve springs gushed from it

536
00:37:54,705 --> 00:37:59,732
such that each tribe 
ascertained its drinking-place.

537
00:38:00,442 --> 00:38:03,562
“Eat and drink of that which 
God has provided [O Israelites]

538
00:38:03,562 --> 00:38:07,186
and do not embark upon 
spreading disorder in the land.”

539
00:38:07,186 --> 00:38:08,889
And recall when you said:

540
00:38:08,889 --> 00:38:11,906
“Moses we shall never be 
content with one type of food;

541
00:38:11,906 --> 00:38:16,104
so, call on your Lord to bring forth 
for us some green herbs,

542
00:38:16,104 --> 00:38:22,672
cucumbers, garlic, lentils and onions,
which the earth produces.

543
00:38:22,672 --> 00:38:27,042
”He answered: “Would you exchange 
that which is better for what is inferior?

544
00:38:27,275 --> 00:38:29,035
(2:55-61)