AL BAYAN - Surah AL BAQARAH - Part 17 - Verses 55 - 61 - Javed Ahmed Ghamidi

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

Surah al Baqarah
Aayaat 55-61

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

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

I seek refuge with God
from the accursed Devil.

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

Ladies and Gentlemen,

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

The same discourse continues

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

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

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

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

This is called Itmam al-Hujjah,

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

the punishment is pronounced
on them in Surah Tawbah.

The Almighty says

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

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

And recall when you said to Moses:

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

This is also a serious instance
of their rebelliousness.

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

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

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

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

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

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

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

a little ahead in this Surah,

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

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

balaa walaakin liyatma inna qalbee
(2:260)

“Yes, but just to reassure my heart,”

A request of this kind is not condemnable.

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

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

until we see God with our own eyes.”

I have written,

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

or inner satisfaction, then
it cannot be objected to.

However, the demand of the Israelites
to see the Almighty

was just an expression of their
scepticism and disbelief

and an excuse to reject and deny
Allah.

This attitude of theirs made
their demand blameworthy.

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

Hence, they were punished
for this attitude.

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

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

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

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

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

So, what happened next?

The Qur'an says,

fa akhadhatkumu l saa'iqatu
wa antum tanzuroon

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

In other words, God's Wrath was kindled.

I have written,

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

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

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

in the words
falammaa akhadhathumu l rajfah.

The word rajfah means “earthquake.”

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

in the form of a saa'iqah ...

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

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

Thus, their desire was impossible.

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

in the form of a saa'iqah,

which shook the mountain of Tur

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

The Qur'an has stated this in the words,

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

fa akhadhatkumu l saa'iqatu
wa antum tanzuroon

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

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

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

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

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

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

if some indication of this exists.

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

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

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

that it refers to their
state of unconsciousness.

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

i.e. after this type of death,

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

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

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

because of their arrogance, ...

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

However, the Almighty showed mercy.

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

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

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

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

They were then appointed
to carry out their former responsibility.

The next part explains the reason for this

laʿallakum tashkuroon

so that you might become grateful.

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

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

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

and also for putting forward
this unreasonable demand.

Now, the Almighty says:

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

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

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

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

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

for their entire encampment.

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

And We made the clouds
draw their shadow over you

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

What is this Manna and Salwa?

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

and then freeze like hail.

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

The sun's heat would melt it.

This was its characteristic.

In a barren desert, without any
means of subsistence

this was indeed a great favour
for the Israelites.

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

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

How could the arrangements be made?

God granted them this great favour.

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

which they were blessed with
without any toil

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

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

He bestowed these blessings on them.

The word Manna means
“favour and blessing.”

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

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

The Bible gives us the following details
in this regard:

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

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

appeared on the desert floor.

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

i.e. blessing and favour.

For they did not know what it was.

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

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

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

This was one arrangement
God made for them.

The second was that
He sent down the Salwa.

I have written,

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

in the desert of Sinai.

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

The Bible says in Exodus 16:

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

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

Strange was the condition of this nation!

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

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

to starve this entire assembly to death.’

They said this to Prophet Moses (pbuh).

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

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

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

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

and in the morning
you will be filled with bread.

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

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

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

The Almighty says,

And We made the clouds
draw their shadow over you

and sent down upon you
mann and salwa.

kuloo min tayyibaati maa razaqnaakum

wamaa zalamoonaa walaakin kaanoo
anfusahum yazlimoon

“Eat these pure things
We have provided you.”

These words reflect the situation.

I have written

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

to benefit from them and
remain thankful to the Almighty.

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

"Eat these pure things
We have provided you.”

But what did the Israelites do?

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

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

but kept being unjust to their own selves.

maa zalamoonaa walaakin
kaanoo anfusahum yazlimoon.

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

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

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

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

but kept being unjust to their own selves.

I have written:

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

as was the case in the previous ones.

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

or "you harmed yourselves."

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

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

There is a shift in the discourse.

Earlier, the address was direct.

wazallalnaa 'alaykumu l ghamaam

We made the clouds draw
their shadow over you

wa anzalnaa 'alaykumu l mana wal salwaa

sent down upon you mann and salwa.

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

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

Such a shift normally occurs in the Qur’an

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

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

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

demonstrated the extent of God's disgust.

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

wa ud'khulu l baaba sujjadan
waqooloo hittatun

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

And recall ...

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

And recall when we said: “Enter this city;

"this city" -

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

Hence, no explanation is required.

The actual word is: al-qariyah.

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

A study of its usage in
the Arabic language reveals

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

Here it refers to a certain
city in Palestine.

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

However, the description of the land

fakuloo min'haa haythu shi'tum raghadan

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

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

of a city in Palestine."

Here it refers to a certain
city in Palestine,

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

seem to be appropriate
for this land alone.

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

keeping all the aforementioned
blessings in mind.

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

So, God said, “Enter this city;

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

fakuloo min'haa haythu shi'tum raghadan
wa-ud'khuloo l-baaba sujjadan

and [take heed] ...

These words are not written in the Aayah.

But to make the implication clear,
they must be opened up.

"its gate" i.e. the city gate.

sujjadan - enter it while bowing down
your heads

implying "with humility",
"with lowliness", "with obedience".

The Almighty has bestowed this place
on you by helping you conquer it.

This is similar to when Prophet Muhammad
entered Makka as a conqueror.

His head was in a bowing position
such that it was touching his saddle.

Here, the Almighty told them to
enter the city in the specified manner,

because the greatest expectation of God
after bestowing a blessing on his servant

is that the person doesn't show arrogance

or consider it to be
a personal entitlement.

Rather, he must think that
it is God's blessing alone

and be grateful towards Him,
while bowing before his Lord,

and consider himself
as God's humble servant,

on whom God has shown favour.

Here, the Israelites were
given this directive.

... enter its gate bowing down
your heads [in humility]

The actual words are: wa-ud'khuloo
l-baaba sujjada

The way the word al-Baab
occurs after al-Qariyah,

linguistic considerations show that
it refers to the door of the city.

Earlier the words are
qul'naa ud'khuloo haadhihi l qaryah

And here the words are
wa ud'khuloo l-baaba

Obviously, it can only refer to
Baab al-qariyah (the door of the city).

and cannot be taken to mean
the “door of the tabernacle,"

as Ustaz Imam Islahi has done.

There is no indication in the text to
consider it the door of the tabernacle.

wa ud'khuloo l-baaba sujjada

The word 'sujjadan' connotes
the bowing down of the head.

I have written,

It is clear that here it refers to
the bowing down of the head.

In fact, this verse
contains conclusive evidence

that other than the general meaning
of placing one’s forehead on the ground,

the verb sajadah also means
“merely bending the head.”

Obviously, this word
couldn't have been used

in the sense of moving through the door
while prostrating onto the ground.

So, it is used simply in the sense of
bending one's head,

because that is all we can do
while walking ahead.

It is not possible to put
the forehead on the ground.

Had the directive meant fully
falling prostrate on the ground,

then it could have been expressed by
wa ud'khuloo l-baaba sujjada

Thus, both these points make it clear
that in the Arabic language

the word Sajdah can also have the sense
of simply bending one's head reverently.

waqooloo hittatun naghfir lakum
khaataayaakum wasanazeedu l-muh'sineen

and pray: ‘[O Lord!] Forgive our sins;’
We shall forgive your sins

and [those among you] who adopt
a befitting attitude,

We shall bestow more favour on them."
(2:58)

The Arabic expression wa qooloo hittatun
is rendered as "Forgive our sins."

The actual words are: qooloo hittah.

The word 'hittah' has come in place
of a whole sentence.

to the effect 'mas'alatunaa hittah'.

This is the actual construction.

People having a good taste of Arabic,
can appreciate this here.

The Mubtada (subject) is omitted.

The word 'hittah' is from the verb
'hatta yahuttu', meaning “to brush away.”

Here it implies brushing away one's sins.

Since Arabic and Hebrew
have similar sources,

one can deduce analogously
that in Hebrew also

it would have meant brushing away
and forgiving sins.

It seems that the way in which
this word 'hitta' is used,

the original Hebrew expression
has been employed in the Qur'an.

I have tried to explain
its structure.

In this way they were asked to pray:
‘[O Lord!] Forgive our sins;

’We shall forgive your sins

and [those among you] who adopt
a befitting attitude,

We shall bestow more favour on them.”

sanazeedu l muh'sineen

This guidance was given to them while they
were entering that city as victors.

They were told to enter its gate bowing
their heads [in humility and obedience]

and ask forgiveness for their sins.

But what actually happened?

fabaddala alladheena zalamoo qawlan
ghayra alladhee qeela lahum (2:59)

The direction they were given ...

i.e. they were asked to enter the city
while seeking forgiveness.

But the unjust replaced the word
they were given, with something else.

Al-Bayaan has a note on it:`

Some wretched people among the Israelites

replaced 'hittatun', a word
seeking forgiveness,

by one which had
an entirely different meaning.

Just like ruffians
tend to do sometimes,

or like some people who tend
to make fun of everything.

Their sense of humour is related
only to genuinely serious things.

Specimens of such work
can be seen in our poetry,

for instance, in the work of Mirza Ghalib.

These Israelites did the same thing.

They replaced a fine word
with something that sounded derisive.

When the verb 'baddala', mentioned here
is used such that it takes two objects,

it means “to replace something
with another.”

If this aspect is kept in consideration,

the word cannot be taken to mean
a mere change in attitude.

It can only mean that they had
replaced this word with another.

The words 'fabaddala alladheena zalamoo
qawlan ghayra alladhee qeela lahum',

But the unjust replaced that, which they
were told with other words.

These words may imply a mere
change of attitude,

such that they used the prescribed word,
but with a derisive intent.

In other words, they altered the meaning
or the spirit of the word.

This is one possible meaning.

However, I have submitted that
the words used in the Qur'an

convey that they substituted it
with another word.

Thus, they derided God's directive
with their actions,

as well as by replacing the
prescribed word with another word.

So, God said:

fa anzalnaa 'alaa alladheena zalamoo

rij'zan mina l-samaai
bimaa kaanoo yafsuqoon (2:59)

So, We let loose on these unjust people
a punishment from the heavens

because of the disobedience
they were [guilty of].

Please notice the common theme,
the central theme of this discourse,

embodying God's conclusive proof.

The mistaken idea of the Israelite nation
as being something special,

is refuted here.

They considered the blessings they
received to be their entitlement.

However, all these were
merely God's favors on them

In other words, how could they even think
that the fire of hell won't touch them.

How could they think that after trying to
take Jesus (pbuh) to the crucifix,

and rejecting the Prophethood
of Muhammad (pbuh),

God will continue to hold them
as his treasured nation.

Certainly not.

The punishments that have afflicted
them in the past because of their sins,

will afflict them again.

This is the discourse presented
in these passages.

So, God says:

So, We let loose on these unjust people
a punishment from the heavens

because of the disobedience
they were [guilty of].

rij'zan mina l samaai
bimaa kaanoo yafsuqoon.

Al-Bayaan has
the following note on it:

This punishment has been called
“a punishment from the heavens”

rij'zan mina l samaa

This punishment has been called
“a punishment from the heavens”

in the same way as a great calamity is
referred to as a “heavenly punishment.”

Most probably, the Israelites faced this
punishment in Shittim, a Palestinian city.

This may be postulated through a study
of Israelite history in the Bible.

Therefore, I have used the words
'most probably'.

The Bible says that the Israelites were
guilty of sexual misconduct

with Maobite women,

became involved in polytheistic sacrifices

and thus became indirectly incriminated
with worshipping their deity Baal Peor.

Earlier they had worshipped the calf,

and then moving ahead when they reached
Shittim, they again fell in these sins.

In retribution of these crimes, God
sent upon them an epidemic,

which killed twenty-four thousand
of their men and women.

Thus, again God inflicted
a harsh punishment on them.

So, the sequence can be understood
as follows:

an event happens, God shows His favor,
bestows his blessings on them,

they become guilty of
an inappropriate attitude

for which they are
subsequently punished.

God describes this here.

wa-idhi is'tasqaa moosaa liqawmihi
faqul'naa id'rib biʿasaaka l-hajara

And recall when Moses prayed
for water for his people; (2:60)

Earlier, when they had nothing to eat,
God sent Mann and Salwa on them.

Now, Moses (pbuh) prays for water.

faqul'naa - So, We said to him

id'rib biʿasaaka l-hajar

“Strike this rock with your staff.”

i.e. a rock, a boulder, was specified
and God asked him to strike it.

Obviously, he struck it.

fa-infajarat min'hu
ith'nataa 'ashrata 'aynan

[He struck the rock and] thereupon
twelve springs gushed from it.

qad 'alima kullu unaasin mashrabahum

such that each tribe ascertained
its drinking-place.

kuloo wa-ish'raboo min riz'qi llahi
walaa taʿthaw fee l-ardi muf'sideen

“Eat and drink of the sustenance,
which God has provided [O Israelites]

and do not embark upon
spreading disorder in the land.”

I have explained the things
mentioned in this Aayah.

Firstly, Moses (pbuh) prayed for water
for his people.

He was asked to strike
a rock with his staff,

upon which the Israelites
witnessed another great miracle.

Out of this rock, gushed forth
twelve springs.

[Al-Bayaan note]
It is evident from the Bible

that this incident of water gushing forth
from a rock happened in the Sinai desert.

From the historical details
mentioned in the Bible,

it seems that this happened
in the Zin desert.

i.e. the twelve springs gushed forth.

We read in the book of Numbers:

In the first month, the whole Israelite
community arrived at the Desert of Zin,

and they stayed at Kadesh.

i.e. they reached this place after
their exodus from Egypt.

All these names are very old and we would
not find most of them in modern maps.

But scholars have produced many works
on the geography of the Bible

and we can find all these names in them.

Now there was no water for the community,

and the people gathered in opposition
to Moses and Aaron.

Again these people displayed
their rebellious attitude.

They quarrelled with Moses and said,

‘If only we had died when our brothers
fell dead before the LORD!

Why did you bring the LORD’s community
into this desert,

that we and our livestock should die here?

Why did you bring us out of Egypt
and into this terrible place?

This land has no grain or figs,
grapevines or pomegranates.

When they were informed about their
exodus from Egypt,

they were told that
the promised land of Palestine

around the city of Jerusalem

is a fertile land, amenable to farming,

with gardens full of grain and figs,
grapevines and pomegranates.

Here, they are referring to
the same description.

It has no grain or figs,
grapevines or pomegranates.

And there is no water to drink!’

Moses and Aaron went from the assembly
to the entrance to the Tent of Meeting

and fell facedown,

We can imagine how much they
must've troubled Moses and Aaron,

such that they had no choice left
but to fall facedown before the Amighty.

Then the glory of the LORD
appeared to them.

The LORD said to Moses,

‘Take the staff, and you and your brother
Aaron gather the assembly together.

Speak to that rock right before their eyes
and it will pour out its water.

You will bring water out of the rock
for the community

so they and their livestock can drink.’

So Moses took the staff from the LORD’s
presence, just as he commanded him.

He and Aaron gathered the assembly
together in front of the rock

and Moses said to them,
‘Listen, you rebels, ...

He called them rebels on account
their rebellious attitude.

‘Listen, you rebels, must we bring you
water out of this rock?’

Then Moses raised his arm and
struck the rock twice with his staff.

Water gushed out, and the community and
their livestock drank. (Numbers, 20:1-12)

Hence, they witnessed God's extraordinary
miracle,

when they were suffering from thirst

Thereafter, God says that twelve springs
gushed forth from that rock.

So, the water did not just gush forth from
the rock as a spring,

but twelve separate springs gushed forth.

qad 'alima kullu unaasin mashrabahum

such that each tribe ascertained
its own drinking-place.

Basically, the Israelite nation was
composed of the twelve tribes.

Thus when twelve springs gushed forth,

each tribe fixed its own
drinking place over them.

So, twelve springs gushed forth
according to the number of tribes.

and thus, there remained no apprehension

that any fight would ensue
among them regarding the water.

This is the ultimate expression
of God's favors and blessings.

So, God caused the twelves springs to flow
to stop any chance of tribal infighting.

Let every tribe take one spring
and drink from it.

kuloo wa-ish'raboo min riz'qi llahi
walaa taʿthaw fee l ardi muf'sideen

“Eat and drink of that which God
has provided [O Israelites]

and do not embark upon
spreading disorder in the land.” (2:60)

Please note that when the Manna and Salwa
were mentioned earlier,

God said, "Eat (Kuloo)"

Here, He said, "Kuloo wa ish'raboo"
(Eat and drink).

Here this subtle point needs to be kept
in consideration that earlier on

after a mention of Mann and Salwa
only the word kuloo (eat) had been used

because at that time only food
could have been arranged for.

Once, plentiful water
was also made available,

​the words used are kuloo wa ish'raboo
(eat and drink).

That is how God bestowed his favor on them
when they were bothered by thirst.

Further, God says,

wa-idh qul'tum yaa moosaa
lan nasbira 'alaa ta'aamin waahidin

And recall when you said: “Moses we shall
never be content with one type of food;

Here we see more rebellious behaviour.

Human nature does crave variety,
even after eating the Mann and Salwa.

They approach Moses (pbuh)
with another complaint.

We shall never be content
with one type of food;

fa-ud'u lanaa rabbaka yukh'rij lanaa
mimmaa tunbitu l-ardu min baqlihaa

waqithaaihaa wafoomihaa
wa'adasihaa wabasalihaa

so, call on your Lord to bring forth
for us some green herbs,

cucumbers, garlic, lentils and onions,
which the earth produces.

Now, they demanded ingredients for a
variety of gourmet meals.

The word used here
for garlic is 'foom'.

I have written

The actual word is 'foom'.
It is the same as 'soom'.

So common is this word for garlic

that it cannot be taken to mean
bread, wheat or corn.

It happens sometimes that letters in a
word tend to change places by overuse.

Because of this, people
have changed its meaning.

There is no need for that.
It refers to the same garlic.

About this demand of the Israelites to not
stay patient on one type of food alone,

I have written:

What they meant was that they cannot eat
Mann and Salwa every day.

Human taste requires variety and something
should be done to quench this yearning

for variety even in this desert
they are wandering in.

In response, God asked them to see the
kind of petty things they were demanding

instead of exalted things.

qaala atastabdiloona alladhee huwa
adnaa bi-alladhee huwa khayr

He answered: “Would you exchange that
which is better for what is inferior?

There are a few notes
on this in Al-Bayaan,

which we shall go through
in the next session.

Right now, let us go through
the plain translation of these Aayaat.

And recall when you said to Moses:

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

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

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

And We made the clouds
draw their shadow over you

and sent down upon you mann and salwa.

“Eat these pure things
We have provided you.”

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

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

but kept being unjust to their own souls.

And recall when we said:
“Enter this city;

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

and [take heed] that enter its gate
bowing down your heads [in humility]

and pray: ‘[O Lord!] Forgive our sins;
’We shall forgive your sins

and [those among you] who adopt
a befitting attitude,

We shall bestow more favour on them.”

But the unjust replaced that which they
were told with other words.

So, We let loose on these unjust people
a punishment from the heavens

because of the disobedience
they were [guilty of].

And recall when Moses prayed
for water for his people;

so, We said to him:
“Strike this rock with your staff.”

[He struck the rock and] thereupon
twelve springs gushed from it

such that each tribe
ascertained its drinking-place.

“Eat and drink of that which
God has provided [O Israelites]

and do not embark upon
spreading disorder in the land.”

And recall when you said:

“Moses we shall never be
content with one type of food;

so, call on your Lord to bring forth
for us some green herbs,

cucumbers, garlic, lentils and onions,
which the earth produces.

”He answered: “Would you exchange
that which is better for what is inferior?

(2:55-61)