2. Surah Al Baqarah

The Quranic Text & Ali’s Version:

وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ ...

2: 60. And remember Moses prayed for water for his people;

... فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ ...

We said: "Strike the rock with thy staff."

... فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً ...

Then gushed forth therefrom twelve springs.

... قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ...

Each group knew its own place for water.

C73. Here we have a reference to the tribal organization of the Jews, which played a great part in their forty years' march through the Arabian deserts (Num. 1 and 2) and their subsequent settlement in the land of Canaan (Josh 13 and 14).

The twelve tribes were derived from the sons of Jacob, whose name was changed to Israel (soldier of Allah) after he had wrestled, says Jewish tradition, with Allah (Genesis 32:28).

Israel had twelve sons (Gen. 35:22-26), including Levi and Joseph. The descendants of these twelve sons were the "Children of Israel."

Levi's family got the priesthood and the care of the Tabernacle; they were exempted from military duties for which the census was taken (Num. 1:47-53), and therefore from the distribution of Land in Canaan (Josh. 14:3); they were distributed among all the Tribes, and were really a privileged caste and not numbered among the Tribes;

Moses and Aaron belonged to the house of Levi. On the other hand Joseph, on account of the high position to which he rose in Egypt as the Pharaoh's minister, was the progenitor of two tribes, one in the name of each of his two sons Ephraim and Manasseh. Thus there were twelve Tribes in all, as Levi was cut out and Joseph represented two tribes.

Their having fixed stations and watering places in camp and fixed territorial areas later in the Promised Land prevented confusion and mutual jealousies and is pointed to as an evidence of the Providence of Allah acting through His prophet Moses. Cf. also 7:160.

The gushing of twelve springs from a rock evidently refers to a local tradition well known to Jews and Arabs in Al Mustafa’s time. Near Horeb close to Mount Sinai, where the Law was given to Moses, is a huge mass of red granite, twelve-feet high and about fifty feet in circumference, where European travelers (e.g. Breydenbach in the 15^th Century after Christ saw abundant springs of water twelve in number (see Sale’s notes on this passage). It existed in Al Mustafa’s time and may still exist to the present day. For anything we know to the contrary. The Jewish tradition would be based on Exod, 17:6:

Thou shalt smite the rock, and there shall come water out of it that the people may drink.

The story is used as a parable, as is clear from the latter part of the verse. In the desolation and among the rocks of this life people grumble. But they will not be left starving or thirsts of spiritual life. Allah's Messenger can provide abundant spiritual sustenance even from such unpromising things as the hard rocks of life. And all the nations can be grouped round it, each different, yet each in perfect order and discipline.

We are to use with gratitude all spiritual food and drink provided by Allah, and He sometimes provides from unexpected places. We must restrain ourselves from mischief, pride and every kind of evil, for our higher life is based on our probation on this very earth.

... كُلُواْ وَاشْرَبُواْ مِن رِّزْقِ اللَّهِ وَلاَ تَعْثَوْاْ فِي الأَرْضِ مُفْسِدِينَ ﴿٦٠﴾

So eat and drink of the sustenance provided by Allah and do no evil nor mischief on the (face of the) earth.

وَإِذْ قُلْتُمْ ...

2: 61. And remember ye said:

... يَا مُوسَى لَن نَّصْبِرَ عَلَىَ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ...

"O Moses!

we cannot endure one kind of food (always); so beseech thy Lord for us

... يُخْرِجْ لَنَا مِمَّا تُنبِتُ الأَرْضُ مِن بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا...

to produce for us of what the earth groweth, its pot-herbs, and cucumbers, its garlic, lentils, and onions."

... قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ ...

He said:

"Will ye exchange the better for the worse?

... اهْبِطُواْ مِصْراً فَإِنَّ لَكُم مَّا سَأَلْتُمْ ...

Go ye down to any town, and ye shall find what ye want!"

C74. The declension of the word Misr in the Arabic text here shows that it is treated as a common noun meaning any town, but this is not conclusive, and the reference may be to the Egypt of Pharaoh.

The Tanwin expressing indefiniteness may mean "any Egypt", i.e., any country as fertile as Egypt. There is here a subtle reminiscence as well as a severe reproach.

The rebellious children of Israel murmured at the sameness of the food they got in the desert. They were evidently hankering after the delicacies of the Egypt which they had left, although they should have known that the only thing certain for them in Egypt was their bondage and harsh treatment.

Moses' reproach to them was twofold:

1. Such variety of foods you can get in any town;

would you, for their sake, sell your freedom?

Is not freedom better than delicate food?

2. In front is the rich Promised Land, which you are reluctant to march to; behind is Egypt, the land of bondage.

Which is better?

Would you exchange the better for the worse?

... وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآؤُوْاْ بِغَضَبٍ مِّنَ اللَّهِ ...

They were covered with humiliation and misery; they drew on themselves the wrath of Allah.

C75. From here the argument becomes more general.

They got the Promised Land. But they continued to rebel against Allah. And their humiliation and misery became a national disaster. They were carried in captivity to Assyria. They were restored under the Persians, but still remained under the Persian yoke, and they were under the yoke of the Greeks, the Romans, and Arabs. They were scattered all over the earth, and have been a wandering people ever since, because they rejected faith, slew Allah's messengers and went on transgressing.

The slaying of the Prophets begins with the murder of Abel, who was in the ancestry of Israel. The elder sons of Jacob attempted the murder of Joseph when they dropped him into the well, and if he was afterwards rescued by strangers, their blood guilt was none the less. In later history they attempted to slay Jesus, in as much as they got the Roman Governor to crucify one in his likeness, and they attempted to take the life of Mustafa.

But the moral goes wider than the Children of Israel. It applies to all nations and all individuals. If they are stiffed-necked, if they set a greater value on perishable goods than on freedom and eternal salvation, if they break the law of Allah and resist His grace, their portion must be humiliation and misery in the spiritual world and probably even on this earth if a long view is taken.

... ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ...

This because they went on rejecting the signs of Allah and slaying His messengers without just cause.

... ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ ﴿٦١﴾

This because they rebelled and went on transgressing.

Other versions:

2: 60

Asad And [remember] when Moses prayed for water for his people and We replied, “ Strike the rock with thy stuff!” – whereupon twelve springs gushed forth from it, so that all the people knew whence to drink (note 45). [And Moses said:] “Eat and drink the sustenance provided by God, and so not act wickedly on earth by spreading corruption.”

Yusuf Ali And remember Moses prayed for water for his people; We said: "Strike the rock with thy staff." Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah and do no evil nor mischief on the (face of the) earth.

Pickthall And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth.

Transliteration Wa izis tasqa_ mu_sa_ li qaumihi fa qulnadrib bi 'asa_kal hajar(a), fan fajarat minhus nata_'asyrata 'aina_(n), qad'alima kullu una_sim masyrabahum, kulu_ wasyrabu_ mir rizqilla_hi wa la_ ta'sau fil ardi mufsidin(a).

2: 61

Asad And [remember] when you said: “O Moses, indeed we cannot endure but one kind of food; pray, then, to thy Sustainer that He bring forth for us aught of what grows from the earth – of its herbs, its cucumbers, its garlic, its lentils, its onions.” Said [Moses]: “Would you take a lesser thing in exchange for what is [so much] better? (note 46) Go back in shame to Egypt, and then you can have what you are asking for!” (47) And so, ignominy and humiliation overshadowed them, and they earned the burden of God’s condemnation: all this, because they persisted in denying the truth of God’s messages and in slaying the prophets against all right: all this, because they rebelled [against God], and persisted in transgressing the bounds of what is right.(note 48)

Yusuf Ali And remember ye said: "O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth its pot-herbs and cucumbers its garlic lentils and onions." He said: "will ye exchange the better for the worse? Go ye down to any town and ye shall find what ye want!" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the signs of Allah and slaying His messengers without just cause. This because They rebelled and went on transgressing.

Pickthall And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that he bring forth for us of that which the earth groweth of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression.

Transliteration Wa iz qultum ya_ mu_sa_ lan nasbira 'ala_ ta'a_miw wa_hidin fad'u lana_ rabbaka yukhrij lana_ mimma_ tumbitul ardu mim baqlihu_ wa qissa_'iha_ wa fu_miha_ wa 'adasiha_ wa basaliha_, qa_la atastabdilu_nal lazi huwa adna_ billazi huwa khair(un), ihbitu_ misran fa inna lakum ma_ sa'altum, wa duribat 'alaihimuz zillatu wal maskanatu wa ba_'u_ bi gadabim minalla_h(i), za_lika bi annahum ka_nu_ yakfuru_na bi a_ya_tilla_hi wa yaqtulu_nan nabiyyina bi gairi haqq(i), za_lika bima_ 'asaw wa ka_nu_ ya'tadu_n(a).

[ Ruby’s note: This serious retribution or the wrath of God descended on them not because they wanted variety of food etc., even through that also is a disobedience of God, but mainly because they transgressed beyond bounds in murdering God’s prophets, etc., and persisted in these kinds of transgressions. ]

[Asad’s note 46: I.e., “Would you exchange your freedom for the paltry comforts which you enjoy in your Egyptian captivity?” In the course of their wanderings in the desert of Sinai, many Jews looked back with longing to the comparative security of their life in Egypt, as has been explicitly stated in the Bible (Number xi), and is, moreover, evident from Moses’ allusion to it in the next sentence of the above Quranic passage.

Note 48: This passage obviously refers to a later phase of Jewish history. That the Jews actually did kill some of their prophets in evidenced, for instance, in the story of John the Baptist, as well as in the more general accusation uttered, according to the Gospel, by Jesus: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee” (Mathew xxiii, 37). See also Mathew xxiii, 35-35, Luke xi, 51 – both of which refer to the murder of Zachariah – and transpires from the use of the auxiliary verb ‘kanau’ in this context.]

[ Ali’s notes; 74 The declension of the word Misr in the Arabic text here shows that it is treated as a common noun meaning any town, but this is not conclusive, and the reference may be to the Egypt of Pharoah. The Tanwin expressing indefiniteness may mean "any Egypt", i.e., any country as fertile as Egypt. There is here a subtle reminiscence as well as a severe reproach. The rebellious children of Israel murmured at the sameness of the food they got in the desert. They were evidently hankering after the delicacies of the Egypt which they had left, although they should have known that the only thing certain for them in Egypt was their bondage and harsh treatment. Moses' reproach to them was twofold: (1) Such variety of foods you can get in any town; would you, for their sake, sell your freedom? Is not freedom better than delicate food? (2) In front is the rich Promised Land, which you are reluctant to march to; behind is Egypt, the land of bondage. Which is better? Would you exchange the better for the worse? (2.61)

75. From here the argument becomes more general. They got the Promised Land. But they continued to rebel against God. And their humiliation and misery became a national disaster. They were carried in captivity to Assyria. They were restored under the Persians, but still remained under the Persian yoke, and they were under the yoke of the Greeks, the Romans, and Arabia. They were scattered all over the earth, and have been a wandering people ever since, because they rejected faith, slew God's messengers and went on transgressing. (2.61) ] `

[Ruby’s question: Why the later generations would pay for the sins of earlier generations? Unless, the later generations also do the exact or similar wrong doings? What are those in case of Jews? May be the idea of “Chosen People”, “Arrogance” may be the ego, the clannish mentality, and ascribing higher loyalty to these ideas than loyalty to God? Need historical facts and analysis to know this. ]