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1. The implication being that they
cannot eat Mann and Salwa everyday. Human taste requires variety and something
should be done to quench this yearning for variety in the desert they are
wandering in.
2. The actual Qur’anic word
used is ‘فُوْم’. It is the same as ‘ثُوْم’. So common is this word for
‘garlic’ that it cannot be taken to mean bread, wheat or corn.
3. The Bible refers to this demand
of the Israelites in the following words:
The rabble with them began to crave other food, and again the
Israelites started wailing and said, ‘If only we had meat to eat! We remember
the fish we ate in Egypt at no cost-also the cucumbers, melons, leeks,
onions and garlic. But now we have lost our appetite; we never see anything
but this manna!’ The manna was like coriander seed and looked like resin.
(Numbers, 11: 4-7)
4. The implication being: are the Israelites
craving for variety forsaking the Mann and Salwa they are eating in a state
of liberation from the clutches of Pharaoh and his people? they should
realize that dry bread eaten in a state of freedom is much better than
all the delicious foods of the world.
5. The actual Qur’anic words
used are ‘اهْبِطُوا
مِصْرًا’. The verb ‘هَبَطَ’ does not merely mean ‘to fall down’. It is also very commonly used ‘to
disembark at one’s destination’ and ‘to enter a city’. The word ‘مِصْر’ is used for the country of ‘مِصْر’ (Egypt).
Though it occurs as an indeclinable noun (غير
منصرف), here
the nunnation (تنوين) has incorporated the meaning
of ‘some Egypt’ in it. The implication being that if the Israelites cannot
live without tasty foods, they should surrender themselves back in the
clutches of some Egypt, where they would be able to savour their taste.
6. The actual Qur’anic words
used are ‘ضُرِبَتْ
عَلَيْهِمْ الذِّلَّةُ وَالْمَسْكَنَةُ’ which imply that humiliation and shame
were hurled upon them. In other words, just as wet mud is thrown and plastered
on a wall, in a similar manner helplessness and misery were stamped upon
them.
7. The actual Qur’anic words
used are ‘وَبَاءُوا
بِغَضَبٍ مِنْ اللَّهِ’. They mean ‘they
returned with the wrath of God’. In other words, instances in which they
were provided with an opportunity to reap the favours of their Lord were
turned into instances which earned them the wrath and rage of the Almighty
because of their wrongdoings.
8. The implication being that they
were struck by misery and humiliation because of their crimes which they
did in succession and because of the fact that they broke all limits on
account of their arrogance and haughtiness. They went as far as to kill
the Prophets of Allah. The Prophet Zechriah was stoned to death in the
city of Judah right between the altar and the temple in Solomon’s temple
at the directive of their king Joash. At the very bidding of their king
Herodius, the Prophet Yahya’s head was severed and presented to his beloved
in a tray. As per their claim, they crucified Jesus (sws). That the Almighty
protected him from their evil is a separate matter. Moreover, these killings
were without any justification (بِغَيْرِ
الْحَقِّ).
Murdering someone is one thing, murdering a Prophet grave and murdering
a Prophet without any reason very grave. The Qur’an has made it
clear that the Almighty did not let them go free for these crimes because
they were the progeny of Prophets; on the contrary, He seized them for
these crimes and punished them in this very world.
9. The subject which began in verse
40 is now brought to completion here in this verse 62. The Almighty has
made it absolutely clear in this set of verses that no one will attain
salvation in the Hereafter on the basis of merely being a Jew, a Christian,
a Sabean or a Muslim; on the other hand, he will attain salvation on the
basis of believing in Allah, the Day of Judgement and doing righteous deeds.
The followers of every religion will be judged on these criteria and there
will be no exception to this rule. The claim of the Jews that merely being
a Jew is enough to attain salvation is absolutely baseless. Had this been
the case, the Almighty would never have punished them in this world for
their crimes. Thus, whether a person is a Jew or a Muslim or a follower
of any other religion he does not become worthy of Paradise just because
he believes in the Prophets. It is only real belief in Allah, the Day of
Judgement and righteous deeds that earn him salvation.
10. The actual Qur’anic words
used are ‘وَالَّذِينَ
هَادُوا’. Just as the Arabs use the verb ‘هَاَد
يَهُوْدُ’ for ‘to repent’, they also use it to mean ‘to become a Jew’. The Qur’an
has
not invented this word; it has used it as a common Arabic word. The Jews
were given this name after the Prophet Jacob’s son ‘Yehuda’. This name
is not made from two constituents ‘يَهُوْ’ and
‘ذَا’,
as some people contend. It is made of one root word ‘هُوْد’
and means ‘praise and obedience’. Imam Hamidu’l-Din
Farahi has written a detailed note on this word in his book ‘Mufradatu’l-Qur’an’.
11. This word is the plural of
‘نَصْرَان’. In the beginning, the followers of the Prophet Jesus (sws)
were called by this name. The followers of his rightful disciple Simon
also called themselves by this name. However, just as Paul had introduced
other innovations in the teachings of the Prophet Jesus (sws), he had also
made this name to be a word signifying shame and disgrace. This, however,
is clear that the earliest followers of Jesus (sws) liked to be called
by this name. Imam Hamidu’l-Din Farahi has written a detailed note
on this word as well in his book ‘Mufradatu’l-Qur’an’. Those interested
in details can consult this book.
12. This is an ancient religious
group which was very well known in the time of revelation of the Qur’an.
The word ‘صَبَا’ means to ‘to rise [at dawn]’. Hence, the conjecture of
Imam Farahi seems to be true that these people were called Sabeans (Magians)
because of their adeptness in astrology and their acquaintance with the
influences of stars and heavenly bodies. The way the Qur’an has
mentioned them here shows that they were a righteous people and like the
Jews and Christians, later deviated from the right path. Some of the early
scholars of Islam say that these people used to worship the angels, prayed
while facing the Ka‘bah and recited the Psalms. Some others regard them
to be a sect of the People of the Book and still others opine that they
were the followers of the Prophet Abraham (sws). It is evident from certain
narratives that the Idolaters of Arabia would call the Prophet (sws) Muhammad
and his followers by this name. Imam Farahi is of the opinion that the
reason for this was that these people used to pray a lot. When the Idolaters
observed the diligence of the Prophet (sws) and his Companions (rta) in
praying five times a day, they reckoned that these people too had become
Sabeans. Certain orientalist scholars say that a few people who belong
to them still exist in Iraq and the people of Iraq call them the people
of the Prophet Yahya (sws). However, since no authentic historical record
of theirs exists, nothing can be said about them with certainty.
13. These glad tidings for salvation
are of course with the condition that a person has not committed a crime
which makes him worthy of Hell in spite of believing in Allah and the Last
Day and doing righteous deeds. Examples of such crimes are killing an innocent
person or deliberately denying a Prophet of Allah.
14. From here resumes the subject
that was taken up in verse 40.
15. The actual Qur’anic word
used is ‘مِيثَاق’. This word is used for a covenant which is made with
full awareness and sense of responsibility regarding an important matter
about which it is accepted that it will be fulfilled with full sincerity
come what may. Here it refers to the covenant which was taken from the
Israelites for holding steadfast to the Torah and its directives. Verses
169-171 of Surah A‘raf refer to this covenant in detail.
16. It is evident from both the
Qur’an
and the Bible that this covenant was taken from the Israelites in the valley
of Mount T@ur in such a manner that it was uprooted from behind and made
to hang over them like a canopy. It seemed to them that it would fall over
them. This in fact was a display of the power and grandeur of the Almighty
made so that the Israelites always remember that the God of this covenant
is very powerful and thus must realize the consequences of breaking it.
17. The implication being that
the Israelites should hold to it tightly and follow its directives with
full determination and steadfastness in all stages of life.
18. The implication being that
the Israelites should be aware of each and every word of it whether it
is related to its directives or to the admonishment that has been sounded
to them if they deviate from these directives.
19. The actual Qur’anic words
used are ‘لَعَلَّكُمْ
تَتَّقُون’. Since before these words the Israelites
have been counselled to remember the directives of the Almighty, this context
entails that the word ‘تَتَّقُون’ be taken to mean ‘to be secure against
the wrath of Allah’.
20. The implication being that
the Israelites breached this covenant. Addressing the current generation
for what has been done by their forefathers is a very common linguistic
style and found in other languages as well. Granada was lost to the Muslims
centuries ago; but we do address the Muslims of today in these words: ‘Muslims
your oblivious slumber cost you Granada’.
21. ‘Sabbath’ refers to ‘Saturday’.
For the Israelites, this day was devoted to worshipping the Almighty generation
after generation as a symbolic manifestation of the eternal covenant they
had pledged. On this day, they were not allowed to do work, go out for
hunting or entertainment and they could not even light their stoves and
take service from their slaves. This reference is to the people among them
of a city who had tried to liberate themselves from the restrictions of
this day by inventing subterfuges in the garb of Shari‘ah and thus made
fun of it; here the purpose is to cite an example of the breaches the Israelites
had committed. Since the Israelites were fully aware of this anecdote,
the Qur’an has not mentioned the details.
22. The Qur’an sounds a
curse to the Israelites in these words. It is evident from the succeeding
verse that the way they resembled monkeys was so manifest that the people
of the surrounding cities could take a lesson from them. It seems that
when like monkeys they broke all limits in following their base desires,
first their character became perverted and later their appearance also
changed. So ultimately they became cursed monkeys from both their inside
and their outside.
23. It is referred to in 7:162 that this city was
located near a sea and as a divine trial, the fish would come near the
coastline on Saturdays in a prominent way. They however did not appear
on other days. Authorities are of the opinion that this location was most
probably Ilah or Ilat or Ilut. Currently, Israel has made a seaport by
this very name. The famous seaport of Jordan ‘Aqbah also lies near it.
In the times of the Prophet Solomon (sws), this was the principal port
for his military and trade fleets for the Red Sea. Its location lies at
the extreme end of that branch of the Red Sea which lies in the form of
a long gulf between the eastern side of the island of Sinai and the western
coast of Arabia.
24. This is the second example
of violation of the covenant by the Israelites. It is evident from this
that the Israelites were always on the look out to hoodwink the divine
law.
25. It is evident from the incident
which is narrated subsequently that the Israelites had been commanded to
sacrifice a cow for the purpose of ‘Qassamah’ (taking oaths over the blood
of the sacrificed cow). The Torah narrates this incident in the following
words:
If a man is found slain, lying in a field in the land the LORD
your God is giving you to possess, and it is not known who killed him,
your elders and judges shall go out and measure the distance from the body
to the neighbouring towns. Then the elders of the town nearest the body
shall take a heifer that has never been worked and has never worn a yoke
and lead her down to a valley that has not been ploughed or planted and
where there is a flowing stream. There in the valley they are to break
the heifer’s neck. The priests, the sons of Levi, shall step forward, for
the LORD your God has chosen them to minister and to pronounce blessings
in the name of the LORD and to decide all cases of dispute and assault.
Then all the elders of the town nearest the body shall wash their hands
over the heifer whose neck was broken in the valley, and they shall declare:
‘Our hands did not shed this blood, nor did our eyes see it done’. (Deuteronomy
21:1-8)
26. It is evident from the way the
word ‘بَقَرَة’ is used in this verse as an indefinite noun that if the
Israelites had sacrificed any average cow, the directive would have stood
fulfilled. However, it was their unbecoming temperament of asking various
questions that made the directive very difficult to follow.
27. The implication being: ‘What
is this way of finding out the murderer? It seems that you are joking with
us.’
28. The Qur’anic words used
are ‘أَعُوذُ
بِاللَّهِ أَنْ أَكُونَ مِنْ الْجَاهِلِينَ’. The word
‘جَهَل’
here is used in contrast to
‘حِِلْم’ (forbearance) and not to
‘عِلْم’ (knowledge).
The implied meaning of the Prophet Moses (sws) being: ‘I take refuge with
Allah from saying anything foolish in matters of religion’.
29. The implied meaning is that
the Israelites should not put themselves into a difficult situation by
asking such questions and should just sacrifice any cow they can find.
30. Golden colour is considered
to be the best colour for a cow. If the Almighty is asked about its colours,
He would naturally select the best one.
31. The actual word used is
‘فَاقِع’.
It is used to connote brightness in the golden colour.
32. It becomes clear from these
words that the foolishness of their questions had become evident to them
as well. It is perhaps a consequence of this feeling that their tongue
was blessed with these words and it was a blessing of these words that
they were ultimately divinely driven to sacrifice the cow.
33. The actual Qur’anic words used are
‘الْآنَ
جِئْتَ بِالْحَقِّ’. The word ‘اَلْحَقّ’ is used in the Arabic
language in various meanings. One of its meanings is ‘something which is
unambiguous and clear’.
34. The word
‘ادَّارَأْتُمْ’ which
is used to convey this meaning is actually an assimilated (mudgham) form
of ‘تَدَارَءْتُمْ’.
35. The actual Qur’anic words
used are ‘اضْرِبُوهُ
بِبَعْضِهَا’. It is evident from the way the pronoun
‘هَا’ has been used in this expression that at this instance also in accordance
with the law of Qassamah, a cow was sacrificed first, but when people swore
false oaths and started to blame one another for the murder, the Almighty
showed them a miracle to admonish them and to sound a reminder to them
of the Hereafter. Since the directive of cow sacrifice for Qassamah has
been mentioned immediately before, the pronoun
‘هَا’ has come in this manner
and it has thus very subtly alluded to what has been delineated by the
translation above. It should remain evident from the nature of this miracle
that striking the slain person with a piece taken from the sacrificed cow
is just a symbolic expression; other miracles which have been mentioned
in this surah prior to this, also appeared through a gesticulation of Moses’
staff. A study of miracle reveals that they normally appear through such
symbolic expressions.
36. This is an expression of reminder
which the miracle gave by its mere manifestation.
37. That is they kept quibbling
and prevaricating and showing stubbornness.
38. The implication being that
rocks in spite of being rocks are not divested of the natural characteristics
they have been divinely blessed with. The Israelites have seen from their
very eyes how the mount of Sinai shook over them and how twelve springs
sprouted for them; it is a pity that moral misconduct has dried all the
springs of their hearts to such an extent that they have become rocks;
in fact their hardness has exceeded that of the stones and rocks.
39. That is the Almighty is well
aware of their wrong doings and they should not try to feign piety before
Him at least.
40. Here the address shifts from
the Jews to the Muslims. A similar shift in address to the Idolaters of
Madinah and its surrounding areas took place in verse 21-9 of this very
surah. One reason for this current shift of address is to assure the Muslims
that they should not loose heart while facing the hostility of the Jews
and to inform of them of some clandestine activities of the Jews so that
the simpletons among the Muslims are not defrauded by being influenced
from the claims to faith made by the Jews.
41.
‘تَحْرِيْف’ means ‘to change
and alter the words of a message or a discourse’. Imam Amin Ahsan Islahi,
while pointing out the various types of alterations the Israelites had
been guilty of, writes:
To deliberately interpret something in a manner that is totally
opposite to the intention of the author. To distort the pronunciation of
a word to such an extent that the word changes completely. For example,
the word ‘مروه’
was changed to ‘موره’
or ‘موريا’.
To add to or delete a sentence or discourse in a manner that
completely distorts the original meaning. For example, the Jews altered
the incident of the migration of the Prophet Abraham (sws) in a manner
that no one could prove that Abraham (sws) had any relationship with the
Ka‘bah.
To translate a word that has two meanings in the meaning that
is totally against the context. For example the Hebrew word ‘???’ was translated
as ‘son’ whereas it also meant ‘servant’ and ‘slave’.
To raise questions about something which is absolutely clear
in order to create uncertainty about it or to change it completely. (Islahi,
Amin Ahsan, Tadabbur-i-Qur’an, 2nd ed., vol. 1, (Lahore: Faran
Foundation, 1986), p. 252)
42. This condition on alteration
(تَحْرِيْف)
makes it clear that only deliberate alteration can be in fact called alteration.
It is precisely this that makes it a grave sin and deprives its perpetrators
of the light which the Almighty has blessed people with through His Prophets.
43. The way the Jews were expressing
this acceptance has been dealt with in an earlier note relating to verse
14 of this surah. Here this much more should remain clear that when they
would profess faith in Prophet Muhammad (sws) implying that he is a Prophet
for the Ismaelites, they would also narrate certain predictions about the
Prophet Muhammad (sws) which were mentioned in their scriptures.
44. The actual Qur’anic
word used is ‘أُمِّيُّونَ’ which is the plural of
‘اُمِّى’ meaning ‘illiterate’.
The way they are mentioned in this verse clearly shows that the people
who were guilty of alteration as referred to earlier were the literate
and scholars among the Jews.
45. For example their wish that
the fire of Hell would touch them for a few days and the wish that only
Jews and Christians would enter Paradise and that success in the Hereafter
was only their right and that they were the beloved sons of God.
46. This refers to the edicts of
the Jews which they would concoct and which had absolutely no base in their
religion. This they did in order to fulfill their worldly desires and to
please their followers.
47. It is evident from this that
their belief in salvation depended on their relationship with their group
and not one which related to deeds.
48. That is something which has
no base in their scriptures and they have invented it themselves and claim
that it is from God.
49. Just as at the end of the previous
section of verses came the verse
‘…إِنَّ
الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا’ similarly, this verse appears here. Both have the same objective
and it is evident from such instances how beautifully the topics of the
Qur’an
are coherently arranged.
50. That is a person who commits
a sin and then this sin encompasses his life to such an extent that he
becomes devoid of any urge to repent and is also stripped off the awareness
that one day he will have to face God, then such a person will stay in
Hell eternally whichever group he may belong to.
51. That is whatever group they
belong to, they shall go to Paradise. |