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Al-Baqarah - 2:56
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That is why Allah's said,
ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
Then We raised you up after your death, so that you might be grateful."
Ar-Rabi bin Anas said, "Death was their punishment, and they were resurrected after they died so they could finish out their lives."
Qatadah said similarly.
Abdur-Rahman bin Zayd bin Aslam commented on this Ayah, "Musa returned from meeting with his Lord carrying the Tablets on which He wrote the Tawrah. He found that they had worshipped the calf in his absence. Consequently, he commanded them to kill themselves, and they complied, and Allah forgave them.
He said to them, 'These Tablets have Allah's Book, containing what He commanded you and what He forbade for you.'
They said, 'Should we believe this statement because you said it? By Allah, we will not believe until we see Allah in the open, until He shows us Himself and says: This is My Book, therefore, adhere to it. Why does He not talk to us as He talked to you, O, Musa!'
Then he (Abdur-Rahman bin Zayd) recited Allah's statement,
لَن نُّوْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً
(We shall never believe in you until we see Allah plainly) and said, "So Allah's wrath fell upon them, a thunderbolt struck them, and they all died. Then Allah brought them back to life after He killed them."
Then he (Abdur-Rahman) recited Allah's statement,
ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ
(Then We raised you up after your death, so that you might be grateful), and said, "Musa said to them, 'Take the Book of Allah.'
They said, 'No.'
He said, 'What is the matter with you?'
They said, 'The problem is that we died and came back to life.'
He said, 'Take the Book of Allah.'
They said, 'No.'
So Allah sent some angels who made the mountain topple over them."
This shows that the Children of Israel were required to fulfill the commandments after they were brought back to life.
However, Al-Mawardy said that there are two opinions about this matter.
The first opinion is that since the Children of Israel witnessed these miracles, they were compelled to believe, so they did not have to fulfill the commandments.
The second opinion states that they were required to adhere to the commandments, so that no responsible adult is free of such responsibilities.
Al-Qurtubi said that this is what is correct, because, he said, although the Children of Israel witnessed these tremendous calamities and incidents, that did not mean that they were not responsible for fulfilling the commandments any more. Rather they are responsible for that, and this is clear. Allah knows best.
Al-Baqarah - 2:57
The Shade, the Manna and the Quail
After Allah mentioned the calamities that He saved the Children of Israel from, He mentioned the favors that He granted them, saying,
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ
And We shaded you with clouds.
This Ayah mentions the white clouds that provided shade for the Children of Israel, protecting them from the sun's heat during their years of wandering.
In the Hadith about the trials, An-Nasa'i recorded Ibn Abbas saying, Allah shaded the Children of Israel with clouds during the years of wandering.
Ibn Abi Hatim said, Narrations similar to that of Ibn Abbas were reported from Ibn Umar, Ar-Rabi bin Anas, Abu Mijlaz, Ad-Dahhak, and As-Suddi.
Al-Hasan and Qatadah said that,
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ
(And We shaded you with clouds), "This happened when they were in the desert and the clouds shielded them from the sun."
Ibn Jarir said that several scholars said that the type of cloud the Ayah mentioned, "was cooler and better than the type we know."
وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
and sent down on you Al-Manna and the quail,
Ali bin Abi Talhah reported that Ibn Abbas commented on Allah's statement,
وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ
(And sent down on you Al-Manna). The manna used to descend to them to the trees, and they used to eat whatever they wished of it.
Also, Qatadah said, "The manna, which was whiter than milk and sweeter than honey, used to rain down on the Children of Israel, just as the snow falls, from dawn until sunrise. One of them would collect enough for that particular day, for if it remained more than that, it would spoil. On the sixth day, Friday, one would collect enough for the sixth and the seventh day, which was the Sabbath during which one would not leave home to seek his livelihood, or for anything else. All this occurred in the wilderness."
The type of manna that we know provides sufficient food when eaten alone, because it is nutritious and sweet. When manna is mixed with water, it becomes a sweet drink. It also changes composition when mixed with other types of food. However, this is not the only type.
The evidence to this fact is that Al-Bukhari narrated, that Sa'd bin Zayd said that the Messenger of Allah said,
الْكَمْأَةُ مِنَ الْمَنِّ وَمَاوُهَا شِفَاءٌ لِلْعَيْن
Kam'ah (truffles) is a type of manna, and its liquid is a remedy for the eyes.
This Hadith was also collected by Imam Ahmad.
The group of Hadith compilers, with the exception of Abu Dawud, also collected it, and At-Tirmidhi graded it Hasan Sahih.
At-Tirmidhi recorded Abu Hurayrah saying that the Messenger of Allah said,
الْعَجْوَةُ مِنَ الْجَنَّةِ وَفِيهَا شِفَاءٌ مِنَ السُّمِّ
وَالْكَمْأَةُ مِنَ الْمَنِّ وَمَاوُهَا شِفَاءٌ لِلْعَيْن
The Ajwah (pressed, dried date) is from Paradise and it cures poison,
Al-Kam'ah (truffles) is a form of manna, and its liquid heals the eye."
At-Tirmidhi is the only one of them who recorded this Hadith.
As for the quail (Salwa) in question, Ali bin Abi Talhah reported that Ibn Abbas said, "The (Salwa) is a bird that looks like the quail."
This is the same opinion reported from Mujahid, Ash-Sha'bi, Ad-Dahhak, Al-Hasan, Ikrimah and Ar-Rabi bin Anas, may Allah have mercy upon them.
Also, Ikrimah said that; the Salwa is a bird in Paradise about the size of a sparrow.
Qatadah said ; "The Salwa is a bird that is similar to a sparrow. During that time, an Israelite could catch as many quails as was sufficient for that particular day, otherwise the meat would spoil. On the sixth day, Friday, he would collect what is enough for the sixth and the seventh day, the Sabbath, during which one was not allowed to depart his home to seek anything."
Allah said,
كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ
Eat of the good lawful things We have provided for you, this form of command is a simple order of allowance, guiding to what is good.
This Ayah is similar to Allah's statement,
كُلُواْ مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُواْ لَهُ
Eat of the provision of your Lord, and be grateful to Him. (34:15)
Allah said,
وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ
And they did not wrong Us but they wronged themselves, means, 'We commanded them to eat from what We gave them, and to perform the acts of worship (but they rebelled).'
Yet, the Children of Israel rebelled, disbelieved and committed injustice against themselves, even though they saw the clear signs, tremendous miracles and extraordinary events.
The Virtue of Muhammad's Companions over the Companions of all Other Prophets
Here it is important to point out the virtue of Muhammad's Companions over the companions of the other Prophets. This includes firmness in the religion, patience and the lack of arrogance, may Allah be pleased with them.
Although the Companions accompanied the Prophet in his travels and battles, such as during the battle of Tabuk, in intense heat and hardship, they did not ask for a miracle, though this was easy for the Prophet by Allah's leave. And when the Companions became hungry, they merely asked the Prophet - to invoke Allah - for an increase in the amount of food. They collected whatever food they had and brought it to the Prophet, and he asked Allah to bless it, told each of them to take some food, and they filled every pot they had.
Also, when they needed rain, the Prophet asked Allah to send down rain, and a rain cloud came. They drank, gave water to their camels and filled their water skins. When they looked around, they found that the cloud had only rained on their camp. This is the best example of those who were willing to accept Allah's decision and follow the Messenger of Allah
Al-Baqarah - 2:58
The Jews were Rebellious instead of Appreciative when They gained Victory
Allah tells;
وَإِذْ قُلْنَا ادْخُلُواْ هَـذِهِ الْقَرْيَةَ فَكُلُواْ مِنْهَا حَيْثُ شِيْتُمْ رَغَداً وَادْخُلُواْ الْبَابَ سُجَّداً
And (remember) when We said: "Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility), Allah admonished the Jews for avoiding Jihad and not entering the holy land as they had been ordered to do when they came from Egypt with Musa.
They were also commanded to fight the disbelieving Amaliq (Canaanites) dwelling in the holy land at that time. But they did not want to fight, because they were weak and exhausted.
Allah punished them by causing them to become lost, and to continue wandering, as Allah has stated in Surah Al-Ma'idah.
The correct opinion about the meaning of, 'the holy land' mentioned here is that it was Bayt Al-Maqdis (Jerusalem), as As-Suddi, Ar-Rabi bin Anas, Qatadah and Abu Muslim Al-Asfahani, as well as others have stated.
Musa said,
يَاقَوْمِ ادْخُلُوا الاٌّرْضَ المُقَدَّسَةَ الَّتِى كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا
O people! Enter the holy land which Allah has assigned to you and turn not back (in flight). (5:21)
However, some scholars said that; the holy land is Jericho, (Ariha') and this opinion was mentioned from Ibn Abbas and Abdur-Rahman bin Zayd.
After the years of wandering ended forty years later, in the company of Yuwsha' (Joshua) bin Nun, Allah allowed the Children of Israel to conquer the holy land on the eve of a Friday. On that day, the sun was kept from setting for a little more time, until victory was achieved. When the Children of Israel conquered the holy land, they were commanded to enter its gate while,
سُجَّداً
(prostrating) in appreciation to Allah for making them victorious, triumphant, returning them to their land and saving them from being lost and wandering.
Al-Awfi said that Ibn Abbas said that,
وَادْخُلُواْ الْبَابَ سُجَّداً
(and enter the gate Sujjadan) means, "While bowing".
Ibn Jarir reported Ibn Abbas saying,
وَادْخُلُواْ الْبَابَ سُجَّداً
(and enter the gate in prostration) means, "Through a small door while bowing."
Al-Hakim narrated it, and Ibn Abi Hatim added, "And they went through the door backwards!"
Al-Hasan Al-Basri said that; they were ordered to prostrate on their faces when they entered the city, but Ar-Razi discounted this explanation.
It was also said that; the Sujud mentioned here means, 'submissiveness', for actually entering while prostrating is not possible.
Khasif said that Ikrimah said that Ibn Abbas said, "The door mentioned here was facing the Qiblah."
Ibn Abbas, Mujahid, As-Suddi, Qatadah and Ad-Dahhak said that; the door is the door of Hittah in Iylya, which is Jerusalem.
Ar-Razi also reported that; some of them said that it was a door in the direction of the Qiblah.
Khasif said that Ikrimah said that Ibn Abbas said that; the Children of Israel entered the door sideways.
As-Suddi said that Abu Sa'id Al-Azdy said that Abu Al-Kanud said that Abdullah bin Mas'ud said that; they were commanded to,
وَادْخُلُواْ الْبَابَ سُجَّداً
(enter the gate in prostration (or bowing with humility)) but instead, they entered while their heads were raised in defiance.
Allah said next,
وَقُولُواْ حِطَّةٌ
and say:'Hittah',
Ibn Abbas commented, "Seek Allah's forgiveness."
Al-Hasan and Qatadah said that it means, "Say, 'Relieve us from our errors."
نَّغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ
and We shall forgive you your sins and shall increase (reward) for the good-doers.
Here is the reward for fulfilling Allah's commandment.
This Ayah means, "If you implement what We commanded you, We will forgive your sins and multiply your good deeds."
In summary, upon achieving victory, the Children of Israel were commanded to submit to Allah in tongue and deed and, to admit to their sins and seek forgiveness for them, to be grateful to Allah for the blessings He gave them, hastening to do the deeds that Allah loves, as He said,
إِذَا جَأءَ نَصْرُ اللَّهِ وَالْفَتْحُ
وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِى دِينِ اللَّهِ أَفْوَجاً
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوِبَا
When there comes the help of Allah (to you, O Muhammad against your enemies) and the conquest (of Makkah).
And you see that the people enter Allah's religion (Islam) in crowds.
So glorify the praises of your Lord, and ask His forgiveness. Verily, He is the One Who accepts the repentance.
(110:1-3).
Al-Baqarah - 2:59
Allah said,
فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ
But those who did wrong changed the word from that which had been told to them for another.
Al-Bukhari recorded Abu Hurayrah saying that the Prophet said,
قِيلَ لِبَنِي إِسْرَايِيلَ ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ فَدَخَلُوا يَزْحَفُون عَلى أَسْتَاهِهِم فَبَدَّلُوا وَقَالُوا حَبَّةٌ فِي شَعْرَة
The Children of Israel were commanded to enter the door while bowing and to say 'Hittah'. Yet, they entered the door on their behinds, distorting the words. They said; 'Habbah (seed), in Sha'rah (a hair).'
An-Nasa'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet, explaining Allah's statement,
حِطَّةٌ
(Hittah), saying, "So they deviated and said 'Habbah."
Similar was recorded by Abdur-Razzaq, and his route was also collected by Al-Bukhari.
Muslim and At-Tirmidhi narrated similar versions of this Hadith, At-Tirmidhi said, "Hasan Sahih."
The summary of what the scholars have said about this subject is that the Children of Israel distorted Allah's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, 'Hittah' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "Hintah (grain seed) in Sha'irah (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allah released His anger and punishment upon them, all because of their sinning and defying His commands.
Allah said,
فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ
So We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion.
Ad-Dahhak said that Ibn Abbas said, "Every word in Allah's Book that says Rijz means, 'a punishment."'
Mujahid, Abu Malik, As-Suddi, Al-Hasan and Qatadah were reported to have said that; Rijz means 'Torment.'
Ibn Abi Hatim narrated that Sa'd bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said that the Messenger of Allah said,
الطَّاعُونُ رِجْزٌ عَذَابٌ عُذِّبَ بِهِ مَنْ كَانَ قَبْلَكُم
The plague is a Rijz, a punishment with which Allah punished those before you.
This is also how An-Nasa'i recorded this Hadith. In addition, the basis of this Hadith was collected in the Two Sahihs,
إِذَا سَمِعْتُمُ الطَّاعُونَ بأَرْضٍ فَلَ تَدْخُلُوهَا
If you hear of the plague in a land, then do not enter it.
Ibn Jarir recorded Usamah bin Zayd saying that the Messenger of Allah said,
إنَّ هَذَا الْوَجَعَ وَالسَّقَمَ رِجْزٌ عُذِّبَ بِهِ بَعْضُ الاُْمَمِ قَبْلَكُم
This calamity and sickness (i.e. the plague) is a Rijz, a punishment with which some nations who were before you were punished.
The basis of this Hadith was also collected in the Two Sahihs
Al-Baqarah - 2:60
Twelve Springs gush forth
Allah tells;
وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ كُلُواْ وَاشْرَبُواْ مِن رِّزْقِ اللَّهِ
And (remember) when Musa asked for water for his people, We said:"Strike the stone with your stick." Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. "Eat and drink of that which Allah has provided, Allah said, "Remember My favor on you when I answered the supplication of your Prophet, Musa, when he asked Me to provide you with water. I made the water available for you, making it gush out through a stone.
Twelve springs burst out of that stone, a designated spring for each of your tribes. You eat from the manna and the quails and drink from the water that I provided for you, without any effort or hardship for you. So worship the One Who did this for you.
وَلَا تَعْثَوْاْ فِي الَارْضِ مُفْسِدِينَ
And do not act corruptly, making mischief on the earth, meaning, "Do not return the favor by committing acts of disobedience that cause favors to disappear."
Ibn Abbas said that; the Children of Israel, "Had a square stone that Musa was commanded to strike with his staff and, as a result, twelve springs burst out of that stone, three on each side. Each tribe was, therefore, designated a certain spring, and they used to drink from their springs. They never had to travel from their area, they would find the same bounty in the same manner they had in the first area."
This narration is part of the long Hadith that An-Nasa'i, Ibn Jarir and Ibn Abi Hatim recorded about the trials.
This story is similar to the story in Surah Al-A'raf although the latter was revealed in Makkah.
In Surah Al-A'raf, Allah used the third person when He mentioned the Children of Israel to the Prophet and narrated what He favored them with.
In this Surah Al-Baqarah, which was revealed in Al-Madinah, Allah directed His Speech at the Children of Israel.
Further, Allah said in Surah Al-A'raf,
فَانبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا
And there gushed forth out of it twelve springs. (7:160), describing what first occurred when the water begins to gush out.
In the Ayah in Surah Al-Baqarah, Allah described what happened later on, meaning when the water burst out in full force.
Allah knows best.
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