Notes

2:61. And [remember] when you said: O Moosa! We cannot bear to
eat only one kind of food; so pray to your Lord for us to bring
forth for us of what the earth produces, its herbs, cucumbers,
garlic, lentils and onions. He said: Would you exchange that
which is better for that which is inferior? Go down to any
town, and you will find what you want! They were struck with
humiliation and wretchedness; they incurred the wrath of Allah.
That was because they rejected the signs of Allah and killed the
Prophets unjustly. That was because o f their disobedience and
transgression.
What is meant is: remember when you said to Moosa, by way o f
expressing boredom with the blessings o f Allah and scorning them:
^(O Moosa! We cannot bear to eat only one kind o f food)*. Although,
as we stated above, there were different types o f food, the variety
was limited.
o 0
88 | Tafseer as-Sa'di Juz ’ 1
f(so pray to your Lord for us to bring forth for us o f what the earth
produces, its herbs)* - the word translated here as ffherbs)* refers to
plants other than trees - ^cucumbers, garlic, lentils and onions^.
Moosa said to them: ^Would you exchange that which is better)*
namely the manna and quails ^for that which is inferior^ namely the
foods mentioned; this is not befitting for you, because the foods you
are asking for can be found in any town that you go down to. As for
the food with which Allah has blessed you, it is the best and finest of
food, so how can you ask for something else in its stead?
Since their behaviour was the greatest evidence o f their lack o f
patience and their scorning the commands and blessings o f Allah, He
gave them an appropriate punishment, as He said: ^They were struck
with humiliation)* that could be seen in their physical appearance,
and ^wretchedness^ in their hearts, so that they had no self-respect
or high ambitions; rather their souls were low and vile, and their
aspirations were the worst o f aspirations, ^they incurred the wrath
o f Allah^ that is, they did not gain anything but the wrath o f Allah;
what a bad return, and what a bad situation they found themselves in.
^Thatj* - the reason why they deserved His wrath - ^was because
they rejected the signs o f Allah)* that pointed to the truth. When they
rejected His signs, He punished them by becoming angry with them.
That was also because they ^killed the Prophets unjustly)*.
Allah says tfunjustly)* to emphasise the abhorrent nature o f the
crime; otherwise it is well known that killing a Prophet can never be
just or lawful. It also indicates that no one should think that they were
ignorant or lacking in knowledge.
tfThat was because o f their disobedience)* in committing sin ^and
transgression)* against the slaves o f Allah. One sin leads to another:
negligence leads to minor sin, from which stems major sin, which in
turn leads to various kinds o f innovation, disbelief and so on. We ask
Allah to keep us safe and sound from all trials.
Soorat al-Baqarah (61) | 89
These verses are addressed to the Israelite community that existed
at the time when the Qur’an was revealed; the deeds referred to were
committed by their forebears, but were attributed to them for several
reasons, such as the following:
• They used to boast about and praise themselves, claiming that
they were superior to Muhammad ( ^ ) and those who believed
in him. By referring to the attitude o f their predecessors, which
was well known to them, Allah explained to each o f them that
they were not people o f patience, high morals or good deeds.
If this is how their ancestors were, when it is expected that the
ancestors would be o f a higher status and had a better attitude
than those who came after them, then how about those who are
addressed here?
• The blessings o f Allah that were bestowed upon their
predecessors also reached the later generations; a blessing for
the fathers is also a blessing for the sons, which is why they are
addressed here, because they were also included in the blessing.
• It is addressed to them as if they were the ones who did those
deeds, which indicates that members o f a community that
follows one religion support one another and help one another
with regard to that which serves the common interest, so that
it is as if the earlier and later generations all lived at the same
time. The action o f one o f them is like the action o f all o f them,
because what some o f them do o f good deeds will benefit all o f
them, and what some o f them do o f evil deeds will bring harm
to all o f them.
• The latter generation did not denounce most of their predecessors’
deeds, and the one who approves o f sin is a partner in it.
And there are other reasons which are known only to Allah.
Then Allah (4g) says, differentiating between various groups o f
the People o f the Book:
90 | Tafseeras-Sa'di Juz’ 1
0 0
2:62. Those who believe [in the Prophet], and those who are Jews, and
the Christians and the Sabians - whoever believes in Allah and
the Last Day, and does righteous deeds, will have their reward
with their Lord; they will have no fear, nor will they grieve.
This ruling applies to the People o f the Book only, because the
Sabians, according to the correct view, are one o f the Christian sects.
Here Allah tells us that the believers o f this Ummah, and those among
the Jews, Christians and Sabians, who believe in Allah and the Last
Day, and believe in their Messengers, will have a great reward and
well-being; they will have no fear nor will they grieve. As for those
among these communities who disbelieve in Allah, His Messengers
and the Last Day, they will be in the opposite state, that o f fear and
grief.
The correct view is that this ruling applies to these groups as
they were, and it does not refer to believing in Muhammad ( ^ ) , as
it speaks o f them at a time before the mission o f Muhammad (^|§)
began, and this is how they were then. This is how it is with the
Qur’an: if some people find that some verses are not clear to them,
they have to look for others that will clarify the matter, because it is a
Revelation from One Who knows all things before they happen, and
Whose mercy encompasses all things. The way in which this may be
clarified - and Allah knows best - is that when the Qur’an mentions
the Children o f Israel and criticises them for their sins and abhorrent
deeds, that may give the impression that all o f the Israelites are subject
to this condemnation. Hence the Creator (4s) highlighted those who
Soorat al-Baqarah (63-64) | 91
were not subject to this condemnation by referring to those others
(who were not subject to it). As He mentioned the Children o f Israel
in particular, this may give the impression that this ruling applies to
them only; hence Allah (*3c) mentioned the general ruling that applies
to all these other groups, so as to clarify the truth and dispel confusion
and doubt. Glory be to the One Who has included in His Book that
which dazzles the minds o f those who have knowledge.
Then Allah (*jeg) goes back to rebuking the Children o f Israel for
what their predecessors did:
2:63. And [remember] when We made a covenant with you and We
raised the Mount above you, [saying]: Hold fast to what We
have given you and bear in mind what is in it, so that you may
become pious.
2:64. But after that you turned away, and were it not for the grace and
mercy of Allah to you, you certainly would have been among
the losers.
That is, remember ^when We made a covenant with you)*. This
refers to a solemn pledge, which is further emphasised by the fearful
event o f the raising o f the Mount above them. It was said to them:
«[Hold fast)* that is, with determination, effort and patience in obeying
Allah ^to what We have given you)* o f the Torah ^and bear in mind
what is in it)* that is, what is in your Book, by reciting it and learning
it, ^so that you may become pious)*, fearing the punishment and
wrath o f Allah.
0 0
Juz' I
But after this emphasis on the pledge, «[you turned away)?, which
made it inevitable that the severest o f penalties should befall you,
«(and were it not for the grace and mercy of Allah to you, you certainly
would have been among the losers)?.