2-47 O Children of Israel, call to mind My favour which I bestowed on you and that I made you excel the nations.a
يَـٰبَنِىٓ إِسۡرَٲٓءِيلَ ٱذۡكُرُواْ نِعۡمَتِىَ ٱلَّتِىٓ أَنۡعَمۡتُ عَلَيۡكُمۡ وَأَنِّى فَضَّلۡتُكُمۡ عَلَى ٱلۡعَـٰلَمِينَ (٤٧)
2:47a: As shown in 1:1a, people of a particular era are called an عالم . So the meaning here is Bani Israel was given excellence over the nations of their time. As against this, the Quran states about the Muslims: كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ (You are the best nation raised up for men) (3:110). Bani Israel is being addressed here for the second time. In the first address, they are reminded of the prophecies about the Holy Prophet that are found in their scriptures. In this second address, they are reminded of the favors that Allah bestowed on them.
2-48 And guard yourselves against a day when no soul will avail another in the least, neither will intercession be accepted on its behalf, nor will compensation be taken from it, nor will they be helped.a
وَٱتَّقُواْ يَوۡمً۬ا لَّا تَجۡزِى نَفۡسٌ عَن نَّفۡسٍ۬ شَيۡـًٔ۬ا وَلَا يُقۡبَلُ مِنۡہَا شَفَـٰعَةٌ۬ وَلَا يُؤۡخَذُ مِنۡہَا عَدۡلٌ۬ وَلَا هُمۡ يُنصَرُونَ (٤٨)
2:48a تَجۡزِى – The actual meaning of جزا is to be useful, to be enough (R) or to pay or recompense (IJ). The purport here is that what is due from one, cannot be paid by another.
شَفَـٰعَةٌ۬ – شفع is derived from جفت )mated with; coupled with). The actual meaning of شفع is to unite a thing with a like thing (R), and the meaning of شَفَـٰعَةٌ۬ is to join with someone while helping him and asking his welfare. The common use of the word is for a situation where someone of high prestige and status associates with someone who is inferior. This forms the basis for the concept of intercession on the Day of Judgment (R).
The matter of intercession: The issue of intercession is universally recognized in the Islamic shariah. The essence of it is that certain sins may be forgiven as a result of a connection with holy people. The basic teaching of Islam is that a person cannot be responsible for the actions of another. Also, the responsibility of one cannot be discharged by another. The issue of intersession does not negate these basic premises, and it certainly does not mean that a strong recommendation will get a person salvation. The intercession will work similar to the way in which intercession works in this world. For example, those who kept company with the Holy Prophet cleansed themselves from their sins. This revolution was solely the result of the intercession, that is, the connection that they forged with the Holy Prophet and the supplications that he made for them. One can conjecture from this how intercession on the Day of Judgment will work. The truth is that a person’s salvation depends upon the mercy and blessing of Allah. This mercy and blessing is manifested in the first place as a result of the actions of the person. However, if such a person makes some mistakes, but with a good intention, or unwittingly commits an act through ignorance, but his heart keeps yearning to do good, Allah will have mercy on him because of his true connection with a holy person and their prayers. Then the mercy of Allah, Who is the Creator and Master, is showered upon the person more liberally. The hadith regarding intercession that appears both in Bukhari and Muslim validates this interpretation. That hadith is as follows: شفعت الملئکة و شفع النبیون و شفع المومنون و لم یبق الا ارحم الراحم الراحمین فیقبض قبضة من النار فیخرج منھا قومًا لم یعملو اخیراقط (The angels have interceded and the prophets have interceded and the faithful have interceded and none remains but the Most Merciful of all merciful ones. So He will take out a handful from the fire and bring out a people who have never done any good) (Ms. 1:72). Three kinds of intercession are spoken of in this tradition – of the faithful, of the prophets and of the angels. The relationship of the angels is very widespread, that is with all those who do good deeds, the relationship of the prophets is to their respective followers, and that of the faithful is even more limited. So, the angels will intercede for all those who do good, prophets will intercede for their followers and the faithful for those who have a special relation to them. Those who have never done any good, that is they had no relation with any faithful, prophets or with angels, the mercy of Allah will be invoked on their behalf. The subject matter of intercession is explained in this hadith, namely that the real purpose of intercession is to have mercy on sinners for which God has provided one way or the other. This is not like the intercession of Jesus in which all those who believe in the crucifixion and atonement will be saved regardless of what their deeds were and as for the others, there would be no mercy for them regardless of how much good they may have done. Neither is this intercession a recommendation that a particular person can make. Rather it is the result of the overflowing mercy of the faithful, the prophets and the Creator of the worlds.
This verse draws the attention of Bani Israel to the fact that their disobedience reached such an extent that they are far removed from the mercy of God. The means of safety that men seek are to ally with someone useful, or someone who can recommend them, or to offer recompense, or for someone to take mercy and become a helper. The Bani Israel are told that they have deprived themselves of all these means. Today, the condition of the Muslims is similar, and they need to take a lesson from this.
2-49 And when We delivered you from Pharaoh’s people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.a
وَإِذۡ نَجَّيۡنَـٰڪُم مِّنۡ ءَالِ فِرۡعَوۡنَ يَسُومُونَكُمۡ سُوٓءَ ٱلۡعَذَابِ يُذَبِّحُونَ أَبۡنَآءَكُمۡ وَيَسۡتَحۡيُونَ نِسَآءَكُمۡۚ وَفِى ذَٲلِكُم بَلَآءٌ۬ مِّن رَّبِّكُمۡ عَظِيمٌ۬ (٤٩)
2:49a: نجینا – The root word of نجات is نجو and نجوة means elevated land. So, the meaning of نجات is الارتفاع من الھلاك that is to elevate (save) oneself from destruction (T) or to be delivered from what one is afraid of. Raghib states that the real meaning of نجاء is to be separated from a thing. So, the meaning of نجات in Islam is to rise above the temptation to commit sin, as sinning results in destruction, or to avoid committing sin and ultimately be delivered from it.
اٰل – It is a changed form of اھل. The difference between اٰل and اھل is that اٰل is attributed only to a proper noun while اھل is general and can be attributed to a common noun, place or period and secondly, the word اٰل is attributed to distinguished and prominent people while اھل can be attributed to anyone. According to some, the use of اٰل is limited to a distinctive person whether by way of a close relationship or by way of friendship and connection.
آل محمد and اُمت محمد Hence the difference between آل محمد صلعم and اُمت محمد صلعم is that all followers of the Holy Prophet are included in اُمت محمد صلعم but only those people would be included in his اٰل who have the distinction of being firm in faith and are resolute in actions (R).
فرعون رعمیس – Pharaoh is the title of the kings of Egypt and the particular Pharaoh mentioned here is Ramses II.
يَسُومُون – The actual meaning of سوم is to go out seeking something. It is also used just for going out (without seeking) and just for seeking something (without going out), and here it is used just for seeking (R). And among the meanings of سامه is that a hard task was put on him (RM).
یذبحون – The actual meaning of ذبح is to slaughter a live thing by cutting the throat, but it is also spoken just for cutting and also just for killing.
بَلَآءٌ۬ – It is derived from بلی which is used for a garment that has become old and the use of بلی as meaning trial follows the logic that excessive trials makes a person old. Grief and difficulties are for the same reason called بَلَآءٌ۬. However, because difficulties from God are sometimes trials that bring joy and ease, reward is also called بَلَآءٌ۬. A saying of Hazrat Umar is: بُلِیۡنَا بِلضَّراءِ فَصَبَرۡنا و بُلِیۡنَا بالسَّرّاءِ فلم نَصۡبِرۡ (Be patient whether the trial is by ease or difficulty) and we also find in the Quran: وَنَبۡلُوكُم بِٱلشَّرِّ وَٱلۡخَيۡرِ فِتۡنَةً۬ (And We test you by evil and good by way of trial) (21:35). In this verse, بَلَآءٌ۬ may be a reference to the difficulties and distress mentioned in يُذَبِّحُونَ (killing) and the reward that is mentioned is in the deliverance from it.
Bani Israel forced to do degrading work: Details of سُوٓءَ ٱلۡعَذَابِ (severe torment) mentioned here can be found in the Bible: And the Egyptians made the children of Israel to serve with rigor. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigor (Exodus 1:13-14).
Killing of Bani Israeli boys: The order to kill the boys born to Israelite women was also given by the Pharaoh: And the king of Egypt spake to the Hebrew midwives, …and he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him; but if it be a daughter, then she shall live. (Exodus 1:15-16). Pharaoh and his people did not want another nation to grow strong in Egypt, so he degraded them by forced labor. The purpose of killing the boys and letting the girls live was to make the Israelite nation extinct because the Israelite women perforce would wed Egyptian men. Allah delivered the Israelites from all these afflictions through Moses.
2-50 And when We parted the sea for you, so We saved you and drowned the people of Pharaoh while you saw.a
وَإِذۡ فَرَقۡنَا بِكُمُ ٱلۡبَحۡرَ فَأَنجَيۡنَـٰڪُمۡ وَأَغۡرَقۡنَآ ءَالَ فِرۡعَوۡنَ وَأَنتُمۡ تَنظُرُونَ (٥٠)
2:50a: فَرَقۡنَا – فَرَقۡ and فلق have the same meaning but فَرَقۡ is used when separation takes place by parting while فلق is used when separation takes place by bursting (R). By the parting of the sea, is meant the ebbing away of water. In the chapter Al-Shuara the word that is used is فَٱنفَلَقَ (So it parted) (26:63).
ٱلۡبَحۡرَ – بَحۡر is the name of a vast collection of water (R) and hence it is used to denote either a river or a sea, as in تَبَحُّر فی العلم (sea of knowledge). A horse that walks a lot is also called بحر , and the Holy Prophet is reported to have said, when he mounted a horse of Abu Talhah: انا وجدنه لَبَحۡرًا The meaning of بَحَرَ is mostly torn asunder. بَحِیرة is derived from it, mentioned later. Cities and habitations are also called بِحار ۔(N).
Bani Israel crosses the sea. Several places in the Quran the Bani Israel crossing the sea is mentioned, but there is no mention in the Quran or Hadith that twelve paths were made in the sea, or that there were walls of water standing on either side with windows in them. What is stated is: فَرَقۡنَا بِكُمُ ٱلۡبَحۡرَ , that is, the sea was separated from you. In two other places in the Quran, it is stated: وَجَـٰوَزۡنَا بِبَنِىٓ إِسۡرَٲٓءِيلَ ٱلۡبَحۡرَ (And We took the Children of Israel across the sea) (7:138 and 10:90). In another place, it is stated:فَٱنفَلَقَ (So it parted) (26:63). The meaning of the sea parting is that a dry path appeared. In another place, it is stated: فَٱضۡرِبۡ لَهُمۡ طَرِيقً۬ا فِى ٱلۡبَحۡرِ يَبَسً۬ا (then strike for them a dry path in the sea) (20:77), and in yet another: وَٱتۡرُكِ ٱلۡبَحۡرَ رَهۡوًاۖ (And leave the sea behind calm) (44:24). There is no mention of twelve paths, nor of the walls of water. The Quran does not state how the sea parted and the dry path emerged. The Bible states: And the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land,… (Exodus 14:21).
What is clear is that Moses took the Bani Israel out of Egypt and brought them into the desert of Sinai. Where was the sea that they crossed? The Bible and its commentators say that the crossing took place near the northern end of the Red Sea, a little above the city of Suez. Possibly at that time, there was a narrow stretch of sea in that area from which the strong east winds, mentioned in the Bible, drove the water out, or the tide may have ebbed and a dry path emerged. But likely the Pharaoh would not give the Bani Israel the time to go so far. So perhaps this occurrence may have a connection with the Nile River or some other river. Rivers can be fordable and then all of a sudden there is a dangerous flash flood. This is a frequent occurrence with rivers that originate in mountains. Possibly, in ancient times, the River Nile may not have been so wide and parts of it may have been fordable. In the heat of the chase to catch Bani Israel, the Pharaoh did not think about taking stock of the strength of the current. In any case, the conditions that Allah created for Bani Israel to pass and for Pharaoh to drown, whether ordinary or extraordinary, do not diminish the favor. If saving the Prophet while he was hiding in the cave and dispersing a besieging force from around Madinah by a strong wind are favors of Allah, then achieving a certain outcome, even within the realm of science does not diminish the size of the favor.
2-51 And when We appointed a time of forty nights with Moses,a then you took the calf (for a god) after him, and you were unjust.b
وَإِذۡ وَٲعَدۡنَا مُوسَىٰٓ أَرۡبَعِينَ لَيۡلَةً۬ ثُمَّ ٱتَّخَذۡتُمُ ٱلۡعِجۡلَ مِنۢ بَعۡدِهِۦ وَأَنتُمۡ ظَـٰلِمُونَ (٥١)
2:51a: وَٲعَدۡنَا is of the measure of mufa’alah (verbal noun of the derived form III of the basic verb) from وعد because the command was from Allah and its acceptance was by Moses.
مُوسَىٰٓ – Musa is an Aramaic name. Our commentators explain that it is a compound word consisting of ماءmeaning water and شئ meaning tree. Some say that it is the conjugated form of ماس یمیس in a nominative sentence. Bible commentators consider the name derived from ماشه (come out). Recent research claims that it is an Egyptian word that means a child or son. Moses was a resolute prophet from among the Israelites. He was born in Egypt and his father’s name was Amran. His sister Mariam was quite a bit older to him and his brother Aaron was three years older. The period in which he lived is generally considered to be 1500 years before Christ, but recent research shows that the period of his sojourn on earth was about 1300 years before Christ, because the reign of Ramses II, the Pharaoh whom Moses faced, is approximately 1350 before Christ. Moses’ greatest achievements were freeing the Bani Israel from the enslavement of Pharaoh, and giving a religious law (shariah) to his nation. There are many references to Moses in the Quran, because of his similarity with the Holy Prophet.
لَيۡلَةً۬ – It is generally spoken of the period from sunset to the break of dawn. Although forty days are included in the forty nights, the nights are mentioned probably because night is more suited for worship. In Surah Al-Araf, instead of forty, the period is given as thirty and ten: وَوَٲعَدۡنَا مُوسَىٰ ثَلَـٰثِينَ لَيۡلَةً۬ وَأَتۡمَمۡنَـٰهَا بِعَشۡرٍ۬ (And We appointed for Moses thirty nights, and completed them with ten…).
Revelation of Shariah to Moses: The forty days stay of Moses on the mountain is narrated in the Bible: And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights (Exodus 24:18). This period of solitude was when the commandments of the shariah were revealed to Moses. This event is post exodus from Egypt. The first work entrusted to Moses was to free the Bani Israel from the slavery of Pharaoh. Only after this was accomplished was shariah revealed to Moses.
2:51b: ٱتَّخَذۡتُمُ – When there is an object of اتخاذ (to take, to make) then it is used in the sense of to make (Rz). So, the meaning is that they made a statue of a calf.
Bani Israel and calf worship: In Egypt, where the Bani Israel lived for four hundred years, cow worship was prevalent. It influenced the Bani Israel, just as many Hindu practices influence Muslims. Many customs and rituals of Hindus are now found among the Muslims. The current veneration of Pirs (sages), and graves is partly due to this influence. While Moses was absent for forty days in the mountain, the Bani Israel made a statue of a calf and started worshipping it. The details of this incident are given in Surah Ta Ha in the Quran and Exodus Chapter 32 in the Bible.
2-52 Then We pardoned you after that so that you might give thanks.a
ثُمَّ عَفَوۡنَا عَنكُم مِّنۢ بَعۡدِ ذَٲلِكَ لَعَلَّكُمۡ تَشۡكُرُونَ (٥٢)
2:52a: عَفَوۡنَا – The actual meaning of عفو is to form an intention to take a thing or to attempt to take a thing (R). Hence it is used in two diametrically opposite meanings, that is, to erase and to increase. In accordance with the second meaning the Holy Prophet is reported to have commanded: اعفاء اللحی which is interpreted by Ibn Kathir as: ھو ان یوفر شعرہ ولا یقص کالشوارب (The hair of the beard should be increased and not shortened like that of the moustache) (N). And the meaning of عفوت عنهis: I proceeded to remove his sins (R), that is, erased them.
تَشۡكُرُونَ – The meaning of شکر is to conceive or manifest a blessing (R). There are different kinds of شکر. One kind is to have gratitude in one’s heart as reflection of blessings, and hence it is conceptual. Another is to verbally thank someone as a way to praise the giver. Yet another is to express your gratitude with your body, by which is meant to repay the favor for a blessing according to its merit (R). Gratefulness for a blessing is the opposite of ungratefulness for a blessing, that is, to hide a blessing (R). For this reason, شکر is to recognize a blessing or a favor and to disseminate it (T). And Allah is شکور, that is, giving a large reward for paltry actions of goodness. (T). These are also the meanings of شاکر which is an attribute of Allah.
2-53 And when We gave Moses the Book and the Discrimination that you might walk aright.
وَإِذۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَـٰبَ وَٱلۡفُرۡقَانَ لَعَلَّكُمۡ تَہۡتَدُونَ (٥٣)
فُرۡقَانَ – Is that which separates right from wrong (R). The word فرق (to separate) is generic. The Battle of Badar is also called فُرۡقَانَ in the Quran: يَوۡمَ ٱلۡفُرۡقَانِ يَوۡمَ ٱلۡتَقَى ٱلۡجَمۡعَانِۗ (…on the day of Discrimination, the day on which the two parties met…) (8:41). The Quran itself is called فُرۡقَانَ: تَبَارَكَ ٱلَّذِى نَزَّلَ ٱلۡفُرۡقَانَ عَلَىٰ عَبۡدِهِ (Blessed is He Who sent down the Discrimination upon His servant…) (25:1). The light that is granted to a righteous person to distinguish the truth from falsehood is also called فُرۡقَانَ : إِن تَتَّقُواْ ٱللَّهَ يَجۡعَل لَّكُمۡ فُرۡقَانً۬ا (…if you keep your duty to Allah, He will grant you a distinction…) (8:29). Giving Moses the Discrimination can be taken in three ways: It can be the granting of miracles by which the enemies of Moses were destroyed; it can mean the Torah as it discriminates between the truth and falsehood; and it can also mean the light by which the prophets distinguish between truth and falsehood.
2-54 And when Moses said to his people: O my people, you have surely wronged yourselves by taking the calf (for a god), so turn to your Creator (penitently), and kill your passions.a That is best for you with your Creator. So He turned to you (mercifully). Surely He is the Oft-returning (to mercy), the Merciful.
وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَـٰقَوۡمِ إِنَّكُمۡ ظَلَمۡتُمۡ أَنفُسَڪُم بِٱتِّخَاذِكُمُ ٱلۡعِجۡلَ فَتُوبُوٓاْ إِلَىٰ بَارِٮِٕكُمۡ فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ ذَٲلِكُمۡ خَيۡرٌ۬ لَّكُمۡ عِندَ بَارِٮِٕكُمۡ فَتَابَ عَلَيۡكُمۡۚ إِنَّهُ ۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ (٥٤)
2:54a: قَوۡمِ – قام is from یقوم which means to stand up. It is a plural noun. In the Arabic language, the word قوم (nation) is for a party of men where no women are included because only men were considered responsible for affairs– but the Quran includes both men and women in the word قوم (R). This fact shows the elevation of women’s status by the Quran.
بَارئ – البارئ is an attributive name of Allah and is derived from بَرَأَ which means created in a way for which there was no example or anything similar before (T).
The difference between خلق and بَرَأَ : The difference between خلق and بَرَأَ is that خلق (to create) is general while بَرَأَ is specific to animals (LA). So that البارئ is the creator of the spirit but at times it is also used for the maker of jewelry or writer of a petition (LA). Regarding disasters, the Quran states: مِّن قَبۡلِ أَن نَّبۡرَأَهَا (before We bring it into existence) (57:22).
ٱقۡتُلُوٓاْ: The actual meaning of قتل is to sever the soul from the body (R) or to cause to die by beating, stoning, poisoning or by some other means (T). But sometimes this is not the meaning as in a hadith: قتل اللّٰه سعدً . The meaning of this hadith according to Ibn al-Athir is: ای رفشع اللّٰه شرہ , that is, may Allah rid us of his evil. According to one narration, Hazrat Umar is reported to have said: اقتلوا سعدا قتله اللّٰه , that is, slay Saad, but the meaning was not to actually kill him but render him ineffective as though he was slain. In another hadith report that describes the pledging for a disputed succession of two caliphs, the following words are used: فاختلوا الٰاخر , literally, kill the other, but Ibn al-Athir relates it as: ابطلوا دعوته داجعلوہ کمن مات (Refuse his invitation and make him like one who is dead) (N). And the meaning of قتلت فلاناً is given as: ذَلَّلۡتُه (I made him obedient) (R).
The meaning of فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ : Imam Raghib accepts its meaning as: قیل عنی بقتل النفس اماطة الشھوات (kill or overcome your passions).
انفس : is the plural of نفس and means the soul, but is also spoken to describe the totality of a thing or its true reality (T) as in ظلمتم انفسکم , that is, were unjust to themselves. And it is also used in the sense of اَخ meaning kinsfolk or one’s own people, as in: فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ (…greet your people…) (24:61) and similarly in: ظَنَّ ٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بِأَنفُسِہِمۡ خَيۡرً۬ا (…think well of their own people…), where انفس means believers who are followers of the shariah. The meaning of فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ can be your kinsfolk and also your passions as is purported in ظَلَمۡتُمۡ أَنفُسَڪُم (wronged yourself).
Further elaboration of قتل نفس : The Torah states that Moses commanded the sons of Levi: “And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor. And the children of Israel did according to the word of Moses: and there fell of the people that day about three thousand men.” (Exodus 32:27-28). It is possible that this event actually happened and the Quran may be referring to it in: فَٱقۡتُلُوٓاْ أَنفُسَكُمۡ , that is, to kill their own people who were the instigators of cow worship and instrumental in misleading the nation. But another meaning that Imam Raghib adopted is that by قتل نفس is meant: اماطة الشھوات (kill your passions) which seems more appropriate given the context. Firstly, because the wrong to yourself that is referred to in ظَلَمۡتُمۡ أَنفُسَڪُم is purported to be indulgence in sinful desires and secondly because there is a specific mention of repentance after this to emphasize that the repentance should be such that such a despicable action should never be repeated again. Hence the command is given to subdue and take full control of their passions. The following words, فَتَابَ عَلَيۡكُمۡۚ (then He turned to you mercifully) also points to this interpretation. Further, in Surah Al-Araf where this incident is narrated in greater detail, mention is made only of repentance (See 7:153). The second mention of this incident favors adopting the meaning given by Imam Raghib.
2-55 And when you said: O Moses, we will not believe in thee till we see Allah manifestly, so the punishment overtook you while you looked on.a
وَإِذۡ قُلۡتُمۡ يَـٰمُوسَىٰ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهۡرَةً۬ فَأَخَذَتۡكُمُ ٱلصَّـٰعِقَةُ وَأَنتُمۡ تَنظُرُونَ (٥٥)
2:25a: Bani Israel’s demand to see Allah: The meaning of لَن نُّؤۡمِنَ لَكَ is that we are not convinced just by your word that God speaks to you, unless we see God ourselves. Not all the Bani Israel said this; it was the seventy selected men that Moses had chosen to accompany him to the mountain. This is stated in Surah Al-Araf: وَٱخۡتَارَ مُوسَىٰ قَوۡمَهُ ۥ سَبۡعِينَ رَجُلاً۬ لِّمِيقَـٰتِنَاۖ (And Moses chose of his people seventy men for Our appointment) (7:155). This میقات (appointment) and the agreementوَٲعَدۡنَا (appointment) in 2:51 are the same. These seventy men accompanied Moses to Mount Tur and they said that unless we see God, we will not take you at your word
Moses asks God to show Himself at their request: In the face of this insistence, Moses finally asked: رَبِّ أَرِنِىٓ أَنظُرۡ إِلَيۡكَ (My Lord, show me (Thyself) so that I may look at Thee) (7:143). This is similar to Jesus praying to the Lord to send down food from heaven although he was averse to making such a request as is clear from his words: ٱتَّقُواْ ٱللَّهَ إِن ڪُنتُم مُّؤۡمِنِينَ (Keep you duty to Allah if you are believers) (5:112). God manifested His glory to the mountain and an earthquake followed: جَعَلَهُ ۥ دَڪًّ۬ا (He made it crumble) (7:143). Shown in this incident is that God is a Being we can only see by His works and marvelous powers, and not with the eyes.
صاعقه and رجفه are the same: What is called here as صاعقه (thunder or vehement cry or punishment) is called رجفه (earthquake) in Surah Al-Araf: فَلَمَّآ أَخَذَتۡہُمُ ٱلرَّجۡفَةُ (So when the earthquake overtook them…) (7:155). Similarly, the punishment that overtook Thamud is called ٱلرَّجۡفَةُ (earthquake) in one place:فَأَخَذَتۡهُمُ ٱلرَّجۡفَةُ (So the earthquake seized them) (7:78) and صَـٰعِقَةُ in another: فَأَخَذَتۡهُمُ ٱلصَّـٰعِقَةُ (…so the punishment overtook them) (51:44). The primary meaning of صَـٰعِقَةُ is a vehement cry and a rumbling noise that often precedes an earthquake. For this reason, the earthquake is called صَـٰعِقَةُ or a vehement cry. The Bible too mentions the earthquake: …the whole mountain quaked greatly (Exodus: 19:18).
2-56 Then We raised you up after your stupor that you might give thanks.a
ثُمَّ بَعَثۡنَـٰكُم مِّنۢ بَعۡدِ مَوۡتِكُمۡ لَعَلَّڪُمۡ تَشۡكُرُونَ (٥٦)
2:56a: بعثنا – The word بعث is used both for raising up from dead and raising up from sleep (T). Similarly, it is used for raising up from a state of unconsciousness (Bd).
The different meanings of موت: Imam Raghib lists several meanings of موت . First the absence of the power of discrimination, as in: يُحۡىِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا (…gives life to the earth after its death) (57:17). Second, loss of power of sensation, as interpreted in: يَـٰلَيۡتَنِى مِتُّ قَبۡلَ هَـٰذَا (Oh, would that I had died before this,…) (19:23). Third, the loss of intelligence, that is, illiteracy, as in أَوَمَن كَانَ مَيۡتً۬ا فَأَحۡيَيۡنَـٰهُ (Is he who was dead, then We raised him to life…) (6:122). Fourth, a grief or sorrow that is sufficient to cause death, as in:وَيَأۡتِيهِ ٱلۡمَوۡتُ مِن ڪُلِّ مَكَانٍ۬ (…and death comes to him from every quarter…) (14:17). Fifth, it means sleep. Accordingly, sleep is called light death, and death is called, heavy sleep. The prayer for getting up from sleep in the hadith is: الحمد اللّٰه الذی احیانا بعد ما اماتنا (All praise is for Him who gave us life after giving us death). Both life and death are mentioned but the meaning here is just regaining consciousness and sleep. Fifth, the common meaning, that is the parting of the soul from the body. According to the Lisan al-Arab dictionary, the word death is used as a metaphor for a very trying state such as fear, distress, disgrace, old age, sinfulness etc. And the meaning of موت is also unconsciousness.
What is the meaning of Bani Israel’s life after death: It was mentioned in verse 55 that an earthquake occurred. However, the earthquake did not cause their death as is obvious from the statement: أَنتُمۡ تَنظُرُونَ (while you looked on) because they could not have looked on if dead. To solve this seeming contradiction, some commentators opine that half of the populace died while the other half looked on. Then those who had died came back to life and watched the other half die. This is not a fruitful line of inquiry. The meaning of death here is loss of senses. The severity of the earthquake sent them into a stupor from which Allah caused them to recover. Or the meaning can be that their demand to see God was so irrational that from an intellectual standpoint it could only be made by people who were cerebrally dead. God then took them out of this state of cerebral death and granted them the light of faith, as in: أَوَمَن كَانَ مَيۡتً۬ا فَأَحۡيَيۡنَـٰهُ وَجَعَلۡنَا لَهُ ۥ نُورً۬ا يَمۡشِى بِهِۦ فِى ٱلنَّاسِ (Is he who was dead, then We raised him to life and made for him a light by which he walks among the people) (6:122). This verse refers to a dead person who is given life and he walks among the people with a light that God gave him. Thus, the grant of the light of faith is what gives life to a person. This meaning is also given in Ruh-al-Maani which notes that this is the meaning prevalent both in prose and poetry. A poetic verse is also quoted in support: اخوالعلم حی خالد بعد موته – واوصاله تحت التراب رمیم * وذو الجھل میت و ھو ماش علی الثریٰ – یظن من الا حیاء و ھو عدیم . Further, regarding ثم بعثنٰکم , in the commentary by Ibn Jarir, the example is given of ثم بعثنٰکم انبیاء which means, prophets were raised from among you because the word بعث is also used for sending prophets.
2-57 And We made the clouds to give shadea over you and We sent to you manna and quails.b Eat of the good things that We have given you. And they did not do Us any harm, but they wronged their own souls.c
وَظَلَّلۡنَا عَلَيۡڪُمُ ٱلۡغَمَامَ وَأَنزَلۡنَا عَلَيۡكُمُ ٱلۡمَنَّ وَٱلسَّلۡوَىٰۖ كُلُواْ مِن طَيِّبَـٰتِ مَا رَزَقۡنَـٰكُمۡۖ وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوٓاْ أَنفُسَهُمۡ يَظۡلِمُونَ (٥٧)
2:57a: ظَلَّلۡنَا – is derived from ظل which means shade. فَئ also means shade , but فَئ means only that shade that is protection from sunshine while ظل is more general and used for anywhere there is no sun and so one can speak of ظل الیل and ظل الجنة, that is, the shade of night and shade of garden respectively.
غَمَامَ – is the plural of غمامة and means clouds. It is derived from غمّ whose real meaning is to cover. Clouds cover the light of the sun (R). اَمۡرٌغمّة means doubtful or dark, as in ثُمَّ لَا يَكُنۡ أَمۡرُكُمۡ عَلَيۡكُمۡ غُمَّةً۬ (Then let not your course of action be dubious) (10:71).
Shade of cloud: After the exodus from Egypt, the Bani Israel had to cross the desert of Sinai where the temperatures are very high and dwelling in tents is unbearable. Getting a cloud cover during the hot part of the day in such wilderness is a great blessing. The Quran does not mention a strange cloud that gave shade during the day and light during the night.
2:57b: مَنّ – مَنّ is actually a well-known measure of weight. Hence, the word is used to describe a great blessing, as if a person is buried under the weight of a great grace. And مَنّ is also the name of a thing that alights on a tree like dew and is sweet (R) like turanjabin (Persian manna). A hadith in Bukhari states الکمأة من المن (truffles are like manna).
سَّلۡوَىٰ – Its root word is سلا and the actual meaning of سَّلۡوَىٰ is a thing that gives satisfaction to a person (R). And سَّلۡوَىٰ is a bird that resembles quail.
The sending of manna and quails: Raghib narrates a report that manna and salwa are the same thing. It is called manna because with it, a great favor was bestowed on the Israelites and salwa because with it great solace was provided to them. And he quotes Ibn Abbas under سلا that manna is that which comes down from above and salwa is a bird , and further notes that on the basis of this, some commentators believe Ibn Abbas indicates that by manna and salwa is meant the sustenance that Allah has provided to men of meat and vegetables by way of example.
2:57c: طَيِّبَـٰتِ – طیب (good, pleasant, agreeable, delicious, sweet) is a thing that gives pleasure to the senses and that gives pleasure to the soul. In Shariah food is طیب when taken in a manner that is lawful, and taken in a measure that is permissible, and taken from a place that is lawful (R). Putrefying and decaying things cannot be called طیب .
The command to consume things that are طیب : The Bible states that Bani Israel started hoarding things which would putrefy and spoil. The indication in the command to consume good food seems to be to this fact because طیب is that thing, which is not decaying, rotting or otherwise injurious to health. A general principle is explained here that transgression of Divine commandments do not harm Allah a whit because He is Self-Sufficient and it is only the transgressor who is harmed. Similarly, by obeying the Divine commandments, it is the person himself who benefits.
2-58 And when We said: Enter this city, then eat from it a plenteous (food) whence you wish,a and enter the gate submissively,b and make petition for forgiveness. We will forgive you your wrongsc and increase the reward of those who do good (to others).
وَإِذۡ قُلۡنَا ٱدۡخُلُواْ هَـٰذِهِ ٱلۡقَرۡيَةَ فَڪُلُواْ مِنۡهَا حَيۡثُ شِئۡتُمۡ رَغَدً۬ا وَٱدۡخُلُواْ ٱلۡبَابَ سُجَّدً۬ا وَقُولُواْ حِطَّةٌ۬ نَّغۡفِرۡ لَكُمۡ خَطَـٰيَـٰكُمۡۚ وَسَنَزِيدُ ٱلۡمُحۡسِنِينَ (٥٨)
2:58a: ٱلۡقَرۡيَةَ – It is derived from قری which means to gather together, and قریة is the place where people are gathered and includes the people themselves. But it can also mean just the place or just the gathered people (R).
هَـٰذِهِ ٱلۡقَرۡيَةَ – The reference here can be to the well-known habitation of Jerusalem. In another place, there is a clear direction to enter it: يَـٰقَوۡمِ ٱدۡخُلُواْ ٱلۡأَرۡضَ ٱلۡمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمۡ (O my people, enter the Holy Land which Allah has ordained for you …) (5:20). The Bani Israel were told to conquer and enter the Holy Land. There is also an indication in, “…then eat from it a plenteous food whence you wish,” that they should enter as conquerors. The next verse indicates that they did not obey this command, and their refusal to obey it is also mentioned in Surah Maidah. Or the reference could be to Shittim (Numbers 25:1).
2:58b: Imam Raghib explains the meaning of سُجَّدً۬ا as متذللین منقا دین , that is, submissively and obediently or in compliance with the command. This is the correct meaning here. In agreement with this, it is stated in Surah Maidah: ٱدۡخُلُواْ عَلَيۡہِمُ ٱلۡبَابَ (Enter upon them by the gate) (5:23). The meaning is not to enter it in prostration.
2:58c: حِطَّةٌ۬ : The meaning of حطّ is taking down from above (R) and the meaning of حِطَّةٌ۬ is حُطّ عنا ذنوبنا (our wrongdoings be forgiven) (R). Almost similar meanings are given by Hassan and Qatada. Ibn Abbas gives the meaning as to seek protection. نَّغۡفِرۡ لَكُمۡ خَطَـٰيَـٰكُمۡۚ (We will forgive your wrongs) is the response to the prayer for حِطَّةٌ۬ (seeking protection) and this provides support to protection being the meaning of حِطَّةٌ۬ .
2-59 But those who were unjust changed the word which had been spoken to them,a for another saying, so We sent upon the wrongdoers a pestilence from heaven, because they transgressed.b
فَبَدَّلَ ٱلَّذِينَ ظَلَمُواْ قَوۡلاً غَيۡرَ ٱلَّذِى قِيلَ لَهُمۡ فَأَنزَلۡنَا عَلَى ٱلَّذِينَ ظَلَمُواْ رِجۡزً۬ا مِّنَ ٱلسَّمَآءِ بِمَا كَانُواْ يَفۡسُقُونَ (٥٩)
2:59a: Refusal of Bani Israel to go into battle: The meaning of changed the word is that they did not accept. They refused to enter as conquerors. The details of this are given in Surah Maidah. They preferred instead to adopt agriculture so that they could get food to eat. Bukhari hadith narrates that they said حبة فی شعرة (the grain in the ear) instead of حِطَّةٌ۬ which is an indication of their preference for agriculture. This shows that the change that they sought was that instead of going into battle, they would go into agriculture, and they thus showed their dislike for fighting. (See 2:61b). In accordance with this, it is stated elsewhere: فَٱذۡهَبۡ أَنتَ وَرَبُّكَ فَقَـٰتِلَآ إِنَّا هَـٰهُنَا قَـٰعِدُونَ (…go therefore thou and thy Lord, and fight; surely here we sit) (5:24).
2:59b: The real meaning of رِجۡزً۬ is restlessness and anxiety and the calamity that because of its severity creates sorrow and anxiety is called رِجۡزً۬ (T). And the action that produces such a calamity is also called رِجۡزً۬ . In a hadith in Nasai, plague has been called رِجۡزً۬ .
مِّنَ ٱلسَّمَآءِ : The indication in it came from above is that it was a firm decree from heaven. In Ruh al-Maani, it is stated that: اشارة الی الجھة التی یکون منہا القضاء او مبالغة فی علوہ بالقھر و الاستیلاء . That is, there is an indication in مِّنَ ٱلسَّمَآءِ towards where decrees come from, or it is a hyperbolic statement which in its sublimity indicates the rage and overwhelming nature of the restlessness and anxiety caused by the punishment. In another place, it is stated that they will wander in the wilderness for forty years. This is the punishment that causes sorrow and anxiety. If Shittim is taken to be the town meant by هَـٰذِهِ ٱلۡقَرۡيَةَ then the punishment is the plague that killed a large number of Israelites in that town (Numbers 25:9).
Bayan-ul-Quran 
After Surah Al-Baqarah (section 5), it should be Section 6. Somehow Surah Al Fatihah Introduction comes up. Please check.
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