Overview (Verses 20- 21)

An Appeal Mixed with Worry
 
At this point in the sūrah, the attitude of the Children of Israel towards God’s Messenger sent to them, Moses (peace be upon him), is given. Moses was their saviour who led them out of Egypt towards the holy land God had assigned to them. The sūrah also exposes their attitude to the covenant they made with their Lord and how they violated it and were punished for that violation.
 
And so Moses said to his people: `My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.’” “Moses,” they answered, `mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” Thereupon two men who were God-fearing and on whom God had bestowed His grace said: “Go in upon them through the gate. As soon as you enter it, you shall be victorious. In God you should place your trust, if you are true believers.” They said, “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” “Lord, “he said, `I am master of none but myself and my brother. Do, then, draw a dividing line between us and these wrongdoing folk.” He replied, “This land shall, then, be forbidden to them for forty years, during which they will wonder aimlessly on earth. Do not grieve for these wrongdoing folk.” (Verses 20-26)
 
This is only one episode in the story of the Children of Israel which is related in the Qur’ān in extensive detail to serve several purposes. One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia. Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims. They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.
 
Another purpose can be seen in the fact that the Israelites were the followers of a Divine faith revealed before the final faith of Islam. They had a long history before Islam, during which distortions crept into their faith and they repeatedly violated their agreement and covenant with God. The practical consequences of these violations and deviations were seen in their lives, their moral values and their traditions. As the Muslim nation is the heir to all Divine messages and the custodian of the monotheistic Divine faith as a whole, it is necessary that it be made fully aware of the history of the Israelites with all its ups and downs. This gave the Muslim community an accurate knowledge of the way it should follow, what slips lay ahead of it and the consequences of such slips, as these are reflected in the history and morality of the Jews. This enabled the Muslim community to add the experience of the Jews to the total sum of its own experience and to benefit by it in future. It could, thus, avoid the slips and deal effectively with deviation right at the start before it had a chance to develop.
 
Yet another purpose relates to the fact that over their long history the experience of the Jews was highly varied. God is aware that with the passage of time, people may change, and certain generations may deviate from the right path. As the Muslim nation will continue until the end of life, it is bound to go through certain periods which are not dissimilar to what the Jews have gone through. God has, therefore, chosen to make available to the leaders of the Muslim community and its reformers in different generations, clear examples of what could befall nations so that they may be able to diagnose the disease of their particular generation and administer the proper cure. It is a fact of life that those who deviate after having known the truth are the most resistant to calls and appeals to follow right guidance. Those without any prior knowledge of the truth are more responsive because they find something new which appeals to them and helps them shake off- the burden of ignorance. They are most impressed by the first call that makes its appeal to them. Winning over those with an earlier experience requires a much more strenuous effort and a great deal of perseverance on the part of advocates of the Divine faith.
 
There are other purposes for relating the story of the Jews in such detail, but it is sufficient to make only these brief references here and go back to our commentary.
 
And so Moses said to his people: ‘My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.” (Verses 20-21)
 
Moses’ words give us the impression that he may have been worried lest his people disobey. He had tried them before on several occasions. He had led them out of Egypt, liberated them from subjugation with God’s help, who parted the sea for them and caused Pharaoh and his soldiers to drown. Nevertheless, when they came by a community engaged in pagan worship, they said to him: “Moses, set up a deity for us as these people have deities.” (7: 138) On another occasion, he had hardly left them for his appointment with his Lord when the Samaritan used the jewellery stolen from Egyptian women to make them an effigy of the calf which made a lowing sound. They started to worship the calf and claimed that it was the god Moses went to meet.
 
Another experience which Moses remembered well was when God made springs of water gush out for them in the desert and sent down to them manna and quail, a very wholesome food to eat. Nonetheless, they wanted to have the types of food they were familiar with in Egypt, the land where they were humiliated. They asked Moses to pray to God to bring forth for them herbs, cucumber, garlic, lentils and onions. They would not sacrifice their familiar food for a life of dignity, liberation and the pursuit of a noble goal. He also tested them when he conveyed to them God’s order to slaughter a cow but they kept postponing the implementation of this order. When they finally slaughtered it, they did so most reluctantly. When he returned from his appointment with his Lord carrying the tablets which outlined the covenant they should make with God, they refused to make that covenant and fulfil their pledges to their Lord. Despite what God had bestowed on them and the forgiveness of their sins which He granted them, they did not give their pledges until they saw with their own eyes the mountain raised over their heads, and felt that it was about to fall on top of them.
 
Moses had tested them on several occasions and now they were close to the holy land, their destination. God had promised them they would be the rulers in this land and that He would raise up among them prophets so that they remained in God’s care. Moses, however, was worried lest they should disobey. He, therefore, coupled this, his last appeal with a reminder of the happiest memories, best incentives and strongest warnings:
 
And so Moses said to his people: ‘My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.” (Verses 20-21)
 
God’s promise never fails. He promises here to raise up prophets among them and to make them kings. The fulfilment of this promise brought them what God granted to no other nation until that period in time. The holy land, which they were approaching, was assigned to them by God’s promise, which meant that they were certain to have it. They had already known from experience that God always fulfils His promises. Now, they were called upon to meet the conditions for yet another of His promises. To turn back was sure to bring them to ruin. But the Israelites never changed: their instinctive cowardice, argumentativeness and willingness to breach pledges was sure to surface. “’Moses’ they answered, ‘mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (Verse 22)
 

Overview (Verses 20- 21)

An Appeal Mixed with Worry
 
At this point in the sūrah, the attitude of the Children of Israel towards God’s Messenger sent to them, Moses (peace be upon him), is given. Moses was their saviour who led them out of Egypt towards the holy land God had assigned to them. The sūrah also exposes their attitude to the covenant they made with their Lord and how they violated it and were punished for that violation.
 
And so Moses said to his people: `My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.’” “Moses,” they answered, `mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” Thereupon two men who were God-fearing and on whom God had bestowed His grace said: “Go in upon them through the gate. As soon as you enter it, you shall be victorious. In God you should place your trust, if you are true believers.” They said, “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight, both of you. We shall stay here.” “Lord, “he said, `I am master of none but myself and my brother. Do, then, draw a dividing line between us and these wrongdoing folk.” He replied, “This land shall, then, be forbidden to them for forty years, during which they will wonder aimlessly on earth. Do not grieve for these wrongdoing folk.” (Verses 20-26)
 
This is only one episode in the story of the Children of Israel which is related in the Qur’ān in extensive detail to serve several purposes. One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia. Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims. They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.
 
Another purpose can be seen in the fact that the Israelites were the followers of a Divine faith revealed before the final faith of Islam. They had a long history before Islam, during which distortions crept into their faith and they repeatedly violated their agreement and covenant with God. The practical consequences of these violations and deviations were seen in their lives, their moral values and their traditions. As the Muslim nation is the heir to all Divine messages and the custodian of the monotheistic Divine faith as a whole, it is necessary that it be made fully aware of the history of the Israelites with all its ups and downs. This gave the Muslim community an accurate knowledge of the way it should follow, what slips lay ahead of it and the consequences of such slips, as these are reflected in the history and morality of the Jews. This enabled the Muslim community to add the experience of the Jews to the total sum of its own experience and to benefit by it in future. It could, thus, avoid the slips and deal effectively with deviation right at the start before it had a chance to develop.
 
Yet another purpose relates to the fact that over their long history the experience of the Jews was highly varied. God is aware that with the passage of time, people may change, and certain generations may deviate from the right path. As the Muslim nation will continue until the end of life, it is bound to go through certain periods which are not dissimilar to what the Jews have gone through. God has, therefore, chosen to make available to the leaders of the Muslim community and its reformers in different generations, clear examples of what could befall nations so that they may be able to diagnose the disease of their particular generation and administer the proper cure. It is a fact of life that those who deviate after having known the truth are the most resistant to calls and appeals to follow right guidance. Those without any prior knowledge of the truth are more responsive because they find something new which appeals to them and helps them shake off- the burden of ignorance. They are most impressed by the first call that makes its appeal to them. Winning over those with an earlier experience requires a much more strenuous effort and a great deal of perseverance on the part of advocates of the Divine faith.
 
There are other purposes for relating the story of the Jews in such detail, but it is sufficient to make only these brief references here and go back to our commentary.
 
And so Moses said to his people: ‘My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.” (Verses 20-21)
 
Moses’ words give us the impression that he may have been worried lest his people disobey. He had tried them before on several occasions. He had led them out of Egypt, liberated them from subjugation with God’s help, who parted the sea for them and caused Pharaoh and his soldiers to drown. Nevertheless, when they came by a community engaged in pagan worship, they said to him: “Moses, set up a deity for us as these people have deities.” (7: 138) On another occasion, he had hardly left them for his appointment with his Lord when the Samaritan used the jewellery stolen from Egyptian women to make them an effigy of the calf which made a lowing sound. They started to worship the calf and claimed that it was the god Moses went to meet.
 
Another experience which Moses remembered well was when God made springs of water gush out for them in the desert and sent down to them manna and quail, a very wholesome food to eat. Nonetheless, they wanted to have the types of food they were familiar with in Egypt, the land where they were humiliated. They asked Moses to pray to God to bring forth for them herbs, cucumber, garlic, lentils and onions. They would not sacrifice their familiar food for a life of dignity, liberation and the pursuit of a noble goal. He also tested them when he conveyed to them God’s order to slaughter a cow but they kept postponing the implementation of this order. When they finally slaughtered it, they did so most reluctantly. When he returned from his appointment with his Lord carrying the tablets which outlined the covenant they should make with God, they refused to make that covenant and fulfil their pledges to their Lord. Despite what God had bestowed on them and the forgiveness of their sins which He granted them, they did not give their pledges until they saw with their own eyes the mountain raised over their heads, and felt that it was about to fall on top of them.
 
Moses had tested them on several occasions and now they were close to the holy land, their destination. God had promised them they would be the rulers in this land and that He would raise up among them prophets so that they remained in God’s care. Moses, however, was worried lest they should disobey. He, therefore, coupled this, his last appeal with a reminder of the happiest memories, best incentives and strongest warnings:
 
And so Moses said to his people: ‘My people, remember the favours which God has bestowed upon you when He raised up prophets among you, made you kings and granted you what He has not granted to any other community. My people, enter the holy land which God has assigned to you. Do not turn your back, for then you will be lost.” (Verses 20-21)
 
God’s promise never fails. He promises here to raise up prophets among them and to make them kings. The fulfilment of this promise brought them what God granted to no other nation until that period in time. The holy land, which they were approaching, was assigned to them by God’s promise, which meant that they were certain to have it. They had already known from experience that God always fulfils His promises. Now, they were called upon to meet the conditions for yet another of His promises. To turn back was sure to bring them to ruin. But the Israelites never changed: their instinctive cowardice, argumentativeness and willingness to breach pledges was sure to surface. “’Moses’ they answered, ‘mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (Verse 22)