Verse 57 of Surah Al-Baqarah, akin to a shining jewel among the Quranic verses, narrates a profound account of Divine blessings, human responsibility towards these trusts, and the consequences of ingratitude. This verse, by referring to manna and quail, and the conduct of the Children of Israel, imparts invaluable lessons in the domain of theology of blessings, Quranic ethics, and the imperative of gratitude.
Quranic verses resemble islands in an ocean of knowledge; sometimes near, sometimes far from each other, yet all are interconnected within an archipelago of semantic coherence. The verses of Surah Al-Baqarah, particularly those pertaining to the Children of Israel, encompass a set of social, psychological, and religious topics, each acting as an independent island while simultaneously connected to the whole, conveying deep meanings. Verse 57, among these, appears as an island that, while independent, holds a profound connection to the preceding verses and portrays Divine blessings within a novel context.
Verse 57 of Surah Al-Baqarah, although referring back to verse 56 (Then We raised you up after your death), functions as an independent unit transitioning from the stage of resurrection towards material and spiritual blessings. This verse, by mentioning the cloud, manna, and quail, completes the chain of Divine blessings and emphasises the objectives of gratitude and guidance. The verbs We shaded (ظَلَّلْنَا) and We sent down (أَنْزَلْنَا) in this verse relate back to We raised (بَعَثْنَا) in the preceding verse, indicating the continuity of these blessings along the path of deliverance and guidance for the Children of Israel.
The word الْغَمَامَ derives from the root غَمَّ, signifying an all-encompassing and soothing shade that extends over human existence. Contrary to غَمّ (grief), which casts a shadow of worry upon the heart and overshadows blessings, al-ghamam, as an attributive adjective, describes a pleasant and enduring atmosphere that brings tranquillity and comfort.
In this verse, al-ghamam refers to a verdant and temperate region beneath Mount Sinai, characterised by towering trees, abundant animals and birds, and a pleasant humidity that protected against direct sunlight. This area, with its greenery and freshness, provided an ideal environment for the Children of Israel. Even today, similar regions such as the Canary Islands exist, attracting millions of birds owing to their favourable climate and minimal natural hazards.
Contrary to certain exegeses that regard al-ghamam as a miraculous heavenly phenomenon, this region is a natural and tangible entity whose features can be observed in current lush areas. This critique underscores the necessity for a realistic interpretation of the Holy Quran and cautions against adding unfounded embellishments.
The al-ghamam region, with its cool climate and appropriate humidity, contributed to physical and mental health. This environment, through clean air and natural freshness, eradicated diseases from the body and rejuvenated and softened the cells. This characteristic reveals Divine wisdom in choosing such a region for the Children of Israel.
الْمَنَّ stems from the root مَنَّ, signifying Divine favour and grace, and refers to fruits and various products such as bread, honey, and tree saps. السَّلْوَىٰ designates quail birds whose meat constituted the primary food of the Children of Israel. These blessings fulfilled the essential needs of the community in the al-ghamam region.
Contrary to some traditions that claim manna and quail were sent down from the heavens or Paradise, they were natural provisions of the al-ghamam region, abundantly available to the people. This critique stresses the necessity to purify exegeses from unreliable narrations and focus on natural realities.
Al-man (plant-based products) and as-salwa (quail meat) were consumed separately and at different times to prevent digestive issues. Simultaneous consumption of bread and meat, such as in stews, causes digestive disorders and obesity, and should be accompanied by vegetables. This Divine wisdom underscores the importance of healthy nutrition and moderation in consumption of blessings.
Quails, fatigued from migration and easily hunted, were readily accessible to the Children of Israel. Hunting by hand, especially in wheat fields, was common. This experience highlights the tangible reality and easy availability of the as-salwa blessing.
The command Eat from the good things We have provided for you directs to partake of the pure and lawful Divine blessings, emphasising moderation and gratitude in their consumption.
The phrase And they did not wrong Us, but they were wronging themselves indicates that the Children of Israel, through extravagance and mistreatment of blessings, wronged themselves rather than God. This injustice was the consequence of ingratitude and misuse of Divine blessings.
Verse 81 of Surah Taha stresses abstaining from transgression and excess in relation to blessings and warns that such behaviour will incur Divine wrath.
The Children of Israel wronged this Divine blessing by abuse, excessive slaughter, and extravagance regarding the quails. This conduct reflected a lack of moral upbringing and ingratitude. Symbolically, the quails protested injustice and mistreatment with the sound bad bad is, representing their grievance.
Every blessing is a Divine trust, and extravagance in its consumption is considered a sin. Extravagance is not counted among the obligatory alms (ma'una) but is subject to the fifth (khums) tax. This jurisprudential ruling emphasises the necessity of moderation in consumption.
Extravagance and excessive slaughter of the quails, given the delicate environment of al-ghamam, led to corruption and microbial contamination. This consequence highlights the vulnerability of Divine blessings and the need for careful stewardship in utilising them.
The Children of Israel, due to their previous oppression and lack of character, resorted to extravagance, arrogance, and injustice after receiving the blessings of al-ghamam. This behaviour was the result of complexes stemming from oppression and absence of ethical training.
Despite the abundant blessings of al-ghamam, the Children of Israel wronged themselves by ingratitude and demanding onions and garlic. This ingratitude was due to their lack of fitness and training in appreciating blessings.
The Divine favour in this verse is a special grace, given due to the incomplete fitness of the Children of Israel. This favour emphasises Divine mercy and the responsibility of gratitude.
Adhering to a healthy diet helps maintain physical health and proper appearance, which holds particular importance for religious scholars as societal role models. Scholars ought to be adornments of religion through health and neat appearance, and avoid unhealthy bodies that undermine religious dignity.
The exegesis of verse 57 of Surah Al-Baqarah, like a clear mirror, reflects deep dimensions of theology of blessings, human responsibility, and Quranic ethics. Al-ghamam, al-man, and as-salwa, as natural blessings of a delightful region, fulfilled the physical and psychological needs of the Children of Israel. The critique of miraculous interpretations stresses their natural and tangible reality. The self-injustice of the Children of Israel, manifested through extravagance and ingratitude, serves as a lesson to avoid rebellion and transgression against blessings. The warnings of the verse, especially regarding mistreatment of blessings and moderation, highlight human responsibility in safeguarding Divine trusts. The risk posed by newly empowered oppressed individuals and the responsibility of religious scholars in preserving the dignity of religion are other lessons from this verse. This exegesis, with a scientific and realistic perspective, paves the way for future research in Quranic ethics and theology of blessings.
Supervised by Sadegh Khademi
