Verse sixty of Surah Al-Baqarah, akin to a brilliant gem within the sacred discourse of the Holy Quran, recounts a divine miracle in the life of the Children of Israel. This verse narrates the request for water by Prophet Moses (peace be upon him) on behalf of his people, and Gods response to this need through the flowing of twelve springs from an ordinary rock. Beyond its historical narration, this verse serves as a gateway to contemplate profound concepts of miracle, monotheism, and the necessity of rationality in understanding religious texts. This treatise, employing a scientific and systematic approach, analyses the verse and its themes, integrating Quranic lectures and exegetical analyses, with the aim of providing a comprehensive, refined interpretation suitable for an erudite audience. The objective is not merely to elucidate the miracle as a sign of divine power but also to critique extremist and lax approaches in religious interpretation, emphasising the necessity of unity, rationality, and active engagement in global scholarly discourse.
وَإِذِ اسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِ فَقُلْنَا اضْرِبْ بِعَصَاكَ الْحَجَرَ فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ كُلُوا وَاشْرَبُوا مِنْ رِزْقِ اللَّهِ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
And when Moses sought water for his people, We said: Strike the rock with your staff. Thus, twelve springs gushed forth. Each group knew its watering place. Eat and drink from the provision of Allah, and do not spread corruption in the land.
Verse sixty of Surah Al-Baqarah recounts part of the narrative of the Children of Israel, who, during their journey in a barren desert, confronted a severe water shortage. This nation, composed of tribes known as the Sabat, attributed their hardships to Prophet Moses (peace be upon him), displaying ingratitude and exerting pressure on him. In response to this need, Moses turned to the Divine presence, and God, through a remarkable miracle, caused twelve springs to flow from an ordinary rock. This event not only fulfilled a material necessity but also symbolised Gods boundless power and wisdom in managing the social needs of His people.
Verse sixty, as the first verse in Surah Al-Baqarah explicitly referring to a manifest miracle, narrates the emergence of twelve springs from an ordinary rock. Unlike blessings such as manna and quails, which some regard as miracles but are explicable by natural means and thus classified as ordinary occurrences, this event, by virtue of its impossibility within natural laws, represents a clear manifestation of divine miracle. The miracle, as a window to the unseen, transcends material laws and signifies the infinite power of the Creator.
Moses staff, a simple and ordinary piece of wood, and the rock, a common stone in the desert, were the tools chosen by God to accomplish this miracle. This selection indicates that divine power does not require extraordinary implements. Neither the staff nor the rock had heavenly origins or special qualities; yet, by the will of God, they were transformed into instruments of miracle. This point underscores Gods independence from special tools and His ability to convert ordinary elements into extraordinary phenomena.
Some narrations attribute heavenly origins or special features to the staff or rock. These unsupported claims reflect superstition in exegesis. If one regards the staff or rock as heavenly, then logically the calf of Samiri or the golden calf of the Children of Israel should also be considered heavenly, which is unreasonable from a rational perspective. Such narrations, akin to a veil on the clear mirror of the Holy Quran, distort the truth of the miracle and divert interpretation from the path of rationality.
The power of God is such that He can create miracles with any staff or rock. This notion, like a river flowing from any course, demonstrates the infinity of Gods will. Whether Moses struck with a desert stone or another, water would have flowed by Gods command. This perspective negates any dependence of the miracle on a particular instrument and highlights Gods central role in all wonders.
The analysis of the miracle in verse 60 of Surah Al-Baqarah, like a lamp in darkness, illuminates the truth of divine power. The miracle of the twelve springs not only fulfilled material need but also testified to Gods greatness and His independence from special tools. The critique of superstitious narrations and emphasis on rationality in exegesis pave the way for a deeper understanding of the Holy Quran.
All miracles, from Moses staff to the deeds of the infallibles, stem from divine power. The principle of l ilha ill llh (There is no deity but God), like a steadfast pillar, rejects any form of polytheism or exaggeration of non-divine entities. The miracles of the prophets and saints, as mirrors reflecting divine light, are realised solely by Gods grace. Moses staff, the calfs tail, or any other tool are equal before divine will; all are manifestations of Gods power.
Uttering O Ali or seeking intercession through the infallibles must be understood as ultimately invoking God. The infallibles, as sacred lights and special servants of God, serve as intermediaries of intercession. This intercession acts like a bridge guiding the sinner towards forgiveness, compensating for human remorse before God. However, excessive emphasis on guardianship that neglects Gods primacy is erroneous and must be balanced with monotheism.
Some avoid mentioning the names of the infallibles due to fear of polytheism. This approach results from misunderstanding the relationship between guardianship and monotheism. Guardianship, as a branch of the tree of monotheism, does not introduce polytheism but signifies conscious servitude to God. If someone perceives mentioning the Imams as shirk, the fault lies within that individual, not in guardianship itself.
Reflection on monotheism and guardianship, like a breeze clearing ambiguities, illuminates the truth of the miracle in the light of divine will. The infallibles, as manifestations of Gods power, are facilitators of intercession but must not overshadow Gods centrality. This section emphasises the unity of monotheism and guardianship and warns against excess and deficiency.
The phrase qad alima kullu unns mashrabahum (Each group knew its watering place) indicates divine wisdom in distributing the twelve springs among the various tribes of the Children of Israel. This management, like a spring irrigating each branch separately, prevented conflict and division over water. Through this miracle, God not only fulfilled a material need but also preserved social unity.
Religion, as an umbrella encompassing all, must foster unity and solidarity rather than division and discord. The miracle of the twelve springs exemplifies this wisdom, demonstrating that even in divine wonders, social order and prevention of corruption are considered. This principle underscores the duty of religious scholars to promote unity and avoid division.
The verses admonition wal tathaw f al-ari mufsidn (and do not spread corruption in the land) warns the Children of Israel against corruption and devastation. This corruption, rooted even among the tribes and the descendants of Jacob, persists in contemporary times, especially visible in political and social divisions. This enduring problem, like an old wound, reflects flawed conditions and necessitates reform in social conduct.
This section, like a map delineating the path to unity, highlights divine wisdom in managing social needs. The distribution of springs, prohibition of corruption, and emphasis on unity constitute eternal lessons for human societies, affirming that religion must serve cohesion and solidarity.
Exegesis of the Holy Quran is like a precious mine that can only be extracted through the tools of intellect and reason. Neither superstition nor denial of miracles, but acceptance of truth with rationality, paves the way for correct understanding of religion. This approach prevents rigidity and deviation and connects religion to global dialogue.
In recent decades, religious sciences have failed to actively promote Quranic knowledge in global arenas. Focusing on marginal issues and avoiding entry into major scientific centres resembles fleeing from light into shadow, resulting in lost opportunities for scholarly dialogue. This critique emphasises the need for transformation in scientific and promotional approaches.
Religious scholars must, relying on concepts such as miracle and revelation, enter the heart of global scientific centres. This presence, like planting a seed in fertile soil, requires scientific investment and the provision of robust content. Superstitious matters, such as certain unsupported stories, cannot replace scientific dialogue.
Explaining the miracle for an educated audience is like a bridge connecting intellect and faith. Addressing questions about how the miracle occurred requires a scientific and logical exposition. Three possible responses are: not knowing the mechanism, claiming anyone can perform it, or understanding and explaining it as an act of God. The third response highlights the scholars duty to provide strong arguments.
This section, like a lamp illuminating the path ahead, underscores the necessity of transformation in religious sciences and the propagation of Quranic knowledge. Rationality, participation in global dialogue, and scientific explanation of miracles pave the way for reviving the role of scholars as heirs of the prophets.
The exegesis of verse 60 of Surah Al-Baqarah, like a window onto the ocean of divine knowledge, elucidates multiple dimensions of miracle, monotheism, and social responsibility. This verse, by narrating the miracle of twelve springs, not only demonstrates Gods infinite power but also emphasises His wisdom in preserving social unity. Critique of superstition, acceptance of miracles as divine acts, unity of monotheism and guardianship, and the necessity of rationality in interpretation are key lessons from this verse. Furthermore, contemporary challenges such as division and corruption, and the duty of scholars in promoting Quranic knowledge globally, pave the way for future reflections in comparative theology and religious sociology. This treatise, by integrating lectures and exegetical analyses, strives to present a comprehensive, refined interpretation suitable for the needs of an erudite audience.
Under the supervision of Sadegh Khademi
