Verse 60 of Surah Al-Baqarah, describing the miracle of twelve springs flowing from a rock by the agency of the staff of Prophet Moses (peace be upon him), stands as one of the pivotal verses in the Holy Quran for explicating the boundless power of God and the nature of divine miracles. Beyond manifesting divine grandeur, this verse provides a framework to reflect upon the cultural and scientific challenges in Quranic exegesis and the imperative to reform religious science methodologies. The present discourse, focusing on this verse, examines the principles of scientific referencing, avoidance of superstition, and the enhancement of a rational culture within Shia Islam. The objective is to offer a coherent and scholarly interpretation that remains faithful to the original content while enriching it with supplementary explanations to elevate its depth and substance for erudite audiences. The verses text, with precise vocalisation and translation, is presented, followed by a systematic analysis of its key elements.
Arabic Text:
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
Translation:
And when Moses prayed for water for his people, We said: "Strike the rock with your staff." Then twelve springs gushed forth from it, so that each group knew their drinking place. "Eat and drink from the provision of Allah, and do not cause corruption on the earth."
Verse 60 of Surah Al-Baqarah exemplifies a prominent divine miracle whereby, by God's command to Prophet Moses (peace be upon him) to strike the rock with his staff, twelve springs of water emerged. This miracle, inexplicable by natural laws, underscores the infinite power of God and the direct connection between divine will and the occurrence of extraordinary phenomena. The phrase فَانْفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا explicitly indicates the unnatural character of this event, which not only fulfilled the needs of the Children of Israel but also revealed the divine order and organisation in assigning each group's water source.
The term استسقا in the verse, meaning 'to seek water,' refers to the supplication of Prophet Moses (peace be upon him) to alleviate the need of his people. This concept extends beyond the prophets and is accessible to every believer. The prayer of seeking rain (Salat al-Istisqa), performed in times of drought, exemplifies this plea for divine beneficence that any faithful can enact. The distinction between the miraculous fulfilment through Moses staff and the general prayer of believers does not negate the possibility of supplication by the faithful. Every believer, by invoking إِيَّاكَ نَسْتَعِينُ ("You alone we ask for help"), can appeal to divine power for spiritual matters.
Verse 60 of Surah Al-Baqarah, by exhibiting a divine miracle, emphasises the limitless power of God and the possibility for believers to connect with the unseen through prayer. This verse not only narrates the miracle of Moses but also affirms the universality of supplication and grace for all believers. This section lays the groundwork for examining cultural and scientific challenges in Quranic interpretation and the necessity to reform religious sciences.
For the preservation and continuity of Shia culture in future generations, refraining from speculative, ill-founded, and weakly-supported topics is essential. Issues such as the heavenly origin of the Black Stone (ajar al-Aswad) or the staff of Prophet Moses (peace be upon him), due to lack of credible evidence, should not be emphasised. These subjects, often rooted in weak narrations or unsubstantiated reports, lead Shia towards superstition and distract from core religious topics like monotheism and divine guardianship. Just as a garden overgrown with weeds overshadows genuine flowers, such speculative matters weaken the rational culture of Shia Islam.
Many narrations, especially in exegetical and traditional books, due to uncertainty regarding their chain of transmission, authenticity, or context, cannot serve as foundational beliefs for Shia. Except for obligatory matters, reason must verify the content and criteria of narrations. Uncritical acceptance of weak reports, such as stories about the origin of Moses staff or the Black Stones colour, results in contaminating Shia culture with superstition. These narrations, like a breeze stirring dust, divert the believers mind from the truth.
The Infallible Imams (peace be upon them), constrained by the temporal context and the intellectual capacity of their audience, occasionally presented matters implicitly. These limitations, resulting from circumstances of time and place, do not require modern justification or restoration. Emphasising such topics is futile, akin to attempting to restore a dilapidated building, and detracts from the essential principles of religion.
Engagement with speculative issues, such as the origin of the stone or the staff, marginalises core religious discussions and exposes Shia to the same global afflictions of superstition and division. It is estimated that 40 to 60 per cent, and possibly up to 80 per cent, of prevalent beliefs suffer from deficiencies due to weak referencing. This challenge, like a disease gradually debilitating the body, weakens Shia culture and impedes the presentation of a global, rational paradigm.
Shia culture, to maintain authenticity and sustainability, requires avoidance of speculative and superstitious matters and an emphasis on scientific referencing. Discarding weak narrations and rationally assessing them, like purifying clear water from impurities, protects religion from superstitions harms. This section underscores the necessity for revising exegetical sources and focusing on the Quranic text itself.
Shia culture, benefiting from 260 years of guidance by the Infallible Imams (peace be upon them), enjoys scientific and doctrinal superiority over other religions and sects. This distinction, like a jewel among gems, differentiates Shia from Jews, Christians, and Sunnis. Other religions, following a brief period of prophetic presence, deviated and lacked infallibility, whereas Shia, relying on the Imams, preserved religious authenticity.
Shia disregards Sunni narrations as they are mostly Tabiun or their successors and lack credible chains of transmission. This disregard, like choosing a clear path over tangled routes, stems from Shias trust in the sources of the Imams.
Due to the infallibility of the Imams, Shia must be distinct in speech, thought, and behaviour from other religions. This distinction, like a flag hoisted amidst waves, manifests Shias responsibility to provide a scientific and ethical model to the world.
Shia culture, relying on the guidance of the Imams, possesses unparalleled superiority, which obliges it to present a wise and distinct model. Disregarding unsubstantiated narrations and emphasising infallibility and knowledge direct Shia towards a lofty position among religions.
Young students, especially those entering seminaries from schools and universities, will invigorate the future of religious science. These students, equipped with modern knowledge in mathematics, physics, and chemistry, and possessing free and dynamic thought, like a fresh breeze, have the capacity to transform religious science. Contrary to popular belief, the new generation of students is more pioneering than their predecessors, and the notion of the superiority of the pious ancestors is incorrect.
Scholars who enter seminaries from rural areas, due to lack of modern knowledge, have limited impact on the advancement of religious science. This limitation, like inadequate soil for growing new saplings, highlights the necessity of attracting well-educated students.
