of Nekounam, May His Sacred Spirit Be Sanctified, Session 293
Verse 61 of Surah Al-Baqarah, akin to a crystal-clear mirror, reflects the stages of social and psychological evolution of humankind. This verse, by describing the Israelites request from Prophet Moses (peace be upon him) for dietary variety and the transition from a transient desert life to urban civilisation, opens a window to a deeper understanding of human innate requisites and the consequences of doctrinal and moral deviations. The dual structure of this verse, divided into two segmentsthe upper part (transient life and desire for variety) and the lower part (the repercussions of disbelief and transgression)narrates humanitys journey from primitiveness to civilisation and from the pursuit of perfection to degeneration. This treatise, adopting a scientific and systematic approach, explicates this verse by integrating sociological, psychological, and theological analyses, offering a comprehensive and refined exegesis suitable for academic audiences and researchers in religious and social sciences.
وَإِذْ قُلْتُمْ يَا مُوسَىٰ لَنْ نَصْبِرَ عَلَىٰ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَىٰ بِالَّذِي هُوَ خَيْرٌ ۚ اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ
Translation: And when you said, O Moses! We will never endure one kind of food; so implore your Lord to bring forth for us from the earth its vegetables, cucumbers, garlic, lentils, and onions. He said, Would you exchange what is better for what is inferior? Descend to Egypt, for indeed, you shall have what you requested. And humiliation and poverty were laid upon them, and they incurred the wrath of Allah. That was because they disbelieved in the signs of Allah and unjustly killed the prophets. That was due to their disobedience and transgression.
Verse 61 of Surah Al-Baqarah, resembling a two-page book, is divided into two distinct segments: the first portrays the transient life of the Israelites in a serene and verdant environment, accompanied by the heavenly blessings of manna and quails; the second narrates their transition to urban life and its consequences. This duality not only reflects the social evolutionary stages of humanity but also analyses innate requisites and moral deviations.
The text of the verse, articulated with eloquence, presents a narrative of human innate needs and the divine response to them. The precise translation conveys that the Israelites request for dietary variety was not censured but accompanied by divine acceptance. This segment lays the foundation for a deeper analysis of social stages and deviant outcomes in the ensuing sections.
Historical sociology depicts the trajectory of human societies in three stages: nomadic (primitive), rural, and urban. Nomadism, like raw clay, is the most rudimentary form of collective existence associated with migration and arduous living. The rural stage is intermediate, defined by agriculture and a settled yet limited lifestyle. Urbanisation, akin to a lofty peak, represents the zenith of human civilisation, endowed with extensive facilities and cognitive capacities, bringing welfare and advancement.
Humanity, like a bird building nests on various branches, possesses the capacity to inhabit diverse environmentsfrom arid deserts to lush mountains and expansive plains. This adaptability signifies the unparalleled human ability to conform to natural conditions, whether in a fertile valley or a barren desert.
Each of these stagesnomadic, rural, or urbanmay coexist with peace or conflict. Peace, like a gentle breeze, guides society towards harmony and progress; whereas conflict, like a destructive storm, destabilises social foundations. This duality depends on the culture and collective choices of each society.
Urban living, like a radiant sun, offers innumerable facilities for comfort, health, and progress. Unlike nomadism, fraught with hardship and instability, or rural life, grappling with infrastructural limitations, the city is the nucleus of civilisation and the manifestation of human capabilities. This superiority does not negate rural values but lies in their evolution.
The stages of social evolution, from nomadism to urbanisation, narrate humanitys endeavour to escape hardship and attain welfare. Urban life, with its amenities and advancements, is not merely the natural conclusion of this trajectory but also an opportunity to realise human perfection. This section sets the stage to examine the Israelites transient life and their transition to urbanisation in the next part.
After liberation from Pharaohs afflictions, the Israelites were led to a tranquil and verdant locale accompanied by the heavenly blessings of manna and quails. This transient life, like an interim station, was designed to alleviate fatigue and prepare the nation for a more advanced stage. Nevertheless, the monotony of these blessings did not conform with humanitys innate requisites for variety.
The Israelites request to Moses (peace be upon him) for dietary diversity (We will never endure one kind of food) was not born out of ingratitude but rooted in the human innate need for change and variety. This request, akin to a spring bubbling from the depths of the human psyche, was natural and legitimate, and was divinely accepted (Indeed, you shall have what you requested).
The command Descend to Egypt acted as a key to open the gates of civilisation, guiding the Israelites toward urban life. This descent, similar to Adam