Verse 57 – Vocabulary of the Verse – 1. “Ẓallalnā” – 2. “Ghamām” – 3. “Mann” – 4. “Salwā” – 5. “Kulū”

Summary of the Previous Session

After explaining the general and concise meaning of the verse and its connection to the preceding verses, we will now discuss the vocabulary of this verse that requires explanation and then proceed to its interpretation. Most of the terms and words used in this verse may not need elaboration; however, we must briefly address a few words.

1. “Ẓallalnā”

The first word, “Ẓallalnā,” is derived from taẓlīl and ẓill, meaning “shade” and “providing shade,” respectively. The form taf‘īl indicates intensity or abundance. Thus, “wa ẓallalnā” refers to the abundance and vastness of the shade provided for the Children of Israel in the Sinai Desert. It does not say, “We made clouds for you,” or “We created a shade for you”; rather, it emphasizes an extensive and prolonged shade that protected them from the sun’s heat and rays. The use of the taf‘īl form here underscores the intensity and vastness of this shade.

2. “Ghamām”

The second word, “Ghamām,” comes from ghamma, meaning “to cover.” Clouds are called ghamām because they cover either the sunlight or the sky. At night, clouds cover the sky; during the day, they obscure both the sky and the sunlight, reducing its intensity. Ghamām refers to thin, delicate clouds, in contrast to saḥāb, which denotes clouds in general or thick, heavy clouds. Clouds can appear thin, light, and white, or dense, dark, and heavy, darkening the atmosphere. Thin, white clouds, however, do not cast a dark shadow on the earth. Hence, the term ghamām is used here to describe such clouds.

3. “Mann”

The next word, “Mann,” comes from the root manna, meaning favor or grace. Here, it is used as the name for a specific type of food, reflecting its association with divine favor. When the companions of Moses requested relief from hunger, God sent down this food as an act of grace, allowing them to partake without toil. There is debate about whether mann was a material or spiritual sustenance and, if material, what kind of food it was. Some claim it was a spiritual provision, but this contradicts the apparent meaning of the verses, most scholars’ interpretations, and related narrations. The Children of Israel were hungry and asked Moses to pray for food, indicating that mann was a material sustenance to alleviate their hunger. As mentioned in the previous session, most scholars suggest it was similar to taranjubin (a sweet resin) or taranjubin itself—a sweet substance that fell like dew from the sky. It appeared in the desert at dawn, between the break of dawn and sunrise, and disappeared after sunrise. Those who overslept or were negligent missed it. This food was nutritious and energizing, but if stored, it would spoil, except on Fridays, when it could be saved for the Sabbath, a day of worship when no food descended. Some narrations, such as one cited in Manhaj al-Sadiqin, describe mann as resembling snow, descending between dawn and sunrise, with each person taking only what they needed. Various interpretations exist about its nature—some equate it to taranjubin, a sweet sap from the Camelthorn plant, while others suggest it was a sweet resin from pine trees, honey, or sweet bread. Some even propose it was figs, though these claims lack reliable evidence. Nevertheless, most scholars lean toward taranjubin.

4. “Salwā”

Several meanings are attributed to “Salwā.” One interpretation is that it refers to a specific bird, known in Turkish as bıldırcın (quail), larger than a sparrow but smaller than a pigeon. In Arabic, it is called samānī, akin to quail. Others suggest salwā means honey. The reason God provided both mann and salwā is unclear, but they likely addressed different nutritional needs. Typically, salwā is understood as a bird that could be cooked for its meat, fulfilling part of their dietary requirements, while mann was a sweet, nourishing substance, possibly a drink or syrup.

5. “Kulū”

God says, “We shaded you with clouds and sent down mann and salwā upon you. Eat of the pure and wholesome provisions We have granted you.” The verse implies a directive: “We said, ‘Eat of the good things We have provided for you.’” It does not command them to eat everything but specifies “min ṭayyibāt mā razaqnākum” (from the pure provisions), suggesting moderation and caution against wastefulness. The command to eat (kulū) aims to prevent hoarding mann and salwā. It does not mandate consumption but serves as a reminder to avoid excess and storage, encouraging reliance on divine provision.

Inshallah, in the next session, we will delve into the interpretation of the verse.

Question:

Professor: The manner of their speech is a separate matter, but the act of daring to voice a request, protest, or question is not inherently wrong. The issue lies in their refusal to follow the divine command and their vocal disobedience. Their defiance stemmed from the difficulty of entering Jerusalem and fighting the Amalekites, which led to their rebellion.