Session Fourteen, Verses 58 and 59, The Five Parts of Verse 58, Part Three

Session Fourteen

Verses 58 and 59 – The Five Parts of Verse 58 – Part Three: “And Enter Through the Gate Prostrating” – Point Three: The Meaning of “Prostrating” – The Third, Fourth, Fifth, and Sixth Possibilities and Their Examination – Conclusion

November 19, 2024

Summary of the Previous Session

Our discussion concerned the third part of verse 58; we set forth two points within this part. The third point concerned the meaning of “sujjadan” (prostrating); we noted that several possibilities exist regarding this term, and we set forth two of these possibilities.

Continuation of Point Three

Third Possibility

The third possibility is that you should enter through this gate in a state of bending and bowing (ruku’); the reason for this was the narrowness, shortness, and smallness of the gate through which they had to enter. Hence, the command to enter through this gate in a state of “sujud” means, on this view, a command to enter in a bent posture resembling bowing. This, in effect, would not constitute a devotional act (ta’abbud) or a directive requiring that they behave in this manner of their own accord; rather, the gate itself was small, narrow, and short, such that anyone wishing to enter would be compelled to bend.

Examination of the third possibility: this is a possibility that cannot be accepted; for if the gate was small and short, then they would necessarily and inevitably have had to bend, being compelled to do so regardless. Hence, even without any command, they would have had to enter in a bent posture. At this point, the objection arises: what need, then, was there for a command at all? Without this command, this would, in any case, have occurred willy-nilly. Hence, a command that serves no purpose and admits of no devotional significance cannot be accepted. To say that this command was merely instructive (irshad) — that is, simply pointing out a fact rather than commanding an act of devotion — is not acceptable in light of the following verse, which, in some manner, refers to the transgression and defiance of the Children of Israel against these commands; for it was not the case that they were compelled to bend. Unless we take “But those who did wrong substituted a saying other than that…” («فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي») to refer specifically to their opposition to the fourth command alone — that is, were we to say that there was no opposition in the other instances, and that opposition occurred only with regard to “say, ‘Hittah‘” («قولوا حطة»), which they altered. This, too, is not free of difficulty, for we are aware, in general terms, of the defiance of the Children of Israel with regard to the other commands as well, and reference has been made to this — both with regard to entering in a state of prostration and with regard to entering the town. Hence, in light of the points we have made, this possibility is not free of difficulty.

Fourth Possibility

The fourth possibility is that what is meant by “sujjadan” is a state of humility and reverence — an inward matter, an act of the heart (fi’l janahi) rather than an act of the bodily limbs (fi’l jawarihi). The reason for adopting this meaning is, perhaps, the very same difficulty noted with regard to the first possibility: in the end, prostration in its technical sense — that is, placing the forehead on the ground or pressing the face to the ground — is, in this context, fundamentally inconceivable; it is not possible for there to be both movement and the placing of the forehead on the ground, or the pressing of the face to the ground, at one and the same time. These two cannot be reconciled. Hence we are compelled to set aside that conventional, apparent meaning and instead take the term to bear another meaning; among the other available meanings, this meaning is the closest to the speaker’s intent and purpose. Here, then, God is, as it were, commanding the Children of Israel to enter in a state of humility and reverence before the divine commands. This humility and reverence also served as a preparation and groundwork for the subsequent command — namely, that they should purify themselves of their past sins and acts of disobedience, and give voice to a request for forgiveness and pardon; and that they should then remain there and partake of God’s blessings. Hence, the fourth possibility is, perhaps, of these four possibilities considered thus far, the foremost, and carries preference over them.

Fifth Possibility

The fifth possibility, which some exegetes have put forward, is that you should enter through the gate “for the sake of prostration” — that is, for the sake of prostration, worship, and seeking forgiveness. That is, the very purpose of your entering this town and taking up residence there is in order that you might engage there in seeking forgiveness, turning back to God in repentance, worship, and prostration. Prostration, then, is, as it were, a purpose for the entry: “enter the gate for the purpose of prostration,” “enter the gate for the sake of prostration and worship itself.” Some exegetes have stated this. This possibility, too, is not particularly consistent with the apparent meaning of the verse. Taking “sujjadan” to mean humility certainly carries greater weight than this meaning.

Sixth Possibility

A sixth possibility has been put forward by some exegetes. The sixth possibility is that what is meant by “sujjadan” is a bent and bowed posture of a kind that involves a measure of vigilance, both with regard to oneself and with regard to others. To bring this closer to mind: you have seen someone who wishes to gather information from a place cautiously, or who wishes to enter a place in a guarded manner; such a person enters in a way that both surveys the surroundings, lest someone do them harm, and prepares themselves for a cautious entry. That is, as it were, a particular manner of entry that conveys caution and vigilance; the reason for this was that they had previously been apprehensive and fearful regarding the presence of the Amalekites in this town. When God commanded them to enter, and the Prophet Moses, peace be upon him, conveyed God’s command, they said to Moses: “Go, then, you and your Lord, and fight” («فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا») — they said: you and your Lord go and fight them, and once this matter is concluded, we will enter. Here, some have suggested that, since such apprehension and fear of the Amalekites existed within the Children of Israel, God commanded them to enter in a bent and bowed posture, which conveys, in some manner, that state of caution, vigilance, and care.

Examination of the sixth possibility: this possibility, too, runs contrary to the apparent meaning of the verse; had this state been intended (without reference to humility and reverence, or, for instance, the technical sense of prostration), there would have been no reason to employ this particular expression. God could have used words and terms that would convey this meaning more clearly. Hence, this is contrary to the apparent meaning of this term and this expression; this possibility, too, is therefore to be rejected.

Conclusion

In sum, among these six possibilities, the possibility that is, perhaps, most consistent with the totality of these verses and with the context (siyaq) of this verse and the verses preceding and following it, is this very fourth possibility — namely, that what is meant is humility and reverence; that is, enter this land, with its sanctity and blessedness, in this state — in a state of seeking forgiveness, prostration, turning back to God, and repentance. Hence, on the whole, this possibility is, among these possibilities, the acceptable one.

We have now concluded our discussion of the third part of this verse… There is, however, a further narration related to this part of the verse: it is related from Imam al-Baqir, peace be upon him, who said, concerning the statement of God, Most High, “and enter the gate prostrating”: “That was when Moses departed from the land of wandering, and they entered the cultivated land; and the Children of Israel had committed a sin, and God desired to deliver them from it, provided that they repented; so He said to them: when you reach the gate of the town, prostrate, and say, ‘Hittah‘” («إِنَّ ذَلِكَ حِينَ فَصَلَ مُوسَى مِنْ أَرْضِ التِّيهِ فَدَخَلُوا الْعُمْرَانَ وَكَانَ بَنُو إِسْرَائِيلَ أَخْطَئُوا خَطِيئَةً فَأَحَبَّ اللَّهُ أَنْ يُنْقِذَهُمْ مِنْهَا إِنْ تَابُوا فَقَالَ لَهُمْ إِذَا انْتَهَيْتُمْ إِلَى بَابِ الْقَرْيَةِ فَاسْجُدُوا وَقُولُوا حِطَّةٌ»). This was the time when Moses separated from that land and entered upon settled, cultivated land; the Children of Israel had committed a sin, and God desired to deliver them from it, on condition that they repent; hence He said, “when you reach the gate of the town, prostrate” — when you reach the gate of this town, prostrate yourselves before God. This bears, in its apparent sense, the very technical meaning of prostration. This, then, becomes, as it were, one of the possibilities; we did, however, say that they should first prostrate and then enter — and this is consistent with that possibility, being one among those possibilities.

Topic of the Next Session

Our discussion of this part is now concluded; God willing, in the coming session we shall set forth the fourth part.