Al-Ma'idah (The Table Spread): Verse 26

There are several issues concerning this verse:

There are two opinions regarding the phrase {أربعين سنة} (forty years):

1. It is connected to the prohibition: Meaning, the Holy Land is forbidden to them for forty years. Then, Allah caused that land to be opened to them without fighting. This is what Al-Rabi' ibn Anas mentioned.
2. It is connected to wandering: Meaning, they remained in that state (wandering) for forty years. As for the prohibition (of entering the Holy Land), it remained upon them until they died, and then their children entered that land.

It is possible that when Moses (peace be upon him) supplicated, saying {فافرق بيننا وبين القوم الفاسقين} (So separate us from the wrongdoing people) (Al-Ma'idah: 25), he did not intend this specific type of punishment, but something lighter.

When Allah informed him of the wandering (Tih), Moses knew this would grieve him, so Allah consoled him and lightened the matter for him, saying: {فلا تأس على القوم الفاسقين} (So do not grieve over the wrongdoing people).

Muqatil said: When Moses supplicated against them, Allah informed him of the conditions of the wandering. Moses then informed his people, and they regretted what he had done. Moses regretted his action, so Allah revealed to him: {لا تأس على القوم الفاسقين}.

It is also possible that this address was directed to the Prophet Muhammad (peace be upon him): "Do not grieve over a people whose custom has always been disobedience and opposing the Messengers." And Allah knows best.

People differed on whether Moses and Aaron (peace be upon them) remained in the wandering or not.

• One group said they were not in the wandering. They cite three points:
  1. Moses supplicated Allah to separate him from the wrongdoing people, and the supplications of the Prophets (peace be upon them) are answered. This indicates he was not with them in that place.
  2. The wandering was a punishment, and Prophets are not punished.
  3. The people were punished because they rebelled, whereas Moses and Aaron were not like that. So, how could they be included with those wrongdoers in that punishment?

• Another group said they were with the people in the wandering, but Allah eased that punishment upon them, just as He made the fire cool and safe for Abraham.
  • Those who hold this view differed on whether they died in the wandering or exited it:
    • One opinion: Aaron died in the wandering, and then Moses died a year later. Joshua, the son of Nun (Moses's sister's son and his successor), remained and was the one who conquered the Holy Land. It is also said that he ruled Sham (the Levant) afterward.
    • Another opinion: Moses remained afterward, exited the wandering, fought the tyrants, conquered them, and took the Holy Land. And Allah knows best.

Regarding the statement {فإنها محرمة عليهم} (Then indeed, it is forbidden to them):

• The majority hold that it is a prohibition of prevention (i.e., they were prevented from entering), not a prohibition of religious obligation (tahrim ta'abbud).
• It is also said that it could be a prohibition of religious obligation, meaning they were commanded to remain in that wilderness, enduring hardship and affliction, as a penalty for their evil deeds.

People differed on the extent of the wilderness:

• Al-Rabi' said it was the distance of six farāsikh (leagues).
• It was said to be nine farāsikh by thirty farāsikh.
• It was said to be six by twelve farāsikh.
• It was said that they were 600,000 fighting men.

If one asks: How is it conceivable that such a large gathering remained in such a small area of wilderness for forty years without any one of them finding a way out? Even if they observed the movement of the sun or the stars, they would have exited, even if they were in a vast ocean, let alone a small wilderness.

We answer: There are two perspectives:

1. The suspension of normal customs during the time of the Prophets is not far-fetched. If we open the door to questioning the improbable, it leads to questioning all miracles, which is false.
2. If we interpret the prohibition as a prohibition of religious obligation (as mentioned in Issue 4), the question is resolved. It is possible that Allah forbade them from returning to their homelands and instead commanded them to remain in that wilderness for forty years amidst hardship and trial as retribution for their evil deeds. Under this interpretation, the difficulty is removed.

It is said: Tāha, yātīhu, tayhan, wa tīhan, wa tawhan. Al-Tīh is the most comprehensive term, meaning the land where one cannot find guidance.

Al-Hasan said: They would wake up where they had spent the night, and spend the night where they had woken up. Their movement in that wilderness was circular. This is problematic, because if they fixed their sight on the path of the sun and did not turn back, they must exit the wilderness. Rather, it is better to interpret the text as referring to the prohibition of religious obligation, as we have established. And Allah knows best.

Al-Ma'idah (The Table Spread): Verse 27