Al-Baqarah 68: They said, “Supplicate to your Lord on our behalf so that Allah might tell us openly the condition of this cow.” Moses said, “Allah says; ‘It is neither old nor too young; it is between these two – a vigorous cow.’ Now do as you are commanded.”

Pray to your Lord on our behalf. This time the Jews say to Moses: Pray to your Lord on our behalf. They cannot say our Lord. Pray to your Lord. Why could they not say it? Because faith had not fully settled in their hearts either, they became captives in the desert of Tih, they became prisoners. Prisoners. They could not get out of the desert of Tih. They lived there about forty years. The graves of Moses and Aaron are also said to be in the desert of Tih. But his descendants, that is, the descendants of the Jews, together with David came out of the desert of Tih and, sir, began conquest. They began jihad.

There are the events of Saul and Goliath. We will come to them yet, inshallah. We will come to them. Pray to your Lord on our behalf. Let Him make clear to us what it is, they said.

Allah Almighty makes it known to Moses, by inspiration, let us not say inspiration, by revelation, by revelation, because it is a verse; if it were the explanation of a verse, for people it is inspiration; this time it is a verse, He makes it known by revelation. Moses: Allah says, Allah says that it is neither old nor young, a cow in between; do at once what you are commanded, he said. In this situation they (?) the cow, but they do not consider it possible; they still try to play word games, word games. When they understood the truthfulness of Moses' word, this time: Pray to your Lord on our behalf, let Him make clear what it is, they said; that is: On our behalf pray to your Lord, let Him make clear what it is, they said. Allah Almighty makes the cow's description known to them through Moses as follows: Allah says that it is neither old nor young, a cow in between, and carry out at once what Allah Almighty says, he says, and warns his people again. The reason for Moses' warning to his people: if a people asks Allah for a miracle and Allah Almighty shows that miracle, and that people, having seen the miracle, still drags its feet, if it does not listen to Allah Almighty's command, Allah Almighty, like a public prosecution, seizes that people, and then He destroys them for sure, that is.

Destruction becomes their due. Like whom? Like Salih. A camel comes out, a yellow camel. They show a miracle, he brings out the yellow camel. But in the end they themselves asked for that yellow camel. When they themselves asked, he brings out that yellow camel. But when they kill it, they are destroyed. That is, if Allah Almighty or a prophet, a prophet of his own accord shows a miracle, whether that people believes or not, there is no destruction. But if that people itself asks and our Lord shows the miracle, and still they do not believe, Allah does not joke at all. He brings a public prosecution and they are destroyed.

For example, let me give an example.

Moses over Pharaoh prevailed with magic. By Allah's command he prevailed over the magicians. Over Pharaoh's magicians. Still they did not believe. A miracle. Isn't it? A miracle. Still they did not believe. But they were not destroyed. However many miracles they saw, they did not believe. They appeared to say, we believed. Then they gave it up.

But they did not ask for it. Moses' miracles, Allah's miracles, were so that they would believe. But if a people asks, itself asks, saying let this be so, and when it becomes so, they turn away from it, destruction becomes binding on them.

For this reason Moses, because he feared Allah, said: At once carry out what Allah says, do at once what you are commanded. Because he is afraid; he will know now, because he knows. If they do not do it, destruction has now become binding on them.