وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ ﴿57﴾ وَإِذْ قُلْنَا ادْخُلُوا هَذِهِ الْقَرْيَةَ فَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ نَغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ ﴿58﴾ فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ ﴿59﴾

﴾57﴿ Wa zallalnaa 'alaikumul ghamaama wa anzalnaa 'alaikumul Manna was Salwaa kuloo min taiyibaati maa razaqnaakum wa maa zalamoonaa wa laakin kaanooo anfusahum yazlimoon
﴾58﴿ Wa iz qulnad khuloo haazihil qaryata fakuloo minhaa haisu shi'tum raghadanw wadkhulul baaba sujjadanw wa qooloo hittatun naghfir lakum khataayaakum; wa sanazeedul muhsineenq
﴾59﴿ Fabaddalal lazeena zalamoo qawlan ghairal lazee qeela lahum fa anzalnaa 'alal lazeena zalamoo rijzam minas samaaa'i bimaa kaanoo yafsuqoon

﴾57﴿ And We shaded you with the cloud, and We sent down upon you manna and quails—(and We said), “Eat from the pure (delicious) things We have provided for you.” They did not wrong Us, but they were wronging their own souls
﴾58﴿ And when We said, “Enter this town and eat from it wherever you wish in abundance, and enter the gate in prostration and say ḥiṭṭah (forgive us), so We may forgive your sins, and We will surely increase the reward of the doers of good”
﴾59﴿ But those who did wrong changed the word to something other than what had been said to them, so We sent down upon those who did wrong a severe punishment from the sky because they were defiantly disobedient

[57] This is the seventh blessing upon the Children of Israel and one of the benefits of their migration. (Al-ghamām) refers to a thin cloud that blocks light but does not bring darkness or heat. (Anzalnā) – the meaning here is that it was provided in a hidden, miraculous way. The purpose of (kulū) – “Eat” – is that they should not be treacherous with it or show ingratitude. But when they began hoarding and showing ingratitude, its provision decreased, and this was considered an act of wrongdoing. (Ṭayyibāt) refers to things that are lawful, pure, tasty, and nutritious for the body.
[58] This is the prelude to the first punishment, and the event occurred during the time of Yūshaʿ (peace be upon him). At that time, they had refused to engage in battle, and because of this, they were kept confined in the wilderness of Tīh for forty years. Moses (peace be upon him) and Aaron (peace be upon him) passed away during this period. Later, under the leadership of Yūshaʿ (peace be upon him), they engaged in battle and conquered the land. During that time, the commands of this verse were given to them, which include two blessings, two acts of worship, and two benefits. (Sujjadan) – This means to lower their heads humbly, or it could mean to perform a prostration of gratitude after entering. However, the first meaning is clarified by authentic hadith. (Wa qūlū ḥiṭṭah) – They were commanded to utter this specific word, which in both Hebrew and Arabic means “forgiveness of sins.” (Wa sanazīdu al-muḥsinīn) – Meaning, the sinner will have their sins forgiven through these acts of worship, and the one who has no sins will receive an increase in reward.
[59] This refers to the first punishment, which occurred due to altering the divinely prescribed words. The meaning is that instead of saying ḥiṭṭah (forgive us), they said ḥabbah (a grain) or ḥinṭah (wheat), and instead of entering in prostration, they dragged their chests along the ground. This type of narration is reported by Imām Bukhārī in the Book of Tafsīr. This alteration led to punishment and is a clear indication that changing the words and forms prescribed by religion is a major sin. The one who changes them is a wrongdoer and a transgressor, and such alteration is a cause for severe punishment. This is the practice of the people of innovation in belief and actions—they have altered the religion. This punishment was for altering words; if the action is altered (which is not mentioned here), then that crime is even greater.