His saying, exalted and majestic is He: "And when you said, O Musa, we will never be patient with one food, so invoke for us your Lord to bring forth for us from what the earth grows of its herbs, cucumbers, garlic, lentils, and onions." He said, "Do you exchange that which is lower for that which is better? Go down to Egypt, for indeed you will have what you asked for. And humiliation and poverty were put upon them, and they were afflicted with the wrath of Allah. That is because they used to disbelieve in the signs of Allah and kill the prophets unjustly. That is because of their disobedience and they were transgressors." This saying of theirs was during the wandering, when they became weary of the manna and quails, and they remembered their former life in Egypt. They referred to the manna and quails as 'one food' because they were eaten at the same time, and due to their constant repetition, they were called 'one food.' In the language of Banu Amir, 'invoke' is pronounced with a kasrah on the 'ayn. 'Bring forth' is in the jussive form due to the meaning of the command. According to Abu Umar al-Jarmi's school, the object is implied, meaning: 'something to eat from what the earth grows.' Al-Akhfash said that 'from' in his saying, 'from what' is extra, and 'what' is the object. Sibawayh rejected that 'from' could be omitted in non-negation, as in their saying, 'I saw no one from.' 'From' in his saying: "from its herbs" is for specifying the type, and 'its herbs' is a substitute by repeating the letter. The herb is everything that the earth grows from the stars. The cucumber is the plural of qithā'a. Talhah ibn Musarif and Yahya ibn Wathab read 'cucumbers' with a dammah on the qaf. Ibn Abbas and most of the interpreters read: 'the garlic' is wheat. Mujahid said: 'the garlic' is bread. Ata and Qatadah said: 'the garlic' includes all grains that can be baked, such as wheat, fava beans, lentils, and similar. Al-Dahhak said: 'the garlic' is garlic, and this is the reading of Abdullah ibn Mas'ud with a thaa. This was narrated from Ibn Abbas, and the thaa is substituted for the faa as they said: 'maghathir' and 'maghafir' and 'jadth' and 'jadf.' They fell into 'athur of evil' and 'aafur of evil,' noting that the substitute is not to be measured against it. The first is more correct that it is wheat. Ibn Abbas recited the saying of Uhayha ibn al-Jallah: 'I used to be the richest of people, finding and returning to the city from the cultivation of garlic,' meaning wheat. Ibn Duraid said: 'the garlic' is the crop or wheat. And the people of Al-Sarāh call the ear of grain 'garlic.' The substitution is the request to place one thing in the place of another, and 'lower' is taken by Abu Ishaq al-Zajjaj from proximity in value. Ali ibn Sulaiman said it is derived from the root of 'dana' meaning lowly, with the meaning of the lesser, except that its hamzah was softened. Others said it is taken from 'dun' meaning the inferior. Its original form is 'adwan,' which was flipped to 'af'al,' and the waw was changed to an alif due to its position at the end. Zuhair read for al-Kisai 'adna.' The meaning of the verse is: Do you exchange the herbs, cucumbers, garlic, lentils, and onions which are lower for the manna and quails which are better?

And the aspect that necessitates the preference of manna and quails over what they requested may be that their superiority lies in value. This is because these vegetables have no significance. This is the saying of Al-Zajjaj. It may be that manna and quails are preferred because they are the food that is from Allah, and He commanded them to eat it. In the continuation of the command of Allah, glorified and exalted is He, and in thanking His blessing, there is a reward and provision in the Hereafter. What they requested is devoid of these qualities, so it is as if it is lesser than this aspect. It may also be preferred in terms of its goodness and pleasure. The vegetables are certainly lesser in this regard. It may also be preferred in terms of the quality of the food and its benefit. Manna and quails are certainly better in this regard. It may be preferred because there is no burden or toil in it, while what they requested only comes with farming, cultivation, and labor. Thus, it is

'And 'dhillah' is a noun derived from 'dhul', as if it is a state and condition. 'And 'maskanah' is from 'miskin'. Al-Zajjaj said: it is taken from 'sukoon', and here it is the attire of poverty and its submission. Even if a wealthy Jew exists, he does not escape the attire of poverty and its humiliation. Al-Hasan and Qatadah said: 'maskanah' is the tax, that is, the jizyah. Abu al-Aliyah said: 'maskanah' is poverty and need.

﴿And they have earned the wrath of Allah﴾ its meaning is: they passed while bearing it. You say: 'I have borne such and such' if you have endured it. From this is the saying of Muhalhal to Yahya ibn al-Harith ibn Abbad: 'Bear with the strap of Kulayb's sandal.'

And the wrath means the will, a quality of the essence, and in the sense of its manifestation upon the servant through punishment, a quality of action. The indication of this is to the type of humiliation and what follows it.

And the 'ba' in 'bi-annahu' is the 'ba' of reason. Al-Mahdawi said: the 'ba' means 'lam', and the meaning is: 'because they'. And the verses here can imply the nine and others that break the norm, which is a sign of the truthfulness of the one bringing them. It is also possible that the verses of the Torah are meant, which are like the verses of the Qur'an.

And Al-Hasan ibn Abi al-Hasan read: 'and you kill' with a 'taa' referring back to their address. It was also narrated from him with a 'yaa'. Nafi' read with a hamzah in 'nabiyeen', and likewise wherever it occurs in the Qur'an except in two places: in Surah Al-Ahzab ﴿If a woman offers herself to the Prophet if the Prophet wishes﴾ [Al-Ahzab: 50] without elongation or hamzah, and ﴿Do not enter the houses of the Prophet unless you are permitted﴾ [Al-Ahzab: 53]. He left the hamzah in these two due to the gathering of two broken hamzahs of the same kind. The hamzah was left out in all of that by the others. As for those who hamz, it is for them from 'anba' if he informed, and the name of the doer is 'munbi'. It is said: 'nubi' meaning 'informed' as it is said: 'sami' meaning 'musmi'. They deduced from what came in its plural to 'naba'. The poet said:

O seal of the prophets, indeed you are sent with the truth, all guidance of Allah is your guidance.

So this is how 'fa'il' is gathered in the correct way like 'zareef' and 'zuraafah' and their like. Abu Ali said: Sibawayh claimed that they say in belittling prophethood: 'Musaylimah's prophethood is a false prophet.' And all of them say: 'Musaylimah prophesied', so their agreement on that is evidence that the 'lam' is a hamzah.

And the statements regarding leaving the hamzah in 'nabi' differ. Among them are those who derived from the one who hamz, then facilitated the hamzah. Among them are those who said: it is derived from 'naba' which means to appear, so the prophet is the clear path. And as if the prophet from Allah is the path of guidance and salvation. The poet said:

When we came to a prophet and he established us, a clear path like the lines of the flowing water.

They argued that the predominant form in the plural of prophets is like the form of 'fa'il' in the defective, such as 'waliyy' and 'awliya' and 'safiyy' and 'asfiyya'. Al-Zahrawi narrated that it is said: 'Nabu' if it appears, then it is 'nabi'. The apparent way is 'nabi' with the hamzah. It has been narrated that a man said to the Prophet ﷺ: 'Peace be upon you, O Prophet of Allah,' and he hamzah'd, so the Prophet ﷺ said to him: 'I am not the Prophet of Allah with the hamzah, but I am the Prophet of Allah' - and he did not hamzah. Abu Ali said: The chain of this hadith is weak. Among what strengthens its weakness is that he ﷺ was praised with the words: 'O Seal of the Prophets.' And there has been no report of denial regarding that, and the plural is like the singular. And His saying, the Exalted, 'without right' is an exaltation of the atrocity and the sin they committed. It is known that no prophet is killed with right, but from the perspective that someone may imagine a reason for that, His saying 'without right' clarifies the atrocity of the sin and its clarity. A prophet has never committed anything that would necessitate his killing. Rather, Allah, glorified and exalted is He, permitted those of them whom He allowed, and He empowered them, as a honor for them, and an increase in their ranks, like the one who is killed in the way of Allah among the believers.