سُوْرَةُ البَقَرَةِ
Surah Al-Baqara (2) — Ayah 61
وَإِذْ قُلْتُمْ يَـٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ ﴿61﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And (remember) when you said, "O Mûsâ (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fûm (wheat or garlic), its lentils and its onions." He said, "Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!" And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allâh. That was because they used to disbelieve the Ayât (proofs, evidence, verses, lessons, signs, revelations etc.) of Allâh and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allâh, i.e. commit crimes and sins).
Word by Word — Arabic, Transliteration & Meaning
وَإِذْ
wa-idh
And when
قُلْتُمْ
qul'tum
you said
يَـٰمُوسَىٰ
yāmūsā
O Musa
لَن
lan
Never (will)
نَّصْبِرَ
naṣbira
we endure
عَلَىٰ
ʿalā
[on]
طَعَامٍۢ
ṭaʿāmin
food
وَٰحِدٍۢ
wāḥidin
(of) one (kind)
فَٱدْعُ
fa-ud'ʿu
so pray
لَنَا
lanā
for us
رَبَّكَ
rabbaka
(to) your Lord
يُخْرِجْ
yukh'rij
to bring forth
لَنَا
lanā
for us
مِمَّا
mimmā
out of what
تُنۢبِتُ
tunbitu
grows
ٱلْأَرْضُ
l-arḍu
the earth
مِنۢ
min
of
بَقْلِهَا
baqlihā
its herbs
وَقِثَّآئِهَا
waqithāihā
[and] its cucumbers
وَفُومِهَا
wafūmihā
[and] its garlic
وَعَدَسِهَا
waʿadasihā
[and] its lentils
وَبَصَلِهَا ۖ
wabaṣalihā
and its onions
قَالَ
qāla
He said
أَتَسْتَبْدِلُونَ
atastabdilūna
Would you exchange
ٱلَّذِى
alladhī
that which
هُوَ
huwa
[it]
أَدْنَىٰ
adnā
(is) inferior
بِٱلَّذِى
bi-alladhī
for that which
هُوَ
huwa
[it]
خَيْرٌ ۚ
khayrun
(is) better
ٱهْبِطُوا۟
ih'biṭū
Go down
مِصْرًۭا
miṣ'ran
(to) a city
فَإِنَّ
fa-inna
so indeed
لَكُم
lakum
for you
مَّا
mā
(is) what
سَأَلْتُمْ ۗ
sa-altum
you have asked (for)
وَضُرِبَتْ
waḍuribat
And were struck
عَلَيْهِمُ
ʿalayhimu
on them
ٱلذِّلَّةُ
l-dhilatu
the humiliation
وَٱلْمَسْكَنَةُ
wal-maskanatu
and the misery
وَبَآءُو
wabāū
and they drew on themselves
بِغَضَبٍۢ
bighaḍabin
wrath
مِّنَ
mina
of
ٱللَّهِ ۗ
l-lahi
Allah
ذَٰلِكَ
dhālika
That (was)
بِأَنَّهُمْ
bi-annahum
because they
كَانُوا۟
kānū
used to
يَكْفُرُونَ
yakfurūna
disbelieve
بِـَٔايَـٰتِ
biāyāti
in (the) Signs
ٱللَّهِ
l-lahi
(of) Allah
وَيَقْتُلُونَ
wayaqtulūna
and kill
ٱلنَّبِيِّـۧنَ
l-nabiyīna
the Prophets
بِغَيْرِ
bighayri
without (any)
ٱلْحَقِّ ۗ
l-ḥaqi
[the] right
ذَٰلِكَ
dhālika
That
بِمَا
bimā
(was) because
عَصَوا۟
ʿaṣaw
they disobeyed
وَّكَانُوا۟
wakānū
and they were
يَعْتَدُونَ
yaʿtadūna
transgressing
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 61) ➊ Manna and quails were made a single food because they received the same food daily, with no change in it. The meat of birds and the naturally growing things of the desert were a special blessing from Allah and the best food for health. Then they had freedom and leisure, in which they could acquire knowledge and prepare for jihad to gain honor and power, but they did not value these blessings and began to demand those things to which they were accustomed during the time of slavery, and which were utterly insignificant compared to the manna and quails found in the free atmosphere. Then, for this, they had to engage in agriculture, which is always imposed by victorious nations upon the defeated, and in which complete involvement results in humiliation and poverty, as Allah said: «{ وَ لَا تُلْقُوْا بِاَيْدِيْكُمْ اِلَى التَّهْلُكَةِ } » [ البقرۃ : ۱۹۵ ] "And do not throw yourselves with your own hands into destruction." The explanation of this verse is in Sahih Bukhari, where Abu Umamah Bahili (may Allah be pleased with him) saw a plow and some agricultural tool and said, I heard the Messenger of Allah (peace and blessings be upon him) say: [ لاَ يَدْخُلُ هٰذَا بَيْتَ قَوْمٍ إِلاَّ أَدْخَلَهُ اللّٰهُ الذُّلَّ ] "These things do not enter a house except that Allah enters humiliation into it." This does not mean that agriculture is forbidden, but rather that losing oneself in this work and abandoning jihad is meant. That is why Imam Bukhari (may Allah have mercy on him) has made a chapter on this hadith: {’’ بَابُ مَا يُحْذَرُ مِنْ عَوَاقِبِ الْاِشْتِغَالِ بِآلَةِ الزَّرْعِ أَوْ مُجَاوَزَةِ الْحَدِّ الَّذِيْ أُمِرَ بِهِ‘‘} that is, the chapter on the dangers of being overly involved in agricultural tools or exceeding the limit that has been prescribed." [ بخاری، المزارعۃ، قبل ح : ۲۳۲۱ ]
Humiliation and poverty were imposed upon the Children of Israel as a result of this demand, and they became the target of Allah's wrath. See also Surah Al-Imran (112).
➋ Here, { ”مِصْرًا“ } is indefinite and declinable, because in the Uthmani manuscripts' script, the alif is present, so it refers to any one city. Ibn Abbas (may Allah be pleased with them both) gave this explanation; some have taken it to mean Egypt of Pharaoh. (Ibn Kathir)
➌ { ”بِغَضَبٍ“ } The tanween here is for magnification, so it has been translated as "great wrath."
➍ {”فُوْمِهَا“} Most commentators have taken this to mean wheat; some have taken it to mean garlic.
➎ Some people say that no prophet was killed, because this is against the promise mentioned in Surah Ibrahim (13, 14). These people take the meaning of killing as intending to kill or causing severe pain, but in several places in the Noble Qur'an, the explicit word "killing" is used, for example: «{ قُلْ فَلِمَ تَقْتُلُوْنَ اَنْۢبِيَآءَ اللّٰهِ مِنْ قَبْلُ }» [ البقرۃ : ۹۲ ] "Say, then why did you kill the prophets of Allah before this?" As for the divine promise, it is also for ordinary believers; see Surah An-Nur (55). This does not mean that no believer was killed; certainly, many believers were killed and many prophets as well. Even our Prophet Muhammad (peace and blessings be upon him) attained martyrdom at the hands of the Jews. Aisha (may Allah be pleased with her) says that the Messenger of Allah (peace and blessings be upon him), in the illness in which he passed away, used to say: [ يَا عَائِشَةُ ! مَا أَزَالُ أَجِدُ أَلَمَ الطَّعَامِ الَّذِيْ أَكَلْتُ بِخَيْبَرَ فَهٰذَا أَوَانُ وَجَدْتُّ انْقِطَاعَ أَبْهَرِيْ مِنْ ذٰلِكَ السُّمِّ ] "I have always felt the pain from the food I ate at Khaybar, and now is the time that I feel my aorta being cut from that poison." [ بخاری، المغازی، باب مرض النبی صلی اللہ علیہ وسلم ووفاتہ : ۴۴۲۸ ] The Messenger of Allah (peace and blessings be upon him) said: [ أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ قَتَلَهٗ نَبِيٌّ أَوْ قَتَلَ نَبِيًّا وَ إِمَامُ ضَلاَلَةٍ وَ مُمَثِّلٌ مِنَ الْمُمَثِّلِيْنَ ] "On the Day of Resurrection, the person with the severest punishment will be the one who killed a prophet or was killed by a prophet, and the leader of misguidance, and an image-maker." [ مسند أحمد : ۱؍۴۰۷، ح : ۳۸۶۸۔ عن عبد اللہ بن مسعود رضی اللہ عنہ ، صححہ أحمد شاکر و حسنہ الشیخ مقبل الوادعی ] If no prophet can be killed, then what would this hadith mean? Even in the Bible, the killing of Zechariah (Chronicles, chapter 24, verse 21) and the killing of John (Mark, chapter 6, verses 17–29) are mentioned.
Humiliation and poverty were imposed upon the Children of Israel as a result of this demand, and they became the target of Allah's wrath. See also Surah Al-Imran (112).
➋ Here, { ”مِصْرًا“ } is indefinite and declinable, because in the Uthmani manuscripts' script, the alif is present, so it refers to any one city. Ibn Abbas (may Allah be pleased with them both) gave this explanation; some have taken it to mean Egypt of Pharaoh. (Ibn Kathir)
➌ { ”بِغَضَبٍ“ } The tanween here is for magnification, so it has been translated as "great wrath."
➍ {”فُوْمِهَا“} Most commentators have taken this to mean wheat; some have taken it to mean garlic.
➎ Some people say that no prophet was killed, because this is against the promise mentioned in Surah Ibrahim (13, 14). These people take the meaning of killing as intending to kill or causing severe pain, but in several places in the Noble Qur'an, the explicit word "killing" is used, for example: «{ قُلْ فَلِمَ تَقْتُلُوْنَ اَنْۢبِيَآءَ اللّٰهِ مِنْ قَبْلُ }» [ البقرۃ : ۹۲ ] "Say, then why did you kill the prophets of Allah before this?" As for the divine promise, it is also for ordinary believers; see Surah An-Nur (55). This does not mean that no believer was killed; certainly, many believers were killed and many prophets as well. Even our Prophet Muhammad (peace and blessings be upon him) attained martyrdom at the hands of the Jews. Aisha (may Allah be pleased with her) says that the Messenger of Allah (peace and blessings be upon him), in the illness in which he passed away, used to say: [ يَا عَائِشَةُ ! مَا أَزَالُ أَجِدُ أَلَمَ الطَّعَامِ الَّذِيْ أَكَلْتُ بِخَيْبَرَ فَهٰذَا أَوَانُ وَجَدْتُّ انْقِطَاعَ أَبْهَرِيْ مِنْ ذٰلِكَ السُّمِّ ] "I have always felt the pain from the food I ate at Khaybar, and now is the time that I feel my aorta being cut from that poison." [ بخاری، المغازی، باب مرض النبی صلی اللہ علیہ وسلم ووفاتہ : ۴۴۲۸ ] The Messenger of Allah (peace and blessings be upon him) said: [ أَشَدُّ النَّاسِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ قَتَلَهٗ نَبِيٌّ أَوْ قَتَلَ نَبِيًّا وَ إِمَامُ ضَلاَلَةٍ وَ مُمَثِّلٌ مِنَ الْمُمَثِّلِيْنَ ] "On the Day of Resurrection, the person with the severest punishment will be the one who killed a prophet or was killed by a prophet, and the leader of misguidance, and an image-maker." [ مسند أحمد : ۱؍۴۰۷، ح : ۳۸۶۸۔ عن عبد اللہ بن مسعود رضی اللہ عنہ ، صححہ أحمد شاکر و حسنہ الشیخ مقبل الوادعی ] If no prophet can be killed, then what would this hadith mean? Even in the Bible, the killing of Zechariah (Chronicles, chapter 24, verse 21) and the killing of John (Mark, chapter 6, verses 17–29) are mentioned.
