اَوَ لَمْ Would it not یَهْدِ guide لِلَّذِیْنَ [for] those who یَرِثُوْنَ inherit الْاَرْضَ the land مِنْۢ from بَعْدِ after اَهْلِهَاۤ its people اَنْ that لَّوْ if نَشَآءُ We willed اَصَبْنٰهُمْ We (could) afflict them بِذُنُوْبِهِمْ ۚ for their sins وَ نَطْبَعُ and We put a seal عَلٰی over قُلُوْبِهِمْ their hearts فَهُمْ so they لَا (do) not یَسْمَعُوْنَ hear تِلْكَ These الْقُرٰی (were) the cities نَقُصُّ We relate عَلَیْكَ to you مِنْ of اَنْۢبَآىِٕهَا ۚ their news وَ لَقَدْ And certainly جَآءَتْهُمْ came to them رُسُلُهُمْ their Messengers بِالْبَیِّنٰتِ ۚ with clear proofs فَمَا but not كَانُوْا they were لِیُؤْمِنُوْا to believe بِمَا in what كَذَّبُوْا they (had) denied مِنْ from قَبْلُ ؕ before كَذٰلِكَ Thus یَطْبَعُ (has been) put a seal اللّٰهُ (by) Allah عَلٰی on قُلُوْبِ (the) hearts الْكٰفِرِیْنَ (of) the disbelievers وَ مَا And not وَجَدْنَا We found لِاَكْثَرِهِمْ for most of them مِّنْ [of] عَهْدٍ ۚ (any) covenant وَ اِنْ But وَّجَدْنَاۤ We found اَكْثَرَهُمْ most of them لَفٰسِقِیْنَ certainly defiantly disobedient ثُمَّ Then بَعَثْنَا We sent مِنْۢ from بَعْدِهِمْ after them مُّوْسٰی Musa بِاٰیٰتِنَاۤ with Our Signs اِلٰی to فِرْعَوْنَ Firaun وَ مَلَاۡىِٕهٖ and his chiefs فَظَلَمُوْا But they were unjust بِهَا ۚ to them فَانْظُرْ So see كَیْفَ how كَانَ was عَاقِبَةُ (the) end الْمُفْسِدِیْنَ (of) the corrupters وَ قَالَ And said مُوْسٰی Musa یٰفِرْعَوْنُ O Firaun اِنِّیْ Indeed, I am رَسُوْلٌ a Messenger مِّنْ from رَّبِّ (the) Lord الْعٰلَمِیْنَۙ (of) the worlds 7. Al-A'raf Page 164 حَقِیْقٌ Obligated عَلٰۤی on اَنْ that لَّاۤ not اَقُوْلَ I say عَلَی about اللّٰهِ Allah اِلَّا except الْحَقَّ ؕ the truth قَدْ Verily جِئْتُكُمْ I (have) come to you بِبَیِّنَةٍ with a clear Sign مِّنْ from رَّبِّكُمْ your Lord فَاَرْسِلْ so send مَعِیَ with me بَنِیْۤ (the) Children اِسْرَآءِیْلَؕ (of) Israel قَالَ He said اِنْ If كُنْتَ you have جِئْتَ come بِاٰیَةٍ with a Sign فَاْتِ then bring بِهَاۤ it اِنْ if كُنْتَ you are مِنَ of الصّٰدِقِیْنَ the truthful فَاَلْقٰی So he threw عَصَاهُ his staff فَاِذَا and suddenly هِیَ it ثُعْبَانٌ (was) a serpent مُّبِیْنٌۚۖ manifest وَّ نَزَعَ And he drew out یَدَهٗ his hand فَاِذَا and suddenly هِیَ it بَیْضَآءُ (was) white لِلنّٰظِرِیْنَ۠ for the observers
(7:100) Has it not, then, become plain to those who have inherited the earth in the wake of the former generations that, had We so willed, We could have afflicted them for their sins,79 (they, however, are heedless to basic facts and so) We seal their hearts so that they hear nothing.80
(7:101) To those [earlier] communities - some of whose stories We relate to you - there had indeed come Messengers with clear proofs, but they would not believe what they had once rejected as false. Thus it is that Allah seals the hearts of those who deny the truth.81
(7:102) We did not find most of them true to their covenants; indeed We found most of them to he transgressors. 82
(7:103) After those We sent forth Moses with Our signs to Pharaoh and his nobles,83 but they dealt with Our signs unjustly.84 Observe, then, what happened to the mischief-makers.
(7:104) And Moses said: '0 Pharaoh!85 I am a Messenger from the Lord of the universe.
(7:105) And it behoves me to say nothing about Allah except what is true. I have come to you with a clear sign of having been sent from your Lord. So let the Children of Israel go with me.'86
(7:106) Pharaoh said: if you have brought a sign, then bring it forth if you are truthful.'
(7:107) Thereupon Moses threw his rod, and suddenly it was a veritable serpent.
(7:108) Then he drew out his hand, and it appeared luminous to all beholders.87
79. Every nation which rises in place of one that falls, can perceive the misdeeds which brought about the preceding nation's fall. Were such a people to make use of their reason, to appreciate the false ideas and misdeeds which led to the undoing of those who once strutted abroad in vainglory, they would have realized that the Supreme Being Who had once punished them for their misdeeds and deprived them of power and glory had not ceased to exist. Nor has that Supreme Being been deprived of the power to inflict a punishment on the people of the present times, a power with which He smote the nations of the past. Nor has God become bereft of the capacity to dislodge the wicked nations of today in the manner He did in the past.
80. Those people who derive no lesson from history, who thoughtlessly pass over the ruins of the past, remaining engrossed in heedlessness, are deprived by God of the capacity to think correctly and to pay due attention to the counsel of well-wishers. Such is the God-made law of nature that if someone closes his eyes, not even a single ray of sun-light will reach his sight. Similarly, if someone is bent upon closing his ears none can make him hear even a word.
81. The purpose behind the 'sealing of hearts' mentioned in the preceding verse is also explained in the present verse. It is clear from the two verses that the 'sealing of hearts' means that man's capacity to hear and understand the truth is seriously, impaired because of the operation of natural, psychological laws. Because of these laws, once a person turns away from the truth because of his irrational prejudices and the dominance of lust, he becomes enmeshed in his own obstinacy and adamance. With the passage of time this adamance is compounded to such an extent that despite all rational and empirical evidence in support of the truth, he continues to reject it.
82. The statement that 'We did not find most of them true to their covenants' signifies the general propensity of people not to honour their commitments. They are neither faithful to the primordial covenant which they made with God see (al-A'raf 7: 172) which is binding on every mortal as God's servant and creature, nor faithful to the collective covenant which is binding on every human being as a member of the human fraternity. Nor are men generally faithful to the commitments which they make to God in hours of distress or in moments when their moral instincts are awake and astir. Violation of any of these covenants has been termed fisq (transgression).
83. The stories narrated in the Qur'an bring home unmistakenly the point that people who reject God's Message are not spared; rather they are destroyed. In narrating at length the story of Moses, Pharaoh and the Israelites, the Qur'an provides some important lessons for the unbelieving Quraysh, the Jews, and also the believers.
The Quraysh are advised that the apparently large differences in the numerical strength of the forces of truth and falsehood in the early phase of the Islamic movement should not lead them to entertain any, kind of illusion. History, provides ample testimony that the Message of truth has always had a very humble beginning. That its proponent, initially, is in the hopelessly small minority of one; in fact, one in the whole world. He then proceeds, despite his resource lessness, to challenge the hegemony of falsehood, to declare war against it, despite the fact that falsehood is backed by powerful states and empires. And ultimately the truth triumphs. The Quraysh are also reminded that all conspiracies hatched against the Prophets and all the means employed to suppress the Message of truth are ultimately foiled. They are further told that God grants long terms of respite to the evil-doing nations so that they might mend their ways and reform themselves. But when they persistently disregard all warnings and learn no lesson from instructive events, He smites them with an exemplary punishment.
Some further lessons are meant to be conveyed to those who believed in the Prophet (peace be on him). First, that they should not feel disheartened by the paucity of resources, nor be overawed by the impressive numerical strength, pomp and grandeur of their enemies. Nor should they lose heart if they find that God's help does not come at the expected hour. Second, that those who follow in the footsteps of the Jews are bound, ultimately, to be seized by the same curse which afflicted the Jews.
As for the Israelites, they are warned against the evil effects of clinging to falsehood. Illustrations of this were provided by important events in their own history. They are also asked to purge the Message of the earlier Prophets of all accretions and distortions and to restore it to its original purity.
84. 'They dealt with Our signs unjustly' refers to their rejection of God's signs and to the fact that they dismissed them as sheer sorcery. If a person scoffs at a beautiful couplet, and dubs it as amateurish rhyming, this amounts to committing an offence against poetry itself. Likewise, to brand those extraordinary acts of God as sorcery and magic - even though magicians declared that those acts were beyond their ability - constitutes a serious offence not only against God's signs but also against common sense and truth.
85. 'Pharaoh' literally means 'the offspring of the sun-god'. The ancient Egyptians called the sun 'Ra', worshipped it as their supreme deity', and Pharaoh - Ra's physical manifestation and representative - was named after it. It was for this reason that all Egyptian rulers claimed their authority on the basis of their association with Ra, and every ruler who mounted the Egyptian throne called himself Pharaoh, trying thereby to assure his people that he was their supreme deity.
It may be noted that the Qur'anic narrative regarding Moses refers to two Pharaohs. The first of these was one during whose reign Moses was born and in whose palace he was brought up. The second Pharaoh to Whorn reference is made is the one whom Moses invited to Islam and who was asked to liberate the Israelites. It is this latter Pharaoh who was finally drowned. Modern scholarship is inclined to the view that the first Pharaoh was Rameses 11 who ruled over Egypt from 1292 B.C. to 1225 B.C. while the second Pharaoh was Minpetah, his son, who had become a co-sharer in his father's authority during the latter's lifetime and who, after his death, became the fully-fledged ruler of Egypt. This, however, is not fully established since Moses, according to the Egyptian calendar, died in 1272 B.C. In any case these are merely historical conjectures. It is quite difficult to establish a clear chronological framework owing to discrepancies in the Egyptian, Israeli and Christian calendars.
86. Moses was sent to Pharaoh to invite him to two things; first, to surrender himself to God (i.e. Islam); and second, to release the Israelites - who were already Muslims - from his oppressive bondage. The Qur'an refers occasionally to both these objectives, and occasionally confines itself to mentioning either of the two.
87. Moses was granted these two miraculous signs in order to provide testimony to his being a Messenger of God, the creator and sovereign of the universe. As we have mentioned earlier, whenever the Prophets introduced themselves as God's Message-bearers, people asked them to produce some miraculous sign, to perform something supernatural. In response to those demands the Prophets produced what the Qur'an terms as 'signs', and which are called 'miracles' by theologians.
Those who tend to play down the supernatural character of such signs or miracles, and who try to explain them in terms of natural laws of causation, in fact attempt to build a mid-way house between believing and disbelieving in the statements of the Qur'an. Such an approach can hardly be considered reasonable. What it does demonstrate, however, is how such people can be pulled in two opposite directions. On the one hand, they are not inclined to believe in a Book which abounds in narrations of a supernatural kind. On the other hand, being born followers of their ancestral religion, they are not inclined to reject the Book which carries supernatural narrations.
With regard to miracles, there are two basic questions that people should ask themselves. Did God, after creating the universe and establishing a system of natural causations therein, suspend Himself such that it is no longer possible for Him to interfere in the workings of the universe? Or does He still hold the reins to His realm in His owns Hands so that His command is enforced every moment, and He does retain the power to alter the shape of things and the normal course of events - either partially or fully, - as and when He wills?
It is impossible for those who respond in the affirmative to the first question to accept the idea of miracles. For clearly miracles do not fit in with their concept of God and the universe. Honesty demands that instead of indulging in far-fetched explanations of Qur'anic statements on miracles, such people should clearly declare that they do not believe in the Qur'an. For quite obviously the Qur'an is explicit, even quite emphatic in affirming the former concept of God.
As for those who, being convinced by Qur'anic arguments, respond in the affirmative to the second question regarding God and the universe, for them there is no difficulty in accepting miracles. Let us take the instance mentioned in verse 107, namely, that the rod of Moses turned into a serpent. Now, there are those who believe that serpents can come into being only through one process - the known biological process. Such people are bound to reject the statement that Moses' rod changed into a serpent and later reverted to its original shape. On the contrary, if you are fully convinced that it is God's command alone which causes life to arise from lifeless matter, and that God has full power to confer whichever kind of life He wills, the transformation of the rod into a serpent and its subsequent reversion to its original state is no stranger than the transformation of any other lifeless matter into a living entity. The fact that the latter happens virtually every day whereas the former took place only a few times in history is not enough to declare the first as incredibly, strange and the second as 'natural'.