Surah Al-A’raf – Ayah No. 130-136

Surah Al-A’raf – Ayah # 130-136 (7:130–136)

A.   TRANSLATION

١٣٠  وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ

[Quran 7:130] And so that indeed, Akhazna (أَخَذْنَا) Aale (آلَ) Fira’un with Saneena (بِالسِّنِينَ) and Nuqs’in (وَنَقْصٍ) of the S’amaraat (الثَّمَرَاتِ) so that to they may Yazkarun (يَذَّكَّرُونَ).

 

١٣١  فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَٰذِهِ ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَىٰ وَمَنْ مَعَهُ ۗ أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

[Quran 7:131] Then when Ja’atahum (جَاءَتْهُمُ) them the Hasanat (الْحَسَنَةُ) – Qalu (قَالُوا), ‘For us is this, and indeed you Tas’ebhum (تُصِبْهُمْ) them Sayyiat (سَيِّئَةٌ)’. They Yat’eeru (يَطَّيَّرُوا) with Musa and those with him except indeed, what T’a’erukuhum (طَائِرُهُمْ) them A’enda (عِنْدَ) Allah but Aks’arhum (أَكْثَرَهُمْ) do not Ya’lamun (يَعْلَمُونَ).

 

١٣٢  وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ

[Quran 7:132] And Qalu (وَقَالُوا), ‘Whatever bring to all of us with it of Ayate (آيَةٍ) so that you Saharna (لِتَسْحَرَنَا) with it. Then what Nahnu (نَحْنُ) to you with Momineen (بِمُؤْمِنِينَ).’

 

١٣٣  فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ آيَاتٍ مُفَصَّلَاتٍ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا مُجْرِمِينَ

[Quran 7:133] Then Arsalna (فَأَرْسَلْنَا) upon them the T’uofana (الطُّوفَانَ) and the Jarada (وَالْجَرَادَ) and the Qammala (وَالْقُمَّلَ) and the Z’afadea’a (وَالضَّفَادِعَ) and the Damma (وَالدَّمَ)- Ayaatin (آيَاتٍ) Mufs’elaat (مُفَصَّلَاتٍ). Then Astakbaru (فَاسْتَكْبَرُوا) and Kanu (وَكَانُوا) Quomin (قَوْمًا) Mujremeen (مُجْرِمِينَ).

 

١٣٤  وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُوا يَا مُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ ۖ لَئِنْ كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرَائِيلَ

[Quran 7:134] And so that what Waqaqa’a (وَقَعَ) upon them the Rijzan (الرِّجْزُ), Qalu (قَالُوا), ‘Ya Musa! Ada’a (ادْعُ) for us Rabbeka (رَبَّكَ) with what A’hada (عَهِدَ) A’endeka (عِنْدَكَ ۖ). If Kashafta (كَشَفْتَ) upon us the Rijza (الرِّجْزَ) so that to Noumanana (لَنُؤْمِنَنَّ) for you and so that to Nurselanna (وَلَنُرْسِلَنَّ) with you Bani (بَنِي) Israel (إِسْرَائِيلَ).’

 

١٣٥  فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَىٰ أَجَلٍ هُمْ بَالِغُوهُ إِذَا هُمْ يَنْكُثُونَ

[Quran 7:135] Then what Kashafna (كَشَفْنَا) upon them the Rijza (الرِّجْزَ) to Ajalin (أَجَلٍ) them with Leghuhu (بَالِغُوهُ) it then they Yankus’un (يَنْكُثُونَ).

 

١٣٦  فَانْتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَاهُمْ فِي الْيَمِّ بِأَنَّهُمْ كَذَّبُوا بِآيَاتِنَا وَكَانُوا عَنْهَا غَافِلِينَ

[Quran 7:136] Then Antaqamna (فَانْتَقَمْنَا) among them. Then Aghraqna (فَأَغْرَقْنَاهُمْ) them in the Aleema (الْيَمِّ) with indeed, they Kazabu (كَذَّبُوا) with Ayatena (بِآيَاتِنَا) and Kanu (وَكَانُوا) upon them Ghafileen (غَافِلِينَ).

 

B.   THE CONCEPT:

 

THE CONTEXT

The earlier Ayahs of Surah Al-A’raf tell us the story of Nabiy Musa and Fira’un. In terms of Fira’un’s Interactions with those who have Amanu with Musa: When Allah’s message, implemented by Nabiy Musa and Haroon, influenced Fira’un’s people, Fira’un threatened his people stating that joining his conspiracy would result in punishment. He advised people to acknowledge their efforts and not cut off their resources in opposition to him by becoming Musa’s foundation and building blocks. To which these people, who have become part of Bani Israel, responded to Fira’un’s threats that they have changed their lives in meaningful ways to trust and rely on Allah as their Rabb and to be at utter conviction with Allah’s Ayaat. It is because of this perseverant mindset that they would aim to remain persistent on the path of Allah, as they look forward to them facing the recompense of their actions and deeds as submitters, obedient ones, and those living in alignment with Deen-e-Islam

 

Fira’un’s People Atrocities against those with Musa: Fira’un’s people united in support and cooperation to end their association with Musa, who along with his supporters, they thought were causing corruption and discord. As Musa and his followers left Fira’un and their deities, the people of Fira’un began to kill their resourceful segments by shattering their confidence, abusing them, and stealing resources. They aimed to make those with Musa dependent on Fira’un for resources, strength, and livelihoods.

 

As well as Nabiy Musa’s Endeavors: Nabiy’s Musa encouraged and supported those with him, urging them to come to the Hidayah of Allah’s Noor. He emphasized the benefits of enlightened vision and the path of Allah, which can only be achieved through persistence and perseverance. He emphasized that the earth and its inhabitants belong to Allah, and those who follow the laws of Allah in obedience and submission will receive retribution and a payback. Nabiy Musa urged his quom to remain persistent, despite suffering from verbal, emotional, and psychological hurt. He emphasized Allah’s ability to destroy enemies and those in opposition, and urged them to keep trusting in Him. He emphasized the rewards, perfect accountability, and recompense as inheritors of the earth as caretakers for those who observe Taqwa and remain cautious within Deen’s boundaries. Then Fira’un people will observe with attentiveness and willingness to apply their observations as to how to be Khalifa on earth and based on what deeds and behaviors.

 

CONCEPT OF THESE AYAHS

Ayah 7:130, “And so that indeed, Akhazna (أَخَذْنَا) Aale (آلَ) Fira’un with Saneena (بِالسِّنِينَ) and Nuqs’in (وَنَقْصٍ) of the S’amaraat (الثَّمَرَاتِ) so that to they may Yazkarun (يَذَّكَّرُونَ).”

 

And so that indeed, seized hold strongly (أَخَذْنَا) the people of (آلَ) Fira’un with such social customs, positions, traditions, and practices, which were though accepted socially but were characterized by aimless wandering and useless activities without the use of any intellect or reasoning i.e., digressing away without purpose (بِالسِّنِينَ) and deficiency, loss, inadequacy, absence, and scarcity (وَنَقْصٍ) of their efforts and fruits of labor (الثَّمَرَاتِ) so that to they may do Zikar by reading, understanding and implementing the Ayaat of Allah, by taking lessons from previous nation’s stories, by remembering and being grateful of Allah’s blessing by following the laws of Allah (يَذَّكَّرُونَ).

 

After telling us about the Nabiy Musa’s assurances to his people, this Ayah and onwards, tell us about the people of Fira’un, the laws of cause and effect and how the system of Allah always ensures perfect accountability and recompense as aligned with people’s own choices and deeds. This Ayah tells us about the fact that people of Fira’un were engulfed in such socially acceptable customs, positions, traditions, and practices, that were characterized by aimless wandering and useless activities without the use of any intellect or reasoning at their end, leading to them being digressed away from the purpose of their creation by the divine. The end goal of Allah’s system, the laws of cause and effect, is that whenever people are engulfed in aimless wandering, useless rituals, and practices, it would always lead to the scarcity of their resources and deficiency of their fruits of labor. Such situations at times shake and wake up people that they end up doing Zikar by reading, understanding, and implementing the Ayaat of Allah, by taking lessons from previous nation’s stories, by remembering and being grateful of Allah’s blessing by following the laws of Allah.

 

Ayah 7:131, “Then when Ja’atahum (جَاءَتْهُمُ) them the Hasanat (الْحَسَنَةُ) – Qalu (قَالُوا), ‘For us is this, and indeed you Tas’ebhum (تُصِبْهُمْ) them Sayyiat (سَيِّئَةٌ)’. They Yat’eeru (يَطَّيَّرُوا) with Musa and those with him except indeed, what T’a’erukuhum (طَائِرُهُمْ) them A’enda (عِنْدَ) Allah but Aks’arhum (أَكْثَرَهُمْ) do not Ya’lamun (يَعْلَمُونَ).”

Ayah 7:132, “And Qalu (وَقَالُوا), ‘Whatever bring to all of us with it of Ayate (آيَةٍ) so that you Saharna (لِتَسْحَرَنَا) with it. Then what Nahnu (نَحْنُ) to you with Momineen (بِمُؤْمِنِينَ).”

 

Then when was brought to fruition (جَاءَتْهُمُ) them the best, those that are pleasing to them, sent their way as gifts without any expectation of return, to cause balance and beauty in their lives (الْحَسَنَةُ) – reflected from conducts and speech (قَالُوا), ‘For us is this, and indeed you afflict them, surround them from all sides (تُصِبْهُمْ) with such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to their eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in their lives; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for them aiming to earn wealth and money at the cost of them; that are reflective of worst behavior towards them not giving them respect, honor, dignity, justice or suppressing their due rights (سَيِّئَةٌ)’. They receive from outside the planet earth in the form of Allah’s message and guidance (يَطَّيَّرُوا) with Musa and those with him nothing except indeed, what was send from outside of the earth in the form of Allah’s message to (طَائِرُهُمْ) them was significant and important to (عِنْدَ) Allah but the most people and to a large extent (أَكْثَرَهُمْ) do not seek knowledge, are not aware (يَعْلَمُونَ).

And reflected from conducts and speech (وَقَالُوا), ‘Whatever bring to all of us with it of the signs (آيَةٍ) so that you bring to us what does not make sense to us, what is new for us to understand (لِتَسْحَرَنَا) with it. Then what we altogether (نَحْنُ) to be of those who use their intellect, seek knowledge, in order to have utter and deep conviction to you (بِمُؤْمِنِينَ).’

 

But instead of doing Zikar, their approach was that whenever anything came upon them which embodies the Hasanat- the best, acts and situations that are pleasing to them, sent their way as gifts without any expectation of return, to cause balance and beauty in their lives, they would attribute it to themselves as if they are the cause behind and the rightful receivers of such blessings. While at the same time, they would attribute to Musa and those with him the worst possible behaviors as if they are the ones who afflict people, surround them from all sides, with unpleasant and unacceptable acts, sayings and deeds; who create fasaad, imbalance and destruction causing disbalance in people’s lives; and as if Musa and those with him are the ones who commit such acts that involve making trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for people aiming to earn wealth and money at the cost of others.  But, all that Musa and those with him have received from outside the planet earth in the form of Allah’s message and guidance, is nothing but embodiment of Hasanat- the best, acts and situations that are pleasing to people, sent their way as gifts without any expectation of return, to cause balance and beauty in people’s lives, since this is what is significant and important to Allah’s system, Allah’s message and Hidayah that is sent from outside the planet earth, but most people do not seek knowledge to a large extent and are not aware of this strong and significant link of Allah’s message with Hasanat. Instead of attributing Allah’s message to Hasanat, they approached Allah’s signs and any Ayat of Allah as if these are new to them and does not make sense to them. Being engulfed in blind following of their traditions, customs, and rituals, they were not using their intellect, and hence there was no possibility of them acting together in cooperation and support of each other to be those who use their intellect, seek knowledge, in order to have utter and deep conviction with their Nabiy Nusa or with the message of Allah.

 

Ayah 7:133, “Then Arsalna (فَأَرْسَلْنَا) upon them the T’uofana (الطُّوفَانَ) and the Jarada (وَالْجَرَادَ) and the Qammala (وَالْقُمَّلَ) and the Z’afadea’a (وَالضَّفَادِعَ) and the Damma (وَالدَّمَ)- Ayaatin (آيَاتٍ) Mufs’elaat (مُفَصَّلَاتٍ). Then Astakbaru (فَاسْتَكْبَرُوا) and Kanu (وَكَانُوا) Quomin (قَوْمًا) Mujremeen (مُجْرِمِينَ).”

 

Then was sent (فَأَرْسَلْنَا) upon them the state of overflowing, overwhelming of anything which causes destruction, could be any flood, typhoon or it could be any accumulation, influx, overwhelming or abundance of things and acts, (الطُّوفَانَ) and any outbreak as well as people manifesting bitter, harsh, or corrosive tones and behaviors (وَالْجَرَادَ) and lousy behaviors of people in all its meanings and manifestations describing awful or rotten accord and conducts of behaviors (وَالْقُمَّلَ) and the filthy, nasty, violent, abusive, and hateful behaviours (وَالضَّفَادِعَ) and the fighting of people with each other filled with animosity and extreme anger, killing, and blood shedding of people (وَالدَّمَ)- as signs (آيَاتٍ) which are well diversified, often repeated, well- explained and presented times and again (مُفَصَّلَاتٍ). Then, they became proud, arrogant as well as magnifiers and promoters (فَاسْتَكْبَرُوا) who aimed to reach the destination through their conducts as (وَكَانُوا) establishers and those who strengthen (قَوْمًا) people and acts of Juram- having doubts, fears, reservations, being uncertain, unsure and unsafe, to go towards extreme of Kufar (مُجْرِمِينَ).

 

Since the people of Fira’un did not do Zikar nor took Allah’s message as Hasanat, this ayah is telling us about not only the Azaab of Allah as consequences of their own action, but these are also such Ayaat of Allah, which are well diversified, often repeated, well- explained and presented times and again in order to wake and shake people up from their extreme state of Kufar, which are basically of five types. (1) Being in the state of overflowing or being overwhelmed by anything that causes destruction, could also refer to flood, typhoon etc. or could also be accumulation, influx, overwhelming or abundance of things, could be money, wealth, title, resources, or even actions or deeds and acts. (2) An outbreak of any kind as well as people manifesting bitter, harsh, or corrosive tones and behaviors towards others (3) Lousy behaviors of people in all its meanings and manifestations describing awful or rotten accord and conducts of behaviors (4) filthy, nasty, violent, abusive, and hateful behaviors, deeds, and actions and (5) People fighting with each other filled with animosity and extreme anger, killing, and blood shedding of people. But instead of waking up from their deep sleep, and extreme state of Kufar, the people of Fira’un became proud and arrogant, who got involved in establishing and strengthening acts and people of Juram, i.e. creating and having doubts, fears, reservations, uncertainty, lack of safety, acts and people who are misled far extreme in kufar.

 

Ayah 7:134, “And so that what Waqaqa’a (وَقَعَ) upon them the Rijzan (الرِّجْزُ), Qalu (قَالُوا), ‘Ya Musa! Ada’a (ادْعُ) for us Rabbeka (رَبَّكَ) with what A’hada (عَهِدَ) A’endeka (عِنْدَكَ ۖ). If Kashafta (كَشَفْتَ) upon us the Rijza (الرِّجْزَ) so that to Noumanana (لَنُؤْمِنَنَّ) for you and so that to Nurselanna (وَلَنُرْسِلَنَّ) with you Bani (بَنِي) Israel (إِسْرَائِيلَ).”

Ayah 7:135, “Then what Kashafna (كَشَفْنَا) upon them the Rijza (الرِّجْزَ) to Ajalin (أَجَلٍ) them with Leghuhu (بَالِغُوهُ) it then they Yankus’un (يَنْكُثُونَ).”

 

And so that what happened (وَقَعَ) upon them the state of being under the influence and impacts of Shaytaan, suffering from blind following and not aligned with how they are supposed to be created as intellectual and compassionate humans, who exhibit attributes and behaviors of moral, ethical, and social disfigurement and contamination (الرِّجْزُ), reflected from conducts and speech (قَالُوا), ‘Ya Musa! Seek help from the system of Allah (ادْعُ) for us from your Rabb (رَبَّكَ) with what is as per the duties (عَهِدَ) as significant and important to you (عِنْدَكَ ۖ). If can remove this condition of Rijz, as a trance-like blind following, can bring out of this state (كَشَفْتَ) upon us the state of being under the influence and impacts of Shaytaan, suffering from blind following and not aligned with how they are supposed to be created as intellectual and compassionate humans, who exhibit attributes and behaviors of moral, ethical and social disfigurement and contamination (الرِّجْزَ) so that to we would use our intellect to seek knowledge in order to have utter and deep conviction (لَنُؤْمِنَنَّ) for you and so that to send (وَلَنُرْسِلَنَّ) with you those who establish and lay the foundations for (بَنِي) followers of any of Allah’s Nabiy, under the influence of whom, they follow the Deen of Allah instead of their Millat- the traditions, practices, culture and norms of their society (إِسْرَائِيلَ).’

Then what removed the trance-like blind following as to bring them out of this state (كَشَفْنَا) upon them the state of being under the influence and impacts of Shaytaan, suffering from blind following and not aligned with how they are supposed to be created as intellectual and compassionate humans, who exhibit attributes and behaviors of moral, ethical, and social disfigurement and contamination (الرِّجْزَ) to postponed time (أَجَلٍ) them delivered and reached their destination (بَالِغُوهُ) it then they breached their words and committed violation of their promise (يَنْكُثُونَ).

 

Thus, their pride, arrogance and being extreme in Kufar led them to the state of being under the influence and impacts of Shaytaan, suffering from blind following and not aligned with how they are supposed to be created as intellectual and compassionate humans, who exhibited worst forms of attributes and behaviors of moral, ethical, and social disfigurement and contamination. They approached Musa to seek help from the system of Allah since Hasanat is as per the duties of Nabiy Musa as well as significant and important to the system of Allah. They promised that Allah’s system can remove their condition of trance-like blind following, then they would use their intellect to seek knowledge in order to have utter and deep conviction with the Nabiy and they would become as well as send with Musa, those who establish and lay the foundations for followers of Musa, under the influence of whom, they follow the Deen of Allah by getting rid of their Millat- the traditions, practices, culture, and norms of their society.

 

But when Allah removed them from their trance-like blind following, to bring them out of this state moral, ethical, and social disfigurement, and contamination for a postponed period. But when Musa has delivered to them Allah’s message, which reaches its destination, to reach them- the people of Fira’un, then they breached their words and committed violation of their promise.

 

Ayah 7:136, “Then Antaqamna (فَانْتَقَمْنَا) among them. Then Aghraqna (فَأَغْرَقْنَاهُمْ) them in the Aleema (الْيَمِّ) with indeed, they Kazabu (كَذَّبُوا) with Ayatena (بِآيَاتِنَا) and Kanu (وَكَانُوا) upon them Ghafileen (غَافِلِينَ).”

 

Then they faced the consequences in terms of justice being upheld, by the laws of Allah, Allah’s system, and rules, as consequences of their decisions, acts, conducts and behaviors, that were not in accordance with, directly contradict and/or go in opposition to Allah’s orders and commandments (فَانْتَقَمْنَا) among them. Then they got drowned, engulfed and overwhelmed in Kufar to the extent of being dead- both physically as well as metaphorically in terms of being extreme in the state of Kufar and not being ALIVE anymore (فَأَغْرَقْنَاهُمْ) them in the aching; tormenting; agonizing; distressful; excruciating; grievous; painful; sad; sore; or suffering from it that caused distress and sufferings (الْيَمِّ) with indeed, they denied, rejected, ridiculed, made fun of and took as a joke in a non-serious manner (كَذَّبُوا) with signs of Allah that were relevant to them (بِآيَاتِنَا) and aimed through their conducts and behaviors to reach the destination (وَكَانُوا) upon them as those who remained unaware of, ignorant, uninformed, oblivious and heedless of Allah’s Hidayah, Message, guidance and blessings (غَافِلِينَ).

 

Since even after being delivered Allah’s message, they violated the terms of their agreement, the people of Fira’un faced the consequences in terms of justice being upheld, by the laws of Allah, Allah’s system, and rules, as consequences of their own decisions, acts, conducts and behaviors, that were not in accordance with, directly contradict and went in opposition to Allah’s orders and commandments. Thus, through their traditions, practices, laws, rituals, people, and aspects among them, they got drowned, engulfed, and overwhelmed in Kufar to the extent of being dead- both physically as well as metaphorically in terms of being extreme in the state of Kufar and not being ALIVE anymore. This is how they faced the aching, tormenting, agonizing, distressful, excruciating, and painful forms of distress and sufferings. This is the result of their own decisions and conducts when they denied, rejected, ridiculed the Ayaat as were brought upon them, made fun of, and took these Ayaat as a joke. Thus, through their own conducts and behaviors they reached the destination as those who remained unaware of, ignorant, uninformed, oblivious, and heedless of Allah’s Hidayah, Message, guidance, and blessings.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf conclude the story of people of Fira’un as follows

 

• The Ayah discusses the people of Fira’un and their socially acceptable customs, traditions, and practices. These practices led to aimless wandering and useless activities, diluting their connection to the divine purpose, and causing scarcity and deficiency of resources for them. Allah’s laws of cause and effect aim to prevent people from wandering and useless practices, leading to resource scarcity and labor deficiency by compelling people to do Zikar- to read, understand, and implement the Ayaat of Allah, learn from previous nations, and be grateful of Allah’s blessings by following the laws of Allah.

 

• But instead of doing Zikar, they attributed the blessings they received from Allah to themselves, believing they were the cause behind them. However, they attributed the worst behaviors and results thereof to Musa and those with him. This lack of knowledge and understanding of the connection between Allah’s message and Hasanat is a significant issue with the people of Fira’un. Most people do not seek knowledge and instead approach Allah’s signs and Ayats as if they are unfamiliar. They blindly follow traditions, customs, and rituals, lacking intellect and inability to seek knowledge and deep conviction with their Nabiy as well as Allah’s message.

 

• These ayahs teach us about the Azaab of Allah, which are consequences of actions, are widespread, diversified and are repeated repeatedly to wake people up from their extreme state of Kufar. This consist of five types: overflowing, an outbreak, loud behaviors, filthy, violent, abusive, and hateful, and fighting with animosity. Instead of waking up from their extreme state, the people of Fira’un became proud and arrogant, focusing on establishing and strengthening acts of Juram. This led to doubts, fears, reservations, uncertainty, and a lack of safety, leading to extreme kufar.

 

• Since the people of Fira’un did not do Zikar nor took Allah’s message as Hasanat, this ayah is telling us about not only the Azaab of Allah as consequences of their own action, but these are also such Ayaat of Allah, which are well diversified, often repeated, well- explained and presented times and again in order to wake and shake people up from their extreme state of Kufar, which are basically of five types. (1) Being faced with overflowing of water or anything causing destruction, such as floods, typhoons, etc. as well as referring to any overwhelming condition of accumulation, abundance, wealth, titles, resources, or actions causing destruction. (2) Any outbreak as well as the situation of involving intense, harmful behavior towards others. (3) Lousy behaviors, awful or rotten conduct in people (4) Filthy Neglectful, harmful, and abusive behaviors and (5) People fighting with each other People fighting, causing animosity, anger, killing, and bloodshed. But instead of waking up from their extreme state of Kufar, the people of Fira’un became proud and arrogant, focusing on Juram acts and creating doubts, fears, and uncertainty, leading to extreme actions in Kufar.

 

• Thus, they were under the influence of Shaytaan and suffered from blind following, leading to moral, ethical, and social disfigurement. They sought help from Musa, as Hasanat is crucial to his duties and the system of Allah. They promised that if Allah’s system would remove their condition, they would Amanu with Musa and help the followers of Musa who have gotten rid of their traditions and culture under the impacts of Allah’s message. However, when Allah removed them from their blind following, they breached their promises.

 

• Since even after being delivered Allah’s message, they violated the terms of their agreement, the people of Fira’un faced the consequences of their own actions. Through their practices, laws, rituals, people, and aspects, they got drowned, engulfed, and overwhelmed in Kufar to the extent of being dead- both physically as well as metaphorically in terms of not being ALIVE anymore, as intellectual compassionate humans Their actions of denial, rejection and ridicule of Allah’s message resulted in their ignorance, lack of knowledge, and obliviousness to Allah’s Hidayah, guidance, and blessings.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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