Tafsir of Al-A'raf 7:126

{And you do not resent}—that is, what do you hate? The verb has appeared in the past tense as naqama and naqima, on the pattern of daraba and ‘alima.

{from us... except that we have believed in the signs of our Lord when they came to us.} This is the root of all prides and the greatest of all virtues. The exception is mufarragh (vacuous), and the source (the verbal noun) is in the position of the direct object. The statement follows the pattern of the saying: "They have no fault except that their guests are blamed for forgetting their loved ones and their homeland."

It is said that tanqamu is the present tense of naqama, meaning "to punish." It is said, "He took vengeance (naqman and tinqaman) on him, and intaqama" when he punished him. This is what is indicated by what is narrated from 'Ata'. According to this, {an amanna} (that we believed) would be in the position of the object for which the action is done (maf'ul lahu). In both interpretations, the intent is to cut off Pharaoh’s greed in expecting that his threats would succeed against them. It is possible that according to the second interpretation, it is a confirmation of what they pointed to initially regarding mercy and reward.

Then they turned away from addressing him and took refuge and sought shelter in Him, the Glorified, saying: {Our Lord, pour out upon us patience}—that is, pour upon us patience that overwhelms us, just as water is poured out; or "pour upon us that which purifies us from sins," which is patience against the threats of Pharaoh. According to the first, {af righ} (pour out) is an explicit dependent metaphor, and {sabran} (patience) is its indicator, with the intent being "grant us complete and abundant patience." According to the second, {sabran} is an original implicit metaphor, and {af righ} is an imaginary one. It is said that the statement in the first case is like the statement in the second, except that the common element in the former is "overwhelming" and in the latter is "purification," but this is not strong.

{And let us die as Muslims}—that is, remaining steadfast upon what You have granted us of Islam, not tempted away by the threats. Ibn Abbas, al-Kalbi, and al-Suddi stated that he did to them what he had threatened them with. Others said he was unable to do so, due to the word of the Almighty: {They will not reach you; [both of you and those who follow you will be the predominant ones] with Our signs}. The former group answered this by saying that the intent is dominance through argument or in the outcome and end of the matter, and this does not negate the killing of some.