Tafsir of Al-A'raf 7:129

(They said, "We have been harmed...")

They said—meaning the people of Moses, upon him be peace—"We have been harmed," in relation to Pharaoh, (before you came to us with the message), intending by this the tyrant’s killing of their children both before and after his birth, for it had been said to him: "A boy will be born to the Children of Israel who will strip you of your kingdom, and your destruction will be at his hands."

(And after you have come to us), meaning as a messenger. By this, they meant the threats he made to them regarding the return to killing their sons and all other forms of tyranny and torture he inflicted upon them due to his enmity toward Moses, upon him be peace. It is said that the threat itself was the harm; and it is said that they regarded his threat as equivalent to his action because he was a tyrant.

It is also said that they meant by "harm" the killing of sons before and after the birth of Moses, upon him be peace. It is also said that what is meant is the enslavement and degradation they suffered through various types of service and labor. This has been critiqued by noting that such things did not befall them specifically because of Moses, upon him be peace, and thus its mention has little relevance to the context.

The apparent meaning is that there is no difference between al-ityan (coming) and al-maji’ (arriving); the combination of the two is for stylistic variation (tafannun) and to avoid verbal repetition, for human nature is inclined toward disliking repetition. Thus, "an" (a particle) was used for the first, and "ma" (a particle) for the second. Al-Jalal al-Suyuti mentioned a distinction between them: al-ityan is used for abstract concepts and times, while al-maji’ is used for physical entities and objects. This is not apparent here without forcing an interpretation. It is narrated from al-Raghib that al-ityan is coming with ease, thus it is more specific than the absolute maji’; this too is like the previous distinction.

This statement of theirs follows the path of lamentation due to their dissatisfaction with what he had promised them, upon him be peace, because of the extremity of what had afflicted them and the hideousness of what had befallen them. The context demands verbosity, for it is the nature of the sorrowful complainant to lengthen speech in the hope of extinguishing some of their burning inner pain. It is also said that it was their way of expressing impatience regarding the salvation and victory that he, upon him be peace, had promised them. The first interpretation is more likely.

So He, the Exalted, said: ((He said, "It may be that your Lord will destroy your enemy..." )) —the one who did to you what he did and threatened you with what he threatened— (( "...and make you successors in the land" ))—meaning the land of Egypt. This is an explicit declaration of what he had previously alluded to, a confirmation of consolation in the most eloquent manner. Within it is the incorporation of the meaning that whoever shows enmity to the allies of Allah, the Exalted, has engaged Him in war, and deservedly meets destruction and loss.

"It may be" (‘asa) in such a context is a certainty regarding the fulfillment of the promise and the attainment of the goal. Many have stipulated that using it is in accordance with the habits of the generous. It is also said that it is out of politeness toward Allah, the Exalted, even if the matter was determined by revelation and information from Him, Glory be to Him and the Exalted. It is also said that it is due to his, upon him be peace, lack of certainty whether they themselves were the ones to be made successors, or their children, for it has been narrated that Egypt was only conquered in the time of David, upon him be peace.

This has been critiqued by stating that it is not supported by the words of the Exalted: (( "And We caused the people who had been oppressed to inherit the eastern and western regions of the land" )). The obvious meaning is the succession of the oppressed themselves, not the succession of their children, and metaphorical interpretation is contrary to the original intent. Indeed, it is well known that after the Children of Israel left Egypt with Moses, upon him be peace, they did not return to it during his lifetime.

And in His, the Exalted’s, saying: (( "...that He may see..." ))—meaning that He may witness or know— (( "...how you act" ))—whether you act well or poorly, so that He may recompense you according to what appears from your deeds—is a guidance for them toward gratitude and a warning against falling into the chasms of disbelief. It is also said that there is an indication of what would happen thereafter.