Tafsir of Al-A'raf 7:131

This is an explanation of their lack of mindfulness and their persistence in error. The meaning of "the good" (al-hasana), as understood from the apparent speech of some, is fertility and ease. Mujahid interpreted it as ease and well-being, while others defined it more broadly, meaning: when whatever they deem as "good" comes to them, "they say, 'This is ours'"—that is, we are deserving of it by the favor of our own essence. "But if a bad thing strikes them"—that is, hardship, drought, illness, punishment, or affliction—"they ascribe ill-omen to Moses and those with him," meaning they regard them as unlucky and say: "This is only because of their ill-omen."

The origin of the term "tattayur" (seeking an omen) in relation to pessimism, according to al-Azhari, is that the Arabs used to startle birds; they would consider the bird flying to the left (al-barih) as an omen of bad luck and the bird flying to the right (al-sanih) as an omen of good luck. In the proverb: "Who brings me the sanih after the barih?" Abu Ubaydah said: "Yunus asked Ru'bah, while I was witnessing, about the sanih and the barih. He replied: 'The sanih is that which turns its right side toward you, and the barih is that which turns its left side toward you.'" It is also said that the barih is that which comes from the north, and the sanih is that which comes from the right. They recited: "I startled the north-wind bird for her, so if your desire is what you love, you shall be spared of her." Thereafter, they named bad luck tayr (bird) and ta'ir (flier), and pessimism tattayur. Sometimes they apply the term ta'ir to luck and destiny, whether good or evil, to the extent that it is said: the origin of tattayur is the distribution of wealth and its "flying" among the people, so that each one "flies" toward his share of good or evil, then it became predominantly used for evil.

In the verse, there is an exaggeration in describing their ignorance and hardness of heart; for hardships soften the heart, humble the temperaments, and eliminate stubbornness, especially after witnessing the miraculous signs. Yet they were such that none of these things influenced them; rather, they increased in defiance and obstinacy.

The definition of "the good" (al-hasana) and its mention with the particle of certainty—as more than one has stated—is due to the frequency of its occurrence, and the [Divine] Will is attached to its creation essentially, because Divine Providence necessitated the precedence of mercy and the universality of grace before the occurrence of [human] deeds. The indefiniteness of "a bad thing" (sayyi’a) and its mention with the particle of uncertainty is due to its rarity and the fact that the [Divine] Will is not attached to its creation except secondarily, for punishment, according to that Providence, is only deserved through [evil] deeds.

Al-Zamakhshari explained "the good" as fertility and ease, then said in justifying what he mentioned: "Because the species of 'the good,' its occurrence is like a necessity due to its frequency and expansion. As for 'the bad,' it only occurs rarely, and only a portion of it occurs." The author of al-Kashf said: "That is an indication that the definition is for the external ‘ahd (reference) of the established context, evidenced by the fact that it was mentioned in opposition to His saying: 'And We certainly seized the people of Pharaoh with years [of drought].'" His statement "the species, etc."—meaning the species of fertility and ease—contains hyperbole, for due to the frequency of occurrence, it is as if the entire species is necessary to occur. This is why it continues to multiply until it encompasses the species. His statement "And as for the bad, etc." in opposition to that is clear evidence for intending this meaning; thus, there is no contradiction between his two statements, and he did not intend by "the species" the mental reference. This is what the author of al-Miftah intended, and thereby the misconception of the author of al-Idah is repelled. [End of quote]. There is a veiled critique of his teacher, al-Tayyibi, for interpreting the species as a mental reference and saying what he said. The discussion is long-winded, so let it be sought from the commentaries of al-Miftah and the commentary of al-Talkhis by the second scholar and his marginal notes.

His saying, Exalted is He: {أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ} is an initiation from Him, Exalted is He, to refute their false statement and to establish the truth regarding it. It is introduced with the particle of attention (ala) to highlight the complete care for its content. It means: Their ill-omen is only with Allah—that is, from Him and His decree, as Ibn Abbas said. Al-Zajjaj said: The meaning is: The ill-omen that befalls them is nothing but that which they were promised of punishment with Him, not what befalls them in this world. Al-Hasan said: The meaning is: "Beware, that which they considered an ill-omen is recorded against them so that Allah, Exalted is He, may recompense them for it on the Day of Resurrection." Some interpreted ta'ir here as luck, meaning: Their luck and what has "flown" toward them of destiny and decree due to their pessimism is with Allah. Al-Hasan read: {إنما طيرهم}, which is the collective noun for ta'ir, according to the correct view, because it follows the weights of singulars. Al-Akhfash said it is a plural for it. It is reported from Qutrub that tayr can be singular and plural, and likewise ta'ir. Ibn al-Arabi recited: "As if it were a downpour on a rainy day, upon heads like the heads of al-ta'ir."

{وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ} ...that, so they say what they say. The attribution of the lack of knowledge to "most of them" is to signify that some of them do know, yet they do not act according to the dictates of their knowledge.