Tafsir of Al-A'raf 7:71

(He said: "There has already fallen upon you"): That is, it has become obligatory and established. The root usage of al-wuqū‘ (falling) refers to the descent of physical bodies; its usage here in the aforementioned context is a metaphor, employing the name of the cause to denote the effect. It is also permissible for the speech to contain a isti‘ārah taba‘iyyah (dependent metaphor), the meaning being: "It has descended upon you."

Some have chosen the interpretation that waqa‘a means "it has been decreed and ordained," because what is decreed is attributed to the heaven (the sky), and the preposition of elevation (‘alā) is evident in that context. In al-Kashf, it is stated that al-wuqū‘ means "fixity" (thubūt), and the preposition of elevation is used either because it is a powerful fixity—the most confirmed of its kind—and is binding, or because it is a sensory fixity of something descending from above; the chastisement of Allah, the Exalted, is described as descending from the heaven. Reflect upon this.

The use of the past tense is to treat the expected as if it has already occurred, as in His saying: “The command of Allah has come” (16:1).

(From your Lord): That is, from the side of the Master of your affairs, Glorified and Exalted is He. It is said that the prepositional phrase (jār wa majrūr) relates to a deleted element that acts as a ḥāl (state) for what follows it. However, the apparent meaning is that it relates to the verb preceding it. Placing the prepositional phrase before it—even though the origin is placed before the destination—was done, as the Sheikh al-Islam said, to hasten the declaration that the affliction has struck them. Likewise, placing it before the subject, which is His saying: ("a scourge"), is done despite the suspense it creates regarding the delayed term, and because it contains a type of lengthiness due to what is conjoined to it, namely His saying: ("and wrath"). Placing it earlier might have disrupted the harmony of the noble order.

Ar-Rijs (the scourge) is punishment; according to Ibn Zayd, it is in this meaning throughout the entire Quran, derived from al-irtijās (turmoil), which is synonymous with al-irtijāz. It is even said that its origin is that, and the zāy was replaced with a sīn, just as the sīn was replaced with a tā’ in the line of poetry: "May Allah not bless the children of the Sa‘lāt (Ghouls), Amr bin Yarbū‘, the worst of an-nāt (the people)..." for he intended an-nās (people) and akyās (intelligent ones). Its original meaning is disturbance/turmoil, then it became common in the aforementioned usage due to the turmoil of the one upon whom it descends. Based on this, the conjunction in the saying: "If a drought encompasses Najd, and its scourge and punishment fall upon them," is for clarification (tafsīr).

Al-Ghaḍab (wrath), according to many, means the intention of retribution. It is narrated from Ibn Abbas that he interpreted ar-rijs as a curse and al-ghadab as punishment, and he cited the previous verse as evidence, though it contains some obscurity. Those who adhere to the aforementioned interpretation only define it as punishment so as not to repeat what preceded it. It is not far-fetched that ar-rijs is interpreted as punishment and al-ghadab as cursing and expulsion—the reverse of what is attributed to Ibn Abbas, may Allah be pleased with them both. In that case, the speech contains an indication of their state in this life and the hereafter. It is possible to return what many exegetes mentioned to this. Otherwise, it is apparent that there is no elegance in saying: "A punishment has fallen upon them, and an intention of retribution," according to the literal reading of their words. In any case, the nunation (tanwīn) is for magnification and intimidation.

("Do you argue with me concerning names which you have named, you and your fathers"): This is a denunciation and a revilement of their rejecting his coming—peace be upon him—as one summoning them to the worship of Allah alone and to the abandonment of the idols that their fathers used to worship. The "names" are a reference to those false idols. This is like saying to that which is inappropriate: "It is nothing but a mere name." The meaning is: Do you dispute with me concerning things named, for which you have assigned names that do not befit them? So you called them "gods," while they possess nothing of the reality of divinity. For the one deserving of worship is none but He who created everything, whereas they are far removed from creating even an atom. Had they deserved it, He would have made that known, either by sending down a sign or by establishing proof, and both are impossible. That is His saying: ("Allah has not sent down any authority for them"): That is, no argument or evidence. Since that was not within the realm of possibility, the falsehood of what they are upon is established. The blame implied by the speech is directed at the naming which is devoid of meaning, loaded with excessive misguidance, transgression, and great fabrication.

It is said that they named them "Creators," "Providers," "Senders of rain," and the like. The object pronoun in sammaytumūhā (you have named them) refers to the "names," and it is—as is said—the first object, while the second object is deleted, as indicated. It is also said that the first object is deleted and the pronoun is the second object, meaning: "You have named your idols with them." Others said the meaning of sammaytumūhā is "you have described them," so there is no need for two objects. Construing the verse according to what was first mentioned in its exegesis is what a group has chosen. Some permitted that the speech contains an omission of a genitive (muḍāf), i.e., "Do you argue with me concerning [those who possess] names?" Others claimed the permissibility of istikhdām (the use of a word to refer to two different things simultaneously).

Those who say that the name is identical to the named, and those who say that languages are divinely ordained (tawqīfiyyah), have cited this verse as evidence. For if it were not so, the denunciation and invalidation—on the basis that they are invented names for which Allah has not sent down authority—would not be valid. It is not hidden from you what weakness lies in that.

("So wait"): For the descent of the punishment which you requested by your saying: "Bring us what you threaten us with," now that the truth has become clear and you persist in stubbornness and ignorance.

("I am with you among those who wait"): For its descent upon you.