Al-A'raf (The Heights): (129) They said, "We have been harmed..."

Know that when the people of Moses (peace be upon him) heard Pharaoh's threats and warnings, they became fearful and alarmed. They said: "We have been harmed both before you came to us and after you have come to us."

This is because the Children of Israel were oppressed under the accursed Pharaoh before the coming of Moses (peace be upon him). He used to take the jizya (tribute) from them, employ them in hard labor, prevent them from comfort and ease, kill their sons, and keep their women alive.

When God Almighty sent Moses (peace be upon him), their hope for the removal of those harms and troubles grew strong. When they heard that Pharaoh repeated his threat a second time, their fear and grief intensified, leading them to say these words.

If it is asked: Does this statement indicate that they disliked the coming of Moses (peace be upon him), which would necessitate their disbelief?

The answer is: When Moses (peace be upon him) came, he promised them the removal of those harms, so they thought these would be removed immediately. When they saw that they had not been removed, they returned to him to understand the nature of that promise. Moses (peace be upon him) clarified that the promise of removal did not necessitate its immediate occurrence. He explained to them that God Almighty would fulfill that promise at the time He had ordained for it.

The essence is that this was not a rejection of Moses's message, but rather an inquiry into the manner of that promise. And God knows best.

Know that when the people mentioned this, Moses (peace be upon him) said: {Perhaps your Lord...}

Sibawayh said: {ʿAsā} (Perhaps/May) implies hope and apprehension. Al-Zajjaj said: Whatever God hopes for is obligatory.

One might argue: This is weak because the word {ʿasā} here is not the word of God Almighty, but a narration of the speech of Moses (peace be upon him). However, we say: When such a statement issues from a Messenger whose prophethood has been proven by manifest miracles, it strengthens the soul and removes the brokenness and weakness that afflicted it. Thus, Moses (peace be upon him) strengthened their hearts with this saying and confirmed the promise to them so that they would adhere to patience and abandon blameworthy impatience.

Then he clarified with His saying: {so that He may see how you act} (or observe what you do), which serves as an exhortation for them to cling to obedience to God Almighty.

Know that al-naẓar (seeing/looking) can imply the looking that results in knowledge, which is impossible for God. It can also imply the turning of the eye toward the seen object in pursuit of seeing it, which is also impossible for God. It can also imply waiting, which is also impossible for God. It must be interpreted here as seeing (perception).

Al-Zajjaj said: Meaning, He will see that [outcome] resulting from your actions, because God Almighty does not recompense them for what He knows about them, but only for what they actually do.

If it is asked: If we interpret this naẓar as seeing, a problem arises, because the fā’ (then/so) in {so that He may see} implies immediate succession. This would necessitate that God's seeing of those actions is subsequent to the occurrence of those actions, which implies the occurrence of a new attribute in God Almighty.

We reply: The attachment of God's sight to that thing is a created relation (nisbah). Relations and additions have no existence in the actual entities themselves. Therefore, no new essential attribute in God Almighty is necessitated. And God knows best.

**{7 < And indeed We seized the people of Pharaoh with years [of drought] and a deficiency in fruits that they might take heed. * But when good came to them, they said, "This is for us." And if evil struck them, they attributed it to the ill omen of Moses and those with him. Unquestionably, their ill omen is with Allah, but most of them do not know. > 7

<}**