Al-A'raf: (94-95) And We did not send...

Know that when the Almighty informed us of the conditions of these Prophets and what happened to their nations, it was possible for one to think that God only sent the punishment of annihilation during the time of these specific Prophets. Therefore, this verse clarifies that this type of destruction was inflicted upon others as well, and it explains the reason for doing so:

The Almighty said: {...unbelievers. And We did not send a prophet into a town except that We seized its people with adversity and ease} (7:94).

He mentioned the "town" (qaryah) because it is the gathering place of the people to whom the Messengers are sent. This term also includes the city (madīnah), as it is a gathering of peoples.

The phrase {a prophet} (min nabī) implies an omission; the meaning is: "No prophet was sent, except that his people denied him, or he was denied by his people, except that We seized its people with adversity and ease."

Al-Zajjaj said: Adversity (al-ba'sā') is every hardship that befalls them in their circumstances, and Ease (al-ḍarrā') is what befalls them in the form of illnesses. Some say the opposite is true.

Then the Almighty clarified that He does this so that they may humble themselves (li-yaḍraʿʿū), meaning, they may show submission (taḍarruʿ), which is humility and submission to God Almighty.

Since we know that the phrase {so that they may} (laʿallahum) cannot imply doubt regarding God's status, it must be interpreted to mean that God Almighty did this action so that they might humble themselves.

The Mu'tazila said: This indicates that God intended faith and obedience from all accountable people.

Our scholars (Ahl al-Sunnah) said: Since it is established by proof that attributing causes or purposes to God's actions and rulings is impossible, the verse must be interpreted to mean that God did what, if done by another, would resemble a cause or purpose.

Then the Almighty explained that His management (tadbīr) of the townspeople does not follow a single pattern; rather, He manages them with what brings them closer to faith:

{Then We substituted the evil with good} (7:95).

This is because the arrival of blessings in body and wealth after adversity and ease calls for submission and engagement in gratitude. The meaning of good (al-ḥasanah) and evil (al-sayyi'ah) here is hardship and prosperity.

Linguists say: Evil (al-sayyi'ah) is everything that causes distress to its owner, and Good (al-ḥasanah) is what the nature and intellect find pleasing. The meaning is that God informed us that He afflicts the people of sin sometimes with hardship and sometimes with prosperity.

Regarding His saying: {until they became numerous} (ḥattā ʿafaw): Al-Kisā'ī said: It is said that hair, and other things, have become ʿafā when they become abundant (kathīr). From this comes His saying: {until they became numerous}, meaning they multiplied. Similarly, the Hadith states that the Prophet (PBUH) commanded that mustaches be trimmed and beards be allowed to grow (tuʿfā), meaning they be left to flourish and multiply.

And His saying: {And they said, "Hardship and ease had indeed touched our forefathers"} (wa qālū qad mass ābā'anā al-ḍarrā'u wa al-sarrā').

The meaning is that whenever hardship befell them, they would say: "This is not due to our religion or deeds; this is the way of time." And what afflicted us of adversity and ease was not a punishment from God. This narration indicates that they did not benefit from the management God ordained for them—prosperity after hardship, and security after fear. Instead, they attributed it to the natural cycle of time, where hardship and distress occur sometimes, and prosperity and comfort occur at other times.

The Almighty then clarified that He removed their excuse and eliminated their justification. Yet, they did not submit, nor did they benefit from this respite.

And His saying: {so We seized them suddenly} (fa-akhaḏnāhum baghtatan).

The meaning is that when they rebelled against both conditions (hardship and ease), God seized them suddenly, wherever they were, to make the regret greater.

And His saying: {while they were unaware} (wa hum lā yashʿurūn).

This means they did not perceive the punishment or the wisdom behind it. The wisdom in narrating this meaning is for those who hear this story and understand it to take heed.

7 < {And if the people of the towns had believed and been righteous, We would have opened up to them blessings from the heaven and the earth; but they denied, so We seized them for what they used to earn. Or are the people of the towns safe from Our coming to them with Our punishment by night while they are sleeping? Or are the people of the towns safe from Our coming to them with Our punishment in the forenoon while they are playing? Then do they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people.} > 7