Al-A'raf: (96-99) If the people of the towns...

Verse 96

Translation: If the people of the towns had believed and been righteous, We would have opened up for them blessings from the heaven and the earth. But they denied the truth, so We seized them for what they were earning.

Exegesis:

1. Context: After Allah mentioned that those who rebelled were seized suddenly, this verse explains that if they had obeyed, Allah would have opened doors of goodness for them.
2. {آمنوا} (believed): Believed in Allah, His angels, His books, His messengers, and the Last Day.
3. {واتقوا} (and were righteous/fearful): Refrained from what Allah forbade and prohibited.
4. {لفتحنا عليهم بركات من السماء والأرض} (We would have opened up for them blessings from the heaven and the earth):
   • Blessings of the heaven include rain.
   • Blessings of the earth include abundant crops, fruits, numerous livestock, and security/safety.
   • This is because the heaven acts like a father and the earth like a mother, from which all benefits and goodness arise through Allah's creation and decree.
5. {ولكن كذبوا} (But they denied the truth): Meaning they denied the Messengers.
6. {فأخذناهم بما كانوا يكسبون} (so We seized them for what they were earning): They were seized with drought and famine due to the disbelief and disobedience they were acquiring.

Verse 97

Translation: Or did the people of the towns feel secure that Our punishment might come upon them by night while they were sleeping?

Exegesis:

1. Reiteration of Warning: Allah repeats the threat of complete annihilation.
2. {أفأمن أهل القرى} (Or did the people of the towns feel secure?): This is a rhetorical question implying denial/reproach against them.
3. Timing of Punishment: Allah warned them that the punishment could descend upon them when they were most heedless:
   • At night, while they are sleeping.
   • During the forenoon (الضحى), which is the time when people are typically engrossed in worldly pleasures.
4. {وهم يلعبون} (while they were sleeping/playing): This can mean:
   • Being preoccupied with worldly matters, which are mere play and amusement.
   • Engaging in their disbelief, as that too is like play—having no real benefit or harm.
5. Recitation Variants of {أو} (Or):
   • The Majority Reading: Reads {أو أمن} (with an open waw), where the hamza of interrogation enters upon the conjunction waw (like in A-thumma or A-wa-kullama). This reading fits better contextually, as the preceding verse asks about security, and the following verse also begins with a similar structure ({أفأمنوا}).
   • Ibn 'Amir's Reading: Reads {أو أمن} (with a silent waw). This usage of aw (or) can be interpreted in two ways:
     • Choice between two things: Meaning, "Did they feel secure from one of these punishments?"
     • Retraction/Correction: Similar to saying, "I will go, or rather, I will stay." In this context, it might imply that the previous statement (e.g., regarding the revelation of the Book) is established, and now the focus shifts to the certainty of punishment, suggesting the various forms of punishment are equally likely.
6. {ضحى} (forenoon): The early part of the day, derived from the root meaning of appearing or becoming visible (as in being exposed to the sun).

Verse 98

Translation: Or did they feel secure from the stratagem of Allah? But none feels secure from the stratagem of Allah except the losing people.

Exegesis:

1. {مكر الله} (the stratagem/plot of Allah): The meaning of makr (plot/stratagem) in relation to Allah was previously explained (in Surah Al 'Imran).
2. Meaning in this Context: The phrase implies that Allah's punishment might come to them from directions they do not expect, as a warning.
3. Calling Punishment a "Stratagem" (Tawassu'): This is used metaphorically because when a person plots against another, they inflict harm when the victim is unaware. Similarly, Allah's punishment descends upon them when they are heedless, hence it is termed a "stratagem" by extension.
4. {إلا القوم الخاسرون} (except the losing people): No one is safe from this unexpected punishment except the losers. These are the people whose heedlessness and ignorance prevent them from knowing their Lord, thus they do not fear Him. Such a person is the greatest loser in this world and the Hereafter, as they bring harm upon themselves in this life and face the severest punishment in the next.

Verse 99

Translation: Has it not been a guidance to those who inherit the earth after its people that if We willed, We could afflict them for their sins and seal their hearts so they would not hear?

Exegesis:

1. {أولم يهد للذين يرثون الأرض} (Has it not been a guidance to those who inherit the earth): This addresses those who come after the destruction of previous nations, inheriting the land.
2. The Lesson: Has the fate of those before them not served as a lesson?
3. {أن لو نشاء أصبناهم بذنوبهم} (that if We willed, We could afflict them for their sins): Allah has the power to punish them immediately for their transgressions.
4. {ونطبع على قلوبهم فهم لا يسمعون} (and seal their hearts so they would not hear): If He wills, He seals their hearts, preventing them from accepting guidance or hearing the truth (i.e., the admonition).