سُوْرَةُ الْاَعْرَافِ

Surah Al-A'raaf (7) — Ayah 103

The Heights · Meccan · Juz 9 · Page 163

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ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ بِـَٔايَـٰتِنَآ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَظَلَمُوا۟ بِهَا ۖ فَٱنظُرْ كَيْفَ كَانَ عَـٰقِبَةُ ٱلْمُفْسِدِينَ ﴿103﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

Then after them We sent Mûsâ (Moses) with Our Signs to Fir‘aun (Pharaoh) and his chiefs, but they wrongfully rejected them. So see how was the end of the Mufsidûn (mischief-makers, corrupters).

Word by Word — Arabic, Transliteration & Meaning

ثُمَّ thumma Then
بَعَثْنَا baʿathnā We sent
مِنۢ min from
بَعْدِهِم baʿdihim after them
مُّوسَىٰ mūsā Musa
بِـَٔايَـٰتِنَآ biāyātinā with Our Signs
إِلَىٰ ilā to
فِرْعَوْنَ fir'ʿawna Firaun
وَمَلَإِي۟هِۦ wamala-ihi and his chiefs
فَظَلَمُوا۟ faẓalamū But they were unjust
بِهَا ۖ bihā to them
فَٱنظُرْ fa-unẓur So see
كَيْفَ kayfa how
كَانَ kāna was
عَـٰقِبَةُ ʿāqibatu (the) end
ٱلْمُفْسِدِينَ l-muf'sidīna (of) the corrupters

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 103){ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِيْنَ:} All of them were drowned and all their glory and splendor was reduced to dust. This is the sixth story that Allah Almighty has narrated in this Surah, and it has been narrated with such detail that no other story has been narrated in this manner. The reason is that just as the miracles of Musa (peace be upon him) surpassed those of all other prophets, similarly, his nation also surpassed all others in ignorance and rebellion. However, here, instead of mentioning the early life events, as with other prophets, the narrative begins from the commencement of his mission. Some scholars have said that in this verse, the mention is of sending Musa (peace be upon him) to Pharaoh and his chiefs, not to Pharaoh and his nation, because all authority was in Pharaoh’s hands; if he had believed, his nation would have believed as well, and in this tyranny and oppression, his chiefs were his helpers. This tyrant had made his own people so insignificant, in addition to the Children of Israel, that they had no choice but to obey Pharaoh. See Surah Az-Zukhruf (58). It is as if his own people were also oppressed at his hands, but the oppression upon the Children of Israel had reached the extent of enslaving them, forbidding them from leaving the land, and even killing their offspring.

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

13. 1 From here, the mention of Musa (Moses) ؑ begins, who came after the aforementioned prophets, a noble and eminent messenger, who was sent to Pharaoh of Egypt and his people with proofs and miracles.

13. 2 That is, they were drowned, as will be mentioned ahead.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

103. Then after them, We sent [108] Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected Our signs [109]. So see what was the end of the corrupters.

[108] That is, after mentioning the circumstances of the aforementioned five well-known prophets, the same sequence is being resumed, and it begins with the detailed account of Sayyiduna Musa (Moses) ؑ. In between, the stages between the invitation of the prophets (peace be upon them) and the fate of those who denied the invitation are mentioned, as well as the ongoing practice (sunnah) of Allah regarding them, which is found as a common factor in the circumstances of all these prophets (peace be upon them).

[109]
Pharaoh's Injustice Regarding the Signs of Allah:

The injustice was that they called these miracles feats of magic. And this injustice was just like when the Quraysh of Makkah, upon hearing the Quran, said that it is the composition of another man and that they too could produce similar speech. Then, when the Quran formally challenged them in this regard, despite their utmost efforts, their eloquent and articulate poets could not produce anything. In exactly the same way, Pharaoh and his courtiers, considering the miracles of Sayyiduna Musa (Moses) ؑ as feats of magic, brought the most distinguished magicians of their country to compete with him. Then, when those magicians witnessed the state of Musa’s staff, they openly admitted that this is something beyond magic; if it were magic, it would not have been beyond our reach.
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