سُوْرَةُ الْاَعْرَافِ
Surah Al-A'raaf (7) — Ayah 103
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.
