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 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.
[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.
