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Surah 7. Al-A'raf

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7:121
قَالُوٓا۟ ءَامَنَّا بِرَبِّ ٱلْعَـٰلَمِينَ Q a loo a mann a birabbi alAA a lameen a
[and] exclaiming: "We have come to believe in the Sustainer of all the worlds,
  - Mohammad Asad
saying: "we believe in the Rabb of the worlds,
  - Muhammad Farooq-i-Azam Malik
They declared, 'We 'now' believe in the Lord of all worlds-
  - Mustafa Khattab
Crying: We believe in the Lord of the Worlds,
  - Marmaduke Pickthall
Saying: "we believe in the Lord of the worlds.
  - Abdullah Yusuf Ali

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7:122
رَبِّ مُوسَىٰ وَهَـٰرُونَ Rabbi moos a wah a roon a
the Sustainer of Moses and Aaron!"
  - Mohammad Asad
the Rabb of Musa and Haroon."
  - Muhammad Farooq-i-Azam Malik
the Lord of Moses and Aaron.'
  - Mustafa Khattab
The Lord of Moses and Aaron.
  - Marmaduke Pickthall
"The Lord of Moses and Aaron."
  - Abdullah Yusuf Ali

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7:123
قَالَ فِرْعَوْنُ ءَامَنتُم بِهِۦ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّ هَـٰذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى ٱلْمَدِينَةِ لِتُخْرِجُوا۟ مِنْهَآ أَهْلَهَا ۖ فَسَوْفَ تَعْلَمُونَ Q a la firAAawnu a mantum bihi qabla an ath ana lakum inna h atha lamakrun makartumoohu fee almadeenati litukhrijoo minh a ahlah a fasawfa taAAlamoon a
Said Pharaoh: "Have you come to believe in him91 ere I have given you permission? Behold, this is indeed a plot which you have cunningly devised in this [my] city in order to drive out its people hence! But in time you shall come to know [my revenge]:
  - Mohammad Asad

This personal pronoun may refer either to God or to Moses; but a similar expression in 20:71 and 26:49 makes it obvious that it refers here to Moses.

Fir'on said: "How do you dare to believe in Him without my permission? In fact this was a plot which you all had planned to drive the people out of their city, but soon you will know its consequences.
  - Muhammad Farooq-i-Azam Malik
Pharaoh threatened, 'How dare you believe in him before I give you permission? This must be a conspiracy you devised in the city to drive out its people, but soon you will see.
  - Mustafa Khattab
Pharaoh said: Ye believe in Him before I give you leave! Lo! this is the plot that ye have plotted in the city that ye may drive its people hence. But ye shall come to know!
  - Marmaduke Pickthall
Said Pharaoh: "believe ye in him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences). 1082
  - Abdullah Yusuf Ali

Pharaoh and his Court were doubly angry: first because they were made to look small when confronted by the power of Allah, and secondly, because their dupes and instruments were snatched away from them. These men, the sorcerers, at once recognised the Signs of Allah, and in their case the mission of Moses, and Aaron was fulfilled. They turned back on their past life of false worship, and oppression of the weak, and confessed the One true God. As usually happens, hardened sinners resent all the more the saving of any of their companions from sin and error. Judging other people's motives by their own, they accuse them of duplicity, and if they have the power, they take cruel revenge. Here the Pharaoh threatens the repentant sinners with the extreme punishment for treason and apostasy (cutting off of hands and feet, combined with an ignominious death on the cross, as in the case of the worst malefactors). But they remained firm, and prayed to Allah for patience and constancy. Probably their influence spread quietly in the commonalty. Ultimately it appeared on the throne itself, in the person of Amenophis IV about five or six generations afterwards.

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7:124
لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ Laoqa t iAAanna aydiyakum waarjulakum min khil a fin thumma lao s allibannakum ajmaAAeen a
most certainly shall I cut off your hands and your feet in great numbers, because of [your] perverseness, and then I shall most certainly crucify you in great numbers, all together!"92
  - Mohammad Asad

The grammatical forms la-uqatti'anna and la-usallibannakam must be rendered as "most certainly shall I cut off [your hands and feet] in great numbers" and "crucify you in great numbers": and this indicates that either the repentant sorcerers thus addressed were many or, alternatively, that they had a large following among the people of Egypt. The latter assumption seems to be corroborated by the Biblical reference to the fact that many Egyptians joined the Israelites in their exodus from Egypt: "And a mixed multitude went up also with them" (Exodus xii, 38). As regards my rendering of min khilaf as "because of [your] perverseness", see surah {5}, note [44] (last sentence).

I will have your hands and your feet cut off on opposite sides and then crucify you all."
  - Muhammad Farooq-i-Azam Malik
I will certainly cut off your hands and feet on opposite sides, then crucify you all.'
  - Mustafa Khattab
Surely I shall have your hands and feet cut off upon alternate sides. Then I shall crucify you every one.
  - Marmaduke Pickthall
"Be sure I will cut off your hands and your feet on opposite sides and I will cause you all to die on the cross."
  - Abdullah Yusuf Ali

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7:125
قَالُوٓا۟ إِنَّآ إِلَىٰ رَبِّنَا مُنقَلِبُونَ Q a loo inn a il a rabbin a munqaliboon a
They answered: "Verily, unto our Sustainer do we turn -
  - Mohammad Asad
They answered: "We will surely return to our Rabb.
  - Muhammad Farooq-i-Azam Malik
They responded, 'Surely to our Lord we will 'all' return.
  - Mustafa Khattab
They said: Lo! We are about to return unto our Lord!
  - Marmaduke Pickthall
They said: "for us we are but sent back unto our Lord.
  - Abdullah Yusuf Ali

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7:126
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَـٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ Wam a tanqimu minn a ill a an a mann a bi a y a ti rabbin a lamm a j a atn a rabban a afrigh AAalayn a s abran watawaffan a muslimeen a
for thou takest vengeance on us only because we have come to believe in our Sustainer's messages as soon as they came to us. O our Sustainer! Shower us with patience in adversity, and make us die as men who have surrendered themselves unto Thee!"
  - Mohammad Asad
Look at your verdict, you want to take revenge simply because we believed in the signs of our Rabb when they came before us! O Rabb! Give us patience and cause us die as Muslims."
  - Muhammad Farooq-i-Azam Malik
Your rage towards us is only because we believed in the signs of our Lord when they came to us. Our Lord! Shower us with perseverance, and let us die while submitting 'to You'.'1
  - Mustafa Khattab

 lit., as Muslims.

Thou takest vengeance on us only forasmuch as we believed the tokens of our Lord when they came unto us. Our Lord! Vouchsafe unto us steadfastness and make us die as men who have surrendered (unto Thee).
  - Marmaduke Pickthall
"But thou dost wreak thy vengeance on us simply because we believed in the signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy and take our souls unto thee as Muslims (who bow to thy will)"! 1083
  - Abdullah Yusuf Ali

These Egyptians, by their patience and constancy, show that their repentance was true. Thus in their case the mission of Moses was fulfilled directly, and their number must have amounted to a considerable figure. They were martyrs to their faith, and their martyrdom affected their nation in two ways. In the first place, as they were the pick of those who practised magic in Egypt, their conversion and disappearance dealt a staggering blow to the whole system. Secondly, the indirect effect of their martyrdom on the commonalty of Egypt must have been far greater than can be measured by numbers. The banner of Allah was planted, and the silent spiritual fight must have gone on ever since, though history, in recording outward events, is silent on the slow and gradual processes of transformation undergone by Egyptian religion. From a chaotic pantheon of animals and animal gods, the worship of the sun and the heavenly bodies, and the worship of the Pharaoh as the embodiment of power, they gradually came to realise the oneness and mercy of the true God. After many glimpses of Monotheism on Egyptian soil itself, the (gospel of Jesus reached them, and eventually Islam.)

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7:127
وَقَالَ ٱلْمَلَأُ مِن قَوْمِ فِرْعَوْنَ أَتَذَرُ مُوسَىٰ وَقَوْمَهُۥ لِيُفْسِدُوا۟ فِى ٱلْأَرْضِ وَيَذَرَكَ وَءَالِهَتَكَ ۚ قَالَ سَنُقَتِّلُ أَبْنَآءَهُمْ وَنَسْتَحْىِۦ نِسَآءَهُمْ وَإِنَّا فَوْقَهُمْ قَـٰهِرُونَ Waq a la almalao min qawmi firAAawna ata th aru moos a waqawmahu liyufsidoo fee alar d i waya th araka wa a lihataka q a la sanuqattilu abn a ahum wanasta h yee nis a ahum wainn a fawqahum q a hiroon a
And the great ones among Pharaoh's people said: "Wilt thou allow Moses and his people to spread corruption on earth, and to [cause thy people to] forsake thee and thy gods?" [Pharaoh] replied: "We shall slay their sons in great numbers and shall spare [only] their women: for, verily, we hold sway over them!"
  - Mohammad Asad
The chiefs of Fir'on's (Pharaoh's) nation asked him: "Will you leave Musa (Moses) and his nation free to commit mischief in the land and to forsake you and your gods?" He said: "We will put their sons to death and spare their daughters; we have irresistible power over them."
  - Muhammad Farooq-i-Azam Malik
The chiefs of Pharaoh's people protested, 'Are you going to leave Moses and his people free to spread corruption in the land and abandon you and your gods?' He responded, 'We will kill their sons and keep their women.1 We will completely dominate them.'
  - Mustafa Khattab

 As we did before the birth of Moses.

The chiefs of Pharaoh's people said: (O King), wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them.
  - Marmaduke Pickthall
Said the chiefs of Pharaoh's people: "wilt thou leave Moses and his people to spread mischief in the land and to abandon thee and thy gods?" He said: "Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible." 1084
  - Abdullah Yusuf Ali

Pharaoh's order against the sorcerers was drastic enough. But his Council is not satisfied. What about Moses and the Israelites? They had a seeming victory, and will now be more mischievous than ever. They appeal to Pharaoh's vanity and his superstition and sense of power. "If you leave them alone," they say, "where will be your authority? You and your gods will be defied!" Pharaoh has a ready answer. He was really inwardly cowed by the apparent power of Moses. He dared not openly act against him. But he had already, before the birth of Moses, passed a cunning order to destroy the whole people of Israel. Through the instrumentality of midwives (Exod. i. 15) all the male children were to be destroyed, and the females would then be for the Egyptians: the race of Israel would thus be at an end. This order was still in force, and would remain in force until the despised race was absorbed. But Egyptian cunning and wickedness had no power against Allah's Plan for those who had faith. See verse 129 below.

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7:128
قَالَ مُوسَىٰ لِقَوْمِهِ ٱسْتَعِينُوا۟ بِٱللَّهِ وَٱصْبِرُوٓا۟ ۖ إِنَّ ٱلْأَرْضَ لِلَّهِ يُورِثُهَا مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ وَٱلْعَـٰقِبَةُ لِلْمُتَّقِينَ Q a la moos a liqawmihi istaAAeenoo bi A ll a hi wa i s biroo inna alar d a lill a hi yoorithuh a man yash a o min AAib a dihi wa a lAA a qibatu lilmuttaqeen a
[And] Moses said unto his people: "Turn unto God for aid, and have patience in adversity. Verily, all the earth belongs to God: He gives it as a heritage to such as He wills of His servants; and the future belongs to the God-conscious!"
  - Mohammad Asad
Musa said to his people: "Seek help from Allah and be patient. The land belongs to Allah. He gives it as a heritage to those of His devotees whom He pleases. You should know that final success is for the righteous."
  - Muhammad Farooq-i-Azam Malik
Moses reassured his people, 'Seek Allah's help and be patient. Indeed, the earth belongs to Allah 'alone'. He grants it to whoever He chooses of His servants. The ultimate outcome belongs 'only' to the righteous.'
  - Mustafa Khattab
And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).
  - Marmaduke Pickthall
Said Moses to his people: "Pray for help from Allah and (wait) in patience and constancy: for the earth is Allah's to give as a heritage to such of his servants as He pleaseth; and the end is (best) for the righteous. 1085
  - Abdullah Yusuf Ali

Notice the contrast between the arrogant tone of Pharaoh and the humility and faith taught by Moses. In the end the arrogance was humbled, and humility and faith were protected and advanced.

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7:129
قَالُوٓا۟ أُوذِينَا مِن قَبْلِ أَن تَأْتِيَنَا وَمِنۢ بَعْدِ مَا جِئْتَنَا ۚ قَالَ عَسَىٰ رَبُّكُمْ أَن يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِى ٱلْأَرْضِ فَيَنظُرَ كَيْفَ تَعْمَلُونَ Q a loo oo th een a min qabli an tatiyan a wamin baAAdi m a jitan a q a la AAas a rabbukum an yuhlika AAaduwwakum wayastakhlifakum fee alar d i fayan th ura kayfa taAAmaloon a
[But the children of Israel] said: "We have suffered hurt ere thou camest to us and since thou hast come to us!"93 [Moses] replied: "It may well be that your Sustainer will destroy your foe and make you inherit the earth: and thereupon he will behold how you act."94
  - Mohammad Asad

This is, in the above context, the first hint of the inconstancy and weakness of faith for which the Qur'an so often blames the children of Israel: and this, together with what follows in verses {138-140} and {148} ff., is the reason why the story of Moses has been included here among the stories of the earlier prophets whose warnings were neglected by their communities.

I.e., "He will judge you by your actions". As is evident from the reference, in verse {137} below, to the "patience in adversity" which the children of Israel subsequently displayed, it would seem that the hope held out to them by Moses helped them, once again, to overcome their moral weakness; but, at the same time, his words "God will behold how you act" imply a distinct warning.

They said: "We were oppressed before you came to us and since you have come to us." He replied: "It is quite possible that your Rabb may destroy your enemy and make you vicegerent in the land; then He will see how you act."
  - Muhammad Farooq-i-Azam Malik
They complained, 'We have always been oppressed- before and after you came to us 'with the message'.' He replied, 'Perhaps your Lord will destroy your enemy and make you successors in the land to see what you will do.'
  - Mustafa Khattab
They said : We suffered hurt before thou camest unto us, and since thou hast come unto us. He said: it may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave.
  - Marmaduke Pickthall
They said: "We have had (nothing but) trouble both before and after thou comest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds." 1086 1087
  - Abdullah Yusuf Ali

There is a slight note of querulousness in the people's answer. But Moses allays it by his own example and courage, and his vision of the future: which was amply fulfilled in time. See verse 137 below.

The Israelites, despised and enslaved, were to be rescued and made rulers in Palestine. David and Solomon were great kings and played a notable part in history. But the greatness of Israel was conditional: they were to be judged by their deeds. When they fell from grace, other people were given honour and power. And so it came to be the turn of the Muslims, and so on. Allah gives His gifts to those who are righteous and obey His Law.

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7:130
وَلَقَدْ أَخَذْنَآ ءَالَ فِرْعَوْنَ بِٱلسِّنِينَ وَنَقْصٍ مِّنَ ٱلثَّمَرَٰتِ لَعَلَّهُمْ يَذَّكَّرُونَ Walaqad akha th n a a la firAAawna bi al ssineena wanaq s in mina a l ththamar a ti laAAallahum ya thth akkaroon a
And most certainly did We overwhelm Pharaoh's people with drought and scarcity of fruits, so that they might take it to heart.
  - Mohammad Asad
We afflicted Fir'on's people with several years of famine and shortages of fruit so that they might come to their senses.
  - Muhammad Farooq-i-Azam Malik
Indeed, We afflicted Pharaoh's people with famine and shortage of crops so they might come back 'to their senses'.
  - Mustafa Khattab
And We straitened Pharaoh's folk with famine and the dearth of fruits, that peradventure they might heed.
  - Marmaduke Pickthall
We punished the people of Pharaoh with years (of drought) and shortness of crops; that they might receive admonition.
  - Abdullah Yusuf Ali

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7:131
فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَـٰذِهِۦ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ ۗ أَلَآ إِنَّمَا طَـٰٓئِرُهُمْ عِندَ ٱللَّهِ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ Fai tha j a athumu al h asanatu q a loo lan a h ath ihi wain tu s ibhum sayyiatun ya tt ayyaroo bimoos a waman maAAahu al a innam a ta iruhum AAinda All a hi wal a kinna aktharahum l a yaAAlamoon a
But whenever good fortune alighted upon them, they would say, "This is [but] our due"; and whenever affliction befell them, they would blame their evil fortune on Moses and those who followed him.95 Oh, verily, their [evil] fortune had been decreed by God - but most of them knew it not.
  - Mohammad Asad

The phrase tatayyara bihi signifies "he attributed an evil omen to him" or "he augured evil from him". It is based on the pre-Islamic Arab custom of divining the future or establishing an omen from the flight of birds. Thus, the noun ta'ir (lit., "a flying creature" or "a bird") is often used in classical Arabic to denote "destiny" or "fortune", both good and evil, as in the next sentence of the above verse ("their [evil] fortune had been decreed by [lit., "was with"] God"). Instances of this tropical employment of the expressions ta'ir and tayr and their verbal derivations are also found in 3:49 , 5:110 , 17:13 , 27:47 , {36:18-19}.

But whenever they had good times they said "It is our due," and whenever evil befell them they ascribed that bad luck to Musa and those with him. Behold! In fact their misfortune was in the hands of Allah; yet most of them do not know.
  - Muhammad Farooq-i-Azam Malik
In times of prosperity, they said, 'This is what we deserve,' but in adversity, they blamed it on Moses and those with him.1 Surely all is destined by Allah. Yet most of them did not know.
  - Mustafa Khattab

 In psychology, this is called self-serving bias and scapegoating.

But whenever good befell them, they said : This is ours; and whenever evil smote them they ascribed it to the evil auspices of Moses and those with him. Surely their evil auspice was only with Allah. But most of them knew not.
  - Marmaduke Pickthall
But when good (times) came they said "this is due to us"; when gripped by calamity they ascribed it to evil omens connected with Moses and those with him! Behold! in truth the omens of evil are theirs in Allah's sight but most of them do not understand! 1088
  - Abdullah Yusuf Ali

Their superstition ascribed the punishment of their own wickedness to some evil omen. They thought Moses and his people brought them ill-luck. They did not look within themselves to see the root of evil, and the cause of their punishment! So it happens in all ages. People blame the righteous for something which they do, different from other men, instead of searching out their own lapses from rectitude, which are punished by Allah.

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7:132
وَقَالُوا۟ مَهْمَا تَأْتِنَا بِهِۦ مِنْ ءَايَةٍ لِّتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ Waq a loo mahm a tatin a bihi min a yatin litas h aran a bih a fam a na h nu laka bimumineen a
And they said [unto Moses]: "Whatever sign thou mayest produce before us in order to cast a spell upon us thereby, we shall not believe thee!"
  - Mohammad Asad
They said to Musa: "No matter what sign you may bring us to put your magic spell, we are not going to believe you."
  - Muhammad Farooq-i-Azam Malik
They said, 'No matter what sign you may bring to deceive us, we will never believe in you.'
  - Mustafa Khattab
And they said: Whatever portent thou bringest when with to bewitch us, we shall not put faith in thee.
  - Marmaduke Pickthall
They said (to Moses): "whatever be the signs thou bringest to work therewith the sorcery on us we shall never believe in thee." 1089
  - Abdullah Yusuf Ali

A type of obstinacy and resistance to Allah's message. As they believed in sorcery and magic, they thought anything unusual was but sorcery and magic, and hardened their hearts against Truth.

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7:133
فَأَرْسَلْنَا عَلَيْهِمُ ٱلطُّوفَانَ وَٱلْجَرَادَ وَٱلْقُمَّلَ وَٱلضَّفَادِعَ وَٱلدَّمَ ءَايَـٰتٍ مُّفَصَّلَـٰتٍ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا مُّجْرِمِينَ Faarsaln a AAalayhimu a l tt oof a na wa a ljar a da wa a lqummala wa al dd af a diAAa wa al ddama a y a tin mufa ss al a tin fa i stakbaroo wak a noo qawman mujrimeen a
Thereupon We let loose upon them floods, and [plagues of] locusts, and lice, and frogs, and [water turning into] blood96 - distinct signs [all]: but they gloried in their arrogance, for they were people lost in sin.
  - Mohammad Asad

For a description of these plagues, see Exodus vii-x.

So We plagued them with storms, locusts, lice, frogs and blood: clear cut signs, yet they persisted in their arrogance, for they were a criminal nation.
  - Muhammad Farooq-i-Azam Malik
So We plagued them with floods, locusts, lice, frogs, and blood- all as clear signs, but they persisted in arrogance and were a wicked people.
  - Mustafa Khattab
So We sent them the flood and the locusts and the vermin and the frogs and the blood--a succession of clear signs. But they were arrogant and became guilty.
  - Marmaduke Pickthall
So We sent (plagues) on them wholesale death Locusts Lice Frogs and Blood: signs openly Self-explained; but they were steeped in arrogance a people given to sin. 1090 1091
  - Abdullah Yusuf Ali

Tufan = a widespread calamity, causing wholesale death and destruction. It may be a flood, or a typhoon, or an epidemic, among men or cattle. Perhaps the last is meant, if we may interpret by the Old Testament story. See also Exod. ix. 3, 9, 15; xii. 29.

In xvii. 101, the reference is to nine Clear Signs. These are: (1) the Rod (vii. 107), (2) the Radiant Hand (vii. 108), (3) the years of drought or shortage of water (vii, 130), (4) short crops (vii. 130), and the five mentioned in this verse, viz., (5) epidemics among men and beasts, (6) locusts, (7) lice, (8) frogs, and (9) the water turning to blood.

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7:134
وَلَمَّا وَقَعَ عَلَيْهِمُ ٱلرِّجْزُ قَالُوا۟ يَـٰمُوسَى ٱدْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ ۖ لَئِن كَشَفْتَ عَنَّا ٱلرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِىٓ إِسْرَٰٓءِيلَ Walamm a waqaAAa AAalayhimu a l rrijzu q a loo y a moos a odAAu lan a rabbaka bim a AAahida AAindaka lain kashafta AAann a a l rrijza lanuminanna laka walanursilanna maAAaka banee isr a eel a
And whenever a plague struck them, they would cry: "O Moses, pray for us to thy Sustainer on the strength of the covenant [of prophethood] which He has made with thee! If thou remove this plague from us, we will truly believe in thee, and will let the children of Israel go with thee!"
  - Mohammad Asad
Every time the plague befell them, they said: "O Musa! Pray for us to your Rabb as He has made the promise with you, if you help remove the plague from us, we shall truly believe in you and send the Children of Israel with you."
  - Muhammad Farooq-i-Azam Malik
When tormented, they pleaded, 'O Moses! Pray to your Lord on our behalf, by virtue of the covenant He made with you. If you help remove this torment from us, we will certainly believe in you and let the Children of Israel go with you.'
  - Mustafa Khattab
And when the terror fell on them they cried: O Moses! Pray for us unto thy Lord, because He hath a covenant with thee. If thou removest the terror from us we verily will trust thee and will let the Children of Israel go with thee.
  - Marmaduke Pickthall
Every time the penalty fell on them they said: "O Moses! on our behalf call on thy Lord in virtue of his promise to thee: if thou wilt remove the penalty from us we shall truly believe in thee and we shall send away the children of Israel with thee." 1092
  - Abdullah Yusuf Ali

The demand of Moses was two-fold: (1) come to Allah and cease from oppression, and (2) let me take Israel out of Egypt. At first it was laughed at and rejected with scorn. When the Plagues came for punishment, each time the Egyptians suffered, they promised amendment and begged Moses to intercede and cause the plague to cease. But every time it ceased, they went back to their evil attitude, until the final retribution came. This is a type of the sinner's attitude for all times.

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7:135
فَلَمَّا كَشَفْنَا عَنْهُمُ ٱلرِّجْزَ إِلَىٰٓ أَجَلٍ هُم بَـٰلِغُوهُ إِذَا هُمْ يَنكُثُونَ Falamm a kashafn a AAanhumu a l rrijza il a ajalin hum b a lighoohu i tha hum yankuthoon a
But whenever We removed the plague from them, giving them time to make good their promise,97 lo, they would break their word.
  - Mohammad Asad

Lit., "until a term which they should reach".

But every time We removed the plague from them and the appointed time for the release of the Children of Israel came, lo! They broke their promise.
  - Muhammad Farooq-i-Azam Malik
But as soon as We removed the torment from them- until they met their inevitable fate1- they broke their promise.
  - Mustafa Khattab

 i.e., their drowning in the sea.

But when We did remove from them the terror for a term which they must reach, behold! they broke their covenant.
  - Marmaduke Pickthall
But every time We removed the penalty from them according to a fixed term which they had to fulfil Behold! they broke their word! 1093
  - Abdullah Yusuf Ali

The intercession of Moses was to pray. Each plague or penalty had its appointed term in Allah's decree. That term was duly fulfilled before the plague ceased. The intercession meant two things: (1) that Allah's name was invoked and His presence duly brought home to the mind and heart of the sinner who promised repentance, and (2) that the sinner was given a further chance when the prayer was accepted. This again is a universal truth.

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