("Whatever Ayat you may bring to us, to work therewith your sorcery on us, we shall never believe in you.") They said, `whatever miracle, proof and evidence you bring us, we will neither accept it from you nor believe in you or what you came with.' Allah said,
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ
(So We sent on them the Tufan) Ibn `Abbas commented; "It was a heavy rain that ruined the produce and fruits." He is also reported to have said that Tuwfan refers to mass death. Mujahid said it is water that carries the plague every where. As for the locust, it is the well-known insect, which is permissible to eat. It is recorded in the Two Sahihs, that Abu Ya`fur said that he asked `Abdullah bin Abi Awfa about locust. He said, "We participated in seven battles with the Messenger of Allah ﷺ, and we used to eat locusts." Ash-Shafi`i, Ahmad bin Hanbal and Ibn Majah recorded from `Abdur-Rahman bin Zayd bin Aslam that his father narrated from Ibn `Umar that the Prophet said,
The above verses relate the next part of the story of the prophet Musa (علیہ السلام) and the people of Pharaoh. According to historical reports, the prophet Musa (علیہ السلام) stayed in Egypt for 20 years. He kept preaching consistently and conveyed the message of Allah to them. He was given nine miracles during his stay in Egypt which served as warnings to the people of Pharaoh. The Holy Qur'an has referred to the nine miracles in these words وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ. "Surely, We gave him nine miracles."
Out of the nine miracles, two were performed before Pharaoh and his people. The third miracle was of famine reported in verse 130. The above verses speak of the remaining six miracles. The verse 133 has mentioned five punishments coming to the people of Pharaoh. All these punishments have been termed as 'signs distinct from each other.' According to the comments of the respected Companion 'Abdullah ibn ` Abbas ؓ each of these punishments lasted for a fixed period of time followed by a period of relief followed, by the next punishment.
Ibn-al-Mundhir has cited from the Companion ` Abdullah ibn ` Abbas ؓ that each punishment lasted for seven days starting from Saturday, then they were given three weeks of relief. Imam al-Baghawi, citing the Companion 'Abdullah ibn ` Abbas ؓ said that the first time when they were relieved of famine by asking the prophet Musa (علیہ السلام) to pray Allah for their relief, they did not keep the promise of believing in Allah. The prophet Musa (علیہ السلام) prayed Allah that they may be inflicted with some painful punishment so that it serves as a lesson to his people and to their descendants. Allah first sent a storm upon them. According to great commentators, this was a flood. All the lands and houses of the people of Pharaoh were filled and surrounded by the water leaving for them no place for farming and living in their homes. The strange thing about it was that the lands and houses of the Israelites were not affected by the water of the flood.
In a state of great distress they came to the prophet Musa (علیہ السلام) and requested him to pray Allah for their relief from this calamity. They promised that if they are relieved from the flood they would embrace faith in Allah and let the Israelites go with him from Egypt. The prayer of the prophet was acceded to and the storm subsided. It is reported that their fields were more fertile and productive than before. Again they did not keep their promise and said that the storm was not a punishment from Allah. Rather it came to their benefit and the increase in the produce was the result of the flood and that Musa (علیہ السلام) had nothing to do with it.
A period of respite was given to them to reflect and realize their error. After a period of one month another punishment was sent to them in the form of locusts which ate up all the crops and fruits. Some reports say that the locusts devoured even their doors and roofs made of wood and other things of their houses. Again they were surprised to notice that the locusts did not do any harm to the houses and fields of the Israelites which were quite close to them. Once again they cried for help and implored to the prophet Musa (علیہ السلام) to pray his Lord for taking away this punishment from them and that they make firm promise to believe in him and free the Israelites after their relief. The prophet Musa (علیہ السلام) prayed Allah for their relief again and they got rid of this chastisement.
Seeing that they were left with enough grain to suffice them for one year, they turned against their promise and showed arrogance as before. Once again, a period of peace and relief followed. The third punishment came to them of 'Qummal' rendered here as pest. Qummal in Arabic is used for 'louse' as well as for an insect which eats up grain. It is possible that both kinds of insects were sent to them, that is, small pests started to eat up their grain while equally large number of lice ate up even their hair and eyelashes. Exasperated as they were, they came again to prophet Musa (علیہ السلام) and asked him to pray Allah for their riddance, promising again their acceptance of the true faith and release of the Israelites. He prayed Allah for their relief and Allah relieved them of this punishment too.
The fourth punishment was of the frogs. The frogs were created in such a large number in their houses that they covered them up to their necks. The frogs covered them in their beds when they came to sleep. All of their cooking pans and utensils and their household were full of frogs. Being highly disgusted with this situation they came again to prophet Musa (علیہ السلام) with all their old promises, and asked him to pray for their deliverance. This time also they were relieved of this punishment. They were given enough time to correct themselves but those who incur Allah's wrath are deprived of positive thinking. This time when they were in peace they said that they were sure that Musa (علیہ السلام) was a sorcerer and not a messenger of Allah. Those mishaps to them were the effect of his sorcery.
After a month of relief the next punishment visiting them was that of blood. Everything of their use turned into blood. Their drinks, their food and their water became all blood before they could use them. As they took out water from the wells or tanks it turned into blood. History has reported it was strange that whenever the Egyptians and the Israelites sat together for meal the morsel of food taken by the Egyptian became all blood, while the one taken by an Israelite did not change. This punishment too lasted for seven days. They were relieved of this punishment through the prayer of the Prophet Musa (علیہ السلام) after their usual false promises.
The people of Pharaoh were subjected to the above five punishments one after another but they persisted in their arrogance and showed no sign of taking lesson from these warnings.
Tazkirul Quran
Maulana Wahiduddin KhanOn ayahs 132–134
Words have necessarily to be used to pronounce a thing right or wrong or to label a man innocent or guilty. But, the user of the words is man and in this present world of trial, he has been given the power to use these words in any way he pleases. The most critical part of the freedom given to him is his having the ability to justify his calling the Truth falsehood or falsehood the Truth. He can classify as magic what is clearly a miracle wrought by a prophet, and then ignore it. If God gives him some blessing, he can express this in a way which suggests that whatever he received was due solely to his own capabilities and efforts. If God sends some warning as a punishment to him for his ignoring the Truth, he is free to say that it was due to the inauspicious presence of those very God-worshipping servants whom he had ill-treated and on whose account he had been sent that warning. Everything flows from God so that man should learn a lesson from it. But by using certain words, man gives the opposite meaning to every admonition and thus remains deprived of its inherent lesson. ‘Whatever sign you might bring, we will not embrace the Faith.’ This statement made by Pharaoh shows that in spite of the Truth being apparent in an abundantly clear and perfect shape, only that person becomes a recipient of it who is open to it. In other words, the reality of Truth reveals itself only to that person who is serious about the Truth; who has the inclination and willingness to receive and accept the Truth, wherever and in whatever form it is offered. Unlike him, one who is not serious about this matter; whose mental condition is such that he is satisfied with the statusquo will not be capable of seeing the Truth as such; so he will not be able to accept it. Being happy with the condition in which a man finds himself makes him unaware of the things outside himself; he is ignorant in spite of having knowledge; he does not hear in spite of having ears. Man will certainly find the Truth if his mind is free from negatively conditioned thinking. But, mostly people have been subjected to such mental conditioning and that is why the Truth eludes them.
