Surah Zukhruf ayat 50 Tafsir Quran 43:50

﴿فَلَمَّا كَشَفْنَا عَنْهُمُ الْعَذَابَ إِذَا هُمْ يَنكُثُونَ﴾
[ الزخرف: 50]

43:50 But when We removed from them the affliction, at once they broke their word.

But as soon as We relieved them by the supplication of Moses from the chastisement behold! they had broken their pledge reneging on their covenant and persisting in their disbelief.

And when We delivered them from what was burdensome and exhaustive to the mind they simply broke their vow and their actions to their words did not accord

Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs.
That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel.
Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him.
He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives.
Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it. وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا ( And not an Ayah We showed them but it was greater than its fellow preceding it, ) but despite that they would not give up their sin, misguidance, ignorance and confusion.
Every time one of these signs came to them, they would go and implore Musa, saying, يأَيُّهَ السَّاحِرُ ( "O you sorcerer!..." ) meaning, expert or knowledgeable one -- this was the view of Ibn Jarir.
The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part.
They were in a state of need, so it would not have been appropriate for them to insult him.
This was a way of honoring him, as they thought.
On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word.
This is like the Ayat: فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ ( So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals.
And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you.
If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word! ) ( 7:133-135 )

(43:50) But lo, each time We removed Our affliction from them, they would go back on their word. *44

But when We removed from them the meaning

*44) The stubbornness of Pharaoh and the chiefs of his people can be judged from the fact that when distressed by the torment they wanted the Prophet Moses to pray for its removal, even then they did not recognize him as a Prophet but addressed him as a magician, whereas they were not unaware of the truth about magic, and they also knew that those miraculous things could not be brought about by the power of magic.
The most that a magician can do is that in a limited area he can so influence the people present in front of him as to make them feel that water has become blood, or frogs are coming out in large numbers or swarms of locusts are advancing.
And within this limited place also no water will actually become blood, but water will remain water as soon as it comes outside it; no frog will be produced in actual fact, but will prove to be an imaginary thing as soon as brought outside the circle; locusts also would be imaginary: they would not be able to destroy any crop.
As for this that a famine appears throughout a country, or that the canals and springs and wells of the country are filled with blood, or that swarms of locusts spread over thousands of square miles and eat up crops growing over lakhs of acres, this has neither been accomplished by a magician so far, nor can it ever happen by the power of magic.
Should such magicians be there in the service of a king, he need not keep forces and fight wars; he could conquer the whole world by the power of magic.
Even if the magicians possessed such power, they would not seek service under the kings, but would assume kingship themselves.

The commentators in general have been perplexed as to why Pharaoh and his courtiers addressed the Prophet Moses as " O sorcerer, " when they requested him to pray for the removal of the calamity, for the one who seeks another's help in a hard time flatters him and does not condemn him.
They have given the interpretation that sorcery in the Egypt of those days was held as a very respectable art, and when they addressed Moses as " O sorcerer " they did not condemn him, but honored him because it amounted w calling him as " O Learned man " But this interpretation is absolutely wrong on the ground that wherever at other places in the Qur'an Pharaoh's sayings have been cited in which he had called the Prophet Moses a sorcerer and the miracles presented by him sorcery, the sense of condemnation and contempt becomes apparent, and it becomes manifestly clear that sorcery was false in his sight, which he imputed to the Prophet Moses so as to prove his claim to the Prophet hood to be false !Therefore, it cannot be acceptable that suddenly at this time " sorcerer " became the title of an honorable and Learned man in his sight.
As for the question: Why did the Prophet Moses accede to his request at all when even while requesting him for the prayer, Pharaoh insulted him publicly, the answer is that the object before the Prophet Moses was to strengthen the case against those people by Allah's command.
Their request to him to pray for the removal of the torment by itself proved that in their heart of hearts they had come to know why the torments were occurring, who was sending them and who could avert them.
In spite of that, when they called him a " sorcerer " stubbornly, and went back on their word of following the right way as soon as the torment was averted, they in fact, did not do any harm to Allah's Prophet, but only caused the case and argument to be strengthened against themselves, which Allah at last decided against them with their total destruction.
When they called him a sorcerer, this did not mean that they believed in their hearts as well that the torments against them were coming by the power of sorcery, but they realized it fully well that those were Allah's Signs and yet they denied them deliberately.
The same thing has been said in Surah An-Naml: 14: " They rejected those Signs out of sheer injustice and vanity, whereas in their heart of hearts they were convinced.
"
 

Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs.
That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel.
Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him.
He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives.
Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it. وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا ( And not an Ayah We showed them but it was greater than its fellow preceding it, ) but despite that they would not give up their sin, misguidance, ignorance and confusion.
Every time one of these signs came to them, they would go and implore Musa, saying, يأَيُّهَ السَّاحِرُ ( "O you sorcerer!..." ) meaning, expert or knowledgeable one -- this was the view of Ibn Jarir.
The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part.
They were in a state of need, so it would not have been appropriate for them to insult him.
This was a way of honoring him, as they thought.
On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word.
This is like the Ayat: فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ ( So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals.
And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you.
If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word! ) ( 7:133-135 )

( But when We eased them of the torment ) when We removed the torment from them, ( behold! they broke their word ) they broke their undertaking and refused to believe.

But when We removed the torment from them, behold! They broke their covenant (that they will believe if We remove the torment for them).

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