The discussion in previous verses of Surah Al-A’raaf was about the aspects related to Paradise and Hell, related to those whose good deeds equate their bad deeds, about what happened in the paradise of preparation, the practical experience for Adam and Eve after they descended upon earth. After a period of time when human beings began to worship idols and human deviations started, then the Messengers (PBUT) were sent. Thus, the practical application comes through the Quranic stories related to the Prophets (PBUT). As it was aforementioned, Allah (swt) presents to us stories about Prophets Noah, Hud, Salih, Lot, and Shu’ayb (PBUT); however, these stories of the five Prophets (PBUT) were not mentioned as a whole in one Surah; rather can be found across several Surahs throughout the entire Holy Quran. In fact, this reflects the greatness of the Book of Allah (swt), for the Quranic story is not intended for its elements, events, and characters as people may think, but the wisdom lies in its lessons and messages to serves the faith-related purpose. That is why the stories are presented in partitions. For example, if we want to learn all about what happened with Prophet Noah (PBUH), then we have to read the Holy Quran entirely and then extract the verses that narrate his (PBUH) story and put them all together to reach our purpose. Likewise is the Story of Prophet Moses (PBUH) and the people of Israel which is one of the most frequently mentioned stories in the Holy Quran, as within the context of the Surah we are reading, the Holy Quran provides a part of the life of this Prophet (PBUH), what his people did to him, how he was disobeyed and confronted by them. The wisdom behind these scenes is to relieve the heart of the Prophet (saws) and to give a lesson to all people across the ages. In addition, we derive the universal Laws of life as a whole from the stories of the Prophets (PBUT).

After Allah (swt) presents to us partial stories about five Prophets (PBUT), He (swt) says: ( وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ ) (And We sent to no city a prophet [who was denied] except that We seized its people with poverty and hardship that they might humble themselves [to Allah]).

(And We sent to no city): (City) is the inhabited place where all the essentials of life are there, and it is where people reside.

(city a prophet [who was denied] except that We seized its people with poverty and hardship): From this discourse, we understand that the people of this city rejected the Messenger that was sent to them, so Allah (swt) punished them. Let us clarify this very important point in the Book of Allah (swt), which is Allah’s (swt) saying: (except that We seized its people with poverty and hardship). What are (poverty) and (hardship)? (Poverty) is the calamity that befalls a person in something other than himself, such as the loss of money, destruction of homes, or loss of trades. Whereas (hardship) is concerned with the calamity that befalls a person in himself, such as illness. It is as if poverty and hardship are two means to remind people to be humble, just as Allah (swt) says: (that they might humble themselves [to Allah]), meaning they might turn to their Lord (swt) with humility and submissiveness to relief them from these calamities. Thus, when they disbelieved, Allah (swt) afflicted them with poverty and hardship so that they turn back and seek refuge in Allah (swt). Indeed, it is true that calamities are afflictions that can affect human beings, whether in themselves like diseases, or in their wealth, their home, or something external to them. However, they are means of remembrance. By remembering and turning to Allah (swt), He (swt) removes poverty and hardship.