“And in Moses: when We sent him to Pharaoh with clear authority. But he turned away, relying on his power, and said, ‘A sorcerer or a madman!’ So We seized him and his troops and cast them into the sea, while he was blameworthy. And in Aad: when We sent against them the barren wind, leaving nothing it came upon without reducing it to decayed ruins. And in Thamud: when they were told, ‘Enjoy yourselves for a while.’ But they rebelled against their Lord’s command, so the thunderbolt seized them as they looked on. Then they were unable even to rise, nor could they defend themselves.” (38–45)

“And in Moses”—that is, We left a sign and a lesson in the sending of Moses. It is also said that this is coordinated with His statement, “And on the earth are signs for those of sure faith”: “and in Moses,” “when We sent him to Pharaoh with clear authority,” that is, with a manifest proof.

“But he turned away”—that is, he rejected and turned his back on faith—“relying on his power,” meaning his entourage and troops, by whom he sought strength, just as a building is reinforced by a supporting pillar. Similar is His saying, “Or I could take refuge in a strong support” (Hud 11:80). “And he said, ‘A sorcerer or a madman!’” Abu Ubaydah said that “or” here carries the meaning of “and.”

“So We seized him and his troops and cast them into the sea,” that is, We drowned them in it, “while he was blameworthy”: he had committed deeds for which he deserved blame, namely claiming lordship and rejecting the Messenger.

“And in Aad”—that is, there is likewise a sign in the destruction of Aad—“when We sent against them the barren wind”: the wind in which there was neither goodness nor blessing; it neither pollinated trees nor brought rain.

“Leaving nothing it came upon”—of their persons, livestock, and possessions—“without reducing it to decayed ruins,” like something destroyed and worn away. This refers to vegetation when it has dried up and been trampled. Mujahid said: like dry straw. Qatadah said: like decayed trees. Abu al-Aliyah said: like pulverized dust. It is also said that its origin is from a decayed bone.

“And in Thamud: when they were told, ‘Enjoy yourselves for a while,’” meaning until the time their appointed terms came to an end. This was because, after they hamstrung the she-camel, they were told, “Enjoy yourselves for three days.”

“But they rebelled against their Lord’s command, so the thunderbolt seized them,” meaning after the three days had passed. Ibn Abbas said that it means death. Muqatil said that it means punishment; and a thunderbolt is every destructive punishment. Al-Kisai recited it as “the blast,” which is the sound produced by the thunderbolt: “as they looked on,” seeing it with their own eyes.