قَالُوا أُوذِينَا مِنْ قَبْلِ أَنْ تَأْتِيَنَا وَمِنْ بَعْدِ مَا جِئْتَنَا قَالَ عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ ﴿۱۲۹﴾ وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَذَّكَّرُونَ ﴿۱۳۰﴾ فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَذِهِ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَى وَمَنْ مَعَهُ أَلَا إِنَّمَا طَائِرُهُمْ عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ ﴿۱۳۱﴾ وَقَالُوا مَهْمَا تَأْتِنَا بِهِ مِنْ آيَةٍ لِتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ ﴿۱۳۲﴾

﴾129﴿ Qaaloo oozeenaa min qabli an ta'tiyanaa wa mim ba'di maa ji'tanaa; qaala 'asaa Rabbukum ai yuhlika 'aduwwakum wa yastakhli fakum fil ardi fayanzura kaifa ta'maloon
﴾130﴿ Wa laqad akhaznaaa Aala Fir'awna bis sineena wa naqsim minas samaraati la'allahum yazzakkaroon
﴾131﴿ Fa izaa jaaa'at humul hasanatu qaaloo lanaa haazihee wa in tusibhum saiyi'atuny yattaiyaroo bi Moosaa wa mam ma'ah; alaaa innamaa taaa'iruhum 'indal laahi wa laakinna aksarahum laa ya'lamoon
﴾132﴿ Wa qaaloo mahmaa taatinaa bihee min Aayatil litas'haranaa bihaa famaa nahnu laka bimu'mineen

﴾129﴿ And they said, “We were burdened with hardship before you came to us and after you came to us.” Moses, peace be upon him, said, “It may soon be that your Lord will destroy your enemy and make you successors in the land, then He will see how you act.”
﴾130﴿ And indeed, We afflicted the people of Pharaoh with years of drought and shortage of fruits so that they might take heed.
﴾131﴿ Then when prosperity came to them, they said, “This is our due.” But if hardship struck them, they considered it an ill omen because of Moses, peace be upon him, and those with him. Know well: their ill omen was only with Allah, but most of them did not know.
﴾132﴿ They said, “Whatever sign you may bring us to bewitch us with it, we will not be among those who believe in you.”

[129] This statement of the Children of Israel was a way of expressing steadfastness, because Musa (peace be upon him) had given them two worldly glad tidings.
(أُوذِينَا)—the harm referred to here before (i.e., before your coming) means being killed, having their children spared (for slavery), and other humiliating acts imposed on the Israelites.
The harm referred to after (i.e., after your coming) means continued humiliation, renewed threats of killing, and again the practice of sparing their children (to enslave them).
[130] From here begins the third stage up to verse (137). In this stage, the support of Allah the Exalted for the Children of Israel is mentioned, including the sending of seven plagues upon the people of Pharaoh and, in the end, their drowning.
(بِالسِّنِينَ) refers to the punishment of drought for the villagers and those living in the countryside.
(وَنَقْصٍ مِنَ الثَّمَرَاتِ) refers to the punishment for the city dwellers, and “fruits” here includes all sources of income and commercial benefits.
[131] (لَنَا هَذِهِ) – They considered themselves deserving of prosperity and comfort, without attributing it to the grace and mercy of Allah the Exalted.
(يَطَّيَّرُوا) – The meaning of ṭayyur (superstition) here is that when calamities come from all sides, they do not attribute them to their own bad deeds, but rather to others. They say a certain person, house, journey, etc., was a bad omen.
It is mentioned in a hadith: “There is no superstition in Islam.”
This verse makes it clear that followers of falsehood have always considered the righteous to be bad omens and have blamed them for their own misfortunes—just as in verse (18) of Surah Yasin.
(لَا يَعْلَمُونَ) – However, most people attribute events and disasters to apparent worldly causes, remaining heedless of Allah the Exalted and rejecting His decree.
[132] This was their intense opposition and stubbornness, to the extent that they would refer to the same thing as a sign (āyah) and at the same time accuse it of being magic.