QII Surah 7 Al-Aʿraf
Blogged on 10072023
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ٱلْأَعْرَاف |
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Classification |
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Other names |
The Purgatory, |
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Position |
Juzʼ 8—9 |
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Hizb no. |
16—18 |
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No. of Rukus |
24 |
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No. of verses |
206 |
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No. of Sajdahs |
1 (verse 206) |
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Opening muqaṭṭaʻāt |
ʾAlif Lām Mīm Ṣād المص |
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← Quran
6 |
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This chapter takes
its name from verses 46–47,[3] in which the word A'araf[4] appears.
·
27-29 Indecent customs condemned 30-31 God
to be sought in prayer 32-34 True worshippers to be decently
clad
·
35 Every nation has a fixed term of life
· 206 Prostration[edit]
·
This final verse,
verse 206, requires a sajdah,
or prostration
·
Verse [Section]
Complete [24]
1-10 [1]
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(7:23) Both cried out: 'Our Lord! We have wronged ourselves. If
You do not forgive us and do not have mercy on us, we shall surely be among the
losers.'13
13.
The narrative sheds light on the following significant points:
Modesty and bashfulness are inherent in human nature. The primary manifestation of this instinct is
seen in the sense of shame that one feels when one is required to expose the
private parts of one's body in the presence of others.
According
to the Qur'an, this bashfulness is not artificial, nor an outcome of
advancement in human culture and civilization. Nor is it something acquired as
some misguided thinkers contend. On the contrary, modesty has been an integral
part of human nature from the very beginning.
(ii) The very first stratagem adopted by Satan in his bid to
lead man astray from the Right Path consisted of undermining man's sense of
modesty, to direct him towards lewdness and make him sexually deviant. In other
words, the sexual instincts
of man were taken by Satan as the most vulnerable aspect of human nature. Accordingly, he sought to weaken man's natural instincts of
modesty and bashfulness. This devilish stratagem is still followed by the
disciples of Satan in our time. For them, progress is inconceivable without
exposing woman to the gaze of all and making her strip before others in one
form or another.
(iii)
Such is human nature that man scarcely responds to an unambiguous invitation to
evil. Those who seek to
propagate evil are, therefore, forced to present themselves as sincere
well-wishers of humanity.
(iv) Man is naturally, drawn towards lofty ideals such as the
attainment of superhuman positions and the securing of immortality. Satan achieved his first victory in his bid to mislead man by
appealing to the latter's inherent desire to attain immortality. Satan's most
effective weapon is to promise man a more elevated position than his present
one, and then set him on a course that leads instead to his degradation.
(v)
Here the Qur'an refutes the
fairly popular view that Satan first misled Eve and later used her as an
instrument to mislead Adam.
(See Ibn Kathir's comments on (verses 22-3 - Ed.) The Qur'anic version of the
story is that Satan attempted to mislead both Adam and Eve, and in fact both
fell prey to his guile. At first sight, this might seem of trivial
significance. However, all those who are acquainted with the impact of this
version of Adam's fall on the moral, legal and social degradation of women will
appreciate the significance of this Qur'anic statement.
(vi) There is hardly any basis to assume that
the forbidden tree had certain inherent qualities which could result in the
exposure of Adam and Eve's
private parts as soon as
they had tasted its fruit. Instead of the forbidden tree possessing any
extraordinary qualities, it was rather man's disobedience to God which led to
his fall from his original state. Initially, Adam and Eve's private parts had
remained hidden on account of special arrangements made by God. Once they
disobeyed, they were deprived of that special Divine arrangement, and were left
to themselves to cover their nakedness if they so wished.
(vii)
This was a way, of conveying to mankind for all time that whenever he disobeys
God, he will sooner or later be exposed; that man will enjoy God's support and protection only so long as he
remains obedient to Him.
Once man transgresses the bounds of his obedience, he will be deprived of God's
care and protection and left to his own self. This idea is also embodied in
many traditions from the Prophet (peace be on him). According to a tradition,
the Prophet (peace be on him) prayed:
'O
God! I seek Your Mercy. Do not leave me to my own care even for the wink of an
eye!' (Ahmad b. Hanbal, Musnad, vol. 5, P. 421 - Ed.)
(vii) Satan wanted to prove that man did not deserve, not even
for a moment, the superior status which had been granted to him by God.
However, Satan failed in the very first round of his efforts to discredit man.
Granted, man did not fully succeed in obeying God's command; rather, he fell prey to the machinations of his arch-enemy, Satan, and
deviated from the path of obedience. Nevertheless, it is evident even in the
course of this first encounter that man is a morally superior being. This is
clear from many a thing. First, whereas Satan laid claim to superiority, man
made no such claim rather a superior status was bestowed upon him by God.
Second, Satan disobeyed God out of sheer pride and arrogance. But far from
openly revolting against God out of his own prompting, man was disobedient
under Satan's evil influence. Third, when man disobeyed God, he did so
unwittingly, not realizing that he was committing a sin. 'Man was beguiled into
disobedience by Satan ,who appeared in the garb of man's well-wisher. It was
Satan who persuaded him to believe that in the fruit of the forbidden tree lay
his good, that his action would lead him to the heights of goodness, not to the
depths of evil. Fourth, when Satan was warned, rather than confessing his
mistake and repenting, he clung even more adamantly to disobedience. But when
man was told that he had sinned, he did not resort to continued transgression
as Satan did. As soon as man realized his mistake, he confessed his fault,
returned to the course of obedience and sought refuge in God's mercy.
This
story draws a clear line between the way of Satan and the way that befits man.
Satan's way is characterized by rebellion against God, by arrogantly persisting
in that rebellion even after having been warned, and by trying to mislead the
righteously disposed towards sin and disobedience. As opposed to this, the way
that befits man is to resist the evil promptings of Satan and to be constantly
vigilant against Satanic machinations. But, if in spite of all these
precautions, a man does swerve from the course of obedience, he should turn, as
soon as he realizes his fault, to God in penitence and remorse and make amends.
This
is the lesson that God conveys to man through this anecdote. The Qur'an seeks
to impress upon the opponents of the Prophet (peace be on him) that the way,
they are following is the way of Satan. To become indifferent to God's
Guidance, to take satans among men and jinn as their protectors and to persist
in disobedience despite repeated warnings, amounts to adopting a Satanic
attitude. It demonstrates that they have fallen prey to the snares of the
arch-enemy and have been totally overpowered by him. This attitude will lead to
their total undoing just as it led to Satan's undoing. Anyone who has even an
iota of understanding should heed and emulate the example of his foreparents -
Adam and Eve - who repented and made amends after their disobedience.
(7:24)
Allah said: 'Go down; 14 you
are enemies one of the other. For you there is dwelling and provision on the earth for a
while.'
14.
God's command that Adam and Eve 'go down'
should not be misunderstood to mean that their departure from
Paradise was by way of punishment. The Qur'an has made it clear many a time that God accepted Adam and Eve's repentance and
pardoned them. Thus the order does
not imply punishment. It rather signifies the fulfilment of the purpose for which man was created. (For elaboration see Towards Understanding the
Qur'an, vol. 1, (al-Baqarh 2: nn. 48 and 53, pp. 63-4 and 66 - Ed.)
(7:25)
He(Almighty ) continued: 'You(Adam and ) shall live there(in this world), and
there shall you die, and from it you shall be raised to life.'
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(7:26) 0 Children of
Adam!15 Indeed We have sent down to you a garment
which covers your shame and provides protection and adornment. But the finest of all is the garment of piety. That is one of the signs of Allah so that they
may take heed.
15.
By referring to an important aspect of Adam and Eve's story, the attention of
the people of Arabia of those days was drawn to the evil influence of Satan
upon their lives. Under Satan's
influence they had begun to see dress merely as a shield of protection against
the inclemencies of the weather and as a means of adornment. The basic purpose
of dress to cover the private parts of the body - had receded into the
background. People had no inhibition about the immodest exposure of the private
parts of their body in public. To publicly take a bath absolutely naked, to
attend to the call of nature on thoroughfares, were the order of the day. To
crown it all, in the course of Pilgrimage they used to circumambulate around
the Ka'bah in stark nakedness. Women even surpassed men in immodesty. In their
view, the performance of religious rites in complete nudity was an act of
religious merit.
Immodesty, however, was not an exclusive characteristic of the people of
Arabia. Many nations indulged in it in the past, and many nations continue to
indulge in it even now. Hence the message embodied in these verses is not
directed just to the people of Arabia. It is rather directed to all men.
Mankind, which is the progeny of Adam, is warned against this particular aspect
of Satanic influence on their lives. When men show indifference to God's
Guidance and turn away from the Message of the Prophets, they virtually place
themselves at the mercy of Satan. For it is Satan who makes them abandon way's
that are consistent with true human nature and who leads them to immodesty in
the same way he did with Adam and Eve. Were man to reflect on this, it would
become quite evident that when he is deprived of the guidance of the Prophets,
he cannot even appreciate, let alone fulfil, the primary requirements of his
true nature.
(7:28) And when such people commit an indecent act
they say: 'We found our fathers doing that, and Allah has enjoined it on us.17 Say:
'Surely Allah never enjoins any indecency.18 Do you say things
regarding Allah that you do not know?'
17.
This refers to the pre-islamic Arabian practice of circumambulating around the Ka'bah in stark nakedness. The people of those day's thought that nakedness during circumambulation
had been enjoined by God.
(7:31) Children of Adam!
Take your adornment at
every time of Prayer;20 and eat and drink without going to
excesses. For Allah does not
like those who go to excess.21
20.
The word zina which occurs in this verse refers to full and proper dress. While
performing Prayer people are required not only to cover the private parts of
their body, but also to wear a dress that serves the two-fold purpose of
covering and giving one a decent appearance.
The directive to pray in a proper and decent dress is aimed at refuting the misconception entertained by
ignorant people down the ages that man should worship God either in a nude or
semi-naked state, or at least have a shabby and unkempt appearance while
worshipping. In this verse people
are being told the opposite of this. At the time of worship they should not
only be free from all kinds of nudity and indecency, but should also be in a decent dress.
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32-34 Command
of Allah to wear decent proper dress and eat good food
(7:32) Say (O Muhammad): 'Who
has forbidden the adornment which Allah has brought forth for His creatures or
the good things from among the means of sustenance?'22 Say: 'These are for the enjoyment of the believers in
this world, and shall be exclusively theirs on the Day of Resurrection.'23 Thus do We
clearly expound Our revelations for those who have knowledge.
See EN
(7:33) Tell them (O
Muhammad): 'My Lord has only
forbidden indecent acts, whether overt or hidden;24 all manner
of sin;25 wrongful transgression;26 and [He has
forbidden] that you associate with Allah in His divinity that for which He has sent down no sanction; and that you ascribe
to Allah things of which you have no sure knowledge that they are from Him.'
24. For an elaboration of hidden and overt
indecencies see Towards Understanding the Qur'an, vol. 11,( al-An'am,
6: nn. 128 and 131, pp.
290-2).+ SeeEN
(7:34) For every community there is an appointed term; and when its
term arrives, they cannot tarry behind a moment, nor can they get ahead.27
27.
The expression 'fixed term' used in the verse
should not give rise to
the misconception that the term of a nation expires on a definite day, month or
year. What the statement
really means is that God has laid down a
minimum proportion between the good and evil deeds of a nation. As long as that
nation is able to maintain that minimum proportion, its existence is tolerated
in order that it might be able to show its performance. Once a nation crosses
that minimum limit, it is denied any further respite. (For further explication
of this point see (Nuh
71: 4-10 and 12.)
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40-41 Gates
of heaven shall not be opened for the disbelievers
(7:40) Surely the gates
of Heaven shall not be opened for those who reject Our signs as false and turn
away ' from them in arrogance; nor shall they enter Paradise until a camel passes through the eye of a needle. Thus do We reward the guilty ones.
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42-43 Only
believers shall enter paradise
(7:42) And those who believe and do good –
We do not
impose upon any of them a burden beyond his capacity
. They are the people
of Paradise. And there they shall abide.
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44-47 Dialogue
between the residents of paradise and the inmates of hell
(7:46) And between the
two there will be a barrier, and on the Heights will be men who will recognize
each person by his mark and will cry, out to the people of Paradise: 'Peace be
to you.'These will be the
ones who had not yet joined them in Paradise, though they long to do so.34
34.
The people of A'raf (Heights) will be the people who are neither righteous enough to enter Paradise
nor wicked enough to he cast into Hell. They will, therefore, dwell at a place
situated between the two.
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(7:50) And the people of the Fire will cry out
to the people of Paradise: 'Pour out some water on us or throw at us something
of what Allah has bestowed upon you.' They will reply: 'Allah has forbidden them to the deniers of
the truth,
The
trialogue between the People of Paradise, the People of the Fire. and the
People of the Heights gives some indication of the tremendous range of human
faculties in the Next World. These faculties would increase to such an extent that the People of Paradise,
the People of the Fire and the People of the Heights will be able to see, hear
and talk to one another. Other Qur'anic statements about the Hereafter enable
us to realize that the laws operating in the Next World will be altogether
different from those in the present. Notwithstanding this, men's personalities
will not undergo any such change.
Those who cannot perceive any thing beyond the
present limited world and who are incapable of imagining scales bigger than the
ones relating to the present world, make fun of the statements in the Qur'an and Hadith about life in the Hereafter. This only betrays their poverty
of understanding and imagination. The fact, however, is that the possibilities
for life are not as narrow and limited as their minds.
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54-58 Allah
is the One Who created this universe and Pray to Allah with fear and hope
(7:54) Surely your Lord
is none other than Allah, Who created the heavens and the earth in six days,40 and then ascended His Throne;41 Who causes the night to cover the day and then the day
swiftly pursues the night; Who created the sun and the moon and the stars
making them all subservient to His command. Lo! His is the creation and His is
the command.42 Blessed is Allah,43 the Lord of the universe.
40. The word 'day' in the above verse has been used either in
the usual sense of the twenty-four hour unit of time, or in a more general
sense of 'period' of time such as in the following verses of the Qur'an:
Verily a Day in the sight of your Lord is like a thousand years of your
reckoning (al-Hajj
22: 47).
The angels and the Spirit ascend unto Him on a Day the measure of which is
fifty thousand years (al-Ma'arij
70: 4). For further explanation
see (Fussilat
41, nn. 12-15.)
41. It is quite difficult to appreciate fully
the exact nature of the Qur'anic statement: '(Allah) ascended the Throne.' One
possibility is that after the creation of the universe God focused His
effulgence at a particular point in His Kingdom which is known as the Throne,
from where He showers the blessings of life and power, and governs the whole
universe.------
(7:55) Call upon your Lord
with humility and in secret. Surely He does not love transgressors.( Dhikr )
(7:58) As for the good
land, vegetation comes forth in abundance by the command of its Lord, whereas
from the bad land, only poor vegetation comes forth.46 Thus do We expound Our
signs in diverse ways for a people who are grateful.
46.
It is necessary to grasp the subtle point made here in order to appreciate the
full purport of what is being said. The reference to rain and its advantages is
intended to bring into focus God's power, and to affirm life after death. Moreover, it is also intended to draw
attention in allegorical, albeit graphic, terms to the blessings of
prophethood, and how it helps men to distinguish between good and evil, between
pure and impure. The intimation of Divine Guidance through the Prophets is
compared to the movement of winds, the appearance of rain-laden clouds, and the
fall of life-sustaining raindrops. In the same way as rainfall causes dead
earth to be revived and makes the hidden treasures of life burst forth from its
womb, so the impact of the teachings of the Prophets also brings dead humanity
back to life, causing the hidden goodness in men to burst forth.
This allegory also hints at another important fact. In the same way that only
fertile soil profits from rainfall, so only men of a righteous nature can
profit from the blessings of prophethood. As for the wicked, they are like
wasteland. Rainfall can cause such a land to bring forth only thorny bushes and
cacti. Similarly, when the wicked come into contact with the teaching of the
Prophets, the hidden evils of their nature come into full play.
This allegory is followed by a well-sustained account with illustrations from
history showing that whenever the Prophets preach their Message, men Split into
two camps. The righteous receive the blessings of prophethood and flourish,
bringing forth the fruit of their goodness. As for the wicked, once the
criterion provided by the Prophets is applied their impurities are fully
exposed. This enables human society to purge itself of impurities in the same
way as the goldsmith purges precious metals of alloy.
02
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59-64 Prophet Nuh's address to
his people, their disbelief and their fate
(7:59) Indeed We sent forth Noah to his people 47 and
he said: '0 my people! Serve Allah, you have no other god than Him 48 Indeed
I fear for you the chastisement of an awesome Day.'
47. This historical narrative opens with an account of the Prophet Noah and his people. For
the people of Noah were the first to drift away from the right way of life which was followed by the
Prophet Adarn and his descendants. God, therefore, sent Noah to guide and reform them.
In light of the Qur'anic allusions and Biblical statements it seems certain the
people of Noah inhabited the land presently known as Iraq. This view is also supported by inscriptions of
pre-Biblical times discovered in the course of archaeological excavations in
Babylonia. Those inscriptions contain almost the same account which is
recounted in the Qur'an and the Torah.
The locale of the event is the vicinity of Mosul. Kurdish and Armenian traditions also corroborate this account insofar as
they mention that it was in this area that Noah's Ark anchored. Some relies ascribed to Noah are still found
in Jazirat Ibn 'Urnar, situated to the north of Mosul and on the frontiers of
Armenia in the vicinity of the Ararat mountain mass. The inhabitants of Nakhichevan believe to this day that
their town was founded by Noah.
Traditions similar to the story of Noah are also found in classical Greek
Egyptian, Indian and Chinese literature. Moreover, stories of identical import
have been popular since time immemorial in Burma, Malaya, the East Indies,
Australia, New Guinea and various parts of Europe and America.
This shows clearly that the event took place at some point in
the dim past when men lived together in one region and it was after Noah's
Flood that they dispersed to different parts of the world. This is why traditions of all nations
mention the Flood of the early time. This is notwithstanding the fact that the actual event has increasingly been shrouded in
mystery, and the authentic elements of the event overlaid with myth and legend.
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65-72 Prophet Hud's
address
to his people, their disbelief and their fate
(7:65) And to 'Ad51 We sent forth
their brother Hud. He said: '0 my people! Serve Allah; you have no other god
than Him. Will you, then, not avoid evil?'
51.
'Ad, an ancient Arab people, were well-known
throughout Arabia. They were known for their proverbial glory and grandeur.
And when they were destroyed, their extinction also became proverbial.
So much so that ttre word 'Ad has come to be used for things ancient and the
word 'adiyat for archaeological remains. The land whose owner is unknown and
which is lying fallow, from neglect is called 'adi al-ard.
(7:72) Then We delivered Hud and his companions by
Our mercy, and We utterly cut off the
last remnant of those who called
the lie to Our signs and would not believe.56
56.
The Qur'an informs us that God brought about the total extermination of the
'Ad, a fact borne out by both Arabian historical traditions and recent
archaeological discoveries. The 'Ad were so totally destroyed and their
monuments so completely effaced that the Arab historians refer to them as one
of the umam ba'idah (extinct peoples) of Arabia. The Arab tradition also affirms
that the only people belonging to the 'Ad who survived were the followers of
the Prophet Hud. These survivors are known as the Second 'Ad ('Ad Thaniyah).
The Hisn al-Ghurib inscriptions referred to earlier (n. 51) above are among the remaining monuments of
these people. One inscription, which is generally considered to date from the
eighteenth century B.C., as deciphered by the experts, contains the following
sentences:
We have lived for a long time in this fort in full glory, free of all want. Our
canals were always full to the brim with water . . . Our rulers were kings who
were far removed from evil ideas, who dealt sternly with mischief-makers and
governed us according to the Law of Hud. Their edicts were recorded in a book.
We believed in miracles and resurrection.
The above account fully corroborates the Qur'anic statement that it was only
the companions of Hud who survived and inherited the glory and prosperity of
the 'Ad.
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73-79 Prophet
Saleh's address to his people, their disbelief and their fate
·
(7:73) And to Thamud57 We sent forth their brother. Salih. He said to them: '0 my people! Serve Allah, you have no other god
than Him. Truly there has come to you a clear proof from your Lord. This
·
she-camel from Allah is a Divine portent for you.58 So leave her alone to pasture on Allah's earth, and
touch her with no evil lest a painful chastisement should seize you.
57.
The Thamud are another ancient Arab people, next only to the 'Ad in fame
(7:74)
And call to mind when
He made you successors after 'Ad and gave you power in the earth so that you took for yourselves palaces in its plains and hewed
out dwellings in the mountains
(7:78)
Thereupon a shocking catastrophe seized them,62 so that they lay prostrate in
their dwellings.
62.
Other Qur'anic expressions used for the calamity are 'rajifah' (earthquake)
(al-Nazi'at 79: 6); 'sayah' (awesome cry) (Hud 11: 67); 'Sa'iqah' (thunderbolt)
(al-Baqarah 2: 55); and 'taghiyah'' (roaring noise) (al-Haqqah 69: 5).
80-84 Prophet
Lut's address to his people, their disbelief and their fate
(7:80)
And remember when We sent Lot [as a Messeng to his people and he said to
them:63 'Do you realize you practise an indecency of which no other people in
the world were guilty of before you?
63.
The land inhabited by the people of Lot, which lies between Iraq and Palestine,
is known as Trans-Jordan. According to the Bible, its capital town was Sodom
However,
the whole nation was destroyed and today wc can find no trace of it. So much so
that it is difficult to even locate the main cities which they inhabited. If
anything remains as a reminder of this nation it is the Dead Sea which is also
called the Sea of Lot
(7:84)
and We let loose a shower [of stones] upon them,67 Observe, then, the end of
the evil-doers.68
67.
The 'rainfall' in the verse does not refer to the descent of water from the
sky. It refers rather to the volley of stones. The Qur'an itself mentions that
their habitations were turned upside down and ruined. See (verse 85); also (Hud
11:82-3); (al-Hijr 15:74-E.)
68.
In light of this verse and other references in the Qur'an, sodomy is
established as one of the deadliest sins; and that it incurred God's scourge on
those who indulged in it. We also know from the teachings of the Prophet (peace
be on him) that the Islamic state should purge society of this crime and
severely punish those guilty of it. T
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85-87 Prophet
Shu'aib's address to his people, their disbelief and their fate
(7:85) And to Midian69 We sent forth their brother Shu'ayb He exhorted them: O my
people! Serve Allah, you have no god but Him. Indeed a clear proof has come to
you from your Lord. So give just weight and measure and diminish
not to men their things '70 and
make no mischief on the earth after it has been set in good order.71 That is to your
own good, if you truly believe .72
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88-93 Behavior
of the unbelievers with Prophet Shu'aib
(7:89) If we return to
your faith after Allah has delivered us from it we would be fabricating a lie
against Allah. nor can we return to it again unless it be by, the will of Allah, our Lord.73 Our Lord has
knowledge of all things, and in Allah we put our trust. Our Lord! Judge rightly
between us and our people, for You are the best of those who judge.'
In-sha' Allah ('If
Allah so wills')
73.
This phrase signifies
substantively what is meant by the commonly used Islamic formula In-sha' Allah ('If Allah so wills'). Its meaning is evident from( al-Kahf
18: 23-4), in which the
believers are directed not to make definitive statements about what they will
do without making such actions contingent on God's will. This is understandable
since a believer firmly believes in God's power and is ever conscious that his
destiny is inalienably tied to God's will. It is impossible for such a person
to make foolish statements about what he will do and what he will not do. He is
bound to make it clear that he will accomplish what he intends only, if 'God so
wills'.
(7:93) Shu'ayb then
departed from his people, and said: '0 my people! Surely I conveyed to you the
message of my Lord, and gave you sincere advice. How, then, can I mourn for a people who refuse to accept the
truth?'76
76. The stories narrated here have a definite didactic purpose and were narrated with a view to highlighting
their relevance to the time of the Prophet (peace be on him). In each of these
stories one of the parties is a Prophet who in respect of his teachings greatly
resembles Muhammad (peace be on him), in summoning his people to the right way,
in admonishing them, in sincerely seeking their welfare. At the other end of
the scale in each narrative are the unbelieving nations who greatly resembled
the Quraysh in the time of the Prophet (peace be on him) with regard to their
disbelief and moral degeneration.
By recounting the tragic end of each of these
unrighteous nations of the past, the Quraysh are reminded of the moral purpose
of these stories. Through the stories they are told that if, because of their
stubbornness they fail to follow the Messenger of God during the term of
respite granted to them, they will be subjected to the same destruction which
befell those past nations who persisted in wrong-doing and error.
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94-99 Adversity
and affluence are reminders from Allah
(7:95) Then We changed adversity into ease until they throve and
said: 'Our forefathers had also seen both adversity and prosperity.' So We
suddenly seized them without their even perceiving it.77
77. After narrating individually the
stories of how various nations responded to the Message of their Prophets, the
Qur'an now spells out the general rule which has been operative throughout the
ages. First, before the appearance of a Prophet in any nation, conditions that
would conduce to the acceptance of his Message were created. This was usually
done by subjecting the nations concerned to a variety of afflictions and
punishments. They were made to suffer miseries such as famine, epidemics,
colossal losses in trade and business, defeat in war. Such events usually have
a healthy impact on people. They lead to a softening in their hearts. They
generate humility and modesty. They enable people to shake off their pride and
shatter their reliance on wealth and power and induce thern to trust the One
Who is all-powerful and fully controls their destiny. Above all, such events
incline people to heed the words of warning and to turn to God in humility.
But if the people continue to refrain
from embracing the truth they are subjected to another kind of test - that of
affluence. This last test signals the beginning of their destruction. Rolling
in abundant wealth and luxury, people are inclined to forget the hard times
they have experienced. Their foolish leaders also inculcate in their minds an
altogether preposterous concept of history. They explain the rise and fall of
nations and the alternation of prosperity and adversity among human beings by
reference to blind natural forces, and in total disregard of moral values.
Hence if a nation is seized by an affliction or scourge, such people see no
reason why it should be explained in terms of moral failure. They are rather
inclined to consider that a person's readiness to heed moral admonition or to
turn humbly towards God, is a sign of psychological infirmity.
This foolish mentality has been
portrayed all too well by the Prophet (peace be on him): 'A believer
continually faces adversity until he comes out of it purified of his sins. As
for the hypocrite, his likeness in adversity is that of a donkey who does not
know why his master had tied him and why he later released him.' (Cited by Ibn
Kathir in his comments on the verse - Ed.) Hence, when a people become so hard
of heart that they neither turn to God in suffering, nor thank Him for His
bounties in prosperity, they are liable to be destroyed at any moment.
It should be noted that the above rule
which was applied to the nations of the previous Prophets, was also applied in
the time of the Prophet Muhammad (peace be on him). When this surah was
revealed the Quraysh displayed exactly the same characteristics and attitudes
as those nations which had earlier been destroyed. According to a tradition
narrated by both 'Abd Allah b. Mas'ud and Abd Allah b. 'Abbas, as the Quraysh
grew in defiance to the Prophet's call, he prayed to God that he might be
assisted by inflicting famine on the Quraysh, as in the days of the Prophet
Joseph. Accordingly, God subjected the Quraysh to such a severe famine that
they took to subsisting on carcasses, the skins of animals, bones, and wool.
Unnerved by this the Quraysh, led by Abu Sufyan, implored the Prophet (peace be
on him) to pray to God on their behalf. But when the Prophets prayer helped to
improve the situation somewhat, the Quraysh reverted to their arrogant and
ignorant way's. (Bukhari, Kitab al-Taharah, Bab idha istashfa'a al-Mushrikun bi
al-Muslim' - Ed.) The wicked ones among them tried to dissuade from God those
who had derived some lesson from the famine. They argued that famines take
place in course of operation of natural laws, that they are merely a recurrent
physical phenomenon. They emphasized that the occurrence of famine should not
mislead people into believing in Muhammad (peace be on him). It was during this
time that the surah under discussion was revealed. The above verses were thus
quite relevant and it is against this backdrop that one appreciates their full
significance. (For details see (Yunus 10: 21), (al-Nahl 16: 112), (al-Muminun
23: 75-6); and (al-Dukhan 44: 9-16.)
(7:99) Do they feel secure against the
design of Allah78 None can feel secure against the design of Allah except the
utter losers.
78. The expression makr signifies a
secret strategy of which the victim has no inkling until the decisive blow is
struck. Until then, the victim is under the illusion that everything is in good
order
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100-102 Stories
of prior nations are narrated to teach a lesson
15062023
thu 25111444
103-108 Prophet
Moses was sent for the guidance of Pharaoh and his chiefs –He displays the signs- staff to serpent hand
white
16062023
fri 26111444
109-126 Moses'
confrontation with the magicians of Pharaoh
(7:117) Then We( அல்லா ) directed Moses: 'Now
you throw your rod.' And lo! it swallowed up all their false devices.90
90. It would be a mistake to believe that the rod
of Moses swallowed up the rods and ropes cast by the other sorcerers and which
had looked like serpents. The Qur'anic statement means that the rod of
Moses swallowed up the falsehood faked by them. This clearly shows that
wherever Moses' rod moved, it destroyed the magical effect which had caused the
transformation of their ropes and rods. One blow of Moses' rod caused every other rod
to revert to a rod, and every rope to revert to a rope. (For further
elaboration see Tafhim al-Qur'an, (Ta Ha 20, n. 42)
(7:118) Thus was the truth established, and their
doings proved in vain.
(7:119) Pharaoh and his men were defeated and put to
shame,
17 062023 sat 27111444
127-129 [15]
Pharaoh's
revenge against the people of Moses
(7:128) Moses said to his
people: 'Seek help from Allah and be steadfast. The
earth is Allah's, He bestows it on those of His servants He chooses. The end of
things belongs to the God-fearing.'
18 062023 sun 28111444
130-137 Scourge
of Allah against Pharaoh and his chiefs, and their final destruction
19 062023 mon 29111444
138-141 Allah
rescued the Children of Israel but they still disbelieved in One God
20 062023tue 01121444
142-144 Musa's
communication with Allah
(7:143) And when
Moses came at Our appointment, and his Lord spoke to him, he said: 'O my Lord!
Reveal Yourself to me, that I may look upon You!' He replied: 'Never can you see Me. However, behold this mount; if it
remains firm in its place, only then you will be able to see Me.' And as soon
as his Lord unveiled His glory to the mount, He crushed it into fine dust, and
Moses fell down in a swoon. And when
he recovered, he said: 'Glory be to You! To You I turn in repentance, and I am the foremost among those who believe.'
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145-147 Musa
was given the written tablets of Taurat (Torah) and Arrogant people cannot get
guidance
22 062023
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148-151
148-1511Israelites started worshipping calf after witnessing their
miraculous deliverance48-
(7:148) And in the
absence of Moses106 his people made the image of a calf from their ornaments, which lowed. Did they not observe that it
could neither speak nor give
them any guidance? And still they made it an object of worship. They were indeed wrong-doing. 107
107. Their cow-worship was
another manifestation of the Israelites' slavish attachment to the Egyptian
traditions at the time of the Exodus. It is well-known that
cow-worship was widespread in Egypt and it was during their stay there that the
Israelites developed this strange infatuation. The Qur'an also refers to their inclination to cow-worship:
'Their hearts were overflowing with love for
the calf because of their unbelief' (al-Baqarah
2: 93).
What is more surprising
about their turn to idolatry is that it took place just three months after
their escape from Egypt. During that time they had witnessed the parting of the sea, the drowning of
Pharaoh, and their own deliverance from what otherwise seemed inescapable slavery, to the Egyptians.
They knew well that all those events had taken place owing to the unmistakable
and direct interference of the all-powerful God. Yet they had the audacity to
demand that their Prophet should make for them a false god that they might
worship. Not only that, soon after Moses left them for Mount Sinai, they
themselves contrived a false god. Disgusted with such conduct on the part of the
Israelites, some Prophets have
likened their people to a nymphomaniac who loves all save her husband and
who is unfaithful to him even on their nuptial night.
(7:148)
And in the absence of Moses106 his people made the image of a calf from their
ornaments, which lowed. Did they not observe that it could neither speak nor
give them any guidance? And still they made it an object of worship. They were
indeed wrong-doing. 107
107.
Their cow-worship was another manifestation
of the Israelites' slavish attachment to the Egyptian traditions at the time of
the Exodus. It is well-known that cow-worship was widespread in Egypt and it
was during their stay there that the Israelites developed this strange infatuation.
The Qur'an also refers to their inclination to cow-worship: 'Their hearts were
overflowing with love for the calf because of their unbelief' (al-Baqarah 2:
93). What is more surprising about their turn to idolatry is that it took place
just three months after their escape from Egypt. During
that time they had witnessed the parting of the sea, the drowning of Pharaoh,
and their own deliverance from what otherwise seemed inescapable slavery, to
the Egyptians. They knew well that all those events had taken place owing to
the unmistakable and direct interference of the
all-powerful God. Yet they had the audacity to demand that their Prophet should
make for them a false god that they might worship. Not only that, soon after
Moses left them for Mount Sinai, they themselves contrived a false god.
Disgusted with such conduct on the part of the Israelites, some
Prophets have likened their people to a nymphomaniac who loves all save her
husband and who is unfaithful to him even on their nuptial night.
(7:150)
And when Moses returned to his people, full of wrath and sorrow,
Biblical
version of the story of calf-worship, however, it was Aaron who had made
the golden calf for the people of Israel. To quote:
The
Qur'an, however, refutes the above account at many
places and points out that it was Samiri the rebel of God rather than Aaron the
Prophet who committed that heinous sin. For details see (Ta Ha
20: 90 ff.)
Strange
though it may appear, the Israelites maligned the characters of those very
people whom they believed to be the Messengers of God. The
accusations they hurled at them included such heinous sins as polytheism,
sorcery, fornication, deceit and treachery. Needless to say, indulgence in any
of these sins is disgraceful for even an ordinary believer and decent human
being, let alone Prophets. In the light of the history of Israeli morals,
however, it is quite understandable why they maligned their own
Prophets.
In
times of religious and moral degeneration when both the clergy and laity were
steeped in sin and immorality, they tried to seek justification for their
misdeeds. In order to sedate their own consciences they ascribed the very sins
of which they were guilty to their Prophets and then their own inability to
refrain from sins on the grounds that not even the Prophets could refrain.
The
same characteristic is evident in Hinduism. When
the Hindus reached the lowest point in their moral degeneration, they
produced a literature which presents a very perverted image of Hindu ideals.
This literature portrayed their gods, hermits and monks as crass sinners. In
doing so, they suggested that since such noble people could not refrain from
indulging in grave sins, ordinary mortals are inevitably bound to commit them.
Moreover, a person's indulgence in immoral acts should not make him remorseful
for the same acts were committed earlier by their monks and hermits.
23 062023
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152-156 Worshippers
of the calf incurred the wrath of Allah
(7:155) And out of his
people Moses singled out seventy
men for Our appointment. 109 Then, when violent shaking seized them, he addressed his
Lord: 'Had You willed, O my Lord, You could have destroyed them and me long
ago. Will You destroy us for what the fools amongst us did? That was nothing
but a trial from You whereby You mislead whom You will and guide whom You
will. 110 You alone are our guardian. Forgive us,
then, and have mercy upon us. You are the best of those who forgive.
109.
Moses was summoned for
the second time to Mount Sinai along with seventy chiefs of the nation in order
that they might seek pardon for their calf-worship and renew their covenant
with God. Reference to this
event is not found in the Bible and Talmud. They simply mention that Moses was
summoned to receive new tablets as replacements for the ones he had thrown down
and broken. (Cf. Exodus 34.)
24 062023
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157-157 Advent
of Prophet Muhammad was described in Torah and Gospel
(7:157) [To-day this
mercy is for] those who follow the ummi Prophet, 112 whom they find mentioned in the Torah and the Gospel with
them.113 He enjoins upon them what is good and
forbids them what is evil. He makes the clean things lawful to them and
prohibits all corrupt things,114 and removes from them their burdens and the
shackles that were upon them.115 So those who believe in him and assist him, and
succour him and follow the Light which has been sent down with him, it is they
who shall prosper.
112refusal to follow a Prophet after his advent
amounts to gross disobedience to God.
,
even
if a person spends huge amounts in the way of charity. They were also reminded
that they had been told in the past that God's mercy was exclusively for those
who believed in His Revelation.
Reference
to the Prophet (peace be on him) in this verse as umimi is significant as the Israelites branded all other nations as
Gentiles (ummis). Steeped in racial prejudice, they did not consider members of
other nations as their equals, let alone accept any person not belonging to
them as a Prophet.
The
Qur'an also states the Jewish belief that they would not be taken to ask for
whatever they might do to non-Jews. See (Al'Imran
3: 75). Employing the same
term which they themselves had used, the Qur'an tells them that their destiny
was linked with the ummi Prophet. By obeying him they would become deserving of
God's mercy. As for disobedience to the Prophet (peace be on him). it would
continue to arouse God's wrath which had been afflicted upon them for
centuries.
113. Pointed and repeated reference to the coming of the Prophet
Muhammad (peace be on him) is made in the Bible. (See Deuteronomy 18: 19;
Matthew 21: 33-46; John 1: 19-25; 14: 15-17, 25-30; 15: 25-26; 16: 7-15.)
114. The Prophet declares the pure things which they had forbidden
as lawful, and the impure things which they had legitimized as unlawful.
115.
The Israelites had fettered their lives by undue restrictions which had been
placed on them by the legal hair-splitting of their jurists, the pietistic
exaggerations of their spiritual leaders, the introduction of superstitions and
self-contrived laws and regulations by, their masses. The Prophet, by relieving
them of every unnecessary burden and releasing them from every unjustified
restriction, in fact liberated their shackled lives.
25 062023
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158-158 Muhammad (pbuh) is the Prophet for
the whole of mankind
26 062023
mon
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159-162 Allah
provided food and water in the desert to the people of Musa
(7:160) And We divided them into twelve tribes, forming
them into communities.118 When his people asked
Moses for water We directed him: 'Smite the rock with your
rod.' Then twelve springs gushed forth from the rock and
every people knew their drinking-places. And We caused thick
clouds to provide them shade, and We sent down upon
them manna and quails,119 saying:
'Eat of the clean things that We have provided you.' They wronged not Us, but
it was themselves that they wronged.
118. This refers to the organization of the
people of Israel which has been mentioned in the Qur'an in (al-Ma'idah 5:12 )and also
described, at length, in the Bible in Numbers.
According to these sources, in compliance with
God's command the Prophet Moses first conducted the census of the Israelites in
the wilderness of Sinai.
He registered their
twelve tribes, ten of whom were descendants of the Prophet Jacob, and the
remaining two descendants of the Prophet Joseph, as separate and distinct
tribes. He appointed a chief for each tribe and assigned to him the duty
to maintain moral, religious, social and military discipline within each tribe
and to enforce the Law. The Levites, who were descendants of the
Prophets Moses and Aaron, however, were organized as a distinct group entrusted
with the task of providing religious guidance to all tribes.
119. This organization was
one of the numerous favours which God had bestowed upon the Israelites. Mention
is made of three other favours bestowed
upon them. First, an extraordinary arrangement for their water supply was made
in the otherwise arid Sinai peninsula. Second, the sky
was covered with clouds such that they were protected from the scorching heat
of the sun. Third, a unique meal, consisting of manna and quails was sent down on
them. Had this Divine arrangement, catering as it did for the millions
of wandering Israelites' basic necessities of life, not been made, they would
certainly have perished.
On visiting that land even today it is difficult to
visualize how such an arrangement providing shelter, food and water for
millions of people was made. The population of this peninsula standseven
today at a paltry, 55,000 people. (it may be noted that this statement was made
in the fifties of the present century. However, the present population of the
Sinai is 200,000 - Ed.) If a five or six hundred thousand strong army, were to
camp there today, it would be quite a task for those at the helm to provide the
necessary supplies for the army. Little wonder, then, that many scholars who
belive neither in the Scripture nor in miracles, rule out the historical
accuracy of the event. For them, the people of Israel camped in an area lying
south of Palestine and north of Arabia. In view of the physical and economic
geography of the Sinai peninsula, they consider it totally incredible that such
a large population could have stayed there for years. What has made these
scholars even more sceptical about the event is the fact that the Israelites
were not then in a position to procure supplies from either the Egyptians or
the 'Amaliqah' who inhabited respectively the eastern and northern parts of the
peninsula, since both groups were hostile to them. It is against this
background that one may appreciate the immense importance of the favours God
conferred on the Israelites. Likewise, it also gives one some idea of the
blatant ingratitude of the people of Israel since they consistently defied and
betrayed God even though they had witnessed a great many divine signs. (See
Towards Understanding the Qur'an, vol. 1, (al-Baqarah 2: nn. 72-3 and 76, pp. 76-7 - Ed.)
27 062023
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163-171
[21]
163-168 Jewish
Sabbath, the violation, and Allah's scourge
] (7:166) And when they persisted in pursuing that which
had been forbidden We said: 'Become despised apes.'126
126. For details see Towards Understanding the
Q ur'an, vol. 1, (al-Baqarah 2: n. 83, pp. 81-2),
(7:167) And recall when Your
Lord proclaimed127 that 'He would continually set in authority
over them, till the Day of Judgement, those who would ruthless oppress thern.'128 Surely,
your Lord is swift in chastising; and yet He is
All-Forgiving, All-Merciful.
127. The Qur'anic expression 'ta'adhdhana' means
almost the same 'he warned; he proclaimed'.
128. Since the 8th century
B.C. the Israelites were warned
consistently. This is borne out by the contents of the Books of the Prophets
Isaiah, Jeremiah, and their successors. Jesus too administered the same
warning which is borne out by many of his orations in the New Testament, This
was also later confirmed by the Qur'an. History bears out the veracity of
the statement made both in the Qur'an and the earlier scriptures. For
throughout history, since the time the Jews were warned, they have
continually been subjected to abject persecution in one part of the world or
another.
(7:168) And We
dispersed them ( Jews)through
the earth in communities - some were righteous, others were not -and We tested
them with prosperity and adversity that they may turn back (to righteousness).
28 062023
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169-171 Jews'
wrong belief about Allah's forgiveness
30 062023 fri 11121444
172-174 Mankind's
testimony that Allah is their Rabb at the time of Adam's creation
(7:173) Or say: 'Our forefathers before us who
associated others with Allah in His divinity; we were merely their offspring
who followed them. And would You destroy us for that which the unrighteous
did?'135
135.
The verse describes
the purpose of the primordial covenant. The purpose is to make every person responsible for his deeds so
that if he rebels against God he will be held fully accountable for that
rebelfion.------------------
01072023
sat
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175-178 Example
of those who deny Allah's revelations
(7:176) Now had We so willed We could indeed have exalted him through
those signs, but he clung to earthly life and followed his carnal desires. Thus
his parable is that of the dog who lolls out his
tongue whether
you attack him or leave him alone.139 Such is the parable of
those who reject Our signs as false. Narrate to them these parables that they
may reflect.
02072023
sun 13121444
179-181 Misguided
people are like animals or even worse
(7:179) And certainly We
have created for Hell many of the jinn and mankind;140 they have hearts with
which they fail to understand; and they have eyes with which they fail to see;
and they have ears with which they fail to hear. They are like cattle - indeed,
even more astray. Such are utterly heedless.
140.
This does not mean that God has created some people for the specific purpose of
fuelling Hell. What it does mean is
that even though God has bestowed upon men faculties of observation, hearing
and reasoning, some people do not use them properly. Thus, because of their own
failings, they end up in Hell.
The words employed to give expression to the idea are ones which reflect deep
grief and sorrow. This can perhaps be grasped by the occasional outbursts of sorrow by human beings. If a
mother is struck by the sudden death of her sons in a war, she is prone to
exclaim: 'I had brought up my sons that they might serve as cannon fodder!' Her
exclamatory, utterance does not mean that that was the real purpose of the
upbringing. What she intends to convey by such an utterance is a strong
condemnation of those criminals because of whom all her painful efforts to
bring up her sons have gone to waste.
03072023
mon 14121444
182- 183( Tamil )
(7:182) As for those who reject Our signs as false, We shall lead
them, step by
step, to their ruin without their even perceiving it.
04072023
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184-186( Tamil )
(7:185) Have they not observed the kingdom of the heavens and the
earth, and all that Allah has created143 and that
their term of life
might have drawn near144 After this warning from the Prophet, what
will it be that will make them believe?
144. The unbelievers,
feeble-minded as they are, fail to understand that no one knows when he will
die. For death overtakes man totally unawares. This being the case, what will be the end of those who waste
the time at their disposal until death overtakes them and fail to find the
direction to their salvation?
04072023
tue 15121444
187-188( Tamil )
(7:188) Tell them [O
Muhammad]: 'I have no power to
benefit or harm myself except as Allah may please. And had I knowledge of the
unseen, I should have amassed all kinds of good, and no evil would have ever
touched me.145 I am merely a warner and the herald of glad
tidings to those who have faith.'
05072023
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Wikipedia
·
189-190 guilty of idolatry
·
(7:189) It is He - Allah -Who created you from a single being, and out
of it He made its mate, that he may find comfort in her. And when he covers
her, she bears a light burden and goes about with it. Then, when
she grows heavy, they pray to their Lord: 'If You bestow upon us a healthy
child, we will surely give thanks.'
·
(7:190) But when He
vouchsafes them a healthy child, they attribute to Him partners regarding what
Allah had bestowed upon them. Subliminally exalted is Allah above that which
they associate with Him.146
·
146. The present and succeeding (verses
190-8) seek to refute polytheism. These
verses are devoted to highlighting the implications of the postulate which even
the polytheists affirmed - that it is God Who originally created the human
species. They also acknowledge that
·
every human being owes his existence to
God. God also holds absolute power over the entire process leading to man's
birth, right from the
·
fertilization
of the ovurn in the uterus to its onward development in the form of a living
being, then investing it with numerous faculties and ensuring its birth as a
sound, healthy baby. No one has the power to prevent God,
if He so willed, from causing a wornan to give birth to an animal or to odd
creature, or to a physically or mentally handicapped baby. This fact is also
equally acknowledged by monotheists and polytheists. It is for this reason that
in the final stage of pregnancy, people are inclined to turn to God and pray
for the birth of a sound and healthy baby.
·
05072023 wed 16121444 2
·
·
191-198 The folly of idolatry
·
·
06072023 thu
17121444
·
199 Muhammad commanded to use moderation
·
(7:199) [O Prophet!]
Show forgiveness, enjoin equity, and avoid the ignorant.
·
07072023 fri 18121444
·
·
·
200-201 He is to repel Satan by using the name
of God
·
(7:200) And if it
happens that a prompting from Satan should stir you up, seek refuge with Allah.
He is All-Hearing, All-Knowing.
- The people of Makkah incorrigible
·
08072023 sat 19121444
·
·
203 They charge Muhammad with imposture
·
09072023 sun 20121444
·
·
·
·
204 ۩ 206 The
Quran to be listened to in silence and holy meditation
- (7:204) So when
the Qur'an is recited, listen carefully to it, and keep silent so that you
may, be shown mercy.'153
153. The unbelievers are asked to shed their prejudice and to
abandon their deliberate indifference to the Qur'an. Whenever the Qur'an is
recited to them, they stuff their fingers into their ears and make a lot of
noise lest they or any others hear the Qur'an. They should better behave more
maturely and make an effort to grasp the teachings of the Qur'an. It is quite
likely that their study, of the Book would ultimately make them share with
Muslims the blessings of the Qur'an. This is an excellent, subtle and
heart-winning approach which simply cannot be over-praised. Those who are interested in learning the art
of effective preaching can benefit immensely by, pondering over this Qur'anic verse.202
(7:205) And remember [O
Prophet] your Lord in your mind, with humility and fear, and without raising your voice; (Dhikr?) remember Him
in the morning and evening, and do not become of those who are negligent.15
(7:206)
[The angels] who are near to Your Lord, never turn away from His service out of
arrogance;155 they rather glorify Him156 and prostrate themselves before Him
157.
Whoever recites or hears this verse should fall in prostration so as to emulate the practice
of angels. In addition. prostration also proves that one has no shred of pride,
nor is one averse to the duty of being subservient to God.
n
our view, therefore, while it is preferable to follow the general opinion of
the scholars on the question,
it would not be blameworthy if someone deviates from that opinion. The reason
for this is that the general opinion of the scholars on this question is not
supported by well-established Sunnah, and there are instances of deviation from
it on the part of the early authorities. •
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