Each Surah / chapter of the Qur'an is named after some important event or related to a place or prophet or people mentioned in the particular Surah. Like all other Surahs, the 7th Surah of Qur;an is named after the people of Al A'raf, which means the people of the Heights. Let us know about these people as mentioned in the ayat / verses 46-49 of the Surah.
(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.
(7:47) And when the eyes of the people of the Heights will be turned towards the people of Hell they will say: 'Our Lord! Do not cast us among the wrongdoing people.'
(7:48) And the people of the Heights will cry out to the men whom they would recognize by their marks. saving: 'Neither your numbers nor the riches of which you were proud availed you.
They then see some leading figures among the wrongdoing people and they recognize them by their features. They rebuke them for what they have been doing. You see now that you are in Hell, where your armies and great multitude are of no use to you, nor indeed are your arrogance and vain pride.
(7:49) Are these not the ones of whom you swore that Allah shall grant them nothing of His mercy?' To such it will be said: 'Enter Paradise. You have no cause to fear, nor shall you grieve.'
They remind them of what they used to say about the believers in this life, accusing them of being in error and that they would never be granted God’s mercy.
Who Are the "People of the Heights"?
The "Heights" (Al-A'raf) refers to an elevated place or wall - a separator realm or borderland between Jannah (heaven) and Jahannam (hell) over which stand some people who recognize the dwellers of heaven and the inmates of the fire by their looks and features. It is important to find out who these people are and what have they got to do with the two groups destined either for heaven or hell.
Ibn Kathir described A'raf as a wall that contains a gate. In this high wall lived people who witness the terror of hell and the beauty of paradise. They yearn to enter paradise, but their sins and virtues are evenly balanced. Yet with the mercy of God, they will be among the last people to enter the paradise.
The people stationed atop the wall are a group of men whose good and bad deeds are balanced — 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.
Scholars have offered a few key interpretations:
The Barrier Wall: The actual word is: حِجَابٌ. It refers to the wall that will be erected between Paradise and Hell. Verse 13 of Sūrah al-Ḥadīd mentions it.
People with equal good and bad deeds:
Their fate is undecided until Allah judges between them.
They are stationed on the "A'raf" (a high wall or elevation between Paradise and Hell) temporarily.
Honorable figures with special knowledge or insight: Some commentators say they are martyrs, prophets, or righteous servants who are placed on the A'raf by Allah to witness the fate of others.
Recognizers by signs:
They recognize both the dwellers of Paradise and the people of Hell by their signs or marks — perhaps spiritual or symbolic indicators.
Ie., from the sign which will become evident from their faces because of their deeds. It is mentioned in various Aḥādīth (eg. Muslim, 503) that Muḥammad (sws) will recognize the people of his ummah through the signs of wuḍū – with which their foreheads and faces will glisten. There are some indications to this in the Qur’ān as well.
Or else they recognize the people of paradise by their looks, probably by the fact that their faces are white and bright, or by the light which accompanies them. They also recognize the people destined to the fire by their features, probably by their dark faces or the marks printed on their noses which they used to raise as a gesture of arrogance.
Key Themes in the Passage
Hope and Fear: The people of the A'raf express hope for Paradise but fear being cast into Hell.
Justice of Allah:
They witness Allah's judgment firsthand, highlighting the absolute justice and mercy of God.
“Peace be upon you,” – they will not yet have entered Paradise but would be contenders [to enter it]" These words are used with reference to their mental situation: in spite of witnessing this honour and respect for them, out of humility and modesty they think that until the final verdict from the Almighty is delivered, they can only be hopeful of His mercy.
Recognition: They call out to both groups, acknowledging the mercy shown to some and the arrogance or rejection shown by others.
These verses call out to us to hurry and add good deeds to our dossiers for we never know when the angel of death ebgets us and our dossiers closed forever. Blessed will be those who straightaway got the Jannah (Paradise), while many would stand atop the barrier wall with balanced dossiers of good and bad deeds, fearful of whichcamp their fate leads them too. Certainly, none would like to be thrown in the burning fire of hell and will be still hopeful that the Divine justice turns into Divine blessings and allows them to descend to Jannah.
You may like to watch the following video giving a deep explanation on the people of the A'raf:
May Allahhelp us to add more good deeds to our dossiers and blesses us an abode in Jannah. May we be saved from the torment of hell on that fateful day. Ameen
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
Fore more selected verses from Al-Qurʾān Please refer to our Selected verses from Sūrahs of Qur'an to highlight important topics with detailed explanation and Reference Page on Understanding Al Qur'an for knowing more about Islam and Qur'an. You may also refer to our Reference Pages for knowing more about Islam and Quran.
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Surah Al-A‘rāf (الأعراف) – “The Heights” or “The Elevated Place” (Surah 7) with 206 verses (āyāt) spanned over Juzʼ 8—9 of Al-Qurʾān, is a powerful and lengthy Meccan surah that explores themes of divine guidance, human responsibility, and the rise and fall of past nations due to their rejection of prophets. Its name, "Al-A'raf", refers to a barrier or elevation—a symbolic place between Paradise and Hell, mentioned in verses 46–48.
The period of its revelation is about the same as that of Al-An'am, i. e., the last year of the Holy Prophet's life at Makkah. As both have the same historical background the reader should keep in view the preface to Al-An'am.
Context of Revelation
Surah Al-A'raf was revealed during a time of:
Intensifying opposition to Prophet Muhammad ﷺ in Mecca.
A need to strengthen the Prophet and believers with lessons from the past.
A focus on the struggles between truth and falsehood, especially from the lives of previous prophets.
It responds to idol-worshippers, moral decay, and arrogance of leadership—both then and as a timeless warning.
Overall Theme
The struggle between truth and falsehood, and the consequences of rejecting divine guidance. It emphasizes:
The unity of the divine message
The repetition of human mistakes
The critical importance of heeding the message of prophets
Major Subjects Discussed
Story of Adam and Iblis (Verses 11–27)
The fall of Iblis due to arrogance and disobedience.
Adam and Eve’s mistake and repentance.
Lessons on human vulnerability and Satan’s ongoing deception.
Importance of modesty, repentance, and avoiding arrogance.
The People of the Heights (Al-A'raf) (Verses 46–49)
A unique group who stand between Paradise and Hell.
Possibly those whose deeds are evenly balanced or those awaiting judgment.
Reflects the fairness and complexity of divine justice.
Stories of Previous Prophets and Nations: A major part of the Surah tells the stories of past prophets to:
Warn the Quraysh and future generations.
Show that rejection of messengers leads to ruin.
The stories included:
Prophet Noah whose people rejected him and were thus destroyed by the great deluge
Prophet Hud whom people of 'Aad rejected him and were destroyed by very fast winds
Prophet Salih whom people of Thamudrejected and destroyed by earthquake
Prophet Lot whom people of Sodom rejected him and did not refrain from their lewdness and homosexuality and were thus destroyed by shower of molten rocks from the sky
Prophet Shu’ayb whom people of Midian rejected and were severly punished
These stories emphasize:
The unity of divine messages.
The repeated patterns of human pride and denial.
The consistent mercy and justice of Allah.
Tawheed and Refutation of Shirk
Strong arguments against idol worship are presented.
Challenges to the illogic of polytheism.
Encouragement to reflect on creation as evidence of one Creator.
Warning to the Quraysh and Humanity
The fate of previous nations is a clear warning.
Repeated use of “afala ta‘qilun?” (Will you not reflect?) to urge thinking and humility.
Free Will, Accountability, and Guidance
People have the freedom to choose, but with consequences.
Emphasis on the role of divine messengers in conveying truth.
God does not destroy a people without clear warning.
Call to Repentance and Submission
The Surah ends with a majestic depiction of believers and their devotion to Allah.
Urges patience, steadfastness, and turning away from arrogance.
Key Verses and Highlights
7:26Modesty and clothing of righteousness
7:31“Eat and drink, but do not be excessive” – moderation
7:56“Do not spread corruption on earth after it has been set in order”
7:94–100Pattern of nations destroyed after rejecting messengers
7:157Describes the coming of Prophet Muhammad ﷺ in previous scriptures
7:180“To Allah belong the Most Beautiful Names (Asma’ul Husna)...”
Spiritual and Moral Lessons
Arrogance leads to downfall (like Iblis and Pharaoh).
Truth is one, even if messengers differ.
Every nation is tested, and denial has consequences.
Believers must remain firm, even when truth is unpopular.
Unity and sincerity are better than outward power or wealth.
Final Reflection
Surah Al-A‘raf is a wake-up call to individuals and societies. It invites deep self-examination, faith in divine justice, and the courage to stand with truth, even if the world opposes it.
“So take warning from the fate of those who denied before you. Indeed, the outcome of the wrongdoers is destruction.” (7:103)
We have already published detailed exegesis of the Surah which can be accessed from links given below:
In time we will continue to add more selected verses from Surah .7 Al-A'raf for information of our readers.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
An effort has been made to gather explanation / exegesis of the surahs and selected verses of Al-Qurʾān from authentic sources and then present a least possible condensed explanation of the surah. In that the exegesis of the chapters of the Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In addition, other sources which have been explored and views of other scholars have been incorporated while explaining meaning of a verse. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites. For expansion of meaning and themes / contextual background help from ChatGPT is also taken.
Disclaimer: The material for this post has been collected from the references given above. If anyone differs with the material contained in this post, one may consult the references and their authors. If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing.
If you like Islam: My Ultimate Decision, and to keep yourself updated on all our latest posts to know more about Islam, follow us on Facebook. You may also refer to our Facebook Group Islam: The Ultimate Truth for more on Islam and Da'wah.
Please share this page to your friends and family members through Facebook, WhatsApp or any means on social media so that they can also be benefited by it and better understand Islam and the Qur'ān - Insha Allah (Allah Willing) you shall be blessed with the best of both worlds.
Sürah Al-A'raf " ٱلْأَعْرَاف " is the seventh surah with 206 ayahs with 24 ruku, part of the 8th-9th Juzʼ of the Holy Qur'an. It also has one sajdah (prostration of recitation - verse 206). This Sürah takes its name from verses 46-47 in which mention of A'araf occurs. This Sürah is closely connected, both chronologically and in respect of the argument with the previous Sürah 6 An'aam. But it expounds the doctrine of revelation and man's religious history by illustrations from Adam onward, through various prophets, and the detail of Moses's struggles, to the time of the Prophet Muhammad (sws), in which Allah's revelation is completed. The exegesis of this surah has been divided into five parts as already mentioned in the Overview. We now present the last part that is Part V: Ruku / Sections 22-24 [Verses 172-206] The theme of this last part is very meaningful as it is about the children of Adam who have multiplied, but many of them have rejected truth and go by degrees to destruction in ways that they do not realize. The righteous listen to the Message of Allah, and serve Him in humility.
Let us now read the translation and exegesis / tafseer in English of the Sürah segmented into portions as per the subject matter. For Arabic Text, please refer to the references given at the end and may also listen to its recitation in Arabic with English subtitles:
بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
Ruku / Section 22 [Verses 172-181]: The eternal covenant of Allah was taken from all human beings. Verses 172-174 Mankind's testimony that Allah is their Rabb at the time of Adam's creation:
( 172 ) And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] - lest you should say on the day of Resurrection, "Indeed, we were of this unaware."
The preceding discourse concluded with the note that God made the Israelites enter into a covenant with their Lord. In the following passages all men are told that a covenant with God is not the exclusive privilege of Israel. In fact all human beings are bound in a covenant with God and a Day will come when they will be made to answer how well they were able to observe that covenant.
This event, according to several traditions, took place at the time of the creation of Adam. Apart from the prostration of the angels before Adam and the proclamation that man would be God's vicegerent on earth, all the future progeny of Adam were gathered, and were endowed with both existence and consciousness in order to bear witness to God's lordship. The best interpretation of this event is found in a statement by, 'Ubayy b. Ka'b, who has probably given the substance of what he had heard from the Prophet (peace be on him):
God gathered all human beings, divided them into different groups, granted them human form and the faculty of speech, made them enter into a covenant, and then making them witnesses against themselves He asked them: 'Am I not your Lord?' They replied: 'Assuredly you are Our Lord.' Then God told them: 'I call upon the sky and the earth and your own progenitor, Adam, to be witness against you lest you should say on the Day of Judgement that you were ignorant of this. Know well that no one other than Me deserves to he worshipped and no one other than Me is your Lord. So do not ascribe any partner to Me. I shall send to you My Messengers who will remind you of this covenant which you made with Me. I shall send down to you My Books.' In reply all said: 'We witness that You are Our Lord and our Deity. We have no lord or deity other than You.' (Ahmad b. Hanbal, Musnad, vol. 5, p. 135 - Ed.)
This event has also been interpreted by some commentators in a purely allegorical sense. They are of the opinion that the purpose of the Qur'an is merely to emphasize that the acceptance of God's lordship is innate in human nature. However, this was narrated in such a way as to suggest that the event did actually take place. We do not subscribe to this allegorical interpretation of the primordial covenant of man with God. For both the Qur'an and Hadith recount it not only as an actual happening, but also affirm that the covenant would be adduced as an argument against man on the Day of Judgement. There remains, therefore, no ground whatsoever to interpret the event in terms of mere allegory.
In our own view the event did take place. God caused all human beings whom He intended to create until the Last Day to come into existence. He endowed upon them life, consciousness and the faculty of speech, and brought home to them that there is no god or lord besides Him, and that Islam alone is the right way to serve Him.
If someone considers calling all human beings together in one assembly impossible, that shows, more than anything else the woeful paucity of his imagination. For if someone accepts that God has the power to create countless human beings in succession, there is no reason to suppose that He did not have the power to create them all at some given moment prior to the creation of the universe, or that He will be unable to resurrect them all at some given moment in the future. Again, it stands to reason that at a time when God wanted to designate man as His vicegerent on earth after endowing him with reason and understanding, He took from him an oath of allegiance. All this is so reasonable that the actual occurrence of the covenant should not cause any wonder. On the contrary, one should wonder if the event did not take place.
Yusuf Ali Explanation:
This passage has led to differences of opinion in interpretation. According to the dominant opinion of commentators each individual in the posterity of Adam had a separate existence from the time of Adam, and a Covenant was taken from all of them, which is binding accordingly on each individual. The words in the text refer to the descendants of the Children of Adam, i.e., to all humanity, born or unborn, without any limit of time. Adam's seed carries on the existence of Adam and succeeds to his spiritual heritage. Humanity has been given by Allah certain powers and faculties, whose possession creates on our side special spiritual obligations which we must faithfully discharge: see v. 1. and n. 682. These obligations may from a legal point of view be considered as arising from implied Covenants. In the preceding verse (vii. 171) a reference was made to the implied Covenant of the Jewish nation. Now we consider the implied Covenant of the whole of humanity, for the Holy Prophet's mission was world-wide.
The Covenant is completed in this way. We acknowledge that Allah is our Creator, Cherisher, and Sustainer: therefore we acknowledge our duty to Him: when we so testify concerning ourselves, the obligation is as it were assumed by us; for it follows from our very nature when it is pure and uncorrupted.
( 173 ) Or [lest] you say, "It was only that our fathers associated [others in worship] with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?"
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 rebel from. Because of the covenant, no one will be able either to plead for acquittal on grounds of ignorance, or blame his misdeeds on his ancestors. In other words, this primordial covenant has been mentioned as the reason for the inherent awareness in every single person that God is the only Lord and Deity. Thus, none can totally absolve himself of his responsibility on the plea that he was altogether ignorant, or transfer the blame for his error to the corrupt environment in which he was brought up. Now, it can be argued that even if the covenant did take place, no human being remembers its occurrence. No human being is aware that a long time ago, at the time of creation, he had affirmed, in response to God's query, that God indeed was his Lord. This being the case, it can be further argued that no charge can be legitimately brought against man on the ground of a covenant with God which he no longer remembers to have made. In response to this it can be said that had the covenant been made fully in man's conscious memory, it would be meaningless for God to put man to the test in this world. Hence, there can be no denying that the covenant is not preserved in man's conscious memory. But it has doubtlessly been preserved in man's sub-conscious mind. In this respect the primordial covenant is no different from other pieces of knowledge in man's sub-conscious mind. Whatever man has so far achieved in the way of culture and civilization can be attributed to his latent potentialities. All external factors and internal motivations simply account for helping the actualization of those potentialities. Neither education nor training nor environmental factors can bring out anything which is not potentially found in the human mind. Likewise, external factors have no power to root out man's latent potentialities. External factors may, at the most, cause a person to deflect from the course dictated by sound human nature. However, man's sound nature is inclined to resist the pressure of external forces and exert itself in order to find an outlet. As we have said earlier, this is not peculiar to man's religious propensity alone, but is equally true of all his mental potentialities. In this regard the following points are particularly noteworthy:
(1) All man's potentialities exist in the sub-conscious mind and prove their existence when they manifest themselves in the form of human action.
(2) The external manifestation of these potentialities requires external stimuli such as instruction, upbringing. and attitudinal orientation. In other words, our actions consist of the responses of our inherent potentialities to external stimuli.
(3) Man's inner potentialities can be suppressed both by false urges within him as well as external influences by trying to pervert and distort those latent potentialities. The potentialities themselves, however, cannot he totally rooted out.
The same holds true of man's intuitive knowledge regarding his position in the universe and his relationship with his Creator. In this connection the following points should be borne in mind:
(1) That man has always had such intuitive knowledge is evident from the fact that this knowledge has surfaced throughout history in every period and in every part of the world, and which no power has so far been able to extirpate.
(2) That this intuitive knowledge conforms to objective reality, is borne out by, the fact that whenever this knowledge has influenced human life, it has had beneficial results.
(3) That in order to manifest itself in his practical life, man's intuitive knowledge has always required external stimuli. The stimuli have consisted of the advent of the Prophets (peace be on them), the revelation of the Heavenly Books, and the striving of those who have tried to follow them and invite others to do the same. It is for this reason that the Qur'an has been desienated as mudhakkir (the reminder): dhikr (remembrance); tadhkirah (admonition). and the function of the Qur'an has been characterized as tadhkir(reminding). What this suggests is that the Prophets, the Heavenly Books and those who invite people to the truth do not seek to provide human beings with something new, something which exists outside of them. Their task rather consists of bringing to the surface and rejuvenating what is latent, though dormant, in man himself.
Throughout the ages man has always positively responded to this 'Reminder'. This itself is testimony to the fact that it is embodied in a knowledge which has always been recognized by; man's soul.
Forces arising from ignorance and obscurantism, lust and bigotry, and the erroneous teachings and promptings of devils - human as well as jinn - have always attempted to suppress, conceal, and distort the fact that the truth preached by the Prophets is embedded in man's soul. These attempts gave rise to polytheism, atheism, religious misdirection and moral corruption. Despite the combined efforts of the forces of falsehood, however, this knowledge has always had an imprint on the human heart. Hencel, whenever any effort was made to revive that knowledge, it has proved successful.
Doubtlessly those who are bent on denying the truth can resort to a great deal of sophistry in order to deny or at least create doubt and confusion about the existence of this knowledge. However on the Day of Resurrection the Creator will revive in man the memory of the first assembly when man made his covenant with God and accepted Him as his Only Lord. On that occasion God will provide evidence to the effect that the covenant always remained imprinted on man's soul. He will also show how from time to time man tried to suppress his inner voice which urged him to respond to the call of the covenant; how again and again his heart pressed him to affirm the truth; how his intuition induced him to denounce the errors of belief and practice; how the truth ingrained in his soul tried to express itself and respond to those who called to it; and how on each occasion he lulled his inner self to sleep because of his lust and bigotry.
However a Day will come when man will no longer be in a position to put forth specious arguments to justify his false claims. That will be the Day when man will have no option but to confess his error. It will then be impossible for people to say that they were ignorant, or negligent. In the words of the Qur'an: '...and they will bear witness against themselves that they had disbelieved' (al-An'am 6: 130).
Yusuf Ali Explanation:
The latent faculties in man are enough to teach him the distinction between good and evil, to warn him of the dangers that beset his life. But to awaken and stimulate them, a personal appeal is made to each individual through the "still small voice" within him. This in its uncorrupted state acknowledges the truth and, as it were, swears its Covenant with Allah. There is, therefore, no excuse for any individual to say, either (1) that he was unmindful, or (2) that he should not be punished for the sins of his fathers, because his punishment (if any) comes from his personal responsibility and is for his own rejection of faith and the higher spiritual influences.
( 175 ) And recite to them, [O Muhammad], the news of him to whom we gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators.
The words of the text seem to indicate that the person mentioned must indeed be a specific rather than an imaginary figure mentioned for the sake of parable. It may, be borne in mind that God and His Messenger (peace be on him) usually mention evil without specific references to any individual. This is obviously in keeping with their dignity. Only examples of evil are mentioned since those examples are meant for didactic purposes, and this is done without smearing anyone's reputation.
Some commentators on the Qur'an, however, have applied the statement made here to some persons who lived in the time of the Prophet (peace be on him) as well as before him. Some of them mention the name of Bal'am b. Ba'ura', others that of Umayyah b. Abi al-Salt, and still others that of Sayfi b. al-Rahib. (See the comments of Qurtubi on (verses 175 and 176) Nonetheless, in the absence of any authentic information about the identity of the persons under discussion, we might as well consider the description made here to fit a certain type of person.
Yusuf Ali Explanation:
Commentators differ whether this story or parable refers to a particular individual, and if so, to whom. The story of Balaam the seer, who was called out by Israel's enemies to curse Israel, but who blessed Israel instead, (Num. xxii., xxiii., xxiv,) is quite different. It is better to take the parable in general sense. There are men, of talents and position, to whom great opportunities of spiritual insight come, but they perversely pass them by. Satan sees his opportunity and catches them up. Instead of rising higher in the spiritual world, their selfish and worldly desires and ambitions pull them down, and they are lost.
( 176 ) And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.
Since the statement here embodies a very significant point, it needs to be carefully examined. The person mentioned in the verse as the representative of the evil type possessed knowledge of God's signs, and hence of the truth. This should have helped him to give up an attitude which he knew to be wrong, and to act in a manner which he knew to be right. Had he followed the truth and acted righteously God would have enabled him to rise to higher levels of humanity. He, however, overly occupied himself with the advantages, pleasures, and embellishments of the worldly life. Instead of resisting worldly temptations, he totally, succumbed to them so much so that he abandoned altogether his lofty spiritual ambitions and became indifferent to the possibilities of intellectual and moral growth. He even brazenly, violated all those limits which, according to his knowledge. should have been observed. Hence when he deliberately turned away from the truth merely because of his moral weakness, he was misled by Satan who is ever ready to beguile and mislead man. Satan continually led him from one act of depravity to another until he landed him in the company of those who are totally under Satan's control and who have lost all capacity for rational judgement.
This is followed by a statement in which God likens the person in question to a dog. A dog's protruding tongue and the unceasing flow of saliva from his mouth symbolize unquenchable greed and avarice. The reason for likening the human character described above to a dog is because of his excessive worldliness. It is known that in several languages of the world it is common to call people overly devoted to worldliness as 'dogs of the world'. For what, after all, is the characteristic of a dog? It is nothing else but greed and avarice. Just look at the dog! As he moves around, he continuously sniffs the earth. Even if a rock is hurled at him he runs at it in the hope that it might be a piece of bone or bread. Before he discovers it to be a rock, he hastens to seize it in his mouth. Even a person's indifference does not deter a dog from waiting expectantly for food - panting for breath, his tongue spread out and drooping, and a whole world from one perspective alone - that of his belly! Even if he discovers a large carcass, he would not be content with his portion of it, but would try to make it exclusively his and would not let any other dog even come close. It seems that if any urge other than appetite tickles him, it is the sexual urge. This metaphor of the dog, highlights the fate of the worldly man who breaks loose from his faith and knowledge, who entrusts his reins to blind lust and who ends up as one wholly devoted to gratifying his own appetite.
Yusuf Ali Explanation:
Notice the contrast between the exalted spiritual honours which they would have received from Allah if they had followed His Will, and the earthly desires which eventually bring them low to the position of beasts and worse.
The dog, especially in the hot weather, lolls out his tongue, whether he is attacked and pursued and is tired, or he is left alone. It is part of his nature to slobber. So with the man who rejects Allah. Whether he is warned or left alone, he continues to throw out his dirty saliva. The injury he will do will be to his own soul. But there may be infection in his evil example. So we must protect others. And we must never give up hope of his own amendment. So we must continue to warn him and make him think.
( 178 ) Whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - it is those who are the losers.
Those who reject Allah will be deprived of Allah's grace and guidance. His Mercy is always open for sincere repentance. But with each step downwards, they go lower and lower, until they perish.
Verses 179-181 Misguided people are like animals or even worse:
( 179 ) And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless.
This does not mean that God has created some people for the specific purpose of fueling 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.
Yusuf Ali Explanation:
Cf. ii. 18. Though they have apparently all the faculties of reason and perception, they have so deadened them that those faculties do not work, and they go headlong into hell. They are, as it were, made for Hell.
( 180 ) And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing.
Here the present discourse is nearing its end. Before concluding, people are warned in a style which combines admonition with censure against some basic wrongs. People are here being warred particularly against denial combined with mockery which they, had adopted towards the teachings of the Prophet (peace be on him).
The name of a thing reflects how it is conceptualized. Hence, inappropriate concepts are reflected in inappropriate names, and vice versa. Moreover, the attitude a man adopts towards different things is also based on the concepts he entertains of those things. If a concept about a thing is erroneous, so will be man's relationship with it. On the other hand. a right concept about a thing will lead to establishing, the right relationship with it. In the same way, as this applies to relationships with worldly objects, so it applies to relationships with God. If a man is mistaken about God - be it about His person or attributes - he will choose false words for God. And the falsity of concepts about God affects man's whole ethical attitude. This is understandable since man's whole ethical attitude is directly related to man's concept of God and God's relationship with the universe and man. It is for this reason that the Qur'an asks man to shun profanity in naming God. Only the most beautiful names befit God, and hence man should invoke Him by them. Any profanity in this respect will lead to evil consequences.
The 'most excellent names' used of God express His greatness and paramountcy, holiness, purity, and the perfection and absoluteness of all His attributes. The opposite trend has been termed ilhad in this verse. The word ilhad literally means 'to veer away from the straight direction'. The word is used, for instance, when an arrow misses the mark and strikes elsewhere. The commitment of ilhad in naming God mentioned in the verse consists of choosing names which are below His majestic dignity and which are inconsistent with the reverence due to Him; names which ascribe evil or defect to God, or reflect false notions about Him. Equally blasphemous is the act of calling some creature by a name which befits God alone, The Qur'anic exhortation in the above verse to 'shun those who distort God's names' implies that if misguided people fail to see reason, the righteous should not engross themselves in unnecessary argumentation with them. For such men will themselves suffer dire consequences.
Yusuf Ali Explanation:
As we contemplate Allah's nature, we can use the most beautiful names to express His attributes. There are hundreds of such attributes. In the opening Surah, we have this indicated in a few comprehensive words, such as Rahman (most Gracious), Rahim (most Merciful), Rabb-ul-'alamin (Cherisher and Sustainer of the worlds). Our bringing such names to remembrance is part of our Prayer and Praise. But we must not associate with people who use Allah's names profanely, or so as to suggest anything derogatory to His dignity or His unity. Cf. xvii. 110. A) See also lxviii. 44.
( 181 ) And among those We created is a community which guides by truth and thereby establishes justice.
Ruku / Section 23 [Verses 182-188]: The coming of the Last Hour Verses 182-188 Those who deny Allah's revelations are drawing closer to destruction and Prophet himself has no power to benefit anyone or to avert any harm:
( 185 ) Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? So in what statement hereafter will they believe?
The word 'companion' here refers to the Prophet (peace be on him) who was born, brought up, grew into youth, in short, spent his whole life including his old age in their midst. Before the advent of his prophethood, Muhammad (peace be on him) was known to all the Quraysh as good natured and of sound mind. However, as he started calling people to accept the Message of God, they immediately dubbed him insane. Now it is obvious that they were not attributing insanity to him as regards his pre-prophetic life, for they had nothing evil to say about that period of his life. The charge of insanity, therefore, was leveled against the Message he began to preach when he was designated a Prophet.
The Qur'an, therefore, asks them to give serious thought to the teachings of the Prophet (peace be on him) and to see if there is anything that is inconsistent with sanity, or is meaningless and irrational. Had people reflected on the order of the universe, or carefully considered even one single creation of God, they would have been convinced of the truth of the teachings of the Prophet (peace be on him). They would have realized that whatever he said to refute polytheism, or to establish God's unity or the accountability of man in the Hereafter, or about the necessity of man's surrender to God, was corroborated by the entire order of the universe and every single atom of God's creation.
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?
Yusuf Ali Explanation:
An appeal to Allah's most wonderful universe should at once convince a thinking mind of man's nothingness, and Allah's power, glory, and goodness. Man's term here is fleeting. If he is not warned by the great Signs, and the Messages which call his attention to them, is he capable of any faith at all?
( 187 ) They ask you, [O Muhammad], about the Hour: when is its arrival? Say, "Its knowledge is only with my Lord. None will reveal its time except Him. It lays heavily upon the heavens and the earth. It will not come upon you except unexpectedly." They ask you as if you are familiar with it. Say, "Its knowledge is only with Allah, but most of the people do not know."
Yusuf Ali Explanation:
The fact of its coming is a certainty: the exact time appointed for it is not revealed by Allah. If it were it would be so momentous as to disturb our thoughts and life. It would be a heavy burden to us. Our duty is to be prepared for it at all times. It will come when we least expect it. In the present Gospels Jesus says the same thing: he does not know the Hour, but it will come suddenly. "But of that day and that Hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is." (Mark. xiii. 32-33).
Hafi is usually construed to mean; "eager or anxious in search of": the preposition following here is 'an = concerning, about. Some commentators (including Ragib) understand it in this passage to mean "well-acquainted." In xix. 47, with the preposition by following it, it signifies "well-disposed to", favourable to, good to, kind to."
( 188 ) Say, "I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe."
The time of the advent of the Last Day is known to God alone Who knows the Unseen which, in fact, is not known even to the Prophet (peace be on him). Being human, he is not aware what the morrow has in store for him and his family. Had his knowledge encompassed everything - even things that lie beyond the ken of sense-perception and events that lie hidden in the future - he would have accumulated immense benefit and would have been able to avoid a great deal of loss owing to such foreknowledge. That being the case, it is sheer naivety to ask the Prophet about the actual time for the advent of the Last Day.
Yusuf Ali Explanation:
A warner to all, and a bringer of glad tidings to those who have faith, because they will profit by the glad tidings. As every one is invited to faith, the glad tidings are offered to all, but they are not necessarily accepted by all.
Ruku / Section 24 [Verses 189-206]: Shirk has no logic. Ignore the wrongdoers, but invite to Allah with kindness. Listen to the Qur'an and always remember Allah. Verses 189-198 Allah created the whole of mankind from a single soul and Reality of those gods whom people worship beside Allah and Allah is the Protecting Friend of the righteous:
( 189 ) It is He who created you from one soul and created from it its mate that he might dwell in security with her. And when he covers her, she carries a light burden and continues therein. And when it becomes heavy, they both invoke Allah, their Lord, "If You should give us a good [child], we will surely be among the grateful."
Yusuf Ali Explanation:
Cf. iv. 1, where the construction is explained.
The mystery of the physical birth of man, as it affects the father and the mother, only touches the imagination of the parents in the later stages when the child is yet unborn and yet the life stirs within the body of the expectant mother. The coming of the new life is a solemn thing, and is fraught with much hope as well as much unknown risk to the mother herself. The parents in their anxiety turn to Allah. If this feeling of solemnity, hope, and looking towards Allah were maintained after birth, all would be well for the parents as well as for the rising generation. But the attitude changes, as the verses following show.
Goodly: salih: includes the following ideas: sound in body and mind; healthy; righteous; of good moral disposition.
( 190 ) But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them. Exalted is Allah above what they associate with Him.
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 ovum 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 woman 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.
It is, however, the very, height of man's ignorance and folly that after a sound and healthy baby has been born as a result of God's will, man makes offerings at the altars of false gods, goddesses, or saints. Occasionally the names given to the child (e.g., 'abd al-Rasul, 'abd al-'Uzza, 'abd Shams, etc.) also indicate that man feels grateful to others than God and regards the child as a gift either of some Prophet, some noted Companion of the Prophet (peace be on him), or some other noted personality such as his spiritual mentor rather than a gift from God.
There has been some misunderstanding with regard to the point emphasized here. This misunderstanding has been further reinforced by traditions of doubtful authenticity. The Qur'an mentions that human being's are created from a single person, and obviously here that person means Adam (peace be on him). Now this reference to one person is soon followed by reference to his spouse, and that both prayed to God for the birth of a sound and healthy baby. And when that prayer was accepted, the couple are mentioned as having associated others with God in the granting of His favour.
The misunderstanding consists in considering this couple, who fell prey to polytheism, to be Adam and Eve. People resorted to unauthentic traditions to explain the above verse and the story which thus gained acceptance was the following. It was claimed that Eve suffered several mishaps since her offspring would die after birth. Satan seized this opportunity to mislead her into naming her baby Abd al-Harith (the slave of Satan). (See the comments of Ibn Kathir on verse 190. Cf. Ahmad b. Hanbal, Musnad, vol. 5, p. 11 - Ed.) What is most shocking is that some of these unsubstantiated traditions have been ascribed to the Prophet (peace be on him). The fact, however, is that the above account does not have even an iota of truth. Nor is it, in any way, corroborated by the Qur'an itself. The only point brought home by the Qur'an is that it is God alone, to the total exclusion of every one else, Who brought the first human couple into being. And again it is God alone Who causes the birth of each baby born out of the intercourse between a man and a woman. The Qur'an also points out that the of this truth is innate in human nature which is evident from the fact that in states of distress and crisis man turns prayerfully to God alone. Ironically, however, after God blesses those prayers with acceptance, a number of people associate others with God in His divinity. The fact is that the present verses do not refer to any particular man and woman. The allusion is in fact to every man and woman enmeshed in polytheism.
Here another point deserves attention. These verses condemn the Arabian polytheists on account of the fact that when God granted them sound children in response to their prayers they associated others with God in offering thanks. But what is the situation of many Muslims of today who strongly believe in the unity of God? Their situation seems even worse. It is not uncommon for them to ask others than God to grant children. They, make vows during pregnancy to others than God, and make offerings to others than God after child-birth. Yet they are satisfied that they have a full guarantee of Paradise since they are believers in the One True God whereas the Arabian polytheists would inevitably be consigned to Hell. It is only the doctrinal errors of the pre-Islamic Arabian polytheists which may be condemned. The doctrinal errors of Muslims are beyond all criticism and censure.
Yusuf Ali Explanation:
When the child is born, the parents forget that it is a precious gift of Allah - a miracle of Creation, which should lift their minds up to the higher things of Allah. Instead, their gradual familiarity with the new life makes them connect it with many superstitious ideas or rites and ceremonies, or they take it as a matter of course, is a little plaything of the material world. This leads to idolatry or false worship, or the selling up of false standards, in derogation of the dignity of Allah.
( 193 ) And if you [believers] invite them to guidance, they will not follow you. It is all the same for you whether you invite them or you are silent.
Yusuf Ali Explanation:
When false worship takes root, the teacher of Truth finds much to discourage him. As far as he is concerned, it seems as if he has produced no effect. Yet his duty is to continue his work, in the spirit of verse 199 below, forgiving all opposition, teaching what is right, and not joining the ignorant in their attitude of doubt and indecision.
( 194 ) Indeed, those you [polytheists] call upon besides Allah are servants like you. So call upon them and let them respond to you, if you should be truthful.
Yusuf Ali Explanation:
False gods, whether idols or deified men, or ideas and superstitions, have no existence of their own, independent of Allah's creation. They are Allah's creatures, and like servants are subject to His authority. Deified men are not real men, but false ideas of men. They cannot help themselves: how can they help others?
( 195 ) Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, [O Muhammad], "Call your 'partners' and then conspire against me and give me no respite.
Polytheistic religions seem to have three characteristics: (1) idols and images that are held as objects of worship; (2) some persons and spirits that are considered deities represented in the form of idols and images, etc.; and (3) certain beliefs which underlie their polytheistic rites. The Qur'an denounces all these. At this place, however, the attack is directed against the objects to which the polytheists directed their worship.
Yusuf Ali Explanation:
Here is a test and a challenge. If the false gods had any power or even existence, collect them all together, and, says the Prophet of Allah, "Let them do their worst against me." They cannot: because the whole thing is based on a superstition and a chimaera.
( 196 ) Indeed, my protector is Allah, who has sent down the Book; and He is an ally to the righteous.
This is in response to the threats held out by the polytheists to the Prophet (peace he on him). They used to tell the Prophet (peace be on him) that if he did not give up opposing their deities and denouncing them, he would be overwhelmed by the wrath of those deities and court utter disaster.
( 198 ) And if you invite them to guidance, they do not hear; and you see them looking at you while they do not see.
Yusuf Ali Explanation:
The beauty and righteousness of Al-Mustafa's life were acknowledged on all hands, until he received the mission to preach and to fight against evil. What happened then? Evil erected barricades for itself. It had eyes, but it refused to see. It had ears, but it refused to hear. It had intelligence, but it blocked up its channels of understanding. Even now, after Fourteen Centuries, a life of unexampled purity, probity, justice, and righteousness is seen in false lights by blind detractors!
Verses 199-206 Show forgiveness, speak for justice and avoid the ignorant and When the Quran is being recited listen to it with complete silence:
( 199 ) Take what is given freely, enjoin what is good, and turn away from the ignorant.
Yusuf Ali Explanation:
Allah comforts the Prophet and directs his mind to three precepts: (1) to forgive injuries, insults, and persecution; (2) to continue to declare the faith that was in him, and not only to declare it, but to act up to it in all his dealings with friends and foes; (3) to pay no attention to ignorant fools, who raised doubts or difficulties, hurled taunts or reproaches, or devised plots to defeat the truth: they were to be ignored and passed by, not to be engaged in fights and fruitless controversies, or conciliated by compromises.
( 200 ) And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing.
Yusuf Ali Explanation:
Even a Prophet of Allah is but human. He might think that revenge or retaliation, or a little tactful silence when evil stalks abroad, or some compromise with ignorance, might be best for the cause. He is to reject such suggestions.
( 201 ) Indeed, those who fear Allah - when an impulse touches them from Satan, they remember [Him] and at once they have insight.
Yusuf Ali Explanation:
Allah protects His own, as no one else can. He is the sure refuge-and the only one-for men of faith. If we are confused or angry, being blinded by this world, He will open our eyes.
( 202 ) But their brothers - the devils increase them in error; then they do not stop short.
Here some important directives are addressed to the Prophet (peace be on him) regarding how he should preach the Message of Islam and how he should guide and reform people. The object of these directives is not merely to instruct the Prophet (peace be on him), but also to instruct all those who would shoulder the same responsibility after the Prophet (peace be on him) was no longer amidst them. The major directives are as follows:
(1) The most important qualities that must be cultivated by anyone who calls others to the truth are tenderness, magnanimity, and forbearing. Such a person should also have the capacity to tolerate the lapses of his companions and to patiently endure the excesses of his opponents. He should also be able to keep his cool in the face of grave provocation and gracefully connive at the offensive behaviour of others. In facing the angry words, slander, persecution and mischief of his opponents, he should exercise the utmost self-restraint. Harshness, severity, bitterness. and vindictive provocativeness on his part are bound to undermine his mission. The same point seems to have been made in a Hadith in which the Prophet (peace be on him) says that he has been commanded by his Lord: '...to say the just word whether I am angry, or pleased; to maintain ties with nim who severs ties with me; and to give to him who denies me (my right); and to forgive him who wrongs me.' (See the comments of Qurtubi in his Tafsir on the verse - Ed.) The Prophet (peace be on him) also instructed all those whom he deputized for preaching: 'Give good news rather than arouse revulsion: make things easy rather than hard.' (Muslim, Kitab al-Ilm, Bab fi al-amr bi al-Taysir wa Tark al-Ta'sir'- Ed.) This distinguishing feature of the Prophet's personality has also been mentioned in the Qur'an.
It was thanks to Allah's mercy that you were gentle to them. Had you been rough, hard-hearted, they would surely have scattered away, from you (AI 'Imran 3:159).
(2) The second key to the success in da'wah work is to stay away from excessive theorizing and intellectual hair-splitting. One should rather call people in clear and simple terms to those virtues which are recognized as such by the generality of mankind and appeal to common sense. The great advantage of this method is that the Message of Islam finds its way right to the hearts of people at all levels of understanding. Those who then seek to oppose the Message are soon exposed and end up antagonizing the common people. For when the common people obserse on the one hand decent and righteous people being opposed for the simple reason that they are inviting people to universally-known virtues, and on the other hand observe those opponents resorting to all kinds of immoral and inhuman means, they are bound to incline to support the standard bearers of truth and righteousness. This process goes on until a point where the only opponents left are those whose self-interest is inextricably linked with the prevailing unrighteous system, or those's who have been totally blinded by their bigoted adherence to ancestral tradition or by their irrational biases.
The wisdom underlying the Prophet's method accounts for his phenomenal success and for the speedy spread of Islam in and around Arabia within a short span of time. People flocked to Islam in vast numbers so much so that in some lands eighty and ninety per cent of the population embraced Islam. In fact there are even instances of a hundred per cent of the population embracing Islam.
(3) The interest of the Islamic mission requires, on the one hand, that righteousness should be enjoined on those who have the propensity to become righteous. On the other hand, it also requires that those who are overly insistent in their adherence to falsehood, should be left alone, and that their acts of provocation be ignored. Those who seek to spread Islam should confine their efforts to persuading only those who are prepared to consider the Message of Islam in
reasonable manner. When someone becomes altogether unreasonable and quarrelsome, and resorts to indecent methods of taunting and reviling Islam, Muslims should simply refuse to become adversative. For all the time and effort devoted to reforming such people will be totally wasted.
(4) The moment the proponent of the Islamic Message feels that he is being provoked by the excesses, mischief, and uncalled-for objections and accusation, he should realize that he is being influenced by Satan. In such a situation he should immediately seek refuge with God, and restrain himself lest his impulsiveness damage his cause. The cause of Islam can be served only by those who act cool-headedly. Only those steps are appropriate which have been taken after due consideration rather than under the influence of impulse and emotion. Satan, however, is ever on the look-out for opportunities to sabotage the efforts made in the cause of Islam. He, therefore, ensures that those who are working for the Islamic cause are subjected to unjust and mischievous attacks from their opponents. The purpose underlying this is to provoke the workers for the cause of Islam to engage in the senseless and harmful task of mounting counter-attacks against their opponents.
The appeal that Satan makes to those well-meaning, religious people is often couched in religious phraseology and is backed up by religious argument. But the fact is that those counter-attacks are undertaken merely under the impulse of man's lower self. The last two verses, therefore, make it clear that those who are God-fearing are always very sensitive to provocations under the impulse of Satan, and as soon as they become aware of such a provocation, they promote the best interests of the cause of truth rather than satisfy their vengeful feelings. As for those who are driven by egotistical impulses, they succumb to the promptings of Satan and are eventually set on an erroneous path. They fall victim to Satan, act virtually as his puppet, and subsequently their degradation knows no limit. They pay their opponents back in the same coin, tit for tat.
What has been said above also has another import. It seeks to remind the God-fearing that their ways should be perceptibly different from the ways of those who do not fear God. The God-fearing not only avoid evil, but the very idea of committing it pricks their conscience and rankles their hearts. They have an instinctive revulsion against evil, a revulsion similar to what a cleanliness-loving man feels at the sight of a big stain or a splash of filth on his clothes. This feeling causes the God-fearing to remove every stain of evil. Quite contrary are those who have no fear of God, who have no desire to stay away from evil and who are in harmony with the ways of Satan. Such people are always given to evil thoughts and wrong-doing.
Yusuf Ali Explanation:
We go back to consider the ungodly, whom we left at verse 198, in order to be taught our behaviour towards evil. The forces of evil never relax their efforts to draw their "brethren" (those who go into their family) deeper and deeper into the mire of sin and destruction.
( 203 ) And when you, [O Muhammad], do not bring them a sign, they say, "Why have you not contrived it?" Say, "I only follow what is revealed to me from my Lord. This [Qur'an] is enlightenment from your Lord and guidance and mercy for a people who believe."
This question is a taunt rather than a simple query. What the utterance implies is that if the claim to prophethood is genuine, it should have been supported by some miracle. The next verse contains a fitting rejoinder to the taunt.
The Prophet (peace be on him) is being made to tell his opponents in clear terms that he has no power to get whatever he wants. Being God's Messenger, he is required to follow the directives of the One Who has sent him and has granted him the Qur'an which has the light of guidance. The major characteristic of this Book is that those who seek guidance from it do indeed find the right way. The moral excellence visible in the lives of those people who accept the Qur'an is testimony to the fact that they have been blessed with God's mercy.
Yusuf Ali Explanation:
"Ayat" here, I think, means specially an Ayat of the Holy Qur'an. The infidels did not believe in revelation, and used to taunt the Holy Prophet, as much as to say that he used to put together words and promulgate them as revelation. The answer is contained in the sentence that follows. No human composition could contain the beauty, power, and spiritual insight of the Qur'an. Without inspiration it is impossible to suppose that a man, with or without literary and philosophic training could produce such a book as the Qur'an. Commentators of the Qur'an, however, consider Ayah here to refer to miracle as the context seems to evidence.
"Lights": eyes, faculty of spiritual insight. The revelation is for us (1) spiritual eyes, (2) guidance, and (3) mercy, (1) is the highest in degree: just as a blind man, if he is given eyes and the faculty of sight, is at once removed into an entirely new world, so those who can reach the stage of spiritual insight pass into and become citizens of a wholly new spiritual World, (2) is next in degree; the man of the world can act up to the teaching about right conduct and prepare for the Hereafter, (3) is the Mercy of Allah, free to every one, saint and sinner, who sincerely believes and puts his trust in Allah.
( 204 ) So when the Qur'an is recited, then listen to it and pay attention that you may receive mercy.
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.
The main purpose of the verse has also been explained. By implication, however, the verse also enjoins people to be silent and to listen attentively to the Qur'an when it is being recited. The verse also provides the basis of the rule that when the leader (imam) is reciting verses of the Qur'an in Prayer, the followers in the congregation should (refrain from reciting and) listen to the recitation in silence. There is some disagreement among scholars on this issue. Abu Hanifah and his disciples are of the view that the followers in the congregation should remain silent, irrespective of whether the the imam is reciting the Qur'an aloud or silently in his mind. On the other hand, Malik and Ahmad b. Hanbal are of the opinion that the followers in the congregation should listen silently only when the Qur'an is being recited aloud. According to Shafi'i, the followers in the congrega tion should also recite the Qur'an regardless of whether the imam is reciting the Qur'an aloud or silently'. His view is based on the Hadith that Prayer without recitation of al-Fatihah is void. (See Ibn Rushd, Bidayat al-Mujtahid, vol. 1, pp. 149-50; Ibn Qudamah, al-Mughni, vol. 1, pp. 562-9 - Ed.)
( 205 ) And remember your Lord within yourself in humility and in fear without being apparent in speech - in the mornings and the evenings. And do not be among the heedless.
The command to remember the Lord signifies remembrance in Prayer as well as otherwise, be it verbally or in one's mind. Again the directive to remember God in the morning and in the evening refers to Prayer at those times as well as remembering God at all times. The purpose of so saying is to emphasis constant remembrance of God. This admonition - that man ought to remember God always - constitutes the conclusion of the discourse lest man becomes heedless of God. For every error and corruption stems from the fact that man tends to forget that God is his Lord and that in his own part he is merely, a servant of God who is being tested in the world; that he will be made to render, after his death, a full account to his Lord of all his deeds. All those who care to follow, righteousness would, therefore, be ill-advised not to let these basic facts slip out of their minds. Hence Prayer, remembrance of God and keeping ones attention ever focused on God are frequently stressed in the Qur'an.
( 206 ) Indeed, those who are near your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.
It is Satan who behaves arrogantly and disdains to worship God, and such an attitude naturally brings about degradation and abasement. But an attitude marked by consistent surrender to God characterizes angels and leads people to spiritual elevation and proximity to God. Those interested in attaining this state should emulate the angels and refrain from following the ways of Satan.
To celebrate God's praise signifies that the angels acknowledge and constantly affirm that God is beyond any flaw, free from every defect, error and weakness; that He has no partner or peer; that none is like Him.
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.
In all, there are fourteen verses in the Qur'an the recitation of which requires one to prostrate. That one should prostrate on reading or hearing these verses is, in principle, an incontrovertible point. There is, however, some disagreement about it being obligatory (wajib). Abu Hanifah regards it as obligatory, while other authorities consider it to be recommended (Ibn Qudamah, Al-Mughni, vol. 1. p. 663; Al-Jaziri, Kitab al-Fiqh 'ala al Madhahib al-arba'ah, vol. 1. p. 464 - Ed.) According to traditions, while reciting the Qur'an in large gatherings, when the Prophet (peace be on him) came upon a verse the recitation of which calls for prostration, he prostrated, and the whole gathering followed suit. The traditions mention that sometimes some people did not have room to prostrate. Such people prostrated on the backs of others. (See Bukhari, Abwab sujud al-Quran 'Bab Izdiham al-Nas Idh'a qara'a al-Imam al-Sajdah'- Ed.) It is reported in connection with the conquest of Makka that in the course of the Qur'an-recitation, as the Prophet (peace be on him) read such a verse, those standing fell into prostration while those who were mounted on horses and camels performed prostration in that very state. It is also on record that while delivering a sermon from the pulpit the Prophet (peace be on him) came down from the pulpit to offer prostration, and resumed his sermon thereafter. (Abu da'ud, Kitab al-Salah, 'Bab al-Sujud fi Sad' - Ed.)
It is generally, believed that the conditions for this kind of prostration are exactly the same as required for offering Prayer - that one should be in a state of ritual purity, that one should be facing the Ka'bah, and that the prostration should be performed as in the state of Prayer. However, the traditions we have been able to find in the relevant sections of the Hadith collection do not specifically mention these conditions. It thus appears that one may perform prostration, irrespective of whether one fulfils these conditions or not. This view is corroborated by the practice of some of the early authorities. Bukhari, for instance, reports about 'Abd Allah b. 'Urnar that he used to perform prostration even though he would have required ablution if he wanted to perform Prayer. (See Bukhari, Abwab Sujud al-Quran, 'Bab Sujud al-Muslimin ma' al-Mushrikin'- Ed.) Likewise, it has been mentioned in Fath al-Bari about 'Abd al-Rahman al-Sulami that if he was reciting the Qur'an while moving, and he recited a verse calling for prostration, he would simply bow his head (rather than make full prostration). And he would do that even when he was required to make ablution for Prayer, and regardless of whether he was facing the Ka'bah or not.
In 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.
Yusuf Ali Explanation:
The higher you are in spiritual attainment, the more is your desire and your opportunity to serve and worship your Lord and Cherisher and the Lord and Cherisher of all the worlds: and the greater is your pride in that service and that worship.
At this stage a Sajda or prostration is indicated, as a sign of our humble acceptance of the privilege of serving and worshiping Allah -a fitting close to Surah in which we are led, through a contemplation of the stories of the Messengers of Allah, to the meaning of revelation and its relation to our moral and spiritual progress.
You may now like to listen to Arabic recitation of Sürah Al-A'raf with English subtitles:
You may refer to our post "114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of other chapters (Though not complete but building up from 30th Juzʼ / Part backwards for chapters in 30th Juzʼ / Part are shorter and easier to understand).
You may also refer to our Reference Pages for knowing more about Islam and Quran.
Photo | References: | 1 | 2 | 3 | 4 | 5 | 6 | Reading the Holy Quran should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. An effort has been made to gather explanation / exegesis of the surahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia. [1]
The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
In order to augment and add more explanation as already provided by [2], additional input has been interjected from following sources:
Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
In addition the references of other sources which have been explored have also been given above. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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