Surah al-A`raf (The Elevated Places) 7 : 54
1. Lessons/Guidance/Reflections/Gems[ edit ]
This is the first mention of the word 'Arsh' - throne in the Qur'an
The monotheistic Islamic faith allows no room for any attempt by human beings to work out by themselves any particular concept of God: what He is like or how He acts. There is simply nothing similar to God in any way whatsoever. Hence, it is not up to human intellect to try to picture the Supreme Being. A human concept can only be worked out within the framework that the human intellect can define, on the basis of what it makes out of the world around it. Since there is simply nothing similar to God, then the human intellect cannot draw any definite picture of what God is like. Moreover, it simply cannot visualize how His actions take place. The only alternative available to man is to reflect on the effects of God’s actions in the universe around him.
The Qur’ān uses the expression yawm, which means ‘day’, as it speaks of the span of time in which God created the heavens and the earth. Their creation was over six such yawm or six days. Again, this belongs to the realm that lies beyond the reach of human perception. Nothing of this creation has been witnessed by any human being or indeed by any creature: “I did not call them to witness at the creation of the heavens and the earth, nor at their own creation.” (18: 51)
Whatever is said about these six days is not based on any certain knowledge. They may be six stages of creation or six epochs or six of God’s days which cannot be measured by our time which is the result of the movement of certain planets and stars. Before these were created, time, as we know it, did not exist. Still, the six days to which the Qur’ānic verse refers may be something totally different. Hence, no one may claim that he has certain knowledge of what this figure truly means.
Any attempt to interpret this statement, and similar ones, on the basis of human theories, and to justify that as being `scientific’ is simply arbitrary. It betrays defeatism under the pressure of ‘science’ which can do no more in this area than the formulation of theories that cannot be proven.
God, who has created this vast and awesome universe and established His own high position, conducting the operation of the universe and administering its affairs, is the One who throws the veil of the night over the day in swift pursuit. Thus, the night follows the day in quick succession. It is He who has made the sun, the moon and the stars subservient to His will and He is the Creator and the controller of all. It is He, then, who is worthy of being “your Lord”, giving you sustenance. He gives you the system which ensures your unity and the legislation which settles your disputes. To Him belongs all creation and all authority. Since He is the only Creator, He is also the only one who has any authority. It is this question of Godhead, Lordship and sovereignty, as well as the fact that all belong to God alone which constitute the theme of this passage, and indeed the whole sūrah. Its correlative is the question of submission by human beings to God and their implementation of His law in their lives.
2. Linguistic Analysis[ edit ]
4. Miscellaneous Information[ edit ]
5. Connected/Related Ayat[ edit ]
6. Frequency of the word[ edit ]
7. Period of Revelation[ edit ]
A study of its contents clearly shows that the period of its revelation is about the same as that of Surah 6: al-An’am (The Grazing Livestock), i.e. the last year of the Prophet's life at Makkah, but it cannot be asserted with certainty which of these two were sent down earlier. The manner of its admonition clearly indicates that it belongs to the same period. [Ref: Mawdudi]
It is considered the longest surah revealed during the Makkan period. Some consider this surah to have been revealed after Surah 38: Sad. [Ref: Tafsir al-Maudheei, Dr. Mustafah Muslim, vol. 3, p. 2]