Surah al-A`raf (The Elevated Places) 7 : 89
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we would have fabricated
(by) Our Lord
we put our trust
(are the) Best
(of) those who Decide
1. Lessons/Guidance/Reflections/Gems[ edit ]
These few words epitomize the nature of faith and its effect on the believers as well as the nature of jāhiliyyah and its hateful effects. We also see clearly how the divine truth makes the Prophet’s heart come alive: “He said. ‘Even though we are unwilling?’” (Verse 88) His attitude is one of total denunciation of their despotic threats: “We shall indeed expel you, Shu`ayb, and your fellow believers from our land unless you return to our fold.” (Verse 88) He asks them whether they are prepared to go all the way and force him and his fellow believers to return to their faith after God has saved them from it: “We should be guilty of fabricating lies against God, if we were to return to your ways after God has saved us from them.” (Verse 89)
A person given guidance by God but who reverts to false beliefs which do not require people to submit themselves totally to God and to obey Him alone makes false testimony against God and His faith. The sum of that testimony is that he could not find anything good in divine faith, so he abandoned it to readopt the creed of the tyrants. Or at least his testimony means that the tyrants’ creed also has the right to exist and exercise power, and can exist side by side with divine faith. Thus, he returns to it and recognizes it after he has believed in God. Such a testimony is far more serious than that of a person who has not experienced God’s guidance and declared his submission to God. It acknowledges as legitimate the tyrants who usurp God’s authority over human life.
Shu`ayb also denounces the tyrants’ threats to force him and his followers back into erroneous faith: “It is not conceivable that we should return to them.” (Verse 89) It is simply impossible. Shu`ayb makes this statement in the face of threats backed by the might of the tyrants. Indeed, tyranny adopts the same attitude towards every Muslim community, wherever it exists, once it declares its rejection of tyranny and submits at the same time to God alone, associating no partners with Him.
These few words portray a fascinating scene when the truth of Godhead is clearly seen and properly felt by His friend and Prophet. The Prophet knows the source of all power and the secure refuge that can be found there, and he realizes that it is his Lord who can judge in truth between faith and tyranny. He places his trust completely in his Lord before he goes into the battle that is imposed on him and his followers. He realizes that he cannot win that battle unless his Lord grants him victory.
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]