Surah al-A`raf (The Elevated Places) 7 : 90
Translations
Pickthall
Yusuf Ali
Qur'an Dictionary
Click word/image to view Qur'an Dictionary | ||
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Word | Arabic word | |
(7:90:1) waqāla And said |
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(7:90:2) l-mala-u the chiefs |
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(7:90:3) alladhīna (of) those who |
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(7:90:4) kafarū disbelieved |
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(7:90:5) |
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(7:90:6) qawmihi his people |
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(7:90:7) |
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(7:90:8) ittabaʿtum you follow |
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(7:90:9) |
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(7:90:10) |
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(7:90:11) idhan then |
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(7:90:12) lakhāsirūna (will be) certainly losers |
Explanatory Note
At this moment, the unbelievers turn to those who have believed with Shu`ayb to warn and threaten them, hoping to turn them away from their faith.
The same aspects of the continually raging battle are seen very clearly. The tyrants try first with the advocates of divine faith hoping to stop them. If they stand firm, showing that they trust only in their Lord and that they are determined to fulfil their task and deliver His message, paying little heed to the warnings of unbelievers and to the power they may possess, then the tyrants turn to those who have accepted such advocacy, trying to turn them away from their faith with stern warning and serious threats. Those tyrants have no solid argument to justify their falsehood, but they have brute force. They cannot win hearts over to their jāhiliyyah, particularly the hearts of those people who have recognized the truth and no longer pay respect to falsehood. But the tyrants can still persecute those who insist on following the divine faith and submitting to God alone.
But it is a rule that God has established in human life that when truth and falsehood have adopted their respective stands and become clearly distinct, confronting each other on the basis of principle, then God’s law will come into operation.
3. Surah Overview
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]
10. Wiki Forum
11. Tafsir Zone
Overview (Verses 90 - 93) At this moment, the unbelievers turn to those who have believed with Shu`ayb to warn and threaten them, hoping to turn them away from their faith: “The great ones who disbelieved among his people said: ‘If you follow Shu`ayb, you shall indeed be losers.” (Verse 90) The same aspects of the continually raging battle are seen very clearly. The tyrants try first with the advocates of divine faith hoping to stop them. If they stand firm, showing that they trust only in their Lord and that they are determined to fulfil their task and deliver His message, paying little heed to the warnings of unbelievers and to the power they may possess, then the tyrants turn to those who have accepted such advocacy, trying to turn them away from their faith with stern warning and serious threats. Those tyrants have no solid argument to justify their falsehood, but they have brute force. They cannot win hearts over to their jāhiliyyah, particularly the hearts of those people who have recognized the truth and no longer pay respect to falsehood. But the tyrants can still persecute those who insist on following the divine faith and submitting to God alone. But it is a rule that God has established in human life that when truth and falsehood have adopted their respective stands and become clearly distinct, confronting each other on the basis of principle, then God’s law will come into operation. This was what took place with Shu`ayb and his people: “Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes.” (Verse 91) The earthquake and their lying lifeless clearly contrast with their threats and arrogance and with their persecution of believers. Thus, the punishment seems to perfectly fit the arrogant attitude. The sūrah also replies to their earlier warnings to the believers that if they follow Shu`ayb, they will be losers. This was a serious threat that they intended to carry out. But the sūrah states with clear derision that it was not Shu`ayb’s followers that turned out to be losers. “As if those that rejected Shu`ayb had never prospered there. Those that rejected Shu`ayb were indeed the losers.” (Verse 92) It was only a split second and they were lying lifeless, motionless, in their homes, as if they had never lived. The account is concluded with remonstrations and a declaration of dissociation by the Prophet sent to them. He used to be their brother, but then they parted company and, in consequence, their respective destinies were totally different. He no longer felt any sadness or sorrow for what befell them. “He turned away from them and said: ‘My people, I delivered to you my Lord’s messages and counselled you sincerely. How, then, could I grieve for people who persist in unbelief.’” (Verse 93) They belonged to two different phases, and thus they were two separate communities. Ties of family and nationhood are of no consequence in this faith and of no weight in God’s measure. The only solid tie is that of faith. True bonds between human beings can only be established on the basis of their strong ties with God’s faith |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 90 - 93) At this moment, the unbelievers turn to those who have believed with Shu`ayb to warn and threaten them, hoping to turn them away from their faith: “The great ones who disbelieved among his people said: ‘If you follow Shu`ayb, you shall indeed be losers.” (Verse 90) The same aspects of the continually raging battle are seen very clearly. The tyrants try first with the advocates of divine faith hoping to stop them. If they stand firm, showing that they trust only in their Lord and that they are determined to fulfil their task and deliver His message, paying little heed to the warnings of unbelievers and to the power they may possess, then the tyrants turn to those who have accepted such advocacy, trying to turn them away from their faith with stern warning and serious threats. Those tyrants have no solid argument to justify their falsehood, but they have brute force. They cannot win hearts over to their jāhiliyyah, particularly the hearts of those people who have recognized the truth and no longer pay respect to falsehood. But the tyrants can still persecute those who insist on following the divine faith and submitting to God alone. But it is a rule that God has established in human life that when truth and falsehood have adopted their respective stands and become clearly distinct, confronting each other on the basis of principle, then God’s law will come into operation. This was what took place with Shu`ayb and his people: “Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes.” (Verse 91) The earthquake and their lying lifeless clearly contrast with their threats and arrogance and with their persecution of believers. Thus, the punishment seems to perfectly fit the arrogant attitude. The sūrah also replies to their earlier warnings to the believers that if they follow Shu`ayb, they will be losers. This was a serious threat that they intended to carry out. But the sūrah states with clear derision that it was not Shu`ayb’s followers that turned out to be losers. “As if those that rejected Shu`ayb had never prospered there. Those that rejected Shu`ayb were indeed the losers.” (Verse 92) It was only a split second and they were lying lifeless, motionless, in their homes, as if they had never lived. The account is concluded with remonstrations and a declaration of dissociation by the Prophet sent to them. He used to be their brother, but then they parted company and, in consequence, their respective destinies were totally different. He no longer felt any sadness or sorrow for what befell them. “He turned away from them and said: ‘My people, I delivered to you my Lord’s messages and counselled you sincerely. How, then, could I grieve for people who persist in unbelief.’” (Verse 93) They belonged to two different phases, and thus they were two separate communities. Ties of family and nationhood are of no consequence in this faith and of no weight in God’s measure. The only solid tie is that of faith. True bonds between human beings can only be established on the basis of their strong ties with God’s faith |