Overview - Surah 7: al-A`raf (The Elevated Places)
The basic theme of this Surah is Risalah, i.e. Allah's message as it was sent through many messengers. Several Prophets and parts of their stories are mentioned to emphasize Prophets’ mission and their struggle with their people. The Surah tells us that Allah's Prophets suffered for the cause of truth. Their enemies tried to harm them, but then Allah helped his prophets and defeated their enemies. The Surah emphasizes that the true message must be presented under all circumstances. After the Prophets it is the duty of the Believers to convey the message of Allah to all people.
Sections:
- The Qur’an is revealed to remind the believers and to warn humankind about the consequences of their actions. The judgment will indeed take place.
- The story of Man's creation and Satan's opposition to Man.
- Warning to the Children of Adam to be aware of Satan's plots.
- Allah's messengers came to guide people.
- The end of those who denied the message and those who accepted the message.
- Cries of the wicked in the hellfire.
- The righteous will prosper.
- Some lessons from the story of Prophet Noah - peace be upon him.
- Some lessons from the story of Prophet Hud- peace be upon him.
- Some lessons from the story of Prophets Salih and Lot - peace be upon them.
- Some lessons from the story of Prophet Shu'aib - peace be upon him.
- Warnings against those who deny the Prophets and Messengers of Allah.
- Prophet Moses -peace be upon him- and his encounter with Pharaoh of Egypt.
- Pharaoh and his magicians were defeated.
- Pharaoh continued in his persecution of the Israelites.
- Some more signs were shown to Pharaoh and his people.
- The Torah was given to Prophet Moses- peace be upon him.
- Some Israelites started Calf worship.
- The Torah and Injil speak about the coming of Prophet Muhammad (saw). Allah's promise for those who will follow the last Prophet.
- Prophet Muhammad is the Universal Prophet. Some among the people of Prophet Moses were guided by the truth and lived with justice.
- Some Israelites transgressed Allah's laws and they suffered the consequences.
- The eternal covenant of Allah was taken from all human beings.
- The coming of the Last Hour
- Shirk has no logic. Ignore the wrongdoers, but invite to Allah with kindness. Listen to the Qur'an and always remember Allah.
The Surah is named after the story of the men awaiting on the “Elevations” between Paradise and Hell.
It comprises of 206 Ayat.
Overview
| Total Ayat | 206 |
| Total Words * | 3320 |
| Root Words * | 489 |
| Unique Root Words * | 14 |
| Makki / Madani | Makki |
| Chronological Order* | 39th (according to Ibn Abbas) |
| Year of Revelation* | 13th year of Prophethood |
| Events during/before this Surah*
, 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Adam, Nuh, Hud, Salih, Lut, Shuaib, Musa, Harun
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| Surah Index
‘Aad, Aaron, Adam, Adam (angels to prostrate before) , Adam (tree of knowledge) , Adam (banishment from Garden (no blame to Eve)) , Adversity (not burdened beyond capability to withstand) , Adversity (patience during) , God (made no laws regarding that of which He didn’t speak) , Apes (despicable) , Astronomy (celestial mechanics) , Children (of Israel) , Clothing, Commandments (general religious) , Disbelievers, Dogs, Earth, Earth (creation of) (in six days), Earth (rotation of) , Earthquake, Golden Calf, Gospel, Hell, Hud, Humankind (creation of) , Humankind (creation of) (from clay), Iblis, Jinn, Judgement (Day) , Knowledge (obligation upon man to obtain and impart) , Life (good things made lawful) , Lot, Madyan, Manna, Moses, Moses (bringing forth water from the rock) , Moses (duel by sorcery with Pharaoh’s magicians) , Moses (forty nights upon Mt. Sinai) , Moses (plagues) , Muhammad (not a madman) , Muhammad (only a prophet) , Muhammad (unlettered prophet) , Noah, Noah (ark) , Noah (flood) , Pharaoh, Prayer (beautify (adorn) yourselves for) , Prayer (prostration) , Pregnancy, Prophet (people who are false prophets are wicked) , Quail, Qur’an, Religion, Religion (is not play and transient delight) , Resurrection (Day) , Resurrection (of soul) , Revelation, Sabbath (breakers) , Salih, Sea, Shu’ayb, Sin, Ten Commandments, Thamud, Thamud (rock dwellings) , Thamud (she camel) , Thamud (she camel) (killing of), Thamud (she camel) (punishment for), Torah, Twelve tribes, Twelve tribes (scattering of) , Weather (clouds) , Weather (rain) , Weather (wind)
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The central theme of both Surah al-An’am and al-A’raf deal with the core issues of Faith but from different perspectives. Surah al-An’am presents the topic of Aqeedah and its realities by primarily focusing on the Jahilliyah [ignorance] of the Arabs whilst Surah al-A’raf deals with the Jahilliyah [ignorance] from a wider historical perspective, hence we find mention of Adam, Nuh People of Thamud, Lut, Madyan and Pharoah and his people.
Al-A'raf - The Elevations. Allah mentions Paradise and Hellfire and then speaks of the 'elevations' between them reserved for some amongst humanity. These people not knowing what will happen to them. The people of Hell-fire will be refused water as it will be prohibited for the disbelievers in the after-life.
Manuscripts / Inscriptions
14th Century
14th Century
8th century
8th century
7th century
7th century
14th Century
14th Century
18th Century
18th Century
1130 AH (1717 CE)
1130 AH (1717 CE)
1130 AH (1717 CE)
1130 AH (1717 CE)
1271 AH (1855 CE)
1271 AH (1855 CE)
1271 AH (1855 CE)
1271 AH (1855 CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
Late 1st century / 2nd century of Hijrah
Late 1st century / 2nd century of Hijrah
1st century / 2nd century of Hijrah
1st century / 2nd century of Hijrah
1st century / 2nd century of Hijra.
1st century / 2nd century of Hijra.
The central theme of both Surah al-An’am and al-A’raf deal with the core issues of Faith but from different perspectives. Surah al-An’am presents the topic of Aqeedah and its realities by primarily focusing on the Jahilliyah [ignorance] of the Arabs whilst Surah al-A’raf deals with the Jahilliyah [ignorance] from a wider historical perspective, hence we find mention of Adam, Nuh People of Thamud, Lut, Madyan and Pharoah and his people.
Surah al-A’raf adopts a totally different approach as it discusses the same question of Faith. It provides for it with the panoramic setting of human history. It starts with mankind’s journey as it begins in heaven and where it aims to return. Along this great expanse, we see the procession of faith starting with the Prophet Adam to the last of all prophets and messengers, Muhammad (peace be upon him). The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on God’s oneness. The surah outlines what reception this call received in different periods of history; how the leaders of this procession put the message across to mankind, and the responses they received; how the people in power went about conducting their campaigns of opposition and how the procession of believers brushed them aside and went along its way. This surah also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.
It is a very long journey, but the surah takes us along, stage by stage, making a stop at every landmark to indicate that the road is clearly demarcated with well known starting and finishing lines. All mankind travels along, aiming to return to the point where it started, in heaven, with the Supreme society. [REF: Qutb, Fi Dhilal al-Qur’an]
- The previous surahs contain the new Mithaq [covenant] between Allah and the Muslim Ummah. This surah chronicles just how the previous nation, Bani Israel behaved with this Mithaq and how a person from amongst them [7:175] detached himself from the Revelation and the consequences of such actions.
It has been reported that the Prophet reciting this surah during Salatul Maghrib. [Sunan an-Nisai al-Kubra no.1061, Tafsir al-Maudhui, Dr. Mustafah Muslim.]
- Interesting note in connection to the central theme: we find this surah has used the word قرية (Qaryah) [and its various grammitical forms – meaning city, town] 10 times – the most frequent compared to any other surah.
- We also find the word أمة (nation) used 8 times in its various forms – also more than any other surah. This is revealed in the last year of the Makkan period and on the eve of the creation of the Islamic state and birth of the Muslim Ummah – hence the most important lessons.
- This Surah has mentioned 'Adam' seven times - more than any other Surah.
- There are more mentions of Musa in this Surah than any other Surah of the Qur'an.
- Words derived from R-B-B- (Lord, owner, master) appear 65 times in this Surah. The highest frequency compared to any other Surah.
- The word M-L-A' - Cheifs/leaders appears 9 times in this Surah. The highest frequency compared to any other Surah.
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وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ۚ أَفَلَا تَتَّقُونَ "And to the 'Aad [We sent] their brother Hud. He said, "O my people, worship Allah; you have no deity other than Him. Then will you not fear Him?" (7:65)
This is the first mention of the Prophet Hud in the Qur'an (the Prophet Hud is mentioned most in Surah Hud, a total of five times).
- Interesting note in connection to the central theme: we find this surah has used the word قرية (Qaryah) [and its various grammitical forms – meaning city, town] 10 times – the most frequent compared to any other surah.
- We also find the word أمة (nation) used 8 times in its various forms – also more than any other surah. This is revealed in the last year of the Makkan period and on the eve of the creation of the Islamic state and birth of the Muslim Ummah – hence the most important lessons.
- This Surah has mentioned 'Adam' seven times - more than any other Surah.
- There are more mentions of Musa in this Surah than any other Surah of the Qur'an.
- Words derived from R-B-B- (Lord, owner, master) appear 65 times in this Surah. The highest frequency compared to any other Surah.
- The word M-L-A'- (Cheifs/leaders) appears 9 times in this Surah. The highest frequency compared to any other Surah.
Total Word Count per Ayat (shows how many words per Ayat) = 14* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ق و ل | 110 | 1722 |
| 2. | ك و ن | 74 | 1390 |
| 3. | أ ل ه | 70 | 2851 |
| 4. | ٱلَّذِى | 67 | 1464 |
| 5. | ر ب ب | 65 | 980 |
| 6. | ق و م | 55 | 660 |
| 7. | أ م ن | 36 | 879 |
| 8. | ر س ل | 30 | 513 |
| 9. | إِلَىٰ | 29 | 742 |
| 10. | أ ي ي | 29 | 382 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ق و ل | 110 | 1722 |
| ك و ن | 74 | 1390 |
| أ ل ه | 70 | 2851 |
| ٱلَّذِى | 67 | 1464 |
| ر ب ب | 65 | 980 |
| ق و م | 55 | 660 |
| أ م ن | 36 | 879 |
| ر س ل | 30 | 513 |
| إِلَىٰ | 29 | 742 |
| أ ي ي | 29 | 382 |
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]
- An invitation is given to the People of the Book (Jews and Christians) to become Muslims.
- A warning is given to the unbelievers about the consequences of their denial through citing the example of punishments which were inflicted upon former people for their wrong attitude towards their Rasools.
- The Jews are warned about the consequences of their hypocritical conduct towards the Prophets.
- Commandment to propagate the message of Islam with wisdom.
- The fact that the Rasools as well as the people to whom they are sent will be questioned on the Day of Judgement.
- Commandment to the Believers that they should wear decent and proper dress and eat pure and good food.
- Dialogue between the residents of paradise, the inmates of hell and the people of A'raf (a place between the Paradise and hell).
- The fact that affluence and adversity are the reminders from Allah.
- The fact that Muhammad (pbuh) is the Rasool for the all of mankind.
- The fact that the advent of Muhammad (pbuh) was described in Torah and the Gospel (Bible).
- The fact that the Jews have fabricated a wrong belief about Allah's forgiveness.
- Mankind's testimony about Allah at the time of Adam's creation.
- The fact that Allah created all of mankind from a single soul.
- Allah's commandment to show forgiveness, speak for justice and avoid the ignorant.
- Allah's commandment about listening to the recitation of The Qur'an with complete silence.
Tafsir Zone
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Sayyid Qutb Overview (Verses 181 - 183) A Community with a Well Defined Purpose The sūrah has so far described types of people, particularly those whom God has destined to abide in hell. These are described as ones who “have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) A group of them are described as ones who `blaspheme against God’s names’ and distort them. The sūrah goes on to describe other types of people, telling us about a community which holds fast to the truth and calls on people to believe in it, and implement it with determination and conscientiousness. At the other extreme there is a community of people who deny the truth and reject God’s revelations. The sūrah tells us clearly that the first community exists without a shred of doubt. They guard the truth and hold tight to it when other people abandon it and deviate far away from it. When others reject the truth as a lie, they remain steadfast. The sūrah further explains that the others shall have a dreadful end, as God will punish them through His mighty schemes: “Among those whom We have created there is a community who guide others by means of the truth and with it establish justice. As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 181-183) Humanity would not have deserved any honour had it not been for the fact that there will always be, even in the worst circumstances, that community which God calls by its Islamic term, ummah. By definition, the ummah is a community which believes in the same faith that remains its basic bond, and obeys the same leadership that supervises the implementation of that faith. It is then the community that adheres to, and implements the truth, in all situations. It is the guardian of God’s trust, the witness to His covenant with people, and it is the community to provide God’s evidence against those who go astray turning their backs on His covenant. The description given here of this community deserves reflection. It is a community “who guide others by means of the truth and with it establish justice.” (Verse 181) This community will continue to be present at all times, even though it may at certain periods be very small in number. Its main characteristic is that those who belong to it “guide others by means of the truth”. (Verse 181) They call on people to accept the truth, and will never relinquish their task of advocating the truth. They are not happy to keep it to themselves, or to be inward looking. They try to publicize the truth they know, and guide other people to it. Thus, they have a role of leadership among those around them who have strayed away from this truth, and who have violated their covenant. They adopt a positive attitude, which is not limited to knowing the truth but goes beyond that knowledge in order to advocate the truth and guide to it. “As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 182-183) This is indeed the power they do not reckon with when they launch their ferocious battle against this faith and the community that follows it with conscientiousness and makes it its basic bond. Those who deny God’s revelations remain always unaware of this power, and can never think that whatever means they are given are no more than something with which to lead them on, step by step. They are only given respite for a while. They do not believe in the might of God’s subtle schemes. They support one another, and they only believe in the power they see with their eyes on earth. As a result, they forget about the Almighty, the One who commands all the power. But God’s law in respect of those who deny His revelations remains the same. He gives them free rein, and allows them time to indulge in their excesses and disobedience. But all this only leads them along the road to ruin. A subtle but mighty scheme is being prepared for them. The question is: by whom? It is by the Almighty who has all power. While they remain unaware, the great prize is prepared for the believers who guide others by means of the truth and work for the establishment of justice on its basis. But this is not all that they do about the truth. Their other characteristic is that they `establish justice’ with the truth. This means that they go well beyond knowing the truth and advocating it, to take positive steps to implement the truth in human life and make it the criterion for judgement in order to establish justice that cannot be based on anything other than the truth. The crux of the matter is that the truth has not been revealed only to remain a mere branch of knowledge studied by scholars, or even an admonition to point out the right path. The truth has been revealed so that people conduct their lives according to it. It should govern people’s concepts so that these are moulded in accordance with it, and it should govern people’s rites of worship so that these provide a practical image of the truth in as far as the relationship between human beings and their Lord is concerned. The truth has also been revealed in order to mould practical life so that all systems are in line with its principles and subject to the laws derived from it. It also shapes people’s habits, traditions, moral values and behaviour, as well as their philosophical doctrines, culture and all branches of knowledge, providing the criteria to evaluate all these. When all this takes place, the truth is present in human life, and justice, which can only be based on the truth, is established. Thus, the establishment of the truth in human life is the task undertaken by this community, after having made the truth known and worked to guide other people to it. This religion of Islam has a nature that is too plain to admit any ambiguity, and too solid to allow any equivocation. Those who stand against this faith find it exceedingly hard to force it out of its clear and solid nature. Therefore, they exert tireless efforts and mount ceaseless campaigns, utilizing all means and methods, in order to change its direction and obscure its nature. They resort to unrestrained brutality to crush the advocates of Islamic revival in any part of the world, utilizing certain regimes that they establish and support. They even utilize professional scholars to work against this faith, distorting God’s words, and making lawful what God has forbidden. These professional scholars try to make God’s law appear equivocal and they bless indecency and promiscuity, even giving them Islamic labels. They pat on the back those who are fascinated by materialistic culture and admire its theories and systems. Their aim is to manoeuvre Islam into imitating these theories and situations and to borrow materialistic laws and methods. The Islamic faith, which provides a system to govern all aspects of life, is described by such people as a historical event that took place in the past and cannot be brought back! At the same time, they lavish praise on this past to pacify the Muslims of today. They then tell them that Islam should remain alive today in the hearts of its followers as a set of beliefs and acts of worship, not as a law or code of living. Islam and Muslims should be satisfied with their glorious past. Alternatively, they go on, Islam should be subject to evolution, so that it submits to the realities of life, endorsing everything that people wish to adopt of concepts and laws. To consolidate the regimes they create in the world that was Islamic, they provide theories that take the form of a faith and religion to replace the old Islamic faith. They even provide for these theories a Qur’ān to be recited and studied so that it can replace the Qur’ān revealed by God. As a last resort, they try to change the nature of society in these countries, in the same way as they try to change the nature of this religion, so that Islam will not find receptive hearts to accept its guidance. They transform communities into human beings that are lost in the quagmire of pleasure, sex and lust, preoccupied with the necessities of life to ensure their survival, and unable to find these necessities without hard toil. Thus they ensure that after having worked hard for food and sex, people are unable to listen to any voice of guidance or to think of religion. It is a ferocious fight against this faith and the community who guide others by means of its truth and try to establish justice with it. It is a fight where no qualms are shown about using any type of weapon, in which all means are used and for which all the forces, talents, media and international organizations and machinery are mobilized. Indeed, it is merely to sustain this fight and add to its fuel that we see certain regimes supported and patronized by world powers. Needless to say, such regimes would not survive for a day without such support. Nevertheless, the clear and solid nature of this religion stands firm in this ferocious battle. The Muslim community that guards the truth despite its small number and poor equipment, continues to resist with success the brutal efforts that aim to crush and exterminate it. God will certainly accomplish His purpose. Overview (Verses 181 - 183) A Community with a Well Defined Purpose The sūrah has so far described types of people, particularly those whom God has destined to abide in hell. These are described as ones who “have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) A group of them are described as ones who `blaspheme against God’s names’ and distort them. The sūrah goes on to describe other types of people, telling us about a community which holds fast to the truth and calls on people to believe in it, and implement it with determination and conscientiousness. At the other extreme there is a community of people who deny the truth and reject God’s revelations. The sūrah tells us clearly that the first community exists without a shred of doubt. They guard the truth and hold tight to it when other people abandon it and deviate far away from it. When others reject the truth as a lie, they remain steadfast. The sūrah further explains that the others shall have a dreadful end, as God will punish them through His mighty schemes: “Among those whom We have created there is a community who guide others by means of the truth and with it establish justice. As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 181-183) Humanity would not have deserved any honour had it not been for the fact that there will always be, even in the worst circumstances, that community which God calls by its Islamic term, ummah. By definition, the ummah is a community which believes in the same faith that remains its basic bond, and obeys the same leadership that supervises the implementation of that faith. It is then the community that adheres to, and implements the truth, in all situations. It is the guardian of God’s trust, the witness to His covenant with people, and it is the community to provide God’s evidence against those who go astray turning their backs on His covenant. The description given here of this community deserves reflection. It is a community “who guide others by means of the truth and with it establish justice.” (Verse 181) This community will continue to be present at all times, even though it may at certain periods be very small in number. Its main characteristic is that those who belong to it “guide others by means of the truth”. (Verse 181) They call on people to accept the truth, and will never relinquish their task of advocating the truth. They are not happy to keep it to themselves, or to be inward looking. They try to publicize the truth they know, and guide other people to it. Thus, they have a role of leadership among those around them who have strayed away from this truth, and who have violated their covenant. They adopt a positive attitude, which is not limited to knowing the truth but goes beyond that knowledge in order to advocate the truth and guide to it. “As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 182-183) This is indeed the power they do not reckon with when they launch their ferocious battle against this faith and the community that follows it with conscientiousness and makes it its basic bond. Those who deny God’s revelations remain always unaware of this power, and can never think that whatever means they are given are no more than something with which to lead them on, step by step. They are only given respite for a while. They do not believe in the might of God’s subtle schemes. They support one another, and they only believe in the power they see with their eyes on earth. As a result, they forget about the Almighty, the One who commands all the power. But God’s law in respect of those who deny His revelations remains the same. He gives them free rein, and allows them time to indulge in their excesses and disobedience. But all this only leads them along the road to ruin. A subtle but mighty scheme is being prepared for them. The question is: by whom? It is by the Almighty who has all power. While they remain unaware, the great prize is prepared for the believers who guide others by means of the truth and work for the establishment of justice on its basis. But this is not all that they do about the truth. Their other characteristic is that they `establish justice’ with the truth. This means that they go well beyond knowing the truth and advocating it, to take positive steps to implement the truth in human life and make it the criterion for judgement in order to establish justice that cannot be based on anything other than the truth. The crux of the matter is that the truth has not been revealed only to remain a mere branch of knowledge studied by scholars, or even an admonition to point out the right path. The truth has been revealed so that people conduct their lives according to it. It should govern people’s concepts so that these are moulded in accordance with it, and it should govern people’s rites of worship so that these provide a practical image of the truth in as far as the relationship between human beings and their Lord is concerned. The truth has also been revealed in order to mould practical life so that all systems are in line with its principles and subject to the laws derived from it. It also shapes people’s habits, traditions, moral values and behaviour, as well as their philosophical doctrines, culture and all branches of knowledge, providing the criteria to evaluate all these. When all this takes place, the truth is present in human life, and justice, which can only be based on the truth, is established. Thus, the establishment of the truth in human life is the task undertaken by this community, after having made the truth known and worked to guide other people to it. This religion of Islam has a nature that is too plain to admit any ambiguity, and too solid to allow any equivocation. Those who stand against this faith find it exceedingly hard to force it out of its clear and solid nature. Therefore, they exert tireless efforts and mount ceaseless campaigns, utilizing all means and methods, in order to change its direction and obscure its nature. They resort to unrestrained brutality to crush the advocates of Islamic revival in any part of the world, utilizing certain regimes that they establish and support. They even utilize professional scholars to work against this faith, distorting God’s words, and making lawful what God has forbidden. These professional scholars try to make God’s law appear equivocal and they bless indecency and promiscuity, even giving them Islamic labels. They pat on the back those who are fascinated by materialistic culture and admire its theories and systems. Their aim is to manoeuvre Islam into imitating these theories and situations and to borrow materialistic laws and methods. The Islamic faith, which provides a system to govern all aspects of life, is described by such people as a historical event that took place in the past and cannot be brought back! At the same time, they lavish praise on this past to pacify the Muslims of today. They then tell them that Islam should remain alive today in the hearts of its followers as a set of beliefs and acts of worship, not as a law or code of living. Islam and Muslims should be satisfied with their glorious past. Alternatively, they go on, Islam should be subject to evolution, so that it submits to the realities of life, endorsing everything that people wish to adopt of concepts and laws. To consolidate the regimes they create in the world that was Islamic, they provide theories that take the form of a faith and religion to replace the old Islamic faith. They even provide for these theories a Qur’ān to be recited and studied so that it can replace the Qur’ān revealed by God. As a last resort, they try to change the nature of society in these countries, in the same way as they try to change the nature of this religion, so that Islam will not find receptive hearts to accept its guidance. They transform communities into human beings that are lost in the quagmire of pleasure, sex and lust, preoccupied with the necessities of life to ensure their survival, and unable to find these necessities without hard toil. Thus they ensure that after having worked hard for food and sex, people are unable to listen to any voice of guidance or to think of religion. It is a ferocious fight against this faith and the community who guide others by means of its truth and try to establish justice with it. It is a fight where no qualms are shown about using any type of weapon, in which all means are used and for which all the forces, talents, media and international organizations and machinery are mobilized. Indeed, it is merely to sustain this fight and add to its fuel that we see certain regimes supported and patronized by world powers. Needless to say, such regimes would not survive for a day without such support. Nevertheless, the clear and solid nature of this religion stands firm in this ferocious battle. The Muslim community that guards the truth despite its small number and poor equipment, continues to resist with success the brutal efforts that aim to crush and exterminate it. God will certainly accomplish His purpose. |
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 181 - 183) A Community with a Well Defined Purpose The sūrah has so far described types of people, particularly those whom God has destined to abide in hell. These are described as ones who “have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) A group of them are described as ones who `blaspheme against God’s names’ and distort them. The sūrah goes on to describe other types of people, telling us about a community which holds fast to the truth and calls on people to believe in it, and implement it with determination and conscientiousness. At the other extreme there is a community of people who deny the truth and reject God’s revelations. The sūrah tells us clearly that the first community exists without a shred of doubt. They guard the truth and hold tight to it when other people abandon it and deviate far away from it. When others reject the truth as a lie, they remain steadfast. The sūrah further explains that the others shall have a dreadful end, as God will punish them through His mighty schemes: “Among those whom We have created there is a community who guide others by means of the truth and with it establish justice. As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 181-183) Humanity would not have deserved any honour had it not been for the fact that there will always be, even in the worst circumstances, that community which God calls by its Islamic term, ummah. By definition, the ummah is a community which believes in the same faith that remains its basic bond, and obeys the same leadership that supervises the implementation of that faith. It is then the community that adheres to, and implements the truth, in all situations. It is the guardian of God’s trust, the witness to His covenant with people, and it is the community to provide God’s evidence against those who go astray turning their backs on His covenant. The description given here of this community deserves reflection. It is a community “who guide others by means of the truth and with it establish justice.” (Verse 181) This community will continue to be present at all times, even though it may at certain periods be very small in number. Its main characteristic is that those who belong to it “guide others by means of the truth”. (Verse 181) They call on people to accept the truth, and will never relinquish their task of advocating the truth. They are not happy to keep it to themselves, or to be inward looking. They try to publicize the truth they know, and guide other people to it. Thus, they have a role of leadership among those around them who have strayed away from this truth, and who have violated their covenant. They adopt a positive attitude, which is not limited to knowing the truth but goes beyond that knowledge in order to advocate the truth and guide to it. “As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 182-183) This is indeed the power they do not reckon with when they launch their ferocious battle against this faith and the community that follows it with conscientiousness and makes it its basic bond. Those who deny God’s revelations remain always unaware of this power, and can never think that whatever means they are given are no more than something with which to lead them on, step by step. They are only given respite for a while. They do not believe in the might of God’s subtle schemes. They support one another, and they only believe in the power they see with their eyes on earth. As a result, they forget about the Almighty, the One who commands all the power. But God’s law in respect of those who deny His revelations remains the same. He gives them free rein, and allows them time to indulge in their excesses and disobedience. But all this only leads them along the road to ruin. A subtle but mighty scheme is being prepared for them. The question is: by whom? It is by the Almighty who has all power. While they remain unaware, the great prize is prepared for the believers who guide others by means of the truth and work for the establishment of justice on its basis. But this is not all that they do about the truth. Their other characteristic is that they `establish justice’ with the truth. This means that they go well beyond knowing the truth and advocating it, to take positive steps to implement the truth in human life and make it the criterion for judgement in order to establish justice that cannot be based on anything other than the truth. The crux of the matter is that the truth has not been revealed only to remain a mere branch of knowledge studied by scholars, or even an admonition to point out the right path. The truth has been revealed so that people conduct their lives according to it. It should govern people’s concepts so that these are moulded in accordance with it, and it should govern people’s rites of worship so that these provide a practical image of the truth in as far as the relationship between human beings and their Lord is concerned. The truth has also been revealed in order to mould practical life so that all systems are in line with its principles and subject to the laws derived from it. It also shapes people’s habits, traditions, moral values and behaviour, as well as their philosophical doctrines, culture and all branches of knowledge, providing the criteria to evaluate all these. When all this takes place, the truth is present in human life, and justice, which can only be based on the truth, is established. Thus, the establishment of the truth in human life is the task undertaken by this community, after having made the truth known and worked to guide other people to it. This religion of Islam has a nature that is too plain to admit any ambiguity, and too solid to allow any equivocation. Those who stand against this faith find it exceedingly hard to force it out of its clear and solid nature. Therefore, they exert tireless efforts and mount ceaseless campaigns, utilizing all means and methods, in order to change its direction and obscure its nature. They resort to unrestrained brutality to crush the advocates of Islamic revival in any part of the world, utilizing certain regimes that they establish and support. They even utilize professional scholars to work against this faith, distorting God’s words, and making lawful what God has forbidden. These professional scholars try to make God’s law appear equivocal and they bless indecency and promiscuity, even giving them Islamic labels. They pat on the back those who are fascinated by materialistic culture and admire its theories and systems. Their aim is to manoeuvre Islam into imitating these theories and situations and to borrow materialistic laws and methods. The Islamic faith, which provides a system to govern all aspects of life, is described by such people as a historical event that took place in the past and cannot be brought back! At the same time, they lavish praise on this past to pacify the Muslims of today. They then tell them that Islam should remain alive today in the hearts of its followers as a set of beliefs and acts of worship, not as a law or code of living. Islam and Muslims should be satisfied with their glorious past. Alternatively, they go on, Islam should be subject to evolution, so that it submits to the realities of life, endorsing everything that people wish to adopt of concepts and laws. To consolidate the regimes they create in the world that was Islamic, they provide theories that take the form of a faith and religion to replace the old Islamic faith. They even provide for these theories a Qur’ān to be recited and studied so that it can replace the Qur’ān revealed by God. As a last resort, they try to change the nature of society in these countries, in the same way as they try to change the nature of this religion, so that Islam will not find receptive hearts to accept its guidance. They transform communities into human beings that are lost in the quagmire of pleasure, sex and lust, preoccupied with the necessities of life to ensure their survival, and unable to find these necessities without hard toil. Thus they ensure that after having worked hard for food and sex, people are unable to listen to any voice of guidance or to think of religion. It is a ferocious fight against this faith and the community who guide others by means of its truth and try to establish justice with it. It is a fight where no qualms are shown about using any type of weapon, in which all means are used and for which all the forces, talents, media and international organizations and machinery are mobilized. Indeed, it is merely to sustain this fight and add to its fuel that we see certain regimes supported and patronized by world powers. Needless to say, such regimes would not survive for a day without such support. Nevertheless, the clear and solid nature of this religion stands firm in this ferocious battle. The Muslim community that guards the truth despite its small number and poor equipment, continues to resist with success the brutal efforts that aim to crush and exterminate it. God will certainly accomplish His purpose. |
- Surah Al-Araf (The Heights) Saad al Ghamidi https://www.youtube.com/watch?v=tvJmEeRYGag&index=7&list=PLFBCB5C33480F350C
- Surah Al-Araf Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=IAIqY4YG5v4&index=7&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah Al-Araf Muhammad Al Luhaydan https://www.youtube.com/watch?v=8PH63X7q_Wk&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=7
- Surah Araf Idris Akba https://www.youtube.com/watch?v=MP1DvywAaoI
- Surah Al-Araf muhammad Minshawi https://www.youtube.com/watch?v=GdAOUom0mP4&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=7
- Dr Israr Ahmed Tafsir Surah Al-An'am (130) to Surah Al-A'raf (1-37)2 https://www.youtube.com/watch?v=yMuuDJXS-0A&index=38&list=PLB4B8D1654A8BD263
- Dr Israr Ahmed Tafsir Surah Al-A'raf (38-131)1 https://www.youtube.com/watch?v=XT223pGb-4k&index=39&list=PLB4B8D1654A8BD263
- Dr Israr Ahmed Tafsir Surah Al-A'raf (38-131)2 https://www.youtube.com/watch?v=qMsXRQtXN8w&index=40&list=PLB4B8D1654A8BD263
- Dr Israr Ahmed Tafsir Surah Al-A'raf (132-end)1 https://www.youtube.com/watch?v=3s2AOg0EbWM&list=PLB4B8D1654A8BD263&index=41
- Dr Israr Ahmed Tafsir Surah Al-A'raf (132-end)2 https://www.youtube.com/watch?v=5lcwRd9aqOw&index=42&list=PLB4B8D1654A8BD263
