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 |
| 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
| |
| 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
| |
| Names of Prophets Mentioned
Adam, Nuh, Hud, Salih, Lut, Shuaib, Musa, Harun
| |
| 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)
| |
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
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.
-
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) = * | ||
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
|
Sayyid Qutb Overview (Verse 10) This is the starting point of the great journey of human life. It begins by giving the human race power so that it can settle on earth. Here the reference is to an absolute fact that precedes the creation of mankind. “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) The Creator of both the earth and man is the One who has made it possible for the human race to establish itself on earth. It is He who has given the earth its qualities and characteristics and made all these balances which allow human life to prosper and provide people with sustenance and other means of livelihood. Praise be to God for His guidance! We, for our part, do not feel any sense of fear when we look at this great universe. We certainly have a sense of awe when we consider the creation of this universe and we feel the greatness of its Creator, and the beauty of His creation. We feel safe and secure with this friendly universe in which God has placed us and with which He made our existence harmonious. We are overawed by its greatness and its elaborate systems, but we fear nothing. Nor do we experience any sense of loss or forthcoming destruction. The Lord of the universe is God, our Lord. With the universe we deal with ease, friendship and confidence. We expect to find in it provisions to sustain our life and comforts to make it more enjoyable. We hope to remain always grateful to God: “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) It is indeed He who has made the earth suitable for sustaining human life, by giving it its atmosphere, its particular size, shape and make-up, its appropriate distance from the sun and the moon. It is He who has set it in its orbit in order to enable it to move round the sun, and given it its particular speed and determined the angle it makes with its axis. All these balances are as important as giving the earth the potential to produce sustenance and sources of energy to enable human life to continue and prosper. It is also God who has made man the master of all creation on earth, giving him the ability to utilize the earth’s potential and resources by his ability to identify and use the laws of nature. Had it not been for the fact that God has established man on earth and given him all these qualities, man, a weak creation as he certainly is, would not have been able to make his `conquest of nature’, as people in jāhiliyyah communities, past and present, say. He would not have been able to stand up to the enormous, overwhelming forces that operate in the universe. It is unfortunate that ancient Greek and Roman concepts continue to impart their colour to present-day jāhiliyyah. It is these concepts that portray the universe as hostile to man, and universal forces as opposed to man’s existence and action. They try to show man engaged in a fight against natural forces, with every discovery of natural law man makes portrayed as a triumph of man against nature. All these concepts are both absurd and evil. Had it been true that the natural laws of the universe are hostile to man and that they work in opposition to what man does, and had it been true that these forces operate without any control by a wise will, man would have never come into existence in the first place. How could he have existed? How could he survive in a hostile universe and environment when these are subject to no external will or power whatsoever? How could he have sustained his life, when all these great forces are opposed to him? The question becomes even more forceful if we are to accept the claim that these forces are subject to no control other than their own. Only the Islamic concept of life provides a coherent concept that relates all these details to their original and consistent line. It is God who has created both man and the universe. His will and wisdom has determined the nature of this universe making it possible for human life to maintain itself and prosper. He has also endowed man with the ability that makes it possible for him to identify certain natural laws and utilize them for his own needs. This perfect coherence and harmony is the one worthy of God’s creation, because God’s work is characterized by its perfection in every aspect. He does not place His creation on a war footing so that they are always hostile to one another. Under this concept, man lives in a friendly universe, enjoying the care of a wise, supreme power. He is at peace with himself, reassured, able to move steadily in order to fulfil his task as vicegerent on earth. He feels that he can rely on unfailing help and he deals with the universe in an attitude of mutual friendship. He praises God every time he is able to discover a new secret or a new law of the universe which enables him to fulfil his task and makes it possible for him to make progress and increase his comfort. This concept does not discourage man from working to discover the secrets of the universe and identify its laws. On the contrary, it encourages him to do so with confidence and reassurance. He is not in confrontation with a hostile universe that guards its secrets from him and withholds its help. He is not in conflict with an enemy who tries to forestall his efforts, his hopes and ambitions. The great tragedy of the philosophical creed known as existentialism is this ill- conceived principle which describes the universe, and indeed, the collective existence of humanity, as naturally hostile to the existence of the human individual, trying with all its might to crush it. It is a sick concept that is bound to lead to an inward- looking approach giving little value to one’s existence, or to a careless, rebellious and self-centred attitude to life as a whole. Both situations cause much worry and misery, both physical and mental. They leave man in total loss, although the sense of loss may differ a little in each situation. But the tragedy is not that of a single European intellectual creed; it is indeed the tragedy of all European intellectual thought, with all its creeds and doctrines. Furthermore, it is also the tragedy of jāhiliyyah as a whole, in all times and environments. Islam stops this tragedy altogether by its comprehensive faith that lays the foundation of a correct concept of this universe and the wise power that controls it. Man is the son of this earth and this universe. God has created him out of this earth and established him on it, and He has provided him with the means of sustenance and livelihood. Moreover, He has enabled him to acquire knowledge and discover the secrets of the universe. He has made the laws of nature move in harmony with human existence, so that man is able to make use of these laws in order to set his life on the road to progress. What he needs for this is to try to identify these laws with an open mind. But human beings are seldom grateful, because when they are in the depths of ignorance, they do not know what blessings God has given them. Even those who know are unable to thank God in full for the grace He has bestowed on them. How can they ever thank Him enough? It is an aspect of God’s grace that He accepts from them what they can do. In both situations, the Qur’ānic statement is true: “How seldom are you grateful.” Overview (Verse 10) This is the starting point of the great journey of human life. It begins by giving the human race power so that it can settle on earth. Here the reference is to an absolute fact that precedes the creation of mankind. “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) The Creator of both the earth and man is the One who has made it possible for the human race to establish itself on earth. It is He who has given the earth its qualities and characteristics and made all these balances which allow human life to prosper and provide people with sustenance and other means of livelihood. Praise be to God for His guidance! We, for our part, do not feel any sense of fear when we look at this great universe. We certainly have a sense of awe when we consider the creation of this universe and we feel the greatness of its Creator, and the beauty of His creation. We feel safe and secure with this friendly universe in which God has placed us and with which He made our existence harmonious. We are overawed by its greatness and its elaborate systems, but we fear nothing. Nor do we experience any sense of loss or forthcoming destruction. The Lord of the universe is God, our Lord. With the universe we deal with ease, friendship and confidence. We expect to find in it provisions to sustain our life and comforts to make it more enjoyable. We hope to remain always grateful to God: “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) It is indeed He who has made the earth suitable for sustaining human life, by giving it its atmosphere, its particular size, shape and make-up, its appropriate distance from the sun and the moon. It is He who has set it in its orbit in order to enable it to move round the sun, and given it its particular speed and determined the angle it makes with its axis. All these balances are as important as giving the earth the potential to produce sustenance and sources of energy to enable human life to continue and prosper. It is also God who has made man the master of all creation on earth, giving him the ability to utilize the earth’s potential and resources by his ability to identify and use the laws of nature. Had it not been for the fact that God has established man on earth and given him all these qualities, man, a weak creation as he certainly is, would not have been able to make his `conquest of nature’, as people in jāhiliyyah communities, past and present, say. He would not have been able to stand up to the enormous, overwhelming forces that operate in the universe. It is unfortunate that ancient Greek and Roman concepts continue to impart their colour to present-day jāhiliyyah. It is these concepts that portray the universe as hostile to man, and universal forces as opposed to man’s existence and action. They try to show man engaged in a fight against natural forces, with every discovery of natural law man makes portrayed as a triumph of man against nature. All these concepts are both absurd and evil. Had it been true that the natural laws of the universe are hostile to man and that they work in opposition to what man does, and had it been true that these forces operate without any control by a wise will, man would have never come into existence in the first place. How could he have existed? How could he survive in a hostile universe and environment when these are subject to no external will or power whatsoever? How could he have sustained his life, when all these great forces are opposed to him? The question becomes even more forceful if we are to accept the claim that these forces are subject to no control other than their own. Only the Islamic concept of life provides a coherent concept that relates all these details to their original and consistent line. It is God who has created both man and the universe. His will and wisdom has determined the nature of this universe making it possible for human life to maintain itself and prosper. He has also endowed man with the ability that makes it possible for him to identify certain natural laws and utilize them for his own needs. This perfect coherence and harmony is the one worthy of God’s creation, because God’s work is characterized by its perfection in every aspect. He does not place His creation on a war footing so that they are always hostile to one another. Under this concept, man lives in a friendly universe, enjoying the care of a wise, supreme power. He is at peace with himself, reassured, able to move steadily in order to fulfil his task as vicegerent on earth. He feels that he can rely on unfailing help and he deals with the universe in an attitude of mutual friendship. He praises God every time he is able to discover a new secret or a new law of the universe which enables him to fulfil his task and makes it possible for him to make progress and increase his comfort. This concept does not discourage man from working to discover the secrets of the universe and identify its laws. On the contrary, it encourages him to do so with confidence and reassurance. He is not in confrontation with a hostile universe that guards its secrets from him and withholds its help. He is not in conflict with an enemy who tries to forestall his efforts, his hopes and ambitions. The great tragedy of the philosophical creed known as existentialism is this ill- conceived principle which describes the universe, and indeed, the collective existence of humanity, as naturally hostile to the existence of the human individual, trying with all its might to crush it. It is a sick concept that is bound to lead to an inward- looking approach giving little value to one’s existence, or to a careless, rebellious and self-centred attitude to life as a whole. Both situations cause much worry and misery, both physical and mental. They leave man in total loss, although the sense of loss may differ a little in each situation. But the tragedy is not that of a single European intellectual creed; it is indeed the tragedy of all European intellectual thought, with all its creeds and doctrines. Furthermore, it is also the tragedy of jāhiliyyah as a whole, in all times and environments. Islam stops this tragedy altogether by its comprehensive faith that lays the foundation of a correct concept of this universe and the wise power that controls it. Man is the son of this earth and this universe. God has created him out of this earth and established him on it, and He has provided him with the means of sustenance and livelihood. Moreover, He has enabled him to acquire knowledge and discover the secrets of the universe. He has made the laws of nature move in harmony with human existence, so that man is able to make use of these laws in order to set his life on the road to progress. What he needs for this is to try to identify these laws with an open mind. But human beings are seldom grateful, because when they are in the depths of ignorance, they do not know what blessings God has given them. Even those who know are unable to thank God in full for the grace He has bestowed on them. How can they ever thank Him enough? It is an aspect of God’s grace that He accepts from them what they can do. In both situations, the Qur’ānic statement is true: “How seldom are you grateful.” |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
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
|
|
Overview (Verse 10) This is the starting point of the great journey of human life. It begins by giving the human race power so that it can settle on earth. Here the reference is to an absolute fact that precedes the creation of mankind. “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) The Creator of both the earth and man is the One who has made it possible for the human race to establish itself on earth. It is He who has given the earth its qualities and characteristics and made all these balances which allow human life to prosper and provide people with sustenance and other means of livelihood. Praise be to God for His guidance! We, for our part, do not feel any sense of fear when we look at this great universe. We certainly have a sense of awe when we consider the creation of this universe and we feel the greatness of its Creator, and the beauty of His creation. We feel safe and secure with this friendly universe in which God has placed us and with which He made our existence harmonious. We are overawed by its greatness and its elaborate systems, but we fear nothing. Nor do we experience any sense of loss or forthcoming destruction. The Lord of the universe is God, our Lord. With the universe we deal with ease, friendship and confidence. We expect to find in it provisions to sustain our life and comforts to make it more enjoyable. We hope to remain always grateful to God: “We have established you firmly on earth and We have provided you there with means of livelihood. How seldom are you grateful.” (Verse 10) It is indeed He who has made the earth suitable for sustaining human life, by giving it its atmosphere, its particular size, shape and make-up, its appropriate distance from the sun and the moon. It is He who has set it in its orbit in order to enable it to move round the sun, and given it its particular speed and determined the angle it makes with its axis. All these balances are as important as giving the earth the potential to produce sustenance and sources of energy to enable human life to continue and prosper. It is also God who has made man the master of all creation on earth, giving him the ability to utilize the earth’s potential and resources by his ability to identify and use the laws of nature. Had it not been for the fact that God has established man on earth and given him all these qualities, man, a weak creation as he certainly is, would not have been able to make his `conquest of nature’, as people in jāhiliyyah communities, past and present, say. He would not have been able to stand up to the enormous, overwhelming forces that operate in the universe. It is unfortunate that ancient Greek and Roman concepts continue to impart their colour to present-day jāhiliyyah. It is these concepts that portray the universe as hostile to man, and universal forces as opposed to man’s existence and action. They try to show man engaged in a fight against natural forces, with every discovery of natural law man makes portrayed as a triumph of man against nature. All these concepts are both absurd and evil. Had it been true that the natural laws of the universe are hostile to man and that they work in opposition to what man does, and had it been true that these forces operate without any control by a wise will, man would have never come into existence in the first place. How could he have existed? How could he survive in a hostile universe and environment when these are subject to no external will or power whatsoever? How could he have sustained his life, when all these great forces are opposed to him? The question becomes even more forceful if we are to accept the claim that these forces are subject to no control other than their own. Only the Islamic concept of life provides a coherent concept that relates all these details to their original and consistent line. It is God who has created both man and the universe. His will and wisdom has determined the nature of this universe making it possible for human life to maintain itself and prosper. He has also endowed man with the ability that makes it possible for him to identify certain natural laws and utilize them for his own needs. This perfect coherence and harmony is the one worthy of God’s creation, because God’s work is characterized by its perfection in every aspect. He does not place His creation on a war footing so that they are always hostile to one another. Under this concept, man lives in a friendly universe, enjoying the care of a wise, supreme power. He is at peace with himself, reassured, able to move steadily in order to fulfil his task as vicegerent on earth. He feels that he can rely on unfailing help and he deals with the universe in an attitude of mutual friendship. He praises God every time he is able to discover a new secret or a new law of the universe which enables him to fulfil his task and makes it possible for him to make progress and increase his comfort. This concept does not discourage man from working to discover the secrets of the universe and identify its laws. On the contrary, it encourages him to do so with confidence and reassurance. He is not in confrontation with a hostile universe that guards its secrets from him and withholds its help. He is not in conflict with an enemy who tries to forestall his efforts, his hopes and ambitions. The great tragedy of the philosophical creed known as existentialism is this ill- conceived principle which describes the universe, and indeed, the collective existence of humanity, as naturally hostile to the existence of the human individual, trying with all its might to crush it. It is a sick concept that is bound to lead to an inward- looking approach giving little value to one’s existence, or to a careless, rebellious and self-centred attitude to life as a whole. Both situations cause much worry and misery, both physical and mental. They leave man in total loss, although the sense of loss may differ a little in each situation. But the tragedy is not that of a single European intellectual creed; it is indeed the tragedy of all European intellectual thought, with all its creeds and doctrines. Furthermore, it is also the tragedy of jāhiliyyah as a whole, in all times and environments. Islam stops this tragedy altogether by its comprehensive faith that lays the foundation of a correct concept of this universe and the wise power that controls it. Man is the son of this earth and this universe. God has created him out of this earth and established him on it, and He has provided him with the means of sustenance and livelihood. Moreover, He has enabled him to acquire knowledge and discover the secrets of the universe. He has made the laws of nature move in harmony with human existence, so that man is able to make use of these laws in order to set his life on the road to progress. What he needs for this is to try to identify these laws with an open mind. But human beings are seldom grateful, because when they are in the depths of ignorance, they do not know what blessings God has given them. Even those who know are unable to thank God in full for the grace He has bestowed on them. How can they ever thank Him enough? It is an aspect of God’s grace that He accepts from them what they can do. In both situations, the Qur’ānic statement is true: “How seldom are you grateful.” |
- 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
