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
8th century
7th century
14th Century
18th Century
1130 AH (1717 CE)
1130 AH (1717 CE)
1271 AH (1855 CE)
1271 AH (1855 CE)
1st Century Hijrah (7th Century CE)
Late 1st century / 2nd century of Hijrah
1st century / 2nd century of Hijrah
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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Overview (Verses 132 - 135) The Promises of Unbelievers But Pharaoh’s people were too arrogant, always persisting with their evil ways and paying no heed to God’s signs or to any test to which they were put. They said to Moses: “Whatever sign you may bring before us in order to cast a spell on us, we shall not believe in you.” (Verse 132) It is an attitude of arrogance that will heed no reminder and will not respond to any proof. It is the attitude of a person who does not want to look or evaluate, because he declares his insistence on rejecting the message, even before proof is shown to him. Thus, he feels able to dismiss the proof altogether. This is an attitude which is frequently demonstrated by unbelievers after they have been overwhelmed by the truth and its clear proofs, while they recognize that their interests, wealth, authority and power belong elsewhere and are better served by denying the truth altogether. At this juncture, the supreme power of God intervenes: “So We plagued them with floods, and locusts, and lice, and frogs, and blood: clear signs all.” (Verse 133) All these clear signs were meant as a test and a warning. Their import was very clear, and all of them gave the same message, with each subsequent one endorsing what had gone beforehand. These clear signs were shown to them separately, but the sūrah mentions them altogether here. Each time one of these plagues afflicted them, they rushed to Moses imploring him to pray to his Lord to save them. Every time they promised to let the Children of Israel go with him, if he would only relieve their affliction. They recognized that they themselves had no means of lifting their hardship: “Whenever a plague struck them, they would cry: ‘Moses, pray to your Lord for us on the strength of the covenant He has made with you. If you lift the plague from us, we will truly believe in you, and we will let the Children of Israel go with you.’” (Verse 134) Every time they broke their promise and resorted to their same ways and practices before the plague had smitten them. But the plague was lifted only in accordance with God’s will so as to let them alone for a while until their appointed term had come: “When We had lifted the plague from them for a term they were sure to reach, they broke their promise.” (Verse 135) As we have already said, the sūrah groups all these signs together, as if they came all at once, and as if they broke their promises once only. The fact remains that all these trials were essentially one, and their ultimate result was the same as well. This is a method of presentation often employed in the Qur’ān in relating different events and their consequences to indicate that they are the same. It is in the nature of a sealed heart that it will always look at various experiences as one, benefiting nothing from them and learning no lesson. Now, how did these miraculous signs take place? We have only the Qur’ānic statement, and we have not found in authentic ĥadīths any further details. We maintain our method that we have followed in this work, going only as far as the Qur’ānic or authentic ĥadīths go. This ensures that we steer away from any superstition or unfounded report. Many of these have found their way into some older commentaries on the Qur’ān. Indeed, the commentary written by Imām al- Ţabarī and the one written by Ibn Kathīr, valuable indeed as they are, have not escaped such pitfalls. Al-Ţabarī includes in his work on history and in his commentary on the Qur’ān several reports attributed to earlier scholars, explaining these signs. We will mention only one of these, given on the authority of Sa`īd ibn Jubayr, a famous scholar from the generation that followed the Prophet’s companions: When Moses asked Pharaoh to release to him the Children of Israel, Pharaoh refused. God plagued Pharaoh’s people with flooding rain. When they feared that it might have been a penalty, they said to Moses: “Pray to your Lord to cause this rain to cease, and we will send the Children of Israel with you.” He prayed to his Lord, and the rain stopped, but they, nevertheless, refused to believe in him. And did not let the Children of Israel go with him. God gave them that year plentiful harvests which gave them fruits and crops as they had never known before. They said: “We now have all that we ever wished for.” God then plagued them with the locusts which started ruining their meadows. When they saw what the locusts were doing to their meadows, they realized that they would also ruin all their harvest. Therefore, they appealed to Moses to pray to his Lord to lift the plague of locusts and promised that they would believe in him and let the Children of Israel go with him. He prayed to his Lord and the locusts went away. Nevertheless, Pharaoh’s people refused to believe in him or to release the Children of Israel. Thus, they had their harvest safe, and stored all their crops at their homes and storehouses. When they completed their work, they were very pleased with themselves. God then sent on them lice. A person would take out ten full sacks of his grains to the mill, but he would not get even one sack of flour. Once again, they rushed to Moses, imploring him to pray to his Lord to lift this plague. They again promised to believe in him and to release the Children of Israel. Once more, he prayed to his Lord and He lifted their hardship, but they nevertheless rejected his message and refused to release the Children of Israel. Moses was sitting with Pharaoh when he heard the sound of a frog. He said to Pharaoh: “You and your people will soon suffer from this.” Pharaoh said: “What harm could this one do?” They hardly reached the evening when the frogs were all over them. A man would be up to his neck in frogs. If he opened his mouth to speak, frogs would jump into it. They again appealed to Moses to pray to his Lord to make the frogs go away. They again promised solemnly to believe in him and to release the Children of Israel. When that plague was lifted, they reverted to their hardened attitude. Now, God plagued them with blood. Every time they collected water from any river or any well, and indeed all the water they had in their containers, it turned into blood. They complained to Pharaoh and said that they had nothing to drink. He suggested that Moses had cast a spell on them. They said: “How could he have done that, when we find every drop of water that has been in our containers has turned into blood?” Again, they rushed to Moses and implored him to pray to his Lord, making the same solemn promises. He prayed as they had requested, and God answered his prayer and lifted the plague of blood off them. Nevertheless, they continued to refuse to believe in Moses and would not release the Children of Israel. God knows best which of these stories corresponded to fact, and in what form each one of these signs was given. Any differences that might have occurred would not affect the message of these verses. God sent these signs by His own will, at a time He had determined, in order to test a particular people according to His law which punishes the rejecters so that they may turn to Him. |
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 132 - 135) The Promises of Unbelievers But Pharaoh’s people were too arrogant, always persisting with their evil ways and paying no heed to God’s signs or to any test to which they were put. They said to Moses: “Whatever sign you may bring before us in order to cast a spell on us, we shall not believe in you.” (Verse 132) It is an attitude of arrogance that will heed no reminder and will not respond to any proof. It is the attitude of a person who does not want to look or evaluate, because he declares his insistence on rejecting the message, even before proof is shown to him. Thus, he feels able to dismiss the proof altogether. This is an attitude which is frequently demonstrated by unbelievers after they have been overwhelmed by the truth and its clear proofs, while they recognize that their interests, wealth, authority and power belong elsewhere and are better served by denying the truth altogether. At this juncture, the supreme power of God intervenes: “So We plagued them with floods, and locusts, and lice, and frogs, and blood: clear signs all.” (Verse 133) All these clear signs were meant as a test and a warning. Their import was very clear, and all of them gave the same message, with each subsequent one endorsing what had gone beforehand. These clear signs were shown to them separately, but the sūrah mentions them altogether here. Each time one of these plagues afflicted them, they rushed to Moses imploring him to pray to his Lord to save them. Every time they promised to let the Children of Israel go with him, if he would only relieve their affliction. They recognized that they themselves had no means of lifting their hardship: “Whenever a plague struck them, they would cry: ‘Moses, pray to your Lord for us on the strength of the covenant He has made with you. If you lift the plague from us, we will truly believe in you, and we will let the Children of Israel go with you.’” (Verse 134) Every time they broke their promise and resorted to their same ways and practices before the plague had smitten them. But the plague was lifted only in accordance with God’s will so as to let them alone for a while until their appointed term had come: “When We had lifted the plague from them for a term they were sure to reach, they broke their promise.” (Verse 135) As we have already said, the sūrah groups all these signs together, as if they came all at once, and as if they broke their promises once only. The fact remains that all these trials were essentially one, and their ultimate result was the same as well. This is a method of presentation often employed in the Qur’ān in relating different events and their consequences to indicate that they are the same. It is in the nature of a sealed heart that it will always look at various experiences as one, benefiting nothing from them and learning no lesson. Now, how did these miraculous signs take place? We have only the Qur’ānic statement, and we have not found in authentic ĥadīths any further details. We maintain our method that we have followed in this work, going only as far as the Qur’ānic or authentic ĥadīths go. This ensures that we steer away from any superstition or unfounded report. Many of these have found their way into some older commentaries on the Qur’ān. Indeed, the commentary written by Imām al- Ţabarī and the one written by Ibn Kathīr, valuable indeed as they are, have not escaped such pitfalls. Al-Ţabarī includes in his work on history and in his commentary on the Qur’ān several reports attributed to earlier scholars, explaining these signs. We will mention only one of these, given on the authority of Sa`īd ibn Jubayr, a famous scholar from the generation that followed the Prophet’s companions: When Moses asked Pharaoh to release to him the Children of Israel, Pharaoh refused. God plagued Pharaoh’s people with flooding rain. When they feared that it might have been a penalty, they said to Moses: “Pray to your Lord to cause this rain to cease, and we will send the Children of Israel with you.” He prayed to his Lord, and the rain stopped, but they, nevertheless, refused to believe in him. And did not let the Children of Israel go with him. God gave them that year plentiful harvests which gave them fruits and crops as they had never known before. They said: “We now have all that we ever wished for.” God then plagued them with the locusts which started ruining their meadows. When they saw what the locusts were doing to their meadows, they realized that they would also ruin all their harvest. Therefore, they appealed to Moses to pray to his Lord to lift the plague of locusts and promised that they would believe in him and let the Children of Israel go with him. He prayed to his Lord and the locusts went away. Nevertheless, Pharaoh’s people refused to believe in him or to release the Children of Israel. Thus, they had their harvest safe, and stored all their crops at their homes and storehouses. When they completed their work, they were very pleased with themselves. God then sent on them lice. A person would take out ten full sacks of his grains to the mill, but he would not get even one sack of flour. Once again, they rushed to Moses, imploring him to pray to his Lord to lift this plague. They again promised to believe in him and to release the Children of Israel. Once more, he prayed to his Lord and He lifted their hardship, but they nevertheless rejected his message and refused to release the Children of Israel. Moses was sitting with Pharaoh when he heard the sound of a frog. He said to Pharaoh: “You and your people will soon suffer from this.” Pharaoh said: “What harm could this one do?” They hardly reached the evening when the frogs were all over them. A man would be up to his neck in frogs. If he opened his mouth to speak, frogs would jump into it. They again appealed to Moses to pray to his Lord to make the frogs go away. They again promised solemnly to believe in him and to release the Children of Israel. When that plague was lifted, they reverted to their hardened attitude. Now, God plagued them with blood. Every time they collected water from any river or any well, and indeed all the water they had in their containers, it turned into blood. They complained to Pharaoh and said that they had nothing to drink. He suggested that Moses had cast a spell on them. They said: “How could he have done that, when we find every drop of water that has been in our containers has turned into blood?” Again, they rushed to Moses and implored him to pray to his Lord, making the same solemn promises. He prayed as they had requested, and God answered his prayer and lifted the plague of blood off them. Nevertheless, they continued to refuse to believe in Moses and would not release the Children of Israel. God knows best which of these stories corresponded to fact, and in what form each one of these signs was given. Any differences that might have occurred would not affect the message of these verses. God sent these signs by His own will, at a time He had determined, in order to test a particular people according to His law which punishes the rejecters so that they may turn to Him. |
- 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