MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

Dr. Israr Ahmad

Surah Al-A'raf

 

(The Heights)

 

 (The Faculty of Discernment)

(Recap of verses 32 – 47 of Surah 7, Al-A'raf and exposition of

   verses 48 – 58 of the same Surah, inclusive

 

Translator’s note

For the sake of continuity and coherent explanation, most of the general discourse has been made by employing the ‘male’ as a prototype, which is in no way meant to be diminutive of the opposite gender or to disrespect the status of women. Moreover, each verse (Verse) has been kept as a continuum in order to prevent the misrepresentation of meanings, which may occur when the verses are broken up and the translation of those verses becomes kaput when done in bits and pieces. Cross-references taken from other parts of the Qur’an and the Hadith of the Messenger of Allah (SAAW) are provided in italics. The Translation of the Holy Qur’an done by the Message International – USA (www.FreeQuran.com) and edited by Saheeh International – UK, Dar Al Mountada – Saudi Arabia and Al Qummah – Egypt has been used in order to synchronize the use of modern English Language, which we believe will give a more accomplished sense of understanding to Today’s mind.

 

 

Recap of verses 32 – 47 (inclusive) of Surah 7, Al-A'raf

This section of Surah 7, Al-A'raf (Verses 32 through 47) commences with an admonishment for those who think that good dress and good food made lawful by Allah (SWT) is unlawful for them. Instead, Allah (SWT) says that He (SWT) has provided the believers with the best of clothing, so that they should adorn themselves and has provided for them good and pure things for food, so that they eat from them and be grateful to Him (SWT). It is elucidated that even though all these blessings that He (SWT) has provided in this earthly life are also enjoyed by the disbelievers (other than the believers), but in the Hereafter the disbelievers will have no share in it, for Jannah (Paradise/Heaven) has exclusively been made for the believers. Humans are under a test in this world. Hence even those who are disloyal to Allah (SWT) have been granted respite to mend their ways and are, therefore, not denied His (SWT) worldly bounties. The stations in the Hereafter will be determined entirely by one's righteousness and justice. It is also declared that Allah (SWT) has made His (SWT) signs and revelations clear and abolished all the superstitions that are falsely attributed to Him (SWT). Furthermore, it is elucidated that Allah (SWT) has made it unlawful to commit shameful and dishonourable deeds like adultery and fornication etcetera, whether committed openly or in secret, whether done discretely or as a profession. All kinds of wrongdoings, whether related to oneself or to the rights and dealings with others are declared prohibited. Allah (SWT) sternly forbids committing Shirk (polytheism) i.e., taking partners with Him (SWT), and attributing lies to Him (SWT).

In this section of Surah 7, Al-A'raf (Verses 32 through 47) it is also expounded that Allah (SWT) has determined a fixed term not only for every individual but for every ‘nation’ too, on the face of this earth. If they do not do good and disbelieve during this time of test and ‘probation’, then when their term expires, they would not be given any respite even for a single moment nor will the Last Hour be delayed. The essence is that Allah (SWT) has promised reward only for those who, when Prophets (AS) of Allah (SWT) come to them with guidance and injunctions, listen to them carefully and act accordingly with piety and righteousness. On the other hand, those who reject Allah’s (SWT) Messengers (AS) and disobey His (SWT) commandments will suffer the eternal punishment of Hellfire. It is further elucidated with reference to the disbelievers, once their ‘probation’ period in this world expires, the angels of death will take their souls out of their bodies and they will be called to account. They will be asked about the false deities that they used to invoke and worship besides Allah (SWT) but soon they will realize that the same false deities have forsaken them and thus they will confess their sin and will regret of what they used to do.

This section of Surah 7, Al-A'raf (Verses 32 through 47) expounds on the message regarding the reward and punishment on the Day of Judgement and details of the conversations that would take place on that Day. It must be noted that, each group of people is followed, even as it is preceded, by others. A group which inherits an error of outlook and conduct from its predecessors passes on the same, in turn, to future generations. In addition, whereas a group owes its wrong-doing partly to the wrong-doing of its predecessors, it will also be held responsible for leaving behind an evil legacy for the future generations. The Qur'an, therefore, pronounces a double punishment on such a group: it will incur punishment for its own misdeeds and also for leaving behind such a legacy for the coming generations. This does not detract from the fact that anyone who transgressed is also accountable for the sin he committed. The same holds true for good deeds. The reward for the heritage of goodness left behind by our predecessors from the earliest times should inevitably go to the credit of those men of the past who have continually transmitted that heritage to posterity down to our own time. Thus, the Qur'anic view of retribution is detailed at length here. It is firmly established that those who reject and refute the revelation and verses of Allah (SWT) due to arrogance, haughtiness or for any other reason will not be admitted into the ‘Kingdom of Heaven’ (Jannah). This decree of Allah (SWT) is provided further conclusiveness by the use of an idiom of Arabs to describe an absolute impossibility that “until a camel enters into the eye of a needle”, which as we all know will never happen. It must be noted that this line of reasoning does not pertain to the believers who will be sentenced to punishment in the Hellfire for a fixed term for their sin and after having served their time, as Allah (SWT) wills, transferred to Jannah. The metaphors of the bed (of fire) and the covering (of fire) employed by the Qur’an for the dwellers of Hell (Jahannam) are given so that humans can relate to it from their everyday experiences. In contrast to the dwellers of the Hellfire, the believers, who had real faith, and had done deeds, would be granted eternal life in Paradise (Jannah). That, too, is a recompense, albeit one full of the mercy and bounty of Allah (SWT). As a sign of absolute and gushing mercy, it is declared that no soul is charged by Allah (SWT), with the burden of having faith and performing good deeds, beyond its capacity. It follows that on the Day of Judgement, Allah (SWT) will judge a soul, according to that capacity with which it was endowed, for the verdict of Jannah or Jahannam, among other things. Furthermore, it is espoused that if there develops any rancour or ill-will among good people during the course of their worldly lives, such rancour and ill-will will be removed in the Hereafter, before or at the time of entering Paradise. Their hearts will be purged of all hostile feelings and they will enter Paradise as cordial friends, not feeling envious towards those who had formerly been opposed or hostile to them and that they will share with them the bounties of Paradise. The fine and delicate character of those granted Paradise is also denoted. Instead of boasting about their virtuous deeds which led them to Paradise, the righteous will thank and praise Allah (SWT) profusely and acknowledge His (SWT) grace and mercy without which they could never have entered Paradise. On the other hand, it is enunciated that Allah (SWT) will not impress His (SWT) bounty upon the righteous; He (SWT) will rather emphasize, through an announcer in the Hereafter, that Paradise is granted to them by way of compensation for their righteous conduct, that it is the fruit of their hard labour; that it is not like the crumbs of charity but a fair recompense for their striving.

This particular section of Surah 7, Al-A'raf (Verses 32 through 47) describes (or narrates) a dialogue that will take place after the Day of Judgement among the companions of the Paradise, the criminals in the Hellfire and people of A'raf. One of the most amazing features of the Holy Qur’an is that, as it is the Book of Allah (SWT), it is not bound by our concept of time and space. Allah (SWT) is not bound by time (time is Allah’s SWT creation), thus He (SWT) gives us a glimpse and depiction of the actual conversations that would take place in the Hereafter. This is one of such places of the Qur’an that ‘quotes’ conversations from the Hereafter. The first conversation is between the people of Paradise (Jannah) and the dwellers of the Hellfire (Jahannam). The former will be in the infinite mercy and boundless bounty of Allah (SWT), while the latter will be in the worst possible torment. The verses in this section illustrate the landscape of the A'raf and the conditions of the Jannah and Jahannam from the viewpoint of humans (The people of A'raf) who will be observing and comparing it first-hand. The mark of recognition mentioned here, according to most exegetes of the Holy Qur’an, is the mark on the forehead formed by repeated prostration. The mode and tone in which the people of A'raf will address the people of Paradise give a subtle hint towards their yearning for entry into Paradise. The people of A'raf (Heights) will be the people who are neither righteous enough to enter Paradise nor wicked enough to be cast into Hell. They will, therefore, dwell at a place situated between the two. They will, however, most definitely be believers, i.e., Muslims. The people of A'raf (Heights) will be able to see the ineffable misery and suffering of the people of the Hellfire and will seek the refuge of Allah (SWT). When they will be made to see the people of the Hellfire, the people of A'raf (Heights) will implore Allah (SWT) to save them from being joined with those in the Hellfire.

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Exposition of verses 48 – 58 of Surah Al-A'raf

Verse 48

وَنَادٰٓی اَصْحٰبُ الْاَعْرَافِ رِجَالًا یَّعْرِفُوْنَھُمْ بِسِیْمٰھُمْ قَالُوْا مَآ اَغْنٰی عَنْکُمْ جَمْعُکُمْ وَمَا کُنْتُمْ تَسْتَکْبِرُوْنَ(۴۸)

And the companions of the Elevations will call to men [within Hell] whom they recognize by their mark, saying, "Of no avail to you was your gathering and [the fact] that you were arrogant."

This verse is in continuation of the previous verses in this section of Surah 7, Al-A'raf describing (or narrating) a dialogue that will take place after the Day of Judgement among the companions of the Paradise, the criminals in the Hellfire and people of A'raf.

The people of A'raf (Heights) will call the people of the Hellfire, and while referring to their attributes of being in large numbers as well as being in their worldly life, say that it has become quite clear that those attributes were of no avail to you in the court of Allah (SWT), thus you have ended up in the Hellfire. It is thus, elucidated that strength in numbers is not a virtue in itself, until it is coupled with righteousness. Moreover, one of the distinct characteristics of the unbelievers is their haughtiness while refuting the message of Allah (SWT) and His (SWT) Messenger (SAAW), with disdain, and ridiculing those who follow the Right Path.

It has been mentioned by some exegetes of the Holy Qur’an that the blackened and the charred faces would be the mark of the inmates of the Hellfire. Allah Knows the Best!

Verse 49[1]

اَھٰٓؤُلَاۗءِ الَّذِیْنَ اَقْسَمْتُمْ لَایَنَالُھُمُ اللہُ بِرَحْمَۃٍ    ۭ اُدْخُلُوا الْجَنَّۃَ لَاخَوْفٌ عَلَیْکُمْ وَلَآ اَنْتُمْ تَحْزَنُوْنَ (۴۹)

Is it these (People of Paradise) about whom you swore that Allah would not allow His mercy to reach them?” (It will be said to such people,) “Enter Paradise; there will be no fear for you, nor shall you grieve.”

The people of A'raf (Heights) will be seeing the poor, yet, staunchly faithful, Companions (RA) of the Holy Prophet (SAAW) from their station – the likes of Bilal (RA), Suhaib Rumi (RA) and Yasir (RA). They will call out to the inhabitants of the Hellfire and, while drawing their attention towards the people of the Paradise, assert that are these the people about whom you used to claim that Allah (SWT) would never give them preference over us, nor will they ever be eligible for the mercy of Allah(SWT), just because you (the people of the Hellfire) used to arrogantly declare that these are underprivileged, belonging to the lowest socio-economic status and, thus, outcasts in (their worldly life of)the pagan society of Makkah! While you (the people of the Hellfire) arrogantly boasted about yourselves as being revered as compared to them due to your worldly wealth, high socio-economic status, corporeal poise and authority! (In the afterlife, however, the Truth has become evident and) They have already been told to enter Paradise, where they are residing blanketed by the mercy and blessings of Allah (SWT), without a shred of fear or grief!

Verse 50

وَنَادٰٓی اَصْحٰبُ النَّارِ اَصحٰبَ الْجَنَّۃِ اَنْ اَفِیْضُوْا عَلَیْنَا مِنَ الْمَاۗءِ اَوْ مِمَّا رَزَقَکُمُ اللہُ     ۭ قَالُوْٓا اِنَّ اللہَ حَرَّمَھُمَا عَلَی الْکٰفِرِیْنَ (۵۰)

And the companions of the Fire will call to the companions of Paradise, "Pour upon us some water or from whatever Allah has provided you." They will say, "Indeed, Allah has forbidden them both to the disbelievers"

The people of the fire will be miserable. Their torment eternal and indescribable. When they would see that Allah (SWT) has had mercy on the people of A'raf (Heights) and entered then into Paradise, they will implore the companions of Paradise to pour some water or any other of the infinite blessings that Allah (SWT) has bestowed on them in Jannah, so that they could get some respite. The companions of Paradise will retort by flatly refusing, saying that that Allah (SWT) has forbidden any blessing or mercy for the dwellers of the Hellfire.

It must be noted that this line of reasoning pertains only to the disbelievers and polytheists who would be sentenced to eternal punishment in the Hellfire their sins and transgressions.

Verse 51

الَّذِیْنَ اتَّخَذُوْا دِیْنَھُمْ لَھْوًا وَّلَعِبًا وَّ غَرَّتْھُمُ الْحَیٰوۃُ الدُّنْیَا   ۚ  فَالْیَوْمَ نَنْسٰىھُمْ کَمَا نَسُوْا لِقَاۗءَ یَوْمِھِمْ ھٰذَا   ۙ وَمَا کَانُوْا بِاٰیٰتِنَا یَجْحَدُوْنَ (۵۱)

Who took their religion as distraction and amusement and whom the worldly life deluded. So today We will forget them just as they forgot the meeting of this Day of theirs and for having rejected Our verses.

This verse not only espouses the attitude and philosophy towards life and religion of the dwellers of the Hellfire but also describes some of their attributes and personality traits.

The people of the Hellfire were totally immersed in worldly life and its glitters, with no attention towards the message of Allah (SWT) and His (SWT) messengers (AS). Instead, they considered the Deen of Allah (SWT) as mere amusement and thought it to be trivial, hence rejecting it. Religion is nothing more than a distraction from worldly gains for the disbeliever.

In fact, the worldly life deceived them from the Truth. Hence the Almighty Allah (SWT) will forget them in the Hereafter just like they forgot that they would be brought for accountability in the presence of Allah (SWT) on the Day of Judgement. Forgetting implies, not heeding to their calls for mercy. Moreover, it also becomes clear that those who would be sentenced to serve eternal imprisonment in the Hellfire would be those who had rejected the message of Allah (SWT), i.e., the disbelievers.

The trialogue between the People of Paradise, the People of the Fire, and the People of the A'raf (Heights) give some indication of the tremendous range of human faculties in the Next World. These faculties would increase to such an extent that the People of Paradise, the People of the Fire, and the People of the A'raf (Heights) will be able to see, hear and talk to one another.

Those who cannot perceive anything beyond the present limited world and who are incapable of imagining scales bigger than the ones relating to the present world make fun of the statements in the Qur'an and Hadith about life in the Hereafter. This only betrays their poverty of understanding and imagination. The fact, however, is that the possibilities for life are not as narrow and limited as to their minds.

Verse 52

وَلَقَدْ جِئْنٰھُمْ بِکِتٰبٍ فَصَّلْنٰہُ عَلٰی عِلْمٍ ھُدًی وَّرَحْمَۃً لِّقَوْمٍ یُّؤْمِنُوْنَہ(۵۲)

And We had certainly brought them a Book which We detailed by knowledge - as guidance and mercy to a people who believe.

The Qur'an has spelled out in detail what constitutes the fundamental reality, fully explained the attitude that man ought to adopt, and laid down the fundamentals of the way of life that he ought to follow. The tails laid down in the Book, (Hudan/Al-Huda) in this regard are based on sound knowledge rather than on conjecture and fancy. It is guidance and mercy for people.

The contents and teachings of the Book are perspicuous enough to show one the right way. Moreover, the lifestyle of those who believe in this Book also bears out, by the beneficial effects it produces on human life, how well it guides man. The blessings of the Qur'an become evident if the man first notes the healthy changes that it brings about in his outlook, character, and morals.

The above verse in fact alludes to the wonderful effect the belief in the Qur'an had on the lives of the Companions (RA) of the Prophet (SAAW), who were without a doubt the staunchest believers.

Verse 53

ھَلْ یَنْظُرُوْنَ اِلَّا تَاْوِیْلَہٗ    ۭ یَوْمَ یَاْتِیْ تَاْوِیْلُہٗ یَقُوْلُ الَّذِیْنَ نَسُوْھُ مِنْ قَبْلُ قَدْ جَاۗءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ   ۚ  فَھَلْ لَّنَا مِنْ شُفَعَاۗءَ فَیَشْفَعُوْا لَنَآ اَوْ نُرَدُّ فَنَعْمَلَ غَیْرَ الَّذِیْ کُنَّا نَعْمَلُ    ۭ قَدْ خَسِرُوْٓا اَنْفُسَہُمْ وَضَلَّ عَنْھُمْ مَّا کَانُوْا یَفْتَرُوْنَ (۵۳)

Do they await except its result? The Day its result comes, those who had ignored it before will say, "The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than what we used to do?" They will have lost themselves, and lost from them is what they used to invent.

In conjunction with the previous verse, those who refute the Qur’an and the Messenger (SAAW) of Allah (SWT), it is posited that by rejecting it, the disbelievers are not waiting for anything except the end result. The end result could be in terms of the completion of the revelation of the Qur’an, the Dawah of Prophet Muhammad (SAAW), their own worldly life, the striking of the Hour, or all of the above. However, when their time runs out, the disbelievers will be shown the Truth and they will have no choice but to affirm that the message of Allah (SWT) and His (SWT) messenger is the Truth. Hence, in despair they would seek the help of those who they used to believe would be their intercessors in the Hereafter, but they would not be anywhere to be found. It has to be noted that the reference here is to the erroneous notion of false intercession. The correct notion of legitimate intercession, with the permission of Allah (SWT), is not the subject of this verse. Moreover, clutching at straws, the disbelievers would hope to be given another chance at worldly life to redeem themselves.

In short, the position of the people in question is as follows. The difference between good and evil was first explained to them, and yet they turned a deaf ear to it. Then some people established a good example by following the right path notwithstanding the dominant trend towards error. The wholesome effect of righteous conduct became evident from the lives of such people, but it made no impression on the people concerned. Their persistence in error could only mean one thing: that they would only learn the lesson the hard way when they see the painful effects of their error. Such people are like unwise patients who neither follow the directions of the physician nor learn any lesson from their own observations of the many patients who have been cured of their diseases by following the directions of physicians. These people will realize - if they realize at all - on their deathbed that their ways were foolish and fatal.

Such people will long to return to the world, pleading that they will believe in the truth which they had rejected since they have now witnessed it. They will also ensure that their attitude will be different from that which had been before.

However, there will be no intercession or second chances for the disbelievers and they will be the all-around losers: they will lose their own selves as well as every fabrication they used to imagine and have faith in.

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Verse 54

اِنَّ رَبَّکُمُ اللہُ الَّذِیْ خَلَقَ السَّمٰوٰتِ وَالْاَرْضَ فِیْ سِتَّۃِ اَیَّامٍ ثُمَّ اسْتَوٰی عَلَی الْعَرْشِ         ۣ یُغْشِی الَّیْلَ النَّھَارَ یَطْلُبُہٗ حَثِیْثًا   ۙ وَّالشَّمْسَ وَالْقَمَرَ وَالنُّجُوْمَ مُسَخَّرٰتٍۢ بِاَمْرِہٖ     ۭ اَلَا لَہُ الْخَلْقُ وَالْاَمْرُ    ۭ تَبٰرَکَ اللہُ رَبُّ الْعٰلَمِیْنَ (۵۴)

Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds.

Most certainly our Lord is Allah (SWT), who created all the heavens and the earth in six days. Most exegetes of the Qur’an concur that the word 'day' used in the verse related to a more general sense of 'period' of time such as in the following verses of the Qur'an:

Verily a Day in the sight of your Lord is like a thousand years of your reckoning (al-Hajj 22: 47).

The angels and the Spirit ascend unto Him on a Day the measure of which is fifty thousand years (al-Ma'arij 70: 4).

It is quite difficult to appreciate fully the exact nature of the Qur'anic statement: '(Allah) ascended the Throne.' It is possible that the word 'Throne' stands for dominion and authority and that Allah’s (SWT) ascending the Throne signifies His (SWT) actual taking over the reins of the universe after having created it. Whatever the exact meaning of the expression '(Allah) ascended the Throne', the main thrust of the verse is that Allah (SWT) is not just the creator of the universe, but is also its sovereign and ruler; that after creating the universe He (SWT) did not detach Himself (SWT) from, nor become indifferent to, His creation. On the contrary, He (SWT) effectively rules over the universe as a whole as well as every part of it. All power and sovereignty rest with Him (SWT). Everything in the universe is fully in His (SWT) grip and is subservient to His (SWT) will. Every atom is bound in obedience to Him (SWT). The fate of everything existent is in His (SWT) Hands. Thus, the Qur'an undermines the very basis of the misconception which leads man at times to polytheism and at others to self-glorification and, so to rebellion against Allah (SWT).

This verse is very important, in another way. Allah (SWT) created the sun, the moon, the planets, the stars, the galaxies, the entire universe, and more, and He (SWT) has set certain instructions for them all, which we call the laws of nature, governing every known celestial body as well as those which are not visible or known to humans. His (SWT) laws govern all those too which belong to any different realm than our existence. The realms of Khalq and Amr both belong to Him (SWT). Creation and control both belong to Him (SWT) alone. At the level of Khalq, no concept of space and time exists. Whatever, Allah (SWT) Wills, He (SWT) says Be and it Is… That is the pre-material creation when the souls of humans and the angels were created from light (Nur) without any material existence. This world of material creation, according to Divine Wisdom, involves time, such as a seed becoming a plant over time and a baby being born approximately nine months after conception in the womb of the mother. Therefore, the creation of the universe - the heavens and the earth – is mentioned in a progression of a period of time, implying that the reference is to the material creation of the realm of Amr. Therefore, science is only able to see or discuss about whatever happened in the realm of Amr (control). The realm of Khalq (creation) is beyond the understanding of science.

It is significant that the words and figures of speech employed by the Qur'an to denote the relationship between Allah (SWT) and man are closely related to kingship, dominion, and sovereignty. The fundamental truth which the Qur'an emphatically affirms is – Allah’s (SWT) sovereignty over the heavens and the earth. It negates, with equal emphasis, that sovereignty belongs to anyone else. The Qur'anic concept of Allah’s (SWT) sovereignty is in sharp contrast to the idea that creatures of Allah (SWT) may lay claim to sovereignty and kingship. In contrast to the weak, mortal kings of the world, Allah (SWT) is eternal and All-Powerful. This undermines the very basis of the misconceived criticism that Islam has a monarchical basis since no human being can conform to the Islamic description of the sovereign. All sovereignty vests in the One True God - Allah (SWT). Hence, all those who claim total or partial sovereignty either for any person or group of people are merely cherishing an illusion. It is evident, therefore, that it is totally inappropriate for man, who is a part of the universe created and governed by Allah (SWT), to adopt any other attitude than that of acknowledging Allah (SWT) as the only object of worship and as the only sovereign in a societal and political sense.

To reiterate, Allah (SWT) is not merely the sole creator but also the only One (SWT) Who commands and governs. He (SWT) has not detached Himself (SWT) from His (SWT) creation, leaving it to the care of others who might rule over it as they please. Nor has He (SWT) granted independence to His (SWT) creation or any part of it so that they might function as they, wish. On the contrary, His (SWT) grip over the entire universe is very firm. He (SWT) rules over it according to His (SWT) sovereign will. If we find alternation taking place between day and night, it is a result of Allah’s (SWT) command. Allah (SWT) has full power both to hold that process in abeyance, or to alter the very system which causes the alternation. The heavenly bodies - the sun, the moon, and the stars - are all absolutely powerless. They are totally subservient to Allah’s (SWT) overpowering will, and have been yoked to function according to His (SWT) command.

The word barakah at the end of the verse signifies growth and increase. The notions of elevation and greatness as well as of permanence and stability are also an essential part of the word's meaning. Besides these the word inalienably carries nuances of goodness and beneficence. To say that Allah (SWT) is full of barakah means that His (SWT) goodness knows no bounds; that endless beneficence emanates from Him (SWT); that He (SWT) is the Exalted One Whose loftiness knows no end; that His (SWT) beneficence and loftiness are permanent, and thus they will never vanish or suffer decline.

Verse 55

اُدْعُوْا رَبَّکُمْ تَضَرُّعًا وَّخُفْیَۃً    ۭ اِنَّہٗ لَا یُحِبُّ الْمُعْتَدِیْنَ (۵۵)

Call upon your Lord in humility and privately; indeed, He does not like transgressors.

The supplication and invocation of Allah (SWT) can be done in public, such as in a mosque, or in private. Humility while supplicating to Allah (SWT) is a key perquisite for the divine acceptance of prayers. This verse elucidates the virtues of supplicating in private with humility. Allah (SWT) is the All-Seeing and All-Hearing. He knows whatever is in the hearts. The verse does not imply that supplications to Allah (SWT) cannot be does in public or in a loud verse.

Indeed, there are virtues about supplicating in private, without ills of posturing and pretention that may creep in while doing so in public. Those who are arrogant are transgressors in the sight of Allah (SWT) even if that arrogance and haughtiness is manifested while supplicating to Allah (SWT).

Verse 56

وَلَا تُفْسِدُوْا فِی الْاَرْضِ بَعْدَ اِصْلَاحِھَا وَادْعُوْہُ خَوْفًا وَّطَمَعًا    ۭ اِنَّ رَحْمَتَ اللہِ قَرِیْبٌ مِّنَ الْمُحْسِنِیْنَ (۵۶)

And cause not corruption upon the earth after its reformation. And invoke Him in fear and aspiration. Indeed, the mercy of Allah is near to the doers of good.

'Calling upon Allah with fear and longing' conveys the idea that man should fear Allah (SWT) alone, and to Him (SWT) alone he should look for the fulfilment of his wishes. While calling upon Allah (SWT), in addition to humility and preference to private supplication as mentioned in the previous verse, man should realize that he is totally dependent on Allah’s (SWT) favour and that he can attain success only if Allah (SWT) helps and guides him to it. Similarly, man should also bear in mind that once he is deprived of Allah’s (SWT) support, he is doomed to utter failure and undoing.

The command not to make mischief in the earth means not to vitiate the right order of life. What basically, constitutes 'mischief-making' is to surrender oneself to one's lusts, to commit acts in subservience to other human beings and to subscribe to base morals, social orders, civilizations, principles and laws derived from sources other than Allah’s (SWT) Guidance. This is the essential mischief from which innumerable evils issue and which the Qur'an seeks to eradicate. The Qur'an also emphasizes that sound order prevails is the original condition, and disorder and mischief occur later as a consequence of man's ignorance and transgression. In other words, man's life on earth did not start with ignorance, savagery, polytheistic beliefs, rebellion against Allah (SWT) and moral disorder whereafter reforms were gradually introduced. On the contrary, man's life began with good order and was later corrupted because of man's perversity and folly. Allah (SWT) sent Prophets (AS) from time to time in order to eradicate the disorder that had set in and to restore the original, good order. The Prophets (AS) constantly exhorted people to refrain from disrupting the original order and creating mischief.

The Qur'an thus postulates that human life began in the full light of Divine Guidance, that the original state of affairs was in accord with the Right Way prescribed by Allah (SWT). The blame for corruption goes to man who, failing victim to Satan's allurements, veered towards darkness and corrupted the right order of human life again and again. As for Allah (SWT), He (SWT) continually sent Prophets (AS) in order to summon men from darkness to light, and to ask them to eschew evil and wickedness.

Allah’s (SWT) mercy is reserved for those alone who believe in the One True Lord (SWT) and follow the commandments of Allah (SWT) and His (SWT) messengers (AS), doing good deeds.

Verse 57

وَھُوَ الَّذِیْ یُرْسِلُ الرِّیٰحَ بُشْرًۢا بَیْنَ یَدَیْ رَحْمَتِہٖ    ۭ حَتّیٰٓ اِذَآ اَقَلَّتْ سَحَابًا ثِقَالًا سُقْنٰہُ لِبَلَدٍ مَّیِّتٍ فَاَنْزَلْنَا بِہِ الْمَاۗءَ فَاَخْرَجْنَا بِہٖ مِنْ کُلِّ الثَّمَرٰتِ    ۭ کَذٰلِکَ نُخْرِجُ الْمَوْتٰی لَعَلَّکُمْ تَذَکَّرُوْنَ (۵۷)

And it is He who sends the winds as good tidings before His mercy [i.e., rainfall] until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.

The reference to the movement of winds, the appearance of rain-laden clouds, and the fall of life-sustaining raindrops, which turn a dead barren land into one with life that brings forth all forms of fruit and vegetation is used to elucidate that Allah (SWT) has the power to raise people from the dead on the Day of Judgement. The intended purpose is not only to remind people of the benevolence of Allah (SWT) that appears in the form of rainfall and the ensuing growth of vegetation and fruits in this world but, more importantly, to bring into focus Allah’s (SWT) absolute power over all things and to affirm life after death. In the same way as Allah (SWT) makes the rainfall a catalyst for the seeds lying dormant in a dry and barren land to become alive and sprout into vegetation and fruits, Allah (SWT) has the absolute power to bring the dead back from dust (or any other condition of their remains) back to life for the final Judgement.

Moreover, it is necessary to grasp the subtle point made here in order to appreciate the full purport of what is being said. The reference to rain and its advantages is also intended to draw attention in allegorical, albeit graphic, terms to the blessings of prophethood, and how it helps men to distinguish between good and evil, between pure and impure. Therefore, the impact of the teachings of the Prophets (AS) also brings dead humanity back to life, causing the hidden goodness in men to burst forth.

Verse 58

وَالْبَلَدُ الطَّیِّبُ یَخْرُجُ نَبَاتُہٗ بِاِذْنِ رَبِّہٖ   ۚ  وَالَّذِیْ خَبُثَ لَا یَخْرُجُ اِلَّا نَکِدًا    ۭ کَذٰلِکَ نُصَرِّفُ الْاٰیٰتِ لِقَوْمٍ یَّشْکُرُوْنَ (۵۸)

And the good land - its vegetation emerges by permission of its Lord; but that which is bad - nothing emerges except sparsely, with difficulty. Thus do We diversify the signs for a people who are grateful.

The connotation of this verse is in continuation of the previous one. This allegory also hints at another important fact. In the same way that only fertile soil profits from rainfall, with Allah’s (SWT) permission, so only men of a righteous nature can profit from the blessings of prophethood, with Allah’s (SWT) permission for guidance. As for the wicked, they are like wasteland. Rainfall can cause such a land to bring forth only thorny bushes and cacti. Similarly, when the wicked come into contact with the teaching of the Prophets (AS), the hidden evils of their nature come into full play.

This allegory is followed by a well-sustained account with illustrations from history showing that whenever the Prophets (AS) preach their message, men split into two camps. The righteous receive the blessings of prophethood and flourish, bringing forth the fruit of their goodness. As for the wicked, once the criterion provided by the Prophets (AS) is applied their impurities are fully exposed. This enables human society to purge itself of impurities in the same way as the goldsmith purges precious metals of alloy.

These are signs from Allah (SWT) for all those who are grateful for His (SWT) benedictions, the most fundamental of which is His (SWT) blessing of faith and guidance to the Right Path.

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And Allah (SWT) Knows Best!

 

[1]According to the exegesis by Hazrat Abdullah bin Abbas (RA) regarding this verse (49 of Al-AA'raf), when the dialogue of the people of A'raf (Heights) with both the inhabitants of the Paradise and the people of the Hellfire will have been completed, then Allah(SWT) will say to the inhabitants of the Hell that these are the people, referring to the people of A'raf (Heights), about which your philosophy used to be that they would never be able to be eligible for Allah’s (SWT) mercy and forgiveness (and hence never enter Paradise), so now see Our (SWT) mercy and forgiveness, and Allah (SWT)will then pronounce to the people of A'raf (Heights) to enter Paradise, declaring that they would neither have any fear regarding their previous deeds (in the worldly life) nor any grief thereafter.[Ref: Ibn e Kathir]