MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

 

By Dr.Israr Ahmad

 

Surah Al-A'raf

(The Heights)

(Recap of verses 73 – 84 of Surah,7, Al-A'raf, and exposition of

Verses 85 – 99 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 73 – 84 (inclusive) of Surah 7, Al-A'raf

This section of Surah Al-A'raf (Verses 73 through 79) recounts the address of Prophet Salih (AS) to his (AS) people, the Thamud, their disbelief, and their terrible fate. When Prophet Hud (AS) and the Momineen of Aad, saved from the divine wrath, migrated to the north-western corner of the Arabian Peninsula, they came to be known as Thamud. When the nation of Thamud transgressed and went astray by committing polytheism among other grave sins, Allah (SWT) sent Prophet Salih (AS), from among them. The central theme of the teachings of Prophet Salih (AS), like all the Messengers of Allah (SWT), was the Oneness of Allah (Tauhid). Prophet Salih (AS) warned his (AS) people of an impending punishment if they did not worship Allah (SWT) alone, without associating partners with Him (SWT). It is established in this section and various other parts of the Qur’an that the Thamud themselves had asked the Prophet Salih (AS) to produce some sign (miracle) and ‘a Divine portent’ to support his (AS) claim that he (AS) was Allah’s (SWT) Messenger (AS). Allah (SWT) made appear a pregnant she-camel as a miracle. Prophet Salih (AS) explained to them that the she-camel would graze freely in their fields; that on alternate days she and other animals would drink water from their well. They were also warned that if they harmed the she-camel they would immediately be seized by a terrible chastisement from Allah (SWT). Prophet Salih (AS) impressed upon his (AS) nation to recall and be grateful for the fact that after the Aad were destroyed, Allah (SWT) made them their successors, establishing them as a mighty nation on earth. Prophet Salih (AS) told his (AS) nation to reflect on the blessings bestowed on them by Allah (SWT) concerning their tremendous skills in civil engineering and architecture and to stop polytheism. He (AS) commanded them to cease going about on the earth making mischief and causing corruption in the land and instead follow the right path.

Those who had power and authority in the social and political hierarchy of Thamud considered Prophet Salih (AS) to be an imminent threat to their supremacy. They rejected the message of Prophet  Salih (AS) and tried to use their influence on those who had believed in Prophet  Salih (AS) to sway them away from the right path. The wicked disbelievers of Thamud killed the she-camel. They defied their Lord’s (SWT) command and violated His (SWT) sign. They had no remorse for their sins. They challenged Prophet Salih (AS) to bring upon them the tormenting punishment that he (AS) had promised if they hurt the she-camel. An earthquake seized them. They suffered a sudden, horrific and painful death inside their strong dwellings. Thus, Allah (SWT) brought His (SWT) wrath on the nation of Thamud and saved Prophet Salih (AS) and the believers from within his (AS) nation, with His (SWT) mercy. Allah (SWT) cut the roots of the nation that had denied, refuted, and rejected His (SWT) revelations and His (SWT) Prophet Salih (AS).

The next section of Surah Al-A'raf (Verses 80 through 84) recounts the address of Prophet Lot (لُوط) (AS) to his people, their disbelief, and their terrible fate. The land inhabited by the people of Prophet Lot (AS) was known as Sodom and Gomorrah which lies between Iraq and Palestine and is also called Trans- Jordan. The whole area was a cradle of a very robust civilization. However, the whole nation was destroyed and today we cannot find any trace of it. Sodom and Gomorrah are buried deep in the ‘Dead Sea.’ It is called the dead sea as nothing survives in it. No ship can sail in it. Anyone does not sink in it due to its saltish water. The Prophet Lot (AS) who was a nephew of the Prophet Abraham (AS), accompanied his (AS) uncle (AS) as he (AS) moved away from Iraq. Allah (SWT) assigned to Prophet Lot (AS) the mission of reforming the misguided people of Sodom and Gomorrah. The deviant act of Sodomy has been derived from Sodom. The people of Sodom and Gomorrah were engaged in the most heinous of sexual perversions – male homosexuality. The central theme of the teachings of Prophet Lot (AS), like all Messengers (AS) of Allah (SWT), was the Oneness of Allah (Tauhid). Prophet Lot (AS) warned his (AS) people of an impending punishment if they did not worship Allah (SWT) alone, without associating partners with Him (SWT). Prophet Lot (AS) also commanded his (AS) nation to stop the most heinous kind of sexual perversions. It is made clear in the verse that the nation of Prophet Lot (AS) was the first in human history to commit the perversion of male homosexuality.

The Qur'an refers elsewhere to the many other evil deeds of the nation of Prophet Lot (AS). Thus, the verse delineates the entire philosophy of sexual perversion and calls all such acts transgression. It is evident that the people of the nation of Prophet Lot (AS) were not only shameless and corrupt but were also a people who had sunk into moral depravity to such a degree that even the presence of a few righteous persons had become intolerable to them. When these people reached such a low point of wickedness and hostility to good, Allah (SWT) decreed that they be wiped out altogether. As the Qur'an mentions elsewhere, Prophet Lot's (AS) wife supported her disbelieving relatives to the last. Hence, when Allah (SWT) directed Prophet Lot (AS) and his (AS) followers to leave the town and migrate from that corrupt land, Prophet Lot’s (AS) wife was among those who were left behind with the transgressors. There was a rainfall (continuous volley) of stones that decimated the entire nation and civilization. The Qur'an itself mentions that their habitations were turned upside down and ruined.

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Exposition of verses 85 – 99 of Surah Al-A'raf

Verse 85

 

And to [the people of] Madyan [We sent] their brother Shu’ayb. He said, "O my people, worship Allah; you have no deity other than Him.  There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you if you should be believers.

We will start by reiterating the importance of the pair relationship among the Makki Surahs of the Quran. A closer study reveals that one will find that one Surah of each pair, is devoted more to Tazkeer Bialillah, i.e., Allah’s(SWT) blessings, Allah’s(SWT) creations, Allah’s (SWT) signs in the heavens, and the earth, while the other Surah is more devoted to Tazkeer Biayamillah. It may be referred to as ‘general lessons from history’. More specifically, Tazkeer Biayamillah denotes a monumental event that happened in the course of history, such as when whole nations were exterminated by Allah (SWT). When the whole nations of Prophets Noah, Hud, Salih (AS), and the towns of Sodom and Gomorrah were destroyed, annihilated, and exterminated, they can be called Ayamullah, i.e., they are the earth-shattering and mighty ‘Days’ of Allah (SWT). Surahs Al-An’am and Al-A’raf are a pair in that sense. In Surah Al-An’am we did not have any mention of the fate of nations but we find it detailed in this Surah, Al-A’raf, which is the other member Surah of this pair.

Secondly, in a pair of Surahs, one will find that one Surah of the pair tells the stories of the Prophets (Anbiya) (AS) while the other member Surah of the pair details the events of the Messengers (Rusul) (AS). Qisasun Nabiyeen (Stories of prophets AS) relate mostly to the personal virtues of the Prophets (AS) such as their noble character. Ambaur Rusul (Accounts of the Messengers AS) relate to detailed mention of how they (AS) were sent to nations, that rejected them (AS), and then they were exterminated for their transgressions. So Qisasun Nabiyeen and Ambaur Rusul are two different concepts.

This Surah Al-A’raf predominantly contains Ambaur Rusul while Surah An’am comprised Qisasun Nabiyeen. Almost one-half of this Surah, Al-A’raf encompasses Ambaur Rusul. In addition, we find lessons of earth-shattering significance from history in this Surah, Al-Ar’af. It commences with the beginnings of the human race, and the parable of Adam(AS) and Iblees that occurred even before that, and it goes through the history of this world to the end of this corporeal world and the beginning of the Hereafter. It goes further beyond, detailing the happenings of the Hereafter including the conversations from within Heaven, Hell, and from the A’raf itself.

Another extremely significant lesson learned from the study of the Qur’an and this Surah, Al-Ar’af, is related to the social, cultural, political, and economic development of man and nations over time (and space). About the nations of Prophets Noah, Hud, and Salih (AS), all ‘pre-Abrahamic era’ prophets (AS), we find that their transgression mentioned is polytheism (Shirk) alone. It implies that the human culture, civilization, and social order had not developed to that level, then, where perversions other than shirk could be found. But around and after the ‘Abrahamic era’ we find social perversion and sexual depravity in the nation of Prophet Lot (AS). That is being followed, as stated in this and the next few verses, by the account of the people of Madyan, the nation to whom the Prophet Shu'ayb (AS) was sent, who started transgressions in business, finance, trade, and economics, viz., corruption and malpractices, cheating people and deception by short-changing in weights and measures. Moving along in the ‘Abrahamic Era’ we find detailed accounts of the political suppression and oppression of a nation by another nation in the story of Prophet Moses (AS) and Pharoah. These three elements constitute the “politico-socio-economic system” of humans, which is imperative in the collective matters of any modern state.

The territory of Madyan lay to the northwest of Hijaz and south of Palestine on the coast of the Red Sea and the Gulf of Aqaba, and part of the territory stretched to the northern border of the Sinai Peninsula. The Madyanites and their towns were situated at the crossroads of the trade routes from Yemen through Makkah and Yanbu' to Syria along the Red Sea coast, and from Iraq to Egypt. Madyan was, therefore, quite well known to the Arabs. It persisted in their memory long after its destruction for the Arab trade caravans en route to Syria and Egypt passed through territories that were full of the ruins of their monuments.

Another point worth noting about the people of Madyan is that they were reckoned to be descendants of Madyan, a son of the Prophet Abraham(AS)born of his third wife, Lady Qatura. According to a custom of the time, persons who attached themselves to a notable family were gradually counted as members of that family, as the descendants of that family's ancestors. It is for this reason that a large majority of Arabs were called the descendants of Prophet Ismail (AS). Likewise, those who embraced faith at the hands of Prophet Yaqoob’s (AS) sons bore the general name 'the People of Israel'. Now, since the inhabitants of Madyan owed allegiance to Madyan, son of Prophet Abraham(AS), they were referred to as the descendants of Madyan and their territory was called Madyan.

Because of this, it should not be thought that the Prophet Shu'ayb (AS) invited them, for the first time, to follow Divine Guidance. At the time of the advent of Prophet Shu'ayb (AS), their state was no different from that of the Israelites at the time of the advent of Prophet Moses (AS). They too were originally Muslim people who had subsequently moved far away from Islam. For six to seven centuries, they lived amongst a people who were steeped in polytheism and financial and moral corruption, and this led to their contamination with polytheism and financial and moral corruption. Despite their deviation and corruption, however, they claimed to be followers of the true faith and were proud of their religious identification.

The central theme of the teachings of Prophet Shu'ayb (AS), clearly shows that the people of Madyan suffered from two major ailments - polytheism and dishonesty in business. Prophet Shu'ayb(AS) devoted his (AS) efforts to purging them of those evils. In his (AS) exhortations to his people, Prophet Shu'ayb (AS) emphasized that they should not allow the order of life, established by the previous Prophets (AS) on the foundations of the true faith and sound morals, to be corrupted by false beliefs and moral depravity.

It also clearly shows that the people concerned claimed to be believers. They were originally Muslims who had drifted away from Islam, who had become enmeshed in a range of evils. They not only professed to be believers but took great pride in being so. Prophet Shu'ayb (AS) made this fact the starting point of his (AS) preaching. He (AS) told them that if they indeed were believers they should live up to that fact; they should consider their salvation to lie in practicing goodness and virtue, honesty and integrity; and they should distinguish between good and evil based on the standards followed by righteous people rather than of those who believed neither in Allah (SWT) nor in the Hereafter.

Verse 86

 

And do not sit on every path, threatening and averting from the way of Allah those who believe in Him, seeking to make it [seem] deviant. And remember when you were few and He increased you.  And see how was the end of the corrupters.

Prophet Shu'ayb (AS) warned the wicked people of his nation to stop sitting and waiting on every path, ambushing the believers and threatening them to forgo the path of Allah (SWT), i.e., the straight path, by conjuring up false arguments to ‘prove’ that the Message of Prophet Shu'ayb (AS) was deviant and crooked. Prophet Shu'ayb (AS) reminded them how Allah (SWT) had increased them in number when they were few and made them a strong and robust nation. He (AS) counselled them to reflect upon the terrible fate of the disbelieving and mischief-mongering nations before them and learn a lesson before it was too late. The people of Madyan knew about the tales of the destruction of the people of Prophet Salih (AS) as they dwelled not far from that place. The northwestern corner of the Arabian Peninsula and the East coast of the Gulf of Aqaba are geographically close to each other. Similarly, the people of Madyan also knew about the history of the nation of Aad, who lived in the Ahqaf region, as well as the cities of Gomorrah and Sodom, off the banks of the Dead Sea, very well.

Verse 87

 

And if there should be a group among you who has believed in that with which I have been sent and a group that has not believed, then be patient until Allah judges between us. And He is the best of judges."

This verse elucidates that as a result of the dawah of Prophet Shu'ayb(AS), one group or ‘party’ from amongst them had come to believe in the revelation of Allah (SWT) whilst the majority remained disbelievers. Those who disbelieved not only rejected the message of Allah (SWT) outright but also tried to use all kinds of evil ploys to dissuade the believers from the right path. Addressing the believers Prophet Shu'ayb(AS)told them to remain steadfast in their belief and bear all kinds of persecution with unflinching tenacity until the decision from Allah (SWT) came. ‘Judgement’ here implies the wrath of Allah (SWT) that would wipe out the transgressors. The verse draws a faultline between the party of Allah (SWT) and the party of Satan, implying that a conflict was afoot which would culminate in the destruction of the party of Satan, when Allah (SWT) willed, as He (SWT) is the best of judges.

Verse 88

 

Said the eminent ones who were arrogant among his people, "We will surely evict you, O Shu’ayb, and those who have believed with you from our city, or you must return to our religion." He said, "Even if we were unwilling?

It is evident from the present verse that the disbelievers from amongst the nation of Prophet Shu'ayb(AS) included the ‘ruling elite’ whose vested economic as well as political interests and hegemony were now at stake. The chiefs of his (AS) tribe, who had rejected him(AS), said that they will expel Prophet Shu'ayb (AS) and his (AS) followers if they did not revert to their false creed. The economic depravity of the disbelievers had reached such a degree that even the presence of a few righteous persons had become intolerable to them. They saw the presence of Prophet Shu'ayb (AS) and his (AS) few righteous followers as a clear and present danger to their political and economic authority. They simply wished to have their society purged of any voice for economic reform towards purity and piety. Prophet Shu'ayb(AS) made it very clear that they had no intention of leaving the city as he (AS) was the Messenger(AS) of Allah and it was his (AS) duty to keep giving dawah towards the Truth until the decision of Allah (SWT) came.

Verse 89

 

We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it. And it is not for us to return to it except that Allah, our Lord, should will. Our Lord has encompassed all things in knowledge. Upon Allah we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who give decision."

Prophet Shu'ayb(AS)replied that returning to the ways of the disbelievers for his (AS) followers would be tantamount to attributing a lie towards Allah (SWT) as he (AS) was the torchbearer of the Truth from Allah (SWT) and his (AS) followers had been brought out of the darkness of Shirk and other transgressions into the light by the Word of Allah (SWT).

It must be noted here that it does not imply in the least that there was any doubt about the way of Allah (SWT). This form of speech has been used to forcefully impress upon the disbelievers that Prophet Shu'ayb (AS) was delivering the message of Allah (SWT) and it was only with the Will of Allah’s (SWT) that his (AS) followers had submitted to Allah (SWT) and accepted the right path. This is understandable since a believer firmly believes in Allah’s (SWT) power and is ever conscious that his destiny is inalienably tied to Allah’s (SWT) Will. It is impossible for such a person to make imprudent statements about what he will do and what he will not do. He is bound to make it clear that he will accomplish what he intends only, if 'Allah (SWT) so Wills'.

Allah (SWT) is Almighty and His (SWT) knowledge encompasses all things. Prophet Shu'ayb (AS) entreated Allah (SWT) to send His (SWT)final decree that would decide between the Truth and falsehood; between the believers and the disbelievers. Indeed Allah (SWT) is the best of those who render decisions.

Verse 90

 

Said the eminent ones who disbelieved among his people, "If you should follow Shu’ayb, indeed, you would then be losers."

The Chiefs of the nation of Madyan, who were disbelievers, said to the followers of Prophet Shu'ayb (AS) that if you follow Prophet Shu'ayb (AS), you will all be doomed and suffer a great loss.

One should not pass cursorily over this short sentence; instead, one must reflect upon it. What the leaders of Madyan in effect told their people was that Prophet Shu'ayb’s (AS) exhortations to practise honesty and righteousness, and to strictly adhere to moral values, would spell their disaster. They implied that they could not succeed in the business and trade carried on by the people of Madyan if they were totally honest and straightforward in their dealings. If they were to let trading caravans pass by unmolested, they would lose all the advantages of being located at the crossroads of the major trade routes and their proximity to civilized and prosperous countries such as Egypt and Iraq. Also, if they were to become peaceful and cease their attacks upon the trade caravans, they would no longer be held in awe by neighbouring regions.

Such attitudes have not, however, been confined to the tribal chiefs of Prophet Shu'ayb (AS). People who stray away from truth, honesty, and righteousness, regardless of their age and clime, have always found in honesty a means of great loss. People of warped mentalities at every age have always believed that trade, politics, and other worldly pursuits can never flourish unless they resort to dishonest and immoral practices. The main objection against the Message of truth in all ages has been that the pursuit of truth spells material doom.

Verse 91

 

So the earthquake seized them, and they became within their home [corpses] fallen prone.

They were seized by an earthquake. They suffered a sudden, horrific and painful death inside their strong dwellings.

Thus, Allah (SWT) brought His (SWT) wrath on the nation of Madyan and saved Prophet Shu'ayb (AS) and the believers from within his (AS) nation, with His (SWT) mercy. Allah (SWT) cut the roots of the nation that had denied, refuted, and rejected His (SWT) revelations and His (SWT) Prophet Shu'ayb (AS).

Verse 92

 

Those who denied Shu’ayb – it was as though they had never resided there. Those who denied Shu’ayb – it was they who were the losers.

Thus, those who rejected the message of Prophet Shu'ayb (AS) and denied him were destroyed in the blink of an eye and, in fact, they were those who were in a great loss and suffered, faced a terrible fate. The destruction of the people of Madyan remained proverbial in the Arabian Peninsula for a long time.

Verse 93

 

And he [i.e., Shu’ayb] turned away from them and said, "O my people, I had certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?"

With his (AS) nation destroyed, Prophet Shu'ayb (AS) turned away from them lamenting that he (AS) had conveyed the message of Allah (SWT) to them completely and wholeheartedly by commanding them to believe in One Lord (SWT), give up polytheism, stop the grave sin of dishonesty in business and trade, believe in him (AS) as the Messenger (AS) of Allah (SWT), be grateful for Allah’s (SWT) blessings on them, follow the right path and glorify Allah (SWT) by following His (SWT)commandments. Prophet Shu'ayb (AS)advised his (AS) nation sincerely to save them from the disaster, but the nation of Madyan proved to be a people who turned a deaf ear to the Message of Allah (SWT) delivered by the Prophet Shu'ayb (AS).

It must be noted that the stories narrated in Makki Surahs have a definite didactic purpose and were narrated to highlight their relevance to the time of the Prophet (SAAW). In each of these stories, one of the parties is a Prophet (AS) who in respect of his (AS) teachings greatly resembles The Holy Prophet Muhammad (SAAW), in summoning his (AS) people to the right way, admonishing them, in sincerely seeking their welfare. At the other end of the scale in each narrative are the unbelieving nations who greatly resembled the Quraysh at the time of the Prophet (SAAW) concerning their disbelief and moral degeneration.

By recounting the tragic end of each of these wicked nations of the past, the Quraysh are reminded of the moral purpose of these stories. Through the stories, they are told that if, because of their stubbornness they fail to follow the Messenger (SAAW) of Allah (SWT) during the term of respite granted to them, they will be subjected to the same destruction which befell those past nations who persisted in wrong-doing and error.

Verse 94

 

And We sent to no city a prophet [who was denied] except that We seized its people with poverty and hardship that they might humble themselves [to Allah].

These verses are very similar in subject and meaning to verses 42 to 45 of Surah Al-An’am, which shows the similarity in some of the messages in this pair of Makki Surahs (Al-A’raf and Al-An’am).

After narrating individually, the stories of how various nations responded to the Message of their Prophets (AS), the Qur'an now spells out the general rule which has been operative throughout the ages. First, before the appearance of a Prophet (AS) in any nation, conditions that would conduce to the acceptance of his (AS) Message were created. This was usually done by subjecting the nations concerned to a variety of afflictions and punishments. They were made to suffer miseries such as famine, epidemics, colossal losses in trade and business, and defeat in war. Such events usually have a healthy impact on people as they lead to the softening of their hearts. They generate humility and modesty. They enable people to shake off their pride and shatter their reliance on wealth and power and induce them to trust the One Allah (SWT) Who is all-powerful and fully controls their destiny. Above all, such events incline people to heed the words of warning and to turn to Allah (SWT) in humility.

Verse 95

 

Then We exchanged in place of the bad [condition], good, until they increased [and prospered] and said, "Our fathers [also] were touched with hardship and ease."So We seized them suddenly while they did not perceive.

But if the people continue to refrain from embracing the truth they are subjected to another kind of test - that of affluence. This last test signals the beginning of their destruction. Rolling in abundant wealth and luxury, people are inclined to forget the hard times they have experienced. Their foolish leaders also inculcate in their minds an altogether preposterous concept of history. They explain the rise and fall of nations and the alternation of prosperity and adversity among human beings by reference to blind natural forces, and total disregard for moral values. Hence if a nation is seized by an affliction or scourge, such people see no reason why it should be explained in terms of moral failure. They are rather inclined to consider that a person's readiness to heed moral admonition or to turn humbly towards Allah (SWT), is a sign of psychological infirmity.

It should be noted that the above rule which was applied to the nations of the previous Prophets (AS), was also applied in the time of the Prophet Muhammad (SAAW). When this Surah was revealed, the Quraysh displayed the same characteristics and attitudes as those nations which had earlier been destroyed. According to a tradition narrated by both 'Abd Allah b. Mas'ud (RA) and Abd Allah b. 'Abbas (RA), as the Quraysh grew in defiance to the Prophet's (SAAW) call, he (SAAW) prayed to Allah (SWT) that he (SAAW) might be assisted by inflicting famine on the Quraysh, as in the days of the Prophet Joseph(AS). Accordingly, Allah (SWT) subjected the Quraysh to such a severe famine that they took to subsisting on carcasses, the skins of animals, bones, and wool. Unnerved by this the Quraysh, led by Abu Sufyan, implored the Prophet (SAAW) to pray to Allah (SWT) on their behalf. But when the Prophet’s (SAAW) prayer helped to improve the situation somewhat, the Quraysh reverted to their arrogant and ignorant ways.

(Ref: Bukhari, Kitab al-Taharah, Bab idha istashfa'a al-Mushrikun bi al-Muslim.)

The wicked ones among them tried to dissuade from Allah (SWT) those who had derived some lesson from the famine. They argued that famines take place in the course of the operation of natural laws and that they are merely a recurrent physical phenomenon. They emphasized that the occurrence of famine should not mislead people into believing in Muhammad (SAAW). The subject of various forms of small torments sent by Allah (SWT) before a final blow has also been mentioned in verse 21 of Surah As-Sajdah.(Ref: 32:21)

Verse 96

 

And if only the people of the cities had believed and feared Allah, We would have opened [i.e., bestowed] upon them blessings from the heaven and the earth; but they denied [the Messengers], so We seized them for what they were earning.

Had the people of the destroyed nations, residing in flourishing cities and towns, believed in Allah (SWT) and their Messengers (AS) and adopted Taqwa, Allah (SWT) would have opened for them the gates of all His (SWT) blessings and bounty from the heavens as well as the earth. However, when they rejected the Truth and became arrogant in their defiance, belied the Message sent by Allah (SWT), and refuted the Messengers(AS) of Allah (SWT), they were seized by the wrath of Allah (SWT). They got a terrible recompense for what they had earned.

Verse 97

 

Then, did the people of the cities feel secure from Our punishment coming to them at night while they were asleep?

As stated earlier, the stories narrated in Makki Surahs have a definite didactic purpose and were narrated to highlight their relevance to the time of the Prophet (SAAW). A parallel is being drawn here that when the transgressing people of the previous nations who denied the Message of Allah (SWT) and were arrogant in rejection of their Prophets (AS) could not be saved from the wrath of Allah (SWT) by their supposedly secure cities, then how can the Quraysh who dwell in the cities of Makkah and Taif, demonstrating traits similar to the disbelievers of the nations destroyed previously, consider themselves immune to the wrath of Allah (SWT). Can the punishment of Allah (SWT) not engulf and annihilate them, like the people of Aad, Thamud, Sodom, Gomorrah, and Madyan, during the night when they are sleeping in their supposedly secure cities and towns?

Verse 98

 

Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play?

Or do they feel that they are secure in their cities and the punishment of Allah (SWT) cannot befall and destroy them during the day when they are busy with their chores? The word ‘play’ used here is very significant as the life of the unbelievers is nothing but a waste of time, since it does not do them any good in the Hereafter, which is the real and eternal life.

Verse 99

 

Then, did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people.

The expression ‘Makr’ signifies a secret plan or strategy of which the victim has no inkling until the decisive blow is struck. Until then, the victim is under the illusion that everything is in good order. The warning here is that the disbelievers feel secure from the plans of Allah (SWT), yet they are unaware of the Divine Wisdom behind that plan and if they keep transgressing and pay no heed to the Message of Allah (SWT), keep rejecting His (SWT) Messenger (SAAW) and do not submit to Him (SWT), they would be the losers.

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And Allah (SWT) Knows Best!