MESSAGE OF THE QUR’AN

Translation and Brief Elucidation

By

 

Dr. Israr Ahmad

 

Surah Al-A'raf

(The Heights)

(Recap of verses 152 – 162 of Surah,7, Al-A'raf, and exposition of

Verses 163 – 181 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.FreeQur’an.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 152 – 162 (inclusive) of Surah 7, Al-A'raf

Verses 152 through 162 describe the struggles of the Israelites, their transgressions with regards to monotheism and the instance of calf-worship, emphasizing divine warnings, repentance, and the overarching themes of mercy, guidance, and justice within Islamic teachings.

Prophet Moses (AS) received a divine edict denouncing calf-worship, affirming that those who venerated the calf alongside Allah (SWT) would face divine wrath. However, those who repented sincerely could find forgiveness. This underscores the concept of monotheism and the severity of associating partners with Allah (SWT), a fundamental principle in Islam. Upon receiving divine revelation atop Mount Toor, Prophet Moses (AS) learned of his people's deviation from the righteous path. He returned to find them engaged in calf-worship, which filled him with profound anger and sorrow. This reaction reflects the gravity of the situation and Prophet Moses' (AS) sense of responsibility towards his people.

The retrieval of the Torah tablets symbolizes the renewal of divine guidance and mercy for those who hold reverence for Allah (SWT). This act signifies the importance of divine guidance in steering believers away from transgression and towards righteousness. The Torah, like the Qur'an in Islamic tradition, serves as a source of illumination and guidance for those who fear Allah (SWT) and strive to follow His commandments.

Prophet Moses (AS) was summoned to Mount Sinai for a second time with seventy chiefs for collective repentance for their transgression of calf-worshipping, illustrating the communal aspect of seeking forgiveness and renewing one's covenant with Allah (SWT). This event highlights the importance of accountability within the community and the significance of repentance in Islam. Trials and tests, as mentioned in the text, serve to distinguish between the righteous and the wicked. Success in these trials is attributed to Allah's (SWT) support and guidance, emphasizing the concept of divine assistance in navigating life's challenges. Conversely, failure is attributed to the absence of such support, following a rule based on wisdom and justice.

Prophet Moses' (AS) supplication for believers to devote themselves solely to Allah (SWT) underscores the central tenet of monotheism in Islam. Allah's (SWT) response emphasizes the balance between punishment and mercy, highlighting His compassion towards those who exhibit exceptional piety and fear of Allah (SWT). This balance reflects the nuanced understanding of divine justice and mercy in Islam. The verses also refute the misconception that Allah's (SWT) governance is primarily characterized by wrath, asserting that mercy and benevolence are the general rule. Wrath is depicted as an exception reserved for extreme transgressions, reinforcing the idea of Allah's (SWT) boundless mercy towards His creation.

The Israelites are then invited to follow the message preached by the Prophet Muhammad (SAAW) and emphasizes that adherence to his teachings is crucial for attaining Allah's (SWT) mercy. It highlights that refusal to follow the Prophet after his advent signifies disobedience to Allah (SWT). The importance of paying Zakah is stressed as essential for gaining Allah's (SWT) mercy. Moreover, the passage contrasts the legal restrictions imposed by the Israelites' Shariah with the liberation brought by the teachings of Prophet Muhammad (SAAW). It mentions that the Prophet (SAAW) relieved them of unnecessary burdens and restrictions, thus freeing their lives. Allah (SWT) commands the Prophet Muhammad (SAAW) to declare his message to all humanity until the Day of Judgment, emphasizing his role as the Messenger of Allah and that Allah (SWT) has the sole authority over the heavens and the earth. Belief in the Prophet and adherence to his guidance are crucial for salvation and righteousness. The People of the Book, particularly the Jews, during the eras of Prophet Moses (AS) and Prophet Muhammad (SAAW) are both addressed. While a few among them were righteous individuals but the persistent defiance and rebellion of the majority, led to their destruction.

Furthermore, the favors bestowed upon the Israelites, including organizing them into tribes, provisions of water, protection from the sun, and unique sustenance of Mann o Salwa are recounted. The incident where they were commanded to enter a city humbly, not arrogantly, but some disobeyed, leading to their downfall is also alluded to. However, the wrongdoers among them deviated by uttering statements contrary to what had been ordained by Allah. Consequently, Allah (SWT) unleashed a scourge, a torment from the sky, as a retribution for their transgressions and wicked deeds, resulting in the annihilation of the rebels.

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Exposition of verses 163 – 181 of Surah Al-A'raf

Verse 163

وَسْئَلْھُمْ عَنِ الْقَرْیَۃِ الَّتِیْ کَانَتْ حَاضِرَۃَ الْبَحْرِ ۘ اِذْ یَعْدُوْنَ فِی السَّبْتِ اِذْ تَاْتِیْھِمْ حِیْتَانُھُمْ یَوْمَ سَبْتِھِمْ شُرَّعًا وَّیَوْمَ لَا یَسْبِتُوْنَ ۙ لَا تَاْتِیْھِمْ ڔ کَذٰلِکَ ڔ نَبْلُوْھُمْ بِمَا کَانُوْا یَفْسُقُوْنَ (۱۶۳)

And ask them about the town that was by the sea – when they transgressed in [the matter of] the sabbath – when their fish came to them openly on their sabbath day, and the day they had no sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient.

The verse starts with a discourse delving into the historical chronicles of Bani Israel, post the era of Prophet Moses (AS). Esteemed scholars commonly attribute this epoch to the seaport known as Elat, believed to have been established by the contemporary illegitimate state of Israel, in proximity to the Jordanian seaport, Aqaba.

The term 'Sabbath', synonymous these days with Saturday, was ordained as the paramount day of rest for the Israelites. Allah (SWT) decreed the Sabbath as an enduring symbol of the covenant between Himself and Israel (Exodus 31:12-16). Stringently, the Israelites were tasked with devoutly observing the Sabbath, abstaining from all worldly engagements; refraining from cooking, demanding service from their slaves or cattle, and eschewing any form of labor or worldly pursuits. The whole day was sanctified for Zikr, the remembrance of Allah (SWT), the study of Torah, and the worship of the Divine. Worldly endeavours were allowed for six days of the week, while one day was consecrated solely to Allah (SWT). In the sharia of the Prophet Muhammad (SAAW), a similarity has been limited to a fraction of the day, commencing from the call to prayer on Friday until the conclusion of the Friday prayer. Violation of Sabbath regulations in that era was met with capital punishment, yet despite this, the Israelites openly transgressed these mandates. It was a divine trial that on the weekdays, their coastal waters teemed with just enough fish to sustain them, yet on the Sabbath, fish would swarm in abundance.

Human beings undergo a multitude of tests ordained by Allah (SWT). When an individual or a collective society begins to stray from the path of obedience to Allah (SWT), and leans towards defiance, abundant opportunities for transgression are provided by the Divine. This is orchestrated so that the latent propensity for disobedience, dormant in their hearts may manifest if that person or community wills. Nevertheless, it is imperative to recognize that Allah (SWT) also bestows ample chances for seeking forgiveness.

Verse 164

وَاِذْ قَالَتْ اُمَّۃٌ مِّنْہُمْ لِمَ تَعِظُوْنَ قَوْمَۨا ۙ اللہُ مُھْلِکُھُمْ اَوْ مُعَذِّبُھُمْ عَذَابًا شَدِیْدًا ۭ قَالُوْا مَعْذِرَۃً اِلٰی رَبِّکُمْ وَلَعَلَّھُمْ یَتَّقُوْنَ (۱۶۴)

And when a community among them said, "Why do you advise [or warn] a people whom Allah is [about] to destroy or to punish with a severe punishment?" they [the advisors] said, "To be absolved before your Lord and perhaps they may fear Him."

The people of that land got divided into three factions: the first, those who were overtly transgressing the sacred laws of Moses (AS); the second, who were silent spectators and although abstaining from transgression themselves yet failing to stop or deter others from such wrongdoing; and the third, steadfastly refraining from sin while actively admonishing and dissuading their brethren. Within this dynamic, a pivotal exchange unfolded between the second and third groups, wherein the former queried the latter's persistent admonishment of the transgressors, questioning the rationale behind counselling those deemed destined for divine retribution. They argued that why expend effort advising those whom Allah (SWT) is poised to obliterate, upon whom He may unleash severe chastisement? To this, the third group articulated a profound principle of faith that we offer admonition in order to furnish ourselves with an excuse before our Lord (on the Day of Judgement). By steadfastly dissuading them, we endeavor to instil Taqwa within their hearts. Who can assert with certainty that none among them will heed our counsel? Even if a few repent and forsake their transgressions, it is an immeasurable gain." This sentiment echoes the teachings of Prophet Muhammad (SAAW), who told Hazrat Ali (RA), as narrated in a hadith, the profound significance of guiding even a single soul toward righteousness. He emphasized that such guidance, achieved through admonishment and encouragement toward virtuous deeds, holds incomparable value, surpassing even the most prized possessions of the time (red camels).

Verse 165

فَلَمَّا نَسُوْا مَا ذُکِّرُوْا بِہٖٓ اَنْجَیْنَا الَّذِیْنَ یَنْھَوْنَ عَنِ السُّوْۗءِ وَاَخَذْنَا الَّذِیْنَ ظَلَمُوْا بِعَذَابٍۢ بَئِیْسٍۢ بِمَا کَانُوْا یَفْسُقُوْنَ (۱۶۵)

And when they [i.e., those advised] forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying. 

When divine retribution befell the town, only those individuals belonging to the final category were spared, having demonstrated a profound reverence for Allah (SWT) and dutifully fulfilled their responsibilities. Conversely, the inhabitants categorized within the first and second groups were deemed transgressors and faced retribution commensurate with their transgressions.

It becomes evident that the residents of the town would inevitably be divided into two distinct groups upon the onset of Allah’s (SWT) punishment: those who were granted clemency and those who were not. As the Qur'an attests to the salvation of those in the third category, it is reasonable to infer that individuals from both the first and second categories faced divine retribution.

Thus, it becomes unmistakably clear from the foregoing discourse that all residents residing in a place where flagrant acts of sin are perpetrated bear culpability. One cannot absolve oneself solely by refraining from wrongdoing; exoneration is only attainable through diligent efforts to enact reform, trying to stop and deter others from sin and actively championing the cause of truth. This encapsulates the divine decree regarding collective wrongdoing, as elucidated in the teachings of the Qur'an and Hadith.

Explaining the above verse the Prophet (SAAW) observed: 'Allah (SWT) does not punish the generality of a people for the evil committed by a particular section of that people until they observe others committing evil and do not denounce it even though they are in a position to do so. And when they do that, Allah (SWT) punishes all, the evil-doers and the people in general.' (Ahmad b. Hanbal. Musnad, vol. 4, p. 192 - Ed.)

Verse 166

فَلَمَّا عَتَوْا عَنْ مَّا نُھُوْا عَنْہُ قُلْنَا لَھُمْ کُوْنُوْا قِرَدَۃً خٰسِئِیْنَ (۱۶۶) 

So when they were insolent about that which they had been forbidden, We said to them, "Be apes, despised."

So when they arrogantly persisted on what they were forbidden to do, Allah (SWT) sent his punishment and the transgressors became apes.

Verse 167

وَاِذْ تَاَذَّنَ رَبُّکَ لَیَبْعَثَنَّ عَلَیْہِمْ اِلٰی یَوْمِ الْقِیٰمَۃِ مَنْ یَّسُوْمُھُمْ سُوْۗءَ الْعَذَابِ ۭ اِنَّ رَبَّکَ لَسَرِیْعُ الْعِقَابِ ښ وَاِنَّہٗ لَغَفُوْرٌ رَّحِیْمٌ (۱۶۷)

And [mention] when your Lord declared that He would surely [continue to] send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

This may mean that till the Day of Judgement it has been written the Jews as a nation will continue to be subjected to torment and subjugation, periodically. Allah (SWT) consistently admonished the Israelites for their transgressions, a fact attested by the Judaic Scripture itself, including the writings of the Prophets Isaiah, Jeremiah, and their successors. Jesus (AS) likewise conveyed similar admonitions, evident in numerous passages of the New Testament. This message was further corroborated in the Qur'an. History unequivocally validates the truth of this assertion found in both the Qur'an and preceding scriptures. Indeed, throughout the annals of time, since the initial warnings to the Jews, they have persistently endured profound suffering, serving as a punitive manifestation in various regions of the world.

Only in the twentieth century, with the Balfour Declaration of 1917, did their circumstances begin to shift. Prior to this, since the year 70 CE, when Titus conquered Jerusalem, demolished the Second Temple, and dispersed the Jews, they faced exile and persecution for eighteen hundred and thirty-seven years, a period known as the Diaspora. The Jews were scattered across the globe, enduring hardship in various communities. The events of the twentieth century, particularly the Holocaust, exemplify the relentless persecution they suffered, primarily at the hands of Christians. The historical animosity between Christians and Jews persisted until the Renaissance and the Protestant Reformation, when Protestant support began to emerge. Even the Catholic Church eventually extended amnesty to the Jews, disavowing responsibility for the crucifixion of Jesus. Recent developments, including the Vatican's recognition of Israel and plans for the Pope's visit, reflect a shift in relations.

Verse 168

وَقَطَّعْنٰھُمْ فِی الْاَرْضِ اُمَمًا ۚ مِنْھُمُ الصّٰلِحُوْنَ وَمِنْھُمْ دُوْنَ ذٰلِکَ ۡ وَبَلَوْنٰھُمْ بِالْحَسَنٰتِ وَ السَّیِّاٰتِ لَعَلَّھُمْ یَرْجِعُوْنَ (۱۶۸)

And We divided them throughout the earth into nations. Of them some were righteous, and of them some were otherwise. And We tested them with good [times] and bad that perhaps they would return [to obedience].

All of them, however, are not the same. Within their midst, there exist individuals of virtue, yet conversely, there are those of the opposite disposition. Allah (SWT) subjects them to trials of both prosperity and adversity, perchance they may turn back, repenting to Allah (SWT).

Verse 169

فَخَلَفَ مِنْۢ بَعْدِھِمْ خَلْفٌ وَّ رِثُوا الْکِتٰبَ یَاْخُذُوْنَ عَرَضَ ھٰذَا الْاَدْنٰی وَ یَقُوْلُوْنَ سَیُغْفَرُلَنَا ۚ وَاِنْ یَّاْتِھِمْ عَرَضٌ مِّثْلُہٗ یَاْخُذُوْہُ ۭاَلَمْ یُؤْخَذْ عَلَیْھِمْ مِّیْثَاقُ الْکِتٰبِ اَنْ لَّا یَقُوْلُوْا عَلَی اللہِ اِلَّا الْحَقَّ وَدَرَسُوْا مَا فِیْہِ ۭوَالدَّارُ الْاٰخِرَۃُ خَیْرٌ لِّلَّذِیْنَ یَتَّقُوْنَ ۭاَفَلَا تَعْقِلُوْنَ (۱۶۹)

And there followed them successors who inherited the Scripture [while] taking the commodities of this lower life and saying, "It will be forgiven for us." And if an offer like it comes to them, they will [again] take it. Was not the covenant of the Scripture [i.e., the Torah] taken from them that they would not say about Allah except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear Allah, so will you not use reason?

The Jews, in their erroneous belief as Lord’s chosen people, knowingly transgress, assuming they will be pardoned and spared divine punishment. This misconception leads them to neither repent nor abstain from sinning, resulting in their unfortunate state. Despite possessing Scriptures that could have elevated them as leaders of humanity, they instead harbor petty aspirations for worldly gains. Thus, their potential to uphold justice and righteousness globally remains unfulfilled as they become mere worshippers of worldly pleasures.

The people of Israel are well aware that the Torah does not guarantee them unconditional salvation. Neither Allah (SWT) nor any of His Prophets (AS) have promised them deliverance regardless of their actions. Therefore, they have no right to attribute to Allah (SWT) something He has not declared. Moreover, their assertion of unconditional salvation violates their covenant with Allah (SWT), where they vowed never to attribute falsehood to Him.

What we see in many a Muslim of today is, perhaps, of a similar nature. The successors of the Holy Prophet (SAAW), Companions (RA), Tabeen (RAA) and Taba Tabeen (RAA), i.e., the Muslims of today, readily trade the revelations of Allah (SWT) and issue Fatwas for trivial worldly gains, echoing the same sentiments as their predecessors. Despite possessing and studying the scriptures, they fail to comprehend that the Hereafter is far superior for those who possess Taqwa (God-consciousness). Moreover, Taqwa is the only criterion for success or failure, not any lineage.

Verse 170

وَالَّذِیْنَ یُمَسِّکُوْنَ بِالْکِتٰبِ وَاَقَامُوا الصَّلٰوۃَ ۭاِنَّا لَا نُضِیْعُ اَجْرَ الْمُصْلِحِیْنَ (۱۷۰)

But those who hold fast to the Book [i.e., the Qur’an] and establish prayer – indeed, We will not allow to be lost the reward of the reformers.

Those who steadfastly adhere to the Qur’an, clutching it firmly, and after recognizing it as the divine word of Allah (SWT), uphold its teachings with steadfast dedication. Moreover, they ensure the establishment of prayer; they are the ones whose reward has been guaranteed in this verse. The rewards of the righteous and the reformers who adhere to the Qur’an and Sunnah will not be squandered.

Verse 171

وَاِذْ نَتَقْنَا الْجَبَلَ فَوْقَھُمْ کَاَنَّہٗ ظُلَّۃٌ وَّظَنُّوْٓا اَنَّہٗ وَاقِعٌۢ بِھِمْ ۚ خُذُوْا مَآ اٰتَیْنٰکُمْ بِقُوَّۃٍ وَّاذْکُرُوْا مَا فِیْہِ لَعَلَّکُمْ تَتَّقُوْنَ (۱۷۱) 

And [mention] when We raised the mountain above them as if it was a dark cloud and they were certain that it would fall upon them, [and Allah said], "Take what We have given you with determination and remember what is in it that you might fear Allah."

The reference here pertains to the momentous occasion when Prophet Moses (AS) was imparted with Allah (SWT)'s Divine Law at the base of Mount Sinai. Prophet Moses (AS) led the people out of their encampment to rendezvous with the Divine presence, positioning themselves at the mountain's foothills. This awe-inspiring ambiance was orchestrated by Allah (SWT) during the Israelites' covenant with Him, aiming to underscore the significance of the event and the covenant's paramount importance.

It's crucial to clarify that the Israelites, by and large, though initially hesitant, willingly entered into the covenant with Allah (SWT). They were believers, congregating at the mount with the intent to solidify their commitment. The extraordinary circumstances orchestrated by Allah (SWT) served to impress upon the Israelites the solemnity of entering into a covenant with the Almighty. They were acutely aware that this covenant wasn't ordinary; rather, it was a pact with none other than the Omnipotent (SWT), and any breach of it could lead to their downfall. It must be noted that just as the Israelites were bound by the covenant of Moses (AS), the Muslim Ummah is bound by the covenant of the Qur’an and the Holy Prophet (SAAW). If we hold steadfast to our covenant with Allah (SWT) and have Taqwa, the we would become eligible for success in the Hereafter.

With this verse, the discourse specifically addressing the Israelites has come to an end, in this section of Surah. From here on the discourse is directed to all mankind, and particularly to the people whom the Holy Prophet (SAAW) addressed directly.

Verse 172

وَاِذْ اَخَذَ رَبُّکَ مِنْۢ بَنِیْٓ اٰدَمَ مِنْ ظُھُوْرِھِمْ ذُرِّیَّتَھُمْ وَاَشْھَدَھُمْ عَلٰٓی اَنْفُسِھِمْ ۚ اَلَسْتُ بِرَبِّکُمْ ۭ قَالُوْا بَلٰی ڔشَھِدْنَا ڔ اَنْ تَقُوْلُوْا یَوْمَ الْقِیٰمَۃِ اِنَّا کُنَّا عَنْ ھٰذَا غٰفِلِیْنَ (۱۷۲)

And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], "Am I not your Lord?" They said, "Yes, we have testified." [This] – lest you should say on the Day of Resurrection, "Indeed, we were of this unaware." 

The preceding discourse concluded with the note that Allah (SWT) made the Israelites enter into a covenant with their Lord. In the following passages all men are told that a covenant with Allah (SWT) is not the exclusive privilege of Israel. In fact all human beings are bound in a covenant with Allah (SWT) and a Day will come when they will be made to answer how well they were able to observe that covenant.

This covenant that occurred at the beginning of creation is of prime importance. This is another of the Ambaur Rusul, and we find lessons of earth-shattering significance from history throughout this Surah. The beginnings of the human race are being alluded to here. Allah (SWT) made witness the souls of all human beings, from Adam until the Last Day, on themselves. The souls were asked: "Am I not your Lord”. They all responded, "Indeed, we bear witness to it.” Thus, on the Day of Judgment, they may not plead ignorance regarding this covenant. For their souls retain remembrance, and when Allah (SWT) holds them to account based on this covenant, their souls will recall.

Verse 173

اَوْ تَقُوْلُوْٓا اِنَّمَآ اَشْرَکَ اٰبَاۗؤُنَا مِنْ قَبْلُ وَکُنَّا ذُرِّیَّۃً مِّنْۢ بَعْدِہِمْ ۚ اَفَتُھْلِکُنَا بِمَا فَعَلَ الْمُبْطِلُوْنَ (۱۷۳) 

Or [lest] you say, "It was only that our fathers associated [others in worship] with Allah before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?" 

The verse delineates the purpose of the primordial covenant, emphasizing individual accountability for one's actions. This covenant ensures that any rebellion against Allah (SWT) results in full accountability. By invoking the covenant, no individual can plead ignorance or blame ancestral influences for their misdeeds. Essentially, the covenant is cited as the basis for inherent awareness in every person that Allah (SWT) is the sole Lord and Deity. Thus, no one can completely absolve themselves of responsibility by claiming ignorance or shifting blame onto their upbringing.

It may be argued that since no human remembers this ancient covenant, no legitimate charge can be brought against them. However, it's countered that if the covenant were consciously remembered, the purpose of testing individuals in this world would be nullified. Therefore, while the covenant isn't retained in conscious memory, it is undeniably preserved in the subconscious. This primordial covenant aligns with other pieces of knowledge in the human subconscious. Human achievements in culture and civilization are attributed to latent potentials, with external factors merely aiding in their realization. Education, training, and environmental influences cannot instil qualities not already present in the human mind, nor can they eradicate latent potentials. External forces may lead individuals astray from their inherent nature, yet human nature inherently resists such pressures, striving to express itself authentically.

Forces stemming from ignorance, liberalism, lust, bigotry, and the misleading teachings of both human and jinn devils have persistently sought to suppress, conceal, and distort the inherent truth preached by the Prophets (AS). These efforts have spawned polytheism, atheism, religious confusion, and moral decay. Yet, despite the concerted endeavors of falsehood, this innate knowledge has always left an indelible mark on the human heart. Therefore, whenever attempts are made to rekindle this knowledge, they invariably prove fruitful.

Undoubtedly, those who persist in denying the truth may employ intricate sophism to cast doubt or outright deny the existence of this inherent knowledge. However, on the Day of Resurrection, the Creator will awaken in humanity the recollection of the initial assembly when individuals made their covenant with Allah (SWT) and acknowledged Him as their Sole Lord. On that momentous occasion, Allah (SWT) will present evidence demonstrating that this covenant was always imprinted on the soul of humanity. The truth will be as clear as daylight on that Day.

Verse 174

وَکَذٰلِکَ نُفَصِّلُ الْاٰیٰتِ وَلَعَلَّھُمْ یَرْجِعُوْنَ (۱۷۴)

And thus do We [explain in] detail the verses, and perhaps they will return. 

Allah (SWT) expounds upon His verses and revelations, elucidating them for the purpose of guiding people back to the truth. In this context, "Signs" denote the impressions left by knowledge of the truth upon the human heart, facilitating the recognition of what is true. "To return" signifies relinquishing rebellion and embracing obedience to Allah (SWT).

Verse 175

وَاتْلُ عَلَیْہِمْ نَبَاَ الَّذِیْٓ اٰتَیْنٰہُ اٰیٰتِنَا فَانْسَلَخَ مِنْھَا فَاَتْبَعَہُ الشَّیْطٰنُ فَکَانَ مِنَ الْغٰوِیْنَ (۱۷۵) 

And recite to them, [O Muhammad], the news of him whom We gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. 

The verse implies that the individual mentioned is likely a specific figure rather than a fictional character used for illustrative purposes. It is noteworthy that Allah (SWT) and His Messenger (SAAW) typically discuss evil without pinpointing specific individuals, preserving their dignity. Evil examples are provided solely for instructional purposes, without tarnishing anyone's reputation.

Some commentators on the Qur'an, however, have associated the statement with certain individuals who lived during or before the time of the Prophet (SAAW). According to the details found in the Torah, he was known as Balam ibn Ba'ura, esteemed and righteous, and a contemporary of Hazrat Musa (AS). It's conceivable that Allah (SWT) had endowed him with miraculous abilities, known as Karamat, granted to those who are close to Him, in addition to the miracles, or Mujizat, bestowed upon Messengers (AS) and Prophets (AS).

However, in his moral weakness, he brazenly transgressed the boundaries he knew he should observe. By deliberately turning away from the truth, he fell prey to Satan, who perpetually seeks to deceive and mislead humanity. Satan led him from one act of depravity to another until he fell in with those wholly under Satan's sway, devoid of rational judgment. When he followed his inner desires, he became an easy prey for Satan. He became a transgressor and a deviator.

Verse 176

وَلَوْ شِئْنَا لَرَفَعْنٰہُ بِھَا وَلٰکِنَّہٗٓ اَخْلَدَ اِلَی الْاَرْضِ وَاتَّبَعَ ھَوٰىہُ ۚ فَمَثَلُہٗ کَمَثَلِ الْکَلْبِ ۚ اِنْ تَحْمِلْ عَلَیْہِ یَلْھَثْ اَوْ تَتْرُکْہُ یَلْھَثْ ۭ ذٰلِکَ مَثَلُ الْقَوْمِ الَّذِیْنَ کَذَّبُوْا بِاٰیٰتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّھُمْ یَتَفَکَّرُوْنَ (۱۷۶)

And if We had willed, We could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.

The verse encapsulates a profoundly significant point, and it warrants careful attention. The individual mentioned, representing an archetype of evil, possessed knowledge of Allah's (SWT) signs and hence, the truth. This awareness should have guided him to abandon wrongful attitudes and embrace righteous conduct. Had he adhered to the truth and acted with righteousness, Allah would have facilitated his ascent to higher levels of humanity. However, he became excessively engrossed in the allurements, pleasures, and superficial adornments of worldly life. Instead of resisting these temptations, he yielded completely, forsaking his lofty spiritual aspirations and becoming indifferent to intellectual and moral growth.

Subsequently, Allah (SWT) likens this individual to a dog, with its protruding tongue and ceaseless drooling symbolizing insatiable greed and avarice. This metaphor underscores the fate of all those who forsake faith and knowledge, surrendering to blind lust and becoming wholly consumed by their own appetites.

Verse 177

سَاۗءَ مَثَلَۨا الْقَوْمُ الَّذِیْنَ کَذَّبُوْا بِاٰیٰتِنَا وَاَنْفُسَھُمْ کَانُوْایَظْلِمُوْنَ(۱۷۷) 

How evil an example [is that of] the people who denied Our signs and used to wrong themselves. 

This message is implicitly directed towards the Bani Israel, the Jews of the time of Prophet Muhammad (SAAW). They are being warned that the Prophet (SAAW) is delivering them Allah’s (SWT) guidance and they should heed to it. The verse declares that wretched indeed are those who reject Allah’s (SWT) revelations and Ayat (Signs). They are the ones that wrong themselves and transgress.

Verse 178

مَنْ یَّھْدِ اللہُ فَھُوَ الْمُھْتَدِیْ ۚ وَمَنْ یُّضْلِلْ فَاُولٰۗئِکَ ھُمُ الْخٰسِرُوْنَ (۱۷۸)

Whoever Allah guides – he is the [rightly] guided; and whoever He sends astray – it is those who are the losers.

Those who goes astray from the Right Path are the ones destined for eternal doom. They will be the losers in the Hereafter. This is a profound concept fundamental to the wisdom and philosophy inherent in the Qur’an.

Verse 179

وَلَقَدْ ذَرَاْنَا لِجَھَنَّمَ کَثِیْرًا مِّنَ الْجِنِّ وَالْاِنْسِ ڮ لَھُمْ قُلُوْبٌ لَّا یَفْقَھُوْنَ بِھَا ۡ وَلَھُمْ اَعْیُنٌ لَّایُبْصِرُوْنَ بِھَا ۡ وَلَھُمْ اٰذَانٌ لَّایَسْمَعُوْنَ بِھَا ۭ اُولٰۗئِکَ کَالْاَنْعَامِ بَلْ ھُمْ اَضَلُّ ۭ اُولٰۗئِکَ ھُمُ الْغٰفِلُوْنَ (۱۷۹)

And We have certainly created for Hell many of the jinn and mankind. They have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. It is they who are the heedless. 

This does not imply that Allah (SWT) has created individuals specifically destined for Hellfire. Rather, it signifies that despite being endowed with faculties of observation, hearing, and reasoning, some people fail to utilize them effectively. Consequently, due to their own shortcomings, they find themselves consigned to Hell.

The language used to articulate this concept reflects deep sorrow and lamentation, akin to the heartfelt outbursts of grief exhibited by humans. For instance, if a mother tragically loses her sons in a war, she may lament, "I raised my sons only for them to become cannon fodder!" Her impassioned expression does not denote the true purpose of her upbringing. Rather, it serves as a vehement condemnation of those responsible for rendering her painstaking efforts futile.

Another important implication of the verse is that we should not be deceived by mere appearances. The British philosopher Bradley penned a book titled 'Appearance and Reality', emphasizing the importance of not being misled by surface appearances. Instead, one should strive to penetrate beyond the superficial to grasp the essence or reality of things. This sentiment resonates with a supplication of the Prophet Muhammad (SAAW): "O Allah, show me the true nature of all things as they are."

Verse 180

وَ لِلّٰہِ الْاَسْمَاۗءُ الْحُسْنٰی فَادْعُوْہُ بِھَا ۠ وَذَرُوا الَّذِیْنَ یُلْحِدُوْنَ فِیْٓ اَسْمَاۗئِہٖ ۭ سَیُجْزَوْنَ مَا کَانُوْا یَعْمَلُوْنَ (۱۸۰)

And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names They will be recompensed for what they have been doing.

The term "most excellent names" attributed to Allah (SWT) epitomize His greatness, supremacy, holiness, purity, and the flawless absoluteness of all His attributes. All the noble and virtuous names belong to Allah (SWT). The Prophet Muhammad (SAAW) has conveyed to us ninety-nine of these names, most of which are found in the Qur’an, while some are derived from Hadith. Therefore, when supplicating to Allah (SWT), one should invoke Him through His names. For we, as finite beings, cannot fully comprehend the essence of Allah (SWT), but rather know Him through His attributes and names. Thus, always address Him through His names, which serve as a means to connect with Him.

As for those who blaspheme against the names of Allah (SWT), they will be held accountable for their actions and words. Their recompense will be in accordance with their deeds. As this discourse draws to a close, a final warning is delivered, blending admonition with reproach regarding certain fundamental wrongdoings. Specifically, individuals are cautioned against the grave error of denial coupled with mockery, a stance they have taken towards the teachings of the Prophet Muhammad (SAAW).

Verse 181

 وَمِمَّنْ خَلَقْنَآ اُمَّۃٌ یَّھْدُوْنَ بِالْحَقِّ وَبِہٖ یَعْدِلُوْنَ(۱۸۱)

And among those We created is a community which guides to the truth and thereby establishes justice.

It is declared that within the Muslim Ummah there will always remain a community or a group, as the Prophet Muhammad (SAAW) foretold, that would order good and forbid evil. They will be guided by truth themselves and they will guide others by the truth. The members of this community, akin to the passing of the Olympic torch from one bearer to the next, may change over time, but the essence of their work will remain unaltered. Each successive group will carry forth the torch of truth, leading people along the right path and governing with justice. Thus, at no point in human history will there be ‘absolutely no one’ who upholds righteousness and guides others with integrity.

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And Allah (SWT) Knows the Best!