Surah Al-A’raf – Ayah # 85 – 93

Surah Al-A’raf – Ayah # 85 – 93 (7:85 – 7:93)

A.   TRANSLATION

٨٥  وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ ۖ قَدْ جَاءَتْكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ ۖ فَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا ۚ ذَٰلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ

[Quran 7:85] And to Madyan, their Akhahum (أَخَاهُمْ) Shuaib. Qala (قَالَ), ‘Oh Quom (قَوْمِ), A’badu (اعْبُدُوا) Allah- what is for you from deity Ghairihi (غَيْرُهُ)? Certainly, Ja’atkum (جَاءَتْكُمْ) Bayyinat (بَيِّنَةٌ) from your Rabb (رَبِّكُمْ). Then Aufu (فَأَوْفُوا) the Keela (الْكَيْلَ) and the Mezaan (وَالْمِيزَانَ) and do not Tabkhasu (تَبْخَسُوا) the Naasa (النَّاسَ) their Ashyaahum (أَشْيَاءَهُمْ) and do not you Tafsadu (تُفْسِدُوا) in the Arde (الْأَرْضِ) from after its Is’laha (إِصْلَاحِهَا). That is Khaira (خَيْرٌ) for you if Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).’

 

٨٦  وَلَا تَقْعُدُوا بِكُلِّ صِرَاطٍ تُوعِدُونَ وَتَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ بِهِ وَتَبْغُونَهَا عِوَجًا ۚ وَاذْكُرُوا إِذْ كُنْتُمْ قَلِيلًا فَكَثَّرَكُمْ ۖ وَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

[Quran 7:86] ‘And do not you Taqa’du (تَقْعُدُوا) with every S’iratin (صِرَاطٍ) Tu’aduna (تُوعِدُونَ) and Tas’uduna (وَتَصُدُّونَ) from Sabeel (سَبِيلِ) of Allah who Amana (آمَنَ) with it. And you Tabghunaha (وَتَبْغُونَهَا) it A’ewajan (عِوَجًا ۚ). And Azkuru (وَاذْكُرُوا) when Kuntum (كُنْتُمْ) Qaleelan (قَلِيلًا), then Kas’arakum (فَكَثَّرَكُمْ) you. And Anzur (وَانْظُرُوا) how Kana (كَانَ) A’aqibatu (عَاقِبَةُ) the Mufsedeeen (الْمُفْسِدِينَ).’

 

٨٧  وَإِنْ كَانَ طَائِفَةٌ مِنْكُمْ آمَنُوا بِالَّذِي أُرْسِلْتُ بِهِ وَطَائِفَةٌ لَمْ يُؤْمِنُوا فَاصْبِرُوا حَتَّىٰ يَحْكُمَ اللَّهُ بَيْنَنَا ۚ وَهُوَ خَيْرُ الْحَاكِمِينَ

[Quran 7:87] ‘And if Kana (كَانَ) T’aifatun (طَائِفَةٌ) from you Amanu (آمَنُوا) with what Arsalta (أُرْسِلْتُ) with it and T’aifatun (وَطَائِفَةٌ) not they Youminu (يُؤْمِنُوا). Then As’beru (فَاصْبِرُوا) until Allah Yahkuma (يَحْكُمَ) between all and is Khairu (خَيْرُ) the Hakimeen (الْحَاكِمِينَ).’

 

٨٨  قَالَ الْمَلَأُ الَّذِينَ اسْتَكْبَرُوا مِنْ قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ۚ قَالَ أَوَلَوْ كُنَّا كَارِهِينَ

[Quran 7:88] Qala (قَالَ) the Mala’a (الْمَلَأُ)- those who Astakbaru (اسْتَكْبَرُوا) from his Quom (قَوْمِهِ), ‘To Nakhrajnaka (لَنُخْرِجَنَّكَ) Ya Shuaib and those who Amanu (آمَنُوا) Ma’aka (مَعَكَ) from Qareetena (قَرْيَتِنَا) or to Ta’uduna (لَتَعُودُنَّ) from Millatena (مِلَّتِنَا).’ Qala (قَالَ), ‘Even if Kunna (كُنَّا) Kareheen (كَارِهِينَ)?’

 

٨٩  قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ عُدْنَا فِي مِلَّتِكُمْ بَعْدَ إِذْ نَجَّانَا اللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَا أَنْ نَعُودَ فِيهَا إِلَّا أَنْ يَشَاءَ اللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَيْءٍ عِلْمًا ۚ عَلَى اللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا افْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِالْحَقِّ وَأَنْتَ خَيْرُ الْفَاتِحِينَ

[Quran 7:89] ‘Certainly Aftarna (افْتَرَيْنَا) A’ala (عَلَى) Allah Kazaban (كَذِبًا) that indeed A’udna (عُدْنَا) of your Millat (مِلَّتِكُمْ) from after when Najana (نَجَّانَا) Allah from it. And what Yakunu (يَكُونُ) for us that Na’uda (نَعُودَ) from it except that Yasha’a (يَشَاءَ) of Allah. Rabbuna (رَبُّنَا ۚ) Wasee’h (وَسِعَ) Rabbuna (رَبُّنَا) every Shayyin (شَيْءٍ) A’elman (عِلْمًا ۚ). A’ala (عَلَى) Allah Tawakulna (تَوَكَّلْنَا). Rabbana (رَبَّنَا) Aftah (افْتَحْ) between us and between Quomena (قَوْمِنَا) with Haqq (بِالْحَقِّ) and you Khairu (خَيْرُ) the Fateheen (الْفَاتِحِينَ).’

 

٩٠  وَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ لَئِنِ اتَّبَعْتُمْ شُعَيْبًا إِنَّكُمْ إِذًا لَخَاسِرُونَ

[Quran 7:90] And Qala (وَقَالَ) the Mala’a (الْمَلَأُ)- those who Kafaru (كَفَرُوا) from his Quom (قَوْمِهِ), ‘If you Ataba’tum (اتَّبَعْتُمْ) Shuaib, indeed you then to Khaserun (لَخَاسِرُونَ).’

 

٩١  فَأَخَذَتْهُمُ الرَّجْفَةُ فَأَصْبَحُوا فِي دَارِهِمْ جَاثِمِينَ

[Quran 7:91] So, Akhaztuhum (فَأَخَذَتْهُمُ) the Rajfatu (الرَّجْفَةُ), then As’bahu (فَأَصْبَحُوا) from their Daarehim (دَارِهِمْ) Jas’emeen (جَاثِمِينَ).

 

٩٢  الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَنْ لَمْ يَغْنَوْا فِيهَا ۚ الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِينَ

[Quran 7:92] Those who Kazabu (كَذَّبُوا) Shuaib— Kana (كَأَنْ) not they Ghanu (يَغْنَوْا) therein. Those who Kazabu (كَذَّبُوا) Shuaib—Kanu (كَانُوا) they the Khasereen (الْخَاسِرِينَ).

 

٩٣  فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ آسَىٰ عَلَىٰ قَوْمٍ كَافِرِينَ

[Quran 7:93] Then Tawalla (فَتَوَلَّىٰ) from them and Qala (وَقَالَ), ‘Ya Quome (يَا قَوْمِ) to certainly have I Balagha (أَبْلَغْتُكُمْ) you Risalat (رِسَالَاتِ) of my Rabb (رَبِّي) and Nas’ahta (وَنَصَحْتُ) for you. Then how A’asey (آسَىٰ) A’ala (عَلَىٰ) Quomin (قَوْمٍ) Kaafireen (كَافِرِينَ)?’

 

B.   THE CONCEPT:

 

THE CONTEXT

The earlier Ayahs of Surah Al-A’raf discuss the endeavors of Rasool of Quom-e- Nuh, Quom-e- Aad, Quom-e- S’amuud and Quom-e-Lut to establish and strengthen their nations. Through these stories, the earlier Ayahs have informed us about the transgression of Quom-e-Lut as they were involved in extreme acts of Fahashat, crossing all boundaries of Allah’s laws which was matchless amongst all the kingdoms as not only that they used to exploit the weaker segments of the community, but they were also committing to the stronger segment in their exploitations of the weaker ones.

 

Their Rasool tried to stop and prevent them to commit such atrocities, to make these people lawful and law abiding by asking them to remain within the boundaries of Allah’s laws and follow these laws. But in response to his endeavors, they expelled him and those with him from their community, society, and neighborhood. Thus, Allah saved and rescued the Rasool and his Ahal- those of his nation who were with him, who he was taking care of and he was responsible for. On the other hand, the whole system of Allah ensured perfect recompense for Quom-e-Lut as they became extinct from the face of the earth due to their own conducts and behaviors, and Allah described a natural disaster as their perfect recompense. This story of Quom-e-Lut taught us important lessons. We should take lessons from Quom-e-Lut by thinking, pondering, and watching with vigilant and observational approach. These stories are telling us how people have reached their destination through their own conducts, and that punishments and Azaab are the perfect recompense for those who do not seek knowledge or use their faculties of intellect and do not abide by the most important aspect of their covenant with Allah, which is to act as Khalifa- caretaker of the planet earth and all of its inhabitants.

 

CONCEPT OF THESE AYAHS

Ayah 7:85, “And to Madyan, their Akhahum (أَخَاهُمْ) Shuaib. Qala (قَالَ), ‘Oh Quom (قَوْمِ), A’badu (اعْبُدُوا) Allah- what is for you from deity Ghairihi (غَيْرُهُ)? Certainly, Ja’atkum (جَاءَتْكُمْ) Bayyinat (بَيِّنَةٌ) from your Rabb (رَبِّكُمْ). Then Aufu (فَأَوْفُوا) the Keela (الْكَيْلَ) and the Mezaan (وَالْمِيزَانَ) and do not Tabkhasu (تَبْخَسُوا) the Naasa (النَّاسَ) their Ashyaahum (أَشْيَاءَهُمْ) and do not you Tafsadu (تُفْسِدُوا) in the Arde (الْأَرْضِ) from after its Is’laha (إِصْلَاحِهَا). That is Khaira (خَيْرٌ) for you if Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).”

 

And to Madyan, their pillar of strength and support (أَخَاهُمْ) Shuaib. Reflected from conducts and speech that (قَالَ), ‘Oh those whom I am establishing and strengthening (قَوْمِ), follow in complete obedience the laws of (اعْبُدُوا) Allah- what is for you from deity other than, in contradiction and opposition to Allah (غَيْرُهُ)? Certainly, has brought to fruition (جَاءَتْكُمْ) clear, making it distinct, as evidences and proofs (بَيِّنَةٌ) from your Rabb (رَبِّكُمْ). Then abide by the terms of contract with Allah, fulfilling this oath by giving in with your whole being, in terms of giving your 100 percent towards (فَأَوْفُوا) distribution by giving in exact amounts in accordance with measurements, weights and the calculations (الْكَيْلَ) and the balance & scale (وَالْمِيزَانَ) and do not undercharge, undervalue, diminish, devalue or deprive (تَبْخَسُوا) the humanity (النَّاسَ) their titles, time, money, resources, valuables, skills, anything that belongs to them and is regarding as valuable by them (أَشْيَاءَهُمْ) and do not you create disorder, disharmony, discord and corruption (تُفْسِدُوا) in the planet earth and all its surroundings (الْأَرْضِ) from after its reform, rectification, improvements, correction, removals of lacks and insufficiencies, creation of the balance, restoration of peace, law & order, resuming the situation back to where it belongs, making sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies and mistakes (إِصْلَاحِهَا). That is source of all blessings and best (خَيْرٌ) for you if aim to reach the destination through your conducts and deeds to be (كُنْتُمْ) of those who use their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah, are upholders of their oaths with Allah and are peace and good will with others and their surroundings (مُؤْمِنِينَ).’

 

After discussing the story of Quom-e-Lut, Allah is now telling us the story of Quom-e-Madyan as the Rasool who was appointed for them, as their pillar of strength and support was Rasool Shuaib. His endeavors with his nation, those whom he was trying to establish and strengthen, were to convince them to follow the laws of Allah in complete obedience and to prove to them that taking up any deity from besides Allah, whose laws they follow in matters of Deen, is of no use and benefit to them. In fact, these laws that his nation were following were in direct contradiction and opposition to those of Allah since their main activities and methods were aimed at undercharging, undervaluing, diminishing or depriving people of their titles, time, money, resources, valuables, skills, anything that belongs to them and is regarding as valuable by them. Such methods and actions, thus, were leading towards creating disorder, disharmony, discord, and corruption in the society. The main endeavors of Rasool Shuaib was to convince them that once Allah has given them the guidance, Allah’s message, and ordained for them to act as khalifa and caretakers of earth, in order to reform, correction, removals of lacks and insufficiencies, creation of the balance, restoration of peace, law and order, rectification, and improvements of the planet earth, through Allah’s message and guidance, they should not be involved in creating disorder, discord and disharmony through their ways and methods. Thus, the Rasool Shuaib’s endeavors were to deliver Allah’s message and guidance to them as is made distinctly clear and evident to him by convincing his nation that they should abide by the terms of contract with Allah, fulfilling this oath by giving in with their whole beings. He basically communicated for them to be upholders of justice by giving in exact amounts in accordance with measurements, weights, and the calculations as per balance and measuring scales so that they do not create fasaad, corruption, discord, and disharmony in society by undercharging, undervaluing, diminishing or depriving people of their titles, time, money, resources, valuables, skills, etc. His endeavors were to convince his nation since he new that this is not only going to be the best approach for them, in order for them to receive Allah’s blessings, but also these acts of aiming to be upholder of justice, would also lead them towards them coming out of their blind follower’s mindset and thus they would start using their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah, as upholders of their oaths with Allah and to be at peace and good will with others and their surroundings.

 

Ayah 7:86, “And do not you Taqa’du (تَقْعُدُوا) with every S’iratin (صِرَاطٍ) Tu’aduna (تُوعِدُونَ) and Tas’uduna (وَتَصُدُّونَ) from Sabeel (سَبِيلِ) of Allah who Amana (آمَنَ) with it. And you Tabghunaha (وَتَبْغُونَهَا) it A’ewajan (عِوَجًا ۚ). And Azkuru (وَاذْكُرُوا) when Kuntum (كُنْتُمْ) Qaleelan (قَلِيلًا), then Kas’arakum (فَكَثَّرَكُمْ) you. And Anzur (وَانْظُرُوا) how Kana (كَانَ) A’aqibatu (عَاقِبَةُ) the Mufsedeeen (الْمُفْسِدِينَ).”

 

‘And do not you willingly and out of your own accord, without any external force or compulsion, establish rules and foundations (تَقْعُدُوا) with every the ways, methods, processes, paths, conducts, behaviors, actions, procedures, boundaries and rules (صِرَاطٍ) separate, create distance, be an enemy and opponent by crossing all the boundaries in that opposition, in the worst possible manner by going against Haqq (تُوعِدُونَ) and mislead away from, held back, hinder from, turned away from, stop from, avert others, and place bottlenecks (وَتَصُدُّونَ) from the path, guidance and commandments (سَبِيلِ) of Allah who use their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah, are upholders of their oaths with Allah and are peace and good will with others and their surroundings (آمَنَ) with it. And you go to extreme, to cross the boundaries; seek or intensely desire; rivalry against and rebelliousness against laws, system, rules, and regulations; abuse, oppress, torture, be jealous and envious of and go to extreme against Haqq due to that jealousy and animosity (وَتَبْغُونَهَا) it in deviance, nonconformity, deviation, variation and divergence in all forms and ways (عِوَجًا ۚ). And read, understand and implement the Ayaah; remember, be grateful of all the blessings of Allah and in that utter gratitude follow the laws of Allah as A’abid, and take lessons from the stories of previous nations (وَاذْكُرُوا) when aim to reach the final destination through conducts and deeds to be (كُنْتُمْ) few, little, rare, uncommon, a small number of, a small amount of, in short supply, the minority, thin on the ground, and not to much extent (قَلِيلًا), then majority of you and to a great extent (فَكَثَّرَكُمْ). And think, watch with vigilance and observational approach along with thinking, observing, closely watching and linking the vision with your knowledge and other aspects already communicated to you by giving undivided attention, and focus (وَانْظُرُوا) how aim to reach the final destination through your conducts and deeds to be (كَانَ) the outcome of their code and conductions and deeds done in this worldly life, that they would face sooner or later, as a perfect recompense either in this world as well as in the Youm-al Akhira in terms of their outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best (عَاقِبَةُ) for those who create disorder or imbalance in terms of them going against Haqq, who create imbalance in economy and society by not giving people’s due rights or giving them less than what they deserve; who destroy law order and peace, who reverse the right order for anything or any system, etc. basically who are committing anything that create unevenness in a society by creating imbalance, disrupting law and order, creating lawlessness and destruction (الْمُفْسِدِينَ).’

 

Quom-e-Madyan was basically in such state of blind followings that they were engulfed out of their own accord, without any external force or compulsion to establish and strengthen such ways and methods the basic aim of which were to separate, create distance, and become an enemy and opponent of Allah’s path, message, and guidance. Not only that they used to distance from the path of Allah, but also used to mislead those who use their intellect to be at a stage of utter and deep conviction with Allah’s path, by turning them away, holding them back, hindering them from, stopping them, and placing bottlenecks for them in order to divert them away from the path, guidance, and commandments of Allah. They used to go to extreme by crossing all boundaries in their rivalry and rebelliousness against the path of Allah, by engulfing in acts of abuse, oppression, torture, jealousy, and animosity of and against Haqq- thus, they were in extreme deviance, nonconformity, deviation, variation and divergence in all forms and ways. The major endeavor of their Rasool was for them to read, understand and implement the Ayaahs of Allah, take lessons from the stories of previous nations, to remember, be grateful of all the blessings of Allah and in that utter gratitude for them to follow the laws of Allah as A’abid- follower of and submissive to the laws of Allah. He also reminded them that initially they used to be only a few of them, but now, with the passage of time, they are in majority. They should approach life with observational approach along with thinking, observing, closely watching, and linking the vision with previously attained knowledge by giving undivided attention, and focus and especially they should observe and be aware how people reach their final destinations, as to their conducts and deeds, the outcome of which people face sooner or later, as a perfect recompense. This is the concept of retribution, the payback, the reprisal that whatever was done, must be repaid in just manner in accordance with Allah’s solid judicial principles and with justice at its best. Thus, those who create disorder or imbalance in terms of them going against Haqq, who create imbalance in economy and society by not giving people’s due rights or giving them less than what they deserve; who destroy law order and peace, who reverse the right order for anything or any system, etc. basically who are committing anything that create unevenness in a society by creating imbalance, disrupting law and order, creating lawlessness and destruction, will face their perfect recompense sooner or later.

 

 

Ayah 7:87, “And if Kana (كَانَ) T’aifatun (طَائِفَةٌ) from you Amanu (آمَنُوا) with what Arsalta (أُرْسِلْتُ) with it and T’aifatun (وَطَائِفَةٌ) not they Youminu (يُؤْمِنُوا). Then As’beru (فَاصْبِرُوا) until Allah Yahkuma (يَحْكُمَ) between all and is Khairu (خَيْرُ) the Hakimeen (الْحَاكِمِينَ).”

 

‘And if aim to reach the final destination through your conducts and deeds to be (كَانَ) that particular group, a party or a section of a society that’s involved in the same type of work repeatedly, often or in repeated fashion (طَائِفَةٌ) from you who use their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah, are upholders of their oaths with Allah and are peace and good will with others and their surroundings (آمَنُوا) with what sent as a message (أُرْسِلْتُ) with it and that particular group, a party or a section of a society that’s involved in the same type of work repeatedly, often or in repeated fashion (وَطَائِفَةٌ) not they of those who use their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah, are upholders of their oaths with Allah and are peace and good will with others and their surroundings  (يُؤْمِنُوا). Then be steadfast, constant, continuous, and persistent in your activities and efforts by striving with your whole beings and be perseverant in your approach; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained (فَاصْبِرُوا) until Allah judges (يَحْكُمَ) between all and is best of the best (خَيْرُ) as the one who is the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations (الْحَاكِمِينَ).’

 

This is the continuation of Rasool’s endeavors to convince his nation. After telling them the concept of perfect recompense, he told them, it is now in your own hands, which of the two groups you want to be part of, who repeat the same behaviors and actions in repeated fashion, because the recompense to each of this group is going to be in accordance with these repeated behaviors and actions. That is, whether you want to be of those who use their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah’s message, are upholders of their oaths with Allah and are peace and good will with others and their surroundings, in terms of their repeated behaviors and actions or you want to be of those who do not use their intellect, are not the upholders of their oaths with Allah and are not at peace and good will with others and their surroundings in terms of their repeated conducts. Indeed, whatever you chose to do, you would remain steadfast, and persistent in your activities and efforts by striving with your whole beings and be perseverant in your approach until Allah judges between all and indeed Allah is the best of the best maker and issuer of decree, rules, laws, verdict, wisdom, and regulations.

 

 

Ayah 7:88, “Qala (قَالَ) the Mala’a (الْمَلَأُ)- those who Astakbaru (اسْتَكْبَرُوا) from his Quom (قَوْمِهِ), ‘To Nakhrajnaka (لَنُخْرِجَنَّكَ) Ya Shuaib and those who Amanu (آمَنُوا) Ma’aka (مَعَكَ) from Qareetena (قَرْيَتِنَا) or to Ta’uduna (لَتَعُودُنَّ) from Millatena (مِلَّتِنَا).’ Qala (قَالَ), ‘Even if Kunna (كُنَّا) Kareheen (كَارِهِينَ)?”

 

Reflected from conducts and speech (قَالَ) all those who are involved in acts of bringing or coming together in cooperation and alignment with each other (الْمَلَأُ)- those who were magnified, projected, proud and arrogant (اسْتَكْبَرُوا) from among those who he was trying to strengthen and establish (قَوْمِهِ), ‘To exit, throw out (لَنُخْرِجَنَّكَ) Ya Shuaib and those who use their intellect and other faculties to seek knowledge in order to be at a stage of utter and deep conviction with Allah, are upholders of their oaths with Allah and are peace and good will with others and their surroundings (آمَنُوا) who used to be (مَعَكَ) from all of their community, hospitality, and accommodation (قَرْيَتِنَا) or to acclimate; acclimatize; accustom; adapt; habituate, make used of; familiarize with, or get accustomed (لَتَعُودُنَّ) to be part of their fixed and predetermined ways and methods of doing things (مِلَّتِنَا).’ Reflected from conducts and speech that (قَالَ), ‘Even if aim to reach the final destination through your conducts and deeds to be (كُنَّا) something which is done by force, or by compulsion, as well as something which is despised or hated or disliked (كَارِهِينَ)?’

 

As a response to Rasool Shuaib, the people who were the elite ones, magnified, projected, proud and arrogant members of his Quom came and joined together in cooperation with and support of each other in their endeavors to cast out the Rasool and those who were with him- who were using their intellect to seek knowledge in order to be at a stage of utter and deep conviction. Thus, the desired result and aim of this elite segment was to either throw and cast out Rasool Shuaib and those with him, from their communities, or to force them to adapt and become part of their fixed and predetermined ways and methods of doing things. They were determined to do this, even by force, since their ways and methods of doing things, being rebellious of Allah’s laws, were despised and disliked by Rasool Shuaib and those with him.

 

Ayah 7:89, “Certainly Aftarna (افْتَرَيْنَا) A’ala (عَلَى) Allah Kazaban (كَذِبًا) that indeed A’udna (عُدْنَا) of your Millat (مِلَّتِكُمْ) from after when Najana (نَجَّانَا) Allah from it. And what Yakunu (يَكُونُ) for us that Na’uda (نَعُودَ) from it except that Yasha’a (يَشَاءَ) of Allah. Rabbuna (رَبُّنَا ۚ) Wasee’h (وَسِعَ) Rabbuna (رَبُّنَا) every Shayyin (شَيْءٍ) A’elman (عِلْمًا ۚ). A’ala (عَلَى) Allah Tawakulna (تَوَكَّلْنَا). Rabbana (رَبَّنَا) Aftah (افْتَحْ) between us and between Quomena (قَوْمِنَا) with Haqq (بِالْحَقِّ) and you Khairu (خَيْرُ) the Fateheen (الْفَاتِحِينَ).”

 

‘Certainly, attributed people’s own opinions and statements as if those are from the kalam of Allah (افْتَرَيْنَا) up to its maximum height (عَلَى) upon Allah a lie, distortion, fabrication, by rejecting and making fun of, ridiculing, and taking the kalam of Allah as a joke (كَذِبًا) that indeed separates, creates distance as causing animosity, becoming enemy or opponent by crossing all the boundaries in the worst possible manner (عُدْنَا) of and through your ways and methods of doing things (مِلَّتِكُمْ) from after when have saved and rescued (نَجَّانَا) Allah from it. And what did you aim to reach as destination through conducts and behaviours (يَكُونُ) for us that all acclimate; acclimatize; accustom; adapt; habituate, make used of; familiarize with, and get accustomed (نَعُودَ) of it except according to as per the laws of cause and effected as created and set in motion (يَشَاءَ) by Allah. The being who is carrying out the rabobiat process for everyone and everything (رَبُّنَا ۚ) is all encompassing, the source and embodiment of abundant resources and means, as the being who is abundantly resourceful, all-encompassing of all ways, resources, knowledge and means (وَسِعَ) Rabb of (رَبُّنَا) every being, thing, event, aspect, law, process, system, anything which exists (شَيْءٍ) who knows and the source of and the giver of knowledge (عِلْمًا ۚ). Up to its maximum and peak (عَلَى) upon Allah we all put our trusts on (تَوَكَّلْنَا). The Rabb of everyone and everything (رَبَّنَا) gives the understanding, the wisdom, the truth, in terms of exposure to Haqq, in terms of clarification, solving of mystery and understanding Allah’s wisdom (افْتَحْ) between us and between those who establish and strengthen (قَوْمِنَا) with absolute truth and justice, being upholders of their duties and responsibilities as their due right (بِالْحَقِّ) and you are the best in terms of (خَيْرُ) the source and those who get the understanding, the wisdom, the truth, in being exposed to Haqq, and in clarification, solving of mystery and understanding Allah’s wisdom (الْفَاتِحِينَ).’

 

After telling us that Quom-e-Madyan was determined to make their Rasool and those with him, adopt to their ways and methods of doing things by force even though those were despised and disliked by the Rasool and those with him, this Ayah then is explaining the basis and uses of these Millat- their ways and methods of Quom-e- Madyan. Thus, the basis of these ways and methods of doing things, were people attributing their own opinions and statements as if those are from the kalam of Allah and the divine teachings. Thus, by taking the kalam of Allah as a joke, by lying, distortion, fabrication of Allah’s Kalam, by rejecting, ridiculing, and making fun of Allah’s Kalam up to heights of injustice and Zulm, they created these ways and methods of doing things. This Millat of them was then used to create distance from the path and commandments of Allah by causing animosity and discord in society, making people become enemy and opponents of each other, and dividing humanity. The Rasool was surprised that they could be involved in such Millat, ways and methods, when they had earlier received Allah’s message and Hidayah, through which Allah had in fact saved and rescued them earlier. But now, they were using the same system of Allah, the same laws of cause and effect as created and set in motion by Allah, so they could make people adapt; habituate, familiarize with, and get accustomed to their ways and methods of theirs. They had forgotten and failed to realize that Allah is the one who is carrying out the process of Rabobiat for everyone and everything, who is all encompassing, the source and embodiment of abundant resources and means, and the being who is abundantly resourceful, all-encompassing of all ways, resources, knowledge and means for each and every thing, event, aspect, law, process, system, or being that exists; who knows and the source of and the giver of all knowledge and wisdom. Thus, it was the aim and endeavors of the Rasool that upon Allah everyone should put their trusts up to its maximum since Allah gives the understanding, the wisdom, the truth, in terms of exposure to Haqq, clarification, solving of mystery and understanding Allah’s wisdom. Those who establish and strengthen with absolute truth and justice, being upholders of their duties and responsibilities as their due right always receive the greatest blessings from Allah, since Allah is the best source for and the route to becoming those who have the knowledge, wisdom, understanding and clarification of all mysteries and Allah’s wisdom.

 

Ayah 7:90, “And Qala (وَقَالَ) the Mala’a (الْمَلَأُ)- those who Kafaru (كَفَرُوا) from his Quom (قَوْمِهِ), ‘If you Ataba’tum (اتَّبَعْتُمْ) Shuaib, indeed you then to Khaserun (لَخَاسِرُونَ).”

Ayah 7:91, “So, Akhaztuhum (فَأَخَذَتْهُمُ) the Rajfatu (الرَّجْفَةُ), then As’bahu (فَأَصْبَحُوا) from their Daarehim (دَارِهِمْ) Jas’emeen (جَاثِمِينَ).”

Ayah 7:92, “Those who Kazabu (كَذَّبُوا) Shuaib— Kana (كَأَنْ) not they Ghanu (يَغْنَوْا) therein. Those who Kazabu (كَذَّبُوا) Shuaib—Kanu (كَانُوا) they the Khasereen (الْخَاسِرِينَ).”

 

And reflected from conducts and speech (وَقَالَ) all those who are involved in acts of bringing or coming together in cooperation and alignment with each other (الْمَلَأُ)- those who hide, concealed the Ayaat of Allah, did not use their faculties or sought knowledge of the Ayaat of Allah, thereby are those who are proud and arrogant instead of humbled and grateful towards Allah  (كَفَرُوا) from those of his nation who he was trying to establish and strengthen (قَوْمِهِ), ‘If you seek Shuaib and his teachings, then this would lead, as follow-up actions, deeds and situations (اتَّبَعْتُمْ) indeed you then to those who lose their Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which they also weaken and suppress those who are dependent upon them as acts of injustice, thereby being losers in both the worlds (لَخَاسِرُونَ).’

So, seize and grab-hold strongly (فَأَخَذَتْهُمُ) through having them moved, shaken, irregularly and forcefully and thus referred to as those who are not as how Allah has created to them to be, as thinking, intellectuals, caring and compassionate people (الرَّجْفَةُ), then came out from the state of darkness and unawareness towards the awareness (فَأَصْبَحُوا) from their stronghold, domination, an iron-grip standing, situation, stature and position (دَارِهِمْ) persist and stay at their position, stage, mindset or behaviors (جَاثِمِينَ).

Those who denied, rejected, ridiculed Shuaib and took him as a joke (كَذَّبُوا) aim to reach the final destination through your conducts and deeds to be (كَأَنْ) not they are the ones who were devoid of any need, or who are self-sufficient or free of any need (يَغْنَوْا) therein. Those who denied, rejected, ridiculed Shuaib and took him as a joke (كَذَّبُوا) aim to reach the final destination through your conducts and deeds to be (كَانُوا) of those who lose their Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which they also weaken and suppress those who are dependent upon them as acts of injustice, thereby being losers in both the worlds (الْخَاسِرِينَ).

 

Instead of paying heed to the endeavors and efforts of Rasool Shuaib, the people who were the elite ones, magnified, projected, as well as those who hide, concealed the Ayaat of Allah, did not use their faculties or sought knowledge of the Ayaat of Allah, thereby proud and arrogant members of his Quom instead of humbled and grateful towards Allah came and joined together in cooperation with and support of each other in their endeavors to convince the Quom-e-Madyan that ‘If you seek Shuaib and his teachings, then this would lead, as follow-up actions, to make you losers in both the worlds. Thus, as a result of their own actions and consequences of their own behaviors and deeds, they were seized and shaken, irregularly and forcefully, literally as well as metaphorically them facing earthquake like situation as an Azaab, in order to enlighten them and bring them out from the state of darkness and unawareness towards the state of enlightenment and awareness. This is how, some of them came out from and discontinued their stronghold situation, stature, and position that they were persistent upon earlier and thus some of them managed to shift away from their position, stage, mindset and behaviors. However, those who denied, rejected, ridiculed Shuaib and took him as a joke, they remained dependent and needy- they were the ones who aimed to reach their destination through their own conducts and deeds as losers of both the worlds- as those who lost their Nafs-e-Mut’mainna in terms of Qatal, killing and silencing of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen their Nafs-e-Ammara, as a result of which they also weakened and suppressed those who were dependent upon them as acts of injustice, thereby became losers in both the worlds.

 

Ayah 7:93, “Then Tawalla (فَتَوَلَّىٰ) from them and Qala (وَقَالَ), ‘Ya Quome (يَا قَوْمِ) to certainly have I Balagha (أَبْلَغْتُكُمْ) you Risalat (رِسَالَاتِ) of my Rabb (رَبِّي) and Nas’ahta (وَنَصَحْتُ) for you. Then how A’asey (آسَىٰ) A’ala (عَلَىٰ) Quomin (قَوْمٍ) Kaafireen (كَافِرِينَ)?”

 

Then disconnected and turned away (فَتَوَلَّىٰ) from them and reflected from conducts and speech that (وَقَالَ), ‘Ya those of my nation who I have been trying to establish and strengthen (يَا قَوْمِ) to certainly have I delivered, making sure that the message of my Rabb reached you (أَبْلَغْتُكُمْ) the message (رِسَالَاتِ) of my Rabb (رَبِّي) and sincere, truthful, and serious advisor (وَنَصَحْتُ) for you. Then how you walk in the footsteps of or take as a role model (آسَىٰ) who at their height and maximum (عَلَىٰ) establish and strengthen (قَوْمٍ) all those who hide, concealed the Ayaat of Allah, did not use their faculties, or sought knowledge of the Ayaat of Allah, thereby are those who are proud and arrogant instead of humbled and grateful towards Allah (كَافِرِينَ)?’’

 

This is how, Rasool Shuaib of Quom-e-Madyam, managed to turn his Quome around away from their Millat since he kept on his efforts to establish and strengthen them by delivering Allah’s message and by making sure that the message of Rabb reaches them, since he was a sincere, truthful, and serious advisor for them. How is it possible that he would let them walk in the footsteps of or take as a role model or benchmark such people who establish and strengthen the acts and those who do Kufar, who hide, concealed the Ayaat of Allah, did not use their faculties, or sought knowledge of the Ayaat of Allah, those who were proud and arrogant instead of humbled and grateful towards Allah.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf i.e., 7:85 to 93, through the story of Quom-e- give us the following lessons.

 

• ACTS OF QUOM-E-MADYAN: Quom-e-Madyan is a story about Rasool Shuaib, a Rasool appointed to establish and strengthen the nation. His nation’s laws were in direct opposition to Allah’s, as they aimed to undercharge, undervalue, diminish, or deprive people of their titles, time, money, resources, valuables, and skills. This led to disorder, disharmony, discord, and corruption in society. Quom-e-Madyan was in a state of blind following, engulfed by laws from outside of Allah’s message to create distance and become an enemy of Allah’s path. They misled those who believed in Allah’s guidance by turning them away, holding them back, and hindering their progress. They went to extremes, crossing boundaries, and engaging in acts of abuse, oppression, torture, jealousy, and animosity against Haqq.

 

• THEIR MILLAT- WAYS & METHODS: Quom-e-Madyan’s Millat, or ways and methods of doing things, were based on people attributing their opinions and statements as if they were from Allah’s kalam. This led to animosity, discord, and division in society. The Rasool was surprised by their involvement in these Millats, as they had received Allah’s message and Hidayah earlier. They used the same system of Allah’s laws to make people adapt and become accustomed to their ways. The Rasool aimed to put trust in Allah, as Allah provides understanding, wisdom, and the truth and aimed to convince his nation that those who establish and strengthen with absolute truth and justice, upholding their duties and responsibilities, receive the greatest blessings from Allah, as Allah is the best source for knowledge, wisdom, and understanding of all mysteries.

 

• ENDEAVORS OF THE RASOOL: His main endeavors were to convince them to follow the laws of Allah in complete obedience and prove that taking up deities from besides Allah’s is not beneficial. Rasool Shuaib’s endeavors were to deliver Allah’s message and guidance, convincing his nation to abide by the terms of contract with Allah and be upholders of justice. This approach would lead to receiving Allah’s blessings, as well as to attain peace and goodwill with others and their surroundings. He urged them to read, understand, and implement the Ayaahs of Allah, learn from previous nations, and be grateful for Allah’s blessings. They were reminded that they were in majority, and they should approach life with an observational approach, thinking, and closely watching. Learning from previous nation’s stories, they should be aware of how people reach their final destinations and the consequences of their actions. Those who create disorder or imbalance, disrupt law and order, and create lawlessness and destruction will face their perfect recompense sooner or later.

 

• THE TWO GROUPS & THE RECOMPENSE: Rasool Shuaib aimed to convince his nation about perfect recompense and the importance of choosing between two groups: those who use their intellect to seek knowledge, uphold oaths, and are peaceful with others, or those who do not use their intellect and are not. The recompense depends on these behaviors and actions. To achieve this, individuals must remain steadfast, persistent, and strive for Allah’s guidance, as Allah is the best maker and issuer of decrees, rules, laws, verdicts, wisdom, and regulations.

 

• RESPONSE FROM HIS QUOM: The elite, arrogant members of Rasool Shuaib’s Quom, united to cast out the Rasool and those with him. Their goal was to either remove them from their communities or force them to conform to their predetermined ways and methods, as their rebellious ways were disliked by Rasool Shuaib and his followers. The elite and arrogant members of Rasool Shuaib’s Quom failed to seek knowledge of the Ayaat of Allah, leading to a state of darkness and unawareness. They joined together to convince the Quom-e-Madyan that seeking Shuaib’s teachings would lead to being losers in both worlds.

 

• THE END RESULT: They faced an earthquake-like situation due to their actions and consequences, aiming to enlighten them and bring them out of darkness. Some change their position, stage, mindset, and behaviors, while others remain dependent and needy while those who denied or rejected Shuaib’s teachings became dependent and needy, resulting in their actions becoming losers in both worlds. Rasool Shuaib of Quom-e-Madyam successfully turned his Quome away from their Millat by delivering Allah’s message and ensuring Allah’s guidance reaches them. He urged them never to follow the footsteps of nor take them as their role model those who establish and strengthen acts of Kufar, concealing the Ayaat of Allah, and being proud and arrogant.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/