Surah Al-A’raf – Ayah No. 148-154

Surah Al-A’raf – Ayah # 148-154 (7:148–154)

A.   TRANSLATION

١٤٨  وَاتَّخَذَ قَوْمُ مُوسَىٰ مِنْ بَعْدِهِ مِنْ حُلِيِّهِمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ ۚ أَلَمْ يَرَوْا أَنَّهُ لَا يُكَلِّمُهُمْ وَلَا يَهْدِيهِمْ سَبِيلًا ۘ اتَّخَذُوهُ وَكَانُوا ظَالِمِينَ

[Quran 7:148] And Atakhaza (وَاتَّخَذَ) Quomu (قَوْمُ) Musa (مُوسَىٰ) from after him of their Huleehim (حُلِيِّهِمْ) A’jlan (عِجْلًا) Jasadan (جَسَدًا) to Allah Khawaarun (خُوَارٌ). Alam (أَلَمْ) they Yara (يَرَوْا) indeed to Allah. Not Allah Yukalemu (يُكَلِّمُهُمْ) them and not Yahdi (يَهْدِيهِمْ) their Sabeelan (سَبِيلًا ۘ) Atakhizu (اتَّخَذُوهُ) it and Kanu (وَكَانُوا) Zwalimeen (ظَالِمِينَ).

 

١٤٩  وَلَمَّا سُقِطَ فِي أَيْدِيهِمْ وَرَأَوْا أَنَّهُمْ قَدْ ضَلُّوا قَالُوا لَئِنْ لَمْ يَرْحَمْنَا رَبُّنَا وَيَغْفِرْ لَنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

[Quran 7:149] And to what Suqet’a (سُقِطَ) in their Aedehim (أَيْدِيهِمْ) and Raa’u (وَرَأَوْا) indeed, they certainly Z’ullu (ضَلُّوا). Qalu (قَالُوا), ‘If not Yarhamna (يَرْحَمْنَا) Rabbena (رَبُّنَا) and Yaghfir (وَيَغْفِرْ) to us, to Nakunana (لَنَكُونَنَّ) of the Khaasireen (الْخَاسِرِينَ).’

 

١٥٠  وَلَمَّا رَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ بِئْسَمَا خَلَفْتُمُونِي مِنْ بَعْدِي ۖ أَعَجِلْتُمْ أَمْرَ رَبِّكُمْ ۖ وَأَلْقَى الْأَلْوَاحَ وَأَخَذَ بِرَأْسِ أَخِيهِ يَجُرُّهُ إِلَيْهِ ۚ قَالَ ابْنَ أُمَّ إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي فَلَا تُشْمِتْ بِيَ الْأَعْدَاءَ وَلَا تَجْعَلْنِي مَعَ الْقَوْمِ الظَّالِمِينَ

[Quran 7:150] And to what Raja’a (رَجَعَ) Musa (مُوسَىٰ) to his Quom (قَوْمِهِ) Ghazbaana (غَضْبَانَ) Aesfan (أَسِفًا). Qala (قَالَ), ‘Ba’sama (بِئْسَمَا) you my Khalaftamuny (خَلَفْتُمُونِي) from after me. Were you A’jiltum (أَعَجِلْتُمْ) Amara (أَمْرَ) your Rabb (رَبِّكُمْ)?’ And Alqa (وَأَلْقَى) the Alwaahe (الْأَلْوَاحَ) and Akhaza (وَأَخَذَ) with Raase (بِرَأْسِ) Akhehi (أَخِيهِ) Yahjuru (يَجُرُّهُ) towards it. Qala (قَالَ), ‘Ibne (ابْنَ) Umme (أُمَّ) indeed, the Quoma (الْقَوْمَ) Astaza’funy (اسْتَضْعَفُونِي) me and Kaadu (وَكَادُوا) Yaqtaluni (يَقْتُلُونَنِي) me. Then, do not you Tashmit (تُشْمِتْ) with me the A’da’a (الْأَعْدَاءَ) and not you Taja’lny (تَجْعَلْنِي) me with the Quome (الْقَوْمِ) Zwalimeen (الظَّالِمِينَ).’

 

١٥١  قَالَ رَبِّ اغْفِرْ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَحْمَتِكَ ۖ وَأَنْتَ أَرْحَمُ الرَّاحِمِينَ

[Quran 7:151] Qala (قَالَ), ‘Rabbe (رَبِّ) Aghfir (اغْفِرْ) me and to my Akhehy (وَلِأَخِي) and Adkhalna (وَأَدْخِلْنَا) in your Rahmat (رَحْمَتِكَ) and you are Arham (أَرْحَمُ) the Rahimeen (الرَّاحِمِينَ).’  

 

١٥٢  إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَذِلَّةٌ فِي الْحَيَاةِ الدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِي الْمُفْتَرِينَ

[Quran 7:152] Indeed, those who Atakhazu (اتَّخَذُوا) the A’jal (الْعِجْلَ) , they let themselves Naal (سَيَنَالُهُمْ) them Ghazabun (غَضَبٌ) of their Rabb (رَبِّهِمْ) and Zillat (وَذِلَّةٌ) in the Hayyat (الْحَيَاةِ) e Duniya (الدُّنْيَا) and that is Najziy (نَجْزِي) of the Muftareen (الْمُفْتَرِينَ).

 

١٥٣  وَالَّذِينَ عَمِلُوا السَّيِّئَاتِ ثُمَّ تَابُوا مِنْ بَعْدِهَا وَآمَنُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ

[Quran 7:153] And those who commit deeds of the Sayyiat (السَّيِّئَاتِ) then Taabu (تَابُوا) from after that and Amanu (وَآمَنُوا), indeed, Rabbeka (رَبَّكَ) from after that to Ghafooran (لَغَفُورٌ) Raheemun (رَحِيمٌ).

 

١٥٤  وَلَمَّا سَكَتَ عَنْ مُوسَى الْغَضَبُ أَخَذَ الْأَلْوَاحَ ۖ وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ لِلَّذِينَ هُمْ لِرَبِّهِمْ يَرْهَبُونَ

[Quran 7:154] And to what Sakata (سَكَتَ) upon Musa (مُوسَى) the Ghazaba (الْغَضَبُ) seized and grabbed-hold strongly (أَخَذَ) the Alwaaha (الْأَلْوَاحَ)? And in its Nuskhat (نُسْخَتِهَا) Huddan (هُدًى) and Rahmat (وَرَحْمَةٌ) for those they to their Rabb (لِرَبِّهِمْ) Yarhabun (يَرْهَبُونَ).

 

B.   THE CONCEPT:

THE CONTEXT

The earlier Ayahs of Surah Al-A’raf continue the story of Nabiy Musa and his nation by telling us about the Challenges of the Transformative Path that led Nabiy Musa to Give Up: Nabiy Musa was appointed to lead the transformative growth phase, full of challenges and hardships, for Baniy Israel, aiming to bring them out of their deep darkness, utter and complete decline of their moral and ethical values. However, his efforts were perceived to be unsuccessful by him, leading to a loss of courage and strength. Nabiy Musa handed over his duties to his pillar, Nabiy Haroon, who was to establish and strengthen his Quom through acts of Is’lah, reforms, improvements, and restoration of peace, law, and order. Nabiy Haroon was instructed to avoid following the path of Fasaad, corruption, disorder, disharmony, and disbalance in society, and to ensure the health and balance of individuals and society.

 

Nabiy Musa’s Continued Seeking of the Divine Guidance & the Divine Guidance that he Received: Although Nabiy Musa handed over his duties to Nabiy Haroon, giving up his mission to bring his nation out of darkness, he continued to seek divine guidance, observing his natural instincts, Allah’s Ayaat and Message of Allah. Allah instructed him to focus on his achievements and celebrate each step, no matter how minor, to remain steadfast and establish the message of Allah. Once his creation is firmly established, Nabiy Musa can define its purpose, roles, functions, responsibilities, tasks, and standing. This is where he will be proven, given evidence of, and validated by his Rabb. This divine guidance demonstrates the importance of focusing on one’s achievements and establishing a stable, firm and sustainable environment for the progress of his nation. Nabiy Musa, upon establishing Allah’s message, realized his duty was to destroy the moral and ethical decline of Baniy Israel. He chose to focus on his creation based on Allah’s message and turned towards Allah through persistent efforts, acts of Is’lah, and becoming first ones of the Momineen, who seek knowledge and uphold their covenant with Allah, ensuring peace and goodwill for their surroundings.

Nabiy Musa as the Foundation of the Alwalaah:  Nabiy Musa was elevated to the highest status due to his persistence in establishing the Message of Allah. Thus, the divine guidance to him and to us, as the addressee of the Quran, is that we should seize and grab hold strongly with Allah’s Kalaam, Message and words of wisdom and become of those who are the Shaakireen, who remember Allah’s blessings and then follow the laws of Allah, in state of utter gratitude, who understand and implement the Ayaat of Allah and who learn lessons from stories of previous nations as narrated in the Quran. Nabiy Musa was obligated to establish the AlWalaha, the foundation for all connections and systems. These acts, based on the Message of Allah, provide warnings and preparations, explaining pros and cons of actions, and providing detailed explanations. The divine message instructed Nabiy Musa to seize and hold onto this foundation with strength, courage, and resources, commanding his nation to act with Ahsaan, desirable behaviors, and actions. This will bring out and show the stronghold and domination of the Faasiqueen, those who disobey Allah’s rules and regulations. Thus, the path to prosperity, to come out of darkness as well to expose the stronghold positions of the Faasiqueen is through Allah’s Ayaat, which outlines all signs from the Kitaab and natural laws.

 

The Acts, Endeavors and Recompense of the Mutakabbareen:  Those who are proud and arrogant, who glorify materialistic aspects and contradict absolute truth and justice often neglect the specific signs of Allah relevant to them. Despite being proven through logical arguments and evidence from the Kitaab and natural laws, they do not use their intellectual skills to seek knowledge. They deny, reject, ridicule, and take the specific Ayaat of Allah relevant to them as a joke, aiming to remain ignorant, uninformed, oblivious, and heedless. They exploit their limited understanding and knowledge, their validated path to deceive others and invalidate people’s covenant with Allah, using biased knowledge to mislead, deviate, and astray others. Denying and ridiculing specific Ayaats of Allah relevant to them, Allah’s message and meeting with Allah for accountability and recompense renders actions futile and worthless and they will face the consequences of their actions sooner or later.

 

CONCEPT OF THESE AYAHS

Ayah 7:148, “And Atakhaza (وَاتَّخَذَ) Quomu (قَوْمُ) Musa (مُوسَىٰ) from after him of their Huleehim (حُلِيِّهِمْ) A’jlan (عِجْلًا) Jasadan (جَسَدًا) to Allah Khawaarun (خُوَارٌ). Alam (أَلَمْ) they Yara (يَرَوْا) indeed to Allah. Not Allah Yukalemu (يُكَلِّمُهُمْ) them and not Yahdi (يَهْدِيهِمْ) their Sabeelan (سَبِيلًا ۘ) Atakhizu (اتَّخَذُوهُ) it and Kanu (وَكَانُوا) Zwalimeen (ظَالِمِينَ).”

 

And seized and grabbed-hold strongly (وَاتَّخَذَ) those who were strengthened and established by (قَوْمُ) Musa (مُوسَىٰ) from after him of their essential and important components, making it useless (حُلِيِّهِمْ) in haste due to lack of patience (عِجْلًا) by giving material form and treating it only in its material aspects (جَسَدًا) to Allah in childishness, due to immaturity and naivety, lack of knowledge, awareness, or sense (خُوَارٌ). Based on their perceptions and beliefs (أَلَمْ) they observed and perceived (يَرَوْا) indeed to Allah. Not Allah’s rules, commandments, laws as per Deen as well as Allah’s systems and Laws of nature (يُكَلِّمُهُمْ) them and not were guided (يَهْدِيهِمْ) their path (سَبِيلًا ۘ) seized and grabbed-hold strongly (اتَّخَذُوهُ) it and aimed to reach the destination through their actions (وَكَانُوا) as those who commit acts of injustices (ظَالِمِينَ).

 

This Ayah is the continuation of the previous ayahs by continuing the discussion about the Mutakabareen and their behaviors highlighting that in the absence of Nabiy Musa, his nation removed the essential and importance aspects of the guidance that Nabiy Musa had given them, making the guidance devoid of its essence and instead of following the guidance, they got involved in useless and impractical rituals and traditions. This is how they grabbed-hold strongly such materialistic things and beings that they attributed towards Allah. This was done by them in haste since they lacked patience to understand and/or to implement Allah’s message. Due to them being immature and naïve, they were led towards such pleasing things that they could do in lazy and casual fashion. Thus, this is how they perceived and observed Allah and Allah’s Deen. But in fact, it was not Allah’s rules, commandments, and laws of Allah that they were following but whatever path they were following and whatever practices they had seized were all aimed towards committing extreme acts of injustices, not only to Allah’s message but also Allah’s creations and system of Allah.

 

Ayah 7:149, “And to what Suqet’a (سُقِطَ) in their Aedehim (أَيْدِيهِمْ) and Raa’u (وَرَأَوْا) indeed, they certainly Z’ullu (ضَلُّوا). Qalu (قَالُوا), ‘If not Yarhamna (يَرْحَمْنَا) Rabbena (رَبُّنَا) and Yaghfir (وَيَغْفِرْ) to us, to Nakunana (لَنَكُونَنَّ) of the Khaasireen (الْخَاسِرِينَ).”

 

And to what gather, gradually came to realization (سُقِطَ) in their efforts and actions that they intended to put forward to Akhira for their Nafs (أَيْدِيهِمْ) and proven, validated, and given evidence of through logics and reasoning (وَرَأَوْا) indeed, they certainly have misled away from the path of Allah (ضَلُّوا). Reflected from their actions and speech that (قَالُوا), ‘If not the Rahmat and blessings of (يَرْحَمْنَا) the one who is Rabb of everyone and everything (رَبُّنَا) and protection and shield (وَيَغْفِرْ) to us, we would have aimed to reach the destination through the actions in support of each other and all together (لَنَكُونَنَّ) as those of losers in both the worlds (الْخَاسِرِينَ).’

 

When they observed and analyzed their own efforts and actions, they then realized that they had indeed gone astray. It was then that they regretted their earlier committed actions and felt grateful towards Allah’s Rahmat and blessings because had it not for Allah’s message and Rasool and Allah being the Rabb of everyone and everything providing protection and shield to them, they would have aimed to reach the destination through their own actions in support of each other and all together as those of losers in both the worlds.

 

Ayah 7:150, “And to what Raja’a (رَجَعَ) Musa (مُوسَىٰ) to his Quom (قَوْمِهِ) Ghazbaana (غَضْبَانَ) Aesfan (أَسِفًا). Qala (قَالَ), ‘Ba’sama (بِئْسَمَا) you my Khalaftamuny (خَلَفْتُمُونِي) from after me. Were you A’jiltum (أَعَجِلْتُمْ) Amara (أَمْرَ) your Rabb (رَبِّكُمْ)?’ And Alqa (وَأَلْقَى) the Alwaahe (الْأَلْوَاحَ) and Akhaza (وَأَخَذَ) with Raase (بِرَأْسِ) Akhehi (أَخِيهِ) Yahjuru (يَجُرُّهُ) towards it. Qala (قَالَ), ‘Ibne (ابْنَ) Umme (أُمَّ) indeed, the Quoma (الْقَوْمَ) Astaza’funy (اسْتَضْعَفُونِي) me and Kaadu (وَكَادُوا) Yaqtaluni (يَقْتُلُونَنِي) me. Then, do not you Tashmit (تُشْمِتْ) with me the A’da’a (الْأَعْدَاءَ) and not you Taja’lny (تَجْعَلْنِي) me with the Quome (الْقَوْمِ) Zwalimeen (الظَّالِمِينَ).”

 

And to what returned to the source (رَجَعَ) Musa (مُوسَىٰ) to those who he aimed to strengthen and establish (قَوْمِهِ) to their individual destruction, sufferings and humiliations as well as the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other (غَضْبَانَ) being in a state of sadness and grief with feelings of guilt and embarrassment (أَسِفًا). Reflected from their actions and speech that (قَالَ), ‘Earning and facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery, and poverty because of your own actions (بِئْسَمَا) take care of the affairs in place my place by carrying out my responsibilities and duties of caretaker in my absence (خَلَفْتُمُونِي) from after me. Were you in haste and lacked patience (أَعَجِلْتُمْ) regarding the commands and laws of (أَمْرَ) your Rabb (رَبِّكُمْ)?’ And developed, made, presented and delivered (وَأَلْقَى) the foundation, the main and basic source of all connections, central points and system of Deen that connect everything together (الْأَلْوَاحَ) and seized and grabbed-hold strongly (وَأَخَذَ) with priorities and focus as significant importance (بِرَأْسِ) as his and the Alwaaha’s pillars of strength and support (أَخِيهِ) – he made these invincible, strong, powerful and indestructible (يَجُرُّهُ) towards the Alwaaha and himself. Reflected from their actions and speech that (قَالَ), ‘Oh those who are the foundations of (ابْنَ) my community, practices and cultures (أُمَّ) indeed, those who I aimed to strengthen and establish (الْقَوْمَ) they let me be weakened and suppressed (اسْتَضْعَفُونِي) and they made efforts and attempted to (وَكَادُوا) kill my confidence, make me ineffective and kill me metamorphically (يَقْتُلُونَنِي). Then, do not you fall to their level or be equal to or like them or disappoint me (تُشْمِتْ) with me in opposition and being enemy (الْأَعْدَاءَ) and not you appoint for me duties (تَجْعَلْنِي) with those who aimed to strengthen and establish (الْقَوْمِ) those who commit acts of injustices (الظَّالِمِينَ).’

 

This Ayah is describing the state of both Musa as well as those who he was trying to establish and strengthen – his nation (Quom) at a time when he realized his mistake of giving up on his duties. Thus, he returned to established and strengthen his nation as a recourse, as a shelter to be saved from his earlier actions of giving up and in the state of being disconnected from Allah’s blessings and being in a state of sadness over the loss of Allah’s Hidayah and guidance as well with feelings of guilt and embarrassment- This is reflective of both him as the Nabiy as well as the state of his nation. Thus, his interactions with his nation were letting them realize that they are facing extreme sufferings because of their own actions since in his absence instead of taking care of his duties and responsibilities as caretakers of Allah’s message, they had been in haste and lacked patience regarding the commands and laws of their Rabb. In Nabiy Musa’s endeavors to turn around his Quom from the depths of darkness, and after they have been astray from the path of Allah, he created and presented the basic source of all connections, central points and system of Deen that connect everything together as the main foundations for them and asked them to grab hold strongly to it with giving it utmost priority, focus and strategic importance. This is how, he was able to create invincible, strong, powerful and indestructible pillars of strength and support for not only the foundations of Deen but also for himself. All through this process his interactions with these pillars of strength as fellow community members by making them realize about others who he aimed to strengthen and establish but who let him be weakened and suppressed by attempting to kill his confidence, making him ineffective and killing him metamorphically. Thus, these pillars of strength and support were constantly reminded and cautioned during this process to never fall to these people’s level or be equal to or like them in any way or form or to disappoint Nabiy Musa like they did or take him as their opposition and enemy attributing as if Nabiy Musa aimed to strengthen and establish those who commit acts of injustices.

 

Ayah 7:151, “Qala (قَالَ), ‘Rabbe (رَبِّ) Aghfir (اغْفِرْ) me and to my Akhehy (وَلِأَخِي) and Adkhalna (وَأَدْخِلْنَا) in your Rahmat (رَحْمَتِكَ) and you are Arham (أَرْحَمُ) the Rahimeen (الرَّاحِمِينَ).”

 

Reflected from their actions and speech that (قَالَ), ‘Rabbe (رَبِّ) protect and shield me from the impacts of earlier committed bad deeds (اغْفِرْ) me and to my pillars of strength and support (وَلِأَخِي) and admit all of us (وَأَدْخِلْنَا) in your Rahmat (رَحْمَتِكَ) and you are source of all Rahmat (أَرْحَمُ) the Rahim for those who pursue the path of Allah (الرَّاحِمِينَ).’

 

Once this process was completed Nabiy Musa was grateful towards Allah for protecting and shielding him from the impacts of earlier committed bad deeds and for the pillars of strength and support that the process has created. His endeavors were to admit all of them in the Rahmat and blessings of Allah as they pursue the path of Allah.

 

Ayah 7:152, “Indeed, those who Atakhazu (اتَّخَذُوا) the A’jal (الْعِجْلَ) , they let themselves Naal (سَيَنَالُهُمْ) them Ghazabun (غَضَبٌ) of their Rabb (رَبِّهِمْ) and Zillat (وَذِلَّةٌ) in the Hayyat (الْحَيَاةِ) e Duniya (الدُّنْيَا) and that is Najziy (نَجْزِي) of the Muftareen (الْمُفْتَرِينَ).”

 

Indeed, those who seize and grab-hold strongly (اتَّخَذُوا) the impatience (الْعِجْلَ) , they let themselves gain in return of their efforts, harvested and earned  (سَيَنَالُهُمْ) them to their individual destruction, sufferings and humiliations as well as the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other (غَضَبٌ) of their Rabb (رَبِّهِمْ) and dishonor, degradation, humiliation, disgrace, shame, powerlessness, weakness, helplessness, and incapability (وَذِلَّةٌ) in the life (الْحَيَاةِ) of this world (الدُّنْيَا) and that is the recompense (نَجْزِي) of those who commit acts of Aftara by associating their own opinions in the name of Allah’s kalam and portraying it as if that statement is from Allah (الْمُفْتَرِينَ).

 

This Ayah is stressing that those who were impatient, they earned for themselves as consequences of their own actions not only the individual destructions, sufferings and humiliations but also the sufferings as a whole community being divided into sects and groups with fighting, hatred and animosity against each other. This has led for them the humiliation, disgrace and helplessness not only during the life of this world but this is the due right that they have earned, their recompense for such people who commit acts of Aftara by associating their own opinions in the name of Allah’s kalam and portraying it as if that statement is from Allah.

 

Ayah 7:153, “And those who commit deeds of the Sayyiat (السَّيِّئَاتِ) then Taabu (تَابُوا) from after that and Amanu (وَآمَنُوا), indeed, Rabbeka (رَبَّكَ) from after that to Ghafooran (لَغَفُورٌ) Raheemun (رَحِيمٌ).”

 

And those who commit deeds of the Sayyiat (السَّيِّئَاتِ) then made a U-turn by committing acts of Islah, amend and reform and coming back to the path of Allah (تَابُوا) from after that and seek knowledge and use their faculties to be at conviction with Allah, be in the state of peace and good will for others and be upholders of their covenant with Allah (وَآمَنُوا), indeed, their Rabb (in the past) (رَبَّكَ) from after that to the one who provides protection and shield against the impacts of wrong path and previously done wrong deeds (لَغَفُورٌ) the Rahim for those who pursue the path of Allah (رَحِيمٌ).

 

However those who commit these deeds of the Sayyiat and Aftara but then realized their mistakes, made a U-turn by committing acts of Islah, and reformed themselves by coming back to the path of Allah, they seek knowledge and use their faculties to be at conviction with Allah, be in the state of peace and good will for others and be upholders of their covenant with Allah, then Allah is the Rabb for everyone and from after their reform and Amanu, Allah is the one who provides protection and shield against the impacts of wrong path and their previously done wrong deeds as well as the source of all Rahmat and blessings while they pursue the path of Allah.

 

Ayah 7:154, “And to what Sakata (سَكَتَ) upon Musa (مُوسَى) the Ghazaba (الْغَضَبُ) seized and grabbed-hold strongly (أَخَذَ) the Alwaaha (الْأَلْوَاحَ)? And in its Nuskhat (نُسْخَتِهَا) Huddan (هُدًى) and Rahmat (وَرَحْمَةٌ) for those they to their Rabb (لِرَبِّهِمْ) Yarhabun (يَرْهَبُونَ).”

 

And to what is the ability, the strength, power and courage (سَكَتَ) upon Musa (مُوسَى) their individual destruction, sufferings and humiliations as well as the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other (الْغَضَبُ) seizing and strongly hold (أَخَذَ) the foundation, the main and basic source of all connections, central points and system of Deen that connect everything together (الْأَلْوَاحَ)? And in its from all of its methods, techniques, prescription, program, process, procedures and modus operandi (نُسْخَتِهَا) is guidance (هُدًى) and Rahmat (وَرَحْمَةٌ) for those they to their Rabb (لِرَبِّهِمْ) have created situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution (يَرْهَبُونَ).

 

This Ayah starts with a thought-provoking question that ‘what is Nabiy Musa’s strength, ability and power to seize and grab hold strongly to the individual and societal destruction’ like saying that Nabiy Musa did not have the strength, courage and capacity to lead his nation towards destruction. He only had the strength, courage and ability to grab hold strongly to the foundation, the main and basic source of all connections, central points and system that connects everything and everyone together with Deen. Thus, from all of this foundation’s methods, techniques, prescription, processes, procedures and modus operandi is a guidance from Allah and the source of all blessings and Rahmat even for those for whom their shuraka’a (their Rabb) have created situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf continues the story of Baniy Israel and people of Fira’un as follows

 

• WHAT NABIY MUSA’S QUOM DID IN HIS ABSENCE: In the absence of Nabiy Musa, his nation abandoned the guidance of Nabiy Musa, leading to impractical rituals and traditions. They attributed materialistic things to Allah, lacking patience and understanding, and were led towards lazy, casual actions. They believed they were following Allah’s Deen but were actually following extreme acts of injustice against Allah’s message and creations. Impatient individuals led to destruction, suffering, and humiliation, not only on individual basis but also causing division and hatred among the community. This led to humiliation, disgrace, and helplessness- as a perfect recompense for their acts of Aftara as they were associating their own opinions in the name of Allah’s kalam and portraying it as if that statement is from Allah.

 

• MUSA’S ENDEAVORS AS THEIR NABIY: Nabiy Musa, after realizing his mistake of giving up on duties, returned to strengthen his nation. He experienced sadness, guilt, and embarrassment due to his loss of Allah’s Hidayah and guidance. His interactions with his nation made them realize that their sufferings are due to their haste and lack of patience regarding their Rabb’s commands and laws. Nabiy Musa aimed to restore his Quom from darkness and guide his followers back to Allah’s path. He presented the foundations of Deen, connecting everything, and urged them to prioritize it, creating invincible, strong, powerful, and indestructible pillars for both Deen and himself. During the process, pillars of strength and support were repeatedly reminded to avoid falling to those who disappointed Nabiy Musa by allowing him to be weak and ineffective. Nabiy Musa, while fulfilling his duties, remained grateful to Allah for shielding him from past wrongdoings and promoting strength and support for those pursuing Allah’s path.

 

• ALLAH’S RAHMAT, PROTECTION & GUIDANCE: NABIY Musa’s Quom realized that they had gone astray, regretting their actions and grateful for Allah’s Rahmat and blessings. Without Allah’s message and Rasool, they would have aimed to reach their destination through collective efforts of being losers in both the worlds. These ayahs give us significant lessons that even those individuals who commit bad deeds, acts of Sayyiat and Aftara, once they realize their mistakes, commit acts of Islah, and reform themselves, seeking knowledge and conviction, and uphold their covenant with Allah, then Allah, being the Rabb for everyone, provides protection and blessings to all them while pursuing the path of Allah. Another important lesson that we learn from these ayahs is that Nabiy Musa only had the courage, strength and ability to hold onto the foundation, which connects everything with Deen, providing guidance from Allah and blessings. The foundation’s methods and procedures bring blessings and Rahmat even to those whose rabb- their shuraka’a have caused hopelessness, fear, intimidation, misfortune, poverty, scarcity, and destitution.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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