Surah Al-A’raf – Ayah No. 155-159

Surah Al-A’raf – Ayah # 155-159 (7:155–159)

A.   TRANSLATION

١٥٥  وَاخْتَارَ مُوسَىٰ قَوْمَهُ سَبْعِينَ رَجُلًا لِمِيقَاتِنَا ۖ فَلَمَّا أَخَذَتْهُمُ الرَّجْفَةُ قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا ۖ إِنْ هِيَ إِلَّا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تَشَاءُ ۖ أَنْتَ وَلِيُّنَا فَاغْفِرْ لَنَا وَارْحَمْنَا ۖ وَأَنْتَ خَيْرُ الْغَافِرِينَ

[Quran 7:155] And Akhtara (وَاخْتَارَ) Musa (مُوسَىٰ) Quomihi (قَوْمَهُ) Saba’een (سَبْعِينَ) Rajulan (رَجُلًا) Lameqaatena (لِمِيقَاتِنَا). Then to what Akhaztahum (أَخَذَتْهُمُ) the Rajfatu (الرَّجْفَةُ)- Qala (قَالَ) Rabbe (رَبِّ), “If Sha’eta (شِئْتَ) Ahlaktahum (أَهْلَكْتَهُمْ) from before me, would you Halekuna (أَتُهْلِكُنَا) with what did the Sufuhau (السُّفَهَاءُ) among all? Indeed, this is except Fitnatuka (فِتْنَتُكَ) you Zellu (تُضِلُّ) with it whoever you Sha’aa (تَشَاءُ) and you Hadiy (وَتَهْدِي) who you Tasha’a (تَشَاءُ). Indeed, you Waliyna (وَلِيُّنَا) then Aghir (فَاغْفِرْ) to all and Arhamna (وَارْحَمْنَا). And indeed, you Khaeru (خَيْرُ) the Ghaafireen (الْغَافِرِينَ).”

 

١٥٦  وَاكْتُبْ لَنَا فِي هَٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ إِنَّا هُدْنَا إِلَيْكَ ۚ قَالَ عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُمْ بِآيَاتِنَا يُؤْمِنُونَ

[Quran 7:156] And Aktub (وَاكْتُبْ) for all in this the Duniya (الدُّنْيَا) Hasanatan (حَسَنَةً) and in the Akhira (الْآخِرَةِ) indeed Hudna (هُدْنَا) Aleyka (إِلَيْكَ). Qala (قَالَ), “My A’zaab (عَذَابِي) As’eebu (أُصِيبُ) with it who Asha’a (أَشَاءُ) and my Rahmat (وَرَحْمَتِي) Wusa’t (وَسِعَتْ) every Shayyin (شَيْءٍ). Then let Saaktubuhu (فَسَأَكْتُبُهَا) it for those who Yattaqun (يَتَّقُونَ) and give the Zakaat (الزَّكَاةَ) and those they with Ayatena (بِآيَاتِنَا) Yuminon (يُؤْمِنُونَ).”

 

١٥٧  الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ ۚ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ ۙ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ

[Quran 7:157] Those who Yatabe’una (يَتَّبِعُونَ) the Rusula (الرَّسُولَ) the Nabiya (النَّبِيَّ) the Ummeya (الْأُمِّيَّ)- whom they Yajedunahu (يَجِدُونَهُ)- Maktuban (مَكْتُوبًا) A’endehum (عِنْدَهُمْ) of the Tourate (التَّوْرَاةِ) and the Injeel (وَالْإِنْجِيلِ). They Yamarhum (يَأْمُرُهُمْ) them with Ma’roofe (بِالْمَعْرُوفِ) and they Yanahum (وَيَنْهَاهُمْ) them from the Munkir (الْمُنْكَرِ) and Yuhilla (وَيُحِلُّ) for them the T’ayyibaat (الطَّيِّبَاتِ) and Yuharram (وَيُحَرِّمُ) upon them the Khabaais (الْخَبَائِثَ). And they Yaza’u (وَيَضَعُ) upon them Is’rahum (إِصْرَهُمْ) and the Aghlaala (وَالْأَغْلَالَ)- which Kanat (كَانَتْ) upon them. Then those Amanu (آمَنُوا) with it. And A’zaruhu (وَعَزَّرُوهُ) and Nas’aruhu (وَنَصَرُوهُ) and Ataba’u (وَاتَّبَعُوا) the Noor (النُّورَ)- which Anzala (أُنْزِلَ) with it. Those – they are the Muflehun (الْمُفْلِحُونَ).

 

١٥٨  قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ ۖ فَآمِنُوا بِاللَّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللَّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ

[Quran 7:158] Qul (قُلْ), “Oh the Naase (النَّاسُ), indeed, I am Rasool (رَسُولُ) of Allah upon you Jame’an (جَمِيعًا) the one for whom is Mulku (مُلْكُ) the Samawaate (السَّمَاوَاتِ) and the Arde (وَالْأَرْضِ). There is no deity except Allah. Allah Yuhye (يُحْيِي) and Yumeetu (وَيُمِيتُ). Then A’amenu (فَآمِنُوا) with Allah and Allah’s Rasool (وَرَسُولِهِ)- the Nabiy (النَّبِيِّ), the Ummey (الْأُمِّيِّ)- who Yuminu (يُؤْمِنُ) with Allah and Allah’s Kalimate (وَكَلِمَاتِهِ) and you Atabeu’ (وَاتَّبِعُوهُ) it, so that you Tahtadun (تَهْتَدُونَ).”

١٥٩  وَمِنْ قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ

[Quran 7:159] And of Quome (قَوْمِ) Musa (مُوسَىٰ) Ummatun (أُمَّةٌ)- they Yahdun (يَهْدُونَ) with Haqqe (بِالْحَقِّ) and with it they Ya’delun (يَعْدِلُونَ).

 

B.   THE CONCEPT:

 

THE CONCEPT & USAGE OF THE WORD ‘MUSA’ IN THESE AYAHS

Before we discuss these Ayahs, it’s very important to understand the usage of the word Musa in these Ayahs. The word is normally interpreted as the name of the Nabiy Musa, whereas the word, in addition to being used to refer to the name of one of Allah’s Nabiyeen, as Nabiy Musa, is also used in Quran in the meanings of that stage or level which is Wasey (وسَىٰ)- The word Wasey basically means to be comforted, to be secured and shielded. Thus, the word Musa is is not only used as referring to one of Allah’s Nabiyeen but more so used in the meanings of the comfort, shield and security of Allah’s Noor and Hidayah for humanity. The word is used in similar meanings in Ayah 6:91, after discussing all the Nabiyeen such as Nabiy Ibrahim, Ishaac, Ya’qoob, Nuh, Daud, Sulemaan, Ayyub, Yousuf, Musa, Haarun, Zakarriya, Yahya, Easa, Illyas, Ismael, Alesa’a, Younus and Lut’ in the earlier Ayahs of 6:84-87, why would Allah then mention ONLY the name of Nabiy Musa, as if the other Nabiyeen did not brought to fruition Allah’s Hidaya? The word Musa, as appeared in Ayah 6:91 is NOT the name of Nabiy Musa but refers to the stage which is comforted, secured and shielded. Thus, when Allah says in Ayah 6:91, “And not they Qadaru (understood, realized) Allah’s Haqq (the due right) of Allah’s Qadarihi (powers, abilities, resources) when Qalu, ‘What Allah Anzala (revealed) A’ala (peak) of Basharin (human being with Shar) of Shayyin (Anything). Qul, ‘The one who Anzala (revealed, is the main source of) the Kitaab (all the laws of nature and deen) with which Ja’a (brought to fruition) Musa (the secured, shielded and comforted stage of) Nooran (Allah’s Noor, Fitrat of Allah, Allignment with the system of Allah) and Hudan (Allah’s Hidayah- guidance) for the Naase (humanity)…”

 

Thus, as a counter argument to those people who object to the Kitaab of Allah by saying that ‘how Allah can reveal Allah’s Kitaab on such human beings who are full of mistakes and deficiencies’- such people have not understood Allah’s powers, abilities and resources. The counter arguments given to them is that ‘Allah is the one who has revealed the Kitaab, all the laws of nature and Deen with which Allah has brought to fruition the comfort, shield and security of Allah’s Noor and Hidayah for the humanity. Therefore, in these Ayahs the word ‘Musa’ is used in both of these meanings, as 1) Nabiy Musa as one of Allah’s Nabiyeem as well as 2) the source of comfort, shield and security of Allah’s Noor and Hidayah for humanity.

 

THE CONTEXT

The earlier Ayahs of Surah Al-A’raf continue the story of Nabiy Musa and his nation by telling us What Musa’s Quom did in the 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 Messenger: 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 Rahmit, protection and 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.

 

CONCEPT OF THESE AYAHS

 

Ayah 7:155 “And Akhtara (وَاخْتَارَ) Musa (مُوسَىٰ) Quomihi (قَوْمَهُ) Saba’een (سَبْعِينَ) Rajulan (رَجُلًا) Lameqaatena (لِمِيقَاتِنَا). Then to what Akhaztahum (أَخَذَتْهُمُ) the Rajfatu (الرَّجْفَةُ)- Qala (قَالَ) Rabbe (رَبِّ), “If Sha’eta (شِئْتَ) Ahlaktahum (أَهْلَكْتَهُمْ) from before me, would you Halekuna (أَتُهْلِكُنَا) with what did the Sufuhau (السُّفَهَاءُ) among all? Indeed, this is except Fitnatuka (فِتْنَتُكَ) you Zellu (تُضِلُّ) with it whoever you Sha’aa (تَشَاءُ) and you Hadiy (وَتَهْدِي) who you Tasha’a (تَشَاءُ). Indeed, you Waliyna (وَلِيُّنَا) then Aghir (فَاغْفِرْ) to all and Arhamna (وَارْحَمْنَا). And indeed, you Khaeru (خَيْرُ) the Ghaafireen (الْغَافِرِينَ).”

 

And source of prosperity and success (وَاخْتَارَ) Musa (مُوسَىٰ) for the nation, those who were being established and strengthened (قَوْمَهُ) multiple/ many (سَبْعِينَ) resources and resourceful segments/ people (رَجُلًا) to appointed with defined duties and responsibilities (لِمِيقَاتِنَا). Then to what seized and grabbed hold strongly (أَخَذَتْهُمُ) were shaken forcefully, irregularly and violently (الرَّجْفَةُ)- Reflected through signs (قَالَ) the Rabbe (رَبِّ), “If the way they respond to my system and laws brings upon them (شِئْتَ) destruction and sufferings (أَهْلَكْتَهُمْ) from before me, would you destroy and cause sufferings to all of them (أَتُهْلِكُنَا) with what did those who were immature with lack of understanding and knowledge (السُّفَهَاءُ) among all? Indeed, this is nothing except diversion and misleading as well as a trail so as to distinguish people who are on the Hidayah versus those who are rebellions of Allah’s path (فِتْنَتُكَ) you mislead and divert (تُضِلُّ) with it who you wish and those who are not in alignment with Allah’s system (تَشَاءُ) and you give Hidayah and guidance (وَتَهْدِي) to whoever you are able to make obedient of Allah’s laws and lead towards alignment with Allah’s system (تَشَاءُ). Indeed, you are role model, guardian, protector, close friend and confidant for all (وَلِيُّنَا) then provide protection and shield them from impacts of bad deeds and bad path (فَاغْفِرْ) to everyone and be the source of Rahmat to all (وَارْحَمْنَا). And indeed, you are the source of Kheer, the best (خَيْرُ) of those who provide protection and shield (الْغَافِرِينَ).”

 

Keeping in considerations the context of these ayahs, especially that Nabiy Musa’s Quom realized their mistakes, and that Nabiy Musa was the source of such foundation, methods and procedures that brought blessings and Rahmat even to those whose Rabb- their shuraka’a have caused hopelessness, fear, intimidation, misfortune, poverty, scarcity, and destitution. This Ayah and onwards are now describing a communication between Nabiy Musa and Allah, who is carrying out the process of Rabobiat for each and everyone in the universe, to communicate how Nabiy Musa is reflective of the source of comfort, shield and security of Allah’s Noor and Hidayah for humanity. Nabiy Musa led his nation to become owners of many resources and resourceful people who were carrying out their responsibilities of providing strength for the whole nation. But, under the gradual impacts of abundant resources, prosperity and success, as well as under the leadership and blind followings of few immature and self-centered individuals, his nation became idle and lazy.  Thus, as consequences of their own actions, they were seized by such forceful, irregular and violent events and circumstances that shook them to the core. In this situation, it’s natural for any Nabiy to feel dejected, helpless, angry or aggrieved, when his persistent actions and endeavors have not been able to ensure his nation remaining steadfast on the path of Hidayah and guidance, but constantly being misled times and again. But even in this situation of helplessness and anxiety, the divine message and direct communication to Nabiy Musa was that “If your natural instinct is to destroy them based on the way that they have responded to my guidance, even before the accountability from my system, then is it fair and just that you would do this and cause destruction and sufferings to all of these people based on what those among them did, who were immature with lack of understanding and knowledge? If you’re inclined to do this, then this would be nothing but a diversion and misleading from the Hidayah and my path. Consider this situation as a test and trail so as to distinguish people who are on the Hidayah versus those who are rebellions of Allah’s path. Although you have the ability and the will to mislead and divert with Allah’s message those who are not in alignment with Allah’s system as well as the ability to guide to Allah’s path those who are obedient of Allah’s laws and are in alignment with Allah’s system, but you are the one who is the role model, guardian, protector, close friend and confidant for everyone. Therefore, you should provide protection and shield to them from impacts of their own earlier committed bad deeds and impacts of bad path to everyone regardless of whether they are in alignment with or against the system of Allah. You are to be the source of Rahmat to everyone, since you are the source of Kheer, the best of those who provide protection and shield to humanity.”

 

Ayah 7:156, “And Aktub (وَاكْتُبْ) for all in this the Duniya (الدُّنْيَا) Hasanatan (حَسَنَةً) and in the Akhira (الْآخِرَةِ) indeed Hudna (هُدْنَا) Aleyka (إِلَيْكَ). Qala (قَالَ), “My A’zaab (عَذَابِي) As’eebu (أُصِيبُ) with it who Asha’a (أَشَاءُ) and my Rahmat (وَرَحْمَتِي) Wusa’t (وَسِعَتْ) every Shayyin (شَيْءٍ). Then let Saaktubuhu (فَسَأَكْتُبُهَا) it for those who Yattaqun (يَتَّقُونَ) and give the Zakaat (الزَّكَاةَ) and those they with Ayatena (بِآيَاتِنَا) Yuminon (يُؤْمِنُونَ).”

 

And written/ made mandatory (وَاكْتُبْ) for all in this particular time and space of the worldly and temporary life here on earth, during which we have the ability to carry out our deeds and actions based on our free will before the perfect accountability and recompense as aligned with one’s deeds and actions takes place (الدُّنْيَا) all such things, behaviors, conducts, events, things, etc. which are best of the best, received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing (حَسَنَةً) and in the perfect accountability and recompense (الْآخِرَةِ), indeed Hidayah and guidance (هُدْنَا) was given upon in the past (إِلَيْكَ). Reflected through signs (قَالَ), “My punishment (عَذَابِي) afflicts (أُصِيبُ) with it who earns it as consequences of their own actions (أَشَاءُ) and my Rahmat (وَرَحْمَتِي) is all-encompassing, abundantly resourceful, and full of all ways and means for (وَسِعَتْ) everything and everyone in the universe (شَيْءٍ). Then let it be written and become mandatory (فَسَأَكْتُبُهَا) it for those who observe Taqwa by being extra careful and cautious of following the laws of Allah and being protective of their Emaan- covenant with Allah (يَتَّقُونَ) and commit their resources, time, skills, wealth, money and abilities in the path of Allah (الزَّكَاةَ) and those they with All the signs of Allah as are relevant to them (بِآيَاتِنَا) they seek knowledge by using their intellect and being at the stage of utter conviction with these relevant Ayaat, being at peace and good will for those around them and being upholders of their covenant with Allah (يُؤْمِنُونَ).”

 

This Ayah is continuation of Allah’s interactions with Nabiy Musa, communicating to him and to us, as the addressees of the Quran that only Hassanat i.e., such things, behaviors, conducts, events, things, etc. which are best of the best, received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing, are written and made mandatory as per the system of Allah, not only during this particular time and space of the worldly and temporary life here on earth, during which we have the ability to carry out our deeds and actions based on our free will but also during the perfect accountability and recompense as aligned with one’s deeds and actions takes place.  Since Allah has already given the humanity Allah’s Hidayah and guidance, it’s upon humanity to decide their own course of action and their accountability based on their own free will. Allah’s punishment and sufferings only afflict those who earn it as consequences of their own actions. Whereas Allah’s Rahmat and blessings are all-encompassing, abundantly resourceful, and full of all ways and means for everything and everyone in the universe. Thus, those are the rightful and must recipients of Allah’s Rahmat and blessings who observe Taqwa by being extra careful and cautious of following the laws of Allah and being protective of their Emaan- covenant with Allah; commit their resources, time, skills, wealth, money and abilities in the path of Allah and those they with All the signs of Allah as are relevant to them they seek knowledge by using their intellect and being at the stage of utter conviction with these relevant Ayaat, being at peace and good will for those around them and being upholders of their covenant with Allah.

 

Ayah 7:157, “Those who Yatabe’una (يَتَّبِعُونَ) the Rusula (الرَّسُولَ) the Nabiya (النَّبِيَّ) the Ummeya (الْأُمِّيَّ)- whom they Yajedunahu (يَجِدُونَهُ)- Maktuban (مَكْتُوبًا) A’endehum (عِنْدَهُمْ) of the Tourate (التَّوْرَاةِ) and the Injeel (وَالْإِنْجِيلِ). They Yamarhum (يَأْمُرُهُمْ) them with Ma’roofe (بِالْمَعْرُوفِ) and they Yanahum (وَيَنْهَاهُمْ) them from the Munkir (الْمُنْكَرِ) and Yuhilla (وَيُحِلُّ) for them the T’ayyibaat (الطَّيِّبَاتِ) and Yuharram (وَيُحَرِّمُ) upon them the Khabaais (الْخَبَائِثَ). And they Yaza’u (وَيَضَعُ) upon them Is’rahum (إِصْرَهُمْ) and the Aghlaala (وَالْأَغْلَالَ)- which Kanat (كَانَتْ) upon them. Then those Amanu (آمَنُوا) with it. And A’zaruhu (وَعَزَّرُوهُ) and Nas’aruhu (وَنَصَرُوهُ) and Ataba’u (وَاتَّبَعُوا) the Noor (النُّورَ)- which Anzala (أُنْزِلَ) with it. Those – they are the Muflehun (الْمُفْلِحُونَ).”

 

Those who as subsequent action (يَتَّبِعُونَ) the one who has delivered to them the Divine Message (الرَّسُولَ) the one who received the Divine Message (النَّبِيَّ) the one who belonged to their traditions, customs and who is important in terms of the followings of their forefathers (الْأُمِّيَّ)- whom they replaced and switched with (يَجِدُونَهُ) as being written and made mandatory upon (مَكْتُوبًا) to be more significant and important (عِنْدَهُمْ) of the Mohkimaat- all the rules, the regulations, the laws i.e. Hikm by Allah (التَّوْرَاةِ) and the Waaz, the warnings, including the combination of identifying the wrong deeds as well as the consequences of those wrong deeds (وَالْإِنْجِيلِ). They ordain, implement and promote (يَأْمُرُهُمْ) them with whatever is most acceptable and pleasant in accordance with people’s due right and justice, while remaining within the boundaries of Deen and without doing any injustice to anyone (بِالْمَعْرُوفِ) and they forbade, hinder, block, and aim to stop (وَيَنْهَاهُمْ) them extremely selfish behaviors that safeguards one’s own interest at the cost of others; deceiving others, basically every wrong doing and acts of injustices, – as all-encompassing wrongdoings such as evilness, selfishness, hoarding of wealth, deception etc.; denial and rejecting of Haq- absolute justice and truth and Allah’s Ayaat; and unpleasant & unacceptable acts and behaviors by going against people’s due rights and justice (الْمُنْكَرِ) and is permitted and allowed (وَيُحِلُّ) for them things/aspects that are pleasant and desirable to all our senses as well as our soul or our most favorite things; things/aspects that people give value to in terms of things/aspects that are valuable and things/aspects that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired (الطَّيِّبَاتِ) and is prohibited and not allowed (وَيُحَرِّمُ) upon them something or someone that is unpleasant to our senses, or something or someone who is most disliked one to us, or least favorite, or something which has been acquired by going against the law pr by working outside the boundaries of the laws of the land or Deen (الْخَبَائِثَ). And they put in place settings, placements, contexts, alignment, perspective, circumstance, background, and framework as is intended and planned by Allah (وَيَضَعُ) the particular commandments of Allah which has been placed upon them (إِصْرَهُمْ) and the shackles, iron chains, restraints, handcuff, force, compulsion and bindings (وَالْأَغْلَالَ) upon them- which they aimed to reach through their own actions (كَانَتْ). Then those who seek knowledge by using their intellect and being at the stage of utter conviction with these relevant Ayaat, being at peace and good will for those around them and being upholders of their covenant with Allah (آمَنُوا) with it. And corroborate, strengthen and fortify it (Emaan- covenant and utter conviction with Allah) (وَعَزَّرُوهُ) and as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results; source of help, assistance and strength, to protect/shield and remove harmful impacts as assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation (وَنَصَرُوهُ) and then follow and obey as a subsequent action (وَاتَّبَعُوا) the light from Allah which is the basis of Allah’s Hidayah, through which Allah gives guidance to everyone towards the path of Allah (النُّورَ)- which revealed (أُنْزِلَ) with it. Those – they are the one who have strengthened those aspects within themselves that are reflective of Fitrat of Allah and our conscience that save them from committing bad deeds (Nafs-e-Mut’mainna) thus leading towards them being successful in both the worlds (الْمُفْلِحُونَ).

 

This ayah is the continuation of the previous ayahs that is a detailed description of those who are the must recipients of Allah’s Rahmat and Blessings and who observe Taqwa, commit Zakat and with relevant Ayaat of Allah, they Amanu. As subsequent to these actions, these people then switch and replace the three personalities 1) the one who has delivered to them the Divine Message, 2) the one who received the Divine Message and 3) the one who belonged to their traditions, customs and who is important in terms of the followings of their forefathers- they replace and switch all of these people and personalities with Tourat and Injeel. Instead of following the teachings of any personality, be it in the form of the one who has delivered to them the message of Allah, or the one who has received the Message of Allah or the one who is considered a preacher or a religious leader as per their Ummat- their customs and traditions, they only follow the Tourat- the Mohkimaat- all the rules, the regulations, the laws i.e. Hikm by Allah and the Injeel- the Waaz, the warnings, including the combination of identifying the wrong deeds as well as the consequences of those wrong deeds since the Tourat and Injeel become mandatory upon them and more significant and important to them then these three personalities.

 

In terms of their defined actions and endeavors, these people ordain, implement and promote whatever is most acceptable and pleasant to people in accordance with their due right and justice, while remaining within the boundaries of Deen and without doing any injustice to anyone, whereas and they forbade, hinder, block, and aim to stop, extremely selfish behaviors that safeguards people’s own interest at the cost of others; deceiving others, basically every wrong doing and acts of injustices, – as all-encompassing wrongdoings such as evilness, selfishness, hoarding of wealth, deception etc.; denial and rejecting of Haq- absolute justice and truth and Allah’s Ayaat; and unpleasant & unacceptable acts and behaviors by going against people’s due rights and justice. Accordingly, such things, aspects and beings entered their lives that are pleasant and desirable to all their senses as well as their soul, their most favorite things; that which and whom they consider as valuables who/which they cherish and desire, that/who are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired. They prohibit upon themselves, things and beings that are unpleasant, disliked, or been acquired by going against the laws or by working outside the boundaries of the laws of the land or Deen. They put in place such settings, placements, contexts, alignment, perspective, circumstance, background, and framework as is intended and planned by Allah, through following these divine commandments of Allah with its defined boundaries and restrictions which they aimed to implement and abide by through their own actions and decisions.

 

Therefore, in a nutshell those who seek knowledge by using their intellect and being at the stage of utter conviction with these relevant Ayaat, being at peace and good will for those around them and being upholders of their covenant with Allah, they strengthen and fortify their Emaan- covenant and utter conviction with Allah as a source of life, a source of nourishment, the main catalyst on the basis of which their efforts and struggle would produce results; while remaining protected and shielded from harmful impacts. Then, as a subsequent action, they follow and obey the light from Allah which is the basis of Allah’s Hidayah, through which Allah gives guidance to everyone towards the path of Allah, which reach them through Allah’s guidance, message and its implementation. These are the people who have strengthened those aspects within themselves that are reflective of Fitrat of Allah and our conscience that save them from committing bad deeds (Nafs-e-Mut’mainna) thus this strengthened Nafs leads them towards them being successful in both the worlds.

 

Ayah 7:158, “Qul (قُلْ), “Oh the Naase (النَّاسُ), indeed, I am Rasool (رَسُولُ) of Allah upon you Jame’an (جَمِيعًا) the one for whom is Mulku (مُلْكُ) the Samawaate (السَّمَاوَاتِ) and the Arde (وَالْأَرْضِ). There is no deity except Allah. Allah Yuhye (يُحْيِي) and Yumeetu (وَيُمِيتُ). Then A’amenu (فَآمِنُوا) with Allah and Allah’s Rasool (وَرَسُولِهِ)- the Nabiy (النَّبِيِّ), the Ummey (الْأُمِّيِّ)- who Yuminu (يُؤْمِنُ) with Allah and Allah’s Kalimate (وَكَلِمَاتِهِ) and you Atabeu’ (وَاتَّبِعُوهُ) it, so that you Tahtadun (تَهْتَدُونَ).”

 

Ayah 7:159, “And of Quome (قَوْمِ) Musa (مُوسَىٰ) Ummatun (أُمَّةٌ)- they Yahdun (يَهْدُونَ) with Haqqe (بِالْحَقِّ) and with it they Ya’delun (يَعْدِلُونَ).”

 

Reflect from conducts and speech (قُلْ), “Oh the humanity (النَّاسُ), indeed, I am the messenger (رَسُولُ) of Allah upon you, united and come together (جَمِيعًا) the one for whom is the dominions, possessions and kingdoms (مُلْكُ) of everything in the space and the galaxy as created by Allah and including people’s environment, situations, influences and surroundings (السَّمَاوَاتِ) and the planet earth and all its surroundings (وَالْأَرْضِ). There is no deity except Allah. Allah gives life (يُحْيِي) and the one who gives death (وَيُمِيتُ). Then seek knowledge by using intellect and being at the stage of utter conviction (فَآمِنُوا) with Allah and the one who has delivered to them the Divine Message (وَرَسُولِهِ)- the one who received the Divine Message (النَّبِيِّ), the one who belonged to their traditions, customs and who is important in terms of the followings of their forefathers (الْأُمِّيِّ)- who seek knowledge by using intellect and being at the stage of utter conviction (يُؤْمِنُ) with Allah and Allah’s words of wisdom, Message (وَكَلِمَاتِهِ) and you follow and obey as a subsequent action (وَاتَّبِعُوهُ) to it, so that you get the guidance and be on the Hidayah (تَهْتَدُونَ).”

 

And of his nation, those whom he was aiming to establish and strengthen (قَوْمِ) Musa (مُوسَىٰ) tradition, practice and custom (أُمَّةٌ) is that they are on the Hidayah, are guided (يَهْدُونَ) with absolute truth and justice, in accordance with the due rights of Allah’s Kitaab and in accordance with carrying out their duties and responsibilities in accordance with it (بِالْحَقِّ) and with it they are fair and just in all their dealings regardless of their own likeness or dis-likeness towards others and being at the epitome of upholders of justice based on equal rights accorded to everyone (يَعْدِلُونَ).

 

These couple of Ayahs are basically the description of Nabiy Musa as the source of comfort, shield and security of Allah’s Noor and Hidayah for humanity. ‘Musa’ as reflective of the messengers of Allah upon humanity, with the basic aim to unite and connect humanity together as stronger united communities. The basic aim and duty of Allah’s messenger is not only to unite humanity but also to connect humanity to the divine to whom belong the dominions, possessions and kingdoms of everything in the space and the galaxy as per Allah’s creations and including people’s environment, situations, influences and surroundings as well as the planet earth and all its surroundings. Another important aim and duty of the messenger is to aim towards only Allah as the same and one deity for all, whose laws and commandments people should follow instead of following any human being, because Allah is the one who gives life and gives death. Promoting and facilitating humanity to Amanu is another duty of the messenger, aiding and promoting humanity to seek knowledge by using intellect and being at the stage of utter conviction with Allah. The ultimate criteria of Amanu and being on the path of Hidayah and guidance is one when the concept of Amanu, i.e. seeking knowledge and being at utter conviction with Allah becomes completely aligned with the concept of Amanu with the Rasool, the Nabiy and the Ummey and that is only possible when people seek knowledge by using intellect and being at the stage of utter conviction with Allah and Allah’s words of wisdom and Allah’s Message as the most significant and important conviction. Then and only then the subsequent situation would be of that of being guided and on the Hidayah.

 

Since the traditions, actions and practices of the Quom-e-Musa, the Nation of Musa is that they are guided one with absolute truth and justice, in accordance with the due rights of Allah’s Kitaab and in accordance with carrying out their duties and responsibilities in accordance with Allah’s message, and with it they are fair and just in all their dealings regardless of their own likeness or dis-likeness towards others and being at the epitome of upholders of justice based on equal rights accorded to everyone; this is the bench mark of following any tradition, actions, or practices and making sure that one remains on the Hidayah.

 

C.    LESSONS AS PER THESE AYAHS:

Keeping in considerations the context of these ayahs, especially that Nabiy Musa was the source of such foundation, methods and procedures that brought blessings and Rahmat even to those whose Rabb- their Shuraka’a have caused fear, intimidation, misfortune, poverty and scarcity, these Ayahs of Surah Al-A’raf continues the story of Nabiy Musa, his nation but most importantly define the concept of ‘Musa’ as the source of comfort, shield and security of Allah’s Noor and Hidayah for humanity.

 

• QOME-E-MUSA FALLING INTO THEIR COMFORT ZONE & MUSA’S NATURAL INSTINCTS: Nabiy Musa’s nation, once resourceful and prosperous, became idle and lazy due to the leadership of immature individuals and the influence of abundant resources. This led to forceful, irregular, and violent events that shook them to the core. Nabiy Musa, a diligent messenger of Allah, felt dejected, helpless, angry, and aggrieved when his nation is misled repeatedly. His natural response was therefore to let them suffer as consequences of their own choices based on their response to his guidance.

 

• MUSA AS EPITOME OF ALLAH’S REHMAT: Musa, despite his natural instincts, obeyed divine commandments to prevent sufferings and destruction of his nation. He was made to see this as a test to distinguish those on the Hidayah from those rebelling against Allah’s path. Musa, despite his natural instincts and abilities chose to serve as a role model, guardian, and protector for everyone. He remained as example of khair for humanity and as source of protection and shield from the impacts of past wrong deeds and paths, regardless of whether people of his nation were in alignment with or against the system of Allah.

 

• ALLAH’S SYSTEM’S AS ONLY HASANAT: The system of Allah only writes and makes mandatory the Hassanat i.e., such things, behaviors, conducts, events, things, etc. which are best of the best, received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable and pleasing, not only during this particular time and space of the worldly and temporary life here on earth, but also during the perfect accountability and recompense. Humanity has the freedom to decide their actions and responsibilities, with punishments and sufferings for those who earn them since Allah’s punishment and sufferings only afflict those who earn it as consequences of their own actions. Whereas Allah’s Rahmat and blessings are all-encompassing, abundantly resourceful, and full of all ways and means for everything and everyone in the universe.

 

• REPLACING PERSONALITIES WITH ALLAH’S MESSAGE: Allah’s Rahmat and blessings are for those who follow the commandments of Allah such as to observe Taqwa, to protect their covenant with Allah, to commit resources, time, skills, wealth, and abilities to Allah’s path, to seek knowledge, and uphold their covenant. These people then replace three personalities with Allah’s laws: one who delivered the Divine Message, one who received it, and one who belonged to their traditions and practices of their forefathers- they replace and switch all of these people and personalities with the Tourat and the Injeel. Thus, they started to follow the Tourat- Mohkimaat, rules, regulations and laws, & Injeel- the warnings, and consequences of wrong deeds, rather than following the teachings of any personality or religious leader. This is how they made mandatory upon themselves the Tourat and the Injeel which became more significant and important to them than any human being.

 

• OTHER ACTIONS AND BEHAVIOURS OF THOSE ON HIDAYAH: Such people hold and promote what is acceptable and pleasing while adhering to Deen’s boundaries, forbid extreme selfish behaviors, deceitful acts, denial of Haq, absolute justice, truth, and Allah’s Ayaat, and unacceptable acts that go against people’s rights and justice. Accordingly, such things and beings are admitted into their lives that are pleasant and desirable; are considered as valuables and lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired. Conversely such things and people get prohibited from their lives that are unpleasant, disliked, or been acquired by going against the laws or by working outside the boundaries of the laws of the land or Deen. Thus, such individuals seeking knowledge through intellect and conviction with relevant Ayaat, remained with peace, and goodwill and uphold their covenant with Allah. They strengthen their Emaan, a source of life and nourishment, and follow Allah’s guidance, forming the basis of Hidayah. These individuals strengthen their Nafs-e-Mut’mainna, reflecting their Fitrat of Allah and conscience, preventing bad deeds and leading to success in both worlds.

 

• MUSA AS THE SOURCE OF COMFORT, SHIELD AND SECURITY OF ALLAH’S NOOR: ‘Musa’ as reflective of all messengers of Allah upon humanity, with the basic aim and duties as 1) to unite and connect humanity together as stronger united communities, 2) to connect humanity to the divine to whom belong the dominions, possessions and kingdoms of everything in the universe and on this planet 3) to aim towards only Allah as the same and only deity for all, whose laws and commandments people should follow instead of following any human being, 4) To promote and facilitate humanity to Amanu – to seek knowledge by using intellect and being at the stage of utter conviction with Allah. The ultimate criteria for being on the Hidayah is aligning with the concept of Amanu with the Rasool, Nabiy, and Ummey. This requires intellectual pursuit and utter conviction with Allah’s words, kalam, wisdom and message.

 

• QUOM-E-MUSA AS THE EPITOME OF UMMEY: Since the traditions, actions and practices of the Quom-e-Musa, the Nation of Musa is that they are guided one with absolute truth and justice, in accordance with the due rights of Allah’s Kitaab and in accordance with carrying out their duties and responsibilities in accordance with Allah’s message, this is the Quom which is at the epitome of being the Ummey aligned with the Deen. Their practices and actions uphold absolute truth, justice, and equal rights, regardless of their personal preferences. They uphold justice and maintain the Hidayah, ensuring fairness and justice in all their dealings, regardless of their own likeness or dis-likeness. This is the bench mark of following the true traditions, actions, and practices by making sure that one remains on the Hidayah.

 

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/