Surah Al-A’raf – Ayah No. 169-174

Surah Al-A’raf – Ayah # 169-174 (7:169–174)

A.   TRANSLATION

١٦٩  فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ وَرِثُوا الْكِتَابَ يَأْخُذُونَ عَرَضَ هَٰذَا الْأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِنْ يَأْتِهِمْ عَرَضٌ مِثْلُهُ يَأْخُذُوهُ ۚ أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِيثَاقُ الْكِتَابِ أَنْ لَا يَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ وَدَرَسُوا مَا فِيهِ ۗ وَالدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ

[Quran 7:169] Then Khalafa (فَخَلَفَ) from after them Khalafa (خَلْفٌ) Wares’u (وَرِثُو) the Kitaab (لْكِتَابَ)- Yakhzuna (يَأْخُذُونَ) A’raza (عَرَضَ) that Al-Adna (الْأَدْنَىٰ) and Yaquluna (يَقُولُونَ) ‘So let Yaghfir (يُغْفَرُ) for all.’ And Indeed Yatehim (يَأْتِهِمْ) A’raza (عَرَضٌ) Misluhu (مِثْلُهُ) Yakhuzuhu (يَأْخُذُوهُ) it. Was not Yukhuzu (يُؤْخَذ) upon them Mees’aaqu (مِيثَاقُ) the Kitaab (الْكِتَاب)- indeed, not Yaqulu (يَقُولُوا), ‘Alaa (عَلَى) Allah Except the Haqqa (لْحَقَّ)’ and Darasu (دَرَسُوا) what in it. And the Daaru (وَالدَّارُ) the Akhira (الْآخِرَةُ) Khair (خَيْرٌ) to those Yattaqun (يَتَّقُونَ). Then not you Ta’qalun (تَعْقِلُون).’

 

١٧٠  وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ

[Quran 7:170] And those Yumassekuna (يُمَسِّكُونَ) with the Kitaab (كِتَابِ) and Aqamu (أَقَامُو) the Salata (صَّلَاةَ) – Indeed, not Nuziyu (نُضِيعُ) Ajar (أَجْرَ) the Al-Mus’lihein (الْمُصْلِحِينَ).

 

١٧١  وَإِذْ نَتَقْنَا الْجَبَلَ فَوْقَهُمْ كَأَنَّهُ ظُلَّةٌ وَظَنُّوا أَنَّهُ وَاقِعٌ بِهِمْ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

[Quran 7:171] And when Nataqna (نَتَقْنَا) the Jabala (جَبَل) Fawqahum (فَوْقَهُمْ) them Kana (كَأَنَّهُ) it Zullatun (ظُلَّةٌ) and Wazannu (ظَنُّوا) – Indeed, it Waqa’un (وَاقِعٌ) with them Khuzu (خُذُوا) what Ataynakum (آتَيْنَاكُمْ) with Quwwaatin (بِقُوَّةٍ) and Azkuruu (اذْكُرُوا) what in it so that you Tattaqun (تَتَّقُون).

 

١٧٢  وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

[Quran 7:172] And Akhaza (أَخَذَ) Rabbuka (رَبُّ) of Bani (بَنِي) Adam (آدَمَ) of their Zuhurihim (ظُهُورِهِمْ) their Zurriyyatahum (ذُرِّيَّتَهُمْ) and Ashhadahum (أَشْهَدَهُمْ) them A’ala (عَلَىٰ) Anfusihim (أَنْفُسِهِمْ)- not with Rabbikum (بِرَبِّكُمْ). Qaalu (قَالُوا), ‘Bala (بَلَىٰ) Shahidna (شَهِدْنَا).’ Indeed, Taqulu (تَقُولُوا) Youma (يَوْمَ) Al- Qiyamati (الْقِيَامَةِ). Indeed, Kunna (كُنَّا) A’n (عَنْ) such Ghafilin (غَافِلِينَ).

 

١٧٣  أَوْ تَقُولُوا إِنَّمَا أَشْرَكَ آبَاؤُنَا مِنْ قَبْلُ وَكُنَّا ذُرِّيَّةً مِنْ بَعْدِهِمْ ۖ أَفَتُهْلِكُنَا بِمَا فَعَلَ الْمُبْطِلُونَ

[Quran 7:173] Or You Taqulu (تَقُولُوا), ‘Indeed what Ashraka (أَشْرَكَ) Abaowna (آبَاؤُنَ) from before and Kunna (كُنَّا) Zurriatun (ذُرِّيَّةً) from after them. So, is it that you Afatuhlikuna (أَفَتُهْلِكُنَا) with what Fa’ala ((فَعَلَ the Al- Mubt’ilun (الْمُبْطِلُون).’

 

١٧٤  وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلَعَلَّهُمْ يَرْجِعُونَ

[Quran 7:174] And thus, Nufassillu (نُفَصِّلُ) the Ayati (لْآيَاتِ) and so that they Yarje’un (يَرْجِعُون).

 

B.   THE CONCEPT:

THE CONTEXT

From the earlier ayahs of Surah Al-A’raf, we learned the Set-in-stone cultures and Rituals and How Musa brought them back to life.  Considering the concept of Musa as a source of life and Hidayah, as source of strength, nourishment and guidance towards Allah’s Noor, we learned that throughout history, people have been misled away from the unified commandments of Allah, leading to the division of communities into various sects, religions, beliefs, and groups. This has resulted in differentiated customs, traditions, and rituals that have become part of daily life. However, Musa, or Allah’s Noor and Hidayah, is the only source of strength, nourishment, and guidance that can heal, treat, and bring back life to humanity amidst set-in customs. Musa’s resources and authority enable the transmission of Allah’s message to the Hajar of the nation, who are hard-hearted and engulfed in set-in methods that are difficult to change. Musa’s message to hard-hearted people led to realization and enlightenment, fostering mutual cooperation and a quest for enlightenment. They received Mann-u Salwa, meaning Ahsan from Allah, without effort, providing satisfaction and tranquility. This shielded them and allowed them to consume Tayyibaat- i.e. pleasant, desirable aspects that are valued and lawful, according to land and Deen laws, providing nourishment, character, and personality growth and development.  Allah’s message emphasizes the importance of Askanu, which means being settled and at peace in one’s community, consuming and taking advantage of Askan, being grounded, and submissive to Allah’s laws. This helps people live, survive, prosper, and grow, ultimately leading to opportunities and a better life. This is how, through implementation of Allah’s message, People are protected from unintentional bad acts and sins, and are fortified as Mohsineen, those who perform Ahsan acts, which are the best and most desirable, receiving more than people’s Haqq as Inaam without expectations.

 

We also learned about the Extreme Acts of injustices and them Considering Bahar as Significant: Despite blessings, those who commit extreme injustices, commit them not against anyone else but themselves only. Through ‘Badal Quola Ghaira Qeelan’ they replaced Allah’s commandments with aspects, laws, and systems that not only were devoid of Allah’s explicit commandments but in fact contradict and deviate from Allah’s laws. This substitution of Allah’s message with opposing laws led to the emergence of Rijzan, characterized by moral, ethical, and social disfigurement and contamination under Shaytan’s influence. They exhibited obedience and blind following to opposing laws leading to opposition of and extreme injustices towards Allah and Allah’s system. By their blind-following of contradicting to Allah’s laws and systems, they began to value Bahar as significant for their practices, customs, and traditions that they were at home and comfortable with.

 

Whereas Allah’s laws are Source of Sabaath: Sabaath refers to the physical and metaphorical aspects of human life required for us to rest, recharge, and being on the path of Allah. It encompasses aspects ensuring us being ‘Alive’ as created by Allah by providing life to us, both physically and metaphorically. It includes rest, sleep, food, energy, curiosity, compassion, and well-connectedness, all of which contribute to our well-being and energy.  The pursuit of Sabaath sources forms the foundation of our Deen and is a crucial objective of Allah’s laws, regulations, and commandments. But the way people Approach the Sabaath signals towards them being on the Bahar: One of the key signs of the Bahar being present as part of people’s daily lives is that they assertively and forcefully oppose Sabaath in any shape or form i.e. blocking and hindering life-giving aspects like sleep, rest, food, energy, following of Allah’s Message, being intellectual, caring, and considerate etc. Allah’s Deen aims to promote Sabaath, but those who commit injustices by replacing Allah’s laws with contradictory ones do not promote or immerse themselves in Sabaath.  As a result, these people who rebelled against Allah’s laws were not granted blessing of Allah through Sabaath. Instead, they faced such situations that exposed their true characteristics. For such people who went to extremes, rebelled, and exceeded boundaries, forbidding, curtailing, blocking, and fighting against aspects of Allah’s Zikar and laws, Allah’s system responded to their actions and conducts according to the laws of cause and effect, rebuttal, and recompense and they were led to becoming ‘Qirdatun Khase’en’.

 

We also learned How we should interact with those in the Bahar: People on the path of Allah warn those committing extreme injustices, explaining the pros and cons, and creating fear for the consequences of their actions, their endeavors preventing them from being destroyed and punished and aiming to encourage them to observe Taqwa by being cautious of Allah’s laws and covenants, hoping for leniency, absolution, pardon, or excuse from their Rabb. These Ayahs emphasize the significance of impartial and persistent efforts in the path of Allah, as the only Hikm is Allah, and human actions are not to judge or execute others. Instead, we are ordained to simply remain steadfast on Allah’s path through our endeavors and our unbiased, non-judgmental interactions with others.

 

Finally learned about the two Distinct Groups: Allah’s commandments to humanity include doing of Zikar, which involves understanding and applying the Ayaat, laws, and commandments, remembering the blessings, and following the laws through explicit acts in utter gratitude and taking lessons from earlier nation’s stories. Humanity is divided into two groups regarding Zikar: some follow it, while others disregard it, leading to oblivion in regards to Allah’s laws.  The Swaliheen and those committing Sayyiaat are two distinct groups with distinct cultures, practices, and traditions. Swaliheen carry out acts of Is’lah to reform themselves, others, and society, aiming to correct mistakes, create balance, and ensure health. Sayyiat involves actions and deeds that contradict acts of Is’lah, while Swaliheen focus on restoring peace, law, and order, those committing Sayyiaat involve contradictory actions. And Allah as source of Perfect Recompense.  Both these distinct groups are exposed to situations that reveal their true characteristics, reverting to Allah as their Rajahun, the source of creations, safety, and authority in matters of Deen. Since the accountability is a confirmed process in which there is no doubt, perfect recompense is established sooner or later by the system of Allah, which always provides precise, swift, and best recompense, the Aaqibat, based on each individual’s deeds. Allah’s system rewarded those who Zikar, promoted Sabaath laws, and fought against injustices, saving them and rescuing them based on their perfect accountability and actions. For those doing Touba, or turning away from bad deeds, Allah, as Ghafoor and Raheem, provides protection and shield from negative impacts and ensures the continuation of Rahmat as long as people remain steadfast.  The second group, those who committed injustices and valued Bahar, faced severe hardships and sufferings as Aza’ab for them due to their own actions and behaviors of rebelling against Allah’s Laws. Thus, becoming Qirdatun Khase’en is the perfect recompense for those who abandoned, ignored, or fell into oblivion regarding Allah’s Message, receiving equitable punishment based on their own actions in alignment with the perfect recompense for them.

 

CONCEPT OF THESE AYAHS

 

Ayah 7:169, “Then Khalafa (فَخَلَفَ) from after them Khalafa (خَلْفٌ) Wares’u (وَرِثُو) the Kitaab (لْكِتَابَ)- Yakhzuna (يَأْخُذُونَ) A’raza (عَرَضَ) that Al-Adna (الْأَدْنَىٰ) and Yaquluna (يَقُولُونَ) ‘So let Yaghfir (يُغْفَرُ) for all.’ And Indeed Yatehim (يَأْتِهِمْ) A’raza (عَرَضٌ) Misluhu (مِثْلُهُ) Yakhuzuhu (يَأْخُذُوهُ) it. Was not Yukhuzu (يُؤْخَذ) upon them Mees’aaqu (مِيثَاقُ) the Kitaab (الْكِتَاب)- indeed, not Yaqulu (يَقُولُوا), ‘Alaa (عَلَى) Allah Except the Haqqa (لْحَقَّ)’ and Darasu (دَرَسُوا) what in it. And the Daaru (وَالدَّارُ) the Akhira (الْآخِرَةُ) Khair (خَيْرٌ) to those Yattaqun (يَتَّقُونَ). Then not you Ta’qalun (تَعْقِلُون).”

 

Then from those who were left behind (فَخَلَفَ) were the successors who (خَلْفٌ) inherited (وَرِثُو) the book of scripture, Allah’s laws (لْكِتَابَ). They seized and grabbed hold strongly (يَأْخُذُونَ) such spreading out, exposing and putting in front conducts (عَرَضَ) that were inferior (الْأَدْنَىٰ) and they reflected from their speech and conducts that (يَقُولُونَ), ‘So let us all be protected and shielded from the impacts of bad deeds and path (يُغْفَرُ).’ And indeed, was granted to them (يَأْتِهِمْ) the spreading out, exposing and putting in the front (عَرَضٌ) similar and the likes of (مِثْلُهُ) what they seized and grabbed hold strongly (يَأْخُذُوهُ). Was it not commanded that they seize and grab hold strongly (يُؤْخَذ) the unbreakable, and strong covenant of (مِيثَاقُ) the book of scripture, Allah’s Message (الْكِتَاب) that they should not reflect from their speech or conducts (يَقُولُوا) the epitome and prestige of (عَلَى) Allah except the ultimate truth, ultimate justice, what Allah’s due right is and in accordance with their duties and obligations (لْحَقَّ) and carry out in-depth study and attain such knowledge that comes through seeking knowledge in a repeated and frequent manner (دَرَسُوا) as to what is in it. And the stronghold, dominating, iron-grip like situation, position, standing and stature (وَالدَّارُ) of the Akhira- the hereafter (الْآخِرَةُ) is the best (خَيْرٌ) for those who observe taqwa- remain cautious and careful in following Allah’s laws and protective and nurturing of their Emaan (يَتَّقُونَ). Then, do not you use your intellectual abilities, think and ponder (تَعْقِلُون).’

 

In the context of discussing about Allah’s Laws as source of Sabaath and life, and those who became Qirdatun Khase’een owing to them being on the Bahar, blindly following the shirk, this ayah now discusses those who came after them in terms of those who inherited Allah’s message as those who were supposed to be its caretakers and the responsible ones. But, instead of living up to their duties as Ahl-e-Kitaab and being upholders of their covenant with Allah, they prioritized and considered significant such aspects, laws, system, people and approaches that were far inferior to Allah’s laws, while at the same time wishing that such laws and system would save and protect them from the impacts of their bad deeds and of them following the wrong path. Since this is the basis of law of requital- what goes around comes around. Thus, they had to face the consequences of their own decisions and choices. Since they considered inferior aspects and laws as more important than Allah’s laws, they were granted the results based on such inferior laws and system, which couldn’t protect them from the impacts of their own bad deeds and choices. They were commanded three main duties aligned with them being inheritors of Allah’s message 1) to seize and grab hold strongly to the unbreakable and strong covenant of Allah’s message; 2) to not reflect from their speech or conducts anything about the prestige of Allah that is other than or is contradictory to the ultimate truth, ultimate justice, Allah’s due right and in accordance with their duties and obligations; 3) and to carry out in-depth study and attain such knowledge that comes through seeking knowledge in a repeated and frequent manner as to what is in Allah’s Message. But they acted in defiance of Allah’s commands. It’s stressed times and again that those who those who observe Taqwa- remain cautious and careful in following Allah’s laws and protective and nurturing of their Emaan, they are granted the most stronghold, dominating, iron-grip like stature of the hereafter which is the best in both the worlds. Finally, the ayah ends with a thought- provoking question addressing the reader of the Quran, that ‘Do not you use your intellectual abilities, think and ponder?’ meaning asking us to think and ponder about this discussion and take lessons from what earlier people did to make sure we remain steadfast on the path to become Mutaqueen.

 

Ayah 7:170, “And those Yumassekuna (يُمَسِّكُونَ) with the Kitaab (كِتَابِ) and Aqamu (أَقَامُو) the Salata (صَّلَاةَ) – Indeed, not Nuziyu (نُضِيعُ) Ajar (أَجْرَ) the Al-Mus’lihein (الْمُصْلِحِينَ).”

 

And those who advanced in by being surrounded by all sides in terms of them being matured (يُمَسِّكُونَ) with Allah’s laws and Message (كِتَابِ) and establish (أَقَامُو) the S’alat as a social care system permanently connecting humanity with each other and to the basic fundamentals of Deen such as love, care, compassion and justice for everyone (صَّلَاةَ) – Indeed, do not neglect or let go to waste (نُضِيعُ) the recompense (أَجْرَ) of those who carry out acts of Is’lah- the reformers (الْمُصْلِحِينَ).

 

This Ayah is a continuance of the earlier one talking about the strong dominating stature attained by those who observe Taqwa, and those who advanced and get matured by surrounding themselves with and through implementation of Allah’s Message by following Allah’s laws; and those who establish the S’alat as a social care system permanently connecting humanity with each other and to the basic fundamentals of Deen such as love, care, compassion and justice for everyone. These are the characteristics and deeds of those who are guaranteed a strong hold dominion in the Akhira since Allah does not let go or let waste the recompense for those who carry out acts of Is’lah- the reformers.

 

Ayah 7:171, “And when Nataqna (نَتَقْنَا) the Jabala (جَبَل) Fawqahum (فَوْقَهُمْ) them Kana (كَأَنَّهُ) it Zullatun (ظُلَّةٌ) and Wazannu (ظَنُّوا) – Indeed, it Waqa’un (وَاقِعٌ) with them Khuzu (خُذُوا) what Ataynakum (آتَيْنَاكُمْ) with Quwwaatin (بِقُوَّةٍ) and Azkuruu (اذْكُرُوا) what in it so that you Tattaqun (تَتَّقُون).”

 

And when all of you together would adhere to, acquire or possess (نَتَقْنَا) That which was created from scratch i.e. Allah’s Message (جَبَل) by giving it preference and importance over (فَوْقَهُمْ) them to aim towards the final destination through conducts and actions (كَأَنَّهُ) as canopy, protection and shelter (ظُلَّةٌ) and take it (ظَنُّوا). Indeed, it would have happened and caused to come into existence(وَاقِعٌ) for them. Then Seize, grab hold strongly (خُذُوا) it what was given and what we have granted to you (آتَيْنَاكُمْ) with strength and courage (بِقُوَّةٍ) and do Zikar, remember the blessings of Allah by being utterly grateful and obeying Allah’s message, understanding and implementing the Ayaat of Allah and seeking lessons from previous nations’ stories as Ibrat (اذْكُرُوا) of what is in it so that you may observe Taqwa i.e. follow the laws of Allah by being extra cautious and protective of your Eemaan- covenant with Allah (تَتَّقُون).

 

After discussing the characteristics of such people who observe Taqwa and thereby attain the stronghold dominion stature in both the worlds, this ayah reminds the addresses what could have been the best course of action for all of us. Thus, the divine wisdom is that had all of us, together adhered to and possess the Jibaal- Allah’s message by giving it preference and considering it significant over everything else, then through our conducts and behaviors we would have reached the final destination by making sure that Allah’s Message remained our protection, shield and canopy. This is how the Allah would have been our protection and shield from the impacts of bad deeds. Therefore, the divine guidance is that we should seize, grab hold strongly to Allah message, with strength and courage and we should remember the blessings of Allah by being utterly grateful and by obeying Allah’s message, through understanding and implementing the Ayaat of Allah and through seeking lessons from previous nations’ stories as Ibrat. This is how we would be able to observe Taqwa i.e. follow the laws of Allah by being extra cautious and protective of your Eemaan- covenant with Allah.

 

Ayah 7:172, “And Akhaza (أَخَذَ) Rabbuka (رَبُّ) of Bani (بَنِي) Adam (آدَمَ) of their Zuhurihim (ظُهُورِهِمْ) their Zurriyyatahum (ذُرِّيَّتَهُمْ) and Ashhadahum (أَشْهَدَهُمْ) them A’ala (عَلَىٰ) Anfusihim (أَنْفُسِهِمْ)- not with Rabbikum (بِرَبِّكُمْ). Qaalu (قَالُوا), ‘Bala (بَلَىٰ) Shahidna (شَهِدْنَا).’ Indeed, Taqulu (تَقُولُوا) Youma (يَوْمَ) Al- Qiyamati (الْقِيَامَةِ). Indeed, Kunna (كُنَّا) A’n (عَنْ) such Ghafilin (غَافِلِينَ).”

 

And seize and grab hold strongly (أَخَذَ) the one who is carrying out the process of Rabobiat for (رَبُّ) those who are the followers of and laying the foundations of (بَنِي) Adam in terms of them being the caretakers of the planet earth by utilizing their capabilities and using the Malaik in order to carry out their duties as Khalifa of the earth (آدَمَ) from those who are supporters, allies and providers of assistance (ظُهُورِهِمْ) as well as those walking in their footsteps (ذُرِّيَّتَهُمْ) and be their upholders of justice (أَشْهَدَهُمْ) as per the maximum (عَلَىٰ) of their Nafs (أَنْفُسِهِمْ)- that was not with your Rabb (بِرَبِّكُمْ). Reflect from conducts and speech (قَالُوا), surround with such situations that bring out the true characteristics (بَلَىٰ) of being all together as upholders of justice (شَهِدْنَا).’ Indeed, you reflect from conducts and speech (تَقُولُوا), the confirmed, unchangeable and well-known aspects (يَوْمَ) of establishing of Deen-e-Qayyama (الْقِيَامَةِ). Indeed, aim to reach the final destination all together (كُنَّا) as significant and important (عَنْ) for those who are unaware and remain ignorant (غَافِلِينَ)

 

This Ayah is a summary of what Baniy Adam has done. So instead of being the followers of and laying the foundations of Adam as Khalifa on earth in terms of humanity being the caretakers of earth by utilizing their capabilities and using the Malaik in order to carry out their duties, they seized and grabbed hold strongly such deities, whose laws they followed and for whom they utilized their capabilities, resources, supporters, allies and those walking in their footsteps by doing their best in following and implementing such laws of these deities. Thus, as addressees of the Quran, we are ordained by Allah to ask from such people, ‘Is this how you surround yourselves with Allah’s Message and is this how you become upholders of justice for your Rabb?’ The establishment of perfect recompense in alignment with people’s actions and deeds as well as establishment of Allah’s Deen as Deen-e-Qayamma is an undeniable and confirmed event that is going to happen sooner or later for everyone. Similarly for such people who are Ghafileen, i.e. who remain unaware, ignorant and heedless not only of their own actions but also of the wisdom and blessings of Allah’s Message, their actions aim to make sure that they would reach their destination of pain and sufferings in accordance with such actions and ignorance.

 

Ayah 7:173, “Or You Taqulu (تَقُولُوا), ‘Indeed what Ashraka (أَشْرَكَ) Abaowna (آبَاؤُنَ) from before and Kunna (كُنَّا) Zurriatun (ذُرِّيَّةً) from after them. So, is it that you Afatuhlikuna (أَفَتُهْلِكُنَا) with what Fa’ala (فَعَلَ ) the Al- Mubt’ilun (الْمُبْطِلُون).”

 

Or you reflect from your conducts and speech (تَقُولُوا) that, ‘Indeed, what was done as a shirk, taking up deities and following laws from other than Allah (أَشْرَكَ) all of the forefathers and generations (آبَاؤُنَ) from before and aimed to reached the final destination through conducts (كُنَّا) the followers (ذُرِّيَّةً) from after them. So, is it that you destroy all of them (أَفَتُهْلِكُنَا) with what was the acts of the those who do Baat’il- going against Haqq as absolute falsehood and causing extreme injustices destroying human abilities and causing corruption (الْمُبْطِلُون).’

 

This ayah continues the divine instructions to us as addressees of the Quran in terms of our interactions with such people asking them another set of thought provoking questions –  1) Do you think that your acts of being involved in Shirk, taking up deities from other than Allah and following and implementing their laws are your own doing or is it that you are simply walking in the footsteps of your forefathers, and earlier generations in the simple acts of being their obedient followers? Therefore, based on your actions, the second thought provoking question is that 2) Is it that you through your acts of Baat’il, i.e. going against Haqq, absolute truth and Allah’s Message in state of absolute falsehood and causing extreme injustices aimed at destroying human abilities and causing corruption, are aiming for your destruction and sufferings altogether, i.e. the destruction of everyone including your earlier generations as well as those of you who are involved in these acts of Shirk and Baatil?

 

Ayah 7:174, “And thus, Nufassillu (نُفَصِّلُ) the Ayati (لْآيَاتِ) and so that they Yarje’un (يَرْجِعُون).”

 

And thus, is completed the whole process of establishment, growth, and development of Allah’s system in order to establish the laws of requital, the laws of cause and effect (نُفَصِّلُ) based on the signs of Allah both from the Allah’s message as well as the universe and science (لْآيَاتِ) and so that they reach the place of retreat, safety and security; return to Allah as the competent authority in matters of Deen and go back to Allah as the source of all creations (يَرْجِعُون).

 

This how summarizes the discussion of all the aforementioned ayahs by communicating to us that this is how Allah’s Ayaat, the signs of Allah as per the Ayaat of Quran and the scientific ayahs of the universe, get established and developed through the system of Allah, so that the laws of requital, cause and effect are established as an unchangeable and undeniable facts because this is a confirmed process through which everyone and everything will reach the place of retreat, safety and security with Allah, will return to Allah as the most competent authority in matters of Deen and will go back to Allah as the source of all creations sooner or later.

 

C.    LESSONS AS PER THESE AYAHS:

In the context of the earlier ayahs discussing about Allah’s Laws as source of Sabaath (rest, recharge and life) and those who became Qirdatun Khase’een owing to them being on the Bahar, these Ayahs of Surah Al-A’raf give us the following important lessons

 

• SEIZING ADNA LAWS AND WISHING FOR MAGHFIRAT: Those who inherited Allah’s message prioritized aspects and laws inferior to Allah’s, hoping they would protect them from the consequences of their wrongdoings. Thus, these inferior laws failed to protect them from the impacts of their actions. As inheritors of Allah’s Message, they were commanded to uphold the unbreakable covenant, avoid contradictory speech or conduct about Allah’s prestige, and conduct in-depth study to attain knowledge about Allah’s message, adhering to their duties and obligations. But they acted in defiance of Allah’s commands.

 

• STRONG-HOLD STATURE OF MUTTAQUEEN: Observing Taqwa and cautiously following Allah’s laws are crucial for gaining a stronghold stature in the hereafter. Those who follow these laws and establish the S’alat as a social care system, connecting humanity and to basic Deen principles like love, care, compassion, and justice, are guaranteed dominion in the Akhira. Allah rewards Mus’leheen who carry out acts of Is’lah and the Divine wisdom suggests that adhering to Allah’s message, prioritizing it, is crucial for attaining Allah’s protection. We should hold onto this message with strength and courage, remembering Allah’s blessings, and being utterly grateful by following Allah’s laws.

 

• BANY ADAM DUTIES VERSUS THEIR ACTIONS: Baniy Adam, instead of establishing themselves as Khalifa- caretakers of earth and utilizing humanity’s capabilities and Malaik, seized hold of deities and followed their laws, utilizing their resources, supporters, and allies to fulfill the shirk related duties. The establishment of perfect recompense and Allah’s Deen as Deen-e-Qayamma is a confirmed event for everyone, especially for these Ghafileen who remain unaware of their actions and heedless of Allah’s Message, leading to pain and suffering.

 

• THOUGHT PROVOKING QUESTIONS: As addressees of the Quran, we are ordained by Allah to interact with such people asking them three thought provoking questions 1) Is this how you surround yourselves with Allah’s Message and become upholders of justice for your Rabb? ; 2) Do you think that your acts of being involved in Shirk, taking up deities from other than Allah and following and implementing their laws, are your own doing or is it that you are simply walking in the footsteps of your forefathers? and 3) Is it that through your acts of Baat’il, i.e. going against Haqq, absolute truth and Allah’s Message causing extreme injustices aimed at destroying human abilities and causing corruption, you are aiming for your own joint destruction and sufferings? Thus, the divine guidance to us as the addressees of the Quran is that we must question such people about their involvement in Shirk and their Baat’il actions in order to make them realize since such people must determine if this is how they think they are following the divine guidance, if their actions are their own, following their forefathers’ footsteps, or if they are aiming for their own destruction and suffering through their own hands.

 

• ALLAH’S AYAAT AS MUFAS’IL: Allah’s Ayaat, Quranic signs as well as universe’s scientific ayahs are established through Allah’s system, establishing laws of requital, cause, and effect as unchangeable facts. This confirmed process ensures that everyone and everything will reach the place of retreat with Allah, will return to Allah as the most competent authority in matters of Deen and will go back to Allah as the source of all creations.

 

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/