Surah Al-A’raf – Ayah No. 187-188

Surah Al-A’raf – Ayah # 187-188 (7:187–188)

A.   TRANSLATION

١٨٧ يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي ۖ لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ۚ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

[Quran 7:187] They Salunaka (يَسْأَلُونَكَ) A’an (عَنِ) the Sa‘ati (السَّاعَةِ), ‘Ayyana (أَيَّانَ) its Mursaha (مُرْسَاهَا)?’ Qul (قُلْ), “Indeed, what its Il’muha (عِلْمُهَا) A’enda (عِنْدَ) Rabbi (رَبِّي) not they Jalliha (يُجَلِّيهَا) to Waqtiha (لِوَقْتِهَا) except Allah. S’aqulat (ثَقُلَتْ) in the Samawati (السَّمَاوَاتِ) and the Arzi (وَالْأَرْضِ)- not Tatikum (تَأْتِيكُمْ) except Baghtatan (بَغْتَةً). They Salunaka (يَسْأَلُونَكَ) Kanaka (كَأَنَّكَ) Hafiyyun (حَفِيٌّ) A’nha (عَنْهَا) it. Qul (قُلْ), “Indeed, what Il’muha (عِلْمُهَا) A’enda (عِنْدَ) Allah but Aks’ara (أَكْثَرَ) the Nasi (النَّاسِ) not they A’lamuna (يَعْلَمُونَ).

 

 

١٨٨ قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ

[Quran 7:188] Qul (قُلْ), ‘Not Amliku (أَمْلِكُ) for Nafsi (لِنَفْسِي) Naf’an (نَفْعًا) and not Zarran (ضَرًّا) except what Sha’a (شَاءَ) Allah- and not Kuntu (كُنْتُ) A’lamu (أَعْلَمُ) the Ghayba (الْغَيْبَ)- To Staksartu (لَاسْتَكْثَرْتُ) of the Khayri (الْخَيْرِ) and what Massaniya (مَسَّنِيَ) the Sau’u (السُّوءُ)- Indeed not except Nazirun (نَذِيرٌ) and Bashirun (وَبَشِيرٌ) for Qawmin (لِقَوْمٍ) Yu’minuna (يُؤْمِنُونَ).

 

B.   THE CONCEPT:

THE CONTEXT

From the earlier Ayahs of Surah Al-A’raf we have learned about Asma’ey Husna of Allah- Allah emphasizes deep knowledge of Hasanat aspects, which are desirable and pleasing to our souls, given as gifts without any expectation of return and given beyond our due rights. We should seek and invite people with the help of and towards these aspects.

 

Talking about the Two Distinct Groups: The Ayahs describe two groups: those on the path of Allah and those misled. Guided individuals create traditions, customs, and practices reflecting the Guidance by serving as role models and benchmarks. They promote practices based on truth, Allah’s message, and justice, ensuring fairness and justice regardless of personal differences or hatred towards others. On the other hand, those who are misled, dismiss, reject and ridicule Allah’s signs. Disconnected, deprived, and misled from Allah’s system, those who lack the ability to use their intellect and to seek knowledge remain heedless of Allah’s blessings and thus, Allah’s guidance is not for them

 

We also learned the Three Thought-provoking Questions. The Ayahs raise three thought-provoking questions to those blessed with Allah’s Naimat, intellect, and message, but remain heedless and deprived of these due to being blind followers resembling domesticated animals; 1) The first question asks if people do not study Allah’s Signs of the Message and the universe that surrounds them from all sides as their companions, but they find these Ayaat confusing due to their inability to understand them. It’s ironic that these Ayaats are warnings and cautions, but they remain heedless; 2) The second question asks if people are not vigilant and observational in their understanding of the universe, planet Earth, and Allah’s vastness, capabilities, and powers based on what is created by Allah. 3) The final question is about their Emaan of Hadith, asking them that after Allah’s Guidance, what is this hadith (actual meaning event, happening) which they seek knowledge of using their intellect and abilities to be deeply convinced with?

Finally, we received the Divine guidance w.r.t. Our Interactions with and towards such People: We, as addresses of the Quran, should separate from these individuals who engage in blind following, extreme transgression, and aimless wandering, as they follow Taghut as acts of Shirk, instead of Allah’s guidance. Since such people act based on their own abilities without acknowledging the concept of freewill or accountability, the divine guidance is that these people with deeply rooted beliefs and customs who refuse to change or seek knowledge should be left alone, allowing them to face consequences and recompense for their own actions.

 

THE IMPORTANT CONCEPT OF THE SAA’TH (السَّاعَةُ)

The word  (السَّاعَةُ) is normally translated as ‘the hour’ and interpreted as the time of resurrection, or end of the world but the word is used in Quran in the meanings of ‘the event, the exact time when the appointment of perfect recompense based on one’s own actions and deeds takes place, whereby one faces the consequences of one’s own choices and decisions. Please refer the following ayahs that define and explain this concept further

 

– Ayah 6:40, “Qul, ‘When you Ara’a that has come to you Azaab of Allah or has come to you the Saa’ath Aghair Allah, you Tada’una if Kuntum Swaliheen’  this ayah is telling us the sources of someone having to face extreme situations of adversity and hardship, which could be due to two sources, either it’s Azaab- punishment of Allah or it’s Sa’ath of Ghair Allah, that is other than Allah, is the source of one having to face such hardships, that are the results of one’s own actions and decision in terms of the fixed, appointed event and happening of one facing the consequences of earlier committed actions.

 

– Ayah 6:31, “Indeed, Khasara are those who Kazabu with Alqa’a of Allah until when Ja’aa them the Sa’aath Baghtatan…” talking about those who have lost their Nafs-e-Mut’mainna (Khasara) and who reject, deny, make fun of, take as a joke and ridicule (Kazaba) the concept of meeting their Rabb for the purpose of accountability (Alqa’a), until when is brought to fruition (Ja’aa) to them the happening of perfect recompense based on their actions (Sa’ath) within which they get immersed and engulfed (Baghtatan). Here the same word is used in case of Allah’s laws of cause and effect and perfect recompense give to us through the whole system of Allah

 

– In Ayah 22:07, “Indeed, the Sa’ath will come- there is no Raiba in it…” there is no Ra’iba in Sa’ath, in terms of any ambiguities, or doubts, or uncertainties etc., since its certain beyond any doubt, that we will face the perfect recompence of our deeds, choices and decisions, sooner or later- and everyone will face accountability. This could be either here or at the time of Akhira/hereafter, or both

 

– In Ayah 40:46, when Allah is describing what the situation of people of Firaun both during this worldly life as well as on the hereafter “they are exposed to the fire to it, Ghaduuan and A’shyan and Youma Taqumu the Sa’ath, the people of Firaun to made enter into the terrible Azaab”. Here the first part of this ayah is talking about the fire-like situations, which is a reflection of extreme hardship, punishment, hell-like aspects, adversities etc.  may be through their own Nafs, that they faced during their worldly life, which may be hidden, concealed and not known to the rest of the worlds, as well as the apparent punishment as obvious during this world life as well as reflective of the hereafter- since it’s an established and well known fact (Youm) that they have to face the consequences of their actions (Sa’ath) sooner or later, in terms of the Sa’ath being established (Taqumu) for them when they would be made to admit the terrible punishment.

 

– Similar concept is depicted in Ayah 34:29-30 “They say ‘when is the Wa’ada of Allah if you are S’aadiqueen’. Say ‘for you is the Ma’iyaad is Youma, which you cannot delay or postpone upon it the Sa’ath and neither you would be able to Tastaqdemun”. Meaning “They say ‘when is the Wa’ada (appointment of accountability) of Allah if you are S’aadiqueen’. Say ‘for you is the Ma’iyaad (appointment of accountability) is Youma (well-known established), which you cannot delay or postpone upon it the Sa’ath (facing of perfect recompense) and neither you would be able to Tastaqdemun (make any attempts, do anything about it)”.

 

– Ayah 43:60-61 “And if Allah Yasha’u, surely, we would have made among you Malaik on the earth as Khalifa, indeed in that would be the knowledge of the Sa’ath so do not Tamtaroon (Make assumptions, enter into arguments, etc.)…” where is reflective of the end of times, wherein we all would face the Sa’aath, when we, as humanity would be replaced by another Khalifa on earth as depicted in.

 

Thus, the word Sa’ath refers to the event, the process, the timings, the appointment of perfect recompense based on one’s own actions and deeds, whereby one faces the consequences of their own choices and decisions.

 

CONCEPT OF THESE AYAHS

Ayah 7:187, “They Salunaka (يَسْأَلُونَكَ) A’an (عَنِ) the Sa’ati (السَّاعَةِ), ‘Ayyana (أَيَّانَ) its Mursaha (مُرْسَاهَا)?’ Qul (قُلْ), “Indeed, what its Il’muha (عِلْمُهَا) A’enda (عِنْدَ) Rabbi (رَبِّي) not they Jalliha (يُجَلِّيهَا) to Waqtiha (لِوَقْتِهَا) except Allah. S’aqulat (ثَقُلَتْ) in the Samawati (السَّمَاوَاتِ) and the Arzi (وَالْأَرْضِ)- not Tatikum (تَأْتِيكُمْ) except Baghtatan (بَغْتَةً). They Salunaka (يَسْأَلُونَكَ) Kanaka (كَأَنَّكَ) Hafiyyun (حَفِيٌّ) A’nha (عَنْهَا) it. Qul (قُلْ), “Indeed, what Il’muha (عِلْمُهَا) A’enda (عِنْدَ) Allah but Aks’ara (أَكْثَرَ) the Nasi (النَّاسِ) not they A’lamuna (يَعْلَمُونَ).”

 

They enquire and ask you (يَسْأَلُونَكَ) the significance, importance of as well as significate aspects of (عَنِ) the appointment of perfect accountability and recompense (السَّاعَةِ), ‘Is it confirmed, when, how, by whom and where (أَيَّانَ) will it reach the humanity sourced from Allah (مُرْسَاهَا)?’ Reflect from your conducts and speech (قُلْ), “Indeed, what its knowledge and awareness (عِلْمُهَا) is with my Rabb (رَبِّي) no one appointed the recompense (يُجَلِّيهَا) as to its timings (لِوَقْتِهَا) except Allah. Connected strongly and attracted together (ثَقُلَتْ) in the environment, the skies and the universe (السَّمَاوَاتِ) and the foundations, the earth (وَالْأَرْضِ)- not granted to you (تَأْتِيكُمْ) except with and through surrounding you from all sides and engulfing you (بَغْتَةً). They ask and enquire you (يَسْأَلُونَكَ) then aim to reach the final destination through your conducts and speech (كَأَنَّكَ) of making them feel welcomed, entertained and well-informed (حَفِيٌّ) of its importance, significance and significant aspects of (عَنْهَا) it. Reflect from conducts and speech that (قُلْ), “Indeed, what its knowledge is (عِلْمُهَا) with Allah but majority to a great extent (أَكْثَرَ) of humanity (النَّاسِ) not they are aware (يَعْلَمُونَ).

 

Giving divine wisdom to the addressee of the Quran, these two ayahs clarify and give description of the concept of Sa’ath in more detail. Hence if they enquire and ask us, as the addressee of the Quran, about the significance, the importance of, as well as the significate aspects of the Sa’ath i.e. the appointment of perfect accountability and recompense. There could be many questions surrounding the concept such as is it a confirmed happening like are you sure it’s going to or is happening? How will it happen as to how will we know if it’s happening? When will it happen or are we in it already? Who will carry it out? And where will it take place? Etc. All of these questions surround the concept of how, where, when, by whom will it reach humanity, as sourced by Allah’s system. Answering the question as to when or how, the divine guidance is for us to reflect from our conducts and speech to such questions by saying that its knowledge and awareness is only with my Rabb and none can cause the recompense to be appointed as to its timings except Allah. The concept of recompense and perfect accountability is connected strongly and attracted together not only through the environment, the skies and the universe, but also the foundations on which we stand and the planet earth. The Sa’ath is surrounding you from all sides and engulfing you like your Sama- environments and the arze- the foundations, as well as your planet earth as well as the skies and the universe. Whenever people ask and enquire you about the Sa’ath, then you should make them feel welcomed, entertained and well-informed of its importance, significance and the significant aspects of it. You should reflect from conducts and speech that its knowledge is by getting oneself aligned with and synchronized with Allah’s system but majority of humanity and to a great extent remain unaware.

 

Ayah 7:188, “Qul (قُلْ), ‘Not Amliku (أَمْلِكُ) for Nafsi (لِنَفْسِي) Naf’an (نَفْعًا) and not Zarran (ضَرًّا) except what Sha’a (شَاءَ) Allah- and not Kuntu (كُنْتُ) A’lamu (أَعْلَمُ) the Ghayba (الْغَيْبَ)- To Staksartu (لَاسْتَكْثَرْتُ) of the Khayri (الْخَيْرِ) and what Massaniya (مَسَّنِيَ) the Sau’u (السُّوءُ)- Indeed not except Nazirun (نَذِيرٌ) and Bashirun (وَبَشِيرٌ) for Qawmin (لِقَوْمٍ) Yu’minuna (يُؤْمِنُونَ).”

 

Reflect from your conducts and speech that, (قُلْ) ‘Not have the ownership, dominion or possession (أَمْلِكُ) for my Nafs and soul (لِنَفْسِي) any advantage or benefits (نَفْعًا) and not anything that can harm or hurt (ضَرًّا) except what is aligned, in accordance and synchronized with the system of (شَاءَ) Allah- and not  aim to reach the final destination through conducts (كُنْتُ) to be aware of (أَعْلَمُ) that which is hidden and unknown (الْغَيْبَ)- In order to let increase (لَاسْتَكْثَرْتُ) of that which is best, the most blessed Khayri (الْخَيْرِ) and what grinding, razor sharp edge of and being advanced and matured in (مَسَّنِيَ) such acts, sayings and deeds re at such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words (السُّوءُ)- Indeed its nothing warning, caution in order to induce planning for the future in terms of action being done right now, in alignment with future planning (نَذِيرٌ) and glad tidings (وَبَشِيرٌ) for those who establish and strengthen (لِقَوْمٍ) acts and people who use their intellect and other faculties to seek knowledge in order to be in utter and deep conviction with Allah and upholders of their covenant with Allah (يُؤْمِنُونَ).

 

Continuing the discussion of the Sa’ath, the happening of the perfect accountability and recompense, we should reflect from our conducts and speech to anyone who enquires about it that, ‘I do not the ownership, or possession of anything that can benefit me or is harmful for my soul, except what is aligned, in accordance and synchronized with the system of Allah. Neither I aim to reach the state through my conducts or speech to be aware of anything that is hidden or unknown. Thus, you should let increase and multiply the khair, that which is best and remain distant from the grinding, razor sharp edges of and being advanced and matured in such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to others but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in the society; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights. Indeed, this divine guidance regarding the Sa’ath is a warning, a caution in order to induce planning for the future in terms of action being done right now, in alignment with future planning as well as the giving of good news and glad tidings for those who establish and strengthen acts and people who use their intellect and other faculties to seek knowledge in order to be in utter and deep conviction with Allah and upholders of their covenant with Allah.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf give us the following lessons

 

• QUESTIONS REGARDING THE CONCEPT OF THE SA’ATH: There could be many questions surrounding the concept of Sa’ath- i.e. the appointment of perfect accountability and recompense, such as how, where, when, by whom will it reach humanity, as sourced by Allah’s system; What is the significance and importance of it? What are its significant aspects? Is it a confirmed happening like are we certain it’s going to happen? Is it happening right now? How will it happen as to how will we know if it’s happening? When will it happen? Who will carry it out? And where will it take place? etc.

 

• BROAD ANSWERS- As addressee of the Quran, the divine guidance to us is that whenever people enquire about the Sa’ath, then we should make them feel welcomed, entertained and well-informed of its importance, significance and the significant aspects of it. We should be reflective of the fact that its knowledge can only be acquired by by understanding and following the Ayaat of Allah; getting ourselves aligned with, and by being synchronized with Allah’s system as we know that no one is aware or can cause the happening and timings of the Sa’ath except Allah. The concept of recompense and perfect accountability is strongly connected to and attracted by our environments i.e. our traditions, customs, peoples, influences all around us as well as the foundations on which we stand.

 

• NO KNOWLEDGE EXCEPT THROUGH THE SYSTEM: Our conducts and behaviors should reflect that neither we have the ownership, or possession of anything that can benefit us or is harmful for our souls, except what is aligned, in accordance and synchronized with the system of Allah; nor do we aim to reach the state of knowledge of anything that is unknown, or hidden.

 

• THE DIVINE GUIDANCE W.R.T. SA’ATH: The divine guidance to us is that we should increase and multiply that which is Khair, the best, the most favorite, the all-encompassing valuables including anything that is done for the benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. On the other hand, we should avoid harmful acts and deeds that cause discomfort, imbalance, and destruction, focusing on selfish interests and egoistic desires. Avoid trades that prioritize wealth over others, and avoid actions that disrespect, honor, dignity, justice, or suppress due rights of others.

 

• THE SA’ATH IS NAZEER FOR THOSE WHO AMANU: Divine guidance on the Sa’ath serves as a warning for future planning by encouraging immediate actions for us. It provides good news and tidings for those who use their intellect and other human faculties to seek knowledge in order to be in utter and deep conviction with Allah as upholders of their covenant with Allah.

 

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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