Surah Al-A’raf – Ayah No. 189-194

Surah Al-A’raf – Ayah # 189-194 (7:189–194)

A.   TRANSLATION

 

١٨٩ هُوَ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِ ۖ فَلَمَّا أَثْقَلَتْ دَعَوَا اللَّهَ رَبَّهُمَا لَئِنْ آتَيْتَنَا صَالِحًا لَنَكُونَنَّ مِنَ الشَّاكِرِينَ

[Quran 7:189] Those one who Khalaqakum (خَلَقَكُمْ) from Nafsin (نَفْسٍ) Wahidatin (وَاحِدَةٍ) and Ja’ala (وَجَعَلَ) from its Zawjaha (زَوْجَهَا) for Yaskuna (لِيَسْكُنَ) towards them. But to what Taghashaha (تَغَشَّاهَا) Hamalat (حَمَلَتْ) Hamlan (حَمْلًا) Khafīfan (خَفِيفًا) then Marrat (فَمَرَّتْ) with it. Then to what As’qalat (أَثْقَلَتْ) Da’awa (دَعَوَا) Allah their Rabba (رَبَّهُمَا) so that indeed, Ataytana (آتَيْتَنَا) S’walihan (صَالِحًا) Lanakunanna (لَنَكُونَنَّ) of the Shakerina (الشَّاكِرِينَ).

 

١٩٠ فَلَمَّا آتَاهُمَا صَالِحًا جَعَلَا لَهُ شُرَكَاءَ فِيمَا آتَاهُمَا ۚ فَتَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ

[Quran 7:190] But to what Atahuma (آتَاهُمَا) S’walihan (صَالِحًا) Ja’ala (جَعَلَا) for it Shuraka’a (شُرَكَاءَ) in what Atahuma (آتَاهُمَا)- but Ta’ala (فَتَعَالَى) Allah what they Sharikuna (يُشْرِكُونَ).

 

١٩١ أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْئًا وَهُمْ يُخْلَقُونَ

[Quran 7:191] Do they Sharikuna (يُشْرِكُونَ) what not Yakhluqu (يَخْلُقُ) Shayan (شَيْئًا) and they Kh’laquna (يُخْلَقُونَ).

 

١٩٢ وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَا أَنْفُسَهُمْ يَنْصُرُونَ

[Quran 7:192] And not they Stati’una (يَسْتَطِيعُونَ) to them Nasran (نَصْرًا) and not their Nafs (أَنْفُسَهُمْ) they Nas’run ‎(يُنْصَرُونَ).

 

١٩٣ وَإِنْ تَدْعُوهُمْ إِلَى الْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَاءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنْتُمْ صَامِتُونَ

[Quran 7:193] And if you D’uhum (تَدْعُوهُمْ) them towards the Huda (الْهُدَىٰ) not they Taabe’ukum (يَتَّبِعُوكُمْ) – Sawaon (سَوَاءٌ) upon you Ada’awtumuhum (أَدَعَوْتُمُوهُمْ) them or you S’amituna (صَامِتُونَ).

 

١٩٤ إِنَّ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَادْعُوهُمْ فَلْيَسْتَجِيبُوا لَكُمْ إِنْ كُنْتُمْ صَادِقِينَ 

[Quran 7:194] Indeed, those you Da’una (تَدْعُونَ) from Duni (دُونِ) Allah I’badun (عِبَادٌ) Ams’alukum (أَمْثَالُكُمْ)- So, Da’uhum (فَادْعُوهُمْ) them, then to – Yastajibu (فَلْيَسْتَجِيبُوا) to you if Kuntum (كُنْتُمْ) S’wadiqina (صَادِقِينَ).

 

 

B.   THE CONCEPT:

THE CONTEXT

The earlier Ayahs of Surah Al-A’raf discusses 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.

 

The Broad Answers to these Questions: 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.

 

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. 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 Sa’ath is Nazeer o Mobin for the Momineen. 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.

 

THE CONCEPT OF ZOUJ AND TA’ALA

Before we discuss these ayahs its important to understand two keywords as follows

1) ZOUJ (أَزْوَاجٌ) & AZWAAJ (أَزْوَاجًا): normally translated as wives only, the word ZOUJ means something similar, or of the same kind, types or similar beings/things. It also means partner, spouses, pairs, partners, or associates. Therefore in the ayah 2:35 the phrase is “We said, “O Adam, inhabit the Garden, you and your Zouj..” Here the word Zouj can mean both Adam and his/her spouse or the same types or kinds. In the meaning of husband and wife or spouse, the word is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or opposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or opposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eyeglasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another.

 

2) TA’ALA (تَعَالَ) & TA’ALA (تَعَالَىٰ) The word is normally translated as exalted or glorious whereas if we study all the occurrences of the word in Quran, we would notice that in most of the usages the phrase is used in connection with acts of Shirk. The word is used basically in terms of raising, keeping high and elevating Allah in accordance with Haqq of Allah in terms of due rights of Allah and the absolute truth for instance in Ayah 23:116, “Then Ta’ala Allah- the Maliku of the Haqqu- there is no deity except Allah- Rabb of the A’rshe Kareem”  depicts the meanings of the word as raising and exhalting Allah in accordance with Haqq, the absolute truth and justice and Allah’s Haqq- the due rights of Allah, since Allah is the owner, posser and the true authority of All Haqq- due rights as deity, whose laws one should follow. Similar meanings is evident from 20:114 with the use of the same phrase, “Then Ta’ala Allah- the Maliku the Haqq”. Thus, whenever the phrase ‘Subhanahu wa Ta’ala’ is used in Quran, it’s used soon after the discussion about acts of Shirk for instance as per Ayah 6:100, “And Ja’alu (appoint for duties) to Allah Shurakaa (as Allah’s partners) the Jinna (who they can’t comprehend, whose real characteristics are hidden from them) and Khalaquhum (Allah has brought to fruition Allah’s Amar for) them and Kharaqu (infringe upon, trespass, violate and transgress the terms of their covenant with and Haqq/due rights) to Allah Baneen (those who are working for, laying the foundations of the systems that support, walk on footsteps of such Shuraka’a) and Banat (all such acts which are involved in building, walking in their footsteps, constructing, laying the foundations for such beings and of such acts of Shirk) without knowledge. Subhanahu (to Allah) and Ta’ala over what Yas’efun (stress, forcefully apply, assert).” Means Allah has brought to completion Allah’s Amar (of recompense) for those who do Shirk; infringe upon, go against, breach, both the terms of covenant with Allah as well as Allah’s Haqq, due right by assigning partners with Allah such Shurakaa who are hidden from them and they are unable to comprehend them and thus end up Baneen (those who are working for, laying the foundations for, walking in the footsteps of such Shurakaa) and Binnate (such acts of working, laying the foundations and walking in their footsteps) without any knowledge. After highlighting the acts, system and beings of Shirk and Shuraka’a Allah then gives explicit instructions to the addressee of the Quran by saying Subhanahu- means strive with your whole beings with persistence and perseverance and Ta’ala- uphold the due rights of Allah, raising these rights and Haqq over what they Yas’efun- stress and assert. Similar meanings and the same phrase of “Subhanahu wa Ta’ala” is used in connection with doing of Shirk in Ayahs 10:18 and 16:1. The concept of doing of Shirk evident in Ayah 7:190, “Then what was given to them S’walihan, they Ja’ala (appoint) towards Allah Shuraka’a then from what was given to them. Then Ta’ala Allah over what they Yushrikun”. In Ayah 17:42, the phrase “Subhanahu was Ta’ala” is used in connection with infringing of Allah’s due right by taking up other deities.

CONCEPT OF THESE AYAHS

Ayah 7:189, “Those one who Khalaqakum (خَلَقَكُمْ) from Nafsin (نَفْسٍ) Wahidatin (وَاحِدَةٍ) and Ja’ala (وَجَعَلَ) from its Zawjaha (زَوْجَهَا) for Yaskuna (لِيَسْكُنَ) towards them. But to what Taghashaha (تَغَشَّاهَا) Hamalat (حَمَلَتْ) Hamlan (حَمْلًا) Khafīfan (خَفِيفًا) then Marrat (فَمَرَّتْ) with it. Then to what As’qalat (أَثْقَلَتْ) Da’awa (دَعَوَا) Allah their Rabba (رَبَّهُمَا) so that indeed, Ataytana (آتَيْتَنَا) S’walihan (صَالِحًا) Lanakunanna (لَنَكُونَنَّ) of the Shakerina (الشَّاكِرِينَ).”

 

Those one who created (خَلَقَكُمْ) from soul (نَفْسٍ) the same- all encompassing (وَاحِدَةٍ) and appointed for duties (وَجَعَلَ) from its something similar, same kind, or type, partner, spouses, pairs with the unique characteristics that one cannot exist without the other, each a part of the Zawjaan – same Nafs (زَوْجَهَا) to be settled that does not require any further changes or movements, to rest, to have peace and tranquility in life wherein they find everything that they need to live, survive, grow and prosper (لِيَسْكُنَ) towards them. But to what over-whelmed by and engulfed in terms of being surrounded from all sides, in terms of covering or shield rendering it impossible for anything to pass through it (تَغَشَّاهَا) carrying, embodying (حَمَلَتْ) the embodiment, essence, (حَمْلًا) lightly, easily (خَفِيفًا) then transitioning and becoming (فَمَرَّتْ) with it. Then to what is heavy, complicated or difficult (أَثْقَلَتْ) the inviting to and connecting with the system of (دَعَوَا) Allah their Rabba (رَبَّهُمَا) so that indeed granting, giving of (آتَيْتَنَا) acts of reform, amendments, and Is’lah (صَالِحًا) to reach the end destination through conducts and behaviors (لَنَكُونَنَّ) of those who are Shakireen, those who remember and be grateful of Allah’s blessings and then follow the laws of Allah in acts of deep gratitude (الشَّاكِرِينَ).

 

Keeping in consideration the context of the earlier ayahs that discussed the concept of Sa’ath as the process, timings, happening of perfect accountability and recompense, the use of the word Zouj in these subsequent ayahs can be interpreted both in the meanings of partners and spouses as well as those who are similar and type of each other, such as those living or belonging to the same community, nation, tribe, etc. Thus, this ayah is talking about all such members of the tribe, community, nation, etc. as well as both the spouses being created from the same Nafs- soul. But the unique characteristics of being called a Zouj, is the presence and becoming of Askan for each other, i.e.  meaning the source of coming into existence, of settling down, of growth, of evolving, by getting whatever is needed and required for one’s survival and growth. But, they, in the process of becoming the Askan for each other, engulfed themselves as covering and shield by embodying such aspects which are easier and lighter. But as to those aspects which were difficult, more significant and heavier, they sought help from the system of Allah for their Rabb- their deities, whose laws they follow instead of Allah. Contrary to what they did, all these aspects were given to them as those of Is’lah intended for their amendment, reform and correction, so that through these acts, they could become the Shaakireen- those who remember and be grateful of Allah’s blessings and then follow the laws of Allah in acts of deep gratitude.

 

Ayah 7:190, “But to what Atahuma (آتَاهُمَا) S’walihan (صَالِحًا) Ja’ala (جَعَلَا) for it Shuraka’a (شُرَكَاءَ) in what Atahuma (آتَاهُمَا)- but Ta’ala (فَتَعَالَى) Allah what they Sharikuna (يُشْرِكُونَ).”

 

But to what was given and granted (آتَاهُمَا) as acts of is’lah and reform (صَالِحًا) was appointed for duties (جَعَلَا) for it aspects, beings, people and system as partners of Allah where no one else is given the authorization (شُرَكَاءَ) in what gave and granted by them (آتَاهُمَا)- but against these acts of Shirk, elevate and magnify (فَتَعَالَى) Allah what they do acts of Shirk (يُشْرِكُونَ).

 

Keeping in considerations the context and the concept of Ta’ala of Allah as the divine guidance to raising, keeping high and elevating Allah in accordance with Haqq of Allah in terms of due rights of Allah and the absolute truth against acts of Shirk, this Ayah continues the discussions about Zouj, referring to such community members who are alike each other and of the same type, who in the process of transforming and finding Askan, source of survival and growth, in each other, handle the difficult, significant and heavy aspects with the help of their deities. Thus, the acts and system of Is’lah that was granted to them by Allah, these aspects of their Nafs were instead employed in Shirk- i.e. pursuit of beings, people, laws and system as partners of Allah where no authorization from Allah is present. The divine guidance to the addressee of the Quran in such situations is to elevate and magnify the rights of Allah and Allah’s system against these acts of Shirk. The paramount and most significant due right and Haqq of Allah’s system is that only Allah is the Hikm, hence the due right as deity is one and only Allah, whose laws one should follow in matters of Deen.

 

Ayah 7:191, “Do they Sharikuna (يُشْرِكُونَ) what not Yakhluqu (يَخْلُقُ) Shayan (شَيْئًا) and they Kh’laquna (يُخْلَقُونَ).”

Ayah 7:192, “And not they Stati’una (يَسْتَطِيعُونَ) to them Nasran (نَصْرًا) and not their Nafs (أَنْفُسَهُمْ) they Nas’run ‎(يُنْصَرُونَ).”

 

Do they create partners with Allah with no Authorization (يُشْرِكُونَ) what not they created (يَخْلُقُ) in anything (شَيْئًا) and they are the ones who are created (يُخْلَقُونَ).

And not they have the ability, courage, and strength (يَسْتَطِيعُونَ) to them to help, guide, mentor, protect and be confidant (نَصْرًا) and not their Nafs (أَنْفُسَهُمْ) they guide, protect, befriend, help ‎(يُنْصَرُونَ).

 

This Ayah is a thought- provoking question asking such people who follow their deities whose laws they follow instead of those of Allah and commit acts of Shirk, that, “Why do they create partners with Allah with no Authorization and based on what, when they don’t have the capability and the ability to create anything?” In fact, they themselves were created by Allah. Neither they have the ability, courage, and strength to help, guide, mentor, protect and be confidant for anyone when they couldn’t guide, protect, befriend, and help their own Nafs.

 

Ayah 7:193, “And if you D’uhum (تَدْعُوهُمْ) them towards the Huda (الْهُدَىٰ) not they Taabe’ukum (يَتَّبِعُوكُمْ) – Sawaon (سَوَاءٌ) upon you Ada’awtumuhum (أَدَعَوْتُمُوهُمْ) them or you S’amituna (صَامِتُونَ).”

Ayah 7:194, “Indeed, those you Da’una (تَدْعُونَ) from Duni (دُونِ) Allah I’badun (عِبَادٌ) Ams’alukum (أَمْثَالُكُمْ)- So, Da’uhum (فَادْعُوهُمْ) them, then to – Yastajibu (فَلْيَسْتَجِيبُوا) to you if Kuntum (كُنْتُمْ) S’wadiqina (صَادِقِينَ).”

 

And if you invite them (تَدْعُوهُمْ) them towards the guidance, path of Allah (الْهُدَىٰ) not they follow (يَتَّبِعُوكُمْ) – except in evil deeds (سَوَاءٌ) upon you- Whether you invite (أَدَعَوْتُمُوهُمْ) them or you stop, curtail, or hinder them (صَامِتُونَ).

Indeed, those you align and connect (تَدْعُونَ) from besides, in addition to (دُونِ) Allah as their followers and obedient of their laws (عِبَادٌ) they are similar to and like you (أَمْثَالُكُمْ)- So, invite them and seek help from (فَادْعُوهُمْ) them, then to – let them respond (فَلْيَسْتَجِيبُوا) to you if aim to reach through your conducts as (كُنْتُمْ) those who are truthful and sincere (صَادِقِينَ).

 

After highlighting the helplessness, weakness and vulnerability of such people who follow their deities instead of laws of Allah by committing acts of Shirk, this Ayah now addresses us, giving us the divine wisdom that even if we invite them towards the guidance, Allah’s Message and path of Allah, they will never follow us except advancing evil deeds, acts of fasaad and disbalance towards us. Their behaviors and conducts would remain the same towards us, whether we invite them or aim to stop, curtail, or hinder them in these acts of Shirk.

 

The next Ayah then talks about the Shuraka’a i.e. such people who are taken up as deities by people and whose laws are followed instead of laws of Allah. These Shuraka’a are promoted, supported, endorsed and advocated in addition to the system of Allah, as to invite others to be their followers and obedient of their laws. They are taken up as role models, benchmarks, and standards of exemplary behaviors. By giving a challenge as well as a criterion to judge and identify such Shuraka’a, Allah asks people who are following the laws of such Shura’kaa to demand their Shuraka’a to respond to their Dua’a when they seek their help and support. Since these Shuraka’a are helpless, powerless and vulnerable themselves, this demand in itself would prove that they are not truthful and sincere.

 

C.    LESSONS AS PER THESE AYAHS:

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

 

• ZOUJ AS ASKAN: Zouj in these ayahs refer to similar and the same type of community members who share the same foundations. They are given all the aspects of becoming Askan for each other, as in each other, they find their source of coming into existence, of settling down, of growth, of evolving, and getting whatever is required for their survival and growth.

 

• WHY DO PEOPLE COMMIT ACTS OF SHIRK: It was intended by Allah’s system that as Askans these community members become shields for each other, incorporating aspects of Is’lah for amendment, reforms, and corrections so that they become Shaakireen i.e. grateful for Allah’s blessings and followers of Allah’s laws. Instead, they embodied easier aspects, while resorting to their deities, the Shuraka’a, for significant, heavier and more difficult aspects.

 

• TA’ALA OF ALLAH: The most important Haqq of Allah is Allah being the supreme authority, the Hikm, whose laws exclusively should be followed in matters of Deen. These Ayahs emphasizes the importance of recognizing and valuing the rights of Allah and Allah’s system particularly against acts of Shirk, where actions are pursued without authorization from Allah and emphasize.

 

• HELPLESSNESS OF THE MUSHREKEEN AND THE SHURAKAAS: Mushrekeen, i.e. people who commit acts of Shirk lack authority and capability to help or support anyone, as they themselves are created by Allah. They lack courage and strength to guide, mentor, protect, and befriend others, let alone be able to help their own selves. Their behaviors and conducts would remain the same whether we invite them towards the path of Allah or aim to stop, curtail, or hinder them in these acts of Shirk. The Shuraka’a i.e. such people who are taken up as deities by these Mushrekeen and whose laws are followed instead of laws of Allah, are promoted and supported as benchmarks and role models, whereas these Shuraka’a do not have the ability to respond to the Dua’a of these Mushrekeen, as they are also helpless, powerless, and vulnerable.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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