Surah Al-A’raf – Ayah No. 35 – 39 (7:36 – 7:39)

A.   TRANSLATION

 

٣٥  يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي ۙ فَمَنِ اتَّقَىٰ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

[Quran 7:35] Oh Baniy (بَنِي) Adam (آدَمَ)! If comes to you Rusulun (رُسُلٌ) from you, Yaqus’una (يَقُصُّونَ) upon you my Ayaaty (آيَاتِي), then whoever Auttaqa (اتَّقَىٰ) and As’laha (وَأَصْلَحَ) then no Khouf (خَوْفٌ) upon them and they not Yahzanun (يَحْزَنُونَ).

 

٣٦  وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

[Quran 7:36] And those who Kazabu (كَذَّبُوا) with Ayaatena (بِآيَاتِنَا) and Astakbaru (وَاسْتَكْبَرُوا) upon them- those are As’haabu (أَصْحَابُ) the Naare (النَّارِ)- they in it Khalidun (خَالِدُونَ).

 

٣٧  فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۚ أُولَٰئِكَ يَنَالُهُمْ نَصِيبُهُمْ مِنَ الْكِتَابِ ۖ حَتَّىٰ إِذَا جَاءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوا أَيْنَ مَا كُنْتُمْ تَدْعُونَ مِنْ دُونِ اللَّهِ ۖ قَالُوا ضَلُّوا عَنَّا وَشَهِدُوا عَلَىٰ أَنْفُسِهِمْ أَنَّهُمْ كَانُوا كَافِرِينَ

[Quran 7:37] Then, who is Azlam (أَظْلَمُ) than the one who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) or Kazaba (كَذَّبَ) with Allah’s Ayaat (بِآيَاتِهِ)? Those- they Yanalahum (يَنَالُهُمْ) them their Nas’eebuhum (نَصِيبُهُمْ) through the Kitaab (الْكِتَابِ) until when Ja’athum (جَاءَتْهُمْ) Rusulna (رُسُلُنَا), they Yatawafnahum (يَتَوَفَّوْنَهُمْ) them- Qalu (قَالُوا), ‘Where are what you Kuntum (كُنْتُمْ) Tada’una (تَدْعُونَ) from besides Allah? Qalu (قَالُوا), ‘Zallu (ضَلُّوا) upon us.’ And Shahedu (وَشَهِدُوا) A’ala (عَلَىٰ) their Anfusahum (أَنْفُسِهِمْ). Indeed, they Kanu (كَانُوا) Kafireen (كَافِرِينَ).

 

٣٨  قَالَ ادْخُلُوا فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِكُمْ مِنَ الْجِنِّ وَالْإِنْسِ فِي النَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَعَنَتْ أُخْتَهَا ۖ حَتَّىٰ إِذَا ادَّارَكُوا فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لِأُولَاهُمْ رَبَّنَا هَٰؤُلَاءِ أَضَلُّونَا فَآتِهِمْ عَذَابًا ضِعْفًا مِنَ النَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِنْ لَا تَعْلَمُونَ

[Quran 7:38] Qala (قَالَ), ‘Adkhalu (ادْخُلُوا) concerning Umamin (أُمَمٍ)- certainly Khalat (خَلَتْ) from Qablekum (قَبْلِكُمْ) you of the Jinne (الْجِنِّ) and the Inse (وَالْإِنْسِ) in the Naar (النَّارِ). All of them Dakhalat (دَخَلَتْ) Ummatun (أُمَّةٌ)- La’anat (لَعَنَتْ) its Aukhteha (أُخْتَهَا). Until when Adraku (ادَّارَكُوا) in it Jama’ean (جَمِيعًا), Qalat (قَالَتْ) their Aukhranahum (أُخْرَاهُمْ) for their Awallahum (لِأُولَاهُمْ), ‘Rabbana (رَبَّنَا) these Azaluna (أَضَلُّونَا) us, then give them A’zaaban (عَذَابًا) Za’efan (ضِعْفًا) of/through the Naar (النَّارِ).’ Qala (قَالَ), ‘For all is Za’efun (ضِعْفٌ) but you do not Ta’lamun (تَعْلَمُونَ).’

 

٣٩  وَقَالَتْ أُولَاهُمْ لِأُخْرَاهُمْ فَمَا كَانَ لَكُمْ عَلَيْنَا مِنْ فَضْلٍ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْسِبُونَ

[Quran 7:39] And Qalat (وَقَالَتْ) their Awalahum (أُولَاهُمْ) to their Aakharahum (لِأُخْرَاهُمْ), ‘So what Kana (كَانَ) for you upon us of Fazalin (فَضْلٍ)?’ Then, Zouqu (فَذُوقُوا) the A’zaab (الْعَذَابَ) with what Kuntum (كُنْتُمْ) you Taksebun (تَكْسِبُونَ).

 

B.   THE CONCEPT:

 

THE CONTEXT

Through the earlier Ayahs of Surah Al-A’raf, we have learned the Concept of Zeenat of Allah:  as those traits, aspects and characteristics that are attractive, pleasing and desirable for our fellow human beings while at the same time are important, significant and valuable for every Masjid i.e., where Sajda- submission to Allah’s laws with complete obedience is being done with people’s whole beings in complete and utter conviction of their heart and mind as resulted from them witnessing and being convinced of the benefits of such submission. Consequences of Prohibiting Zeenat of Allah: The Fahasha and its laws have prohibited the Zeenat of Allah and by treating these Zeenat of Allah as prohibited, they have actually disallowed, abandoned and withdrawn the obeying of Allah’s laws and those who follow these laws in obedience as well as prohibited the Tayyibaat through which people could get the Rizq- the source of their nourishment, growth and development. When those who prohibit the Zeenat of Allah, through the laws of Fahasha, or those who follow such prohibition of the Zeenat of Allah, they basically cross the boundaries of Deen in total rebelliousness and therefore, the response as perfect payback and recompense from Allah’s system always work against and will never support, strengthen and respond to such people who cross the boundaries of Deen. Thereafter Allah has given us the List of Specific Prohibitions as prohibited by Allah and clearly mentioned in Quran which are Fawahish, whether Zahara or Bat’ana; Al Is’m; Baghiy Baghair Al Haqq; Doing of Shirk and T’aqaluna A’ala Allah what you do not know.

 

The earlier Ayahs have also discussed the Concept of Ummath & Umamun: The meaning of the word Ummat is normally restricted as nation or community, whereas the word Al-Ummi is used in Quran in contrast with Ahle-Kitaab people of the Kitaab, referring to those for whom the Kitaab is not yet revealed or not yet understood by them and therefore refers to those foundations, one’s ways, means and methods with which one grows up as a part of their upbringing at their homes, their culture, their communities, their families and friends, environment, etc., all of which has nothing to do with the Kitaab- Allah’s laws. Each and everything and being in the universe are bound by Al-Kitaab, the laws as created and set in motion by Allah and followed by everything and every being in complete submission and obedience. The ONLY exception is us as humanity who is given free will and freedom to choose our own actions. We, as humanity, go against these laws of Allah for us our Al-Kitaab, because of our Ummath and Ummamun- i.e., because of what is passed on to us by our forefathers, our nation, our community in terms of our customs, culture, traditions, practices, views, conditionings and norms that we grow up with, all of which has nothing to do with the Kitaab. As we know, from earlier Ayahs about the switching of Allah’s laws with those of fabrications and man-made laws of Fahasha, by our forefathers who have done it, by taking Shayateen as their Awliya and by being under the impression, that these laws of Fahasha are by Allah, because they did not seek knowledge, did Shirk, and reflected through their conducts and speech about Allah what they did not know of.  With the passage of time, these aspects of Fahasha have creeped into and become firmed part of our traditions, practices and customs as part of Deen, which keep on being passed on as matters of Deen, generations after generations, as if these are by Allah.

 

Additionally, in the earlier Ayahs, Allah has given a warning about the Postponement of Perfect Recompense for Every Ummath: that for all such Ummath- traditions, foundations, customs, laws, nations and communities, there is a decreed accountability and recompense as per justice which might be postponed and delayed appointment, but it’s written and decreed event which would happen sooner or later. Therefore, when such decree is brought to fruition in order for people to face their accountability and perfect recompense, no one will be able to switch it for any other than that exact time and nature of that perfect recompense which is based on their own actions and deeds; neither they would be able to set forth or move forward in any shape or form in terms of stepping towards another direction or aiming towards something else, other than that perfect recompense which is the due right for such Ummath- such tradition, culture, laws, custom and community.

 

CONCEPT OF THESE AYAHS

Ayah 7:35, “Oh Baniy (بَنِي) Adam (آدَمَ)! If comes to you Rusulun (رُسُلٌ) from you, Yaqus’una (يَقُصُّونَ) upon you my Ayaaty (آيَاتِي), then whoever Auttaqa (اتَّقَىٰ) and As’laha (وَأَصْلَحَ) then no Khouf (خَوْفٌ) upon them and they not Yahzanun (يَحْزَنُونَ).”

 

Oh! those who are the founders and upholders of (بَنِي) being Khalifa of earth, caretakers and trustees by seeking and using knowledge and by benefiting from Allah’s Malaik in carrying out these duties (آدَمَ)! If comes to you my message (رُسُلٌ) from you, as to follow in the footsteps of the Rasool in following (يَقُصُّونَ) upon my signs through the Kalam of Allah and the creations of Allah (آيَاتِي), then whoever observes Taqwa, be extra careful, cautious and nurturing of following the laws of Allah (اتَّقَىٰ) and carries out Is’lah, amend, rectify, reform, (وَأَصْلَحَ) then no concern or worries would be (خَوْفٌ) upon them and they will not feel sadness, grief or helplessness (يَحْزَنُونَ).

 

These ayahs continue the divine instructions addressed to those of us, who are the Bani Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties. Thus, by addressing us as ‘Oh baniy Adam’ Allah gives the divine instructions that ‘If comes to you Allah’s message and messengers from amongst you, then you should follow in their footsteps as well as trace and implement what the message is asking you to do, by seeking the knowledge of and implementing the Ayaat of Allah which could be either from the Kalam of Allah or from the creations of Allah. Therefore, if you observe Taqwa and do Is’lah then there will be no concerns and worries of any sort for you, nor will you feel sadness, grief or helplessness in any manner. Observing Taqwa and Doing Is’lah are concise divine instructions that are broad and all comprehensive. Observing Taqwa means to follow the laws of Allah in letter and spirit, by being completely synchronized with these rules and regulations in complete harmony, by remaining within the designated boundaries of Deen as defined by Allah. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony and integration with these laws of Allah. Doing Is’lah means to amend, rectify, reform and correct i.e., fix and repair the damage done by one’s mistakes and Zulm, getting things back in order, putting them in their rightful place and giving the compensation of whatever harm was done; to create the balance, restore peace, law and order in the society and around oneself; to resume the situation back to its correct place; and to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes by working within the parameters of Deen. Thus, once and only when we observe Taqwa and commits deeds of Is’lah as per the divine instructions, can then we ensure that there would not be any concern, worry, sadness, grief, sorrow or helplessness for us in any manner shape or form.

 

Ayah 7:36, “And those who Kazabu (كَذَّبُوا) with Ayaatena (بِآيَاتِنَا) and Astakbaru (وَاسْتَكْبَرُوا) upon them- those are As’haabu (أَصْحَابُ) the Naare (النَّارِ)- they in it Khalidun (خَالِدُونَ).”

 

And for those who deny, reject, make fun of, ridicule or take as a joke (كَذَّبُوا) with those specific Ayaat that are relevant only for those people who Kazabu the Ayaat (بِآيَاتِنَا) and feel proud, arrogant and magnify other than the Ayaat of Allah as superior (وَاسْتَكْبَرُوا) upon them- those are companions (أَصْحَابُ) of the fire and destruction of worst possible punishment as their recompense (النَّارِ)- they in it will live forever (خَالِدُونَ).

 

After highlighting the important divine instructions to always observe Taqwa of Allah’s Ayaat and Message (Rusul) and to commit Is’lah, in this Ayah, Allah then highlights those people who are in extreme rebelliousness of these divine instructions. Thus, there are people who deny, reject, make fun of, ridicule or take Allah’s Ayaat as a joke and in non-serious manner those Ayaat of Allah that are specific and relevant to them, to which they are exposed to and to which they commit these acts of Kazaba, making fun of these Ayaat of Allah, rejecting them, denying them, ridiculing them and taking them as a joke. Not only that they Kazaba these Ayaat of Allah, but they also magnify and aim to look bigger, greater or more significant other than Allah’s Message as more important and significant over Allah’s Ayaat, by approaching these Ayaat of Allah with pride and arrogance, thinking of themselves as the best and most perfect, while looking down upon these Ayaat and others as imperfect, or as if these are below or not at par in any manner to them or whatever they want to project. Them being filled with pride, arrogance, boasting, bragging with heightened self-esteem and self-importance in terms of show-off, flaunting or being presumptuous is what their approach is towards these Ayaat of Allah. Thus, it is people like these who are the companions of the fire and destruction of worst possible punishment as their perfect recompense in which they will live forever.

 

Ayah 7:37, “Then, who is Azlam (أَظْلَمُ) than the one who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) or Kazaba (كَذَّبَ) with Allah’s Ayaat (بِآيَاتِهِ)? Those- they Yanalahum (يَنَالُهُمْ) them their Nas’eebuhum (نَصِيبُهُمْ) through the Kitaab (الْكِتَابِ) until when Ja’athum (جَاءَتْهُمْ) Rusulna (رُسُلُنَا), they Yatawafnahum (يَتَوَفَّوْنَهُمْ) them- Qalu (قَالُوا), ‘Where are what you Kuntum (كُنْتُمْ) Tada’una (تَدْعُونَ) from besides Allah? Qalu (قَالُوا), ‘Zallu (ضَلُّوا) upon us.’ And Shahedu (وَشَهِدُوا) A’ala (عَلَىٰ) their Anfusahum (أَنْفُسِهِمْ). Indeed, they Kanu (كَانُوا) Kafireen (كَافِرِينَ).”

 

Then, who is more unjust, committing extreme acts of Zulm against Allah (أَظْلَمُ), than the one who express their own opinions as if those are from the Kalam of Allah (افْتَرَىٰ) at its maximum level (عَلَى) who reject, deny, make fun of, ridicule and take as a joke Allah (كَذِبًا) or who reject, deny, make fun of, ridicule and take as a joke (كَذَّبَ) the signs of Allah, such as from the kalam of Allah or from the creations of Allah (بِآيَاتِهِ)? Those- they reap fruits of their labor (يَنَالُهُمْ) of their due right, what they have earned as their entitlement (نَصِيبُهُمْ) through the laws of Allah, either through the laws of the universe and nature or through the laws of Deen as mentioned in the Kitaab (الْكِتَابِ) until when brought to fruition (جَاءَتْهُمْ) the specific aspects of Allah’s message that is relevant for them (رُسُلُنَا) make them face the consequences of their actions and accountability in terms of perfect recompense for (يَتَوَفَّوْنَهُمْ) them- When it’s said to them (قَالُوا), ‘Where are what you aimed to reach the final destination through your actions of (كُنْتُمْ) seeking out, calling out, relying upon those (تَدْعُونَ) from besides Allah? They will reflect from their conducts and speech that (قَالُوا), Confusion and darkness came upon us that led the way to destruction, failure, ambiguities and doubts (ضَلُّوا).’ And thus, the justice is upheld to ensure best of the best justice is being done, by carrying out the whole process of justice (وَشَهِدُوا) at its best (عَلَىٰ) for them and such souls (أَنْفُسِهِمْ). Indeed, they were the ones who reached this final destination, through their deeds (كَانُوا) of Kufar leading them to be of those who are Kafireen, who do not use their intellect, who do not seek knowledge, who hide and conceal their abilities and the Ayaat of Allah, and who instead of being grateful to Allah, are proud and arrogant towards Allah’s Ayaat (كَافِرِينَ).

 

Before we discuss this Ayah, it’s important to understand a couple of concepts. (1) The concept of Al-Kitaab: The word Kutiba means to write or to ordain- as something that has been written down, fixed, obligated and ordained by Allah. The word Al-Kitaab, meaning the specific Kitaab is used in Quran in three broad meanings. (1) The book of scripture documenting all that Allah has Kutiba- written and made obligatory upon us as humanity. (2) Quran has also referred to Al-Kitaab as the collection and compilation of all our deeds for the purpose of accountability and perfect recompense. (3) All the laws of nature that have been created, written and set in motion by Allah, which have been fixed, not changeable and nothing can divert or fail to comply with these laws of Allah are also referred as Al-Kitaab in Quran.  (2) The Concept of Aftara: normally translated as inventing, or fabricating lies upon Allah, but the word is used in Quran in very specific meanings. Mostly used alongside with Allah, Allah’s kalam, Rusul and Message of Allah. Since Allah has the authority and the Sanad for the Kalam of Allah, the Rusul and the Message of Allah to be revealed to the humanity in the form of Al-Kitaab. If anyone associates anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is referred to as Aftara. It is not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from Kalam of Allah, then that particular act is termed as ‘Aftara A’ala Allah’ as per Quran.

 

This Ayah is directly connected to the context of the Ayahs, especially the specific prohibition of Ta’qaluna A’ala Allah what you do not know’ as highlighted in the earlier Ayahs which is one of the most important one, yet mostly neglected prohibitions as specifically highlighted by Allah. It is explicitly mentioned as haram to say, believe or follow anything in the name of Allah, without knowledge. Saying things in the name of Allah, which is not in Quran, is one of the clear prohibitions as per Quran since it always creates confusion in the Deen – matters of Islam and it’s used by numerous people to do Aftara- communicating their own opinions as if these opinions are from the Kalam of Allah. Thus, purely based on heresy and people’s opinions, if one forms their opinion or follow them in matters of Deen and/or if they simply blindly follow other’s views, heresy and opinions about what Allah says, without knowledge, or without seeking knowledge themselves and/or they say something about Allah, without knowing, without seeking knowledge and doing study of Quran by themselves, then all of this is strictly prohibited by Allah. Therefore, whenever someone says that “Allah says so and so”, then they have to mention Quranic ayah to support that statement, because whatever Allah has mentioned, its clearly mentioned in Quran, otherwise the person would be committing an act which is clearly prohibited by Allah.

 

In this Ayah, Allah is continuing the discussion by warning us about those people who express their own opinions as if those are from the Kalam of Allah; who deny, reject, make fun of, ridicule or take Allah’s Ayaat as a joke and in non-serious manner, terming them as Zalim, those who are unjust and commit extreme acts of Zulm against Allah and Allah’s Ayaat. The clear divine warnings are that such people would reap the fruits of their labor and efforts, sooner or later, as per their due right, what they have earned as their entitlement. And this perfect recompense would be accorded to them through Al-Kitaab- i.e., the laws of Allah, either through the laws of the universe and nature or through the laws of Deen as mentioned in the Kitaab. Thus, such people will have to face the consequences of their actions, thereby producing results for them (in terms of Aza’ab) through Allah’s system, referred here as the Kitaab, referring to both the laws of nature, the universe as well as the laws of Deen as per Allah’s message. When Allah’s message is brought to fruition in order to make them face the consequences of their actions and accountability in terms of perfect recompense for them, it will be said to them, ‘Where are those whom you sought, called out for, relied upon and promoted from besides Allah and Ayaat of Allah?’ This is an extremely thought-provoking question addressed to such people who magnified, portrayed and projected things, laws, people, elements, etc. other than Allah over the Ayaat of Allah, who by relying upon such elements, rejected, denied, made fun of, ridiculed and took as a joke Allah’s message and Ayaat and who expressed their own opinions as if those are from Kalam of Allah. Thus, here when they would face the consequences of their own actions, in terms of perfect recompense, their entitlement of intense punishment, there would be no one to support and help them, since by going against Allah’s message and Ayaat in extreme rebelliousness, they have earned their due rights to face extreme devastation, failure, adversities and punishments. It would be at that time, these people would reflect from their conducts and speech that, ‘Indeed, we have been blind sighted, confused, ambiguous, full of doubts, blindly following others and engulfed in darkness which has led us to this destruction, devastations and failures.’ This is how justice is upheld at its best for them and for such souls, whereby the whole system of Allah make sure that the justice prevails, which includes each and every step, from giving all due warnings, precautions, sending Allah’s message and Rasool, of scattering Allah’s Ayaat all around and sending Allah’s kalam, the complete accountability process of witnesses and documentation, gathering, or providing of proof and evidence to making decision and taking judgment etc. i.e. to ensure each and every step of justice is done at the best possible manner aligned with Allah’s solid judicial principals to ensure that justice prevails.  Indeed, they were the ones who reached this final destination and recompense, through their own deeds of Kufar, making them to be of those who are Kafireen, who do not use their intellect, who do not seek knowledge, who hide and conceal their abilities and the Ayaat of Allah, and who instead of being grateful to Allah, are proud and arrogant towards Allah’s Ayaat.

 

Ayah 7:38, “Qala (قَالَ), ‘Adkhalu (ادْخُلُوا) concerning Umamin (أُمَمٍ)- certainly Khalat (خَلَتْ) from Qablekum (قَبْلِكُمْ) you of the Jinne (الْجِنِّ) and the Inse (وَالْإِنْسِ) in the Naar (النَّارِ). All of them Dakhalat (دَخَلَتْ) Ummatun (أُمَّةٌ)- La’anat (لَعَنَتْ) its Aukhteha (أُخْتَهَا). Until when Adraku (ادَّارَكُوا) in it Jama’ean (جَمِيعًا), Qalat (قَالَتْ) their Aukhranahum (أُخْرَاهُمْ) for their Awallahum (لِأُولَاهُمْ), ‘Rabbana (رَبَّنَا) these Azaluna (أَضَلُّونَا) us, then give them A’zaaban (عَذَابًا) Za’efan (ضِعْفًا) of/through the Naar (النَّارِ).’ Qala (قَالَ), ‘For all is Za’efun (ضِعْفٌ) but you do not Ta’lamun (تَعْلَمُونَ).’”

 

It would be said to them that (قَالَ), ‘enter, get exposed and stay (ادْخُلُوا) through your community, nation, traditions, practices and customs that were nothing to do with the Kitaab (أُمَمٍ)- certainly has passed through, preceding you (خَلَتْ) from before (قَبْلِكُمْ) you of such human beings, who live distant from the other human beings, are not understood or comprehended by them, who do not live among them (الْجِنِّ) and the human beings in general (وَالْإِنْسِ) in the hell fire, the worst possible of punishment of devastation and failure as consequence of such Ummat (النَّارِ). All of them enter the hellfire, the Jinno o Ins as well as (دَخَلَتْ) these communities, nations, practices, customs, traditions (أُمَّةٌ)- and to all is La’anat- because of them being disconnected from the blessings of Allah, they would never be successful and their efforts won’t ever bear fruits (لَعَنَتْ), neither the Ummat nor any of its Aukhteha- the supporters and pillars because of which it got established and strengthened (أُخْتَهَا). Until when they realized and come face to face with the realization (ادَّارَكُوا) of it all together (جَمِيعًا), they then reflected from their conducts and speech (قَالَتْ) of their followers, those who came later and were only blindly following the one who came earlier (أُخْرَاهُمْ) about those who came earlier and who were their leaders (لِأُولَاهُمْ), ‘A our Rabb (رَبَّنَا) these are the ones who have misled us to this darkness, devastation, confusion and destruction, by causing ambiguities, confusions and doubts to (أَضَلُّونَا) us, then give them intense punishment (عَذَابًا) multiplied many times (ضِعْفًا) of and through the hellfire, intense punishment of hell (النَّارِ).’ It would be said to them that (قَالَ), ‘For all is compound multiplication (ضِعْفٌ) but you do not have knowledge and do not know (تَعْلَمُونَ).’

 

Before we discuss this Ayah, there are three important concepts that needs to be highlighted. (1) The Concept of Al- Jinne and Al-Ins: The word Jinn is normally translated as some supernatural creature. But this is a wrong understanding. The word Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend. Accordingly, the Jinn is also used in Quran as us humans, but with Jinn- like characteristics of being invisible, or not easily seen, understood or comprehendible to people in general referring to such human beings who are hidden, least understood, or cannot be easily understood or who do not usually live amongst the other people. Thus, the human beings, referred as Al-Ins are those people who are population at large and they are differentiated from those of Al-Jinn– as those who are normally hidden, unknown or misunderstood- those who do not make sense to the Ins- the people in general since they live distant, luxurious, powerful, suspicious, privileged or elite lifestyles such as the political, religious or social leaders, the high ranking officials, the powerful privileged people, the elitest of the elite of human society, whereas the Al Ins are the people in general, the normal human beings.  (2) The Concept of La’ana of Allah: The word Lana’ or Lana’t is normally mistranslated as wretched or cursed. Allah being supreme deity does not require to curse anyone or become angry, these are human’s characteristics and these interpretations are completely wrong and does not go along with the concept of Allah as Rahman and Rabb for everyone. The word basically means to distance from, disconnect or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. The concept basically means facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings.  (3) Those who Aftara A’ala Allah as Awwaleen and Aakhireen: Awwal means the first or those that have passed away from before or the earlier ones and Aakhir means the last, the later, the remaining ones or other than the earlier ones.  The Awwaleen are those who basically were the first or the earlier ones who Aftara A’ala upon Allah, expressing their own opinions as if those are from Allah’s Kalam; who made the laws of Fahasha as opposed to the laws of Allah, and embedded these as laws of Deen. These are the religious leaders and preachers- those who lead the way to Zalal- away from the path of Allah, both from Jinn o Ins. The Akhireen are the later ones, those who blindly follow the Awwaleen in following these laws of Fahasha as laws of Deen, who did not Amanu, who in their blind following of the Awwaleen, also never sought knowledge of Allah’s Ayaat themselves, who didn’t use their own Aqal and reasoning; who concealed and hide the Ayaat of Allah and who due to their Kufar also ended up Kazaba of Allah’s Ayaat, rejecting and denying them, ridiculing, making fun of them, taking them as a joke and expressed their own as well as the opinions of their leaders as if those are the Kalam of Allah.  Thus, the Awwaleen and Aakhireen in a nutshell can be referred as Religious Leaders and Blind Followers in Religious matters with respect to these Ayahs.

Thus, keeping in consideration the above three important concepts as well as the context, this Ayah continues the discussion about the perfect recompense for those who Aftara A’ala Allah, i.e., those who expressed opinions from outside the Kitaab, as if those opinions, laws and views are by Allah and from the Kalam of Allah; by classifying these people into two distinct set of groups, i.e., Awwaleen and Aakhireen; hereinafter referred as Leaders and followers. Thus, at the time of their perfect recompense, the followers would be made to enter and expose the Naar- hell fire, the worst possible forms of punishment of devastation, adversity, destruction and failure as consequences of them blindly following their Ummat- community, nation, traditions, rituals, practices and customs (in religious matters) that were from outside the Kitaab. It would be at that time they would also come face to face and made to realize the fact that before them, many others from Al Jinn o Al Ins have also entered and got exposed to the Naar – Al Jinn as those who are normally hidden, unknown or misunderstood- since people don’t understand them because of their hidden to public traits and since they live distant, luxurious, powerful, privileged and elite lifestyles as people’s leaders and preachers and as Al Ins are the people in general, the normal human beings.  All of them, these Jinn o Ins as well as their Umm- community, nation, traditions, rituals, practices and customs, would be exposed to the Naar, because of them being rebellious to the system of Allah, I,e., the laws of Deen as per the Kalam of Allah and the laws of nature and the universe but also their supporters and those who acted as their pillars of strength, because of whom these customs, traditions, rituals and practices became embedded as Fahasha- laws of their religion by their Shuraka’a. Thus, not only these people who Aftara A’ala Allah but also their Ummath (community, nation, traditions, rituals, practices and customs) and those who were it’s (Ummat’s) Aukhtaha (those who established, supported and were pillars of strength for these Ummat) were all La’anat of Allah (disconnected from the benefits of the system of Allah and were taken as opposition and enemies by the whole system of Allah).  Hence, not only they all got disconnected from the benefits and blessings of Allah, but also the result of such disconnection from Allah’s system would be them facing the consequences in the form of Naar- hell fire, the worst possible forms of punishment of devastation, adversity, destruction and failure.

Being in the worst possible of punishment as consequences of their own actions of Aftara A’ala Allah, when they finally realized, understood and got to the depths of the reasons behind them being in the Naar, it would be at that point of time, that these followers- the Aakhireen would reflect from their conducts and speech and demand about those whom they have been following blindly, these religious leaders and preachers, their Awwaleen, that ‘Oh! our Rabb, these are the ones who have misled us to this darkness, devastation, confusion and destruction, by causing ambiguities, confusions and doubts for us, therefore, please them intense punishments and devastations that is multiplied many times of the Naar- the hellfire, intense punishment of hell.’ But it would be reflected back to them that, ‘For all of those who have done Aftara A’ala Allah is compound multiplication but you do not know’ Since what someone else is going through in terms of them being in intense punishment and devastation is hardly ever made public by the system of Allah. But for each and every person who does Aftara A’ala Allah is intense and severe punishment that is multiplied many folds.

Ayah 7:39, “And Qalat (وَقَالَتْ) their Awalahum (أُولَاهُمْ) to their Aakharahum (لِأُخْرَاهُمْ), ‘So what Kana (كَانَ) for you upon us of Fazalin (فَضْلٍ)?’ Then, Zouqu (فَذُوقُوا) the A’zaab (الْعَذَابَ) with what Kuntum (كُنْتُمْ) you Taksebun (تَكْسِبُونَ).”

 

And reflect from their conducts and speech (وَقَالَتْ) their leaders, as to those who were the earlier ones, (أُولَاهُمْ) to their followers, those who came later (لِأُخْرَاهُمْ), ‘So what did you intent to reach as final destination through your actions (كَانَ) better than that is upon us, of any Fazal and Allah’s blessings (فَضْلٍ)?’ Then, relish, value and enjoy the intense punishment (الْعَذَابَ) by savoring it, giving it the utmost importance, enjoying and delighting in it by treating it as a treasure, in the same manner you did by going against the commandments of Allah by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments (فَذُوقُوا) with what you aimed to reach the final destination through your actions (كُنْتُمْ) as per your due right (تَكْسِبُونَ).

 

After having highlighted to us, the plight of the followers, the Aakhireen, those who blindly followed their leaders and after telling us categorically that each and every person who does Aftara A’ala Allah is intense and severe punishment that is multiplied many folds; this Ayah now focuses on the leaders, those who led the way to destruction for others; those who were the Awwaleen. Thus, in response to the followers’ demand of intense punishment of the Naar for the leaders, those who lead the way for others, in terms of presenting themselves as preachers and religious leaders in doing Aftara Aa’la Allah, the leaders would reflect from their conducts and speech, about those who are their blind followers as, ‘So, what you intended to reach as final destination of any of Fazal and Allah’s blessings through your actions was better than that what was upon us?’ Meaning that regardless of who led the way and who followed, the actions of both the leaders and followers, resulted in the same final destination, devoid of Allah’s Fazal and blessing, for both of them to be L’anat Allah in terms of both of them being engaged in, strengtheners and supporters of Ummat– customs, practices, traditions and rituals as matters of Deen, from outside the Kitaab of Allah and Aftara A’ala Allah- supporting and expressing opinions as if those are from the Kalam of Allah.  Therefore, now, they both would have to relish, value and enjoy the intense punishment multiplied many folds, by savoring it, giving it the utmost importance, enjoying and delighting in it by treating it as a treasure, in the same manner that they did through their actions by going against the commandments of Allah, by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments. Thus, this multiplied and intense punishment is exactly aligned with what they brought upon themselves, absorbing and retaining within themselves the impacts, in order to face the consequences for them to reach this final destination as per their due right i.e., their end results are exactly aligned with what they themselves have earned through their own actions.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-A’raf i.e., 7:35 to 7:39 give us the following divine guidance that we can apply in our day to day lives.

 

• ADDRESSED TO US AS BANI ADAM: Like earlier Ayahs, these ayahs continue the divine instructions addressed to those of us, who are the Bani Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties.

 

• HOW TO FOLLOW IN THE FOOTSTEPS OF ALLAH’S MESSENGERS: As Bani Adam, we are instructed to follow the teachings of Allah’s messenger. One way to do this is by observing taqwa which means to follow the rules and commandments of Allah (the Deen) by being extra cautious and protective of these boundaries. Another way to follow in the footsteps of Allah’s messengers and abide by the teachings of Allah’s message is to engage in Is’lah, or efforts to reform and improve oneself and one’s community. This can involve correcting mistakes, making amends for harm done, and working to create a more just, balanced and peaceful society. By observing Taqwa and doing Is’lah, we can strive to live in accordance with our duties as Bani Adam in order to create a better world for ourselves and everyone around us.

 

• ACTS OF REBELLIOUSNESS TOWARDS ALLAH’S MESSAGE: In the light of Quran, it is considered a serious act of disobedience and rebelliousness to deny, ridicule, or make fun of either the message of Allah or any of Allah’s creations. Such behavior is termed as ‘Kazabu with Allah’s Ayaat’ and is considered a grave sin that leads to intense punishment in the hereafter. Similarly, it is also considered a rebellious act to approach the Ayaat of Allah, i.e., Allah’s message or Allah’s creations with pride, arrogance, and a sense of superiority, thinking oneself to be better or more important than Allah’s Ayaat. This is known as ‘Astakbaru upon Allah’s Ayaat’ and is also considered a grave sin that can lead to punishment in the hereafter. Such actions demonstrate a lack of respect and reverence for the Ayaat of Allah, and it is important for us to approach them with an open mind, seeking to understand and follow them to the best of our abilities.

 

• CONCEPT OF AFTARA A’ALA ALLAH: These verses in the Quran warn us about those people who express their own opinions as if those are from the Kalam of Allah; who deny, reject, make fun of, ridicule or take Allah’s Ayaat as a joke and in non-serious manner- all of which are extreme acts of Zulm against Allah and Allah’s Ayaat. To mock or ridicule the Ayaat of Allah, or to present one’s own opinions as if they are divinely ordained, have serious consequences both in this world and the hereafter. The clear divine warnings are that such people would reap the fruits of their labor and efforts, sooner or later, as per their due right, what they have earned as their entitlement. And this perfect recompense would be accorded to them through Al-Kitaab- i.e., the laws of Allah, either through the laws of the universe and nature or through the laws of Deen as mentioned in the Kitaab.

 

• HOW ALLAH’S SYSTEM ENSURE PERFECT RECOMPENSE BASED ON JUSTICE AT ITS BEST: Quran teaches us that Allah is just and fair, and that every person will be held accountable for their actions. Those who choose to reject or mock Allah’s Ayaat and instead follow their own desires will ultimately face the consequences of their choices. The Quran also emphasizes the importance of seeking knowledge, using our intellect, and being grateful to Allah for the guidance and blessings that we have been given. Those who turn away from these values and instead choose to be proud and arrogant will face the consequences of their actions. When they would face the consequences of their own actions, in terms of perfect recompense, their entitlement of intense punishment, there would be no one to support and help them. It would be at that time, that these people would realize that indeed that have been misled far away from Allah’s path by blindly following others. This is how justice is upheld at its best.

 

• THE AWWALEEN AND THE AAKHIREEN: These verses in the Quran speak about two groups of people who have engulfed in Aftara A’ala Allah, rejected the Ayaat of Allah and instead followed their own desires. The first group, the “Awwaleen,” refers to those who were the first to reject Allah’s message and Ayaat and to present their own opinions as if they were divinely ordained. These are the leaders who have led others astray, away from the path of Allah. The second group, the “Aakhireen,” refers to those who have blindly followed the leaders and have not sought knowledge or used their own reasoning. They have concealed the Ayaat of Allah and have rejected or ridiculed them, and have instead followed the opinions of their leaders as if they were divinely ordained. These groups can be understood as religious leaders and their blind followers. It is important for all of us to seek knowledge and understanding of the Quran, and to use our own reasoning and judgment to discern the truth, rather than blindly following others.

 

• THE FOUR COMPONENTS OF THIS SYSTEM OF REBELLIOUSNESS: These verses in the Quran speak about four aspects of rebellion against Allah’s system: (1) Al Jinn, such people who are normally hidden, unknown or misunderstood- since people don’t understand them because of their hidden to public traits; who may hold positions of power or influence and live distant, luxurious, powerful, privileged and elite lifestyles as people’s leaders and preachers (2) Al Ins, people in general or general public; (3) The “Umm” of Al Jinn and Al Ins, or their communities, nations, traditions, rituals, practices, and customs; and (4) The “Aukhteha,” or those who support and strengthen these communities and their practices in their opposition to the system of Allah. All of these aspects of rebellion will be disconnected from the blessings and benefits of the system of Allah as opposing enemies and the result of such disconnection would be them facing the consequences in the form of hell fire, the worst possible forms of punishment of devastation, adversity, destruction and failure.

 

• THE END RESULT IN THE FORM OF INTENSE PUNISHMENT: These verses in the Quran first speak about the consequences that will be faced by those who have blindly followed their leaders and have rejected Allah’s Message. They will be made to enter the hellfire, a place of intense punishment and suffering, as a result of their actions. At this time, they will realize and understand the reasons for their punishment and will demand that their leaders, the “Awwaleen,” be given even more severe punishment. However, it will be reflected back to them that all those who have rejected Allah’s Message will face severe and multiplied punishment, even if it is not made public knowledge. The consequences that will be faced by both the leaders and their blind followers is a result of their own actions. Regardless of who led the way and who followed, the actions of both the leaders and followers, resulted in the same final destination. They will both be disconnected from the blessings and favor of Allah, as a result of their engagement in customs, practices, traditions, and rituals that are outside the Kitaab of Allah and their support and expression of opinions as if they were divinely ordained. They will be made to savor and delight in their punishment, just as they savored and delighted in the things that were against the commandments of Allah. The punishment that they face will be a direct result of the choices that they made and will be aligned with what they have earned through their own actions.

 

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/