Surah Al-A’raf – Ayah No. 44 – 50

Surah Al-A’raf – Ayah # 44 – 50 (7:44 – 7:50)

A.   TRANSLATION

 

٤٤  وَنَادَىٰ أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ

[Quran 7:44] And Naadiy (وَنَادَىٰ) As’haabu (أَصْحَابُ) the Jannate (الْجَنَّةِ) As’haabu (أَصْحَابَ) the Naare (النَّارِ) that, ‘Indeed Wajadna (وَجَدْنَا) what Wa’adana (وَعَدَنَا) Rabbuna (رَبُّنَا) Haqqan (حَقًّا), then have you Wajadtum (وَجَدْتُمْ) what Wa’ada (وَعَدَ) your Rabbukum (رَبُّكُمْ) Haqqan (حَقًّا)’ – Qaalu (قَالُوا) Na’am (نَعَمْ). Then Azana (فَأَذَّنَ) Mu’azzin (مُؤَذِّنٌ) between them that La’natu (لَعْنَةُ) Allah A’ala (عَلَى) the Zwalimeen (الظَّالِمِينَ).’

 

٤٥  الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُمْ بِالْآخِرَةِ كَافِرُونَ

[Quran 7:45] Those- they Yas’udduna (يَصُدُّونَ) from Sabeel (سَبِيلِ) of Allah and they Yabghunaha (وَيَبْغُونَهَا) it A’wajan (عِوَجًا) and they with Akhirat (بِالْآخِرَةِ) Kaafirun (كَافِرُونَ).

 

٤٦  وَبَيْنَهُمَا حِجَابٌ ۚ وَعَلَى الْأَعْرَافِ رِجَالٌ يَعْرِفُونَ كُلًّا بِسِيمَاهُمْ ۚ وَنَادَوْا أَصْحَابَ الْجَنَّةِ أَنْ سَلَامٌ عَلَيْكُمْ ۚ لَمْ يَدْخُلُوهَا وَهُمْ يَطْمَعُونَ

[Quran 7:46] And between them Hijaabun (حِجَابٌ). And A’ala (وَعَلَى) the A’arafe (الْأَعْرَافِ) Rijaalun (رِجَالٌ)- they Ya’refuna (يَعْرِفُونَ) all with their Seemahum (بِسِيمَاهُمْ). And Naadu (وَنَادَوْا) As’haaba (أَصْحَابَ) the Jannate (الْجَنَّةِ) that ‘Salamun (سَلَامٌ) upon you.’ Not they Yadkhalu (يَدْخُلُوهَا) it and they Yat’mau’un (يَطْمَعُونَ).

 

٤٧  وَإِذَا صُرِفَتْ أَبْصَارُهُمْ تِلْقَاءَ أَصْحَابِ النَّارِ قَالُوا رَبَّنَا لَا تَجْعَلْنَا مَعَ الْقَوْمِ الظَّالِمِينَ

[Quran 7:47] And when S’urefat (صُرِفَتْ) their Abs’aarehum (أَبْصَارُهُمْ) Tilqa’a (تِلْقَاءَ) As’haabe (أَصْحَابِ) the Naar (النَّارِ), Qalu (قَالُوا), ‘Rabbana (رَبَّنَا) not you Taja’lna (تَجْعَلْنَا) with the Quome (الْقَوْمِ) the Zwalimeen (الظَّالِمِينَ).’

 

٤٨  وَنَادَىٰ أَصْحَابُ الْأَعْرَافِ رِجَالًا يَعْرِفُونَهُمْ بِسِيمَاهُمْ قَالُوا مَا أَغْنَىٰ عَنْكُمْ جَمْعُكُمْ وَمَا كُنْتُمْ تَسْتَكْبِرُونَ

[Quran 7:48] And Naady (وَنَادَىٰ) As’haabu (أَصْحَابُ) the A’araafe (الْأَعْرَافِ) Rijaalan (رِجَالًا)- they Yu’arefunahum (يَعْرِفُونَهُمْ) them with their Semaahum (بِسِيمَاهُمْ)- Qalu (قَالُوا), ‘what Aghniey (أَغْنَىٰ) upon you Jama’akum (جَمْعُكُمْ) you and what Kuntum (كُنْتُمْ) you Tastakbarun (تَسْتَكْبِرُونَ).’

 

٤٩  أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمْتُمْ لَا يَنَالُهُمُ اللَّهُ بِرَحْمَةٍ ۚ ادْخُلُوا الْجَنَّةَ لَا خَوْفٌ عَلَيْكُمْ وَلَا أَنْتُمْ تَحْزَنُونَ

[Quran 7:49] ‘Are these the ones who you Aqsamtum (أَقْسَمْتُمْ)?’ Not they Yanalahum (يَنَالُهُمُ) Allah with Rahmat (بِرَحْمَةٍ). ‘Adkhalu (ادْخُلُوا) the Jannat (الْجَنَّةَ)- no Khoufun (خَوْفٌ) upon you and not you Tahzenun (تَحْزَنُونَ).’

 

٥٠  وَنَادَىٰ أَصْحَابُ النَّارِ أَصْحَابَ الْجَنَّةِ أَنْ أَفِيضُوا عَلَيْنَا مِنَ الْمَاءِ أَوْ مِمَّا رَزَقَكُمُ اللَّهُ ۚ قَالُوا إِنَّ اللَّهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ

[Quran 7:50] And Naadiy (وَنَادَىٰ) As’haabu (أَصْحَابُ) the Naare (النَّارِ) to As’haabu (أَصْحَابَ) the Jannat (الْجَنَّةِ), that ‘Afezu (أَفِيضُوا) upon us from the Ma’aa (الْمَاءِ) or of what Allah Razaqukum (رَزَقَكُمُ) you.’ Qalu (قَالُوا), ‘Indeed, Allah Haramhuma (حَرَّمَهُمَا) A’ala (عَلَى) the Kaafireen (الْكَافِرِينَ).’

 

B.   THE CONCEPT:

 

THE MISCONCEPT OF AL-AKHIRA AND TO FOCUS ON THE HEREAFTER ONLY

Through the mistranslation and misinterpretation of key Quranic concepts, Muslims are told by Islamic scholars that this life is temporary, and the life of the hereafter is permanent and eternal. They are exhorted to realize that the amount of time we spend in this world is so minute we will look back on it as if it was something that took place in the space of just a few minutes and therefore this life is nothing more than an amusement or a diversion. That this life is something to be endured. As a result, Muslims’ think that there is a conflict between this life and the next. This most common belief suggests that focusing too much on this life can detract from the importance of preparing for the afterlife. This belief has led to a lack of progress or development in the Muslim community, because of which Muslims on an overall basis have not made any significant contributions to society and culture. Thus, while trying to maintain a ‘strong faith’ in the afterlife, Muslims are encouraged to avoid any focus, pleasures, success or comfort during this worldly life.

 

When we study the Quran, we realize that all of the above could not be further from the truth when it comes to what Allah ordains as Deen-e-Islam.  Quran encourages balance in all aspects of life, including and stemming from the pursuit of worldly goals, we are instructed to follow the laws of Allah in order to get the bounties of Allah in this world. The Quran teaches that this life is a test and that the actions we take in this life will have consequences as per the concept of Akhira. It also teaches that we should not neglect our responsibilities in this life, such as seeking knowledge, working to improve our societies, and taking care of ourselves and our families. The concept of Akhira as per Quran is not the life hereafter, but the concept of the start of life, based on one’s accountability and recompense, which not only starts from this life here on earth, but is also based on this life, here on earth and the way we carry out or neglect our responsibilities as outlined in the Quran.

 

The word Akhir is the basically the last of a continuous series of events, things, people, generation etc. after which there is nothing further from the same series- the last of that particular series after which the next one will be different. Thus, the Quran has referred to the Youm Al Akhira as the confirmed and well-known fact (Youm) of accountability and perfect recompense (Akhira) as the last of that life here on earth, after which the perfect recompense is faced. The concept of Hiyaat-ud-Duniya is the life on this earth during which the life, the Emaan, the laws of Allah are followed in being alive, which then leads to the Qayyam Akhira, the life after the accountability when the recompense begins where we will abide forever. The concept of Amanu with/ Emaan on Youm Al Akhira is one of the five fundamentals of Emaan, and is closely linked with the concept of us, as humanity, being given freewill by Allah, Hidaya and this world being a perfect examination abode. Once Allah has given us the freedom to choose and decide, and given us the Hidayah, we are then free to choose our own decisions and actions, which means that sooner or later, we will face the consequences of our actions in terms of accountability, in the most just manner, as per Allah’s solid judicial principals, whereby not even an atom weight of our deed will be held unaccountable for. This concept of accountability as based on scales of justice begins during and from this earthly life. If our deeds are heavier on the good side, our final abode will be heaven-like situation during this earthly life which will continue after our deaths forever but if the bad deeds are heavier the final abode will be hell-like situation. It’s precisely because of this that in Ayahs 7:44 to 50, Allah is discussing interactions and communications between the As’haabe (companions) of heaven like state (Jannat) and the state of hell fire and hell like intense punishment (Naar), which are happening in this world, during this temporary life here on the earth.

 

THE MISCONCEPT OF HIJAAB AS VEIL OR COVERING

The word Hijaab is normally mistranslated as veil or covering and misunderstood by most Muslims as an obligatory head or body covering for every female Muslim. Thus, as per general misinterpretation of this word, every Muslim female who has reached the age of puberty is required to wear a head covering. While such head coverings can come in many forms, hijab often specifically refers to a cloth wrapped around the head, neck and chest, covering the hair and neck but leaving the face visible. This mal-practice is led by a complete misinterpretation of this important Quranic word which does not mean veil or covering at all but basically is used in Quran in the meanings of such mental and intellectual barrier, fence, obstruction and mental block, that does not let people use their intellectual and thinking faculties and therefore they are unable to benefit from the many blessings of Allah, for instance in Ayah 17:45, “And when the Quran is Qarata, Ja’alna between you and between those who do not Amanu with the Akhira a Hijaaban Masturan.” Meaning that when the Quran is read, understood, implemented, gathered within and proclaimed to everyone (Qaratan), a hidden mental barrier, obstacle and mental block (Hijaab) is appointed, placed (Ja’alna) between you and those who do not seek knowledge, use their faculties and are utterly convinced (Amanu) with the concept of their accountability and perfect recompense (the Akhira). Thus, the word is used in this ayah in the meanings of that hidden mental barrier, obstacle and block that gets appointed between those who Amanu and those who do not with the concept of their accountability and perfect recompense, which does not let those who do not Amanu to use their intellectual faculties and therefore they are unable to benefit from the Quran.

 

Similar meanings are in Ayah 33:53, while talking about the Bayyut (sources, place) of the Nabiy i.e. Naboa’t and taking Hidayah, the phrase is, “And when you ask them of Mata’a, then ask from Wara’a Hijaban that would At’hara for your Quloob and their Quloob” meaning that when you seek any provisions of life (Mata’a), then you should look for against, in opposition of and contradiction of (from Wara’a) any sort of mental and intellectual obstacles and blocks (Hijaban) that’s how you would be able to become lawful as per the laws of Deen (At’hara).

 

In Ayah 41:5, “And Qalu, ‘Qalubuna in Akannat from what you Tada’una to it and in our Azaana is Waqara and between us and between you is Hijaab, then work, indeed, we are working” means that our perception and intentional decision making (Qalubuna) is in complete sealed, wrapped and impenetrable state (Akannat) from what you call upon us (Tada’una) to it (the Hidayah, Allah’s message) and in our proclamation, expression and announcement (Azaana) is full of pride and arrogance (Waqara) and between us and between you is a mental and intellectual barrier, barricade and mental block that we cannot cross (Hijaab).

 

THE CONTEXT

Through the earlier Ayahs of Surah Al-A’raf, we have learned about the Perfect Recompense for the Mujremeen: The perfect recompense for such people is the Naar- hellfire, the intense form of Azaab and punishment. This will be intense and their habitat and residence will be in destruction, because they cheated, deceived, reduced the effectiveness of Allah’s message through fraud, falsehood, and fabrications. This is the recompense of committing extreme acts of Zulm and injustices against Allah’s Ayaat. For these people, intense punishment, hell and destruction will be their habitat, dwelling and environment because of their preference and consideration of valuable and significant such deeds and aspects which were basically deceit, cheating, deception, fraud, and falsehood referring to all such acts of them that devalue and reduce the effectiveness of Allah’s message and their acts of making Allah’s book ineffective by means of falsehood and Aftara- expressing their own opinions as if those are by Allah; all of which are heights of Zulm and injustices against the Hidaya, kitaab and Allah’s Ayaat.

 

We have also learned about those who Amanu and do Amal-e-Swalehaat: Allah has then discussed those on the opposite end, those who Amanu, who use their faculties and seek knowledge to be at utter and deep conviction with Allah, and who commit acts and deeds of Is’lah, amending, rectifying, and reforming themselves and society to restore harmony and balance. For such people, Allah gives the insight that Allah does not entrust or assign responsibilities and duties to anyone that they are unable to undertake, and these people who Amanu and do good deeds as divinely assigned responsibilities, they carry out such deeds in accordance with their abilities, resources, ways and means, and hence these are the companions of Jannat where they will abide forever.

 

The earlier Ayahs also give us the Description of Jannat- the Heaven like situation of being on this earth: The heaven-like situation as described in these verses of the Quran would be such that the preferences, interests, values and priorities of the people in it would be disengaged, withdrawn, disconnected, and removed from any restrictive influences that would have held them back from their activities and endeavors of Amanu and doing good deeds of Is’lah. In this way, the whole system of Allah works together to provide such people with all the ways and means necessary, through the laws and processes of Allah, to lead a fulfilled and happy life. They would then realize and reflect on why and how they are in this heaven-like situation, which could not have been possible without the deep-rooted gratitude and praise of perfection that they feel towards Allah, which has come out of complete knowledge and their personal experiences. They would be extremely grateful to Allah and the whole system of Allah, comprising of the fitrat of Allah that we’re all born with, the Nafs-e-Mut’mainna embedded in each of us, the rules of Allah as per Deen- Hidayah & Allah’s Kitaab- including the laws of nature and Allah’s Malaik. They would realize that, ‘had it not for Allah, who has guided us to this heaven-like situation and through those of our efforts that we did as a result of this guidance in order to reach this final destination, we would not have been guided. Nothing would have helped us if Allah and the whole system of Allah would not have guided us.’ This is how Allah’s message and guidance brings to fruition for such people all of Allah’s blessings with absolute truth and absolute justice as their due right, based on what they have earned by upholding their Aemaan and carrying out their duties and responsibilities of Amanu and doing deeds of Is’lah. And this is how this heaven-like situation is entrusted and confirmed for such people based on their strong conviction and trust and them taking care of their responsibilities and duties. This is how such people become owners and inheritors of heaven like situations based on what they themselves aimed for as their final destination and through their explicit actions and decisions.

 

CONCEPT OF THESE AYAHS

Ayah 7:44, “And Naadiy (وَنَادَىٰ) As’haabu (أَصْحَابُ) the Jannate (الْجَنَّةِ) As’haabu (أَصْحَابَ) the Naare (النَّارِ) that, ‘Indeed Wajadna (وَجَدْنَا) what Wa’adana (وَعَدَنَا) Rabbuna (رَبُّنَا) Haqqan (حَقًّا), then have you Wajadtum (وَجَدْتُمْ) what Wa’ada (وَعَدَ) your Rabbukum (رَبُّكُمْ) Haqqan (حَقًّا)’ – Qaalu (قَالُوا) Na’am (نَعَمْ). Then Azana (فَأَذَّنَ) Mu’azzin (مُؤَذِّنٌ) between them that La’natu (لَعْنَةُ) Allah A’ala (عَلَى) the Zwalimeen (الظَّالِمِينَ).”  

Ayah 7:45, “Those- they Yas’udduna (يَصُدُّونَ) from Sabeel (سَبِيلِ) of Allah and they Yabghunaha (وَيَبْغُونَهَا) it A’wajan (عِوَجًا) and they with Akhirat (بِالْآخِرَةِ) Kaafirun (كَافِرُونَ).”

 

 

And call upon (وَنَادَىٰ) the companions of (أَصْحَابُ) the heaven-like situation (الْجَنَّةِ) the companions of (أَصْحَابَ) the state of hell fire, the hell-like intense punishment (النَّارِ) that, ‘Indeed We have all replaced and switched our situations (وَجَدْنَا) based on appointed of perfect recompense for us as per the accountability by (وَعَدَنَا) our Rabb (رَبُّنَا) which is justice at its best, based on our due rights and in accordance with the duties assigned to us (حَقًّا), then have you not switched and replaced (وَجَدْتُمْ) what is the perfect accountability for you by  (وَعَدَ) your Rabb (رَبُّكُمْ) based on your due right, as per justice at its best and based on your carrying out or not carrying out your duties (حَقًّا)?’ – They would reflect from their conducts and speech that (قَالُوا) this accountability is indeed a Na’imat, success and prosperity in all its forms, unity, being able to reach the epitome, benchmark and height and safety from all destructions and punishments (نَعَمْ). Then would be announced and proclaimed (فَأَذَّنَ) by those who make the announcement and proclamation (مُؤَذِّنٌ) between them that is disconnected from the blessings and the benefits from all the system of Allah, the laws of nature, the Malaik of Allah, the laws of Deen and the whole universe of (لَعْنَةُ) Allah at its maximum (عَلَى) those who have committed extreme acts of injustices against the Ayaat of Allah and Allah’s creations (الظَّالِمِينَ).’ Those- they are the ones who mislead, distract, cause hinderances and confusions (يَصُدُّونَ) to mislead people away from the path (سَبِيلِ) of Allah and they rebel against the path of Allah and conducts these acts against (وَيَبْغُونَهَا) it in deviance, nonconformity, deviation, variation and divergence (عِوَجًا) and they with the concept of accountability and perfect recompense to happen (بِالْآخِرَةِ) are deniers, rejectors, concealers who hide this key fact and they are not convinced of the concept of perfect recompense to happen sooner or later for them (كَافِرُونَ).

 

Keeping in consideration the context of the earlier Ayahs through which Allah has given us the confirmed and well-known certainty of perfect recompense for everyone based on their actions, whether those are of Aftara A’ala Allah (expressing own opinions as if those are from kalam of Allah) or as Amanu (seeking knowledge by use intellect to be at utter and deep conviction with Allah) and doing Amal-e-Swalehaat (Acts of reforms, harmony and bringing balance in society). These Ayahs from 7:44 to 50 are basically a discussion not only about the companions of hell-fire and heaven like state here in this worldly life, but also the interactions between them and the reasons behind their situations of facing this type of perfect recompense. Thus, those who are living the heaven-like situation would call out to those who are in the state of hell fire and the hell-like intense punishment asking them, that ‘for us, we have switched our earlier life with this one of heaven like state based on the perfect recompense for us as per our accountability by the whole system of our Rabb, which has been based on justice at its best, based on our due rights as to what we have earned and in accordance with the duties assigned to us that we have carried out. Is it the same for you as well? Is this situation of yours to be in hell fire and hell-like intense punishment state is the perfect accountability for you as well, because of which you have switched your earlier life into this hell like situation, in accordance with your due rights, based on what you have earned by not carrying out your duties and responsibilities?’ They would reflect from their conducts and speech that this accountability and the perfect recompense of being in heaven like state is indeed a Na’imat for them, i.e., the source of success and prosperity in all its forms, unity, being able to reach the epitome, benchmark and height and safety from all harm, injuries and destructions.

 

Those who make the announcement and proclamation would announce and proclaim between those who are in hellfire and hell-like state that they are disconnected from the blessings and the benefits from all the system of Allah, the laws of nature, the Malaik of Allah, the laws of Deen and the whole universe of Allah, at maximum because they not only didn’t follow the laws of Allah, didn’t get connected to the system of Allah, but also committed extreme acts of injustices against the Ayaat of Allah and Allah’s creations. These are such people who mislead, distract, cause hinderances and confusions, to mislead people away from the path of Allah and they rebel against the path of Allah and conducts these acts against Allah’s path in deviance, nonconformity, deviation, variation and divergence. Not only that, they also are deniers, rejectors, concealers who hide Allah’s Ayaat and are not convinced of the concept of accountability and perfect recompense.

 

Ayah 7:46, “And between them Hijaabun (حِجَابٌ). And A’ala (وَعَلَى) the A’arafe (الْأَعْرَافِ) Rijaalun (رِجَالٌ)- they Ya’refuna (يَعْرِفُونَ) all with their Seemahum (بِسِيمَاهُمْ). And Naadu (وَنَادَوْا) As’haaba (أَصْحَابَ) the Jannate (الْجَنَّةِ) that ‘Salamun (سَلَامٌ) upon you.’ Not they Yadkhalu (يَدْخُلُوهَا) it and they Yat’mau’un (يَطْمَعُونَ).”

 

And between them is a mental barrier and a fence that they cannot cross (حِجَابٌ). And the height of them at its epitome are (وَعَلَى) those who are distinguished, respected and dignified (الْأَعْرَافِ) who are those resourceful members of the society (رِجَالٌ) who are recognized and distinguished (يَعْرِفُونَ) from all through their distinctive actions, expressions, marks, speech and conducts (بِسِيمَاهُمْ). And would be called upon (وَنَادَوْا) the companions of (أَصْحَابَ) the heaven-like situation (الْجَنَّةِ) that you’re leading this way of life, which is given as per the laws of Deen, a complete submission and obedience of which has filled the gap for any insufficiencies, has corrected flaws, has made you as beings whereby your faculties and abilities are utilized to their maximum, protecting you through all the troubles, lawlessness, destruction as well as pushing you towards new heights ensuring long term success, peace, prosperity, security not just for you as individuals but for all members your society (سَلَامٌ) thus Salaman is upon you.’ Not they would have been able to get admitted to this heaven like state (يَدْخُلُوهَا) of the Jannat had it not been for the keen desire, passion and intense yearning of these Rijaal (يَطْمَعُونَ).

 

These Ayahs 7:44-50 is a discussion about As’haab (companions) of Jannat (heaven) and of Naar (hellfire and extreme hell-like punishment), depicting the situations of the two parties in this temporary life here on the earth. Thus, when in Ayah 7:46, Allah says, “Between them is Hijaabun” it does not refer to such barrier or fence which cannot be crossed, since Quran always gives option of Touba, of being able to make a U-turn and make amend. But this word basically refers to the mental and intellectual barrier, obstacle, barricade, and mental block between these two types of people which they have reached due to their own decisions and actions. Thus, although they can perceive each other’s situations, can interact and even communicate with each other, but those who are in the hell-like situation are there because they are not able to cross that mental block and barricade between them. This is not to say that they cannot change their situations, but to say that they will not be able to unless and until they cross over, surpass this mental block, approach those on the other side- those living in heaven like situation with open, thinking minds, able to use their intellectual faculties and then and only then they can perceive Allah’s message, respond to it and benefit from Allah’s blessings.

 

Thereafter Allah talks about those who are living the heaven like lives by saying that among those who are the companions of Jannat would be such people who are resourceful- those who have reached a place of prestige and distinction; who would be clearly distinguished from the rest based on their actions, expressions, speech and acts of Is’lah. It would be announced to these people living a heaven-like lives that the Salamun is upon you, i.e., you’re leading this way of life, which is given as per the laws of Deen, a complete submission and obedience of which has filled the gap for any insufficiencies, has corrected flaws, has made you as beings whereby your faculties and abilities are utilized to their maximum, protecting you through all the troubles, lawlessness, destruction as well as pushing you towards new heights ensuring long term success, peace, prosperity, security not just for you as individuals but for all members your society. They would also be made to realize that they wouldn’t have entered the Jannat or be admitted to this heaven-like state of living, had it not been for the keen desire, passion and intense aspiration of these Rijaal, whose distinguished acts of Is’lah has led to them entering the Jannat.

 

Ayah 7:47, “And when S’urefat (صُرِفَتْ) their Abs’aarehum (أَبْصَارُهُمْ) Tilqa’a (تِلْقَاءَ) As’haabe (أَصْحَابِ) the Naar (النَّارِ), Qalu (قَالُوا), ‘Rabbana (رَبَّنَا) not you Taja’lna (تَجْعَلْنَا) with the Quome (الْقَوْمِ) the Zwalimeen (الظَّالِمِينَ).”

Ayah 7:48, “And Naady (وَنَادَىٰ) As’haabu (أَصْحَابُ) the A’araafe (الْأَعْرَافِ) Rijaalan (رِجَالًا)- they Yu’arefunahum (يَعْرِفُونَهُمْ) them with their Semaahum (بِسِيمَاهُمْ)- Qalu (قَالُوا), ‘what Aghniey (أَغْنَىٰ) upon you Jama’akum (جَمْعُكُمْ) you and what Kuntum (كُنْتُمْ) you Tastakbarun (تَسْتَكْبِرُونَ).”

 

And when explained in detail, through diversification and wide distribution’ (صُرِفَتْ) their enlightenment; of perceiving, i.e., understanding, and getting the knowledge after the use of all human faculties (أَبْصَارُهُمْ) the meeting of the accountability, the perfect recompense and the hell-like situation as a result of their actions and decisions of (تِلْقَاءَ) the companions of (أَصْحَابِ) the hell fire, the hell-like intense punishment (النَّارِ), then they would reflect from their conducts and speech that (قَالُوا), ‘Oh our Rabb (رَبَّنَا) not you appoint as duties for us (تَجْعَلْنَا) that we would establish or strengthen in any way (الْقَوْمِ) those who commit extreme acts of injustices and Zulm (الظَّالِمِينَ).’ And will be called out (وَنَادَىٰ) the companions of (أَصْحَابُ) those who are distinguished, respected and dignified (الْأَعْرَافِ) who are those resourceful members of the society (رِجَالًا)- they who are recognized and distinguished (يَعْرِفُونَهُمْ) them from all through their distinctive actions, expressions, marks, speech and conducts (بِسِيمَاهُمْ)- They would be reflected from conducts and speech that (قَالُوا), ‘what self-reliance has come (أَغْنَىٰ) upon you to gather and unite (جَمْعُكُمْ) you and what did you aim to achieve as your final destination through your actions that (كُنْتُمْ) you were so proud and arrogant, and you magnified and created importance and significance of other than Allah’s Sabeel as more magnified and valued (تَسْتَكْبِرُونَ).’

 

After discussing those who are living the heaven like lives- the As’habe Jannat, these Ayahs now discuss the reasons behind those who are in the hell-like situations- the As’habe Naar. As’habe Jannat would realize these reasons as conducting of extreme acts of injustices and Zulm since such instances as well as such people and their acts would be explained to them through diversification and wide distribution. After having enlightened with and exposed to such instances, people, their acts of Zulm and injustices as well as their perfect recompense in the form of intense punishment and hell-fire like state- Naar, the As’habe Jannat would endeavor with their whole beings never to play any part in supporting, strengthening or committing such acts of injustices nor strengthening or being of support to such people who commit extreme acts of injustices and Zulm to Allah, Allah’s system, Ayaat or Allah’s creations. Thereafter those people would be discussed who are among the As’habe Naar- who are resourceful- those who have reached a place of prestige and distinction among the As’habe Naar and who would be clearly distinguished from the rest based on their actions, expressions, speech and acts of Zulm and extreme injustices against the system of Allah. It would be reflected upon such people that due to the resources that were given to them, they aimed towards self-reliance, but their acts have gathered all of the Ashab’e Naar to aim achieving the Naar as their final destination through the actions, expressions, speech and deeds of these Rijaal and resourceful distinctive segment of people, who were not only at the extreme state of being proud and arrogant, but these resourceful segment also magnified and created other than Allah’s path as more magnified, important and valued. Thus, the Rijaal among the As’habe Naar, led the rest towards the Naar through their pride and arrogance as their distinctive expressions, actions and speech.

 

Ayah 7:49, “Are these the ones who you Aqsamtum (أَقْسَمْتُمْ)?’ Not they Yanalahum (يَنَالُهُمُ) Allah with Rahmat (بِرَحْمَةٍ). ‘Adkhalu (ادْخُلُوا) the Jannat (الْجَنَّةَ)- no Khoufun (خَوْفٌ) upon you and not you Tahzenun (تَحْزَنُونَ).”

Ayah 7:50, “And Naadiy (وَنَادَىٰ) As’haabu (أَصْحَابُ) the Naare (النَّارِ) to As’haabu (أَصْحَابَ) the Jannat (الْجَنَّةِ), that ‘Afezu (أَفِيضُوا) upon us from the Ma’aa (الْمَاءِ) or of what Allah Razaqukum (رَزَقَكُمُ) you.’ Qalu (قَالُوا), ‘Indeed, Allah Haramhuma (حَرَّمَهُمَا) A’ala (عَلَى) the Kaafireen (الْكَافِرِينَ).”

 

‘Are these the ones who created divide among humanity, discord and distinctions the many sects and groups (أَقْسَمْتُمْ)?’ They have not gained anything in return of their efforts (يَنَالُهُمُ) from the whole system of Allah from any of Allah’s Rahmat who is the source of life, source of growth and development, success and prosperity, safety from harm and source of love and care (بِرَحْمَةٍ). ‘Admit in (ادْخُلُوا) the heaven-like situation (الْجَنَّةَ)- where there is no concern and worries (خَوْفٌ) upon you and nor will there be any sadness, helplessness or grief (تَحْزَنُونَ).’ And will be called upon (وَنَادَىٰ) the companions of (أَصْحَابُ) the hell fire, the hell-like intense punishment (النَّارِ) to the companions of (أَصْحَابَ) the heaven-like situation (الْجَنَّةِ), that ‘fulfill our needs and desires, make us completely satisfied w.r.t. our desires, hungers and thirst (أَفِيضُوا) upon us from all the basic necessities of life, both in physical as well as metaphorical sense, referring to Allah’s Message as the source of life, Emaan and blessings (الْمَاءِ) or of what Allah has given as ways and means of personality and character nourishment, development and growth to (رَزَقَكُمُ) you.’ They would reflect from their conducts and speech that (قَالُوا), ‘Indeed, Allah has prohibited (حَرَّمَهُمَا) it up to it’s maximum upon (عَلَى) those who hide and conceal their abilities, who do not Amanu, do not seek knowledge, are not Shaakir and grateful, who are not convinced of the utter and deep conviction with Allah and with the concept of perfect accountability to happen sooner or later for each and every one (الْكَافِرِينَ).’

 

These ayahs continue the reasons behind the state of As’habe Naar, in being in hellfire and hell-like intense state of punishment by telling us that they are the people who based on their pride and arrogance created divide among humanity, discord in society through creating the many sects and groups, that they have done by magnifying and creating aspects, laws, paths as that of more significance and value which are other than Allah’s path. Although Allah’s system, the laws of Deen, the Malaik, the Fitrat of Allah, the laws of nature, all working in perfect synchronization, is embodiment of Allah’s blessings, Rahmat the source of life, source of growth and development, success and prosperity, safety from harm and source of love and care and Allah’s bounties, but due to their actions and deeds of dividing the humanity, such people have earned nothing as their due right from Allah’s system. This system of Allah, with all it’s blessings, bounties and Rahmat is the due right for those who Amanu and do deeds of Is’lah, and this is how these people would be admitted in the heaven-like situation where there is no concern and worries upon them and nor will there be any sadness, helplessness or grief.

 

Those who are living in hell like situation would call upon those who are living in heaven like situation, to seek fulfillment of their needs and desires, to make them completely satisfied with regards to their desires, hungers and thirst from all the basic necessities of life, both in physical as well as metaphorical sense, referring to Allah’s Message as the source of life, Emaan and blessings as is bestowed upon by Allah upon the companions of heaven, as ways and means of personality and character nourishment, development and growth. They would reflect from their conducts and speech that, ‘Indeed, Allah has prohibited it up to it’s maximum upon those who hide and conceal their abilities, who do not Amanu, do not seek knowledge, are not Shaakir and grateful, who are not convinced of the utter and deep conviction with Allah and with the concept of perfect accountability to happen sooner or later for each and every one. This is how the system of Allah works. Whoever is aligned with the system of Allah by working in complete alignment with the system by doing Amanu and deeds of Is’lah is benefited by it. But whoever does Kufar, not only is disconnected by the system of Allah but also remain deprived and hence is being led to the hell like situation due to their own conducts and deeds as their due right that they have earned for themselves.

 

C.    LESSONS AS PER THESE AYAHS:

 

Keeping in consideration the context of the earlier Ayahs through which Allah has given us the confirmed and well-known certainty of perfect recompense for everyone based on their actions, whether those are of Aftara A’ala Allah (expressing own opinions as if those are from kalam of Allah) or as Amanu (seeking knowledge by use intellect to be at utter and deep conviction with Allah) and doing Amal-e-Swalehaat (Acts of reforms, harmony and bringing balance in society). These Ayahs are basically a discussion not only about the As’haab-e-Naar i.e., companions of hell-fire and As’haab-e-jannat i.e., those living in heaven like state, in this worldly life, but also the interactions between them and the reasons behind their situations of facing this type of perfect recompense. These Ayahs of Surah Al-A’raf i.e., 7:44 to 7:50 give us the following divine guidance.

 

• BROAD REASONS BEHIND THEIR RESPECTIVE SITUATIONS: Thus, the people in heaven-like state would ask those in the hell-fire state if their situation is a result of divine justice based on their actions and responsibilities in life. They believe that their heaven-like state is a blessing and a reward for their good deeds, and they would reflect this in their conduct and speech. They view it as Na’imat as a source of – success, prosperity, unity, and protection from harm by Allah’s system. It would be announced to everyone that those in the hellfire and hell-like punishment state are disconnected from Allah’s blessings and benefits, as they did not follow Allah’s laws, committed injustices against Allah’s creations, misled people away from Allah’s path, and rejected and concealed Allah’s Ayaat. They are in this state due to their deviation from the path of Allah and lack of conviction in the concept of accountability and the divine recompense of their actions.

 

• CONCEPT OF HIJAAB BETWEEN THEM: The term “Hijaabun” refers to a mental and intellectual barrier between the people in heaven-like and hellfire states. This barrier is a result of their own decisions and actions, and it creates an obstacle for those in the hellfire state from changing their situation. Although they can perceive and communicate with each other, they will not be able to change their situation unless they overcome this mental barrier by approaching those in the heaven-like state with an open mind, using their intellectual abilities, and perceiving Allah’s message. Only then can they respond to it and benefit from Allah’s blessing.

 

• AS’JAAB-E-JANNAT & The RIJAAL AMONG THEM: Allah says that among those in the heaven-like state, there will be resourceful people who have distinguished themselves through their actions, speech, and acts of reform. It will be announced to them that they are leading a life given according to the laws of Allah, of deen and nature, based on their complete submission, obedience and synchronization with these laws have filled any gaps, corrected flaws, and allowed them to maximize their abilities and be protected from troubles and destruction. They will be made aware that they wouldn’t be in this state without the keen desire and passionate aspiration of these Rijaal, the resourceful people among them who have done deeds of Is’lah, reform and balance in society, and who have led the way to entering this heaven-like state for them. Once people living in heaven-like state would realize, through diversified events, that the status of those living in a hell-like state are there due to their own acts of Zulm, unjust actions and disobedience to the laws of Allah, they would strive to never be involved in such actions and to continue their deeds of Is’lah, reform and bringing balance and harmony in society in order to maintain their status in heaven

 

• AS’HAAB-E- NAAR & THE RIJAAL AMONG THEM: Those who have reached a place of prestige and distinction among the As’habe Naar, who are considered resourceful, are distinguished from others by their actions, expressions, speech, and acts of extreme injustices against Allah’s system. Despite the resources given to them, they aimed towards self-reliance and brought others towards the Naar, the hell-like state, through their pride, arrogance, and magnifying other paths over Allah’s path. These actions, expressions, speech, and deeds led others towards the hell-like state. As a result, these As’haab-e-naar are the people who have disregarded Allah’s path and laws and instead, have created their own paths based on pride and arrogance. These actions have caused division among humanity, discord in society, and have led people away from Allah’s path. These actions have also resulted in them not being deserving of the blessings and bounties of Allah’s system and not being admitted into the heaven-like situation where there is no worry, sadness, helplessness, or grief. It is only through obedience and submission to Allah’s path and laws that one can earn the blessings and bounties of Allah’s system and be admitted into the heaven-like situation.

 

• INTERACTION BETWEEN THE TWO: Through interactions and metaphoric conversations between As’haab-e-Jannat and As’haab-e-Naar, these ayahs describe the difference between those who are living in heaven-like and hell-like situations, based on their decisions and actions. The people living in heaven-like situations are characterized by their obedience and alignment to Allah’s laws, gratitude, and efforts towards self-improvement and deeds of Is’lah to bring reform, balance and harmony in the societies that they live. They have access to all the blessings and benefits of the system of Allah and are free from worries and sadness. On the other hand, the people living in hell-like situations are those who have concealed their abilities, are not grateful, and are not convinced of the accountability of their actions. They seek fulfillment from those who are in heaven-like situations and reflect on the importance of aligning with the system of Allah to benefit from it. The system of Allah is for those who Amanu, use their faculties and seek knowledge to have utter and deep conviction with Allah and who do deeds of Is’lah, and those who do not are disconnected from it and face the consequences of their own deeds in the form of punishment in the hell-like situation.

 

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/