Surah Al-A’raf – Ayah No. 59 – 64

Surah Al-A’raf – Ayah # 59 – 64 (7:59 – 7:64)

A.   TRANSLATION

٥٩  لَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ

[Quran 7:59]  So that Arsalna (أَرْسَلْنَا) Nuhan to Qoumihi (قَوْمِهِ). Then Qaala (فَقَالَ), ‘Ya Quom (يَا قَوْمِ), A’badu (اعْبُدُوا) Allah. What is for you from deity Ghairihi (غَيْرُهُ). Indeed, Akhafu (أَخَافُ) upon you A’azaab (عَذَابَ) great Youmin (يَوْمٍ).’

 

٦٠  قَالَ الْمَلَأُ مِنْ قَوْمِهِ إِنَّا لَنَرَاكَ فِي ضَلَالٍ مُبِينٍ

[Quran 7:60] Qaala (قَالَ) the Mala’a (الْمَلَأُ) from Quomihi (قَوْمِهِ), ‘Indeed, so that to Naraka (لَنَرَاكَ) from Zalalin (ضَلَالٍ) Mubeen (مُبِينٍ).’

 

٦١  قَالَ يَا قَوْمِ لَيْسَ بِي ضَلَالَةٌ وَلَٰكِنِّي رَسُولٌ مِنْ رَبِّ الْعَالَمِينَ

[Quran 7:61] Qaala ( قَالَ), ‘Ya Quomin (يَا قَوْمِ) there is not with me Zalalat (ضَلَالَةٌ) but I am Rasool (رَسُولٌ) from Rabba (رَبِّ) the A’alimeen (الْعَالَمِينَ).’

 

٦٢  أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنْصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ

[Quran 7:62] “I Balagha (أُبَلِّغُكُمْ) you Resaalat (رِسَالَاتِ) Rabby (رَبِّي) and Ans’aahu (وَأَنْصَحُ) for you and A’alamu (وَأَعْلَمُ) from Allah what you not Ta’lamun (تَعْلَمُونَ).’

 

٦٣  أَوَعَجِبْتُمْ أَنْ جَاءَكُمْ ذِكْرٌ مِنْ رَبِّكُمْ عَلَىٰ رَجُلٍ مِنْكُمْ لِيُنْذِرَكُمْ وَلِتَتَّقُوا وَلَعَلَّكُمْ تُرْحَمُونَ

[Quran 7:63] “Do you A’ajibtum ( أَوَعَجِبْتُمْ) that Ja’akum (جَاءَكُمْ) Zikarun (ذِكْرٌ) from your Rabb (رَبِّكُمْ) A’ala (عَلَىٰ) Rajulin (رَجُلٍ) from you so that Yanzarkum (لِيُنْذِرَكُمْ) you and so that Tataqu (وَلِتَتَّقُوا) and so that A’llakum (وَلَعَلَّكُمْ) you Turhamun (تُرْحَمُونَ)’

 

٦٤  فَكَذَّبُوهُ فَأَنْجَيْنَاهُ وَالَّذِينَ مَعَهُ فِي الْفُلْكِ وَأَغْرَقْنَا الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ إِنَّهُمْ كَانُوا قَوْمًا عَمِينَ

[Quran 7:64] Then Kazabuhu ( فَكَذَّبُوهُ) him. Then, Anjaenahu (فَأَنْجَيْنَاهُ) him and those with him from the Falke (الْفُلْكِ) and Aghraqna (وَأَغْرَقْنَا) those who Kazabu (كَذَّبُوا) with Ayatena (بِآيَاتِنَا). Indeed, they Kaanu (كَانُوا) Quoman (قَوْمًا) A’mena (عَمِينَ).

 

 

B.   THE CONCEPT:

 

THE CONTEXT

The earlier Ayahs of Surah Al-Araf discusses the Concept of Allah as the creator, who has created the planet earth, the land, residence, city etc. which is specific to each of us, the skies, the environment, and situations as relevant to each of us, as well as their protection and shield from utter and complete darkness through a process of evolution and transformation. Allah is also the one who has sealed, shielded the Layl- darkness, hardships etc. whereas the Nahaar (all that we desire) always remain in quest of the destruction of Layl. The Concept of Shams, Qamar, Nujuum- All that is in the universe, such as sun, moon, planets, and star, are all subjected to Allah’s Amar since they were not given the free will. On the other hand, human beings, who are given free will and intellect chose not to exercise their rights, by becoming blind followers and this is done by taking up deities other than Allah, whose laws they follow instead of Allah’s Laws. Such deities, whether they are the source of their own knowledge, or reflect those of others, or use tools, sources and books of knowledge the basic aim for all of this remains the same, i.e. to subject people to blind following, which is done with and through the use of Allah’s Amar and Allah’s system. But they cannot subject to their blind following the creations of Allah, or any of Allah’s Amar.

 

We also learned the divine guidance from earlier Ayahs that we should Seek Help from Allah- Allah’s system are the basic sources of abundance, success, and prosperity since Allah is Rabb of the A’limeen- who is carrying out the process of Rabobiat for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge. Thus, we should call, rely upon, and seek help from the system of Allah in order to fulfill our desires, wishes, and aspirations. And we can only do this once we have undertaken a detailed and thorough process of self-reflection and self-analysis to identify and correct our mistakes, which should not be done publicly but should be done in isolation and privately. In order to get aligned with the system of Allah, we should call and rely upon the system of Allah by abiding and following these laws in complete obedience in order to fulfill our desires, aspirations, and requirements.

 

Another divine instruction is to not Create Fasaad on Earth: Once Allah has created everything from scratch, evolving and transforming it from utter and complete darkness, creating balance, restoring everything where it should belong, we should not create disorder or imbalance in any shape or form; should not go against Haqq, the absolute truth & justice, due rights and your responsibilities; should not create an imbalance in your economy, society, country, residence, community, where we live or work; should not suppress people’s due rights or give them less than what they deserve; should not destroy peace, law and order situation in any manner whatsoever; thus we should not create or be the reason of creating any imbalance, discord, deterioration, lawlessness, destruction, or unevenness in the planet earth, our land, community, society, or country.

 

The Concept of everything being interconnected: Allah has sent the Shar with Life and between them, and with the help of our efforts, struggles, and endeavors, is Allah’s Rahmat. We must keep them confined and intact through controlled mechanisms and processes, otherwise, they will overrun our human efforts, innovations, and advancements toward death and destruction. Thus, we should strive together to make sure that we extract the fruits of our labor while ensuring that the death and destruction aspects remained confined and restricted. This is how, by exiting and saving from the death and destruction will we be able to be Shaakir and do zikar of Allah- so that we remember the blessings of Allah and in utter gratitude obey the laws of Allah, understand, and implement the Ayaat of Allah and take lessons from previous nations’ stories as narrated in the Kitaab.

 

The Concept of Tayyab and Khabas’a: After giving us the divine guidance and commandments to extract, exit out and rescue from death and destruction by striving with our whole beings through doing of Zikar- i.e., by remembering the blessings of Allah and in that utter and deep gratitude by obeying the laws of Allah, understanding, and implementing the Ayaat of Allah and Allah’s message, the earlier Ayahs of Surah Al-Araf further explains this divine instruction a bit more by saying that the human creativity, advancements and innovations with the use of Allah’s system always gives the Tayyib- that which is pleasant and desirable, acceptable as per the system of Allah. Whereas on the other hand, that which is opposite of Tayyib- Khabas’a- unpleasant, unacceptable, undesirable, is not exited out, unless and until it’s Nakadan- misused, exploited and abused- for instance, nuclear power can be used by humanity to generate power and electricity. But the same tool, once exploited and misused can be used as a weapon. Similarly, animals’ meet can be consumed for health and nutrition, but the over commercialization of animal farming is a misuse of natural resources and assets. Thus, all of these misuse and exploitation of natural resources is leading to global warming and all that is undesirable by the planet such as floods, earthquakes, etc.

 

CONCEPT OF THESE AYAHS

In Ayah 7:59, “ So that Arsalna (أَرْسَلْنَا) Nuhan to Qoumihi (قَوْمِهِ). Then Qaala (فَقَالَ), ‘Ya Quom (يَا قَوْمِ), A’badu (اعْبُدُوا) Allah. What is for you from deity Ghairihi (غَيْرُهُ). Indeed, Akhafu (أَخَافُ) upon you A’azaab (عَذَابَ) great Youmin (يَوْمٍ).”

 

So that was sent as messenger (أَرْسَلْنَا) Nuhan to establish his nation (قَوْمِهِ). Then reflected from his conducts and speech (فَقَالَ), ‘Ya those who I am establishing as my nation (يَا قَوْمِ), follow the laws in submission of (اعْبُدُوا) Allah. What is for you from deity other than, in opposition to, in contradiction of and against (غَيْرُهُ) Allah. Indeed, concerned and worried (أَخَافُ) upon you punishment (عَذَابَ) of a great well-known aspect and fact (يَوْمٍ).’

 

Keeping in consideration the context of this Ayah, especially the last phrase of Ayah 7:58, “Thus, Nus’refu (نُصَرِّفُ) the Ayaate (الْآيَاتِ) so that to Quomin (لِقَوْمٍ) Yashkarun (يَشْكُرُونَ).” Which basically refers to the concept of Quomin- establishing and strengthening acts of as well as those who do Shukar- which is not simple utterance of words from our mouth- the act of Shukar involves actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings of Allah- Thus, the earlier discussion, the context of this Ayah and onwards talk about how we can establish and strengthen the expression of utter gratitude towards Allah through striving with full force, in terms of full submission of Allah’s laws by utilizing our faculties with our whole being, in gratitude through explicit actions. This ayah then continues the discussion to say that in order to Nus’reful- explain in detail through diversification and through many aspects and events the Ayaat of Allah, so that the acts of as well as those who do Shukar can be strengthened and established. One of such diversified explanation was Allah’s sending and appointing of his many Rasool, such as Rasool Nuh as discussed from this ayah and onwards. Rasool Nuh was appointed by Allah to establish and strengthen not only his nation, but also these acts and people who do Shukar.

When he reflected through his endeavors, proclamations, actions, behaviors, and interactions with his Quom that ‘Oh my nation who I intend to establish and strengthen, you should follow the law of Allah in complete submission and obedience by coming out of your comfort zones and set routines and rituals. How is it that you have taken up dieties, whose laws you follow in matters of Deen, that are basically not only other than the laws of Allah, but are in fact in direct opposition, contradiction of and against the laws of Allah. Thus, because of your habits, practices and acts of shirk I am very concerned and worried for you that you would have to face the consequences of these acts in terms of having to face intense punishment- this is a well-known and confirmed perfect recompense of such acts, which is going to happen sooner or later in terms of Youm-e-Akhira- i.e., the well-known and confirmed fact of facing one’s accountability and recompense.

 

 

Ayah 7:60, “Qaala (قَالَ) the Mala’a (الْمَلَأُ) from Quomihi (قَوْمِهِ), ‘Indeed, so that to Naraka (لَنَرَاكَ) from Zalalin (ضَلَالٍ) Mubeen (مُبِينٍ).”

 

Reflected from conducts and speech (قَالَ) those who all come together in collaboration of each other (الْمَلَأُ) from those of his nation that he was trying to establish (قَوْمِهِ), ‘Indeed, so that to observe, perceive and take (لَنَرَاكَ) you from being misled far away from haqq in confusion, ambiguities, darkness and error (ضَلَالٍ) clear and distinct (مُبِينٍ).’

 

In response to the Rasool Nuh’s endeavors, proclamations and actions, there were people and elements in that society and among the nation that Rasool Nuh was trying to establish, who all joined together in collaboration with each other. They all came together to observe, perceive, project and take Rasool Nuh as someone who is far away from the righteous path as if its very clearly made distinct from other- It was projected and perceived as if Rasool Nuh was the one who was misled, as if it’s Rasool Nuh who was in a state of utter darkness and confusion, which was very clearly and distinctly different from them.

 

 

Ayah 7:61, “Qaala ( قَالَ), ‘Ya Quomin (يَا قَوْمِ) there is not with me Zalalat (ضَلَالَةٌ) but I am Rasool (رَسُولٌ) from Rabba (رَبِّ) the A’alimeen (الْعَالَمِينَ).”

Ayah 7:62, “I Balagha (أُبَلِّغُكُمْ) you Resaalat (رِسَالَاتِ) Rabby (رَبِّي) and Ans’aahu (وَأَنْصَحُ) for you and A’alamu (وَأَعْلَمُ) from Allah what you not Ta’lamun (تَعْلَمُونَ).”

 

 

Reflected from conducts and speech ( قَالَ), ‘Ya those who I am establishing as my nation (يَا قَوْمِ) there is not with me confusion, darkness, misleading and ambiguities  (ضَلَالَةٌ) but I am Rasool (رَسُولٌ) from Rabba (رَبِّ) the worlds, everything that exist in the universe, of all aspects and environments and of those who are knowledgeable (الْعَالَمِينَ).’

“I delivered and make sure that the message reaches its final destination as you (أُبَلِّغُكُمْ) the message and the divine communication of (رِسَالَاتِ) my Rabb (رَبِّي) and I am the giver of sincere, honest and true advice (وَأَنْصَحُ) for you and gives knowledge (وَأَعْلَمُ) from Allah what you not know, are not aware (تَعْلَمُونَ).’

 

 

To their perceptions, interactions, and behaviors towards Rasool Nuh as if he is the one who is misled far away from the right path, the response of Rasool Nuh was that there is not with me any sort of confusion, darkness, aspects or endeavors of misleading and ambiguities. On the other hand, I am the one who is appointed as the Rasool from your Rabb, who is carrying out the process of Rabobiat for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge.  I am the one who is doing my duty to deliver the message and communication of my Rabb and make sure that the message reaches its destination which is you. I am the giver of sincere, honest and true advice for you and am giving you the knowledge from Allah what you do not know.

 

 

 

Ayah 7:63, “Do you A’ajibtum ( أَوَعَجِبْتُمْ) that Ja’akum (جَاءَكُمْ) Zikarun (ذِكْرٌ) from your Rabb (رَبِّكُمْ) A’ala (عَلَىٰ) Rajulin (رَجُلٍ) from you so that Yanzarkum (لِيُنْذِرَكُمْ) you and so that Tataqu (وَلِتَتَّقُوا) and so that A’llakum (وَلَعَلَّكُمْ) you Turhamun (تُرْحَمُونَ)”

 

“Are you surprised and amused ( أَوَعَجِبْتُمْ) that has brought to fruition (جَاءَكُمْ) the reading, understanding and implementing of Allah’s Ayaat, the remembrance of all the blessings of Allah and then following the laws of Allah in utter and deep gratitude (ذِكْرٌ) from your Rabb (رَبِّكُمْ) the epitome and peak of (عَلَىٰ) resources and resourceful person (رَجُلٍ) from among you so that to warn and prepare you for the future (لِيُنْذِرَكُمْ) and so that you observe Taqwa by following the laws of Allah by being extra careful and extra cautious to remain within the boundaries of Deen (وَلِتَتَّقُوا) and so that you be in consistent, perpetual and uninterrupted state of (وَلَعَلَّكُمْ) being a receiver of Rahmat- source of life and growth, protection and shield against anything harmful and source of selfless love and care of the creator (تُرْحَمُونَ)’

 

Are you surprised and amused that the Zikar- the reading, understanding and implementing of Allah’s Ayaat, the remembrance of all the blessings of Allah and then following the laws of Allah in utter and deep gratitude of Allah has been brought to you from a resourceful person at its maximum and peak from among you? Why is it surprising that someone from among you would warn and prepare you for the future, so that you observe Taqwa by following the laws of Allah by being extra careful and extra cautious to remain within the boundaries of Deen? The whole purpose of all this is that you be in consistent, perpetual and uninterrupted state of being the receiver of Allah’s Rahmat- as source of life and growth for you, as your protection and shield against anything harmful and as source of selfless love and care of the creator for you.

 

Ayah 7:64, “Then Kazabuhu ( فَكَذَّبُوهُ) him. Then, Anjaenahu (فَأَنْجَيْنَاهُ) him and those with him from the Falke (الْفُلْكِ) and Aghraqna (وَأَغْرَقْنَا) those who Kazabu (كَذَّبُوا) with Ayatena (بِآيَاتِنَا). Indeed, they Kaanu (كَانُوا) Quoman (قَوْمًا) A’mena (عَمِينَ).”

 

Then rejected, denied, made fun of, ridiculed him and took him non-seriously ( فَكَذَّبُوهُ). Then, we rescued, saved and protected (فَأَنْجَيْنَاهُ) him and those with him from the orbit, the rituals, practices and traditional fixed behaviors (الْفُلْكِ) and drowned, overwhelmed to the extent of being dead as far extreme in Kufar and blind following (وَأَغْرَقْنَا) those who rejected, denied, made fun of, ridiculed the Ayaat of Allah specific to them and took them non-seriously (كَذَّبُوا) with Ayatena (بِآيَاتِنَا). Indeed, they aim to reach the final destination through conducts and behaviours (كَانُوا) to establish and strengthen (قَوْمًا) those and the acts of blind followings (عَمِينَ).

 

But in spite of all the efforts and endeavors of the Rasool Nuh, the quom, his nation and those who he was trying to establish and strengthen rejected, denied, made fun of, ridiculed him and took him non-seriously. Allah, rescued, saved and protected Rasool Nuh and those with him from the orbit, the rituals, practices and traditional fixed behaviors, whereas those who rejected, denied, made fun of, ridiculed the Ayaat of Allah specific to them and took them non-seriously got drowned, overwhelmed to the extent of being dead as being far extreme in Kufar and blind following of these rituals. They were the ones who reached this state of establishing and strengthening the people as well as the acts of blind following, unable to perceive anything or use their Aqal and intellect through their specific actions, decisions and endeavors, them being in a state of utter blindness, state of being camouflaged as well as making the Hidayah, the Bayyinat hidden and camouflaged to make it appear something else.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf i.e., 7:59 to 7:64 are strongly connected to the earlier Ayahs and especially to the concept of Quomin- establishing and strengthening acts of as well as those who do Shukar. In order to establish and strengthen the expression of utter gratitude towards Allah through striving with full force, in terms of full submission of Allah’s laws by utilizing our faculties with whole being, in gratitude through explicit actions, Allah has explained in detail through diversification and through many aspects and events- one of which is in the form of Allah’s sending and appointing of Allah’s Rasool. These Ayahs summarizes of the endeavors of Rasool Nuh to establish and strengthen acts of as well as those who do Shukar.

 

1. RASOOL NUH’S ENDEAVORS: Just like any other Rasool of Allah, Rasool Nuh was appointed by Allah to establish and strengthen not only his nation, but also the acts and people who do Shukar. His nation and the society, those who he aimed to establish were engulfed in their set routines, rituals, and practices, which were based upon them having taken up deities, whose laws they used to follow in matters of Deen, that were not only other than the laws of Allah, but were in fact in direct opposition, contradiction of and against the laws of Allah. He reflected through his interactions with his Quom striving for them to follow the law of Allah in complete submission and obedience by coming out of their comfort zones and distancing themselves from such practices and rituals. Being concerned and worried for them, he tried to remind them about the well-known and confirmed fact of facing their perfect accountability and recompense sooner or later, which in their case would be in the form of intense punishment.

 

2. RESPONSE OF HIS QUOM: In response to the Rasool Nuh’s endeavors, proclamations, and actions, they all came together in agreement and collaboration with each other. Since they were in the majority and engulfed in their blind following of their rituals and practices, they perceived and projected Rasool Nuh as someone who is far away from the right path, who was misled and who was in a state of utter darkness and confusion. These Ayahs highlight the general tendency of people which is the same regardless of which era they belong to, in terms of their response and interactions with the Rasool of Allah. When anyone from among them acts as Rasool of Allah, trying to deliver Allah’s message as is to them and trying to get them out of the utter darkness and blind following that they are in, the reaction of the people has always been to Kazaba the Rasool, reject, deny, make fun of, ridicule the Rasool and not to take the Rasool seriously.

 

3. DUTIES OF THE RASOOL: For their perceptions of and interactions with Rasool Nuh, the response of Rasool Nuh not only stressed that there was not with him any sort of confusion, darkness, aspects or endeavors of misleading and ambiguities; but also highlighted the basic duty of the Allah’s Rasool, which is to be the Rasool, the messenger from the Rabb whose only duty is to Balagha the message i.e., to deliver the message and communication of Rabb and to make sure that the message reaches its destination, which is the humanity. Rasool Nuh, just like all the Rasool of Allah, is a sincere advisor and the trustee who gives sincere, honest and true advice as well as the knowledge from Allah.

 

4. PURPOSE OF THE RASOOL: is to deliver the Zikar to humanity i.e., to teach them the reading, understanding, and implementing of Allah’s Ayaat, the remembrance of all the blessings of Allah and then following the laws of Allah in utter and deep gratitude of Allah. This once achieved is the greatest resource that anyone can have. By endeavoring to deliver Allah’s message, the purpose of Allah’s Rasool is three – fold 1) to warn humanity in order to prepare them for the future and especially for their recompense, 2) so that they observe Taqwa by following the laws of Allah by being extra careful and extra cautious to remain within the boundaries of Deen and 3) to be in the perpetual and uninterrupted state as receiver of Allah’s Rahmat- as source of life and growth for you, as your protection and shield against anything harmful and as source of selfless love and care of the creator for you.

 

5. END RESULT OF NUH’S INTERACTIONS WITH HIS QUOM: In spite of all the efforts and endeavors of the Rasool Nuh, his Quom rejected, denied, made fun of, ridiculed him and took him non-seriously. The perfect recompense as per the system of Allah was then to rescue, save and protect Rasool Nuh and those with him from the fixed state of habitual practices, and rituals. On the other hand, for those who rejected, denied, made fun of, ridiculed the Ayaat of Allah as specific to them and took them non-seriously got drowned and overwhelmed in these rituals and fixed practices to the extent of being dead as being far extreme in Kufar and as blind followers. They reached this end result for them by establishing and strengthening the people as well as the acts of blind following, being unable to perceive anything or use their Aqal and intellect and being in a state of utter blindness, state of being camouflaged as well as making the Hidayah, the Bayyinat hidden and camouflaged to make it appear something else.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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