SURAH AL-A RAAF (1 to 10)

Sura (7) Al ‘A’-Raaf (The Elevated Places) Aya 1 to 206 in 24 Sections

Revealed at Makka

SECTION 1

The object of the revelation of the Qur’an

Qur’an’s revelation, its object---Every soul shall be judged and every apostle will also be questioned---Deeds will be measured justly.

المص {7:1}

[Q7:1] Alif-Laaam-Meeem-Saaad
[Q7:1] Alif Lam Mim Suad.

[Q7:1] Alif, Laam, Miim, Saad.

Refer to the commentary of al Baqarah 2:1.

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(7:1) Alif-Lam-Mim-Sad.

كِتَابٌ أُنْزِلَ إِلَيْكَ فَلَا يَكُنْ فِي صَدْرِكَ حَرَجٌ مِنْهُ لِتُنْذِرَ بِهِ وَذِكْرَىٰ لِلْمُؤْمِنِينَ {7:2}

[Q7:2] Kitaabun unzila ilaika falaa yakum fee sadrika harajum minhu litunzira bihee wa zikraa lilmu'mineen. 
[Q7:2] A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers.

[Q7:2] (Al-Quran ini) sebuah Kitab yang diturunkan kepadamu (wahai Muhammad dari Tuhanmu). Oleh itu, janganlah ada perasaan bimbang dalam dadamu mengenainya, supaya engkau memberi amaran dengan Al-Quran itu (kepada orang-orang yang ingkar) dan supaya menjadi peringatan bagi orang-orang yang beriman.

See the commentary of al Baqarah 2:2.

THE THEORY OF [1] CHANGING or [2] AMENDING THE DIVINE COMMANDMENTS or [3] MAKING NEW LAWS CONTRARY TO WHAT HAS BEEN REVEALED IN THE QUR’AN THROUGH IJTIHAD HAS BEEN RENDERED NULL AND VOID by VERSE 3, THEREFORE WHOSOEVER, be he a relative or a companion of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), had resorted to this type of ijtihad, in fact, had done injustice to himself and his followers.

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(7:2) This is a Book revealed to you.  *1 Let there be no impediment in your heart about it. *2 (It has been revealed to you) that you may thereby warn [the unbelievers], that it may be a reminder to the believers. *3

*1. The word 'Book', in this context, signifies this very surah, al-A'raf.
*2. THE PROPHET (PEACE BE ON HIM) IS DIRECTED TO PREACH HIS MESSAGE WITHOUT FEAR AND HESITATION, AND TO DISREGARD HIS OPPONENTS' RESPONSE. Such opponents may well be offended by his preaching of the Message, or may, hold it to ridicule, or go about maliciously twisting it, or acting with greater hostility.All this notwithstanding, the Message of Islam must be preached.
The Arabic word haraj (which we have translated as straitness), signifies an intractable bush. (See Ibn Manzur. Lisan al 'Arab and Firuzabadi, al-qamus, q.v. 'Harajah'.) 'Straitness or constriction in the breast' refers to the reluctance of a person to go ahead in the face of opposition. The following Qur'anic verse would seem to allude to this mental state of the Prophet (peace he on him): 'We do indeed know how your heart feels distressed at what they say' (al-Hijr 15: 97). What painfully concerned the Prophet (peace be on him) was to find out how he could direct a people, whose adamance and opposition to truth had reached such high proportions, to the Right Way. The same state of mind is again reflected in the Qur'anic verse: 'Perhaps you might feel inclined to part with a portion of what has been revealed to you, and your heart feels straitened lest they, say: "Why is a treasure not sent down unto him; or why does an angel not come with him?"' (Hud 11:12). 
*3. The main purpose of this surah is to jolt the people out of their heedlessness and to warn them of the dire consequences that will follow if they reject the call of the Prophet (peace be on him). Additionally, this surah also seeks to serve as a reminder to the belivers - a purpose which is achieved, incidentally, by the warning made to the unbelievers. 

اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَا تَذَكَّرُونَ {7:3}

[Q7:3] Ittabi'oo maaa unzila 'ilaikum mir Rabbikum wa laa tattabi'oo min dooniheee awliyaaa'; qaleelam maa tazakkaroon. 
[Q7:3] Follow what has been revealed to you from your Lord and do not follow guardians besides Him, how little do you mind.

[Q7:3] (Katakanlah kepada mereka wahai Muhammad): Turutlah apa yang telah diturunkan kepada kamu dari Tuhan kamu dan janganlah kamu menurut pemimpin-pemimpin yang lain dari ALLAH (SwT); (tetapi sayang) amatlah sedikit kamu mengambil peringatan. 

(see commentary for verse 2)

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(7:3) [0 men!] Follow what has been revealed to you from your Lord and follow no masters other than Him. *4 Little are you admonished.

*4. The central theme of the whole surah, and of the present discourse, is the guidance which man needs in order to live a wholesome life, the knowledge which he requires in order to understand the reality of the universe and his own being and the purpose of his existence; the principles which he needs to serve as the basis for morality and social life as well as culture and civilization. In this regard man should look to God alone and follow exclusively, the Guidance which He has communicated to mankind through His Messenger. To look to anyone other than God is dangerous for it has always spelled disaster in the past, and will always spell disaster in the future. In this verse the word awliya' (masters) refers to those whom one follows, regardless of whether one idolizes or curses them, and whether one acknowledges their patronship or strongly, denies it. For further explanation see Tafhim al-Qur'an, al-Shurai 42, n.6. 

وَكَمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءَهَا بَأْسُنَا بَيَاتًا أَوْ هُمْ قَائِلُونَ {7:4}

[Q7:4] Wa kam min qaryatin ahlaknaahaa fajaaa'ahaa baasunaa bayaatan aw hum qaaa'iloon. 
[Q7:4] And how many a town that We destroyed, so Our punishment came to it by night or while they slept at midday.

[Q7:4] Dan berapa banyak negeri yang Kami binasakan, iaitu datang azab seksa Kami menimpa penduduknya pada malam hari atau ketika mereka berehat pada tengah hari.

Ruined civilisations, found buried under lands and seas, prove the divine declaration made in verse 4. Expert archaeologists, by the help of science and technology, not only determine the exact time of existence of each civilisation BUT ALSO almost write its history as if they witnessed what actually took place in the destroyed cities.

©  Verse 5 says that they were destroyed BECAUSE they were unjust, evil and wicked.

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(7:4) How many a township We have destroyed! Our scourge fell upon them at night, or when they were taking midday rest.

فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُمْ بَأْسُنَا إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ {7:5}

[Q7:5] Famaa kaana da'waahum iz jaaa'ahum baasunaa illaaa an qaalooo innaa kunnaa zaalimeen. 

[Q7:5] Yet their cry, when Our punishment came to them, was nothing but that they said: Surely we were unjust.
[Q7:5] Maka tidak ada yang mereka katakan ketika datangnya azab Kami kepada mereka, melainkan mereka (mengakui dengan) berkata: Sebenarnya kami adalah orang-orang yang zalim.  

(see commentary for verse 4)

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(7:5) And when Our scourge fell upon them their only cry was: 'We are indeed transgressors.' *5

*5. People can learn a lesson from the tragic fate of those nations that spurned God's Guidance. and instead followed the guidance of others; and they became so degenerate that their very existence became an intolerable burden on the earth. Eventually, God's scourge seized them. and the earth was cleansed of their filthy existence.
The words uttered by, the evil-doers: 'We are indeed transgressors', emphasizes two points, First, that it is pointless for one to realize and repent of one's wrong-doing after the time for such repentance is past. Individuals and communities who allow the term granted to them to be wasted in heedlesness and frivolity, who turn a deaf car to those who invite them to the truth, have so often been overtaken in the past by God's punishmet. Second, there are numerous instances of individuals as well as communities which incontrovertibly prove that when the wrong-doings of a nation exceed a certain limit, the term granted to it expires and God's punishment suddenly overtakes it. And once a nation is subjected to God's punishment, there is no escape from it. Since human history abounds in such instances, there is no reason why people should persist in the same iniquity, and repent only when the time for repentance has passed. 

فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ {7:6}

[Q7:6] Falanas 'alannal lazeena ursila ilaihim wa lanas 'alannal mursaleen. 
[Q7:6] Most certainly then We will question those to whom (the messengers) were sent, and most certainly We will also question the messengers;

[Q7:6] Maka sesungguhnya Kami (ALLAH (SwT)) akan menyoal umat-umat yang telah diutuskan (Rasul-rasul) kepada mereka dan sesungguhnya Kami akan menyoal juga Rasul-rasul itu.

As has been said in al Hadid 57:25 and Ibrahim 14:4 MESSENGERS OF ALLAH (SWT) WERE SENT TO EVERY PEOPLE TO SHOW THEM THE RIGHT PATH, THEREFORE, ALL PEOPLE WILL BE QUESTIONED AS TO HOW THEY TREATED THE MESSENGERS OF ALLAH (SWT) AND FOLLOWED THEIR TEACHINGS.

v  The messengers of ALLAH (SWT) will bear witness over their followers when they will be asked to give their report about them.

v  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) (see commentary of an Nisa 4:41) will be a witness over all the witnesses, WHICH MEANS he was present in the times of all the prophets.

v  It is obvious that the omniscient creator, all-aware of everything that took place, will lay bare before them what they used to do. (see Ya Sin 36:65- "We will put a seal upon their mouths, and their hands will speak to Us and their feet will bear witness as to what they used to do").

IN VERSE 8 wazn literally means weight, but verse 9 implies that the deeds will be examined in the light of the mental attitude unto the signs of ALLAH (SWT).

»    Imam Jafar bin Muhammad as Sadiq said:

Deeds are not material substance to be weighed, therefore "heavy weighing" means good deeds outbalance the bad deeds. Even if a man prays the whole night and fasts throughout his life, HIS DEEDS WILL NOT BENEFIT HIM IF HE DOES NOT REGULATE HIS LIFE IN THE LIGHT OF THE TEACHINGS AND GUIDANCE OF THE GUIDE-LEADERS APPOINTED BY ALLAH (SWT).

Yazlimuna refers to those who treated the signs of ALLAH (SWT) with injustice. THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT ARE **THE SIGNS OF ALLAH (SWT), SO THOSE WHO PERSECUTED AND KILLED THEM ARE REFERRED TO AS ZALIMIN AND KAFIRIN.

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(7:6) So We shall call to account those to whom Messengers were sent, *6 and We shall call to account the Messengers (to see how dutifully they conveyed the Message, and how people responded to it). *7

*6. The words 'call to account' refers to the questioning people will be subjected to on the Day of Judgement. For it is the reckoning on the Day, of Judgement that really matters. Punishment dealt upon corrupt individuals and communities in this world does not constitute their true punishment. Punishment in this world is no more than what happens when a criminal, who has been strutting scot-free, is suddenly arrested. The arrest constitutes no more than depriving the criminal of the opportunity to perpetrate further crimes. The annals of history are filled with instances where corrupt nations have been punished, proving that man has not been granted absolute licence to go about doing whatever he pleases. Rather, there is a Power above all that allows man to act freely but only to a certain extent, no more. And when man exceeds those limits, that Power administers a series of warnings in order that he might heed the warnings and give up his wickedness. But when man fails totally to respond to such warnings, he is punished.
Anyone who considers the events of history, will conclude that the Lord of the universe must have certainly appointed a Day of Judgement in order to hold the wrong-doers to account for their actions and to punish them. That the Qur'an refers to the recurrent punishment of wicked nations as an argument in support of the establishment of the final judgement in the Hereafter is evidenced by the fact that the present verse - verse 6 - opens with the word so'. 
*7. This shows that on the Day of Judgement Prophethood will be the main basis of reckoning. On the one hand, the Prophets will be questioned about the efforts they made to convey God's Message to mankind. On the other hand, the people to whom the Prophets were sent will be questioned about their response to the message. The Qur'an is not explicit about how judgements will be made with regard to individuals and communities who did not receive God's Message. It seems that God has left judgement - to borrow a contemporary judicial expression - reserved. However, with regard to individuals and communities who did receive God's Message through the Prophets, the Qur'an states explicitly, that they will have no justification whatsoever to put forward a defence of their disbelief and denial, of their transgression and disobedience. They are doomed to be east into Hell in utter helplessness and dejection. 

فَلَنَقُصَّنَّ عَلَيْهِمْ بِعِلْمٍ ۖ وَمَا كُنَّا غَائِبِينَ {7:7}

[Q7:7] Falanaqussanna 'alaihim bi'ilminw wa maa kunnaa ghaaa'ibeen. 
[Q7:7] Then most certainly We will relate to them with knowledge, and We were not absent.

[Q7:7] Kemudian sesungguhnya Kami akan ceritakan kepada mereka (Rasul-rasul dan umat-umatnya), dengan (berdasarkan) pengetahuan (yang meliputi akan apa yang mereka lakukan), dan sememangnya Kami tidak sekali-kali ghaib (bahkan sentiasa Mendengar, Melihat dan Mengetahui akan hal ehwal mereka). 

To know how the conduct of the people will be related to them refer to verse 36:65. THE MOUTHS OF THE PEOPLE WILL BE SEALED AND THE VARIOUS ORGANS OF THEIR BODY WILL BE CAUSED TO RELATE WHAT ALL THEY DID. (see commentary for verse 6)

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(7:7) Then We shall narrate to them with knowledge the whole account. For surely, We were not away from them.

وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ۚ فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {7:8}

[Q7:8] Walwaznu Yawma'izinil haqq; faman saqulat mawaa zeenuhoo fa-ulaaa'ika humul muflihoon. 
[Q7:8] And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful;

[Q7:8] Dan timbangan amal pada hari itu adalah benar; maka sesiapa yang berat timbangan amalnya (yang baik), maka mereka itulah orang-orang yang berjaya.  

Wazan, literally meaning weight or weightage, means justice---or the means of knowing or valuing the correct weightage or measure or worth of a thing. Weighing by ALLAH means every matter will be dealth with, with perfect justice.

(see commentary for verse 6)

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(7:8) The weighing on that Day will be the true weighing: *8 those whose scales are heavy will prosper.

*8. This means that when the Balance is fixed on the Day of Judgement, 'truth' and weight will be identical. The more truth one has to one's credit, the more truth one has to one's credit, the more the weight in one's scale; and vice versa. One will be judged solely on the basis of this weight. In other words, no consideration other than truth will enter into the calculation. A life of falsehood, however long it lasted, and however full of worldly achievements, will carry no weight at all. Weighed in the Balance, the devotees of falsehood will discover that their life-long deeds do not even weigh so much as a birds feather. The same point has been expatiated upon in al-Kahf 18:103-5 : 'Shall We tell you of those who are greatest losers in respect of their deeds? It is those whose efforts have been wasted in this life while they kept believing that they were acquiring good by their deeds. they are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter). So their works are in vain and we shall attach no weight to them on the Day of Judgement.'

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ {7:9}

[Q7:9] Wa man khaffat mawaazeenuhoo fa ulaaa'ikal lazeena khasirooo anfusahum bimaa kaanoo bi Aayaatinaa yazlimoon. 
[Q7:9] And as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they disbelieved in Our communications.

[Q7:9] Dan sesiapa yang ringan timbangan amalnya (yang baik), maka mereka itulah orang-orang yang merugikan dirinya sendiri, dengan sebab mereka berlaku zalim terhadap ayat-ayat Kami (dengan meletakkannya pada bukan tempatnya). 

(see commentary for verse 6)

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(7:9) and those whose scales are light will be the losers, *9 for they, are the ones who have been unjust to Our signs.

*9. For a full appreciation of this point it is necessary, to remember that man's deeds will be classified into positive and negative categorics. The positive category will consist of knowing the truth, believing in it, acting upon it, and striving to make it prevail. It is such acts alone which will have weight in the Hereafter. Conversely, whenever someone follows and goes after lusts or blindly follows other humans or satans, his acts will be reckoned as 'negative'. Such acts will not only be of no value at all, but will also have the effect of reducing the total weight of one's positive acts.
Thus, a man's success in the Hereafter requires that his good acts outweigh his evil ones to such an extent that even if his evil acts cause the effacement of some of his good acts, he should still have enough left in his credit to ensure his scale is inclined towards the positive. As for the man whose evil acts outweigh his good acts, he will be like the bankrupt businessman who, even after spending all his assets, remains under the burden of debt.

وَلَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ ۗ قَلِيلًا مَا تَشْكُرُونَ {7:10}

[Q7:10] Wa laqad makkannaakum fil ardi wa ja'alnaa lakum feehaa ma'aayish; qaleelam maa tashkuroon. 

[Q7:10] And certainly We have established you in the earth and made in it means of livelihood for you; little it is that you give thanks.
[Q7:10] Dan sesungguhnya Kami telah menetapkan kamu (dan memberi kuasa) di bumi dan Kami jadikan untuk kamu padanya (berbagai jalan) penghidupan (supaya kamu bersyukur, tetapi) amatlah sedikit kamu bersyukur. 

Ma-ayish means the means for the fulfilment of life. In addition to [a] all the material things necessary to sustain life, it also refers [b] to all those powers and faculties which help man to rise to a higher plane to prepare for his spiritual destiny, on account of which the angels were asked to prostrate themselves before Adam.

»    Iblis refused to be of those who bowed down, BECAUSE he arrogantly despised the angels who bowed down as well as man to whom they bowed down. Arrogance, envy and rebellion were his crimes.

»    As said above the spiritual destiny of man put him above the angels and jinn, SO THE REFUSAL of Shaytan (Iblis) to accept man's superiority was unreasonable. It was egotism which prompted him to impertinent rebellion.

v  ALLAH (SWT) created man with His own hands from clay and gave him His own spirit (ruh)). The essential quality of clay is softness which makes it adaptable to any form OR shape-obedience and submission, AND total submission to ALLAH (SWT)'s will is Islam -the spiritual destiny of man.

v  So Shaytan, a product of fire, not having the qualities of adaptability, nor blessed with the Holy Spirit, was the first creature of ALLAH (SWT) who resorted to conjecture, therefore was thrown out, eternally accursed.

On his request ALLAH (SWT) gave him respite (by saying): Be you among those who have respite. IT IMPLIES that there are others, like him, under respite.

Shaytan has a large army of wicked seducers, and those who are their associates, helpers and deputies. The assault of Shaytan's evil is from all sides, and as said in verse 17; most men are led astray by him, while verse 18 says that ALLAH (SWT) will fill hell with all of them.

For verses 19 to 25 see commentary of al Baqarah: 21 to 38.

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(7:10) We assuredly established you in the earth and arranged for your livelihood in it. Little do you give thanks.