Author: sftwr2020

7-54 Surely your Lord is Allah, Who created the heavens and the earth in six periods,^a and He is established on the Throne of Power.^b He makes the night cover the day, which it pursues incessantly. And (He created) the sun and the moon and the stars, made subservient by His command. Surely His is the creation and the command. Blessed is Allah, the Lord of the worlds!^c

إِنَّ رَبَّكُمُ اللَّهُ الَّذي خَلَقَ السَّماواتِ وَالأَرضَ في سِتَّةِ أَيّامٍ ثُمَّ استَوىٰ عَلَى العَرشِ يُغشِي اللَّيلَ النَّهارَ يَطلُبُهُ حَثيثًا وَالشَّمسَ وَالقَمَرَ وَالنُّجومَ مُسَخَّراتٍ بِأَمرِهِ ۗ أَلا لَهُ الخَلقُ وَالأَمرُ ۗ تَبارَكَ اللَّهُ رَبُّ العالَمينَ (۵۴)

7-54a: یوم – Its meaning has been explained in 1:3a. The period of یوم can be from a moment to fifth thousand years. It is obvious that a day which is also called یوم and extends from sunrise to sunset came into existence after the creation of the heavens and the earth. So, the mention of یوم in the creation of heaven and earth cannot be the period of night and day or twenty-four hours. Instead یوم is used in its generic meaning of time which is not constrained by limits.

What is meant by the creation of heaven and earth in six days: It is stated in this section that the truth brought by revelation will succeed but its progress, as is the case with all natural processes, will be incremental. Hence it is stated in the beginning that even the heavens and earth were created by Allah in six periods, that is they reached their present state after having passed through six conditions in six periods. This interpretation is further supported by the fact that Allah has mentioned in the first section of Surah Al Muminun (Chapter 23) that man too is created by passing through six stages, namely life-germ, clot, lump of flesh, the creation of bones in the lump of flesh, development of organs and the clothing of bones with flesh and the birth of life in it. Similarly, in the same Surah Al Muminun are mentioned the six virtues of a spiritual person (Verse 1 – 9). According to science, the earth too has passed through six stages to reach its present state, throwing off of the hot cosmic matter, the cooling of its surface and the separation of the water, the creation of the mountains from the thickened crust, the fourth stage is the growth of vegetation, the fifth stage is the creation of animals and the sixth stage is the creation of man. Similarly, six stages are observed in the creation of all things in heaven. In a hadith of Muslim, six stages are given in the creation of earth as follows: The creation of dust, the making of mountains in it, the growth of trees, creation of things that entail labor, creating light, the creation of animals and finally the creation of man. The mention of یوم الاحد یوم الثنین  etcetera in some narrations do not pertain to the days of the week, Sunday, Monday etcetera, but first day, second day, etcetera and by یوم الجمعة is meant the day of gathering, that is the day on which as a result of the creation of Adam the whole creation was gathered. At the end of a similar narration in Ibn Jarir, it is stated that every day of these six days is of the length of one thousand years. Thus, it is established that the days mentioned in the narration were never taken to be the days of the week but six periods regardless of whether those periods are one thousand years, or fifty thousand years or one million years.

7-54b: استَوىٰ – For its meaning see 2-29a. It is used to describe a thing that is internally stable and in equilibrium, as in: إِذَا استَوَيتَ أَنتَ (when thou art firmly seated) (23:28); لِتَستَووا عَلىٰ ظُهورِهِ (That you may sit firm on their backs) (43:13). The meaning of استَوىٰ in this sense can be firmly seated or to be at rest or tranquil. It has also been stated that if the relative pronoun of استَوىٰ is علیٰ , then its meaning is dominance or control, and the meaning of استَوىٰ عَلَى العَرشِ can also be استَوىٰ لهٗ با فی السمٰوات و مافی الارض ای اِسۡتَقَمَ الکُلُّ علیٰ مُرادہ بِتَسۡوِیَةِ اللّٰه تعالیٰ اِیَّاہُ (Whatever is in the heaven and earth came to be at rest and tranquil for Him or reached a state of steadiness and constancy according to His desire because Allah has created balance in everything (R).

العَرش – According to Raghib, the literal meaning of عَرش is a roofed structure and the place where the king sits, that is the throne, is called عَرش because of its highness. He further states that the word is also used to convey being more powerful, that is dominance, authority and kingship. Thus, in a narration of Caliph Umar, the phrase ثُلّ عرشُهٗ is used and the purport is that the person’s dominance and power dissipated. Raghib states that Allah’s عَرش is something that no human has knowledge of and it is certainly not like what the masses conceive because in that case the عَرش is holding up Allah, and Allah’s Being is free from such need. He writes that according to some the meaning of عَرش in ذوالعرش etcetera means Allah’s kingdom and His hegemony, and not a place for him to sit as He is free from such need.

What is the meaning of استَوىٰ عَلَى العَرشِ : The first thing to remember is that one should not be misled by the use of words. The words used for Allah are the same as the ones used for humans, but their reality is very different. Thus, God has hands, He listens, and He sees but it is a big mistake to consider them to be like human hands, human hearing and human seeing. Similarly, a worldly king has an عَرش and Allah has an عَرش but considering the two to be similar is a big mistake. The king’s kingship is dependent upon the throne, but God’s kingship does not need a throne. A king ascending the throne means that his reign has started, and this is the meaning one can ascribe to استَوىٰ عَلَى العَرشِ and not the physical act of sitting on the throne. See 2-15a where it is shown that when a word is used for Allah, the process is not ascribed to Allah, and it is only the final purpose of the act which is ascribed to Him. The use of استَوىٰ عَلَى العَرشِ for humans includes both the physical act of ascending on the throne and the start of the reign but for God استَوىٰ عَلَى العَرشِ is the promulgation of His authority and power.

The Quran itself clarifies its meanings. Thus, it is stated in Surah Younas: استَوىٰ عَلَى العَرشِ ۖ يُدَبِّرُ الأَمرَ (He is established on the Throne of Power regulating the Affair) (10:3), where استَوىٰ عَلَى العَرشِ is explained as being regulating the Affair. Specifically, here there is first the mention of the creation of the heavens and earth, then of استَوىٰ عَلَى العَرشِ and then the verse is ended with لَهُ الخَلقُ وَالأَمر which shows that He is the Creator and also the Regulator. It clearly appears from this that استَوىٰ عَلَى العَرشِ is the promulgation of the regulation of Affair by Allah. This is what the manner of exposition also demands because creation is one act and the promulgation of order another. Both are essential components of omnipotence, that is, He creates, and it is His authority that controls everything. This is the same meaning as given by Imam Abu Bakr Al Qaffal (RM).

There is a misunderstanding among the masses about کرسی and عَرش. Bukhari has removed the misunderstanding about the first mentioned by giving the meaning of کرسی as knowledge. See 2-255c. This too supports the meaning of عَرش as power or promulgation of control. If the meaning of کرسی is knowledge, then the popularly understood meaning by the masses is shown to be false. All the narrations that give the popularly understood meaning have been discussed by Bayhaqi and classed as unreliable. See Ruh al-Maani. This is further supported by the fact that the Quran repeatedly states that whatever is in the heaven and earth belongs to Him and that He knows whatever is in the heaven and earth, but nowhere is it stated that whatever is in the کرسی and  عَرش is His and He knows what is in them. If these were two firmaments, then there should have been such a statement.

7-54c: حَثيثًا –حَثّ means hasten to meet and حثیث means one who hastens (LA).

مُسَخَّراتٍ – تَسۡخِیۡر means to overcome and to forcibly take someone towards a particular purpose. مُسَخِّر is someone who puts another to work under compulsion (R) and مُسَخَّر is someone who is put to work under compulsion. سُخۡرِیّ  is someone who is overcome but then willingly goes to work, as in: لِيَتَّخِذَ بَعضُهُم بَعضًا سُخرِيًّا (that some of them may take others in service) (43:32). However, مُسَخَّراتٍ can also be derived from تسخیر as well as سُخرِیَّة (to mock) (R).

تَبارَكَ – بَرکَة means Allah’s blessings in some work and there is an admonition in تَبارَكَ that it is only Allah who grants the blessings that are associated with تَبارَكَ . There is an indication in the incessant alteration of the night and day that after the darkness which is spreading over the earth there will be the light of the day. It is with relevance to this that there is mention of the sun, moon and stars.

7-55 Call on your Lord humbly and in secret. Surely He loves not the transgressors.^a

ادعوا رَبَّكُم تَضَرُّعًا وَخُفيَةً ۚ إِنَّهُ لا يُحِبُّ المُعتَدينَ (۵۵)

7-55a: Period of great hardships for Islam: Attention is drawn to prayer in the face of great hardships faced by Muslims. In the present times too, if the Muslims resort to prayer, they will come out of their difficulties. It is conveyed in لا يُحِبُّ المُعتَدينَ that those who do not pray humbly to God begin to act cruelly and unjustly with others, and Allah does not love such transgressing people. Hence Muslims should turn their attention to prayer and immerse themselves in it so that they may be successful, save themselves from committing oppression and injustice, and that Allah may love them. The humble prayer is one where one implores earnestly and with conviction. Praying secretly or in hiding is also good but imploring humbly and openly creates a special effect on the heart.

7-56 And make not mischief in the earth after its reformation, and call on Him, fearing and hoping. Surely the mercy of Allah is nigh to the doers of good.^a

وَلا تُفسِدوا فِي الأَرضِ بَعدَ إِصلاحِها وَادعوهُ خَوفًا وَطَمَعًا ۚ إِنَّ رَحمَتَ اللَّهِ قَريبٌ مِنَ المُحسِنينَ (۵۶)

7-56a: Attention is drawn here towards doing good to Allah’s creation because doing good to Allah’s creation attracts His mercy. Muslims are also reminded that they should not spread mischief after they are successful.

7-57 And He it is Who sends forth the winds bearing good news before His mercy; till, when they bear a laden cloud, We drive it to a dead land, then We send down water on it, then bring forth thereby fruits of all kinds. Thus do We bring forth the dead that you may be mindful.^a

وَهُوَ الَّذي يُرسِلُ الرِّياحَ بُشرًا بَينَ يَدَي رَحمَتِهِ ۖ حَتّىٰ إِذا أَقَلَّت سَحابًا ثِقالًا سُقناهُ لِبَلَدٍ مَيِّتٍ فَأَنزَلنا بِهِ الماءَ فَأَخرَجنا بِهِ مِن كُلِّ الثَّمَراتِ ۚ كَذٰلِكَ نُخرِجُ المَوتىٰ لَعَلَّكُم تَذَكَّرونَ (۵۷)

7-57a: أَقَلَّت – Its root is قلة and the meaning of اَقَلَلۡتُ is that I found this to be small in weight or light and sometimes the lightness is relative to the strength of another thing. So, the meaning of أَقَلَّت is that the winds lift the water vapors and fiund it to be light before its strength (R). There is a subtle indication in this of the strength of winds as they are able to carry millions of tons of water.

A simple phenomenon of nature is mentioned, and attention is drawn to how cool winds are a harbinger of rain. A parallel is then created with spiritual rain as cool winds are preceding it too. These cool winds consist of the good news of the slow but increasing acceptance of Islam. This will be followed by a time when the spiritual rain will fall on a dead earth and cause it to spring to life. This interpretation has been perfectly clarified by stating: كَذٰلِكَ نُخرِجُ المَوتىٰ (Thus do We bring forth the dead) because the dead mentioned are those about whom it is stated elsewhere أَوَمَن كانَ مَيتًا فَأَحيَيناهُ  (Is he who was dead, then We raised him to life) (6:122).

7-58 And the good land — its vegetation comes forth (abundantly) by the permission of its Lord. And that which is inferior — (its herbage) comes forth but scantily. Thus do We repeat the messages for a people who give thanks.^a

وَالبَلَدُ الطَّيِّبُ يَخرُجُ نَباتُهُ بِإِذنِ رَبِّهِ ۖ وَالَّذي خَبُثَ لا يَخرُجُ إِلّا نَكِدًا ۚ كَذٰلِكَ نُصَرِّفُ الآياتِ لِقَومٍ يَشكُرونَ (۵۸)

7-58a: نَكِدًا – نَکدَ or نَکِد is everything that is obtained with great difficulty and only in small quantity (R).

Difference in ability to accept the truth: This is explained by an example from the physical world. Attention is drawn to a common observation that all land is not alike. Rain may fall uniformly on the land. Some tracts of land absorb the water and produce a bumper harvest while on some tracts, the water runs off and even if it produces a crop, it is very scanty, of a poor quality and does not progress into healthy plants. Similarly, there is a difference in the nature of men and each will benefit from the spiritual rain in accordance with their ability. It is wrong to expect the same degree of acceptance from everyone.

7-48 And the owners of the Elevated Places call out to men whom they recognize by their marks, saying: Of no avail were to you your amassings and your arrogance.^a

وَنادىٰ أَصحابُ الأَعرافِ رِجالًا يَعرِفونَهُم بِسيماهُم قالوا ما أَغنىٰ عَنكُم جَمعُكُم وَما كُنتُم تَستَكبِرونَ (۴۸)

7-48a: جَمعُكُم – It can be interpreted as a group and also as accumulating wealth and riches. The statement that the men of the Elevated Places will call out to particular persons and will remind them of their gatherings and their pride, reinforces the conclusion arrived at above that by men on Elevated Places is meant prophets and the people they would call out to are those who used their wealth and numbers to oppose truth. If the commonly understood meaning of the men of Elevated Places is adopted, namely men whose evil and good deeds are at par, there is no connection of these men with the opponents of truth and there is no particular reason for recognizing them. On the contrary, it makes sense that those recognized are the opponents of truth who opposed the prophets and by virtue of their acts are recognizable by their prophets. In the next verse, the men of Elevated Places address those who followed them.

7-49 Are these they about whom you swore that Allah would not bestow mercy on them? Enter the Garden; you have no fear, nor shall you grieve.^a

أَهٰؤُلاءِ الَّذينَ أَقسَمتُم لا يَنالُهُمُ اللَّهُ بِرَحمَةٍ ۚ ادخُلُوا الجَنَّةَ لا خَوفٌ عَلَيكُم وَلا أَنتُم تَحزَنونَ (۴۹)

7-49a: The group indicated in this statement consists of the people of paradise and it is stated that the people of hellfire used to say that Allah would not bestow mercy on them because the opponents considered the believers contemptible. Similar statements made by the opponents also occur in other places as in أَهٰؤُلاءِ مَنَّ اللَّهُ عَلَيهِم مِن بَينِنا (Are these they upon whom Allah has conferred benefit from among us?) (6:53). Statements like these were made to mock the believers who were generally poor. The second part of the verse, addresses the people of paradise who followed the prophets.

7-50 And the companions of the Fire call out to the owners of the Garden: Pour on us some water or some of that which Allah has provided for you. They say: Surely Allah has forbidden them both to the disbelievers,^a

 وَنادىٰ أَصحابُ النّارِ أَصحابَ الجَنَّةِ أَن أَفيضوا عَلَينا مِنَ الماءِ أَو مِمّا رَزَقَكُمُ اللَّهُ ۚ قالوا إِنَّ اللَّهَ حَرَّمَهُما عَلَى الكافِرينَ (۵۰)

7-50a: Those people who remained absorbed with eating and drinking in this world will have the same things on their minds in the next world. The reply that is given to them is that this sustenance cannot be obtained now just by asking for it. They do not have the power to obtain this spiritual nourishment now because they wasted the opportunity to develop this power. The reason for this is disclosed in the next verse.

7-51 Who take their religion for an idle sport and a play, and this world’s life deceives them. So this day We shall forsake them, as they neglected the meeting of this day of theirs, and as they denied Our messages.

الَّذينَ اتَّخَذوا دينَهُم لَهوًا وَلَعِبًا وَغَرَّتهُمُ الحَياةُ الدُّنيا ۚ فَاليَومَ نَنساهُم كَما نَسوا لِقاءَ يَومِهِم هٰذا وَما كانوا بِآياتِنا يَجحَدونَ (۵۱)

7-51a: That is, they were given an opportunity in this world which they wasted. They considered religion to be an idle sport and only pursued their animal desires. The result is that their spiritual power withered away and so they are no longer fit to receive this sustenance. In other words, the people of paradise are not being niggardly, but only giving them the facts that the spiritual sustenance can only be received by developing a special power which they do not have because they wasted the opportunity to develop the power. For the meaning of نسیان see 2-44a.

7-52 And certainly We have brought them a Book which We make clear with knowledge, a guidance and a mercy for a people who believe.

 وَلَقَد جِئناهُم بِكِتابٍ فَصَّلناهُ عَلىٰ عِلمٍ هُدًى وَرَحمَةً لِقَومٍ يُؤمِنونَ (۵۲)

7-53 Do they wait for aught but its final sequel? On the day when its final sequel comes, those who neglected it before will say: Indeed the messengers of our Lord brought the truth. Are there any intercessors on our behalf so that they should intercede for us? Or could we be sent back so that we should do (deeds) other than those which we did? Indeed they have lost their souls, and that which they forged has failed them.^a

هَل يَنظُرونَ إِلّا تَأويلَهُ ۚ يَومَ يَأتي تَأويلُهُ يَقولُ الَّذينَ نَسوهُ مِن قَبلُ قَد جاءَت رُسُلُ رَبِّنا بِالحَقِّ فَهَل لَنا مِن شُفَعاءَ فَيَشفَعوا لَنا أَو نُرَدُّ فَنَعمَلَ غَيرَ الَّذي كُنّا نَعمَلُ ۚ قَد خَسِروا أَنفُسَهُم وَضَلَّ عَنهُم ما كانوا يَفتَرونَ (۵۳)

7-53a: تَأويلَ – For its meaning see 3-7b. The purport here is the occurrence of the foretold consequences, that is the fulfilment of promises that were made. The meaning is that the time for reform is now, before the punishment arrives. When the consequence of evil becomes manifest, then it cannot be voided.

7-40 Those who reject Our messages and turn away from them haughtily, the doors of heaven will not be opened for them, nor will they enter the Garden until the camel pass through the eye of the needle. And thus do We reward the guilty.^a

إِنَّ الَّذينَ كَذَّبوا بِآياتِنا وَاستَكبَروا عَنها لا تُفَتَّحُ لَهُم أَبوابُ السَّماءِ وَلا يَدخُلونَ الجَنَّةَ حَتّىٰ يَلِجَ الجَمَلُ في سَمِّ الخِياطِ ۚ وَكَذٰلِكَ نَجزِي المُجرِمينَ (۴۰)

7-40a: لا تُفَتَّحُ لَهُم أَبوابُ السَّماءِ – The purport is that their deeds do not ascend to heaven or that their souls are not exalted. Allah exalts pious deeds وَالعَمَلُ الصّالِحُ يَرفَعُهُ (He exalts goodly deeds) (35:10). Similarly, Allah exalts the believers, and accordingly one of His attributive names is الرافع (The Exalter). In this verse, whether the purport is taken to be the deeds of the disbelievers or their souls, the meaning is the same that is, they are not exalted. It is in this context that it is stated that the doors of heaven are not opened for them.

جَمَل – جمال means beauty and جَمَل means a camel because the Arabs considered camels as a source of beauty for them. Its plural جِمَالة occurs in the Quran: كَأَنَّهُ جِمالَتٌ صُفرٌ (As if they were tawny camels) (77:33) and جمال also occurs in the Quran.

 سَمِّ – سَمِّ is a narrow hole like the eye of a needle or the hole that is made by piercing the nose or ear. Poison is called سَمّ because it penetrates and enters the body. سموم is very hot wind that has the effect of poison, as in: في سَمومٍ وَحَميمٍ (In hot wind and boiling water) (56:42) and وَالجانَّ خَلَقناهُ مِن قَبلُ مِن نارِ السَّمومِ (And the jinn, We created before of intensely hot fire) (15:27).

يَلِجَ الجَمَلُ في سَمِّ الخِياطِ – The Arabs used the example of camel to denote something big and the eye of a needle for narrowness. It is stated here that their deeds have made it as difficult for them to enter paradise as it is for a camel to pass through the eye of a needle. It is a different matter that Allah may take them there out of His mercy or after punishing them.

The real purpose is to contrast those who reject revelation with those who accept it. To manifest this comparison, the first two verses of this section continue the topic of the last section.

7-41 They shall have a bed of hell and over them coverings (of it). And thus do We requite the wrongdoers.^a

لَهُم مِن جَهَنَّمَ مِهادٌ وَمِن فَوقِهِم غَواشٍ ۚ وَكَذٰلِكَ نَجزِي الظّالِمينَ (۴۱)

7-41a: غَواش – It is the plural of غاشیة which means a thing that covers. غاشیة is also spoken of an affliction or calamity that completely envelops a person, as in: تَأتِيَهُم غاشِيَةٌ (an all encompassing chastisement) (12:107) and the Day of Requital is also called غاشیة as in: هَل أَتاكَ حَديثُ الغاشِيَةِ (Hast there come to thee the news of the Overwhelming Event) (88:1).

The purport of a bed of hell and over them coverings is that chastisement will encompass them from all sides.

7-42 And as for those who believe and do good — We impose not on any soul a duty beyond its scope — they are the owners of the Garden; therein they abide.

وَالَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ لا نُكَلِّفُ نَفسًا إِلّا وُسعَها أُولٰئِكَ أَصحابُ الجَنَّةِ ۖ هُم فيها خالِدونَ (۴۲)

7-43 And We shall remove whatever of ill-feeling is in their hearts^a — rivers flow beneath them. And they say: All praise is due to Allah, Who guided us to this! And we would not have found the way if Allah had not guided us. Certainly the messengers of our Lord brought the truth. And it will be cried out to them: This is the Garden which you are made to inherit for what you did.^b

وَنَزَعنا ما في صُدورِهِم مِن غِلٍّ تَجري مِن تَحتِهِمُ الأَنهارُ ۖ وَقالُوا الحَمدُ لِلَّهِ الَّذي هَدانا لِهٰذا وَما كُنّا لِنَهتَدِيَ لَولا أَن هَدانَا اللَّهُ ۖ لَقَد جاءَت رُسُلُ رَبِّنا بِالحَقِّ ۖ وَنودوا أَن تِلكُمُ الجَنَّةُ أورِثتُموها بِما كُنتُم تَعمَلونَ (۴۳)

7-43a: غِلٍّ – Its meaning is rancor (R), malice, sorrow, or jealousy.

The blessings of this world do not preclude evil suggestions, sorrow, and afflictions effecting a person. People often feel jealous and show malice towards others, but these negative feelings will not be present with heavenly blessings. Although people in heaven may differ from each other in degrees, there will be no malice or jealousy in their hearts so that those blessings will be free from such adulterations. Another interpretation is that misunderstandings even among believers sometimes strain relationships, but this will not happen in paradise.

7-43b: أورِثتُموها – The literal meaning of وراثة  is receiving assets without any promise or contract or receiving assets without something that is a proxy for a contract. Other uses of this term are for inheritance, receiving a bounty without working for it, and receiving a blessing that pleases a person (R). Paradise is called an inheritance to emphasize that paradise is granted only as a favor from Allah. Although requital for deeds is also mentioned but the truth is that one is only discharging one’s duty in doing good deeds. Granting blessings for something that is just one’s duty is a favor from Allah.

7-44 And the owners of the Garden call out to the companions of the Fire: We have found that which our Lord promised us to be true; have you, too, found that which your Lord promised to be true? They will say: Yes. Then a crier will cry out among them: The curse of Allah is on the wrongdoers,

وَنادىٰ أَصحابُ الجَنَّةِ أَصحابَ النّارِ أَن قَد وَجَدنا ما وَعَدَنا رَبُّنا حَقًّا فَهَل وَجَدتُم ما وَعَدَ رَبُّكُم حَقًّا ۖ قالوا نَعَم ۚ فَأَذَّنَ مُؤَذِّنٌ بَينَهُم أَن لَعنَةُ اللَّهِ عَلَى الظّالِمينَ (۴۴)

7-45 Who hinder (men) from Allah’s way and seek to make it crooked, and they are disbelievers in the Hereafter.

الَّذينَ يَصُدّونَ عَن سَبيلِ اللَّهِ وَيَبغونَها عِوَجًا وَهُم بِالآخِرَةِ كافِرونَ (۴۵)

7-45a: عِوَج – عَوَج is crookedness that is visible to the physical eye and عِوَج  is crookedness that is determined by insight. The purport of يَبغونَها عِوَجًا is that the disbelievers direct their efforts to destabilize the religion from the permanency Allah has granted it.

7-46 And between them is a veil.^a And on the Elevated Places are men who know all by their marks.^b And they call out to the owners of the Garden: Peace be to you! They have not yet entered it, though they hope.^c

وَبَينَهُما حِجابٌ ۚ وَعَلَى الأَعرافِ رِجالٌ يَعرِفونَ كُلًّا بِسيماهُم ۚ وَنادَوا أَصحابَ الجَنَّةِ أَن سَلامٌ عَلَيكُم ۚ لَم يَدخُلوها وَهُم يَطمَعونَ (۴۶)

7-46a: Thus, there will be a veil between the people of paradise and the people of the fire. The senses granted in the next world will be different from the senses of this world, and the physical laws will be different as well. Although there is a veil between the two groups, they are still able to talk and see each other. The concept of space there would be different from the concept here. For more details see 17:45a.

7-46b: الأَعرافِ – It is the plural of عُرۡف which means any elevated place. According to Zajjaj أَعرافِ are those elevated houses which are above the wall, and elevated ground is also called عُرۡف. أَعرافِ of winds and clouds are winds and clouds that come first and are high (LA).

سيما – It is derived from سام  and it means a mark or sign.

Who are these people who are referred to as اصحاب أَعرافِ  (men on Elevated Places)? Most commentators consider these to be men whose good and evil deeds are equal and they consider أَعراف to be the veil between paradise and hell. However, given the literal meaning of the word, this explanation does not appear to be correct because أَعراف is the name for elevated places. The elevated status of the men referred here is manifested by their ability to recognize the inmates of hell and the inmates of paradise by their marks. This is the result of their elevated status. Third, they have been called as رِجالٌ (men) but if the purport is a group whose good and evil deeds are equal then there is no reason that men should have been specified because there would be women as well whose good and evil deeds are at par. It appears from the specific mention of this group as being comprised of men that this group consists of messengers and prophets because messengership is specific to men. In Lisan al Arab, a saying is narrated about اصحاب أَعرافِ that they are messengers. There is another section of commentators who have opined that they are angels but the specification of this group as men precludes this explanation. The reality is that this is the group of prophets who recognize those who will go to paradise and those who will go to hell from their nation. This explanation is further supported by other parts of the Quran. Thus, the prophets have been given a specific attribute that they will be witnesses for their nations: فَكَيفَ إِذا جِئنا مِن كُلِّ أُمَّةٍ بِشَهيدٍ (But how will it be when We bring from every people a witness) (4:41), and they have been classed as a separate group. The followers of the Holy Prophet have been given a special distinction that those of them who have a perfect belief will be let into this group, as stated in: لِتَكونوا شُهَداءَ عَلَى النّاسِ (you may be the bearers of witness to the people) (2:143). This is further corroborated elsewhere in the Quran where three groups are distinguished, the foremost or the ones drawn nigh, those on the right hand or people of paradise, and those on the left hand or the people of hellfire (56:7-10). In this verse, two groups are mentioned specifically, that is the people of paradise and people of hell fire and the third group, the foremost group, is mentioned here as the men of Elevated Places . It is stated in Lisan al Arab that Ibn Abbas was asked what is the meaning of the saying: اھل القراٰن عُرُفاء اھل الجنة (People of the Quran are more elevated than the people of paradise). He replied: رؤساء اھل الجنة  , that is by عرفا is meant the chiefs of paradise.

7-46c: That is, the people of paradise have not yet entered paradise but are hopeful of doing so, but this group of foremost can recognize them because of their elevated station.

7-47 And when their eyes are turned towards the companions of the Fire, they say: Our Lord, place us not with the unjust people.^a

 وَإِذا صُرِفَت أَبصارُهُم تِلقاءَ أَصحابِ النّارِ قالوا رَبَّنا لا تَجعَلنا مَعَ القَومِ الظّالِمينَ (۴۷)

7-47a: This is because they have not entered paradise yet. The people referred to in صُرِفَت أَبصارُهُم are these people of paradise. 

7-32 Say: Who has forbidden the adornment of Allah, which He has brought forth for His servants, and the good provisions? Say: These are for the believers in the life of this world, purely (theirs) on the Resurrection day. Thus do We make the messages clear for a people who know.^a

قُلۡ مَنۡ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخۡرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزۡقِ‌ۚ قُلۡ هِىَ لِلَّذِينَ ءَامَنُواْ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۗ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ (٣٢)

7-32a: Good things of life not forbidden: Allah has not prohibited the good things of life whether spiritual or physical. Thus, good food is not prohibited. If the blessings of the world are available to a believer, he should take advantage of them. Although the Holy Prophet led a very austere life, eating simple food, wearing simple dress, living in a simple house but if a good dish was served to him, he would not refuse it, if a good dress was given to him, he would not throw it away. Unfortunately, extreme behavior has crept into the Islamic society. One section of society has become so absorbed in pursuit of the pleasures of this life that they cannot look beyond that and there is also a section of society that considers wearing clean clothes, keeping a clean body or eating good food as prohibited. In the Hereafter, the blessings are specially for the believers, and the disbelievers on that day will not partake of the heavenly blessings. Another interpretation is that by خَالِصَةً۬ is meant that in this world blessings are mixed with sorrow and worries but the blessings of paradise will be free of such considerations. The relation of this verse with the real topic is that Divine revelation does not prohibit good things but in fact guides one to good things. 

7-33 Say: My Lord forbids only indecencies, such of them as are apparent and such as are concealed, and sin and unjust rebellion, and that you associate with Allah that for which He has sent down no authority, and that you say of Allah what you know not.^a

 قُلۡ إِنَّمَا حَرَّمَ رَبِّىَ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡہَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡىَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَـٰنً۬ا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ (٣٣)

7-33a: This verse states that Divine revelation only prohibits those things that are either by themselves bad or whose consequences are bad. The first thing that is mentioned is indecent acts whether committed openly or in secret. These include adultery and all activities leading up to it, whether openly or secretly, whether they are seen by others or not. Sin is mentioned next, and a person’s conscience is a good judge of whether something is bad or the act is in contravention of a Divine mandate. The third thing that is mentioned is بغی which is being unjust to others. The effect of اثم or sin does not necessarily impact others. بغی on the other hand is being unjust to others. 

7-34 And every nation has a term; so when its term comes, they cannot remain behind the least while, nor can they precede (it).^a

وَلِكُلِّ أُمَّةٍ أَجَلٌ۬‌ۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَأۡخِرُونَ سَاعَةً۬‌ۖ وَلَا يَسۡتَقۡدِمُونَ (٣٤)

7-34a: لَا يَسۡتَأۡخِرُونَ – It means that they will not have the choice to stay behind (R).

لَا يَسۡتَقۡدِمُونَ – It means that they will not have the choice to go ahead (R).

The purport is that the chastisement will not come until the prescribed time and when it does come, there will be no way to postpone it.

7-35 O children of Adam, if messengers come to you from among you relating to you My messages, then whosoever guards against evil and acts aright — they shall have no fear, nor shall they grieve.^a

 يَـٰبَنِىٓ ءَادَمَ إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٌ۬ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَـٰتِى‌ۙ فَمَنِ ٱتَّقَىٰ وَأَصۡلَحَ فَلَا خَوۡفٌ عَلَيۡہِمۡ وَلَا هُمۡ يَحۡزَنُونَ (٣٥)

7-35a: The general rule of sending messengers and the finality of prophethood: In this verse and some previous verses, there are certain things that are addressed to the entire humanity, examples of which are: يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا (7:26) يَـٰبَنِىٓ ءَادَمَ لَا يَفۡتِنَنَّڪُمُ ٱلشَّيۡطَـٰنُ   (7:27) يَـٰبَنِىٓ ءَادَمَ خُذُواْ زِينَتَكُم  (7:31) and as stated here: يَـٰبَنِىٓ ءَادَمَ إِمَّا يَأۡتِيَنَّكُمۡ رُسُلٌ۬ (7:35) meaning respectively: O children of Adam, We have indeed sent down to you clothing; O children of Adam, let not the devil seduce you; O children of Adam attend to your adornment; O children of Adam, if messengers come to you. In each case, the instruction is directed to the entire humanity. In the present verse, the entire humanity is directed that if Allah sends His messenger, then he should be accepted because by accepting the messenger, the people are reformed while a rejection of messenger is a loss for the people. Some deniers of the finality of prophethood have concluded from this verse that messengers should keep coming even after the Holy Prophet. The conclusion from this verse that messengers should keep coming after the Holy Prophet was first innovated by Bahaullah and subsequently copied by the followers of Mian Mahmud Ahmad of Qadian although neither Hazrat Mirza Ghulam Ahmad of Qadian himself or his followers during his lifetime presented this verse. A conclusion of this magnitude from a conditional statement is gross ignorance. The meaning of the verse is simply that it is beneficial for people to accept a messenger when he comes. So, the prophet referred to is the Holy Prophet. This is an announcement to humanity about the blessed Being of the Holy Prophet that if they accept him, it will be beneficial for them but if they reject him, they will be the losers. If it is argued that why then is the plural form رُسُلٌ is used, the answer is that the address is to all the children of Adam and the mention is of the general rule of sending messengers to nations. Without a doubt, prophets were sent to the children of Adam before the Holy Prophet and the Holy Prophet was sent in the end to unite all the nations of the world in a system of brotherhood. The testimony that no more prophets will come after the Holy Prophet is met elsewhere in the Quran where it is stated: ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ (This day have I perfected for you your religion) (3:5). Messengers came to teach people their religion but when Allah perfected the religion and conveyed it to the people, then there was no longer any need for sending messengers. When the perfection of shariah has created an impediment to the coming of any more shariah, the perfection of prophethood too prohibits the coming of any more prophets. What is needed has already been provided. The light of prophethood is shining like the mid-day sun and that is the reason that the world does not stand in need of any prophet. For those people who try to justify the coming of another prophet but not of a new shariah, the words يَقُصُّونَ عَلَيۡكُمۡ ءَايَـٰتِى (relating to you my messages) rebut their argument because the words convey that the messenger will also bring a message from Allah. This message is what is called shariah. If it is argued that the reciting of messages only applies to past messengers, while the coming of messengers applies to the future. The next verse mentions denial of messages only, not denial of messengers. So, if a messenger were to come now without a message, to deny him is of no consequence. No denial of such a messenger is condemned in the next verse. See the next note. 

7-36 And those who reject Our messages and turn away from them haughtily — these are the companions of the Fire; they shall abide in it.^a

وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَـٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡہَآ أُوْلَـٰٓٮِٕكَ أَصۡحَـٰبُ ٱلنَّارِ‌ۖ هُمۡ فِيہَا خَـٰلِدُونَ (٣٦)

7-36a: It is necessary for a messenger to bring a message: This verse provides clear testimony that by the coming of messengers is meant such messengers who bring with them a message from Allah. Accordingly, as stated earlier: إِمَّا يَأۡتِيَنَّكُم مِّنِّى هُدً۬ى (there will come to you a guidance from Me) (2:38) and two groups are mentioned in connection with this, one فَمَن تَبِعَ هُدَاىَ those who follow this guidance, and the other وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَـٰتِنَآ those who reject this guidance and this message. Similarly, there are two groups mentioned here, one who reform themselves and the other those who reject the message of Allah. So, the meaning of the two verses is similar and the requital for the two groups is also alike. In both cases, the punishment is for rejecting the messages. The events of the world also bear testimony that the chain of prophets has terminated. For the last thirteen hundred years, no person has appeared who is in the same mold as the people of the past who used to come and developed a large scale following.

7-37 Who is then more unjust than he who forges a lie against Allah or rejects His messages? These — their portion of the Book shall reach them; until when Our messengers come to them causing them to die, they say: Where is that which you used to call upon besides Allah? They would say: They are gone away from us. And they shall bear witness against themselves that they were disbelievers.^a

فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَـٰتِهِۦۤ‌ۚ أُوْلَـٰٓٮِٕكَ يَنَالُهُمۡ نَصِيبُہُم مِّنَ ٱلۡكِتَـٰبِ‌ۖ حَتَّىٰٓ إِذَا جَآءَتۡہُمۡ رُسُلُنَا يَتَوَفَّوۡنَہُمۡ قَالُوٓاْ أَيۡنَ مَا كُنتُمۡ تَدۡعُونَ مِن دُونِ ٱللَّهِ‌ۖ قَالُواْ ضَلُّواْ عَنَّا وَشَہِدُواْ عَلَىٰٓ أَنفُسِہِمۡ أَنَّہُمۡ كَانُواْ كَـٰفِرِينَ (٣٧)

7-37a: نَصِيبُہُم مِّنَ ٱلۡكِتَـٰبِ – كِتَـٰبِ may be used here in the sense of what is written, that is part of the Book that pertains to the consequence of rejection but  ٱلۡكِتَـٰبِ may mean this Quran, that is that they will face the consequences specified in the Quran for the rejectors.

شَہِدُواْ عَلَىٰٓ أَنفُسِہِمۡ – The meaning of they shall bear witness against themselves is that they will accept their guilt and confess to their sins, or that their condition will manifest that they were disbelievers and that they suppressed the powers kept within humans for their progress.

7-38 He will say: Enter into the Fire among the nations that have passed away before you from among the jinn and men. Every time a nation enters, it curses its sister; until when they all follow one another into it, the last of them will say with regard to the first of them: Our Lord, these led us astray, so give them a double chastisement of the Fire. He will say: Each one has double but you know not.^a

قَالَ ٱدۡخُلُواْ فِىٓ أُمَمٍ۬ قَدۡ خَلَتۡ مِن قَبۡلِڪُم مِّنَ ٱلۡجِنِّ وَٱلۡإِنسِ فِى ٱلنَّارِ‌ۖ كُلَّمَا دَخَلَتۡ أُمَّةٌ۬ لَّعَنَتۡ أُخۡتَہَا‌ۖ حَتَّىٰٓ إِذَا ٱدَّارَڪُواْ فِيہَا جَمِيعً۬ا قَالَتۡ أُخۡرَٮٰهُمۡ لِأُولَٮٰهُمۡ رَبَّنَا هَـٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِہِمۡ عَذَابً۬ا ضِعۡفً۬ا مِّنَ ٱلنَّارِ‌ۖ قَالَ لِكُلٍّ۬ ضِعۡفٌ۬ وَلَـٰكِن لَّا تَعۡلَمُونَ (٣٨) 

7-38a: أُخۡتَہَا – The words اخ and اخت is spoken for all kinds of partnerships whether by birth, adoption, business, deals or friendship. Those who are partners in unbelief are one another’s brothers and those who are partners in Islam are also brothers of one another. Given the context, the أُخۡتَہَا mentioned in the verse are their friends (R), or it may mean that the masses will curse their leaders and the leaders will curse the masses. 

أُخۡرَٮٰهُمۡ – The ones after the أُولَٮٰهُمۡ (the first of them) and the purport is first by virtue of status, that is the subordinates and those of high rank or the weak and strong.

  لِكُلٍّ۬ ضِعۡفٌ۬ – (Each one has double). The meaning is that if the leaders are deserving of a greater punishment because they misled the masses, the masses too are deserving of a double punishment because they blindly followed their leaders. The second explanation of double punishment is the dual nature of punishment, manifest and hidden. Some aspects of punishment may be manifest that others can see, and other aspects may be hidden from others. Imam Raghib has adopted the latter meaning.

7-39 And the first of them will say to the last of them: You have no preference over us, so taste the chastisement for what you earned.

وَقالَت أولاهُم لِأُخراهُم فَما كانَ لَكُم عَلَينا مِن فَضلٍ فَذوقُوا العَذابَ بِما كُنتُم تَكسِبونَ (۳۹)

7-26 O children of Adam, We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty; and clothing that guards against evil — that is the best. This is of the messages of Allah that they may be mindful.^a

يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ۚ ذَٲلِكَ مِنۡ ءَايَـٰتِ ٱللَّهِ لَعَلَّهُمۡ يَذَّكَّرُونَ (٢٦)

7-26a: أَنزَلۡنَا – Allah sending down His blessings or His wrath only means His granting the blessing or inflicting the punishment. Sometimes it is just creating the means to achieve this end and guiding people to these means (R).

لِبَاس – It is spoken of anything that covers any shameful or ugly aspect of a person (R). It is for this reason that a wife is called a husband’s and a husband is a called a wife’s لِبَاس.

رِيش – It is the feathers or plume of a bird which is the equivalent of a dress for humans.

 It is stated in the last section that man by his efforts alone cannot escape the whispering of the devil for which revelation is needed. This same topic is continued, and mankind is told that they can safeguard themselves from the devil if they follow Divine revelation.

7-27 O children of Adam, let not the devil seduce you, as he expelled your parents from the garden, pulling off from them their clothing that he might show them their shame.^a He surely sees you, he as well as his host, from whence you see them not. Surely We have made the devils to be the friends of those who believe not.^b

يَـٰبَنِىٓ ءَادَمَ لَا يَفۡتِنَنَّڪُمُ ٱلشَّيۡطَـٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا لِيُرِيَهُمَا سَوۡءَٲتِہِمَآ‌ۗ إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ إِنَّا جَعَلۡنَا ٱلشَّيَـٰطِينَ أَوۡلِيَآءَ لِلَّذِينَ لَا يُؤۡمِنُونَ (٢٧)

7-27a: What is meant by pulling off their clothing: There is no doubt that the clothes pulled off refers to  لِبَاسُ ٱلتَّقۡوَىٰ which is the attire that protects one from evil (See 7-26a). One explanation attributed to Ibn Abbas is as follows: The physical apparel that covers one and grants one privacy and embellishment has been provided for protection and adornment by God. So, the God Who has provided this for the body, has He not made any provision for man’s spiritual weaknesses and moral blemishes? In this way, attention is drawn from physical dress to spiritual dress. Another way to interpret this is that by أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا may mean Divine revelation which is the means for covering a person’s blemishes and for his grace and dignity. There is a clear mention in the verse of Adam’s clothes being pulled off and a warning is given to all men that the devil may not strip off their clothes just as the devil did with their father and mother. See the next note which shows clearly that the clothes mentioned here are spiritual clothes and it is this لِبَاسُ ٱلتَّقۡوَىٰ or the dress that protects against sin that removes spiritual blemishes and is a means of spiritual embellishment. Instructions are therefore given that wearing this dress, that is acting on Divine revelation, leads to a person’s betterment and is the real source of his grace and beauty.

7-27b: قَبِيلُ – It is the plural of قَبِيلة and is the name of a group of people that have the coloration of an organization in which some are responsible for the welfare of the others (R) as in جَعَلۡنَـٰكُمۡ شُعُوبً۬ا وَقَبَآٮِٕلَ (made you tribes and families) (49:13).

The use of the word كَمَآ  clearly conveys that the attack of the devil on the son of Adam will use the same strategy as the attack made on Adam. The devil exploited a weakness in Adam that enabled him to whisper untruths into his heart causing Adam great distress and his expulsion from the Garden. The devil employs the same strategy on the son of Adam and can exploit his weakness to cause him great distress. Imam Majid has interpreted the meaning of يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا in the same manner and says that the clothes pulled off wereھو لِبَاسُ ٱلتَّقۡوَىٰ  that is the clothes that guard against evil and prevent one from committing sin and transgression. For further explanation see 7-20a and b.

This verse provides clear testimony that even Adam did not see the devil just as we do not see the devil. It follows that the jinn also cannot be seen because the devil is from the jinn and is not visible. However, devilish people can certainly be seen. Stories about seeing jinn etcetera are all made up and without foundation. However, the jinn can be seen in a vision with a visionary eye. Apart from casting evil suggestions into the hearts of people, the jinn do not interfere in the business of people, contrary to the made-up fables. It is also revealed from this verse that the word devil is used not for one being but for a species because during the mention of the devil, his hosts are also mentioned.

7-28 And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah enjoins not indecency. Do you say of Allah what you know not?^a

وَإِذَا فَعَلُواْ فَـٰحِشَةً۬ قَالُواْ وَجَدۡنَا عَلَيۡہَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِہَا‌ۗ قُلۡ إِنَّ ٱللَّهَ لَا يَأۡمُرُ بِٱلۡفَحۡشَآءِ‌ۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ (٢٨)

7-28a: The people of Arabia attributed their polytheistic customs inherited from their forefathers as being enjoined by Allah. A wonderful rule is enunciated that Allah Who is the fountainhead of holiness cannot command anything that is impure and indecent. So, anything that human nature abhors as indecent cannot be enjoined by Allah.

7-29 Say: My Lord enjoins justice. And set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience. As He brought you into being, so shall you return.^a

 قُلۡ أَمَرَ رَبِّى بِٱلۡقِسۡطِ‌ۖ وَأَقِيمُواْ وُجُوهَكُمۡ عِندَ ڪُلِّ مَسۡجِدٍ۬ وَٱدۡعُوهُ مُخۡلِصِينَ لَهُ ٱلدِّينَ‌ۚ كَمَا بَدَأَكُمۡ تَعُودُونَ (٢٩) 

7-29a: قِسۡطِ – It is part of justice. It includes all kinds of obedience because a person who takes what is the right of another or does not give what rightfully belongs to another is not just. Going to extremes and having an unbalanced view or opinion is also not being just.

مَسۡجِدٍ۬ – It is the time of prostration or the place of prostration. The purport is obedience of Allah.

When people were told to desist from indecency, it became necessary also to talk about the kinds of things that Allah commands. Fulfilling human rights is included in قِسۡطِ and due regard must be given to the principles of justice in all dealings. In the second part of the verse attention is drawn to the devotion and worship of Allah.

كَمَا بَدَأَكُمۡ تَعُودُونَ – With this phrase, attention is drawn to the real purpose of life which is to prepare for the next life. The God Who created initially will create once again and people will be rewarded or punished based on their deeds. 

7-30 A party has He guided, and another party — perdition is justly their due. Surely they took the devils for friends instead of Allah, and they think that they are rightly guided.^a

فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيۡہِمُ ٱلضَّلَـٰلَةُ‌ۗ إِنَّهُمُ ٱتَّخَذُواْ ٱلشَّيَـٰطِينَ أَوۡلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحۡسَبُونَ أَنَّہُم مُّهۡتَدُونَ (٣٠)

7-30a: فَرِيقًا حَقَّ عَلَيۡہِمُ ٱلضَّلَـٰلَةُ‌ۗ – This is a description of those people about whom it is said in another place that Allah leads them astray. Allah holds them to be astray because the decree of being astray holds true for them, or that there is proof that they are astray. Who are the people against whom the decree of being astray is proven? These are those who befriend and follow the devil and on top of that think that they are rightly guided. Anyone who begins to consider evil as goodness reaches a stage from which it is almost impossible to find deliverance from evil.

7-31 O children of Adam, attend to your adornment at every time of prayer, and eat and drink and be not prodigal; surely He loves not the prodigals.^a

يَـٰبَنِىٓ ءَادَمَ خُذُواْ زِينَتَكُمۡ عِندَ كُلِّ مَسۡجِدٍ۬ وَڪُلُواْ وَٱشۡرَبُواْ وَلَا تُسۡرِفُوٓاْ‌ۚ إِنَّهُ ۥ لَا يُحِبُّ ٱلۡمُسۡرِفِينَ (٣١)

7-31a: Most commentators have taken this verse to mean that one should be properly attired while prostrating or doing other acts of obedience. The background to this interpretation is that the Arabs took off their clothes for Hajj or while praying. Even women would become naked to pray because of the notion that the clothes worn while sinning should not be worn while worshipping.

It is possible however that by adornment is meant spiritual adornment, in which case, this is an admonition that if one worships Allah, one should also abide by things that are the source of real adornment, that is the adornment born out of acquiring beautiful morals. Accordingly, in the first verse of this section in which clothes are stated to be a means of protection and adornment, it is stated that there is also a better attire and that is the dress that safeguards against evil, meaning thereby that one should adorn oneself with goodness. Thus, if  زِينَتَكُمۡ means putting on clothes or dressing well, it also implies that the real adornment is being spiritual which must be ingrained in one’s character. It is adorned with this piety that one should go to the mosques for worship.

 Just as attention is drawn to moral beauty, guidance is also given about eating and drinking and in a short sentence of four or five words a profound principle is enunciated that incorporates perhaps most of what is medically needed for a person to remain healthy. The advice given is to eat and drink but not to be prodigal. So, even in eating, extremes are to be avoided and this includes extremes of all kinds. For example, eating only certain kinds of things or not eating certain kinds of things are all part of being prodigal. Thus, eating only meat and no vegetables or eating only vegetables and not eating meat, eating more than what is nutritionally required or eating less than nutritionally required are all included as extreme behavior. Avoiding extremes in eating is not only something that maintains good health but is also a great remedy for moderating all physical desires. In this way the devil who is the initiator of physical desires also becomes obedient to the person. 

7-11 And We indeed created you, then We fashioned you, then We said to the angels: Make submission to Adam. So they submitted, except Iblis; he was not of those who submitted.^a

وَلَقَدۡ خَلَقۡنَـٰڪُمۡ ثُمَّ صَوَّرۡنَـٰكُمۡ ثُمَّ قُلۡنَا لِلۡمَلَـٰٓٮِٕكَةِ ٱسۡجُدُواْ لِأَدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ لَمۡ يَكُن مِّنَ ٱلسَّـٰجِدِينَ (١١) 

7-11a: In this section, the need for prophethood is discussed and the story of Adam, previously narrated in detail in Surah Baqarah, is recalled with new light being shed on aspects of the story. 

The matter of Adam and the son of Adam is the same: The first thing to note is that in the previous verses the address is general and the same is continued in this verse. It is first stated that, “We indeed created you, then We fashioned you,” and then it is said that the angels were asked to make submission to Adam. This clearly shows that in a sense every son of Adam is Adam and the submission of angels to Adam includes their submission to the son of Adam as well. The real purpose of the Quran is to educate people and a little deliberation makes one realize that the story of Adam would not be in the Quran unless the events in people’s lives replicate what befell Adam. The lesson taught in the narration of Adam is that by virtue of being the children of Adam, humans will face the same kind of situation that Adam faced. Just as the son of Adam does not see Satan physically because the modus operandi of Satan is to whisper in the hearts of men, the incident with Adam should be conceived as having taken place in the same way. For further details about the incident with Adam see 2-34a, b and c.

7-12 He said: What hindered thee that thou didst not submit when I commanded thee?^a He said: I am better than he; Thou hast created me of fire, while him Thou didst create of dust.^b

قَالَ مَا مَنَعَكَ أَلَّا تَسۡجُدَ إِذۡ أَمَرۡتُكَ‌ۖ قَالَ أَنَا۟ خَيۡرٌ۬ مِّنۡهُ خَلَقۡتَنِى مِن نَّارٍ۬ وَخَلَقۡتَهُ ۥ مِن طِينٍ۬ (١٢)

7-12a: On the face of it, wherever the command to make submission is given, it is given to the angels. The term إِذۡ أَمَرۡتُك (when I commanded thee) shows that the command applied to Satan as well. Because the angels are higher beings than jinn or devils, hence a command to the angels includes these lower beings as well.

7-12b: The creation of jinn from fire and the humans from dust: In Surah Baqarah, it is stated that the devil refused and was proud and this has been further elucidated here that he considered himself superior to Adam and the reason that he gives for this is that Adam is created from dust and he is created from fire. Elsewhere in the Quran there is a general statement about jinn: وَٱلۡجَآنَّ خَلَقۡنَـٰهُ مِن قَبۡلُ مِن نَّارِ ٱلسَّمُومِ (And the jinn, We created before of intensely hot fire) (15:27). The earth too initially was a ball of fire. Hence for the first creation to be of the same type is credible and by virtue of being from fire, they are invisible to the eye. Apart from this, the creation from fire and dust also implies that this is the dominant attribute respectively of the two beings, as, for example, it is stated for humans خُلِقَ ٱلۡإِنسَـٰنُ مِنۡ عَجَلٍ۬‌ (Man is created of haste) (21:37), that is man is hasty, and خَلَقَكُم مِّن ضَعۡفٍ۬ (created you from a state of weakness) (30:54). Now, the attribute of dust is humility and meekness and a saying of Arabs is: مَرَرۡت بصحیفةٍ طین ختمھا which means لَیِّن خاتمھا , that is by dust is meant gentleness (LA). Elsewhere in the Quran the statement is posed as a question: أَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينً۬ا  (Shall I submit to him whom Thou hast created of dust) (17:61) (LA). The attribute of fire is fierceness, and a hadith states: اتقوا الغضب فانه جمرۃ توقد فی قلب ابن آدم (Eschew anger because it is a spark which is lit in the heart of the son of Adam). So, the devil says that how can he having a fiery attribute submit to humans who have the attribute of meekness.

7-13 He said: Then get forth from this (state), for it is not for thee to behave proudly therein. Go forth, therefore, surely thou art of the abject ones.^a

قَالَ فَٱهۡبِطۡ مِنۡہَا فَمَا يَكُونُ لَكَ أَن تَتَكَبَّرَ فِيہَا فَٱخۡرُجۡ إِنَّكَ مِنَ ٱلصَّـٰغِرِينَ (١٣)

7-13a: ٱلصَّـٰغِرِينَ – The opposite of صِغۡر  is کبر (eminence). It also means younger or older by age and also smaller or bigger in physique or status. صاغر is one who is satisfied with his abject state (R). 

The meaning of expelling the devil: What does the pronoun in مِنۡہَا refers to, that is what is the devil being sent forth from? Some commentators have said from سماء (heaven), and some have said from the group of angels. However, both opinions have neither any testimony nor are they based on any reasonable supposition. There is no mention of سماء in the lead up to this narrative nor was this expulsion from a physical place. There is mention of angels in the lead up but a couple of verses earlier and in any case, the devil was not from among the angels as is clear from the decisive dictum: كَانَ مِنَ ٱلۡجِنِّ  (He was of the jinn) (18:50). The closest mention to the expulsion is of the devil alleging his superiority and his going forth is from this state. The devil had said: أَنَا۟ خَيۡرٌ۬ مِّنۡهُ (I am better than he) and Allah told him to get out of this state. The words immediately following support this interpretation because it is said that it is not possible for goodness and pride to be together in one place. A proud person is abject as is also stated in a hadith: من تواضع للّٰه رفعه اللّٰه و من تکبر وضعه اللّٰه (the person who bows in submission to Allah, Allah raises him to eminence and the person who is proud Allah renders him abject). The real lesson for man is that the consequence of pride is abjection. The more one tries to flaunt his superiority before others, the more contemptible he becomes in their eyes.

7-14 He said: Respite me till the day when they are raised.^a

 قَالَ أَنظِرۡنِىٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ (١٤) 

7-14a: What is meant by يَوۡمِ يُبۡعَثُونَ : If it is taken to be the Day of Resurrection, when the dead will be raised to life, there is no objection in that because as long as this world exists, physical desires and the coexistence of the devil with those desires is necessary. However the word بعث is used in a very wide sense: والبعث یکون بعثا للقوم الی وجه من الوجوہ  (LA) و تاویل البعث ازالُة ما کان یحبسه من التصرف (LA), that is, removing or doing away with anything that stops change in an affair is also بعث . So the meaning of يَوۡمِ يُبۡعَثُونَ can be every person’s spiritual change, that is the time when a person gets complete control over the devil.

What is meant by the devil asking for respite: As has been shown in 2-30a, the narration is not a real dialog. The devil who is far removed from the mercy of Allah cannot be dialoging with Allah. It is only the manifestation of a state. As is testified by a hadith in Muslim that every person has a dedicated angel and a devil. Even the Holy Prophet is reported to have said that his devil has become a Muslim. So, if one the one hand there is an indication in يَوۡمِ يُبۡعَثُونَ to the children of Adam, on the other there is also an indication to the progeny of the devil because the suggestion to do evil is made by the devil who is with a person all the time. The respite requested by the devil is for his progeny. Just as the progeny of Adam is included in the narration of Adam, similarly the progeny of the devil is included in his mention. Including everyone in this verse and the next although it is only the story of Adam that is being narrated shows clearly that in the mention of Adam, it is the story of the human race that is the objective.

7-15 He said: Thou art surely of the respited ones.

 قَالَ إِنَّكَ مِنَ ٱلۡمُنظَرِينَ (١٥)

7-15a: إِنَّكَ مِنَ ٱلۡمُنظَرِينَ – The form of the narration shows clearly that the respite was a matter already decided. It is not the case that the request of the devil was granted. When the necessity arose to provide humans with physical desires for their earthly life, the existence of a stimulant for these desires in the form of the devil also became necessary. Apart from this, no success is real success without opposition, struggle and overcoming the enemy. In dominating the devil and the enemy lies the real success of man. If there was no struggle, the excellence of man would not have become manifest.

7-16 He said: As Thou hast adjudged me to be erring, I will certainly lie in wait for them in Thy straight path,

قَالَ فَبِمَآ أَغۡوَيۡتَنِى لَأَقۡعُدَنَّ لَهُمۡ صِرَٲطَكَ ٱلۡمُسۡتَقِيمَ (١٦)

7-16a:  أَغۡوَيۡتَنِى – It is derived from غی whose meaning Imam Raghib gives as: من اعتقادٍ فاسد that is غی is that ignorance that is born out of pernicious beliefs. For this reason, the meaning of غَوَىٰ in عَصَىٰٓ ءَادَمُ رَبَّهُ ۥ فَغَوَىٰ (And Adam disobeyed his Lord and was disappointed) (20:121), is taken to be جَہِلَ (ignorant). Other meanings of غَوَىٰ have been taken to be خاب (remained unsuccessful) and فسد عیشه (his life was destroyed). In إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغۡوِيَكُمۡ‌ۚ (if Allah intends to destroy you) (11:34) the meaning of یغوی has been taken in two ways یعاقبکم علی غیّکم (punish you for your ignorance) or یحکم علیکم بغیکم (He will declare you as ignorant). It is one of these two meanings that is appropriate here. According to Ibn Jarir, the meaning of أَغۡوَيۡتَنِى is اھلکتنی (caused me to perish). The meaning of أَغۡواء as making an evil suggestion or to misguide someone are not applicable here because nowhere in the Quran is there any indication that Allah had commanded the devil not to be submissive. The order as a matter of fact was to be submissive.

لَأَقۡعُدَنَّ لَهُمۡ – The meaning of قعود  is to lie in wait or to be ready to ambush (R).

7-17 Then I shall certainly come upon them from before them and from behind them, and from their right and from their left; and Thou wilt not find most of them thankful.

ثُمَّ لَأَتِيَنَّهُم مِّنۢ بَيۡنِ أَيۡدِيہِمۡ وَمِنۡ خَلۡفِهِمۡ وَعَنۡ أَيۡمَـٰنِہِمۡ وَعَن شَمَآٮِٕلِهِمۡ‌ۖ وَلَا تَجِدُ أَكۡثَرَهُمۡ شَـٰكِرِينَ (١٧)

7-17a: The meaning of the devil coming at the man from all directions is to make all kinds of evil suggestions, as is mentioned later with Adam فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ (But the devil made an evil suggestion) (7:20) and is also clear from ٱلۡوَسۡوَاسِ ٱلۡخَنَّاسِ (whispering of the slinking (devil)) (114:4). The meaning is not that the devil will have mastery over man from all directions. The devil does not have the mastery over humans as stated elsewhere in the Quran: إِنَّ عِبَادِى لَيۡسَ لَكَ عَلَيۡہِمۡ سُلۡطَـٰنٌ (As regards My servants, thou hast no authority over them) (15:42). The interpretation of the four directions by which the devil will ambush humans have separately been interpreted as follows: مِّنۢ بَيۡنِ أَيۡدِيہِمۡ (from before them) means this life, that is will incite worldly greed in them, خَلۡفِهِمۡ means the Hereafter, that is will suggest to them that requital in the next world is a hoax, عَنۡ أَيۡمَـٰنِہِمۡ from the right means will stop them from doing good deeds, and شَمَآٮِٕلِهِمۡ‌ۖ from the left means will incite them to do evil (IJ). 

7-18 He said: Get out of it, despised, driven away. Whoever of them will follow thee, I will certainly fill hell with you all.^a

قَالَ ٱخۡرُجۡ مِنۡہَا مَذۡءُومً۬ا مَّدۡحُورً۬ا‌ۖ لَّمَن تَبِعَكَ مِنۡہُمۡ لَأَمۡلَأَنَّ جَهَنَّمَ مِنكُمۡ أَجۡمَعِينَ (١٨)

7-18a: مَذۡءُومً۬ا – Its meaning is despicable or condemnable, that is blemished or flawed (R) because زأم means blemish.

مَّدۡحُورً۬ا‌ – دَحۡر means to turn one out and to distance oneself, as in: وَيُقۡذَفُونَ مِن كُلِّ جَانِبٍ۬ دُحُورً۬ا‌ۖ (they are reproached form every side, driven off) (37:8-9).

Evil and its personification, the devil, is undoubtedly contemptible and despicable. If evil is separated from the doer of evil, then even the doer will not consider the evil as something good. No liar considers the lies of others as commendable. No adulterer considers the adultery of another as good. Even though evil doers will remain on this earth, evil will always be considered as despicable and repulsive. In short, the devil and what he calls to is repulsive to human nature but still people commit evil.

7-19 And (We said): O Adam, dwell thou and thy wife in the garden, so eat from whence you desire, but go not near this tree, lest you become of the unjust.

وَيَـٰٓـَٔادَمُ ٱسۡكُنۡ أَنتَ وَزَوۡجُكَ ٱلۡجَنَّةَ فَكُلَا مِنۡ حَيۡثُ شِئۡتُمَا وَلَا تَقۡرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ (١٩)

7-20 But the devil made an evil suggestion to them that he might make manifest to them that which had been hidden from them of their shame,^a and he said: Your Lord has forbidden you this tree, lest you become angels or become of the immortals.^b

  فَوَسۡوَسَ لَهُمَا ٱلشَّيۡطَـٰنُ لِيُبۡدِىَ لَهُمَا مَا وُ ۥرِىَ عَنۡہُمَا مِن سَوۡءَٲتِهِمَا وَقَالَ مَا نَہَٮٰكُمَا رَبُّكُمَا عَنۡ هَـٰذِهِ ٱلشَّجَرَةِ إِلَّآ أَن تَكُونَا مَلَكَيۡنِ أَوۡ تَكُونَا مِنَ ٱلۡخَـٰلِدِينَ (٢٠)

7-20a: وَسۡوَسَ – وَسۡواس literally is the faint sound produced by a breeze, and the sounds of the footsteps of a hunter is also called وَسۡواس (LA). So وسوسة are bad or worthless thoughts that enter a person’s heart (R).

سواٰت  – It is the plural of سَوۡأۃ which means genitalia and also خلة قبیحة  (T) that is a repulsive disposition. Its root is سوء that is evil. Lace has given the meaning of سَوۡأۃ in the translation of this verse as: کلُّ عملٍ و اَمۡر شائنٍ (Any action or affair that creates a blemish) (LA). One of the meanings Ibn Al Athir gives of this word is کلُّ امرٍ یُسۡتَحیَا منه (Every affair that is shameful whether a word or action) (N). Bahar al-Muhit gives the meaning of سَوۡأۃ as ما یسوء ھما من المعصیة (Disobedience that is the source of their grief).

This shows that the devil caused Adam’s disobedience by tempting him with an evil suggestion, just as the devil causes every person to slip by the same technique. The purpose of making the evil suggestion is stated here to be to manifest their shame which had been kept hidden from them. Is it literally meant that they were dressed in clothes that the devil purposed to take off? It is obvious that if this was physical dress, its staying on or taking off would have no relationship with eating fruit from a forbidden tree. The commentators too have found this troubling to explain. Ibn Jarir cites a statement of Dahb bin Mumba that they were enveloped in a light because of which their shame could not be seen. It is obvious that the shame that light can cover is not the physical genitalia but hidden blemishes and repulsive traits. This meaning of سَوۡأۃ  has been explained earlier. The key to understanding this verse is in verse 7:27 where it is stated: يَـٰبَنِىٓ ءَادَمَ لَا يَفۡتِنَنَّڪُمُ ٱلشَّيۡطَـٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا لِيُرِيَهُمَا سَوۡءَٲتِہِمَآ‌ (O children of Adam, let not the devil seduce you, as he expelled your parents from the garden, pulling off from them their clothing that he might show them their shame). According to a narration of Mujahid the dress that was taken off was ھو لباس التقویٰ (the dress of piety and righteousness). So the intended meaning of سَوۡأۃ can only be hidden blemishes and repulsive traits. This word has been used in exactly this sense in a hadith where the following statement occurs with regard to Mughira bin Shuba ھل غَسَلۡتَ سواتك الا اَمس where the indication in سَوۡأۃ is to the infidelity shown by Mughira towards his companions during the Period of Ignorance (N). In Ruh al-Maani a saying has been quoted in the explanation of this word: قیل ھو کنایة عن ازالة الحرمة داسقاط الجاہ that is to disgrace and humiliate. In short, it is apparent from the Quran, the Hadith and the opinion of the commentators that the intended meaning of سَوۡأۃ here is their faults and weaknesses and the purpose of the devil in making them slip was to make manifest their weaknesses which ordinarily lie hidden within a person.

7-20b: The devil lied to them and suggested that evil had been forbidden so that they may not become angels or become immortals. The devil embellishes evil and makes it look so beautiful that a person starts thinking that this is the way to escape death. The first inclination of a person towards evil arises because he thinks he will get some pleasure from it or thinks that this is a means of obtaining things for this life. Because the devil is a liar, it suggests that the consequences will be opposite of what they would be. Evil takes a person from angelic attributes towards the attributes of an animal, and from life to death. So, the devil suggests the opposite that the evil doer will become an angel and immortal.

7-21 And he swore to them both: Surely I am a sincere adviser to you—^a

وَقَاسَمَهُمَآ إِنِّى لَكُمَا لَمِنَ ٱلنَّـٰصِحِينَ (٢١)

7-21a: قَاسَمَ – Bab mufaliah is used to show that the devil was vehement in his oaths to convince them.

7-22 Thus he caused them to fall by deceit. So when they had tasted of the tree, their shame became manifest to them, and they both began to cover themselves with the leaves of the garden. And their Lord called to them: Did I not forbid you that tree, and say to you that the devil is surely your open enemy?^a

 فَدَلَّٮٰهُمَا بِغُرُورٍ۬‌ۚ فَلَمَّا ذَاقَا ٱلشَّجَرَةَ بَدَتۡ لَهُمَا سَوۡءَٲتُہُمَا وَطَفِقَا يَخۡصِفَانِ عَلَيۡہِمَا مِن وَرَقِ ٱلۡجَنَّةِ‌ۖ وَنَادَٮٰهُمَا رَبُّہُمَآ أَلَمۡ أَنۡہَكُمَا عَن تِلۡكُمَا ٱلشَّجَرَةِ وَأَقُل لَّكُمَآ إِنَّ ٱلشَّيۡطَـٰنَ لَكُمَا عَدُوٌّ۬ مُّبِينٌ۬ (٢٢)

7-22a: دلّٰی – دَلۡو is a small bucket and اِدۡلاء means lowering the bucket into the well and pulling it back up and metaphorically it means mediation. For details see 2-188a. تَدَلِّی is to come down from high to low or from eminence to abjection. The meaning of   دلّٰی here has also been taken to be اِطماع greed for this world’s life like a thirsty person whose thirst drives him to the well but finds it has no water. Yet another meaning given to it is اَوۡقَع that is to drop or cause to fall (L).th i

يَخۡصِفَانِ – خَصَفَ means stitching the shoe or putting its one piece over another. Thus, it is stated in a hadith: انّه کانن یَخۡصِفُ نَعۡلَه that is the Holy Prophet would sew his own shoes (LA).

وَرَقِ – It means the leaves of the tree and its singular is وَرۡقَةٌ as in مَا تَسۡقُطُ مِن وَرَقَةٍ (there falls not a leaf) (6:59). وَرَق also means a dirham as in: فَٱبۡعَثُوٓاْ أَحَدَڪُم بِوَرِقِكُمۡ هَـٰذِهِ (Now send one of you with this silver (coin) of yours) (18:19). اَوۡرَقَ فَلانٌ which literally means that person became one who has leaves has the metaphorical meaning of he was unable to achieve the objective he wanted, that is, he was like a tree with leaves and no fruit. Wealth is called ثمر (R).

What is meant by covering themselves with leaves: When it has been proven from the foregoing explanation that the clothes that were pulled off were not physical clothes but metaphorically the dress of piety and the سوات that were revealed were internal weaknesses, the covering with the leaves of the garden also cannot be literal and must be taken metaphorically to mean trying to hide their weaknesses. By bringing in the leaves of the garden in the description, it is conveyed that this is a normal human effort to hide weakness but that such an attempt cannot take the person to the desired objective. This is what is meant by becoming one with leaves, that is not achieving the desired objective. Another way of putting it is that in this way one gets no fruit, just leaves. What gives fruit is Divine revelation. Initially an evil act causes distress and anxiety, and this is what Adma and his wife felt. When they realized their weakness, they embarked on the human effort to hide it.

It is worth remembering that what appears to be a physical act actually points to a spiritual matter. Indulging in transgressions and sins does not strip one’s clothes but it does create an awareness that one has exhibited weakness. To further clarify this point, the first verse of the next section has a reference to clothes: يَـٰبَنِىٓ ءَادَمَ قَدۡ أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا يُوَٲرِى سَوۡءَٲتِكُمۡ وَرِيشً۬ا‌ۖ وَلِبَاسُ ٱلتَّقۡوَىٰ ذَٲلِكَ خَيۡرٌ۬‌ (O children of Adam. We have indeed send down to you clothing to cover your shame, and (clothing) for beauty, and clothing that guards against evil- that is the best) (7:26). This clearly shows that the clothes referred to in the narration of Adam are clothing that guard against evil. Accordingly, Mujahid has stated that in يَنزِعُ عَنۡہُمَا لِبَاسَہُمَا (pulling off from them their clothing (7:27) that the clothing that was pulled off was ھو لِبَاسُ ٱلتَّقۡوَىٰ (it was the dress of piety). So, the purport of trying to hide with the leaves of the garden is the human effort to rectify and hide the situation because it is a feature of human nature that if it gets knocked down by temptation once, it tries to rise again but this human effort is not enough to accomplish this. The real remedy for it is أَنزَلۡنَا عَلَيۡكُمۡ لِبَاسً۬ا (We have indeed send down to you clothing), that is, Allah remedies and treats this failing with Divine revelation.

It is also apparent that there are two separate things here, namely food and clothes. It cannot be that by eating something the clothes are pulled off and therefore it becomes necessary to interpret food and clothes as spiritual matters. That is by eating means the commission of some evil and by clothes being taken off means the realization of a weakness. This is a phenomenon that is seen in the children of Adam all the time. Hence assigning a separate meaning to the story of Adam is to negate the human experience.

7-23 They said: Our Lord, we have wronged ourselves; and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.

قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَـٰسِرِينَ (٢٣)

7-24 He said: Go forth — some of you, the enemies of others. And there is for you in the earth an abode and a provision for a time.

قَالَ ٱهۡبِطُواْ بَعۡضُكُمۡ لِبَعۡضٍ عَدُوٌّ۬‌ۖ وَلَكُمۡ فِى ٱلۡأَرۡضِ مُسۡتَقَرٌّ۬ وَمَتَـٰعٌ إِلَىٰ حِينٍ۬ (٢٤)

7-25 He said: Therein shall you live, and therein shall you die, and therefrom shall you be raised.

قَالَ فِيہَا تَحۡيَوۡنَ وَفِيهَا تَمُوتُونَ وَمِنۡہَا تُخۡرَجُونَ (٢٥)

7-25a: It is conveyed in فِيہَا تَحۡيَوۡنَ (therein shall you live) that the earthly life is a necessity for humans, that is it is a means for the progress of human life. Life is ended by death, and not in any other way. After death, there is resurrection and requital for deeds done in the earthly life. This verse is a firm testimony that the earthly life of humans on this earth is restricted to this earth. The corporeal elevation of Jesus into heaven is contrary to this verse. Similarly, the termination of earthly life is by death. So, the earthly life of a person comes to an end only after tasting death and not by any other way.

7-1 I, Allah, am the best Knower, the Truthful.^a

الٓمٓصٓ (١)

7-1a: ص has been added to الٓم. ص stands for صادق meaning Truthful, as narrated by Dahak (RM) or it means افصل meaning the Best Decider as reported by Ibn Abbas (IJ). In addition, see note 2-1a. 

7-2 A Book revealed to thee — so let there be no straitness in thy breast concerning it — that thou mayest warn thereby, and a Reminder to the believers.^a

كِتَـٰبٌ أُنزِلَ إِلَيۡكَ فَلَا يَكُن فِى صَدۡرِكَ حَرَجٌ۬ مِّنۡهُ لِتُنذِرَ بِهِۦ وَذِكۡرَىٰ لِلۡمُؤۡمِنِينَ (٢)

7-2a: ذِكۡرَىٰ – It is more eloquent and meaningful than ذِکۡر and it means excessive remembrance. ذِکۡر means to have a thing present in one’s heart (R). The Quran is  called ذِکۡر or ذِكۡرَىٰ or تَذۡکِرۃ  because it is a reminder about things which are in human nature but remain dormant because of inattention. Divine revelation reminds one of these things and enables a person to pursue a path that is in accordance with the right laws of nature. Another reason is that one of the meanings of ذِکۡر is noble (LA) and for this reason, one of the names of the Quran is ذِکۡر as it takes a person to the highest levels of nobility.

فَلَا يَكُن فِى صَدۡرِكَ حَرَجٌ۬ مِّنۡهُ – This is a parenthetical clause in a sentence that conveys the real purpose for which the Book has been revealed, namely that the Holy Prophet should warn the disbelievers with it, and for it to be a reminder for the believers. The statement so let there be no straitness in thy breast indicates that the revelation of this Book expanded the breast of the Holy Prophet, as also stated elsewhere: أَلَمۡ نَشۡرَحۡ لَكَ صَدۡرَكَ (Have We not expanded for thee thy breast) (94:1). The expansion of the breast signifies its illumination with Divine light and tranquility. (R). So, a benefit of the revelation is stated to be the removal of straitness in the breast of a reformer. The difficulties that confront a reformer in the work of reformation are sufficient to alarm an ordinary person, but when God ordains a person to do a job, He gives him a great disposition, excellent morals, belief in his success and other attributes that are necessary to be successful. This parenthetical clause, therefore, manifests another need for revelation. It is possible that there may be an indication in this to the difficulties that were confronting the Prophet at the time of the revelation of this surah. After ten or eleven years of striving, the opposition was only intensifying. So, the Holy Prophet is consoled that undoubtedly the difficulties are great but because the Book is revealed from the all knowledgeable God Who is truthful in keeping promises, there is no need for any unease in his breast in the face of these difficulties.

The real reason for the revelation of the Book has been explained in two sentences. First, is to warn the people of the evil consequence of evil deeds and to tell them that the consequence of evil can never be good. Second, for the Book to beذِکۡر  or ذِكۡرَىٰ ( a reminder) for the believers as this will elevate and ennoble them or make them walk according to the correct rules of human nature. Hence instead of the word glad tidings, the word that is used is ذِكۡرَىٰ  (Reminder).

Because in this surah the real discussion is about prophethood just as in the last surah, the discussion is about polytheism, therefore a statement about the purpose of revelation is most appropriate.

7-3 Follow what has been revealed to you from your Lord and follow not besides Him any guardians; little do you mind!

 ٱتَّبِعُواْ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡ وَلَا تَتَّبِعُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ‌ۗ قَلِيلاً۬ مَّا تَذَكَّرُونَ (٣)

7-4 And how many a town have We destroyed! So Our punishment came to it by night or while they slept at midday.^a

وَكَم مِّن قَرۡيَةٍ أَهۡلَكۡنَـٰهَا فَجَآءَهَا بَأۡسُنَا بَيَـٰتًا أَوۡ هُمۡ قَآٮِٕلُونَ (٤)

7-3a: بیاتا – It is a verbal noun from بَیۡت  and its literal meaning is قَصۡد العدوِّ لیلًا  (to pursue the enemy at night) (R).

قَآٮِٕلُونَ – قال –  It is derived from یقیل and means the repose in the afternoon (R).

7-5 Yet their cry, when Our punishment came to them, was nothing but that they said: Surely we were wrong-doers.

فَمَا كَانَ دَعۡوَٮٰهُمۡ إِذۡ جَآءَهُم بَأۡسُنَآ إِلَّآ أَن قَالُوٓاْ إِنَّا كُنَّا ظَـٰلِمِينَ (٥)

7-6 Then certainly We shall question those to whom messengers were sent, and We shall question the messengers,^a

فَلَنَسۡـَٔلَنَّ ٱلَّذِينَ أُرۡسِلَ إِلَيۡهِمۡ وَلَنَسۡـَٔلَنَّ ٱلۡمُرۡسَلِينَ (٦)

7-6a: The question that will be asked from those to whom the apostles are sent is: أَلَمۡ يَأۡتِكُمۡ نَذِيرٌ۬  (Did not a warner come to you?) (67:8); أَلَمۡ يَأۡتِكُمۡ رُسُلٌ۬ مِّنكُمۡ (did there not come to you messengers from among you) (6:130) and the question that will be asked of apostles is:  مَاذَآ أُجِبۡتُمۡ‌ۖ  (What was the response you received?) (5:109).

7-7 Then surely We shall relate to them with knowledge, and We are never absent.

فَلَنَقُصَّنَّ عَلَيۡہِم بِعِلۡمٍ۬‌ۖ وَمَا كُنَّا غَآٮِٕبِينَ (٧)

7-8 And the judging on that day will be just; so as for those whose good deeds are heavy, they are the successful.

وَٱلۡوَزۡنُ يَوۡمَٮِٕذٍ ٱلۡحَقُّ‌ۚ فَمَن ثَقُلَتۡ مَوَٲزِينُهُ ۥ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (٨)

7-8a: ٱلۡوَزۡنُ – It means knowing the measure of a thing (R). Raghib states that generally وَزۡنُ is considered to be that which is weighed on a balance (and even in hadith there is a mention of the balance) but in the Quran وَزۡنُ is used in a different sense, as in: وَأَقِيمُواْ ٱلۡوَزۡنَ بِٱلۡقِسۡطِ (And keep up the balance with equity) (55:9) and وَزِنُواْ بِٱلۡقِسۡطَاسِ ٱلۡمُسۡتَقِيمِ‌ۚ (and weigh with a true balance) (17:35) and the meaning in these verses is that equity and justice must be considered in all human actions and words. Similarly, in: وَأَنۢبَتۡنَا فِيہَا مِن كُلِّ شَىۡءٍ۬ مَّوۡزُونٍ۬ (and caused to grow in it of every suitable thing) (15:19) where the meaning of مَّوۡزُونٍ۬ is that everything is created according to a measure, as in: إِنَّا كُلَّ شَىۡءٍ خَلَقۡنَـٰهُ بِقَدَرٍ۬  (Surely, We have created everything according to a measure) (54:49). Commentators conclude from this that ٱلۡوَزۡنُ يَوۡمَٮِٕذٍ ٱلۡحَقُّ‌ۚ (7:8) means equity in judging (R). Mujahid states that by وَزۡنُ  here is meant قضاء (judgment or decision).

The meaning of the weight of deeds: No one can doubt that the word میزاان is used in the Quran in many different senses. In one place, the word is used in the context of sending messengers: وَأَنزَلۡنَا مَعَهُمُ ٱلۡكِتَـٰبَ وَٱلۡمِيزَانَ (and sent down with them the Book and the measure) (57:25). Under no circumstance can the meaning of میزاان here be interpreted as a balance and no commentator has ever made this suggestion. Similarly, in وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلۡمِيزَانَ (And the heaven, He raised it High, and He set up the measure) (55:7), The meaning here is not a scale, but the meaning is to maintain equity on which depends even the stability of the earth and the heavens. The truth is that it is a mistake to consider the mention of scale in hadith as a scale of the type that determines the weight of an object. The real nature of this scale is known only to God. However, it cannot be compared to the things of this world. This is the reason why if there is a mention of the weight of deeds, there is also mention of a book of deeds, and a man of deeds. After a mention in the Quran of the worldly deeds of a nation that will not benefit them in the next world, it is stated: فَلَا نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَـٰمَةِ وَزۡنً۬ا (Nor shall We set up a balance for them on the day of Resurrection) (18:105), that is, that no weight will be attached to the great effort they had put in this world in setting up industries.

مَوَٲزِينُ – It can be the plural of موزون (well advised) but also of میزان (balance). In the first instance, the meaning would be appropriate deeds, that is virtuous deeds. In the second instance, the heaviness or lightness of the میزان (balance) or مَوَٲزِينُ (balances) is also taken to mean whether the measure of good deeds is heavy or light. In this case, quite apart from the fact that the use of plural means that several balances would need to be set up, it must be admitted that much of the details are left out. The correct rendering, therefore, is that this is the plural of موزون . Mujahid too considers the meaning of مَوَٲزِينُ as حسنات (good deeds).

It is only revelation that provides guidance about the weight of deeds, that is, that every deed has to be accounted for. It is for this reason that while narrating the purpose for which the Quran is revealed, mention is made of the weight of deeds. The perfection of a person depends upon performing those deeds that will make his nature pursue the right path and abstain from deeds that are deleterious to human nature. Thus it is that it is mentioned in the next verse that those persons whose deeds that will be included in the measure are light have put their nature in a loss.

7-9 And as for those whose good deeds are light, those are they who ruined their souls because they disbelieved in Our messages.

وَمَنۡ خَفَّتۡ مَوَٲزِينُهُ ۥ فَأُوْلَـٰٓٮِٕكَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَہُم بِمَا كَانُواْ بِـَٔايَـٰتِنَا يَظۡلِمُونَ (٩)

7-10 And certainly We established you in the earth and made therein means of livelihood for you; little it is that you give thanks!

وَلَقَدۡ مَكَّنَّـٰڪُمۡ فِى ٱلۡأَرۡضِ وَجَعَلۡنَا لَكُمۡ فِيہَا مَعَـٰيِشَ‌ۗ قَلِيلاً۬ مَّا تَشۡكُرُونَ (١٠)

7-10a: مَعَـٰيِش‌ۗ – It is the plural of مَعِیۡشة which means life and livelihood. The word عیش is specific to the life of animals, that is a corporeal life as distinct from non-corporeal beings. On the other hand, the word حیٰوۃ has a wider range of meaning and is also used for Allah and a country (R). In the Quran, the word عیش has been used for the spiritual life too, as in: مَعِيشَةً۬ ضَنكً۬ا (a straitened life) (20:124) and عِيشَةٍ۬ رَّاضِيَةٍ۬ (pleasant life) (101:7).

It is conveyed in this verse that when God has created all kinds of means of livelihood in the earth for one’s corporeal being, then should not have God created provisions for the part of one’s self that is loftier than the body, that is one’s soul and spirituality. This last verse of the section describing the need for revelation provides a transition into the subject of the next section.

The name of this surah is Al Araf and it has twenty four sections and two hundred and six verses. The meaning of Al Araf is The Elevated Places. In the fifth and sixth sections of this chapter there is a mention of some people who will be in elevated places, and these people as shown in 7:45b is the group of prophets. As the major focus of this chapter is on the need for prophethood, attention is drawn to the elevated stations of the prophets in the name of the chapter.

Summary of the chapter: Just as the discussion in the last chapter is about Divine Unity, in this chapter the focus of the discussion is about prophethood. In pursuance of this topic, the chapter opens with the purpose for the revelation of the Quran and its benefits. This is the subject of the first section. The second section, after narrating the story of Adam, discusses the need for sending prophets. The third section conveys that it is only Divine revelation that can safeguard a person against the assaults of the devil. The fourth section narrates the consequence of rejecting the revelation. The fifth section mentions those who accept revelation. At the end of this section and the beginning of the sixth section there is a mention of those in elevated places, that is of the high station of prophets. In the rest of the sixth section, there is a comparison of those who accept and those who reject. The seventh section uses examples from the physical world to give the good news of the steady progress and final success of the truth. In the next four sections the history of some prophets is narrated to show how the opponents of truth finally failed. The prophets whose examples are narrated are Noah in the eighth section, Hud in the ninth, Salih and Lot in the tenth and Shoaib in the eleventh. In the twelfth section, after mentioning the general rule of punishment, the opponents of the Quran are warned. Then from the thirteenth to the twenty first section, there is a detailed narration of Moses. Accordingly, there is a mention of the apostleship of Moses in the thirteenth section, the contest with the enchanters in the fourteenth section, and the suffering of the Bani Israel and its remedy in the fifteenth section. This is meant to be a lesson for the Muslims that when they face similar difficulties, they should also use the same remedy. The narration of Moses continues with the visitation of pestilences on Pharoah and the deliverance of Bani Israel in the sixteenth section, the receipt of shariah by Moses in the seventeenth, the taking of a calf for worship by the Bani Israel in the eighteenth, and in the nineteenth a narration of the immoderate behavior of the nation of Moses and a pivot to the real purpose for narrating the detailed history of Moses, namely, the prophecies Moses made about the Holy Prophet and their presence in the Torah. In the twentieth section after mentioning the apostleship of the Holy Prophet, the subject reverts to the nation of Moses. The breach of the covenant by Bani Israel and their punishment is mentioned in the twenty-first section. In the twenty-second section, there is a reversion from the covenant of shariah to the covenant of nature because the covenant of shariah is only meant to strengthen the covenant of nature, and the nature of a person testifies to the nurturing by Allah. It is to this that the prophets invite the masses. The twenty-third section mentions the result of those who persist in the enmity of the Holy Prophet and the Quran and how the punishment will overtake the opponents slowly and incrementally. The twenty-fourth section, which is the last, instructs the Muslims about the strategy they should adopt in the face of opposition. This summary shows that this surah is entirely devoted to prophethood.

In terms of the subject matter, the relationship of Surah Al Anam and Surah Al Araf is obvious. The subject of Al Araf is Divine Unity and that of Al Araf is prophethood, and it was incumbent to follow a discussion of Divine Unity with a discussion of prophethood as these are the two magnificent pillars of religion. It is also necessary to sequence prophethood after Divine Unity and that is why although Surah Al Anam is not that lengthy, it is kept before Al Araf because this is the imperative of the subjects. If one examines the last part of Surah Al Anam, it is seen that even there the discussion is turned with great finesse from Divine Unity to prophethood with the mention of the Holy Prophet’s elevated station in putting Divine Unity into practice with the statement: قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (Say: My prayer and my sacrifice and my life and my death are surely for Allah, the Lord of the worlds) (6:162). Just saying that God is One cannot benefit a person unless the action and repose are colored in the coloring of One God and this station cannot be achieved without the institution of prophethood. The concept of Divine Unity which one can garner by observing nature is merely a dry belief. The Divine Unity to which prophethood takes a person is like a tree laden with fruit. In this way, after transitioning from Divine Unity to prophethood at the end of Surah Anam, attention is drawn to what would be discussed in Surah Araf. 

Period of revelation: The period of revelation of this surah is the same as that of Surah Al Anam and both these surahs belong to the late Makkan period when the opposition had reached its peak. A close examination of certain verses that have been conjectured as being of Madinah origin shows that their relationship with the real subject of this surah is so intimate that they cannot belong to a different period. Christian historians have tried to term verses 157 and 158 in which there are prophecies about the Holy Prophet reported in the Torah and the Gospel as being of Madinah origin because of the mention of these scriptures. However, this is a feeble argument. Verse 156 in which there is a mention of the nation of Moses is so intimately related with verse 157 that mentions the unlettered prophet that the two verses with relation to the subject appear to be of the same period.

6-155 And this is a Book We have revealed, full of blessings; so follow it and keep your duty that mercy may be shown to you,^a

وَهَـٰذَا كِتَـٰبٌ أَنزَلۡنَـٰهُ مُبَارَكٌ۬ فَٱتَّبِعُوهُ وَٱتَّقُواْ لَعَلَّكُمۡ تُرۡحَمُونَ (١٥٥) 

6-155a: As this chapter draws to a close, two things are mentioned in this last section. First, although the knowledge about Divine Unity has been coming to humanity in past ages as well, as for example in the Book of Moses mentioned in the previous section, and every nation became a recipient of this knowledge in its own time to complete Allah’s favor to it, but the perfect knowledge that is to last forever in the world is in the Quran. It is a blessed Book whose benefits are eternal and not subject to termination. See note 6-92a. Second, the Holy Prophet is held up as the perfect example of Divine Unity in practice. Thus, it is conveyed that if the perfect theoretical knowledge of Divine Unity is present in the Quran, then its practical implementation is to be found in the life of Prophet Muhammad.

6-156 Lest you should say that the Book was revealed only to two parties before us and we were truly unaware of what they read,^a

أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَـٰبُ عَلَىٰ طَآٮِٕفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِہِمۡ لَغَـٰفِلِينَ (١٥٦)

6-156a: The Arabs are the primary addressees here. The connection of أَن تَقُولُوٓاْ is with أَنزَلۡناہ, that is if the Book had not been revealed, then the Arabs could have said that they were unaware of what was in the Torah and Gospel. Only two parties are mentioned here because these two parties lived in Arabia, and they had put in some effort to reform the Arabs. History testifies that first the Jews and then the Christians tried their best to convert the Arabs to Judaism and Christianity respectively, but they were unsuccessful. The statement we were truly unaware is put in because the scriptures of Jews and Christians were not in Arabic and the Jews and Christians considered it heretical to translate their scriptures into other languages. In fact, the thinking among the Jews and Christians was that only men of religion are supposed to read these Books. The Jews still believe this, but it is only after the formation of the Protestant sect in the Christians that the translation of their scriptures into other languages started.

6-157 Or, lest you should say: If the Book had been revealed to us, we would have been better guided than they. So indeed there has come to you clear proof from your Lord, and guidance and mercy. Who is then more unjust than he who rejects Allah’s messages and turns away from them? We reward those who turn away from Our messages with an evil chastisement because they turned away.^a

أَوۡ تَقُولُواْ لَوۡ أَنَّآ أُنزِلَ عَلَيۡنَا ٱلۡكِتَـٰبُ لَكُنَّآ أَهۡدَىٰ مِنۡہُمۡ‌ۚ فَقَدۡ جَآءَڪُم بَيِّنَةٌ۬ مِّن رَّبِّڪُمۡ وَهُدً۬ى وَرَحۡمَةٌ۬‌ۚ فَمَنۡ أَظۡلَمُ مِمَّن كَذَّبَ بِـَٔايَـٰتِ ٱللَّهِ وَصَدَفَ عَنۡہَا‌ۗ سَنَجۡزِى ٱلَّذِينَ يَصۡدِفُونَ عَنۡ ءَايَـٰتِنَا سُوٓءَ ٱلۡعَذَابِ بِمَا كَانُواْ يَصۡدِفُونَ (١٥٧)

6-157a: The indication in this is that the people on whom this Book has been revealed will follow it more fervently than the Jews and the Christians. The followers of the Holy Prophet will not show the kind of weakness that was exhibited by the companions of Moses and the disciples of Jesus. At the end of the verse those who reject this message are cautioned.

6-158 They wait not aught but that the angels should come to them, or that thy Lord should come, or that some of the signs of thy Lord should come. On the day when some of the signs of thy Lord come, its faith will not profit a soul which believed not before, nor earned good through its faith. Say: Wait; we too are waiting.^a

 هَلۡ يَنظُرُونَ إِلَّآ أَن تَأۡتِيَهُمُ ٱلۡمَلَـٰٓٮِٕكَةُ أَوۡ يَأۡتِىَ رَبُّكَ أَوۡ يَأۡتِىَ بَعۡضُ ءَايَـٰتِ رَبِّكَ‌ۗ يَوۡمَ يَأۡتِى بَعۡضُ ءَايَـٰتِ رَبِّكَ لَا يَنفَعُ نَفۡسًا إِيمَـٰنُہَا لَمۡ تَكُنۡ ءَامَنَتۡ مِن قَبۡلُ أَوۡ كَسَبَتۡ فِىٓ إِيمَـٰنِہَا خَيۡرً۬ا‌ۗ قُلِ ٱنتَظِرُوٓاْ إِنَّا مُنتَظِرُونَ (١٥٨)

6-158a: Stipulations regarding the Hour: As an explanation of this verse, there is a hadith narrated in Bukhari and other books of hadith which has several versions and occurs in different ways. Some versions have these words: لاَ تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا، فَإِذَا طَلَعَتْ فَرَآهَا النَّاسُ آمَنُوا أَجْمَعُونَ، فَذَلِكَ حِينَ لا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ (The Hour will not come until the sun rises from the west, and when it rises (from the west) and people see it, they will all believe (in Allah). But that will be the time when belief will be of no benefit to those who did not believe before). In another version, the words are that when three signs are manifested then no person will benefit from believing unless they believe from before or did not do some good through their faith. The three signs are: The sun rising from the west, the appearance of the antichrist (Dajjal) and the creature from the earth (Dabat Al Ard). In another version, it is stated that the Hour will not come to pass until ten signs are manifested. The ten signs are: the sun rising from the west, the smoke, creature of the earth, the emergence of Gog and Magog, coming of Jesus son of Mary, the appearance of Dajjal and land slides in three places, one in the east, one in the west and one in the Arabian peninsula and a fire that will burn forth from Yemen.

The first thing is that this hadith has no relevance to this verse except that the statement a soul will not profit by its faith appears both in this verse and in the hadith, but merely on this basis the signs of the Hour cannot be said to be an explanation of بَعۡضُ ءَايَـٰتِ رَبِّك (some of the signs of thy Lord). The reason for this is that there is a mention in the verse of the coming of the angels and the Lord and some of the signs of the Lord but there is no mention of this in the hadith which gives some other signs. What is meant by the coming of the angels and the Lord has been explained in 2-210a. The second thing is that in the signs stipulated in hadith, there is mention of the Antichrist and the coming of Jesus. There is also clear testimony from other ahadith that the Promised Messiah will slay the Antichrist and many non-Muslims will become believers through the Promised Messiah. If their belief will not profit them then wherein lies the benefit of sending the Messiah. It follows that the meaning of this hadith may be something else and some of the signs may be metaphorical, but this is not the place for a detailed discussion of this. It is only necessary here to show what is meant by بَعۡضُ ءَايَـٰتِ رَبِّك (some of the signs of thy Lord). So, keeping in view the explanation given in 2-210a as to what is meant by the coming of the angels and the Lord, namely that by the coming of the angels is meant punishment through wars and by the coming of the Lord is meant the extirpation of the opponents, it becomes clear that the meaning of بَعۡضُ ءَايَـٰتِ رَبِّك is the coming of death. A man’s death is in one sense also his resurrection, as is also stated in a hadith: من مات فقد قامت قیامتهٗ (Whoever dies, his resurrection comes to pass). There is no doubt that when the signs of impending death appear then belief cannot help a non-believer, and neither can belief help a person who verbally commits to belief but does not act according to it. This also goes to show that belief without action does not benefit a person. The punishment that is mentioned in the first verse is further elucidated in this verse and this is a warning to those who give the lie to religion which is also indicated by فانتظِرُوۡا (so wait).

6-159 As for those who split up their religion and became sects, thou hast no concern with them. Their affair is only with Allah, then He will inform them of what they did.^a

إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَہُمۡ وَكَانُواْ شِيَعً۬ا لَّسۡتَ مِنۡہُمۡ فِى شَىۡءٍ‌ۚ إِنَّمَآ أَمۡرُهُمۡ إِلَى ٱللَّهِ ثُمَّ يُنَبِّئُہُم بِمَا كَانُواْ يَفۡعَلُونَ (١٥٩) 

6-159a: شِيَعً۬ا – The meaning of شیاع is to disperse and to strengthen. Derived from it is شائع  (to publish) as in news was published. شِیۡعَة are those who are a source of strength for a person and as a result of which they spread (R). A group of people who are joined around a common purpose are called  شِیۡعَة and Azhari states that some of them follow others but they lack unanimity. The purport here is sects that call each other disbelievers (LA). 

Most commentators consider the reference here to be to the Jews and Christians but according to one tradition in Tirmazi, the reference is to Muslims who introduce innovations in religion, and this appears to be correct. There is a mention in the previous verse of those who do not earn goodness despite being believers and so another similar class of people are introduced who create innovations.

6-160 Whoever brings a good deed will have tenfold like it, and whoever brings an evil deed, will be recompensed only with the like of it, and they shall not be wronged.^a

مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُ ۥ عَشۡرُ أَمۡثَالِهَا‌ۖ وَمَن جَآءَ بِٱلسَّيِّئَةِ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَا وَهُمۡ لَا يُظۡلَمُونَ (١٦٠)

6-160a: The reward for good deeds and the punishment for evil that is mentioned here is not inconsistent with what is stated elsewhere in the Quran. Every good deed is rewarded ten times or more and every evil is punished by its like or less than that, and if Allah chooses, He may forgive completely. 

6-161 Say: As for me, my Lord has guided me to the right path — a right religion, the faith of Abraham, the upright one, and he was not of the polytheists.

قُلۡ إِنَّنِى هَدَٮٰنِى رَبِّىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ دِينً۬ا قِيَمً۬ا مِّلَّةَ إِبۡرَٲهِيمَ حَنِيفً۬ا‌ۚ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ (١٦١)

6-162 Say: My prayer and my sacrifice and my life and my death are surely for Allah, the Lord of the worlds—^a

قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (١٦٢)

6-162a: Testimony that the Holy Prophet is the first of those who submit: This verse explains what is meant by perfect Divine Unity in practical terms. A person who believes in the oneness of God reaches the pinnacle of his perfection when his every action is an act of worship or an act of sacrifice, when his life and death are not for his own sake but for God. The indication in everything is for the Lord of the worlds is that just as Allah nurtures the worlds, the monotheist  also engages in nurturing the creation. Thus, the practical aspect of belief in the oneness of God is nurturing the creation of God. The most important nurturing is the spiritual nurturing of the best of creation, the humans, which is entrusted to the prophets. The highest station in spiritual nurturing among all the prophets was achieved by the Holy Prophet because no other prophet came even close to the amount of work done by the Holy Prophet to reform a fallen humanity. Hence, he rightly stands first in the entire creation among those who submit.

Because the real discussion in this surah is on the oneness of God, it is concluded by stating that the Holy Prophet has achieved perfection and the highest station in professing and advocating Divine Unity and that the practical manifestation of Divine Unity is to get engrossed in the betterment of God’s creation.

The objective of every Muslim: If one deliberates, it becomes apparent that as one’s actions deviate away from satisfying one’s own desires the person’s moral station keeps on getting elevated. One person does something for his own self, another does something for his family, another does something for his community, another does something for his nation; these actions are progressively getting better and improving the moral status of the person performing these actions, but the highest status is of a person who does something for the creation of God. In this, and the next verse, it is not just the Holy Prophet who is presented as the perfect example of the practical aspect of Divine Unity but the real purpose in presenting him in this manner is that this should be the objective of every Muslim to elevate himself to this status. This is the reason why the prayer that is taught to be recited before the Fatihah has these words: إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ من ٱلۡمُسۡلِمِينَ . The only difference in the wording is that the words أَوَّلُ ٱلۡمُسۡلِمِينَ which are special for the Holy Prophet have been replaced by من ٱلۡمُسۡلِمِينَ  for ordinary Muslims. The purpose of teaching this prayer is that every Muslim should try to achieve this practical station of Divine Unity.

6-163 No associate has He. And this am I commanded, and I am the first of those who submit.

لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ أَوَّلُ ٱلۡمُسۡلِمِينَ (١٦٣)

6-164 Say: Shall I seek a Lord other than Allah, while He is the Lord of all things? And no soul earns (evil) but against itself. Nor does a bearer of burden bear another’s burden. Then to your Lord is your return, so He will inform you of that in which you differed.

قُلۡ أَغَيۡرَ ٱللَّهِ أَبۡغِى رَبًّ۬ا وَهُوَ رَبُّ كُلِّ شَىۡءٍ۬‌ۚ وَلَا تَكۡسِبُ ڪُلُّ نَفۡسٍ إِلَّا عَلَيۡہَا‌ۚ وَلَا تَزِرُ وَازِرَةٌ۬ وِزۡرَ أُخۡرَىٰ‌ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ (١٦٤)

6-164a: وَازِرَةٌ۬ – وَزَر is a place of refuge in the mountains, as in: كَلَّا لَا وَزَرَ (No! There is no refuge!) (75:11). The actual meaning of وِزۡر is burden (R). Imam Raghib has written in the explanation of لِيَحۡمِلُوٓاْ أَوۡزَارَهُمۡ كَامِلَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ (That they may bear their burden in full on the day of Resurrection) (16:25) that this is similar to وَلَيَحۡمِلُنَّ أَثۡقَالَهُمۡ وَأَثۡقَالاً۬ مَّعَ أَثۡقَالِهِمۡ‌ۖ (And they will certainly bear their own burden, and other burdens besides their own burdens) (29:13). Its meaning parallels what is stated in this hadith: مَنۡ سَنّ سُنَّة سیئة کان له وِزرھا ووزر من عمل بھا (He will also bear the burden of leading someone to an evil path).

This golden rule is a necessary appendage to the law of Divine Unity: Every person is responsible for his actions. No one can take on the responsibility of another. This is the central rule of Islam. This is such an efficacious weapon against the Christian doctrine of atonement that the Christians have no answer to it. However, they have crafted a strange reply which is that according to the Quran no sinner can bear the burden of another but a non-sinner can bear the burden of another’s sin. This logic is in no way inferior to the logic of the Trinity! Any person who bears the sin of another no longer remains a non-sinner and becomes وَازِرَةٌ۬ . This is a strange burden that the burden is lifted but there is no burden. There is no conflict in this Quranic teaching that no bearer of burden can bear the burden of another and the statement that the chiefs and leaders will also bear the burden of others as has been shown above. The purport there is that they will bear the burden of establishing an evil movement and not that those who participate in the evil movement will be exempt from the evil consequences of their participation. They will have to bear the burden of what they did as part of that movement. The burden of pointing out an evil way is separate and will be borne by the one who points, and the burden of doing evil is separate and will be borne by the doer of evil.

6-165 And He it is Who has made you successors in the land and exalted some of you in rank above others, that He may try you by what He has given you. Surely thy Lord is Quick in requiting (evil), and He is surely the Forgiving, the Merciful.^a

وَهُوَ ٱلَّذِى جَعَلَڪُمۡ خَلَـٰٓٮِٕفَ ٱلۡأَرۡضِ وَرَفَعَ بَعۡضَكُمۡ فَوۡقَ بَعۡضٍ۬ دَرَجَـٰتٍ۬ لِّيَبۡلُوَكُمۡ فِى مَآ ءَاتَٮٰكُمۡ‌ۗ إِنَّ رَبَّكَ سَرِيعُ ٱلۡعِقَابِ وَإِنَّهُ ۥ لَغَفُورٌ۬ رَّحِيمُۢ (١٦٥)

6-165a: The Muslim kingdom was the result of spiritual perfection: This Surah is concluded with the statement that Allah gives sovereignty in the land to persons who attain excellence in pursuing Divine Unity in a practical sense because then they deserve to rule the creation of God. Only he deserves to become a ruler who has no other consideration except the betterment of others. The kingdom granted is a trial and the kingdom survives as long as its rulers are capable and worthy of governance. This condition is, in fact, observable in the history of Islam. This verse is almost a very brief history of Islam. The Muslims did not get a kingdom because of their strength and armament but because they were well-wishers of God’s creation. When they achieved the station of perfect Divine Unity and became capable of treating all nations equally, and the purpose of their life became service of humanity, Allah made them king of the world. These are facts that are admitted by Christians, but when they fell from these high ideals and began to desire kingship for their personal benefit, the kingship was taken away from them and another nation was placed in their stead. Evil is punished but the attribute of forgiveness and mercy dominates everything.

6-151 Say: Come! I will recite what your Lord has forbidden to you: Associate naught with Him and do good to parents and slay not your children for (fear of) poverty — We provide for you and for them — and draw not nigh to indecencies, open or secret, and kill not the soul which Allah has made sacred except in the course of justice. This He enjoins upon you that you may understand.^a

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَڪُم مِّنۡ إِمۡلَـٰقٍ۬‌ۖ نَّحۡنُ نَرۡزُقُڪُمۡ وَإِيَّاهُمۡ‌ۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ‌ۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ (١٥١)

6-151a: It is stated after حَرَّمَ رَبُّڪُمۡ (what your Lord has forbidden to you) not to associate anything with Him but polytheism is not prohibited and instead لا has been added as an emphasis; or a new statement starts from عَلَيۡڪُمۡ, that is it is incumbent upon you not to associate partners with Allah. Those things that need to be done are stated and not doing them is prohibited.

[The sentence construction here is slightly problematic. After stating: I will recite what your Lord has forbidden to you, one expects the thing that is forbidden to be stated, that is that you commit shirk. So the reading should be: it is forbidden that you commit shirk. Instead, what is stated is that you do not commit shirk. So, the reading becomes: it is forbidden that you do not commit shirk or in other words that you commit shirk, which is nonsensical. This is explained in two ways. Either لا is not for negation but for emphasis, or there is a new sentence starting from عَلَيۡڪُمۡ ]  

مِنۡ إِمۡلَـٰقۡ – مَلَق is kindness, grace and gentleness and derived from it is تَمَلُّق meaning flattery or sycophancy. For this reason, prayer and earnest supplication is also called ملق and املاق means to become destitute or a pauper and its reality is that the entire wealth has been expended and nothing is left with the person (LA). What is stated here is مِنۡ إِمۡلَـٰقۡ that is for fear of poverty. In another place this is stated as خَشۡيَةَ إِمۡلَـٰقٍ۬‌ (for fear of poverty) (17:31). It is possible that the two occurrences have the same meaning, but it could also be that the mention here is of those who are destitute, and the later mention is that of someone who is not destitute but is afraid of becoming one. 

Practical manifestation of Divine Unity: After repudiating all kinds of polytheism and even polytheistic customs, it is conveyed in this section that it is not just enough to accept the oneness of God but monotheism is the name of living your life according to a special set of rules. Accordingly as a summary, first all kinds of polytheism is refuted by prohibiting all kinds of partnerships with God whether it is the Messiah, the angels, idols, or other things or Ahriman . Along with this are mentioned rules that are for the practical aspects of a person’ s life and in this way it is communicated that protection from polytheism lies in following the correct rules of life. Foremost, attention is drawn to the rights of parents and then to the killing of children. Some have taken killing here to mean wasting the seed through the practice of coitus interruptus etcetera and some have taken it to mean the killing of girls, but from the context it appears that it means depriving the children from the opportunity of gaining knowledge as shown in 6-137a because many people do not send their children to school because they are too poor or for fear of becoming poor. Further, the girls were not killed out of a fear of becoming poor. Thus, the rights of parents are matched with the rights of children that they should be given good education and rearing. Then all kinds of indecent acts are forbidden whether they impact others or not and this includes the worst indecency of adultery which has a deleterious effect on the growth of population. Then attention is drawn to the greatest need for the welfare of humanity, that is the security of life. In a wider sense, all the four things mentioned have a relation with security of life. It is through the parents that life is created and fostered, then the killing of children is stopped, then indecency whose most ugly manifestation is adultery by which potential children are wasted is forbidden and then murder is prohibited. In the end, the use of intelligence is urged because without it survival and security of the human race cannot be assured.

6-152 And approach not the property of the orphan except in the best manner, until he attains his maturity. And give full measure and weight with equity — We impose not on any soul a duty except to the extent of its ability. And when you speak, be just, though it be (against) a relative. And fulfil Allah’s covenant. This He enjoins on you that you may be mindful;^a

وَلَا تَقۡرَبُواْ مَالَ ٱلۡيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ حَتَّىٰ يَبۡلُغَ أَشُدَّهُ ۥ‌ۖ وَأَوۡفُواْ ٱلۡڪَيۡلَ وَٱلۡمِيزَانَ بِٱلۡقِسۡطِ‌ۖ لَا نُكَلِّفُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۖ وَإِذَا قُلۡتُمۡ فَٱعۡدِلُواْ وَلَوۡ ڪَانَ ذَا قُرۡبَىٰ‌ۖ وَبِعَهۡدِ ٱللَّهِ أَوۡفُواْ‌ۚ ذَٲلِڪُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَذَكَّرُونَ (١٥٢)

6-152a: أَشُدَّهُ – شِدَّۃ  is used both as firm as in firm covenant and strong as in physical strength. For example: هُوَ أَشَدُّ مِنۡہُمۡ قُوَّةً‌ (He is mightier than they in power) (41:15). أَشُدَّهُ is the state in which the physical prowess of a person has matured, and it is also used to describe the strengthening of moral power. For example: حَتَّىٰٓ إِذَا بَلَغَ أَشُدَّهُ ۥ وَبَلَغَ أَرۡبَعِينَ سَنَةً۬ ( Till when he attains his maturity and reaches forty years) (46:15). The meaning here is physical strength.

In this verse, attention is drawn to protecting wealth. First, the wealth of the orphan is safeguarded, then giving correct weights and measures in business dealings is commanded, then honesty in discharging duties and responsibilities is mandated, and finally attention is drawn to Allah’s covenant which includes all the commands of shariah. The verse is concluded with the reminder that this advise is given because people often do not remember God where wealth and giving correct testimony is concerned.

6-153 And (know) that this is My path, the right one, so follow it, and follow not (other) ways, for they will lead you away from His way. This He enjoins on you that you may keep your duty.

وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُ‌ۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ (١٥٣)

6-153a: Two element of the straight path are given here – the right of Allah, which is belief in His Oneness and the rights of fellow humans. The two together are stated to constitute the straight path. This shows that discharging one’s responsibilities towards fellow human beings is part of the straight path.

6-154 Again, We gave the Book to Moses to complete (Our blessings) on him who would do good, and making plain all things and a guidance and a mercy, so that they might believe in the meeting with their Lord.

 ثُمَّ ءَاتَيۡنَا مُوسَى ٱلۡكِتَـٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحۡسَنَ وَتَفۡصِيلاً۬ لِّكُلِّ شَىۡءٍ۬ وَهُدً۬ى وَرَحۡمَةً۬ لَّعَلَّهُم بِلِقَآءِ رَبِّهِمۡ يُؤۡمِنُونَ (١٥٤)

6-154a: ثُمَّ – This word is used here not for chronological ordering, but the purport is the mention of another thing. See note 2-29a.

In what sense is the Torah completion of blessings: تَمَامًا means the completion of blessing. In accordance with the condition of the Israelite nation, it is the Torah with which the blessings were completed on them, but it is the Quran that has completed the blessing for the whole world. 

عَلَى ٱلَّذِىٓ أَحۡسَنَ – The purport is every person who does good. Some have taken this to be a reference to Moses because there was great benevolence in his preaching. Alternatively, the purport could be احسن القیام meaning who does good by steadfastly adhering to the Book Another explanation is that by تَمَامًا is meant the excessive reward of Allah’s blessings for the benevolent actions of a person.

تَفۡصِيلاً۬ لِّكُلِّ شَىۡءٍ۬ – The purport by تَفۡصِيلاً۬ لِّكُلِّ شَىۡءٍ۬ is that there were details in it for everything that was required by Bani Israel. This is like what is stated about a queen: وَأُوتِيَتۡ مِن ڪُلِّ شَىۡءٍ۬ (she has been given everything) (27:23), where the meaning is she is given the necessities required at that time.

This section is ended with a reference to Moses because the next section mentions the perfection and excellence of the Quran and the Holy Prophet and the Book of Moses provides testimony to the genuineness of the Quran. The internal relation of this verse with the preceding verses of this section which focus on the Oneness of the Divine Being and other commands of the shariah is that similar commands were given to Moses.