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The Light of the Holy QuranSura Al-'A'rafThis Sura is a Meccan Sura. It has been narrated from Qattadah and Dahhak who said this Sura is a Meccan one, except verses 163-165 which were revealed in Medina. The number of its verses, as kufians and Hejazians have numerated, is 206. In The Name of Allah, The Beneficent, The Merciful Sura Al-'A'raf No. 7 (206 verses) Introduction to the Sura:This Sura is a Meccan Sura. It has been narrated from Qattadah and Dahhak who said this Sura is a Meccan one, except verses 163-165 which were revealed in Medina. The number of its verses, as kufians and Hejazians have numerated, is 206. * * * * The Virtue of Studying This Sura :'Ubayy-ibn-Ka'b, a leading comentator, has narrated from the holy Prophet of Islam (p.b.u.h.) who said: " Who ever recites Sura 'Al-A'raf, Allah will set a curtain between him and the Satan and, on the Day of Judgement Adam (a.s.) will be his intercessor." 'Ayyashi, another commentator, by the way of his teacher Abu. Basir, has narrated from Imam Sadiq (a.s.) who said: " Whoever recites Sura Al-'A'raf every month, will be among those that no fear shall be upon them, nor shall they grieve." * * * * Section 1Sura Al-'A'raf(Verses 1-3) The Object of the Revelation of the Qur'anQur'an's revelation, its object - Every soul shall be judged and every apostle will also be questioned - Deeds will be measured justly. بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ (1) المص (2) كِتابٌ أُنْزِلَ إِلَيْكَ فَلا يَكُنْ فِي صَدْرِكَ حَرَجٌ مِنْهُ لِتُنْذِرَ بِهِ وَ ذِكْرى لِلْمُؤْمِنِينَ (3) اتَّبِعُوا ما أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَ لا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِياءَ قَلِيلاً ما تَذَكَّرُونَ In The Name of Allah, The Beneficent, The Merciful1. " 'Alif 'A', Lam 'L', Mim 'M', Suad 'S'." 2. " A Book sent down to you ِ so let there be no straitness in your breast about it - that you may warn (people) thereby (and it be) a reminder to thebelievers." 3. " Follow what has been sent down to you from your Lord, and do not follow any guardians other than Him; how seldom do you remember ! " Commentary : The holy Sura Al-'An'am was concluded with statement about the Grace of Allah. This Sura, Al-A'raf, begins with the name of the Qur'an and also the ordinances of the religion and the wise sayings are stated therein. It says : 1. " 'Alif 'A', Lam 'L', Mim 'M', Suad 'S'." The abriviated letters, mentioned at the beginning of some Suras of the Qur'an were discussed before.(1) They are some secrets between Allah and His Messenger (p.b.u.h.). * * * * " A Book sent down to you - ..." The Qur'an is a Book which has been sent down to you by the command of Allah. "... so let there be no straitness in your breast about it - ..." The verse, addressing the Prophet (p.b.u.h.) implies that there should not be any straitness in his breast because of communicating the Qur'an to people. The Messenger of Allah (p.b.u.h.) was afraid that the members of his tribe would accuse him as a liar, and then turn away from his statements, and hurt him. So, he was displeased from their injuries, and did not feel happy about it. Hence, Allah the Glorified, made him secured, and commanded him not to consider their ill treatment important. It should be noted that the aim of sending down this Book is to warn people and frighten them from the evil consequence of their wrong thoughts and deeds. It is also a reminder for the true believers. The verse says : "... that you may warn (people) thereby (and it be) a reminder to the believers." * * * * " Follow what has been sent down to you from Your Lord, ..." This phrase is for the attention of those who are responsible and are also fully capable. It means that they should follow that which Allah has sent down to them. This ' act of following ' concerns those affairs which are either obligatory, or recommended, or legitimate. In these affairs a believer should follow the command of Allah, and the one must believe in them. One of its examples is that which says it is obligatory to avoid from forbidden things. "... and do not follow any guardians other than Him; ..." The verse warns us not to follow anything other than the Qur'an so otherwise we will become sinners. It is evident that whoever is not the follower of the Qur'an, is the follower of Satan and the idols. That is why Allah commands us to follow the Qur'an and avoid following other than it. To follow the Qur'an is the same as to follow Allah. "... how seldom do you remember !" This part of the verse addresses the pagans and those disbelieving people who rarely remember the Truth and little they take advice. In fact, the purpose of this phrase is to say that the style of their manner is not agreeable. They ought to gradually adopt the admonishments of the Qur'an and learn the affairs concerning of religion and life for themselves. The Qur'nic word 'tathakkur', here, means: ' to learn little by little '. * * * * (1) Part one, PP. 71-73, Sura Al-Baqarah, No. 2, verse 1 (4) وَ كَمْ مِنْ قَرْيَةٍ أَهْلَكْناها فَجاءَها بَأْسُنا بَياتاً
أَوْ هُمْ قائِلُونَ 4. " And how many a town that We have destroyed, Our punishment came unto them by night or while they slept at midday." 5. " So their cry, when Our punishment came unto them, was not save that theysaid: ' Verily we were unjust'." Commentary : In the previous verse, people were commanded to follow the Qur'anand to leave out following anything other than the Qur'an. Now, this verse reminds them the fate of the past unjust nations so that they may fear and not to repeat the manner of those nations. It says : " And how many a town that We have destroyed, Our punishment came unto them by night or while they slept at midday." Allah says that He has destroyed many people of the towns, and the Divine punishment was sent down over them by night or when they were relaxing at noon. It is obvious that having chastisement in such times is more dangerous for people than in some other times. * * * * " So their cry, when Our punishment came unto them, was not save that they said: ' Verily we were unjust '." When Allah's chastisement was sent down, the only matter they stated was that they said that they were unjust. Thus, when they saw the punishment of Allah with their own eyes, or when they were involved in the Divine chastisement and were still rather alive, they began to confess their faults. This indicates that admission, confession of one's sins, and repentance at the time of befalling calamities and wretchednesses are not beneficial for the one. * * * * (6)
فَلَنَسْئَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَ لَنَسْئَلَنَّ الْمُرْسَلِينَ 6. " Then certainly We will question those to whom (Our messengers) were sent, and certainly We will also question the messengers." 7. " Then certainly We will relate to them with knowledge for We were not absent." Commentary : The previous verse has referred to the worldly punishment. Here, in this verse, the existence of punishment and reckoning in the Hereafter is stated with several emphasis. In these two verses, the certainty of the existence of quention on the Day of Judgement and that it is not specialized to the sinners alone, is mentioned, too. Explanations :1. On the Day of Judgement, surely all people will be questioned, including: both the leaders, the nations and followers, both the good doers and the evildoers, and both the scholars and the imitators of them. " Then certainly we will question those to whom (Our messengers) were sent, and certainly we will also question the messengers." * * * * In the next verse, in order that no one considers that questioning from communities and their concerning prophets can be an evidence that there is some thing concealed from Allah's knowledge, clearly and with an emphasis strengthened with an oath, it implies that Allah will explain all their deeds to them with His Knowledge, because He has never been absent from them. He (s.w.t.) has been with them everywhere and in all circumstances. The verse says: " Then certainly We will relate to them with knowledge for We were not absent." 2. On that Day, questioning is a kind of calling to witness, making comfession and reprimand. But the fact is that there is nothing concealed to Allah to be discovered by question. Note:There are some points upon this verse which should be noted, as follows:1. What matter or matters will be questioned ? 2. The bounties will be questioned : "Then on that Day you will surely be questioned about the bounties (you enjoined)." (Sura At-Takathur, No. 102, verse 8). It is recorded in some Islamic traditions that the objective meaning of 'bounties', here, is the bounty of 'mastership' and 'leadership'. 3. The deeds of people will be questioned : "... we would most certainly question them all," "As to what they used to do." (Sura Al-Hijr, No. 15, Verses 92-93). 4. The limbs will be questioned of : "... surely the hearing and the sight and the heart, all of these shall be questioned about that." (Sura Al-'Isra', No. 17, verse 36). 5. As the Islamic traditions indicate, the life-time, the youth, the incomes, and the expenses will be questioned. * * * * (8) وَ الْوَزْنُ يَوْمَئِذٍ الْحَقُّ فَمَنْ ثَقُلَتْ مَوازِينُهُ فَأُولئِكَ هُمُ الْمُفْلِحُونَ 8. " And the measuring that Day will be just. Then whoever's scales be heavy, those are they who shall be prosperous." Commentary :A 'scale' is the means of weighing. Each thing has a special means of measuring. The scale of a wall is a plummet. The heat of weather is measured by a thermometer. Fruits are measured in kilo. The length of cloth, as well as many other things, is measured by meter. The means of measuring an ordinary person, from the point of spiritualities, is some particular complete persons who are accepted as the example and symbol of justice. Upon the commentary of the phrase: " And we will set up a just balance ..." mentioned in verse 47 from Sura Al-'Anbiya, No. 21, Imam Sadiq (a.s.) said : " Prophets and saints are the scales." (Al-Mizan, commentary). In the supplication of Imam Amir-ul-Mu'mineen Ali (a.s.), addressing him (a.s.), we recite : " Peace be upon the Scale of deeds." These immaculate persons, who are our leaders and our guides, are the scales and the means of measuring others. In Kifayat-ul-Muwahhideen, it is narrated from Imam Sadiq (a.s.) who said : " We are the scales." That is, Imam Amir-ul-Mu'mineen Ali (a.s.) and all other immaculate Imams are the scale of distinguishing between right and wrong. So, the verse says : " And the measuring that Day will be just. Then whoever's scales be heavy, those are they who shall be prosperous." Explanations :1. On the Day of Resurrection, the possession is with the right (1), and the Day is the day of right (2), and the measuring is also just. (The above verse). 2. On that Day, arrangements of the Hereafter are justly measured and the reckoning, the judgement, the commandments, the rewards and retributions are wholly based on justice. " And the measuring that Day will be just. ..." * * * * (1) " Here is protection only Allah's, the True One; ..." Sura Al-Kahf, No. 18, Verse 44. (2) " That is the True (sure) Day ..." Sura An-Naba', No. 78, Verse 39. (9) وَ مَنْ خَفَّتْ مَوازِينُهُ فَأُولئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِما كانُوا بِآياتِنا يَظْلِمُونَ 9. " And whoever's scales be light, those are they who have ruined their selves for they used to be unjust unto Our Signs." Commentary :Those persons, whose scales are light, will be involed in an eternal punishment, because they have denied Allah's Signs and reasonings in their lives. The Arabic term /xusran (loss), mentioned in this verse, means 'to lose the capital'. The greatest capital of man is his self. When the self of a man falls into perdition, he has incurred a loss. On the contrary, those whose scales of good deeds are heavy on the Day of Judgement, will be prosperous. " And whoever's scales be light, those are they who have ruined their selves for they used to be unjust unto Our Signs." * * * * (10) وَ لَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ قَلِيلاً ما تَشْكُرُونَ 10. " And certainly We have given you power in the earth, and We have made the means of livelihood for you in it, (but) little it is that you give thanks." Commentary :In the life of this world, everything is under the authority of man. The verse says :" And certainly We have given you power in the earth, ..." The creation of the earth and its conditions, from the point of rotation, heat, light, absorbing and warding off waters, receiving offals, and yielding plants, vegetables, fruits etc. all are in a state that man can take the earth as his own residence. However, the laws of nature are in a form that man can control them and take them under his authority. If Allah had not tamed it, man, by himself, would not have had ability to bring it under subjugation and to enjoy of it. "... and We have made the means of livelihood for you in it, ..." Thus, these bounties should be utilized alongside the path of gratitude of man, not as a means of his negligence and gratifying his desires and his unlawful passions. The Qur'an has frequently referred to the ingratefulness, negligence and faithlessness of the majority of people. The verse says : "... (but) little it is that you give thanks." * * * * Section 2Creation of Adam and the Defiance of SatanAdam's creation - Angels were ordered to prostrate before Adam - The defiance of Satan - The Satan cast out - Adam beguiled by the Satan - Adam's seeking Allah's pardon. (11) وَ لَقَدْ خَلَقْناكُمْ ثُمَّ صَوَّرْناكُمْ ثُمَّ قُلْنا لِلْمَلائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ لَمْ يَكُنْ مِنَ السَّاجِدِينَ 11. " And indeed We created you, then We fashioned you, then We said to the angels: ' Prostrate yourselves unto Adam.' So they (all) did prostrate themselves except Iblees; he was not of the prostrating ones." Commentary : The Story of Satan's DisobedienceThe creation of man and his being fashioned is referred to in seven Suras of the Qur'an. In the current verse, Allah says :" And indeed We created you, then We fashioned you, then We said to the angels: ' Prostrate yourselves unto Adam.' So they (all) did prostrate themselves except Iblees; he was not of the prostrating ones." All angels, including Iblees who was in their row, while he was not from among them, were commanded to prostrate themselves unto Adam, the first ancestor of the whole human beings. They totally accepted and eagerly obeyed the command of Allah, except Iblees. The prostration of the angels for Adam was not done in the sense of 'prostration of worship', because the act of being worshipped is specific to Allah alone. Then, prostration here is for humility and modesty. * * * * (12) قالَ ما مَنَعَكَ أَلاَّ تَسْجُدَ إِذْ أَمَرْتُكَ قالَ أَنَا خَيْرٌ مِنْهُ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ 12. " He said: ' What prevented you that you did not prostrate when I commanded you ? ' He said: ' I am better than him. You created me of fire while You created him of clay '." Commentary :This verse indicates that Allah called Iblees to account for the disobedience and rebellion he showed, and He asked him about the reason for which he refused prostration when He commanded him to prostrate. The verse says : " He said: ' What prevented you that you did not prostrate when I commanded you ? ' ..." In answer to this question, Iblees resorted to an implausible excuse, as the verse points out : "... He said: ' I am better than him. You created me of fire while You created him of clay '." Iblees imagined, as if, fire is superior to clay. This was one of the greatest faults of Iblees. Or, perhaps, he did not make a mistake either, but he told a lie because of his arrogance and selfishness. But the privilege of Adam was not that he was created of clay. The main superiority of Adam was that very spirit of humanity and the rank of vicegerency of Allah that he was given. There arises a question here, asking how Satan spoke with Allah, and whether revelation was sent down to him. The answer to this question is that there is no problem that Allah speaks with another person, not by means of revelation and messengership, but through innate inspiration, or by way of some angels, whether this person is one of the righteous and the purified ones, like Mary and mother of Moses, or one of the dishonest ones, like Satan. * * * * (13) قالَ فَاهْبِطْ مِنْها فَما يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيها فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ 13. " (Allah) said: ' Get you down from this (state) : it does not befit you to behave proudly therein. Therefore, go you out. Verily you are of the abject ones '." Commentary : In view of the fact that Satan's refusal from prostrating for Adam (a.s.) was not an ordinary and simple refusal, nor it was counted a habitual sin, but it was a rebellion accompanied with a protest and denial unto the Glory of Allah, then his opposition found a way to infidelity and negating Allah's knowledge and wisdom. And, consequently, he had to lose his own positions and personal status in divine portal. So, Allah sent him out from the distinguished situation he had obtained in the standing ranks of angels. The verse says : " (Allah) said: ' Get you down from this (state) :..." Then, Allah describes the origin of this getting down to him by the following sentence, and explains that he was not right to pave the path of pride in that rank. "...it does not befit you to behave proudly therein. ..." Again, as an additional emphasis, Allah's statement continues to be recited as follows : "... Therefore, go you out. Verily you are of the abject ones '." That is, not only Satan did not become magnified by that action, but also, on the contrary, he was entitled as the abject ones. It is clearly understood from this part of the verse that the entire misfortune and wretchedness of Satan was the effect of his arrogance. It is also narrated in Usul-i-Kafi from Imam Sadiq (a.s.) who has said: " The principals of infidelity (and disobedience) are three things : greed, pride, and jealousy. Greed caused Adam to eat from the forbidden tree; pride caused Iblees to disobey the command of Allah when he was ordered to prostrate for Adam; and jealousy caused one of Adam's sons to kill another one." (14) قالَ
أَنْظِرْنِي إِلى يَوْمِ يُبْعَثُونَ 14. " (Instead of repentance, Iblees) said: ' Respite me until the day when they are raised up." 15. " He (Allah) said: ' Verily you shall be of the respited ones." Commentary : But the story of Satan did not conclude to that only happening. When he found that he was banished from the throne of Allah, he increased his rebellion and obstinacy. Instead of repentance, returning toward Allah, and confessing his fault, the only thing Iblees asked for from Allah was that he desired to be respited until the day when all will be raised up. The verse says : " (Instead of repentance, Iblees) said: ' Respite me until the day when they are raised up." * * * * This demand of Satan was somehow accepted by Allah when He (s.w.t.) said that he would be of the respited ones. Here is the statement of the Qur'an : " He (Allah) said: ' Verily you shall be of the respited ones." * * * * (16) قالَ فَبِما أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقِيمَ 16. " He (Satan) said: ' Since You have let me wander off, I will certainly lay wait for (deceiving) them in Your Straight Path '." Commentary : Satan did not want, of course, to have a long life and to be alive in order to compensate the past, but he expressed his aim of this long life that, the same as he was wandered off, he could lay wait on the Straight Path of Allah and deceive them all, so that, the same that he got astray, they might go astray, too. The verse says : " He (Satan) said: ' Since You have let me wander off, I will certainly lay wait for (deceiving) them in Your Straight Path '." * * * * (17) ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَ مِنْ خَلْفِهِمْ وَ عَنْ أَيْمانِهِمْ وَ عَنْ شَمائِلِهِمْ وَ لا تَجِدُ أَكْثَرَهُمْ شاكِرِينَ 17. " Then I will certainly come upon them from before them, and from behind them, and from their right and from their left ; and You will not find most of them thankful." Commentary : In order to confirm and to complete his statement, Satan added that, not only he will lay wait on their way, but also he will come upon them from the sides of four directions to deceive them. The verse says : " Then I will certainly come upon them from before them, and from behind them, and from their right and from their left ; and You will not find most of them thankful." In a tradition, it is narrated from Imam Baqir (a.s.) who, deeply commenting upon the four directions, said : "The purpose of coming 'from before' is that Satan shows the coming world, which man has in front of him, simple and hollow to him. The purpose of 'from behind' is that he (Satan) invites people to gathering properties and massing wealth, and to nigardliness concerning the payment of the compulsory alms to be abandon in favour of children and inheritors. The purpose of 'right side' is that he spoils the spiritual affairs in man's view by creating doubts and dubious things. And, the purpose of 'left side' is to pretend the material pleasures and lusts beautiful in the view of man."(1) Some Islamic traditions denote that when Satan made an oath that he will lay in wait of man from four sides in order to lead him astray or to bar him, angels, sympathizing with man, said: " O' Allah ! how this man will be delivered ? " The Lord answered : " There are two ways open for him, the upward and the downward. Whenever man stretches his hands for supplication, or puts his head on the ground, I will forgive him of the sins of seventy years." (Fakhr-i-Razi, At-Tafsir-ul-Kabir) As soon as Adam was informed of the domination of Satan, he invoked Allah. Then he was addressed (by Him) not to be worried, because He will count a sin one fold and a good deed ten folds. Besides, the gate of repentance is open to him. (Tafsir-i-Nur-uth-Thaqalayn) Tafsir-ul-Burhan, tradition. No. 5(18) قالَ اخْرُجْ مِنْها مَذْؤُماً مَدْحُوراً لَمَنْ تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنْكُمْ أَجْمَعِينَ 18. " Said He: ' Get out from this (state), , driven away. Whoever of them will follow you, I will surely fill Hell with you all '." Commentary : By this verse, once more the command of dismissing Satan from the position of nearness to Allah and the rank of highness, is issued. Here, there is a difference that the command of his dismissal has been issued with a more intensive despise. Perhaps, this was for the obstinacy that Satan showed later when he insisted on the temptation upon humankind and increased a greater sin to his former sins. Therefore, as the Qur'an points out: " Said He: ' Get out from this (state), despised, driven away. ..." And Allah made an oath that whoever of them follows Satan He will fill Hell with him and them all. The verse says : "... Whoever of them will follow you, I will surely fill Hell with you all '." (1)
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