Overview - Surah 7: al-A`raf (The Elevated Places)
The basic theme of this Surah is Risalah, i.e. Allah's message as it was sent through many messengers. Several Prophets and parts of their stories are mentioned to emphasize Prophets’ mission and their struggle with their people. The Surah tells us that Allah's Prophets suffered for the cause of truth. Their enemies tried to harm them, but then Allah helped his prophets and defeated their enemies. The Surah emphasizes that the true message must be presented under all circumstances. After the Prophets it is the duty of the Believers to convey the message of Allah to all people.
Sections:
- The Qur’an is revealed to remind the believers and to warn humankind about the consequences of their actions. The judgment will indeed take place.
- The story of Man's creation and Satan's opposition to Man.
- Warning to the Children of Adam to be aware of Satan's plots.
- Allah's messengers came to guide people.
- The end of those who denied the message and those who accepted the message.
- Cries of the wicked in the hellfire.
- The righteous will prosper.
- Some lessons from the story of Prophet Noah - peace be upon him.
- Some lessons from the story of Prophet Hud- peace be upon him.
- Some lessons from the story of Prophets Salih and Lot - peace be upon them.
- Some lessons from the story of Prophet Shu'aib - peace be upon him.
- Warnings against those who deny the Prophets and Messengers of Allah.
- Prophet Moses -peace be upon him- and his encounter with Pharaoh of Egypt.
- Pharaoh and his magicians were defeated.
- Pharaoh continued in his persecution of the Israelites.
- Some more signs were shown to Pharaoh and his people.
- The Torah was given to Prophet Moses- peace be upon him.
- Some Israelites started Calf worship.
- The Torah and Injil speak about the coming of Prophet Muhammad (saw). Allah's promise for those who will follow the last Prophet.
- Prophet Muhammad is the Universal Prophet. Some among the people of Prophet Moses were guided by the truth and lived with justice.
- Some Israelites transgressed Allah's laws and they suffered the consequences.
- The eternal covenant of Allah was taken from all human beings.
- The coming of the Last Hour
- Shirk has no logic. Ignore the wrongdoers, but invite to Allah with kindness. Listen to the Qur'an and always remember Allah.
The Surah is named after the story of the men awaiting on the “Elevations” between Paradise and Hell.
It comprises of 206 Ayat.
Overview
| Total Ayat | 206 |
| Total Words * | 3320 |
| Root Words * | 489 |
| Unique Root Words * | 14 |
| Makki / Madani | Makki |
| Chronological Order* | 39th (according to Ibn Abbas) |
| Year of Revelation* | 13th year of Prophethood |
| Events during/before this Surah*
, 2nd Pledge of Aqabah, 1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Adam, Nuh, Hud, Salih, Lut, Shuaib, Musa, Harun
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| Surah Index
‘Aad, Aaron, Adam, Adam (angels to prostrate before) , Adam (tree of knowledge) , Adam (banishment from Garden (no blame to Eve)) , Adversity (not burdened beyond capability to withstand) , Adversity (patience during) , God (made no laws regarding that of which He didn’t speak) , Apes (despicable) , Astronomy (celestial mechanics) , Children (of Israel) , Clothing, Commandments (general religious) , Disbelievers, Dogs, Earth, Earth (creation of) (in six days), Earth (rotation of) , Earthquake, Golden Calf, Gospel, Hell, Hud, Humankind (creation of) , Humankind (creation of) (from clay), Iblis, Jinn, Judgement (Day) , Knowledge (obligation upon man to obtain and impart) , Life (good things made lawful) , Lot, Madyan, Manna, Moses, Moses (bringing forth water from the rock) , Moses (duel by sorcery with Pharaoh’s magicians) , Moses (forty nights upon Mt. Sinai) , Moses (plagues) , Muhammad (not a madman) , Muhammad (only a prophet) , Muhammad (unlettered prophet) , Noah, Noah (ark) , Noah (flood) , Pharaoh, Prayer (beautify (adorn) yourselves for) , Prayer (prostration) , Pregnancy, Prophet (people who are false prophets are wicked) , Quail, Qur’an, Religion, Religion (is not play and transient delight) , Resurrection (Day) , Resurrection (of soul) , Revelation, Sabbath (breakers) , Salih, Sea, Shu’ayb, Sin, Ten Commandments, Thamud, Thamud (rock dwellings) , Thamud (she camel) , Thamud (she camel) (killing of), Thamud (she camel) (punishment for), Torah, Twelve tribes, Twelve tribes (scattering of) , Weather (clouds) , Weather (rain) , Weather (wind)
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The central theme of both Surah al-An’am and al-A’raf deal with the core issues of Faith but from different perspectives. Surah al-An’am presents the topic of Aqeedah and its realities by primarily focusing on the Jahilliyah [ignorance] of the Arabs whilst Surah al-A’raf deals with the Jahilliyah [ignorance] from a wider historical perspective, hence we find mention of Adam, Nuh People of Thamud, Lut, Madyan and Pharoah and his people.
Al-A'raf - The Elevations. Allah mentions Paradise and Hellfire and then speaks of the 'elevations' between them reserved for some amongst humanity. These people not knowing what will happen to them. The people of Hell-fire will be refused water as it will be prohibited for the disbelievers in the after-life.
Manuscripts / Inscriptions
14th Century
8th century
7th century
14th Century
18th Century
1130 AH (1717 CE)
1130 AH (1717 CE)
1271 AH (1855 CE)
1271 AH (1855 CE)
1st Century Hijrah (7th Century CE)
Late 1st century / 2nd century of Hijrah
1st century / 2nd century of Hijrah
1st century / 2nd century of Hijra.
The central theme of both Surah al-An’am and al-A’raf deal with the core issues of Faith but from different perspectives. Surah al-An’am presents the topic of Aqeedah and its realities by primarily focusing on the Jahilliyah [ignorance] of the Arabs whilst Surah al-A’raf deals with the Jahilliyah [ignorance] from a wider historical perspective, hence we find mention of Adam, Nuh People of Thamud, Lut, Madyan and Pharoah and his people.
Surah al-A’raf adopts a totally different approach as it discusses the same question of Faith. It provides for it with the panoramic setting of human history. It starts with mankind’s journey as it begins in heaven and where it aims to return. Along this great expanse, we see the procession of faith starting with the Prophet Adam to the last of all prophets and messengers, Muhammad (peace be upon him). The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on God’s oneness. The surah outlines what reception this call received in different periods of history; how the leaders of this procession put the message across to mankind, and the responses they received; how the people in power went about conducting their campaigns of opposition and how the procession of believers brushed them aside and went along its way. This surah also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.
It is a very long journey, but the surah takes us along, stage by stage, making a stop at every landmark to indicate that the road is clearly demarcated with well known starting and finishing lines. All mankind travels along, aiming to return to the point where it started, in heaven, with the Supreme society. [REF: Qutb, Fi Dhilal al-Qur’an]
- The previous surahs contain the new Mithaq [covenant] between Allah and the Muslim Ummah. This surah chronicles just how the previous nation, Bani Israel behaved with this Mithaq and how a person from amongst them [7:175] detached himself from the Revelation and the consequences of such actions.
It has been reported that the Prophet reciting this surah during Salatul Maghrib. [Sunan an-Nisai al-Kubra no.1061, Tafsir al-Maudhui, Dr. Mustafah Muslim.]
- Interesting note in connection to the central theme: we find this surah has used the word قرية (Qaryah) [and its various grammitical forms – meaning city, town] 10 times – the most frequent compared to any other surah.
- We also find the word أمة (nation) used 8 times in its various forms – also more than any other surah. This is revealed in the last year of the Makkan period and on the eve of the creation of the Islamic state and birth of the Muslim Ummah – hence the most important lessons.
- This Surah has mentioned 'Adam' seven times - more than any other Surah.
- There are more mentions of Musa in this Surah than any other Surah of the Qur'an.
- Words derived from R-B-B- (Lord, owner, master) appear 65 times in this Surah. The highest frequency compared to any other Surah.
- The word M-L-A' - Cheifs/leaders appears 9 times in this Surah. The highest frequency compared to any other Surah.
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وَإِلَىٰ عَادٍ أَخَاهُمْ هُودًا ۗ قَالَ يَا قَوْمِ اعْبُدُوا اللَّـهَ مَا لَكُم مِّنْ إِلَـٰهٍ غَيْرُهُ ۚ أَفَلَا تَتَّقُونَ "And to the 'Aad [We sent] their brother Hud. He said, "O my people, worship Allah; you have no deity other than Him. Then will you not fear Him?" (7:65)
This is the first mention of the Prophet Hud in the Qur'an (the Prophet Hud is mentioned most in Surah Hud, a total of five times).
- Interesting note in connection to the central theme: we find this surah has used the word قرية (Qaryah) [and its various grammitical forms – meaning city, town] 10 times – the most frequent compared to any other surah.
- We also find the word أمة (nation) used 8 times in its various forms – also more than any other surah. This is revealed in the last year of the Makkan period and on the eve of the creation of the Islamic state and birth of the Muslim Ummah – hence the most important lessons.
- This Surah has mentioned 'Adam' seven times - more than any other Surah.
- There are more mentions of Musa in this Surah than any other Surah of the Qur'an.
- Words derived from R-B-B- (Lord, owner, master) appear 65 times in this Surah. The highest frequency compared to any other Surah.
- The word M-L-A'- (Cheifs/leaders) appears 9 times in this Surah. The highest frequency compared to any other Surah.
Total Word Count per Ayat (shows how many words per Ayat) = 14* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ق و ل | 110 | 1722 |
| 2. | ك و ن | 74 | 1390 |
| 3. | أ ل ه | 70 | 2851 |
| 4. | ٱلَّذِى | 67 | 1464 |
| 5. | ر ب ب | 65 | 980 |
| 6. | ق و م | 55 | 660 |
| 7. | أ م ن | 36 | 879 |
| 8. | ر س ل | 30 | 513 |
| 9. | إِلَىٰ | 29 | 742 |
| 10. | أ ي ي | 29 | 382 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ق و ل | 110 | 1722 |
| ك و ن | 74 | 1390 |
| أ ل ه | 70 | 2851 |
| ٱلَّذِى | 67 | 1464 |
| ر ب ب | 65 | 980 |
| ق و م | 55 | 660 |
| أ م ن | 36 | 879 |
| ر س ل | 30 | 513 |
| إِلَىٰ | 29 | 742 |
| أ ي ي | 29 | 382 |
A study of its contents clearly shows that the period of its revelation is about the same as that of Surah 6: al-An’am (The Grazing Livestock), i.e. the last year of the Prophet's life at Makkah, but it cannot be asserted with certainty which of these two were sent down earlier. The manner of its admonition clearly indicates that it belongs to the same period. [Ref: Mawdudi]
It is considered the longest surah revealed during the Makkan period. Some consider this surah to have been revealed after Surah 38: Sad. [Ref: Tafsir al-Maudheei, Dr. Mustafah Muslim, vol. 3, p. 2]
- An invitation is given to the People of the Book (Jews and Christians) to become Muslims.
- A warning is given to the unbelievers about the consequences of their denial through citing the example of punishments which were inflicted upon former people for their wrong attitude towards their Rasools.
- The Jews are warned about the consequences of their hypocritical conduct towards the Prophets.
- Commandment to propagate the message of Islam with wisdom.
- The fact that the Rasools as well as the people to whom they are sent will be questioned on the Day of Judgement.
- Commandment to the Believers that they should wear decent and proper dress and eat pure and good food.
- Dialogue between the residents of paradise, the inmates of hell and the people of A'raf (a place between the Paradise and hell).
- The fact that affluence and adversity are the reminders from Allah.
- The fact that Muhammad (pbuh) is the Rasool for the all of mankind.
- The fact that the advent of Muhammad (pbuh) was described in Torah and the Gospel (Bible).
- The fact that the Jews have fabricated a wrong belief about Allah's forgiveness.
- Mankind's testimony about Allah at the time of Adam's creation.
- The fact that Allah created all of mankind from a single soul.
- Allah's commandment to show forgiveness, speak for justice and avoid the ignorant.
- Allah's commandment about listening to the recitation of The Qur'an with complete silence.
Tafsir Zone
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Sayyid Qutb Overview (Verses 107 - 112) Confrontation and Mobilization Pharaoh felt that if he could prove that Moses was a liar, then all his claims could be refuted and all danger would be removed. But Moses had the complete answer: “Moses threw down his staff, and it immediately became a plainly visible serpent. And he drew forth his hand, and it was [shining] white to the beholders.” (Verses 107-108) This came as a complete surprise to Pharaoh and the elders of his people. The staff became a real serpent which was “plainly visible”. It is described in another sūrah as “a scurrying snake”.15 (20: 20) Moreover, Moses was a man of dark complexion, but when he took his hand out of his pocket, it was seen as very white, without any sign of illness. This in itself was a miraculous sign, because he only had to put his hand in his pocket again for it to regain its original dark complexion.16 So, Moses had the signs and proofs to confirm his statement that he was a Messenger from the Lord of the universe, but would Pharaoh and his people accept such a dangerous claim and acknowledge God, the Lord of all the worlds? What basis would Pharaoh then have for his rule as the king of Egypt? What justification would his aides have for occupying such influential positions when these were given them by Pharaoh himself? How could the whole system be justified if all authority in the universe belonged to its Lord, the only God? If this Lordship is acknowledged, then God’s law must prevail, and God would be the only one to be obeyed. What then would be Pharaoh’s position when his rule is neither based on God’s law nor relies on His commandments? When people acknowledge God’s Lordship, they can have no other lord who imposes on them his rule and legislation. They submit to Pharaoh’s law when Pharaoh is their lord. Whoever can impose his legislation on a community is the Lord of that community, and they simply accept his religion whatever he tells them. It is not in the nature of falsehood to surrender easily or to admit that it has no legitimacy. Pharaoh and the great ones among his people were certainly aware of the import of the great truth declared by Moses. They indeed declared it plainly, but they also tried to divert attention from it by accusing Moses of sorcery: “The great ones among Pharaoh’s people said: ‘This man is indeed a sorcerer of great skill, who wants to drive you out of your lane [Said Pharaoh], `What, then, do you advise?’” (Verses 109-110) The net result of this clear declaration is thus stated openly: it is to be driven out of the land, to relinquish power, or, to use modern terminology, to overthrow the government. The whole earth belongs to God, and so do all creatures. So, if sovereignty in God’s land is acknowledged to belong to God alone, then no shred of sovereignty will belong to those who impose a law other than that of God. In real terms, this means that not a particle of sovereignty can belong to claimants of lordship who exercise Godhead by subjugating people to their own laws. Thus, people given high positions by Godhead claimants have no real authority. After all, they are given such positions in order to ensure that people acknowledge the lordship of their deities. Pharaoh and his aides were aware of the danger represented by Moses’s message. Indeed, tyrants always recognize that danger. As a simple bedouin Arab, totally unsophisticated, remarked after hearing the Prophet Muhammad calling on people to accept that there is no deity other than God and that Muhammad is His Messenger: “This is something that kings dislike.” Another similarly unsophisticated bedouin said to the Prophet: “You will be opposed by Arabs and non- Arabs alike.” Both of them were keenly aware of what those words signified. They understood that the declaration of God’s oneness means a rebellion against every ruler who does not implement God’s law. The Arabs felt the seriousness of this declaration. They realised that to make this declaration and accept a rule based on any law other than that of God was a contradiction in terms. Their understanding of the declaration of God’s oneness was totally different from that of those who today claim to be Muslims. The understanding of later day Muslims cannot be supported. Hence, the great ones began their consultations with Pharaoh: “This man is indeed a sorcerer of great skill, who wants to drive you out of your land!’ [Said Pharaoh], `What, then, do you advise?” (Verses 109-110) Their consultations were concluded with agreement on a certain procedure: “Let him and his brother wait a while, and send heralds to all cities to bring before you every sorcerer of great skill.” (Verses 111-112) At that time Egypt was full of priests in all types of temples, and those priests actually practised sorcery. In all pagan beliefs, religion was closely linked with sorcery. Hence, those who specialize in comparative religion speak of magic and sorcery as a stage in the development of human faith. Those among them who are atheists claim that religious beliefs will one day be abandoned in the same way as sorcery was abandoned. They claim that science will put an end to the reign of faith just as it put an end to the reign of sorcery. Their confusion knows no limit, yet they call it science. Pharaoh’s aides determined, after their lengthy discussions, that Pharaoh should gain time and fix an appointment with Moses. Meanwhile, he would send heralds to summon to his presence all skilful sorcerers, so that they could overpower what they claimed to be Moses’s sorcery. Despite all that we know about Pharaoh’s tyranny, his action in this regard was much milder than what twentieth-century tyrants did when they confronted the advocates of divine faith who proclaimed that God is the only Lord in the universe, and thereby threatened the authority of self-proclaimed rulers. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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- Surah Al-Araf (The Heights) Saad al Ghamidi https://www.youtube.com/watch?v=tvJmEeRYGag&index=7&list=PLFBCB5C33480F350C
- Surah Al-Araf Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=IAIqY4YG5v4&index=7&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- Surah Al-Araf Muhammad Al Luhaydan https://www.youtube.com/watch?v=8PH63X7q_Wk&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=7
- Surah Araf Idris Akba https://www.youtube.com/watch?v=MP1DvywAaoI
- Surah Al-Araf muhammad Minshawi https://www.youtube.com/watch?v=GdAOUom0mP4&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG&index=7
- Dr Israr Ahmed Tafsir Surah Al-An'am (130) to Surah Al-A'raf (1-37)2 https://www.youtube.com/watch?v=yMuuDJXS-0A&index=38&list=PLB4B8D1654A8BD263
- Dr Israr Ahmed Tafsir Surah Al-A'raf (38-131)1 https://www.youtube.com/watch?v=XT223pGb-4k&index=39&list=PLB4B8D1654A8BD263
- Dr Israr Ahmed Tafsir Surah Al-A'raf (38-131)2 https://www.youtube.com/watch?v=qMsXRQtXN8w&index=40&list=PLB4B8D1654A8BD263
- Dr Israr Ahmed Tafsir Surah Al-A'raf (132-end)1 https://www.youtube.com/watch?v=3s2AOg0EbWM&list=PLB4B8D1654A8BD263&index=41
- Dr Israr Ahmed Tafsir Surah Al-A'raf (132-end)2 https://www.youtube.com/watch?v=5lcwRd9aqOw&index=42&list=PLB4B8D1654A8BD263