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 130 - 131) Who Brings Bad Omen We afflicted Pharaoh’s people with drought and poor harvests, so that they might take heed. Whenever something fine came their way, they would say: “This is our due”, but whenever affliction befell them, they attributed their ill omen to Moses and those who followed him. Surely, whatever befalls them has been decreed by God, though most of them do not know it. (Verses 130-131) Here we have another scene in the story whereby Pharaoh and his people begin to taste the fruits of injustice and tyranny, while the promises Moses has given to his people, based on his trust in his Lord, come true. The warnings, stressed in the entire sūrah and endorsed throughout the story, are also seen to be true. The scene starts on a quiet note, but we can feel the storm gathering slowly. When the curtains are about to fall, the storm is at its highest, wreaking destruction and wiping the tyrants out. We also learn that the Children of Israel have been well rewarded for their steadfastness, while Pharaoh and his people were punished for their transgression. Both God’s promises and warnings have come true. The law of nature which He has established, sentencing unbelievers to destruction after testing them with hardship and affluence, has also operated in full: The shift in the sequence of the story suggests that Pharaoh and his group actually put their warnings into effect, killing men and sparing women. Moses and his followers where patient when this adversity befell them, proving that they were true believers hoping for intervention by God to lift their affliction. Thus, the whole situation was clearly identified: faith versus rejection of God’s message, tyranny against steadfastness, and human force opposing God. At this stage in the conflict, the Supreme Power intervenes to settle the issue between the two camps. “We afflicted Pharaoh’s people with drought and poor harvests, so that they might take heed.” (Verse 130) This was a first warning given in the form of drought and poor harvests. In the richly fertile land of Egypt, this was a highly worrying situation that called for reflection and reconsideration. But the tyrants, and those who are fooled by tyrants because of their own transgression, do not wish to reflect or reconsider. They simply do not accept that poor harvests and drought came in fulfilment of God’s warnings. They do not wish to admit the close relationship between the values of faith and practical life, because that relationship belongs to the realm that lies beyond human perception. They have been too hardened in their ignorant ways to be able to see anything beyond the material world. When they see some aspect of a world beyond, they cannot recognize God’s hand in it, or His free will. They attribute everything to blind coincidence. Similarly, Pharaoh’s people preferred to overlook the early signs that should have awakened them as they pointed to the fact that God’s mercy is bestowed on people, even when they continue to disbelieve in Him. Paganism and its superstitions had corrupted their nature, so that they could not recognize or understand the elaborate laws maintaining the fine order of the universe and influencing human life. These are only recognized and appreciated by true believers; for they realize that the universe has not been created in vain, and that it is governed by strict and well-defined laws. This is indeed the correct scientific mentality, which does not deny what lies beyond our perception, because there is simply no conflict between scientific facts and such a world beyond. Nor does it deny the relationship between the values of faith and practical life, because these have been set by God Himself who wants His servants to believe in Him and to build human life on earth. He lays down for them laws that are in harmony with those operating in the universe so that there is no conflict between their existence and their world. So, Pharaoh’s people did not see the connection between their transgression and the oppression they wreaked on God’s servant on the one hand, and their affliction with drought and poor harvests in the richly fertile land of Egypt on the other. It was a gesture of God’s mercy to raise this fact before their very eyes, so that they could reflect. They should have remembered that the land of Egypt could always feed its people, except at times when God decided to try them with poor harvests after they had transgressed. Pharaoh’s people considered every good fortune that came their way as their due. Affliction and poor harvests were attributed to Moses and his followers as people who brought bad omen: “Whenever something fine came their way, they would say: ‘This is our due’, but whenever affliction befell them, they attributed their ill omen to Moses and those who followed him.” (Verse 131) When human nature turns away from faith, it cannot see God’s hand conducting its affairs, or His will initiating events. At this stage, it loses all its appreciation of the constant laws of the universe. It starts to give events isolated, disjointed interpretations and accepts all sorts of superstition, which lack even the slightest degree of coherence. A simple example is the statement made by Khrushchev, the advocate of scientific socialism, explaining poor harvests in the Soviet Union as the opposition of nature to the socialists. Those who try to explain events in allegedly `scientific’ terms, while denying God’s will, provide another example. What is singular is that some of them still claim to be Muslims when they deny the foundations of faith altogether. It was in the same vein that Pharaoh and his people interpreted events. Good fortune was their due, and it came to them because they deserved it, while affliction was the ill-omen Moses and his followers brought about. The word used here for “ill- omen” has the same root as a “flying bird”. The connection originates from an Arabian pagan practice. When an Arab wanted to choose a course of action, he came to a bird’s nest and frightened the bird inside. If the bird flew to the right, the man felt that was a good omen and he followed his chosen line of action. If the bird flew to the left, the man considered that a bad omen and he stopped short. Islam stopped all this superstition and replaced it by a truly scientific line of thinking. It attributed matters to the laws God operates in the universe, and to God’s will ensuring the operation of all these laws. Events are valued on a scientific basis, which takes note of man’s intention, action and effort. All these are placed within the context of God’s free will: “Surely, whatever befalls them has been decreed by God, though most of them do not know it.” (Verse 131) Whatever happens to human beings has the same source, because it is decreed by God. It is to this source that their trial with affliction is attributed, as well as their trial with affluence: “We test you all with evil and good by way of trial. To Us you all must return.” (21: 35) The same source causes their punishment when they are punished for their misdeeds. But most of them do not recognize this. These ancient unbelievers were the same as those who in our present day claim for themselves `scientific pragmatism’ in order to justify their denial of God’s will and His control of what lies beyond our world. Similar to them are those ‘scientific socialists’ who attribute their poor harvests to an antagonistic nature! All of them are ignorant, devoid of knowledge. |
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