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.
-
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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Overview (Verses 168 - 169) A Strong Motivation for Believers The Qur’ānic account follows the historical events after Moses. It refers to succeeding generations up to the Jewish generation that lived in Madinah at the time when the Prophet Muhammad (peace be upon him) established the first Muslim community there. We dispersed them all over the earth as separate communities; some of them were righteous, and some far from that, and We tried them with blessings and misfortunes, so that they might mend their ways. They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, “We shall be forgiven.” Should some similar pleasures come their way, they would certainly be keen to indulge them. Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]? ” (Verses 168-169) These verses, revealed in Madinah and added to this Makkan sūrah, serve as a complement to the history of the Children of Israel after the Prophet Moses had passed away. The Jews were dispersed across the earth, divided into groups of varying concepts and different schools, trends and leanings. Some of them were righteous indeed, while others were not. In His wisdom, God continued to set them one test after another, trying them at times with ease and comfort, and at others with affliction and misfortune. All these tests were meant to help them see things in the right perspective and choose the path of righteousness: “We tried them with blessings and misfortunes, so that they might mend their ways.” (Verse 168) It is an act of divine mercy that God puts His servants to one test after another, because these tests serve as reminders to them so that forgetfulness will not let them think too highly of themselves. Such thoughts can easily lead people to self-condemnation. “They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, `We shall be forgiven.’ Should some similar pleasures come their way, they would certainly be keen to indulge them.” (Verse 169) This new generation of Israelites have certain characteristics that are described in the Qur’ān. They have inherited the Scriptures and learned them well. However, they did not take the Scriptures to heart, so that they would bring their behaviour and practices in line with their dictates. In other words, their approach to faith was an academic one, taking their faith as mere knowledge to be learned, but having no practical purpose. Whenever a worldly pleasure offered itself to them, they took it up and indulged in it. They then claimed that they would be forgiven by God. This state of affairs was repeated time after time. Hence, the Qur’ān poses this rhetoric question: “Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]?” (Verse 169) In their very Scriptures they pledged never to try to manipulate the provisions of divine law, or give them a false interpretation. They also vowed not to say anything about God but the plain truth. How is it possible, then, for them to claim that they will be forgiven when they are keen to indulge in every worldly pleasure that presents itself to them? How can they justify such indulgence by making a false statement about God, assuring themselves of His forgiveness, when they are well aware that God forgives only those who truly repent of their mistakes and resolve not to repeat them? This does not apply to them, because having studied the Scriptures well and known everything they contain, they remain ready to indulge in every fleeting pleasure of this low world. A mere academic study of religion is of little benefit, as long as faith does not establish itself in the heart of the person studying it. Many of those who study religion let their hearts drift away from it. They simply study it in order to find justification for their deeds by twisting the meaning of religious statements. Thus they try to find loopholes to justify their indulgence in worldly pleasures. Indeed, the true enemies of religion are those who have an academic approach to it, without truly believing in it and without fearing God. “Surely the life in the hereafter is better for all who are God-fearing. Will you not use your reason?” (Verse 169) Indeed, the abode of the hereafter is the one to seek. Its value, as it is recognized by those who are God-fearing, is bound to tilt the scales. Seeking it provides the determination to resist the fleeting pleasures that present themselves now, in the life of this world. It is the motivation to gain admission into that abode of the hereafter that mends hearts and sets life on the proper footing. Without observing the requirements for such future life, this present life will go awry. How else can a human being resist the great pressure of indulging the immediate pleasures of this life? What stops a human being from indulging his greed or taking away what belongs to others? What can tame people’s urges, cravings and powerful aspirations? What can give people the reassurance that what is lost in this life struggle will not have been totally lost at the point of death? Rather, there is still more to come in a future, everlasting life. What gives the believers support in the battle between good and evil, truth and falsehood, when they see life’s pleasures slipping away from their hands, and find evil gaining increased power and imposing tyrannical authority? Nothing can give such strength and help to believers to remain steadfast in the face of misfortunes and changing circumstances during an unabating battle with falsehood except the firm belief in the life to come and that it is far better and superior for those who are God- fearing. That abode belongs to those who forgive, rise above the fleeting pleasures of this world, show determination to follow the truth and to do what is good, remain unshakeable, as they go along the way, reassured that what God has for them is infinitely better than what they may have in this world. This abode of the hereafter is something that lies beyond the reach of our human perception. The advocates of `scientific socialism’ want to obliterate the belief in it from our hearts, faith and life in order to replace it with an ignorant, atheistic concept, which they describe as ‘scientific’. But their attempt relates to the corruption of hearts and souls, and the corruption of life itself. So many social ills, such as bribery, greed, oppression, negligence, apathy and treachery break loose, but nothing can check them except faith. To place what is ‘scientific’ in opposition to what is ‘imperceptible’ is no more than an ignorant phenomenon that spread in the eighteenth and nineteenth centuries, but human knowledge has abandoned it altogether. In the twentieth century, it has only been upheld by a small minority. This whole phenomenon is in conflict with human nature. Hence, it corrupts lives to the extent that it exposes all mankind to the risk of destruction. It is part of the Zionist plan, which tries to rob humanity of the most important factors that give it health and strength. In this way, they hope to eventually make the whole world submissive to the kingdom of Zion. Such flimsy ideas are repeated by some human parrots, scattered here and there, while the regimes that Zionism has put in power in most parts of the world continue to implement the wicked Zionist plan. What is worse is that they implement it knowing its aim and purpose. |
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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Overview (Verses 168 - 169) A Strong Motivation for Believers The Qur’ānic account follows the historical events after Moses. It refers to succeeding generations up to the Jewish generation that lived in Madinah at the time when the Prophet Muhammad (peace be upon him) established the first Muslim community there. We dispersed them all over the earth as separate communities; some of them were righteous, and some far from that, and We tried them with blessings and misfortunes, so that they might mend their ways. They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, “We shall be forgiven.” Should some similar pleasures come their way, they would certainly be keen to indulge them. Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]? ” (Verses 168-169) These verses, revealed in Madinah and added to this Makkan sūrah, serve as a complement to the history of the Children of Israel after the Prophet Moses had passed away. The Jews were dispersed across the earth, divided into groups of varying concepts and different schools, trends and leanings. Some of them were righteous indeed, while others were not. In His wisdom, God continued to set them one test after another, trying them at times with ease and comfort, and at others with affliction and misfortune. All these tests were meant to help them see things in the right perspective and choose the path of righteousness: “We tried them with blessings and misfortunes, so that they might mend their ways.” (Verse 168) It is an act of divine mercy that God puts His servants to one test after another, because these tests serve as reminders to them so that forgetfulness will not let them think too highly of themselves. Such thoughts can easily lead people to self-condemnation. “They were succeeded by generations who inherited the Book. Yet these are keen to enjoy the fleeting pleasures of this lower world and say, `We shall be forgiven.’ Should some similar pleasures come their way, they would certainly be keen to indulge them.” (Verse 169) This new generation of Israelites have certain characteristics that are described in the Qur’ān. They have inherited the Scriptures and learned them well. However, they did not take the Scriptures to heart, so that they would bring their behaviour and practices in line with their dictates. In other words, their approach to faith was an academic one, taking their faith as mere knowledge to be learned, but having no practical purpose. Whenever a worldly pleasure offered itself to them, they took it up and indulged in it. They then claimed that they would be forgiven by God. This state of affairs was repeated time after time. Hence, the Qur’ān poses this rhetoric question: “Have they not solemnly pledged through their Scriptures to say nothing but the truth about God? And have they not studied well what is in [the Scriptures]?” (Verse 169) In their very Scriptures they pledged never to try to manipulate the provisions of divine law, or give them a false interpretation. They also vowed not to say anything about God but the plain truth. How is it possible, then, for them to claim that they will be forgiven when they are keen to indulge in every worldly pleasure that presents itself to them? How can they justify such indulgence by making a false statement about God, assuring themselves of His forgiveness, when they are well aware that God forgives only those who truly repent of their mistakes and resolve not to repeat them? This does not apply to them, because having studied the Scriptures well and known everything they contain, they remain ready to indulge in every fleeting pleasure of this low world. A mere academic study of religion is of little benefit, as long as faith does not establish itself in the heart of the person studying it. Many of those who study religion let their hearts drift away from it. They simply study it in order to find justification for their deeds by twisting the meaning of religious statements. Thus they try to find loopholes to justify their indulgence in worldly pleasures. Indeed, the true enemies of religion are those who have an academic approach to it, without truly believing in it and without fearing God. “Surely the life in the hereafter is better for all who are God-fearing. Will you not use your reason?” (Verse 169) Indeed, the abode of the hereafter is the one to seek. Its value, as it is recognized by those who are God-fearing, is bound to tilt the scales. Seeking it provides the determination to resist the fleeting pleasures that present themselves now, in the life of this world. It is the motivation to gain admission into that abode of the hereafter that mends hearts and sets life on the proper footing. Without observing the requirements for such future life, this present life will go awry. How else can a human being resist the great pressure of indulging the immediate pleasures of this life? What stops a human being from indulging his greed or taking away what belongs to others? What can tame people’s urges, cravings and powerful aspirations? What can give people the reassurance that what is lost in this life struggle will not have been totally lost at the point of death? Rather, there is still more to come in a future, everlasting life. What gives the believers support in the battle between good and evil, truth and falsehood, when they see life’s pleasures slipping away from their hands, and find evil gaining increased power and imposing tyrannical authority? Nothing can give such strength and help to believers to remain steadfast in the face of misfortunes and changing circumstances during an unabating battle with falsehood except the firm belief in the life to come and that it is far better and superior for those who are God- fearing. That abode belongs to those who forgive, rise above the fleeting pleasures of this world, show determination to follow the truth and to do what is good, remain unshakeable, as they go along the way, reassured that what God has for them is infinitely better than what they may have in this world. This abode of the hereafter is something that lies beyond the reach of our human perception. The advocates of `scientific socialism’ want to obliterate the belief in it from our hearts, faith and life in order to replace it with an ignorant, atheistic concept, which they describe as ‘scientific’. But their attempt relates to the corruption of hearts and souls, and the corruption of life itself. So many social ills, such as bribery, greed, oppression, negligence, apathy and treachery break loose, but nothing can check them except faith. To place what is ‘scientific’ in opposition to what is ‘imperceptible’ is no more than an ignorant phenomenon that spread in the eighteenth and nineteenth centuries, but human knowledge has abandoned it altogether. In the twentieth century, it has only been upheld by a small minority. This whole phenomenon is in conflict with human nature. Hence, it corrupts lives to the extent that it exposes all mankind to the risk of destruction. It is part of the Zionist plan, which tries to rob humanity of the most important factors that give it health and strength. In this way, they hope to eventually make the whole world submissive to the kingdom of Zion. Such flimsy ideas are repeated by some human parrots, scattered here and there, while the regimes that Zionism has put in power in most parts of the world continue to implement the wicked Zionist plan. What is worse is that they implement it knowing its aim and purpose. |
- 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