7. Al-A'raaf

In short, all the above acts or beliefs are different forms of 'Shirk' ~,. and the worst kind of ungratefulness to Allah, their Lord. The last sentence of this verse confirms misguidance of such people by saying:

فَتَعَالَى اللَّـهُ عَمَّا يُشْرِ‌كُونَ

"So far beyond is Allah than what they associate with Him."

The above interpretation of this verse has made it clear that by referring to the Prophet 'Adam and Hawwa' (Eve) (علیہما السلام) in the first sentence of this verse, the children of 'Adam have been asked to follow him and show their gratefulness to Allah, while the rest of the verse speaks of the misguidance and perversion of their descendants who, instead of being grateful to their Lord ascribed partners to Him.

This makes it clear that the Prophet 'Adam and Hawwa' (علیہما السلام) have nothing to do with those who ascribed partners with Allah. The verse refers to the generations coming after them who were ungrateful to Allah and involved themselves in Shirk. We have adopted this interpretation on the authority of Sayyidna Ibn ` Abbas ؓ reported by Ibn al-Mundhir and Ibn Abi Hatim, in Tafsir al-Durr al-Manthur. The story related by Tirmidhi and Hakim about 'Adam and Hawwa' being deceived by Shaitan has been taken by some scholars as an unauthentic Israelite report which is liable to be rejected. Many Mulhaddithin, the scholars in Hadith have, on the other hand, confirmed it. The above interpretation, however, clears away any possible doubt even if the story is taken to be authentic.

The above verse has provided us with the following points of significant value.

1. The men and women have been created in the same species in order that they may have a natural affinity and perfect understanding with each other, and discharge their duties towards the construction of a good society.

Havoc caused by immodesty

2. The rights and obligations assigned to the married couple basically aim at providing a peaceful environment at home. There are many social behaviours of modern age that are directly opposed to the above objective of creating a peaceful atmosphere. For example, the so called freedom of woman has caused havoc to social peace. The alarming number of divorces and serious altercations are mostly the result of free mixing of men and women in society. By experience we know that the growth of immodest practices in society is proportional to the destruction of social values and deprives man of peace at home and in the society.

3. The third point refers to the naming of one's children. It is prohibited to give names to the children like ` Abdul Shams (The slave of the Sun) or ` Abd al ` Uzza (The slave of ` Uzza) which purport to assign them to entities other than Allah. Giving such names is prohibited even if parents do not really mean it. This practice is a great sin in Islam.

4. The best way of offering our gratitude to Allah is to name our children after the good names of Allah and His Messenger. The Holy Prophet ﷺ has, therefore, recommended the names like ` Abd ur Raliman, and ` Abdullah etc.

It is a pity that, one by one, we are depriving ourselves of all the Islamic manners and values. Firstly, we give our children non …

In short, all the above acts or beliefs are different forms of 'Shirk' ~,. and the worst kind of ungratefulness to Allah, their Lord. The last sentence of this verse confirms misguidance of such people by saying:

فَتَعَالَى اللَّـهُ عَمَّا يُشْرِ‌كُونَ

"So far beyond is Allah than what they associate with Him."

The above interpretation of this verse has made it clear that by referring to the Prophet 'Adam and Hawwa' (Eve) (علیہما السلام) in the first sentence of this verse, the children of 'Adam have been asked to follow him and show their gratefulness to Allah, while the rest of the verse speaks of the misguidance and perversion of their descendants who, instead of being grateful to their Lord ascribed partners to Him.

This makes it clear that the Prophet 'Adam and Hawwa' (علیہما السلام) have nothing to do with those who ascribed partners with Allah. The verse refers to the generations coming after them who were ungrateful to Allah and involved themselves in Shirk. We have adopted this interpretation on the authority of Sayyidna Ibn ` Abbas ؓ reported by Ibn al-Mundhir and Ibn Abi Hatim, in Tafsir al-Durr al-Manthur. The story related by Tirmidhi and Hakim about 'Adam and Hawwa' being deceived by Shaitan has been taken by some scholars as an unauthentic Israelite report which is liable to be rejected. Many Mulhaddithin, the scholars in Hadith have, on the other hand, confirmed it. The above interpretation, however, clears away any possible doubt even if the story is taken to be authentic.

The above verse has provided us with the following points of significant value.

1. The men and women have been created in the same species in order that they may have a natural affinity and perfect understanding with each other, and discharge their duties towards the construction of a good society.

Havoc caused by immodesty

2. The rights and obligations assigned to the married couple basically aim at providing a peaceful environment at home. There are many social behaviours of modern age that are directly opposed to the above objective of creating a peaceful atmosphere. For example, the so called freedom of woman has caused havoc to social peace. The alarming number of divorces and serious altercations are mostly the result of free mixing of men and women in society. By experience we know that the growth of immodest practices in society is proportional to the destruction of social values and deprives man of peace at home and in the society.

3. The third point refers to the naming of one's children. It is prohibited to give names to the children like ` Abdul Shams (The slave of the Sun) or ` Abd al ` Uzza (The slave of ` Uzza) which purport to assign them to entities other than Allah. Giving such names is prohibited even if parents do not really mean it. This practice is a great sin in Islam.

4. The best way of offering our gratitude to Allah is to name our children after the good names of Allah and His Messenger. The Holy Prophet ﷺ has, therefore, recommended the names like ` Abd ur Raliman, and ` Abdullah etc.

It is a pity that, one by one, we are depriving ourselves of all the Islamic manners and values. Firstly, we give our children non …

The Holy Prophet ﷺ has been asked to say to the unbelievers that your false gods are nothing but slaves like you, and being devoid of essential faculties of moving, seeing, hearing and speaking cannot help themselves, far from coming to your help in your need. If you are not sure, then "Call them and they should respond to you," and "Call to your associate-gods, then plot against me and allow me no respite."

The Holy Prophet ﷺ has been asked to say to the unbelievers that your false gods are nothing but slaves like you, and being devoid of essential faculties of moving, seeing, hearing and speaking cannot help themselves, far from coming to your help in your need. If you are not sure, then "Call them and they should respond to you," and "Call to your associate-gods, then plot against me and allow me no respite."

The verse 196 has said:

إِنَّ وَلِيِّيَ اللَّـهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ ﴿196﴾

"Surely my protector is Allah who has revealed the Book and who does protect the righteous."

The Arabic word ولی rendered here as 'protector' also means helper. The word ~ISJI (The Book) here refers to the Holy Qur'an, and the word صَلِحِین (the righteous), according to Sayyidna Ibn ` Abbas J.II L, , here refers to all those who do not take any one equal to Allah, including the prophets and other faithful Muslims:

The Holy Prophet ﷺ has been asked to declare that he was not fearful of their opposition in the least since Allah, who had revealed the Qur'an to Him was his protector and helper. It may be noted that out of all the divine attributes of Allah, this verse spoke specially of His revelation to the Holy Prophet ﷺ . It is because the only reason of their hostility to the Holy Prophet was his invitation to the message of the Holy Qur'an. He was therefore, sure to have been helped and protected by Allah. The next sentence provides us with a general rule that Allah does not only help and protect His messengers, who have special favours of Allah, but also helps and protects all the Muslims who are righteous.

The last sentence وَ ھوَ یَتَوَلَّی اَلصَّلحِین "He helps and protects the righteous" has given us a general principle that in addition to helping the prophets who hold the highest status among all the people, Allah helps and protects all the Muslims who act righteously. Therefore, the opposition or hostility of any one does not harm a true Muslim in the real sense of the word. Most often he is made to triumph over his enemies in this very world. If, for some good reason, he does not overcome and is apparently defeated, this, too, does not go to damage his real objective. His failure in this world is, in fact, his success in true sense, because the main objective of his life is to seek Allah's pleasure and to obey Him in each and every activity of his life. His failure, being from Allah draws him nearer to his objective of seeking Allah's pleasure.

The verse 196 has said:

إِنَّ وَلِيِّيَ اللَّـهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ ﴿196﴾

"Surely my protector is Allah who has revealed the Book and who does protect the righteous."

The Arabic word ولی rendered here as 'protector' also means helper. The word ~ISJI (The Book) here refers to the Holy Qur'an, and the word صَلِحِین (the righteous), according to Sayyidna Ibn ` Abbas J.II L, , here refers to all those who do not take any one equal to Allah, including the prophets and other faithful Muslims:

The Holy Prophet ﷺ has been asked to declare that he was not fearful of their opposition in the least since Allah, who had revealed the Qur'an to Him was his protector and helper. It may be noted that out of all the divine attributes of Allah, this verse spoke specially of His revelation to the Holy Prophet ﷺ . It is because the only reason of their hostility to the Holy Prophet was his invitation to the message of the Holy Qur'an. He was therefore, sure to have been helped and protected by Allah. The next sentence provides us with a general rule that Allah does not only help and protect His messengers, who have special favours of Allah, but also helps and protects all the Muslims who are righteous.

The last sentence وَ ھوَ یَتَوَلَّی اَلصَّلحِین "He helps and protects the righteous" has given us a general principle that in addition to helping the prophets who hold the highest status among all the people, Allah helps and protects all the Muslims who act righteously. Therefore, the opposition or hostility of any one does not harm a true Muslim in the real sense of the word. Most often he is made to triumph over his enemies in this very world. If, for some good reason, he does not overcome and is apparently defeated, this, too, does not go to damage his real objective. His failure in this world is, in fact, his success in true sense, because the main objective of his life is to seek Allah's pleasure and to obey Him in each and every activity of his life. His failure, being from Allah draws him nearer to his objective of seeking Allah's pleasure.

The verse 196 has said:

إِنَّ وَلِيِّيَ اللَّـهُ الَّذِي نَزَّلَ الْكِتَابَ ۖ وَهُوَ يَتَوَلَّى الصَّالِحِينَ ﴿196﴾

"Surely my protector is Allah who has revealed the Book and who does protect the righteous."

The Arabic word ولی rendered here as 'protector' also means helper. The word ~ISJI (The Book) here refers to the Holy Qur'an, and the word صَلِحِین (the righteous), according to Sayyidna Ibn ` Abbas J.II L, , here refers to all those who do not take any one equal to Allah, including the prophets and other faithful Muslims:

The Holy Prophet ﷺ has been asked to declare that he was not fearful of their opposition in the least since Allah, who had revealed the Qur'an to Him was his protector and helper. It may be noted that out of all the divine attributes of Allah, this verse spoke specially of His revelation to the Holy Prophet ﷺ . It is because the only reason of their hostility to the Holy Prophet was his invitation to the message of the Holy Qur'an. He was therefore, sure to have been helped and protected by Allah. The next sentence provides us with a general rule that Allah does not only help and protect His messengers, who have special favours of Allah, but also helps and protects all the Muslims who are righteous.

The last sentence وَ ھوَ یَتَوَلَّی اَلصَّلحِین "He helps and protects the righteous" has given us a general principle that in addition to helping the prophets who hold the highest status among all the people, Allah helps and protects all the Muslims who act righteously. Therefore, the opposition or hostility of any one does not harm a true Muslim in the real sense of the word. Most often he is made to triumph over his enemies in this very world. If, for some good reason, he does not overcome and is apparently defeated, this, too, does not go to damage his real objective. His failure in this world is, in fact, his success in true sense, because the main objective of his life is to seek Allah's pleasure and to obey Him in each and every activity of his life. His failure, being from Allah draws him nearer to his objective of seeking Allah's pleasure.

The Ideal Manifesto of Qur'anic Ethics

The above verse provides us with a perfect code and model discipline of moral excellences. It was through this discipline that the Holy Prophet ﷺ was trained and then was conferred with the title of صاحِب خُلق عظیم (The manifestation of all moral excellences) which is unique to him out of the whole mankind. After giving a description of obstinate ignorance, and immoral behaviour of the adversaries of Islam in the foregoing verses, the Holy Qur'an, in contrast to the above, provides the Holy Prophet ﷺ with some moral teachings. The first is خُذِ الْعَفْوَ (Take to forbearance). The Arabic word عَفْوَ has many significations. Each of them can be taken to mean here. This is why the experts in the exegesis of the Qur'an have presented varied comments on this verse. The most agreed interpretation of this word is that it is an act which can be done with ease or without any difficulty. The first sentence therefore, shall mean "Accept what people can do easily," implying that, in the matter of Islamic obligations, the Holy Prophet ﷺ should not demand high standard of deeds from the people. Rather, he should accept the degree of perfection which can be achieved easily by the people.

To make it more clear, let us take the example of Salah (the prayer) which in true sense means to isolate oneself from all the worldly thoughts and actions and stand before his Lord in perfect veneration. He is supposed to present his praise to his Lord directly as though he is addressing his Lord and making his supplications to Him directly with nothing and no one between him and His Lord.

This state of mind shows itself in a worshipper by some expressive signs like خُشُوع و خُضُوع (submission and humbleness), which are achieved only by a few fortunate worshippers. This degree of veneration and love cannot be expected from all the worshippers. This verse has therefore, asked the Holy Prophet ﷺ not to demand the high standard of performance from the people, and to accept what degree of perfection they can achieve easily in their deeds.

The above interpretation has been reported in Sahih al-Bukhari on the authority of Sayyidna ` Abdullah ibn Zubair ؓ . Another report cited by Ibn Kathir, has said that the Holy Prophet ﷺ ، at the time of the revelation of this verse, said, "I have been commanded (by Allah) to accept common or unexceptional obedience from the people in their worships and behaviour. I have, therefore, decided to do the same as long as I am in their company." A large number of the exegetes of the Holy Qur'an like Sayyidna ` Abdullah Ibn ` Umar, ` Abdullah ibn Zubair, Sayyidah ` A'ishah رضی اللہ تعالیٰ عنہم and the scholar Mujahid have confirmed the same meaning of this Qur'anic phrase.

Another meaning of the word is to pardon or to forgive. Some of the exegetes have adopted this meaning here. According to them this Qur'anic phrase has asked the Holy Prophet ﷺ to pardon the errors and shortcomings of the people.

Imam Ibn Jarir al-Tabari, the great exegete of the Holy Qur'an has reported that at the time of revelation of this verse the Holy Prophet ﷺ asked the Archangel Jibra'il (علیہ السلام) about the implication of …

In the second verse, it was said: وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّـهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ (And if you are stricken with a strike from the Shaitan, seek refuge with Allah - 200).

This verse too is really a complement of the subject taken up in the first verse which instructs that the error made by the unjust and the ignorant should be forgiven and the evil done by them should not be answered by counter evil. This is heavy duty. In fact, doing something like this is most irksome and hard on human temperament. Particularly on occasions such as this, the Shaitan is there to coax someone very normal into anger and somehow gets his client all set to fight. Therefore, in the second verse, it has been suggested that in case emotions of anger seem to be flaring up on such an occasion where your patience is under test, one should promptly figure out that this instigation is coming from the Shaitan. It has a standard treatment - seek refuge with Allah.

It appears in Hadith that two men were quarreling before the Holy Prophet ﷺ and one of them was getting out of control in his fit of anger. He looked at him and said, 'I know some words which, if this person were to say, his rage will go away.' Then, he said, 'here are the words: اعوذ باللہ من الشیطان الرجیم seek refuge with Allah from the Shaitan, the Accursed). When this person heard the Holy Prophet ﷺ reciting it, he immediately said it after him. Suddenly, his anger was all gone.

An Unusual Coincidence

At this stage, the great Tafsir Ibn Kathir has written about an unusual coincidence. He says that there are three verses in the entire Qur'an that appear as an embodiment of high moral teaching - and all three of them conclude with the need to seek refuge from the Shaitan. One of these is this very verse of Surah al-A` raf we are talking about. The second one is the following verse of Surah al-Mu'minun:

ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ ﴿96﴾ وَقُل رَّ‌بِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ ﴿97﴾ وَأَعُوذُ بِكَ رَ‌بِّ أَن يَحْضُرُ‌ونِ ﴿98﴾

"Repel the evil with what is good. We know best what they keep saying and you say: '0 my Lord, I seek refuge with You against the urgings of the Shaitans, and 0 my Lord, I seek refuge with You from that they be with me - 23:96:98."

The third verse appears in Surah Ha Mim as-Sajdah (also referred to as Surah Fussilat):

وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ ﴿34﴾ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُ‌وا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ ﴿35﴾ وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّـهِ ۖ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ ﴿36﴾

(And good and bad deeds are not equal. Repel with that which is better, whereupon he - between whom and you there was enmity - will be as if a fast friend. [ 34] And this quality is granted to none but those who observe patience, and this quality is granted to none but he who is endowed with a great fortune. [ 35] And if you are stricken with a strike from the Shaitan, then, seek refuge with Allah. …