7. Al-A'raaf

The punishment of the people of Sayyidna Shu'aib (علیہ السلام) has been identified as earthquake (Rajfah, Zalzalah) while in other verses it appears as: فَأَخَذَهُمْ عَذَابُ يَوْمِ الظُّلَّةِ (26:189) which means that they were seized by the punishment of Yowm az-Zullah. Yowm az-Zullah means day of the shade. It refers to what happened to them when to come on them first was the shade of a deep and thick cloud under which they all assembled. Then, from this very cloud, stones or fire was rained down.

To accommodate and reconcile the sense of the two verses given above, Sayyidna ` Abdullah ibn ` Abbas ؓ has said: First of all, the people of Sayyidna Shu'aib (علیہ السلام) were subjected to such intense heat, as if the door of Hell has been thrown open towards them. This made them suffocate. Shade or water, nothing seemed to work. Driven by heat, they went into basements. They were more hot. With no choice left, they ran from the city into the nearby forest. There, Allah Ta` ala sent a thick cloud with cool breeze passing underneath. Out of their senses under the impact of heat, they all rushed for refuge under the shade of that cloud. At that time, the whole cloud became a cloud of fire raining on them and also came the earthquake which turned them to ashes. In this manner, the punishments of the earthquake and the shade had simultaneously converged on these people. (Al-Bahr Al Muhit)

Some commentators have said that it is also possible that the people of Sayyidna Shu'aib (علیہ السلام) were split in different groups or sections where some were hit by the earthquake while others were destroyed by the punishment of the shade.

In verse 92, the fate of the people of Sayyidna Shu'aib (علیہ السلام) has been cited as a lesson - which is the real purpose behind the description of this event. It was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَأَن لَّمْ يَغْنَوْا فِيهَا (Those who belied Shu'aib are as if they never dwelt there). One of the meanings of the word: غِنیٰ (ghina) is to live at some place in peace and comfort. At this place, this is the meaning intended. The sense of the sentence is that the homes where they lived in peace and comfort, turned so deserted after this punishment as if peace and comfort had never existed there. Then, it was said: الَّذِينَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخَاسِرِ‌ينَ (Those who belied Shu'aib were themselves the losers). The hint given is that these were the people threatening to throw Sayyidna Shu'aib (علیہ السلام) and his believing companions out from their city, but, in the end, the loss hit none but them.

In the sixth (93) verse, it was said: فَتَوَلَّىٰ عَنْهُمْ (So, he turned away from them). It means that, with punishment for his people in sight, Sayyidna Shu'aib (علیہ السلام) and his believing companions moved away from there. The majority of commentators says that these blessed souls left this place for Makkah al-Mu` azzamah where they stayed till the end.

It was his total disappointment with his people neck-deep in disobedience and contumacy which prompted him to pray that they be chastened. But, when the actual punishment came as a result of it, his heart pinched because of his prophetic concern and affection for them. Then, it was for the peace of his own heart that he said addressing his people: ` 0 my people, I have surely delivered to you the messages of my Lord, and wished you betterment. How, then, should I grieve over a disbelieving people?'

The above verses continue to speak of the events of early people and their ominous fate. The events of five early prophets and their people have been so far discussed. The sixth event concerning 'the Prophet Musa (علیہ السلام) and his people is going to be discussed after a few next verses.

We have already noted that usual style of the Holy Qur'an with regard to the historical events is quite different from the books of history. The Holy Qur'an does not care to describe a historical event in its entirety or in chronological order. Rather, it selects certain relevant portion of the event then lays emphasis on the lesson or moral contained therein.

After relating the stories of the early people, the above verses speak of the warnings and lessons for present people in order to save them from the ill-fate met by their forefathers. The verse 94 warns people that the fate of disaster and suffering described in the foregoing verses was not limited to the people of Nuh, ` Ad and Thamud (علیہم السلام) only. It is, rather, a usual practice of Allah that He sends His prophets to people for their guidance and eternal success. Then, those who do not listen to their advice and reject their invitation are subjected to suffering and distress so that they may turn to their Lord in repentance. It is human to turn to The Creator in distress. This suffering is, in fact, a blessing of Allah in disguise as it is meant for their good. The great spiritual leader Maulana Rumi has versified this fact in these words:

خلق را باتو چنسیں بد خوکنند تاترا ناچار روا آنسو کنند

"The people are made to misbehave with you

in order that you turn to your Lord in tears."

The verse 94 has referred to this fact by saying, 'We seized it's people with hardship so that they may turn in humbleness. The Arabic word: بَاسَاء 'Ba'sa' signifies hunger or poverty while the word: ضَرَّاء 'Darra' signifies illness. The Holy Qur'an has used these words to signify the same meanings in other situations. The respected Companion ` Abdullah ibn Masud ؓ has confirmed these meanings of the two words. Some linguists have said that the word: بَاسَاء refers to financial distress while the word: ضَرَّاء 'Darra' signifies loss of health. The verse 95 said: "Thereafter, We substituted good in place of evil until they increased."

The Arabic word: سَّيِّئَةِ 'sayyiah' in this verse refers to distress, while the word: حَسَنَةَ 'hasanah' signifies prosperity, and the word عَفَو ` Afw': signifies increase or growth. The verse implies firstly that, they were made to undergo a test of hardship and suffering in order that they may repent and turn to Allah. When they did not take lesson from this warning and were a failure in this test, they were put to another test of a different kind. Their adversity was replaced with prosperity and their distress with ease and comfort until they increased in number and strength. This prosperity, after a long period of adversity, should have made them grateful to their Lord and they should have repented to Allah, but being completely lost in material pursuits and perverted by their mundane desires, they did nothing but to say, 'The suffering and prosperity came to our fathers (too).' that is, their suffering and prosperity had nothing to do with their deeds, it was just a natural course of changing phenomena. It was after their obstinate persistence in their evil and ignorance that they were seized by the punishment of Allah. The verse said, 'Then We seized them suddenly while they were unaware.'

The Arabic word بَرَکَہ :'barakah' used in this verse and translated as blessing signifies increase or growth. The expression 'blessing of the heaven and the earth' refers to all means of prosperity, like proper and timely rain from heavens (clouds), abundant and healthy produce of the earth and, above all, carefree enjoyment from their possessions with no anxiety to spoil the pleasure of things. That is, everything would have been blessed with 'barakah'.

The barakah manifests itself in two different ways. Sometimes, the thing itself increases in quantity, as is reported happening with the Holy Prophet ﷺ that a large number of people drank from a small pot of water and were satiated or the whole army was fed to their satisfaction from a small quantity of food. Sometimes, the quantity of thing does not increase but its usefulness or efficacy is increased manifold. It is usually observed that a certain thing in our household lasts as long or benefits as many people as would have done three or four things of the same kind. That is to say, certain things yield lasting benefit to people while certain other things do not, or hardly serve people either due to being damaged by accident or not being accessible in times of need.

For example, sometime a single morsel of food becomes a source of great strength and health, while in some other times a large amount of food produces no results. Sometimes, we are able to do a considerable amount of work in one hour's short time, while on other occasions this amount of work can hardly be done in four or five hour's time. In these instances the thing itself did not increase. That is, the morsel of food and period of time remained as they were, their effect and benefit was, however, enhanced many times.

This verse has implicitly expressed that 'Barakah' in all the heavenly and earthly things can be achieved through the faith in Allah and by acquiring: تَقویٰ 'taqwa' (abstinence) while, in the absence of these two, one is deprived of the: بَرَکَہ barakah'. When we take in view the circumstances prevailing in today's world we notice the fact that the net produce of the earth is comparably far more than ever before. The recent inventions are at our service to ease our life in a way that could not be imagined of by past generations. But in spite of this abundance of means and resources today's man is proportionally worried, depressed, dissatisfied and as much deprived of peace and comfort as was never before.

What has deprived today's man of peace and comfort? No explanation can be given to this question except that the: بَرَکَہ barakah is missing from these things. Another point which demands our attention here is that prosperity, good health and worldly possessions are not necessarily a sign of favour and blessing from Allah. Sometimes, these things are given to man out of anger as has been made clear in verse 44 of Surah Al-An` am 'which has said:

فَلَمَّا نَسُوا مَا ذُكِّرُ‌وا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ

Then they forgot the advice they had received, we opened to them the doors of all good things. (6:44)

Thereafter, they were suddenly caught by the punishment of Allah. This makes us …

The Arabic word بَرَکَہ :'barakah' used in this verse and translated as blessing signifies increase or growth. The expression 'blessing of the heaven and the earth' refers to all means of prosperity, like proper and timely rain from heavens (clouds), abundant and healthy produce of the earth and, above all, carefree enjoyment from their possessions with no anxiety to spoil the pleasure of things. That is, everything would have been blessed with 'barakah'.

The barakah manifests itself in two different ways. Sometimes, the thing itself increases in quantity, as is reported happening with the Holy Prophet ﷺ that a large number of people drank from a small pot of water and were satiated or the whole army was fed to their satisfaction from a small quantity of food. Sometimes, the quantity of thing does not increase but its usefulness or efficacy is increased manifold. It is usually observed that a certain thing in our household lasts as long or benefits as many people as would have done three or four things of the same kind. That is to say, certain things yield lasting benefit to people while certain other things do not, or hardly serve people either due to being damaged by accident or not being accessible in times of need.

For example, sometime a single morsel of food becomes a source of great strength and health, while in some other times a large amount of food produces no results. Sometimes, we are able to do a considerable amount of work in one hour's short time, while on other occasions this amount of work can hardly be done in four or five hour's time. In these instances the thing itself did not increase. That is, the morsel of food and period of time remained as they were, their effect and benefit was, however, enhanced many times.

This verse has implicitly expressed that 'Barakah' in all the heavenly and earthly things can be achieved through the faith in Allah and by acquiring: تَقویٰ 'taqwa' (abstinence) while, in the absence of these two, one is deprived of the: بَرَکَہ barakah'. When we take in view the circumstances prevailing in today's world we notice the fact that the net produce of the earth is comparably far more than ever before. The recent inventions are at our service to ease our life in a way that could not be imagined of by past generations. But in spite of this abundance of means and resources today's man is proportionally worried, depressed, dissatisfied and as much deprived of peace and comfort as was never before.

What has deprived today's man of peace and comfort? No explanation can be given to this question except that the: بَرَکَہ barakah is missing from these things. Another point which demands our attention here is that prosperity, good health and worldly possessions are not necessarily a sign of favour and blessing from Allah. Sometimes, these things are given to man out of anger as has been made clear in verse 44 of Surah Al-An` am 'which has said:

فَلَمَّا نَسُوا مَا ذُكِّرُ‌وا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ

Then they forgot the advice they had received, we opened to them the doors of all good things. (6:44)

Thereafter, they were suddenly caught by the punishment of Allah. This makes us …

The Arabic word بَرَکَہ :'barakah' used in this verse and translated as blessing signifies increase or growth. The expression 'blessing of the heaven and the earth' refers to all means of prosperity, like proper and timely rain from heavens (clouds), abundant and healthy produce of the earth and, above all, carefree enjoyment from their possessions with no anxiety to spoil the pleasure of things. That is, everything would have been blessed with 'barakah'.

The barakah manifests itself in two different ways. Sometimes, the thing itself increases in quantity, as is reported happening with the Holy Prophet ﷺ that a large number of people drank from a small pot of water and were satiated or the whole army was fed to their satisfaction from a small quantity of food. Sometimes, the quantity of thing does not increase but its usefulness or efficacy is increased manifold. It is usually observed that a certain thing in our household lasts as long or benefits as many people as would have done three or four things of the same kind. That is to say, certain things yield lasting benefit to people while certain other things do not, or hardly serve people either due to being damaged by accident or not being accessible in times of need.

For example, sometime a single morsel of food becomes a source of great strength and health, while in some other times a large amount of food produces no results. Sometimes, we are able to do a considerable amount of work in one hour's short time, while on other occasions this amount of work can hardly be done in four or five hour's time. In these instances the thing itself did not increase. That is, the morsel of food and period of time remained as they were, their effect and benefit was, however, enhanced many times.

This verse has implicitly expressed that 'Barakah' in all the heavenly and earthly things can be achieved through the faith in Allah and by acquiring: تَقویٰ 'taqwa' (abstinence) while, in the absence of these two, one is deprived of the: بَرَکَہ barakah'. When we take in view the circumstances prevailing in today's world we notice the fact that the net produce of the earth is comparably far more than ever before. The recent inventions are at our service to ease our life in a way that could not be imagined of by past generations. But in spite of this abundance of means and resources today's man is proportionally worried, depressed, dissatisfied and as much deprived of peace and comfort as was never before.

What has deprived today's man of peace and comfort? No explanation can be given to this question except that the: بَرَکَہ barakah is missing from these things. Another point which demands our attention here is that prosperity, good health and worldly possessions are not necessarily a sign of favour and blessing from Allah. Sometimes, these things are given to man out of anger as has been made clear in verse 44 of Surah Al-An` am 'which has said:

فَلَمَّا نَسُوا مَا ذُكِّرُ‌وا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ

Then they forgot the advice they had received, we opened to them the doors of all good things. (6:44)

Thereafter, they were suddenly caught by the punishment of Allah. This makes us …

After relating events of the early people, the above verses invite the people of Arabia and the people of the world to take lesson from these events by abstaining from deeds that incurred Allah's wrath, and by following the practices that led the prophets and their believers to eternal success. The verse 100 speaks " Is it not a guidance to those who inherit the land after it's (former) inhabitants that, if We so will, We would afflict them for their sins?" The word ھَدٰی۔ یَھدِی signifies to guide or to inform. The events narrated above have been made the subject of the verb (guide) یَھدِ. The verse implies that these events should serve as a lesson and a means of guidance for later generations who have inherited the land from their earlier owners. They too, can incur the punishment of Allah for their disbelief just as their ancestors met the fate of ruin and disaster for their disobedience.

Thereafter, the verse says:

وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ

"And We seal their hearts so that they do not listen"

The word: طبع is used for printing or stamping. It implies that these people have taken no lesson from the past events with the result that they incurred the wrath of Allah making their hearts sealed. They are, therefore, unable to listen to the truth. The Holy Prophet g said in a Tradition: When one commits sin for the first time a black dot is placed on his heart, if he keeps committing sins for the second and third times the second and third dots are placed. If one increases in his sins without repenting to Allah, these black spots keep increasing until the whole heart is painted black." This ultimately deprives man of his natural faculty of distinguishing right from wrong. This, consequently, leads one to receive evil as good and good as evil, harmful as useful and useful as harmful.

This perversion of human understanding has been termed in the Holy Qur'an as ' ra'n' signifying the rust of the heart. In this verse, as in many other verses of the Holy Qur'an, this stage has been named as 'taba". The result of their hearts being sealed has been mentioned at the end of the verse by saying (لَا يَسْمَعُونَ ) "so that they do not listen". One may think that more appropriate expression in this context was (S' ) they do not understand" as the adverse effect of sealing, of فَهُمْ لَا يَفقھُونَ the heart is obviously related to the faculty of understanding and not to the listening. The Holy Qur'an has used the word 'listen' to indicate that understanding is usually the result of listening to the truth. Now, since their hearts have been sealed they are rendered unable to listening the truth. Another explanation to this may be that all human faculties and limbs are controlled by human heart, that is, the function of all human parts is adversely affected by malfunctioning of the heart. When one loves anyone or anything he likes everything - good or bad - in that person or object.