7. Al-A'raaf

Thereafter he turned to the Prophet Harun (علیہ السلام) and grasped the hair of his head. The Prophet Harun (علیہ السلام) then gave him the true account of the events and said that it was not his fault, for he stopped them from this wicked act but they did not listen to him. They were so obstinate about it that they were about to kill him. He said that he should not count him among the ignorant people and should not let his enemies laugh at him by treating him in that way. This made the Prophet Musa (علیہ السلام) cool down. At this occasion, he prayed to Allah, saying, رَ‌بِّ اغْفِرْ‌ لِي وَلِأَخِي وَأَدْخِلْنَا فِي رَ‌حْمَتِكَ ۖ وَأَنتَ أَرْ‌حَمُ الرَّ‌احِمِينَ "My Lord, forgive me and my brother, and admit us to Your mercy, and You are the most merciful of all those who show mercy." He asked forgiveness for his brother for any of his shortcoming with regard to his duties. He asked forgiveness for himself either for his putting away the tablets of the Torah in a hurry which the Holy Qur'an had described as having been 'dropped' to make a gesture of warning, or perhaps, for educating people that they should include themselves while asking forgiveness for others to preclude the sense of complacency on their part.

The first verse (152) has warned those who took to the worship of the calf and persisted in it, of their sad fate in the Hereafter, and of disgraceful life in this world.

The worldly life is also affected by the sinful deeds

A part of punishment of some sins is also given in this life. This is what happened to Samiri. The Prophet Musa (علیہ السلام) commanded him to live apart from the people not touching any one with his hand nor is he touched by any one of the people. Consequently for the rest of his life he lived a deserted life of seclusion, walking about with animals. No human did come near him.

Al-Qurtubi has reported on the authority of the Companion Qatadah ؓ that his punishment from Allah was that whenever he touched someone or was touched by anyone of the people both suffered from fever. The author of Ruh al-Bayan has observed that the symptoms of this disease are still inherited by his generations. This verse has ended with this sentence. وَكَذَٰلِكَ نَجْزِي الْمُفْتَرِ‌ينَ "And this is how we recompense the fabricators." The Sheikh Sufyan ibn ` Uyainah has said that those who invent new things in the Shari'ah (take to Bid'ah) also commit the sin of fabrication and deserve such punishment. (Mazhari)

Imam Malik (رح) has also inferred from this verse that those who invent new practices in the Shari'ah deserve the same punishment of Allah's wrath in the Hereafter and disgrace in this life. (Qurtubi)

The verse 153 speaks of the people who repented to Allah for their sin after the admonitions of their Prophet, and fulfilled the formidable condition of killing each other for their forgiveness. They killed each other as was stipulated in the command of Allah for their forgiveness by Allah. The Prophet Musa (علیہ السلام) called them to him and informed them that Allah had accepted their repentance. The people killed in this combat were awarded martyrdom while those who survived were forgiven by Allah. This implies that those who get themselves involved in sinful acts, if repent to Allah and correct their belief, Allah forgives them in His mercy with no regard to the gravity of the act. It is, therefore wise to turn to Allah in repentance instantly after every sinful act.'

The verse 154 describes that the Prophet Musa (علیہ السلام) lifted up the tablets of the Torah which contained guidance and blessing for those who feared Allah. The Arabic word: نُسخَہ 'Nuskha' rendered as contents signifies a writing copied from a book or other writings. There are certain reports that inform us that the tablets had broken at the time the Prophet Musa (علیہ السلام) had put them away quickly. This time Allah gave him the Torah written on some other material.

Seventy people and their death

The verse 155 describes an unusual event. After the Prophet Musa (علیہ السلام) brought the Torah for his people and bade them to follow it, they, being a crooked and pretentious people, said that they were not sure of it's being the word of Allah, and that the Prophet Musa (علیہ السلام) might have written it himself. He prayed to Allah for making them certain about it. Allah said to Musa (علیہ السلام) that he should choose seventy men out of his people and bring them to the mount of Sinai, He shall make them hear the word of Allah which was done as was promised. But they said that they were not certain of the voice heard by them as being the voice of God - 'We shall believe only when we see Allah vividly.' Since this demand was based on ignorance and obstinacy, they evoked the wrath of Allah. They were caught by the earth-quake from beneath and by a thunder clap from above. Instantly they fell down on the ground as senseless as dead.

The word used in Surah Al-Baqarah while describing this event is (صَاعِقَہ) which signifies thunder, while in this verse the word (رجفۃ) has been used which denotes earthquake. The two words can be reconciled by assuming that they were punished by both the thunder and the earthquake. In short, they looked like dead, or perhaps they were really dead. The Prophet Musa (علیہ السلام) was extremely aggrieved by this incident. Firstly, because they were all prominent personalities of the Israelites, secondly, he did not know how he would face his people on his return. They would blame him with the murder of all these people, and would even kill him. The Prophet Musa (علیہ السلام) said to Allah, '0, my Lord, I know that it is not your will to kill them, as they could be killed at earlier occasions more suited to their destruction. They could be drowned with Pharaoh, or killed at the time of calf-worship, but you did not do so. I am sure that You do not want them dead, but You aim at giving them warning in this way. Besides, You cannot kill all of us for the bad deeds done by some foolish people.' He also said, "0 my Lord, I know this is just a trial from You. You let some people go astray with Your test and give guidance to some others who perceive the wisdom and lesson inherent in them. I am also among those who know that You are The Wise and All-Knowing. You are the Most Merciful of all and the Most-forgiving. 0 my Lord, forgive the insolence shown by these people." As a result of his prayer, all the seventy men were raised to life.

The verse 156 contains the last portion of the prayer. It said: وَاكْتُبْ لَنَا فِي هَـٰذِهِ الدُّنْيَا حَسَنَةً وَفِي الْآخِرَ‌ةِ إِنَّا هُدْنَا إِلَيْكَ “ And write for us good in this world and in this world and in the Hereafter. We turn to you in repentance." Allah Almighty answered in response to this request: عَذَابِي أُصِيبُ بِهِ مَنْ أَشَاءُ ۖ وَرَ‌حْمَتِي وَسِعَتْ كُلَّ شَيْءٍ ۚ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ

"As for My punishment, I afflict with it whom I will. And My Mercy extends to everything. So I shall write it for those who fear, and pay Zakah and those who do believe in Our verses".

That is, though all the disobedient deserve the punishment of Allah but out of His mercy, which encircles everything, even the wrath of Allah, He afflicts with His punishment only a few whom He wills. His mercy is as great as includes everything, even those who rebel Allah and deny Him are shown some of His mercy, though it is limited to this world alone. When His mercy is so covering that it includes even the disobedient, He will surely write it for those who deserve it by fearing Allah, paying Zakah and by believing in His verses. Then the Prophet Musa (علیہ السلام) was given the good news of its acceptance.

The Commentators have varied opinion about the above interpretation of this prayer. This verse has no indication of the acceptance of his prayer in clear words as in other cases the approval of his prayers has been clearly mentioned. For example, the approval of his prayer has been mentioned in these words at another occasion (20:36): قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ “ O Musa you are given what you asked for_" It is mentioned in another verse (10:89) أُجِيبَت دَّعْوَتُكُمَا (0! Musa and Harun) your prayer has been accepted." At this occasion (7:156), no mention of such approval has been made. Some commentators have, therefore, suggested that this prayer of the Prophet Musa (علیہ السلام) was not accepted in favour (علیہ السلام) of the Israelites, rather, it was accepted in favour of the Muslim Ummah. The author of Ruh al-Ma'ani has, however, said it to be a remote possibility.

The correct interpretation, therefore, is that the Prayer of the Prophet Musa (علیہ السلام) was comprised of two requests. The first was of mercy and forgiveness for those who were punished, and second for writing the good for him and his people both in this world and in the Hereafter. The acceptance of the first request is mentioned in this verse while the answer to the second request has been mentioned in the next verse (157). In response to his first request he was told that Allah does not punish everyone who acts sinfully. He punishes only a few whom He will for their transgression. Therefore these people also shall not be punished. His Mercy is as great as covers every creation of Allah. Even those who are punished are not completely deprived of His mercy, since they could get harder punishment than they got. Allah has all the powers to do everything He wills.

The Satan claimed that according to this verse he was also the subject of His mercy because His mercy is said to be extending to …

The Distinct virtues of the Muslim Ummah

This verse speaks of the people who, in actual sense, deserve the perfect Mercy and complete favour of Allah asked by the Prophet Musa (علیہ السلام) for his people. It said that the people fulfilling the conditions, referred to in the previous verse, in real sense are those who follow the unlettered Messenger of Allah. The verse, while speaking of these people, described certain distinctive qualities of the Holy Prophet ﷺ . Then the verse enjoined not only belief in him but also following the commands and practice of the Holy Prophet ﷺ . This makes us understand that in conjunction with belief in Allah, practicing the Sunnah (the practices) and the Sharl'ah (The Law) of the Holy Prophet ﷺ is imperative for eternal success in the Hereafter.

The phrase الرَّ‌سُولَ النَّبِيَّ الْأُمِّيَّ "The Messenger, the unlettered prophet", has mentioned three qualities of the Holy Prophet ﷺ . The Arabic word: أُمِّيَّ 'Ummi rendered as unlettered signifies a person who does not know the art of reading and writing. The Holy Qur'an has referred to the Arabs as: اُمِّیین 'Ummiyyin' because the Arabs generally had very little to do with reading and writing. Being incapable of reading and writing is, obviously not a quality, rather it is an indication of imperfection. No matter how unusual it may seem, the same sign of imperfection has come to serve the Holy Prophet ﷺ as a sign of his perfection of the highest degree, taking in view the unparallel erudition and exemplary wisdom and learning preached and demonstrated by him.

A demonstration of perfect wisdom, showing wise practices and behaviour by a man of letters is considered to be a fruit of his education, but when these and many other attributes of perfections of the highest humanly imaginable degree come out of a personality, who did not even know how to read and write, makes it as bright a miracle as daylight. It is more surprising when we see him living in Makkah el-Mukarramah for forty years without ever having any opportunity to learn. Exactly when he is forty years of age, suddenly he starts speaking things of such great wisdom and, in such a linguistic style and diction that none in the world could produce a match of even the smallest part of this word - the Qur'an1. This is, indeed, a self-evident witness affirming that the Holy Prophet ﷺ was the true Messenger of Allah and Qur'an, the true word of Allah. The quality of being unlettered, therefore, may be a defect for others but for the Holy Prophet ﷺ it is a commendable attribute.2

1.-The author here, refers to a verse of the Holy Qur'an (2:23) throwing a challenge to the whole world to produce a surah (chapter) comparable to any of the Qur'anic Surahs. Inability in meeting this challenge by the Arabs who were as boastful of their oratory as to call the whole mankind excepting themselves, the Ajam signifying a dumb person is certainly a clear evidence of the miraculous character of the Holy Qur'an. (Translator)

2.-The verse under discussion has mentioned this attributes as Messenger and Prophet. This Qur'anic witness is enough to show that his being unlettered was equally a great attribute of the Holy …

This verse speaks of one of the basic aspects of the prophethood which is among the fundamental tenets of Islam. That is, the Holy Prophet ﷺ has been sent as His Messenger to the entire mankind and to the jinn (genies) coming into being upto the day of judgment.

This verse has commanded the Holy Prophet ﷺ to make general declaration that he has been sent to all the people of the world, and that his prophethood was not limited to a particular people and place as was the case with the early prophets who came to a particular people and place and for a limited period of time.

He is the last of all Prophets (علیہم السلام)

The fact that the Holy Prophet ﷺ has been sent down at the end of all prophets is an obvious reason behind the Islamic belief of Finality of prophethood. His being the last of all prophets and coming down for the guidance of all people of all future times leaves no room for any other Prophet. The same fact provides with an explanation to a characteristic quality of the Muslim Ummah. According to a Tradition of the Holy Prophet ﷺ ، there shall always be a group among the Muslims who will keep defying the anti-Islamic forces and putting resistance in the way of sacrilegious thought and practice. It will also correct false interpretations of the Qur'an and the Sunnah. This group shall be favoured by Allah with His special help and thereby will, ultimately, win over the opposite forces. It is because these people are considered to be the real inheritors of the prophetic mission, faithfully discharging their duty after the Holy Prophet ﷺ .

Imam al-Razi, under the comments of the Qur'anic commandment كُونُوا مَعَ الصَّادِقِي (Be in the company of the truthful) has remarked that this phrase has provided an assurance that a group of the truthful shall always be available for people, otherwise the command of seeking their company made no sense. Imam Razi has inferred the principle of consensus (اِجمَاع) from this phrase. That is, the presence of the truthful people was enough to preclude the agreement of the Muslim Ummah on error.

Ibn Kathir has inferred from this verse it has provided a proof that the Holy Prophet ﷺ was the seal of and for prophets (علیہم السلام) because his message was for all the people of the world the ages to come. According to some authentic Traditions, the Prophet 'Isa (علیہ السلام) will also follow the Law of the Holy Prophet ﷺ after his descent from heavens in the last age. Apart from this verse there are many other verses which speak in unmistakable terms of the Finality of Prophethood. For example the Holy Qur'an said:

وَأُوحِيَ إِلَيَّ هَـٰذَا الْقُرْ‌آنُ لِأُنذِرَ‌كُم بِهِ وَمَن بَلَغَ

"And this Qur'an has been revealed to me that I may warn you thereby, and whomsoever it may reach." (6:19)

This, evidently, enjoins the following of the Holy Qur'an upon all the people coming after the Holy Prophet ﷺ and to acquire knowledge of the Qur'an.

Some distinctions of the Holy Prophet ﷺ

Ibn Kathir has cited the Musnad of lmam Ahmad reporting by authentic narrators that at the occasion of the battle of Tabuk, the Holy Prophet ﷺ was engaged in the late night prayer (Tahajjud). The companions gathered around …

The Truthful among the Israelites

The verse 159 said: وَمِن قَوْمِ مُوسَىٰ أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُونَ ﴿159﴾ '"Among the community of Musa there are people who guide to the truth, and do justice thereby." That is, there is a group among the Israelites who follows the truth and decides their controversies according to the dictates of the Truth - Islam. Which are the people referred to in this verse as following the truth among the Israelites? This refers to the people who faithfully followed the commandments of the Torah and the Injil at the time they were revealed, and those who readily accepted the faith of Islam after the appearance of the Holy Prophet ﷺ according to the predictions contained in the Torah and the Injil. The Holy Qur'an has referred to this group in a number of verses in commendable terms. There is a verse which said: مِّنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّـهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ "Among the people of the Book there are those who are steadfast, they recite the verses of Allah in the night hours, and they prostrate." (3:113)

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ ﴿52﴾

"Those to whom We gave the book before this, they do believe in this (Qura'n) ". (28:52)

Under the comments on this verse we find a narrative in the commentaries of Ibn Jarir and Ibn Kathir رحمۃ اللہ علیہما . A group of Israelites who greatly despised the corrupt practices of the Israelites had prayed Allah for having a separate land away from the other tribes so that they might practice according to the original faith preached by the Prophet Musa (علیہ السلام) ، Allah carried them to a land somewhere in the Far East where they faithfully practiced their faith.

Another favour of Allah bestowed upon them was that in the time of the Holy Prophet ﷺ they were granted an opportunity to embrace Islam directly on the hands of the Holy Prophet. In the night of Ascension (شَبِ مِعرَاج ) the Archangel Jibra'il (علیہ السلام) (Gabriel) took the Holy Prophet ﷺ to these people on the way to heavens. They accepted the faith and the Holy Prophet ﷺ taught them some Surahs (chapters) of the Holy Qur'an.

The Prophet of Allah asked them if they had some means of weighing and measuring and what other means of subsistence did they have? They answered that their usual practice was that they cultivated the land and collected the whole produce together in a heap. The people came and took from it according to their need. They said, "We do not, therefore, need any weights and measures." The Holy Prophet ﷺ asked them if any one of them ever told lies. They said that no one among them ever told lies because it was a usual practice that any person speaking a lie was burnt up by a heavenly fire. He asked them as to why all their houses were of the same type? They answered, that it was to avoid the possibility of showing off one's affluence as compared to others. He asked them why they had built up their graves in front of their houses? They said that this made them remember their death all the times. After the Holy Prophet returned from heavens to Makkah, this verse was revealed to him. Al-Qurtubi, …

The above verses have enumerated various favours that Allah bestowed upon the Israelites, and spoke of their deviation from the commands of Allah resulting in a heavenly punishment for their transgression. The translation of the verses given above is self explanatory and the relevant details have already been given in Surah Al-Baqarah (First volume of this book, translation and commentary under verses 57-59).