Surah 7. Al-A'raf

Now had We so willed, We could indeed have exalted him by means of those [messages]: but he always clung to the earth and followed but his own desires. Thus, his parable is that of an [excited] dog: if thou approach him threateningly, he will pant with his tongue lolling; and if thou leave him alone, he will pant with his tongue lolling.¹⁴² Such is the parable of those who are bent on giving the lie to Our messages. Tell [them], then, this story, so that they might take thought.

  - Mohammad Asad

Because his attitudes are influenced only by what his earth-bound desires represent to him as his immediate "advantages" or "disadvantages", the type of man alluded to in this passage is always - whatever the outward circumstances - a prey to a conflict between his reason and his base urges and, thus, to inner disquiet and imaginary fears, and cannot attain to that peace of mind which a believer achieves through his faith.

Had it been Our will, We would have exalted him through those revelations; but he clung to this earthly life and followed his own desires. His similitude is that of a dog: if you chase him he lolls out his tongue and if you leave him alone he still lolls out his tongue. Such are those who deny Our revelations, tell them these parables, so that they might think over their behavior to Our revelations.

  - Muhammad Farooq-i-Azam Malik

And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefore his likeness is as the likeness of a dog; if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought.

  - Marmaduke Pickthall

Evil is the example of people who are bent on giving the lie to Our messages: for it is against their own selves that they are sinning!

  - Mohammad Asad

Very bad is the example of those people who deny Our revelations and wrong their own souls.

  - Muhammad Farooq-i-Azam Malik

Evil as an example are the folk who denied Our revelations, and were wont to wrong themselves.

  - Marmaduke Pickthall

He whom God guides, he alone is truly guided; whereas those whom He lets go astray - it is they, they who are the losers!

  - Mohammad Asad

Only he whom Allah guides is rightly guided; and whom He confounds will become the losers.

  - Muhammad Farooq-i-Azam Malik

He who Allah leadeth, he indeed is led aright, while he whom Allah sendeth astray they indeed are losers.

  - Marmaduke Pickthall

And most certainly have We destined for hell many of the invisible beings¹⁴³ and men who have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle - nay, they are even less conscious of the right way:¹⁴⁴ it is they, they who are the [truly] heedless!

  - Mohammad Asad

See Appendix III.

Lit., "they are farther astray" - inasmuch as animals follow only their instincts and natural needs and are not conscious of the possibility or necessity of a moral choice.

Certainly, We have destined many Jinns and human beings for hell; those are the ones who have hearts with which they do not understand, they have eyes with which they do not see, they have ears with which they do not hear. They are like animals - or even worse than them , because they are those who are heedless.

  - Muhammad Farooq-i-Azam Malik

Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle nay, but they are worse! These are the neglectful.

  - Marmaduke Pickthall

AND GOD'S [alone] are the attributes of perfection;¹⁴⁵ invoke Him, then, by these, and stand aloof from all who distort the meaning of His attributes:¹⁴⁶ they shall be requited for all that they were wont to do!

  - Mohammad Asad

This passage connects with the mention, at the end of the preceding verse, of "the heedless ones" who do not use their faculty of discernment in the way intended for it by God, and remain heedless of Him who comprises within Himself all the attributes of perfection and represents, therefore, the Ultimate Reality. As regards the expression al-asma' al-husna (lit., "the most perfect [or "most goodly"] names"), which occurs in the Qur'an four times - i.e., in the above verse as well as in 17:110 , 20:8 and 59:24 - it is to be borne in mind that the term ism is, primarily, a word applied to denote the substance or the intrinsic attributes of an object under consideration, while the term al-husna is the plural form of al-ahsan ("that which is best" or "most goodly"). Thus, the combination al-asma' al-husna may be appropriately rendered as "the attributes of perfection" - a term reserved in the Qur'an for God alone.

I.e., by applying them to other beings or objects or, alternatively, by trying to "define" God in anthropomorphic terms and relationships, like "father" or "son" (Razi).

Allah has the most excellent names (over ninety-nine attributes); call on Him by them ; and shun those people who use profanity in His Names, such people shall be requited for their misdeeds.

  - Muhammad Farooq-i-Azam Malik

Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do.

  - Marmaduke Pickthall

Now, among those whom We have created there are people who guide [others] in the way of the truth and act justly in its light.¹⁴⁷

  - Mohammad Asad

Sc., "and they will be rewarded accordingly". See verse {159} above, where the righteous "among the folk of Moses" are thus described. In this verse, the reference is broadened to include the righteous of all times and communities - that is, all those who are receptive to God's messages and live up to them by virtue of their conviction that God is the Ultimate Reality.

Among those whom We have created, there are some people who guide others with the truth and establish justice therewith.

  - Muhammad Farooq-i-Azam Malik

And of those whom We created there is a nation who guide with the Truth and establish justice therewith.

  - Marmaduke Pickthall

But as for those who are bent on giving the lie to Our messages - We shall bring them low, step by step, without their perceiving how it came about:¹⁴⁸

  - Mohammad Asad

Lit., "without their knowing whence [it comes]". For an explanation of the term kayd ("subtle scheme") occurring in the next verse, see note [25] on 68:45 , where this term appears for the first time in Qur'anic revelation.

Those who deny Our revelations, We draw them step by step closes to destruction in ways that they do not realize,

  - Muhammad Farooq-i-Azam Malik

And those who deny Our revelations--step by step We lead them on from whence they know not.

  - Marmaduke Pickthall

for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!

  - Mohammad Asad

and even though I grant them respite; My plan is surely effective.

  - Muhammad Farooq-i-Azam Malik

I give them rein (for) lo! My scheme is strong.

  - Marmaduke Pickthall

Has it, then, never occurred to them¹⁴⁹ that there is no madness whatever in [this] their fellow-man? He is only a plain warner.¹⁵⁰

  - Mohammad Asad

Lit., "Have they, then, not reflected".

Because he enunciated a message that differed radically from anything to which the Meccans had been accustomed, the Prophet was considered mad by many of his unbelieving contemporaries. The stress on his being "their fellow-man" (sahibuhum - lit., "their companion") is meant to emphasize the fact that he is human, and thus to counteract any possible tendency on the part of his followers to invest him with superhuman qualities: an argument which is more fully developed in verse {188}.

Has it never occurred to them that their companion is not a madman; he is merely a plain Warner.

  - Muhammad Farooq-i-Azam Malik

Have they not bethought them (that) there is no madness in their comrade? He is but a plain warner.

  - Marmaduke Pickthall

Have they, then, never considered [God's] mighty dominion over the heavens and the earth, and all the things that God has created, and [asked themselves] whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this, believe?¹⁵¹

  - Mohammad Asad

Apart from a reminder of man's utter dependence on God, the implication of the above passage is this: Since everything in the observable or intellectually conceivable universe is obviously caused, it must have had a beginning and, therefore, must also have an end. Furthermore, since the universe is not eternal in the sense of having had no beginning, and since it cannot possibly have evolved "by itself" out of nothing, and since "nothingness" is a concept devoid of all reality, we are forced to predicate the existence of a Primary Cause which is beyond the limits of our experience and, hence, beyond the categories of our thought - that is, the existence of God: and this is the meaning of the "tiding" to which this verse refers.

Have they not pondered the kingdom of the heavens and the earth and whatever Allah has created, and that maybe their hour of death has come closer? In what message after this would they then believe?

  - Muhammad Farooq-i-Azam Malik

Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?

  - Marmaduke Pickthall

For those whom God lets go astray, there is no guide; and He shall leave them in their overweening arrogance, blindly stumbling to and fro.¹⁵²

  - Mohammad Asad

As in verse {178} above - and in many other places in the Qur'an - the expression "he whom God lets [or "causes to"] go astray" indicates the natural law instituted by God (sunnat Allah), whereby a wilful neglect of one's inborn, cognitive faculties unavoidably results in the loss of all ethical orientation: that is, not an act of "predestination" but a result of one's own choice. See also surah {2}, note [7], and surah {14}, note [4].

None can guide those whom Allah confounds and leaves them blundering about in their rebellious transgression.

  - Muhammad Farooq-i-Azam Malik

Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.

  - Marmaduke Pickthall

THEY WILL ASK thee [O Prophet] about the Last Hour: "When will it come to pass?" Say: "Verily, knowledge thereof rests with my Sustainer alone. None but He will reveal it in its time. Heavily will it weigh on the heavens and the earth; [and] it will not fall upon you otherwise than of a sudden." They will ask thee - as if thou couldst gain insight into this [mystery] by dint of persistent inquiry!¹⁵³ Say: "Knowledge thereof rests with my Sustainer alone; but [of this] most people are unaware."

  - Mohammad Asad

The verb ahfa means "he did [a thing] in an excessive measure" or "he exceeded the usual bounds in doing [something]". In connection with an inquiry, and especially when followed by 'anhu or 'anha ("about it"), it signifies "he tried hard to gain insight [into something] by persistently inquiring about it". Thus, used as a participle, it means "one who has gained insight [into something] through persistent inquiry". In the above context, the implication is that no amount of inquiry or speculation can reveal to man - the prophets included - the coming of the Last Hour before its actual manifestation.

They ask you about the Hour of Doom and when will it take place. Say: "Knowledge about it rests only with my Rabb: He Himself will disclose it at the proper time. Heavy is its weight in the heavens and the earth. It will not come gradually but all of a sudden. They ask you as if you yourself were in search of it. Tell them: "The knowledge about it rests only with Allah though most people do not understand."

  - Muhammad Farooq-i-Azam Malik

They ask thee of the (destined) Hour, when will it come to port. Say: Knowledge thereof is with my Lord only. He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares. They question thee as if thou couldst be well informed thereof. Say: Knowledge thereof is with Allah only, but most of mankind know not.

  - Marmaduke Pickthall

Say [O Prophet]: "It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe."¹⁵⁴

  - Mohammad Asad

See 6:50 , as well as the corresponding note. The repeated insistence in the Qur'an on the humanness of the Prophet is in tune with the doctrine that no created being has or could have any share, however small, in any of the Creator's qualities or powers. In logical continuation of this argument, the next passage verses {189-198} stresses the uniqueness and exclusiveness of God's creative powers.

Further tell them: "I have no power to acquire benefit or avert any harm from myself, only that happens which Allah wants. Had I possessed the knowledge of the unseen I would have acquired many benefits to myself; and no harm would have touched me. I am no more than a Warner and bearer of good news for the true believers."

  - Muhammad Farooq-i-Azam Malik

Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a warner, and a bearer of good tidings unto folk who believe.

  - Marmaduke Pickthall

IT IS HE who has created you [all] out of one living entity, and out of it brought into being its mate, so that man might incline [with love] towards woman.¹⁵⁵ And so, when he has embraced her, she conceives [what at first is] a light burden, and continues to bear it. Then, when she grows heavy [with child], they both call unto God, their Sustainer, "If Thou indeed grant us a sound [child], we shall most certainly be among the grateful!"

  - Mohammad Asad

Lit., "so that he might incline towards her". For an explanation of the terms "one living entity" and "its mate", see 4:1 , and the corresponding note.

He is the one who created you from a single being and from that being He created his mate, so that he might find comfort with her. When he covers her, she conceives a light burden and walks around with it. When it grows heavy they both pray to Allah their Rabb saying: "If You will grant us a healthy child, we will be truly thankful."

  - Muhammad Farooq-i-Azam Malik

He it is who did create you from a single soul, and therefrom did make his mate that he might take rest in her. And when he covered her she bore a light burden, and she passed (unnoticed) with it, but when it became heavy they cried unto Allah, their Lord, saying: If thou givest unto us aright we shall be of the thankful.

  - Marmaduke Pickthall

And yet, as soon as He has granted them sound [offspring], they begin to ascribe to other powers beside Him a share in bringing about what He has granted them!¹⁵⁶ Sublimely exalted, however, is God above anything to which men may ascribe a share in His divinity!

  - Mohammad Asad

Lit., "they attribute to Him partners with regard to that which He has granted them": i.e., many of them look upon the contributing factors of sound childbirth (like personal care during pregnancy, medical assistance, eugenics, etc.) as something independent of God, forgetting that all these contributing factors are - like the birth of the child itself - but an outcome of God's will and grace: a manifestation of what the Qur'an calls "the way of God" (sunnat Allah). Since this kind of mental association of "other" factors with God is not really intentional, it does not amount to the unforgivable sin of shirk ("the ascribing of divine qualities to powers other than God"); but it is close enough to it to warrant the subsequent discourse on shirk in the real meaning of this term.

But when He gives them a healthy child they both began to associate partners with Him in what He has given them; but Allah is exalted far above the shirk they commit of associating other deities with Him as His partners.

  - Muhammad Farooq-i-Azam Malik

But when He gave unto them aright, they ascribed unto Him partners in respect of that which He had given them. High is He exalted above all that they associate (with Him).

  - Marmaduke Pickthall