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Surah 7. Al-A'raf

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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7:1
الٓمٓصٓ Alifl a mmeem sa d
Alif. Lam. Mim. Sad.1
  - Mohammad Asad

See Appendix II.

Alif L'am M'im Suad.
  - Muhammad Farooq-i-Azam Malik
Alif-Lãm-Mĩm-Ṣãd.
  - Mustafa Khattab
Alif. Lam. Mim. Sad.
  - Marmaduke Pickthall
Alif Lam Mim Sad. 989
  - Abdullah Yusuf Ali

This is a combination of four Abbreviated Letters. For Abbreviated Letters generally, see Appendix I (at the end of Sura II). The combination here includes the three letters A.L.M., which occurred at the beginning of Sura II, and are discussed in n. 25 to ii. 1. The additional letter Sad occurs in combination here and in Sura xix, and by itself at the beginning of S. xxxviii, and nowhere else. The factor common to S. vii. S. xix, and S. xxxviii, is that in each case the core of the Sura consists in the stories (qisas) of the Prophets. In this Sura we have the Stories of Noah, Hud, Salih, Lot, Shu'aib, and Moses, leading up to Muhammad, and in S. xxxviii, the stories of David, Solomon, and Job similarly lead up to Muhammad, occupying three out of the five sections. Sura xix consists almost entirely of such stories. In this Sura vii, we have the religious history of mankind traced-the Beginning the Middle, and the End.

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7:2
كِتَـٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ Kit a bun onzila ilayka fal a yakun fee s adrika h arajun minhu litun th ira bihi wa th ikr a lilmumineen a
A DIVINE WRIT has been bestowed from on high upon thee - and let there be no doubt about this in thy heart - in order that thou mayest warn [the erring] thereby, and [thus] admonish the believers:2
  - Mohammad Asad

The expression haraj (lit., "straitness" or "tightness") is often used idiomatically to denote "doubt": and this is, according to Ibn 'Abbas, Mujahid and Qatadah, the meaning of the term here (see Tabari, Zamakhshari, Baghawi, Razi, Ibn Kathir). The construction of the whole sentence makes it clear that the "doubt" does not relate to the origin of the divine writ but to its purpose: and thus, although ostensibly addressed to the Prophet, the above passage is meant to draw the attention of all whom the Qur'anic message may reach to the fact that it has a twofold objective - namely, to warn the rejectors of the truth and to guide those who already believe in it. Both the warning and the admonition are summarized in the sequence.

This Book is revealed to you; let there be no hesitation in your heart about it so that you may thereby warn the unbelievers and remind the believers.
  - Muhammad Farooq-i-Azam Malik
'This is' a Book sent down to you 'O Prophet'- do not let anxiety into your heart regarding it- so with it you may warn 'the disbelievers', and as a reminder to the believers.
  - Mustafa Khattab
(It is) a Scripture that is revealed unto thee (Muhammad) so let there be no heaviness in thy heart therefrom that thou mayest warn thereby, and (it is) a Reminder unto believers.
  - Marmaduke Pickthall
A Book revealed unto thee so let thy heart be oppressed no more by any difficulty on that account that with it thou mightest warn (the erring) and teach the believers. 990
  - Abdullah Yusuf Ali

Heart: in the original, breast. I have used the word most appropriate to the English idiom. The meaning is that Al-Mustafa is consoled for all the difficulties which he encountered in his mission, with the fact that he had clear guidance in the Book for his preaching.

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7:3
ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ IttabiAAoo m a onzila ilaykum min rabbikum wal a tattabiAAoo min doonihi awliy a a qaleelan m a ta th akkaroon a
"Follow what has been sent down unto you by your Sustainer, and follow no masters other than Him."3 How seldom do you keep this in mind!
  - Mohammad Asad

Some of the great Muslim thinkers, and particularly Ibn Hazm and Ibn Taymiyyah, maintain that the expression awliya' (here rendered as "masters") denotes, in this context "authorities" in the religious sense of the word, implying a prohibition of attributing legal validity - side by side with Qur'anic ordinances - to the subjective opinions of any person below the Prophet. See in this connection 5:101 , and the corresponding notes.

Say: "O people, follow what has been brought down to you from your Rabb and do not follow other patrons besides Him." Yet little do they take admonition.
  - Muhammad Farooq-i-Azam Malik
Follow what has been sent down to you from your Lord, and do not take others as guardians besides Him. How seldom are you mindful!
  - Mustafa Khattab
(Saying): Follow that which is sent down unto you from your Lord, and follow no protecting friends beside Him. Little do ye recollect!
  - Marmaduke Pickthall
Follow (O men!) the revelation given unto you from your Lord and follow not as friends or protectors other than Him. Little it is ye remember of admonition. 991
  - Abdullah Yusuf Ali

This is added in order that men might not be puffed up with such little knowledge as they possessed, for there are great heights to be scaled in the spiritual kingdom.

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7:4
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَـٰهَا فَجَآءَهَا بَأْسُنَا بَيَـٰتًا أَوْ هُمْ قَآئِلُونَ Wakam min qaryatin ahlakn a h a faj a ah a basun a bay a tan aw hum q a iloon a
And how many a [rebellious] community have We destroyed, with Our punishment coming upon it by night, or while they were resting at noontide!4
  - Mohammad Asad

I.e., suddenly, when the people felt completely secure and at ease. This passage connects with the obligation, laid down in the preceding two verses, to follow God's revealed messages.

How many towns have We destroyed for their sins? Our scourge took them all of a sudden at night or while they were taking their afternoon rest,
  - Muhammad Farooq-i-Azam Malik
'Imagine' how many societies We have destroyed! Our torment took them by surprise 'while sleeping' at night or midday.
  - Mustafa Khattab
How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.
  - Marmaduke Pickthall
How many towns have We destroyed (for their sins)? Our punishment took them on a sudden by night or while they slept for their afternoon rest.
  - Abdullah Yusuf Ali

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7:5
فَمَا كَانَ دَعْوَىٰهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلَّآ أَن قَالُوٓا۟ إِنَّا كُنَّا ظَـٰلِمِينَ Fam a k a na daAAw a hum i th j a ahum basun a ill a an q a loo inn a kunn a th a limeen a
And when Our punishment came upon them, they had nothing to say for themselves, and could only cry,5 "Verily, we were wrongdoers!"
  - Mohammad Asad

Lit., "their plea was nothing but that they said".

and when our scourge fell upon them, their only cry was: "We have indeed been wrongdoers."
  - Muhammad Farooq-i-Azam Malik
Their only cry- when overwhelmed by Our torment- was, 'We have indeed been wrongdoers.'
  - Mustafa Khattab
No plea had they, when Our terror came unto them, save that they said: Lo! We were wrongdoers.
  - Marmaduke Pickthall
When (thus) our punishment took them no cry did they utter but this "indeed we did wrong." 992
  - Abdullah Yusuf Ali

The religious story of man begins with a prelude. Think of the towns and nations ruined by their iniquity. Allah gave them many opportunities, and sent them warners and teachers. But they arrogantly went on in their evil ways, till some dreadful calamity came and wiped out their traces. In a warm climate the disturbance in the heat of the midday rest is even more than the disturbance at night. It was when the catastrophe came that the people realised their sins, but it was too late.

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7:6
فَلَنَسْـَٔلَنَّ ٱلَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَٔلَنَّ ٱلْمُرْسَلِينَ Falanasalanna alla th eena orsila ilayhim walanasalanna almursaleen a
Thus, [on Judgment Day] We shall most certainly call to account all those unto whom a [divine] message was sent, and We shall most certainly call to account the message-bearers [themselves];6
  - Mohammad Asad

Cf. 5:109 .

On the Day of Judgement We shall question those to whom Rasools were sent and We shall also question the Rasools about Our message and its response.
  - Muhammad Farooq-i-Azam Malik
We will surely question those who received messengers and We will question the messengers 'themselves'.
  - Mustafa Khattab
Then verily We shall question those unto whom (Our message) hath been sent, and verily We shall question the messengers.
  - Marmaduke Pickthall
Then shall We question those to whom Our message was sent and those by whom We sent it. 993
  - Abdullah Yusuf Ali

In the final reckoning, the warners and teachers will give evidence of their preaching the truth, and the wicked will themselves have to acknowledge the truth. We picture it like a court scene, when the story is related, but the Judge knows all, even more than the parties can tell.

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7:7
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ ۖ وَمَا كُنَّا غَآئِبِينَ Falanaqu ss anna AAalayhim biAAilmin wam a kunn a gh a ibeen a
and thereupon We shall most certainly reveal unto them Our knowledge [of their doings]:7 for never have We been absent [from them].
  - Mohammad Asad

Lit., "relate to them with knowledge".

Then We shall tell their whole story as an eye witness for We were never absent at any time or from any place.
  - Muhammad Farooq-i-Azam Malik
Then We will give them a full account with sure knowledge- for We were never absent.
  - Mustafa Khattab
Then verily We shall narrate unto them (the event) with knowledge, for verily We were not absent, (when it came to pass).
  - Marmaduke Pickthall
And verily We shall recount their whole story with knowledge for We were never absent (at any time or place). 994
  - Abdullah Yusuf Ali

Allah (being all-knowing) is never absent from any place or at any time, for Time and Place are relative conceptions for our limited natures, while He is the Absolute, independent of such relative conceptions.

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7:8
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Wa a lwaznu yawmai th ini al h aqqu faman thaqulat maw a zeenuhu faol a ika humu almufli h oon a
And true will be the weighing on that Day: and those whose weight [of good deeds] is heavy in the balance - it is they, they who shall attain to a happy state;
  - Mohammad Asad
On that Day, the scale of justice shall be established. Those whose scale of good deeds will be heavy, they are the ones who will attain felicity,
  - Muhammad Farooq-i-Azam Malik
The weighing on that Day will be just. As for those whose scale will be heavy 'with good deeds', 'only' they will be successful.
  - Mustafa Khattab
The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.
  - Marmaduke Pickthall
The balance that day will be true (to a nicety): those whose scale (of good) will be heavy will prosper.
  - Abdullah Yusuf Ali

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7:9
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُم بِمَا كَانُوا۟ بِـَٔايَـٰتِنَا يَظْلِمُونَ Waman khaffat maw a zeenuhu faol a ika alla th eena khasiroo anfusahum bim a k a noo bi a y a tin a ya th limoon a
whereas those whose weight is light in the balance - it is they who will have squandered their own selves by their wilful rejection of Our messages.8
  - Mohammad Asad

Lit., "for that they were wont to act wrongfully with regard to Our messages".

and those whose scale is light, they shall find themselves in loss for they had done injustice to Our revelations.
  - Muhammad Farooq-i-Azam Malik
But those whose scale is light, they have doomed themselves for wrongfully denying Our signs.
  - Mustafa Khattab
And as for those whose scale is light: those are they who lose their souls because they disbelieved Our revelations.
  - Marmaduke Pickthall
Those whose scale will be light will find their souls in perdition for that they wrongfully treated our signs.
  - Abdullah Yusuf Ali

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7:10
وَلَقَدْ مَكَّنَّـٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَـٰيِشَ ۗ قَلِيلًا مَّا تَشْكُرُونَ Walaqad makkann a kum fee alar d i wajaAAaln a lakum feeh a maAA a yisha qaleelan m a tashkuroon a
YEA, INDEED, [O men,] We have given you a [bountiful] place on earth, and appointed thereon means of livelihood for you: [yet] how seldom are you grateful!
  - Mohammad Asad
We are the One Who established you on earth, and provided you means of your sustenance therein: yet little it is that you pay thanks.
  - Muhammad Farooq-i-Azam Malik
We have indeed established you on earth and provided you with a means of livelihood. 'Yet' you seldom give any thanks.
  - Mustafa Khattab
And We have given you (mankind) power in the earth, and appointed for you therein a livelihood. Little give ye thanks!
  - Marmaduke Pickthall
It is We who have placed you with authority on earth and provided you therein with means for the fulfillment of your life: small are the thanks that ye give! 995
  - Abdullah Yusuf Ali

That is, all the material things which are necessary to sustain, beautify, and refine life, as well as all those powers, faculties, and opportunities which are instrumental in bringing up life to a higher plane and preparing man for his high destiny.

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