Surah 7. Al-A'raf

And do not lie in ambush on every road- threatening and hindering those who believe in Allah from His Path and striving to make it 'appear' crooked. Remember when you were few, then He increased you in number. And consider the fate of the corruptors!

  - Mustafa Khattab

"And squat not on every road breathing threats hindering from the path of Allah those who believe in Him and seeking in it something crooked; but remember how ye were little and He gave you increase. And hold in your mind's eye what was the end of those who did mischief. ¹⁰⁵⁵

  - Abdullah Yusuf Ali

The Midianites were in the path of a commercial highway of Asia, viz., that between two such opulent and highly organised nations as Egypt and the Mesopotamian group comprising Assyria and Babylonia. Their besetting sins are thus characterised here: (1) giving short measure or weight, whereas the strictest commercial probity is necessary for success, (2) a more general form of such fraud, depriving people of rightful dues, (3) producing mishchief and disorder, whereas peace and order had been established (again in a literal as well as a metaphorical sense); (4) not content with upsetting settled life, taking to highway robbery, literally as well as (5) metaphorically, in two ways, viz., cutting off people from access to the worship of Allah, and abusing religion and piety for crooked purposes, i.e., exploiting religion itself for their crooked ends, as when a man builds houses of prayer out of unlawful gains or ostentatiously gives charity out of money which he has obtained by force or fraud, etc. After setting out this catalogue of besetting sins Shu'aib makes two appeals to the past: (1) You began as an insignificant tribe, and by Allah's favour you increased and multiplied in numbers and resources: do you not then owe a duty to Allah to fulfil His Law? (2) What was the result in the case of those who fell into sin? Will you not take warning by their example? So Shu'aib began his argument with faith in Allah as the source of all virtue, and ended it with destruction as the result of all sin. In the next verse he pleads with them to end their controversies and come to Allah.

If some of you do believe in what I have been sent with while others do not, then be patient until Allah judges between us. He is the Best of Judges.'

  - Mustafa Khattab

"And if there is a party among you who believes in the message with which I have been sent and a party which does not believe hold yourselves in patience until Allah doth decide between us: for He is the best to decide." ^{1056 1057}

  - Abdullah Yusuf Ali

Madyan is torn by internal conflict. Shu'aib comes as a peace-maker, not in virtue of his own wisdom, but by appeal to the truth, righteousness and justice of God. As we see later, the real motives of his opponents were selfishness, arrogance, violence, lawlessness, and injustice. But he appeals to their better nature, and is prepared to argue on the basis that the party which wants to suppress those who believe in God's Message and in righteousness, has some sincere mental difficulty in accepting Shu'aib's mission, "If," he says to them, "that is the case, do you think it justifies your intolerance, your violence, or your persecution? On the contrary, events will prove by themselves who is right and who is wrong." To the small band who believe in his mission and follow his teaching, he would preach patience and perseverance. His argument to them would be: "You have faith; surely your faith is strong enough to sustain you in the hope that Allah's truth will triumph in the end; there is no cause for despair or dejection." How exactly these past experiences fit the times of our holy guide Muhammad! And it is for that analogy and that lesson that the stories of Noah, Hud, Salih, Lut, and Shuaib are related to us,-all different, and yet all pointing to the great lessons in Muhammad's life.

See the argument in the last note. Allah's decision may come partly in this very life, either for the same generation or for succeeding generations, by the logic of external events. But in any case it is bound to come spiritually on a higher plane eventually, when the righteous will be comforted and the sinners will be convinced of sin from their own inner conviction.

The arrogant chiefs of his people threatened, 'O Shu'aib! We will certainly expel you and your fellow believers from our land, unless you return to our faith.' He replied, 'Even if we hate it?

  - Mustafa Khattab

The leaders the arrogant party among his people said: "O Shu`aib! we shall certainly drive thee out of our city (thee) and those who believe with thee: or else ye (thou and they) shall have to return to our ways and religion." He said: "what! even though we do detest (them)? ¹⁰⁵⁸

  - Abdullah Yusuf Ali

The gentle, all-persuasive arguments of Shuaib fell on hard hearts. Their only reply was: "Turn him out!-him and his people." When courtesy and a plea for toleration are pitted against bigotry, what room is there for logic? But bigotry and unrighteousness havc their own crooked ways of pretending to be tolerant. "O yes!" they said, "we are very tolerant and long-suffering! But we are for our country and religion. Come back to the ways of our fathers, and we shall graciously forgive you!" "Ways of their fathers!"- they meant injustice and oppression, high-handedness to the poor and the weak, fraud under cover of religion, and so on! Perhaps the righteous were the poor and the weak. Were they likely to love such ways? Perhaps there was implied a bribe as well as a threat. "If you come back and wink at our iniquities, you shall have scraps of prosperity thrown at you. If not, out you go in disgrace!"

We would surely be fabricating a lie against Allah if we were to return to your faith after Allah has saved us from it. It does not befit us to return to it unless it is the Will of Allah, our Lord. Our Lord has encompassed everything in 'His' knowledge. In Allah we trust. Our Lord! Judge between us and our people with truth. You are the best of those who judge.'

  - Mustafa Khattab

"We should indeed invent a lie against Allah if we returned to your ways after Allah hath rescued us therefrom: nor could we by any manner of means return thereto unless it be as in the Will and plan of Allah Our Lord. Our Lord can reach out to the utmost recesses of things by His knowledge. In Allah is our trust. Our Lord! decide thou between us and our people in truth for thou art the best to decide." ^{1059 1060 1061}

  - Abdullah Yusuf Ali

The answer of the righteous is threefold. (1) "Coming back is all very well. But do you mean that we should practise the vices we detest?" (2) "You want us to lie against our conscience and our Lord, after we have seen the evil of your ways." (3) "Neither bribes nor threats, nor specious appeals to patriotism or ancestral religion can move us: the matter rests with Allah, Whose will and pleasure we obey, and on Whom alone we rely. His knowledge will search out all your specious pretences."

This, of course, does not mean that anyone can ever return to evil ways with Allah's consent. Shu'aib has already emphatically repudiated the idea of returning "to your ways after Allah hath rescued us therefrom." But even if their ways had been good, the human will, he goes on to say, has no data to rely upon, and he and his followers would only be guided by Allah's Will and Plan.

Having answered the insincere quibblers among the godless, the righteous turn to Allah in earnest prayer. The endless controversies in this world about abstract or speculative things never end even where both sides are sincere in their beliefs. The decision must be taken to Allah, Who sits on the throne of Truth, and Whose decisions will, therefore, be free from the errors and imperfections of all human judgment. The sincere have nothing to fear in the appeal to Him, as their motives are pure.

The disbelieving chiefs of his people threatened, 'If you follow Shu'aib, you will surely be losers!'

  - Mustafa Khattab

The leaders the unbelievers among his people said "if ye follow Shu`aib be sure then ye are ruined!" ¹⁰⁶²

  - Abdullah Yusuf Ali

The answer of the Unbelievers is characteristic. As all their bribes and subtleties have failed, they resort to threats, which are worse than the argument of the stick. "All right," they say, "there is nothing but ruin before you!" That means that the Believers will be persecuted, held up to obloquy, ostracised, and prevented from access to all means of honourable livelihood; their families and dependants will be insulted, reviled, and tortured, if they could but be got into the enemy's power: their homes destroyed, and their names held up to ridicule and contempt even when they are gone. But, as verse 92 says, their wicked designs recoiled on themselves; it was the wicked who were ruined and blotted out.

Then an 'overwhelming' earthquake struck them and they fell lifeless in their homes.

  - Mustafa Khattab

But the earthquake took them unawares and they lay prostrate in their homes before the morning! ¹⁰⁶³

  - Abdullah Yusuf Ali

The fate of the Madyan people is described in the same terms as that of the Thamud in verse 78 above. An earthquake seized them by night, and they were buried in their own homes, no longer to vex Allah's earth. But a supplementary detail is mentioned in xxvi. 189, "the punishment of a day of overshadowing gloom," which may be understood to mean a shower of ashes and cinders accompanying a volcanic eruption. Thus a day of terror drove them into their homes, and the earthquake finished them. The lament of Shu'aib in verse 93 is almost the same as that of Salih in verse 79, with two differences: (1) Shu'aib's messages attacked the many sins of his people (see n. 1055) and are, therefore, expressed in the plural, while Salih's fight was chiefly against selfish arrogance, and his message is expressed in the singular; (2) the Thamud were the more cultured people of the two, and perished in their own pride; as Salih said, "ye love not good counsellors"; the Midianites were a rougher people, and their minds were less receptive of argument or faith; as Shu'aib said, they were a people who "refused to believe."

Those who rejected Shu'aib were 'wiped out' as if they had never lived there. Those who rejected Shu'aib were the true losers.

  - Mustafa Khattab

The men who rejected Shu`aib became as if they had never been in the homes where they had flourished: the men who rejected Shu`aib it was they who were ruined!

  - Abdullah Yusuf Ali

He turned away from them, saying, 'O my people! Indeed, I have delivered to you the messages of my Lord and gave you 'sincere' advice. How can I then grieve for those who chose to disbelieve?'

  - Mustafa Khattab

So Shu`aib left them saying: "O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel but how shall I lament over a people who refuse to believe! ¹⁰⁶⁴

  - Abdullah Yusuf Ali

Can we get any idea of the chronological place of the destruction of the Midianites? In n. 1053 (vii. 85) we have discussed the geographical aspects. The following considerations will help us in getting some idea of their period. (1) The stories of Noah, Hud, Salih, Lut, and Shu'aib seem to be in chronological order. Therefore Shu'aib came after Abraham, whose nephew Lut was. (2) If Shu'aib was in the fourth generation from Abraham, (see n. 1590 to xi. 80), it would be impossible for him to have been a contemporary of Moses, who came many centuries later. This difficulty is recognised by Ibn Kathir and other classical commentators. (3) The identification of Shu'aib with Jethro the father-in-law of Moses is without warrant; see n. 1054 (vii. 85). (4) Shu'aib must have been before Moses; see vii. 103. (5) The Midianites who were destroyed by Moses and by Gideon after him (n. 1053) were local remnants, as we may speak of the Jews at the present day; but their existence as a nation in their original home-lands seems to have ended before Moses: "they became as if they had never been in the homes where they had flourished" (vii. 92). (6) Josephus, Eusebius, and Ptolemy mention a town of Madyan, but it was not of any importance (n. 1053). (7) After the first centuries of the Christian era, Madyan as a town appears as an unimportant place resting on its past.

Whenever We sent a prophet to a society, We afflicted its 'disbelieving' people with suffering and adversity, so perhaps they would be humbled.

  - Mustafa Khattab

Whenever We sent a prophet to a town We took up its people in suffering and adversity in order that they might learn humility. ¹⁰⁶⁵

  - Abdullah Yusuf Ali

Man was originally created pure. The need of a prophet arises when there is some corruption and iniquity, which he is sent to combat. His coming means much trial and suffering, especially to those who join him in his protest against wrong. Even so peaceful a prophet as Jesus said; "I came not to send peace but a sword" (Matt. x. 34). But it is all in Allah's Plan, for we must learn humility if we would be worthy of Him.

Then We changed their adversity to prosperity until they flourished and argued 'falsely', 'Our forefathers 'too' had been visited by adversity and prosperity.'¹ So We seized them by surprise, while they were unaware.

  - Mustafa Khattab

 They argued that life has its ups and downs and, therefore, they did not perceive adversity as a punishment or prosperity as a test—arguing that the same thing happened to their ancestors.

Then We changed their suffering into prosperity until they grew and multiplied and began to say: "Our fathers (too) were touched by suffering and affluence."...Behold! We called them to account of a sudden while they realized not (their peril). ¹⁰⁶⁶

  - Abdullah Yusuf Ali

Allah gives enough rope to the sinful. They grow and multiply, and become scornful. Neither suffering nor affluence teaches them the lessons which they are meant to learn, viz., patience and humility, gratitude and kindness to others. They take adversity and prosperity alike as a matter of chance. "O yes!" they say, "such things have happened in all ages! Our fathers had such experience before us, and our sons will have them after us. Thus goes on the world for all time!" But does it? What about the decree of Allah? They are found napping when Nemesis overtakes them in the midst of their impious tomfoolery!

Had the people of those societies been faithful and mindful 'of Allah', We would have overwhelmed them with blessings from heaven and earth. But they disbelieved, so We seized them for what they used to commit.

  - Mustafa Khattab

If the people of the towns had but believed and feared Allah We should indeed have opened out to them (all kinds of) blessings from heaven and earth; but they rejected (the truth) and We brought them to book for their misdeeds.

  - Abdullah Yusuf Ali

Did the people of those societies feel secure that Our punishment would not come upon them by night while they were asleep?

  - Mustafa Khattab

Did the people of the towns feel secure against the coming of our wrath by night while they were asleep? ¹⁰⁶⁷

  - Abdullah Yusuf Ali

This and the two following verses should be read together. They furnish a commentary on the story of the five prophets that has already been related. Allah's wrath may come by night or by day, whether people are arrogantly defying Allah's laws or are sunk in lethargy or vain dreams of unreality. Who can escape Allah's decree, and who can feel themselves outside it except those who are seeking their own ruin?

Or did they feel secure that Our punishment would not come upon them by day while they were at play?

  - Mustafa Khattab

Or else did they feel secure against its coming in broad daylight while they played about (care-free)?

  - Abdullah Yusuf Ali

Did they feel secure against Allah's planning? None would feel secure from Allah's planning except the losers.

  - Mustafa Khattab

Did they then fell secure against the plan of Allah? But no one can feel secure from the plan of Allah except those (doomed) to ruin! ¹⁰⁶⁸

  - Abdullah Yusuf Ali

This closes that chapter of the narrative which deals with Prophets who were rejected by their own people, but who stood firm on Allah's message and were able to rescue a remnant who believed. In each case there were special circumstances and special besetting sins, which have been explained in the notes. The nations which as a body could not be won over to Allah's Law perished. So far we have been dealing with the corruptions and iniquities within each nation. In the story of Moses we have first a struggle against the bondage of Egypt, one of the foremost powers then in the world, the rescue of the Israelites and their wanderings, and their proving themselves unworthy and being left to wander in a new sense when they rejected the new Prophet (Muhammad) who came to renew Allah's Message.

Is it not clear to those who take over the land after 'the destruction of' its former residents that- if We will- We can punish them 'too' for their sins and seal their hearts so they will not hear 'the truth'?

  - Mustafa Khattab

To those who inherit the earth in succession to its (previous) possessors is it not a guiding (lesson) that if We so willed We could punish them (too) for their sins and seal up their hearts so that they could not hear? ¹⁰⁶⁹

  - Abdullah Yusuf Ali

The stories which have been related should give a warning to present and future generations which have inherited the land, the power, or the experience of the past. They should know that if they fall into the same sins they will meet with the same fate: when through their contumacy their hearts are hardened, they do not listen to the advice that falls on their ears.

We have narrated to you 'O Prophet' some of the stories of those societies. Surely, their messengers came to them with clear proofs, but still they would not believe in what they had already denied. This is how Allah seals the hearts of the disbelievers.

  - Mustafa Khattab

Such were the towns whose story We (thus) relate unto thee: there came indeed to them their apostles with clear (signs): but they would not believe what they had rejected before. Thus doth Allah seal up the heart of those who reject faith. ¹⁰⁷⁰

  - Abdullah Yusuf Ali

Those who have heard the Message and rejected it find it more difficult afterwards to retrace their steps. Evil has blocked the channels of Allah's grace to them. It begins with their breaking their Covenant with Allah; with each step afterwards they fall deeper and deeper into the mire.

We did not find most of them true to their covenant. Rather, We found most of them truly rebellious.

  - Mustafa Khattab

Most of them We found not men (true) to their covenant: but most of them We found rebellious and disobedient.

  - Abdullah Yusuf Ali

Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them. See what was the end of the corruptors!

  - Mustafa Khattab

Then after them We sent Moses with Our signs to Pharaoh and his chiefs but they wrongfully rejected them: so see what was the end of those who made mischief.

  - Abdullah Yusuf Ali

And Moses said, 'O Pharaoh! I am truly a messenger from the Lord of all worlds,

  - Mustafa Khattab

Moses said: "O Pharaoh! I am an apostle from the Lord of the worlds. ^{1071 1072}

  - Abdullah Yusuf Ali

The story of Moses is told in many places in the Holy Qur-an, with a special lesson in each context. In ii. 49-71, the story is an appeal to the Jews from their own scripture and traditions, to show their true place in the religious history of mankind, and how they forfeited it. Here we have an instructive parallelism in that story to the story of Muhammad's mission,-how both these men of Allah had to fight against (1) a foreign foe, arrogant, unjust, faithless, and superstitious, and (2) against the same class of internal foe among their own people. Both of them won through. In the case of Moses, the foreign foe was Pharaoh and his Egyptians, who boasted of their carlier and superior civilisation; in the case of the Prophet Muhammad the foreign foes were the Jews themselves and the Christians of his day. Moses led his people nearly to the land of promise in spite of rebellions among his own people; Muhammad succecded completely in overcoming the resistance of his own people by his own virtues and firmness of character, and by the guidance of Allah. What was a hope when these Makkan verses were revealed became an accomplishment before the end of his life and mission on earth.

"Pharaoh" (Arabic, Fir'aun) is a dynastic title, not the name of any particular king in Egypt. It has been traced to the ancient Hieroglyphic words, Per-aa, which mean "Great House." The nun is an "infirm" letter added in the process of Arabisation. Who was the Pharaoh in the story of Moses? If the Inscriptions had helped us, we could have answered with some confidence, but unfortunately the Inscriptions fail us. It is probable that it was an early Pharaoh of the XVIIIth Dynasty, say Thothmes 1, about 1540 B.C. See appendix IV on Egyptian Chronology and Israel, printed at the end of this Sura.

obliged to say nothing about Allah except the truth. Indeed, I have come to you with clear proof from your Lord, so let the children of Israel go with me.'

  - Mustafa Khattab

"One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people) from your Lord with a clear (sign): so let the children of Israel depart along with me." ¹⁰⁷³

  - Abdullah Yusuf Ali

Notice that Moses, in addressing Pharaoh and the Egyptians, claims his mission to be not from his God, or his people's God but from "your Lord," from "the Lord of the Worlds." And his mission is not to his people only: "I come unto you (Egyptian people) from your Lord." "The spirit of our version is entirely different from the spirit of the same story as told in the Old Testament (Exod. chapters i. to xv.). In Exod. iii. 18, the mission of Moses is expressed to be as from "the Lord God of the Hebrews." The essence of the whole Islamic story is this: Joseph's sufferings and good fortune were not merely a story in a romance. Joseph was a prophet; his sufferings and his subsequent rise to power and position in Egypt were to be a lesson (a) to his wicked brothers who sold him into slavery, (b) to his people who were stricken with famine and found a welcome in Egypt, and (c) to the Egyptians, who were arrogant over their high material civilisation, but had yet to be taught the pure faith of Abraham. Israel prospered in Egypt, and stayed there perhaps two to four centuries. (Renan allows only one century). Times changed, and the racial bigotry of the Egyptians showed its head again, and Israel was oppressed. Moses was raised up with a threefold mission again (a) to learn all the learning of the Egyptians and preach Allah's Truth to them as one who had been brought up among themselves, (b) to unite and reclaim his own people, and (c) to rescue them and lead them to a new world, which was to open out their spiritual horizon and lead them to the Psalms of David and the glories of Solomon.