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Surah 7. Al-A'raf

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7:181
وَمِمَّنْ خَلَقْنَآ أُمَّةٌ يَهْدُونَ بِٱلْحَقِّ وَبِهِۦ يَعْدِلُونَ Wamimman khalaqn a ommatun yahdoona bi a l h aqqi wabihi yaAAdiloon a
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 among those We created is a group that guides with the truth and establishes justice accordingly.
  - Mustafa Khattab
And of those whom We created there is a nation who guide with the Truth and establish justice therewith.
  - Marmaduke Pickthall
Of those We have created are people who direct (others) with truth and dispense justice therewith.
  - Abdullah Yusuf Ali

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7:182
وَٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ Wa a lla th eena ka thth aboo bi a y a tin a sanastadrijuhum min h aythu l a yaAAlamoon a
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
As for those who deny Our signs, We will gradually draw them to destruction in ways they cannot comprehend.
  - Mustafa Khattab
And those who deny Our revelations--step by step We lead them on from whence they know not.
  - Marmaduke Pickthall
Those who reject Our signs We shall gradually visit with punishment in ways they perceive not.
  - Abdullah Yusuf Ali

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7:183
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ Waomlee lahum inna kaydee mateen un
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 'only' delay their end for a while, but My planning is flawless.
  - Mustafa Khattab
I give them rein (for) lo! My scheme is strong.
  - Marmaduke Pickthall
Respite will I grant unto them: for My scheme is strong (and unfailing).
  - Abdullah Yusuf Ali

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7:184
أَوَلَمْ يَتَفَكَّرُوا۟ ۗ مَا بِصَاحِبِهِم مِّن جِنَّةٍ ۚ إِنْ هُوَ إِلَّا نَذِيرٌ مُّبِينٌ Awalam yatafakkaroo m a bi sah ibihim min jinnatin in huwa ill a na th eerun mubeen un
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 ever given it a thought? Their fellow man1 is not insane. He is only sent with a clear warning.
  - Mustafa Khattab

 i.e., Muḥammad (ﷺ).

Have they not bethought them (that) there is no madness in their comrade? He is but a plain warner.
  - Marmaduke Pickthall
Do they not reflect? Their companion is not seized with madness: he is but a perspicuous warner. 1155 1156
  - Abdullah Yusuf Ali

Their companion, i.e., the Holy Prophet, who lived with and amongst them. He was accused of madness because he behaved differently from them. He had no selfish ambitions; he was always true, in thought, word, and deed: he was kind and considerate to the weak, and was not dazzled by worldly power or wealth or position: he was undeterred by fear of the strong, the mockery of the cynics, the bitterness of the evil, or the indifference of the heedless. That is why he stood out boldly against wrong: he did not mince his words, and his warnings were not mealy-mouthed.

Mubin; perspicuous. The reason why I have not used a simpler word, such as "plain" or "clear" is explained in n. 716 to v. 15. Al-Mustafa's sermons were not polite reminders, with an eye to the flattery of weaknesses in high places or national vanities or crowd passions. They brought out every foible into the glare of light, by a fiery eloquence fed by inspiration from Allah.

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7:185
أَوَلَمْ يَنظُرُوا۟ فِى مَلَكُوتِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا خَلَقَ ٱللَّهُ مِن شَىْءٍ وَأَنْ عَسَىٰٓ أَن يَكُونَ قَدِ ٱقْتَرَبَ أَجَلُهُمْ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ Awalam yan th uroo fee malakooti a l ssam a w a ti wa a lar d i wam a khalaqa All a hu min shayin waan AAas a an yakoona qadi iqtaraba ajaluhum fabiayyi h adeethin baAAdahu yuminoon a
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 ever reflected on the wonders of the heavens and the earth, and everything Allah has created, and that perhaps their end is near? So what message after this 'Quran' would they believe in?
  - Mustafa Khattab
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
Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their term is nigh drawing to an end? In what message after this will they then believe? 1157
  - Abdullah Yusuf Ali

An appeal to Allah's most wonderful universe should at once convince a thinking mind of man's nothingness, and Allah's power, glory, and goodness. Man's term here is fleeting. If he is not warned by the great Signs, and the Messages which call his attention to them, is he capable of any faith at all?

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7:186
مَن يُضْلِلِ ٱللَّهُ فَلَا هَادِىَ لَهُۥ ۚ وَيَذَرُهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ Man yu d lili All a hu fal a h a diya lahu waya th aruhum fee t ughy a nihim yaAAmahoon a
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
Whoever Allah allows to stray, none can guide, leaving them to wander blindly in their defiance.
  - Mustafa Khattab
Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
  - Marmaduke Pickthall
To such as Allah rejects from His guidance there can be no guide; He will leave them in their trespasses wandering in distraction. 1158
  - Abdullah Yusuf Ali

Cf. ii. 15. If Allah's light is removed, the best of them can only wander hither and thither, like blind men, in distraction.

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7:187
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّى ۖ لَا يُجَلِّيهَا لِوَقْتِهَآ إِلَّا هُوَ ۚ ثَقُلَتْ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً ۗ يَسْـَٔلُونَكَ كَأَنَّكَ حَفِىٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ ٱللَّهِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ Yasaloonaka AAani a l ss a AAati ayy a na murs a h a qul innam a AAilmuh a AAinda rabbee l a yujalleeh a liwaqtih a ill a huwa thaqulat fee a l ssam a w a ti wa a lar d i l a tateekum ill a baghtatan yasaloonaka kaannaka h afiyyun AAanh a qul innam a AAilmuh a AAinda All a hi wal a kinna akthara a l nn a si l a yaAAlamoon a
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 you 'O Prophet' regarding the Hour, 'When will it be?' Say, 'That knowledge is only with my Lord. He alone will reveal it when the time comes. It is too tremendous for the heavens and the earth and will only take you by surprise.' They ask you as if you had full knowledge of it. Say, 'That knowledge is only with Allah, but most people do not know.'
  - Mustafa Khattab
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
They ask thee about the (final) hour when will be its appointed time? Say: "The knowledge thereof is with my Lord (alone): none but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only all of a sudden will it come to you. They ask thee as if thou wert eager in search thereof: Say: "The knowledge thereof is with Allah (alone) but most men know not." 1159 1160
  - Abdullah Yusuf Ali

The fact of its coming is a certainty: the exact time appointed for it is not revealed by Allah. If it were it would be so momentous as to disturb our thoughts and life. It would be a heavy burden to us. Our duty is to be prepared for it at all times. It will come when we least expect it. In the present Gospels Jesus says the same thing: he does not know the Hour, but it will come suddenly. "But of that day and that Hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is." (Mark. xiii. 32-33).

Hafi is usually construed to mean; "eager or anxious in search of": the preposition following here is 'an = concerning, about. Some commentators (including Ragib) understand it in this passage to mean "well-acquainted." In xix. 47, with the preposition by following it, it signifies "well-disposed to", favourable to, good to, kind to."

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7:188
قُل لَّآ أَمْلِكُ لِنَفْسِى نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَآءَ ٱللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لَٱسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ وَمَا مَسَّنِىَ ٱلسُّوٓءُ ۚ إِنْ أَنَا۠ إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ Qul l a amliku linafsee nafAAan wal a d arran ill a m a sh a a All a hu walaw kuntu aAAlamu alghayba la i stakthartu mina alkhayri wam a massaniya a l ssooo in an a ill a na th eerun wabasheerun liqawmin yuminoon a
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, 'I have no power to benefit or protect myself, except by the Will of Allah. If I had known the unknown, I would have benefited myself enormously, and no harm would have ever touched me. I am only a warner and deliverer of good news for those who believe.'
  - Mustafa Khattab
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
Say: "I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen I should have multiplied all good and no evil should have touched me I am but a warner and a bringer of glad tidings to those who have faith." 1161
  - Abdullah Yusuf Ali

A warner to all, and a bringer of glad tidings to those who have faith, because they will profit by the glad tidings. As every one is invited to faith, the glad tidings are offered to all, but they are not necessarily accepted by all.

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7:189
هُوَ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَجَعَلَ مِنْهَا زَوْجَهَا لِيَسْكُنَ إِلَيْهَا ۖ فَلَمَّا تَغَشَّىٰهَا حَمَلَتْ حَمْلًا خَفِيفًا فَمَرَّتْ بِهِۦ ۖ فَلَمَّآ أَثْقَلَت دَّعَوَا ٱللَّهَ رَبَّهُمَا لَئِنْ ءَاتَيْتَنَا صَـٰلِحًا لَّنَكُونَنَّ مِنَ ٱلشَّـٰكِرِينَ Huwa alla th ee khalaqakum min nafsin w ah idatin wajaAAala minh a zawjah a liyaskuna ilayh a falamm a taghashsh a h a h amalat h amlan khafeefan famarrat bihi falamm a athqalat daAAaw a All a ha rabbahum a lain a taytan a sa li h an lanakoonanna mina a l shsh a kireen a
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 is the One Who created you from a single soul, then from it made its spouse so he may find comfort in her. After he had been united with her, she carried a light burden that developed gradually. When it grew heavy, they prayed to Allah, their Lord, 'If you grant us good offspring, we will certainly be grateful.'
  - Mustafa Khattab
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
It is He who created you from a single person and made his mate of like nature in order that he might dwell with her (in love). When they are united she bears a light burden and carries it about (unnoticed). When she grows heavy they both pray to Allah their Lord (saying): "if Thou givest us a goodly child we vow we shall (ever) be grateful." 1162 1163 1164
  - Abdullah Yusuf Ali

Cf. iv. 1, and n. 504, where the construction is explained.

The mystery of the physical birth of man, as it affects the father and the mother, only touches the imagination of the parents in the later stages when the child is yet unborn and yet the life stirs within the body of the expectant mother. The coming of the new life is a solemn thing, and is fraught with much hope as well as much unknown risk to the mother herself. The parents in their anxiety turn to Allah. If this feeling of solemnity, hope, and looking towards Allah were maintained after birth, all would be well for the parents as well as for the rising generation. But the attitude changes, as the verses following show.

Goodly: salih: includes the following ideas: sound in body and mind; healthy; righteous; of good moral disposition.

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7:190
فَلَمَّآ ءَاتَىٰهُمَا صَـٰلِحًا جَعَلَا لَهُۥ شُرَكَآءَ فِيمَآ ءَاتَىٰهُمَا ۚ فَتَعَـٰلَى ٱللَّهُ عَمَّا يُشْرِكُونَ Falamm a a t a hum a sa li h an jaAAal a lahu shurak a a feem a a t a hum a fataAA a l a All a hu AAamm a yushrikoon a
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 granted their descendants good offspring, they associated false gods in what He has given them. Exalted is Allah above what they associate 'with Him'!
  - Mustafa Khattab
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
But when He giveth them a goodly child they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him. 1165
  - Abdullah Yusuf Ali

When the child is born, the parents forget that it is a precious gift of Allah,-a miracle of Creation, which should lift their minds up to the higher things of Allah. Instead, their gradual familiarity with the new life makes them connect it with many superstitious ideas or rites and ceremonies, or they take it as a matter of course, is a little plaything of the material world. This leads to idolatry or false worship, or the selling up of false standards, in derogation of the dignity of Allah.

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7:191
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْـًٔا وَهُمْ يُخْلَقُونَ Ayushrikoona m a l a yakhluqu shayan wahum yukhlaqoon a
Will they, then, ascribe divinity, side by side with Him, unto beings that cannot create anything157 - since they themselves are created -
  - Mohammad Asad

Lit., "that which does not create anything": a phrase expressed in the singular, but having the plural meaning of "beings" - that is, either animate beings (like saints or supposedly "divine" personalities) or their inanimate representations.

Do they associate with Him those deities who can create nothing but are themselves created,
  - Muhammad Farooq-i-Azam Malik
Do they associate 'with Allah' those 'idols' which cannot create anything, but are in fact created;
  - Mustafa Khattab
Attribute they as partners to Allah those who created naught, but are themselves created,
  - Marmaduke Pickthall
Do they indeed ascribe to Him as partners things that can create nothing but are themselves created?
  - Abdullah Yusuf Ali

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7:192
وَلَا يَسْتَطِيعُونَ لَهُمْ نَصْرًا وَلَآ أَنفُسَهُمْ يَنصُرُونَ Wal a yasta t eeAAoona lahum na s ran wal a anfusahum yan s uroon a
and neither are able to give them succour nor can succour themselves,
  - Mohammad Asad
they have neither the ability to help them, nor can they help themselves?
  - Muhammad Farooq-i-Azam Malik
which cannot help them, or even help themselves?
  - Mustafa Khattab
And cannot give them help, nor can they help themselves?
  - Marmaduke Pickthall
No aid can they give them nor can they aid themselves!
  - Abdullah Yusuf Ali

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7:193
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَتَّبِعُوكُمْ ۚ سَوَآءٌ عَلَيْكُمْ أَدَعَوْتُمُوهُمْ أَمْ أَنتُمْ صَـٰمِتُونَ Wain tadAAoohum il a alhud a l a yattabiAAookum saw a on AAalaykum adaAAawtumoohum am antum sa mitoon a
and, if you pray to them for guidance, do not respond to you?158 As far as you are concerned, it is all one whether you invoke them or keep silent.
  - Mohammad Asad

Lit., "do not follow you". As regards my translation of in tad'uhum ila 'l-huda as "if you pray to them for guidance" (instead of the erroneous - but common - translation "if you invite [or "call"] them to guidance"), see Zamakhshari, Razi and Ibn Kathir. Cf. also verse {198} below.

If you invite them to guidance they will not follow you. It will be all the same for you whether you call them or hold your peace.
  - Muhammad Farooq-i-Azam Malik
And if you 'idolaters' call upon them for guidance, they cannot respond to you. It is all the same whether you call them or remain silent.
  - Mustafa Khattab
And if ye call them to the Guidance, they follow you not. Whether ye call them or are silent is all one to them.
  - Marmaduke Pickthall
If ye call them to guidance they will not obey: for you it is the same whether ye call them or ye hold your peace! 1166
  - Abdullah Yusuf Ali

When false worship takes root, the teacher of Truth finds much to discourage him. As far as he is concerned, it seems as if he has produced no effect. Yet his duty is to continue his work, in the spirit of verse 199 below, forgiving all opposition, teaching what is right, and not joining the ignorant in their attitude of doubt and indecision.

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7:194
إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمْثَالُكُمْ ۖ فَٱدْعُوهُمْ فَلْيَسْتَجِيبُوا۟ لَكُمْ إِن كُنتُمْ صَـٰدِقِينَ Inna alla th eena tadAAoona min dooni All a hi AAib a dun amth a lukum fa o dAAoohum falyastajeeboo lakum in kuntum sa diqeen a
Verily, all those whom you invoke beside God are but created beings159 like yourselves: invoke them, then, and let them answer your prayer - if what you claim is true!
  - Mohammad Asad

Lit., "servants" ('ibad) - i.e., created beings subservient to God's will. This refers to saints living or dead, as well as to inanimate objects of every description, including idols, fetishes and representational images - physical or mental - of saints or deified persons.

In fact those whom you call besides Allah are bondmen, like yourselves. Well call them, and let them answer you, if what you say is true!
  - Muhammad Farooq-i-Azam Malik
Those 'idols' you invoke besides Allah are created beings like yourselves. So call upon them and see if they will answer you, if your claims are true!
  - Mustafa Khattab
Lo! those on whom ye call beside Allah are slaves like unto you. Call on them now, and let them answer you, if ye are truthful!
  - Marmaduke Pickthall
Verily those whom ye call upon besides Allah are servants like unto you: call upon them and let them listen to your prayer if ye are (indeed) truthful! 1167
  - Abdullah Yusuf Ali

False gods, whether idols or deified men, or ideas and superstitions, have no existence of their own, independent of Allah's creation. They are Allah's creatures, and like servents are subject to His authority. Deified men are not real men, but false ideas of men. They cannot help themselves: how can they help others?

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7:195
أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَآ ۖ أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَآ ۖ أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَآ ۖ أَمْ لَهُمْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۗ قُلِ ٱدْعُوا۟ شُرَكَآءَكُمْ ثُمَّ كِيدُونِ فَلَا تُنظِرُونِ Alahum arjulun yamshoona bih a am lahum aydin yab t ishoona bih a am lahum aAAyunun yub s iroona bih a am lahum atha nun yasmaAAoona bih a quli odAAoo shurak a akum thumma keedooni fal a tun th iroon i
Have these [images], perchance, feet on which they could walk? Or have they hands with which they could grasp? Or have they eyes with which they could see? Or have they ears with which they could hear? Say [O Prophet]: "Summon to your aid all those to whom you ascribe a share in God's divinity,160 and thereupon contrive [anything you may wish] against me, and give me no respite!
  - Mohammad Asad

Lit., "summon your [God -]partners" see surah {6}, note [15].

Have they feet to walk with? Have they hands to hold with? Have they eyes to see with? Have they ears to hear with? O Muhammad, say: "Call on your shoraka' (partners you have set up besides Allah) and collectively plot against me and give me no respite!
  - Muhammad Farooq-i-Azam Malik
Do they have feet to walk with? Or hands to hold with? Or eyes to see with? Or ears to hear with? Say, 'O Prophet,' 'Call upon your associate-gods and conspire against me without delay!
  - Mustafa Khattab
Have they feet wherewith they walk, or have they hands wherewith they hold, or have they eyes wherewith they see, or have they ears wherewith they hear? Say: Call upon your (so-called) partners (of Allah), and then contrive against me, spare me not!
  - Marmaduke Pickthall
Have they feet to walk with? or hands to lay hold with? or eyes to see with? or ears to hear with? Say: "Call your god-partners scheme (your worst) against me and give me no respite! 1168
  - Abdullah Yusuf Ali

Here is a test and a challenge. If the false gods had any power or even existence, collect them all together, and, says the Prophet of Allah, "Let them do their worst against me." They cannot: because the whole thing is based on a superstition and a chimaera.

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7:196
إِنَّ وَلِـِّۧىَ ٱللَّهُ ٱلَّذِى نَزَّلَ ٱلْكِتَـٰبَ ۖ وَهُوَ يَتَوَلَّى ٱلصَّـٰلِحِينَ Inna waliyyiya All a hu alla th ee nazzala alkit a ba wahuwa yatawall a a l ssa li h een a
Verily, my protector is God, who has bestowed this divine writ from on high: for it is He who protects the righteous,
  - Mohammad Asad
My protector is Allah Who has revealed this Book and He is the protecting friend of the righteous.
  - Muhammad Farooq-i-Azam Malik
'Indeed, my Protector is Allah Who has revealed this Book. For He 'alone' protects the righteous.
  - Mustafa Khattab
Lo! my Protecting Friend is Allah who revealeth the Scripture. He befriendeth the righteous.
  - Marmaduke Pickthall
"For my protector is Allah Who revealed the Book (from time to time) and He will choose and befriend the righteous.
  - Abdullah Yusuf Ali

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7:197
وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ لَا يَسْتَطِيعُونَ نَصْرَكُمْ وَلَآ أَنفُسَهُمْ يَنصُرُونَ Wa a lla th eena tadAAoona min doonihi l a yasta t eeAAoona na s rakum wal a anfusahum yan s uroon a
whereas all those whom you invoke in His stead are neither able to give you succour nor can succour themselves;
  - Mohammad Asad
On the contrary, those whom you call besides Him have neither the ability to help you, nor can they help themselves.
  - Muhammad Farooq-i-Azam Malik
But those 'false gods' you call besides Him can neither help you nor even themselves.'
  - Mustafa Khattab
They on whom ye call beside Him have no power to help you, nor can they help themselves.
  - Marmaduke Pickthall
"But those ye call upon besides Him are unable to help you and indeed to help themselves."
  - Abdullah Yusuf Ali

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7:198
وَإِن تَدْعُوهُمْ إِلَى ٱلْهُدَىٰ لَا يَسْمَعُوا۟ ۖ وَتَرَىٰهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لَا يُبْصِرُونَ Wain tadAAoohum il a alhud a l a yasmaAAoo watar a hum yan th uroona ilayka wahum l a yub s iroon a
and if you pray unto them for guidance, they do not hear; and though thou mayest imagine that they behold thee,161 they do not see."
  - Mohammad Asad

Lit., "though thou seest them looking at thee" - but since the pronoun "them" in tarahum ("thou seest them") refers to mental images no less than to physical representations, the verb must be understood in its abstract sense of "seeing with the mind", i.e., "considering" or "imagining". In contrast with the preceding passages, which are addressed to those who actually invoke false deities or images, the last sentence is addressed to man in general, sinner and believer alike: and this generalization is brought out by changing the form of address from "you" to "thou".

If you call them to guidance, they cannot even hear what you say, although it appears as if they are looking at you, they do not see.
  - Muhammad Farooq-i-Azam Malik
If you 'idolaters' call them to guidance, they cannot hear. And you 'O Prophet' may see them facing towards you, but they cannot see.
  - Mustafa Khattab
And if ye (Muslims) call them to the Guidance they hear not; and thou (Muhammad) seest them looking toward thee, but they see not.
  - Marmaduke Pickthall
If thou callest them to guidance they hear not. Thou wilt see them looking at thee but they see not. 1169
  - Abdullah Yusuf Ali

The beauty and righteousness of Al-Mustafa's life were acknowledged on all hands, until he received the mission to preach and to fight against evil. What happened then? Evil erected barricades for itself. It had eyes, but it refused to see. It had ears, but it refused to hear. It had intelligence, but it blocked up its channels of understanding. Even now, after Fourteen Centuries, a life of unexampled purity, probity, justice, and righteousness is seen in false lights by blind detractors!

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7:199
خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَـٰهِلِينَ Khu th i alAAafwa wamur bi a lAAurfi waaAAri d AAani alj a hileen a
MAKE due allowance for man's nature,162 and enjoin the doing of what is right; and leave alone all those who choose to remain ignorant.163
  - Mohammad Asad

Lit., "accept what is easily forthcoming [from man's nature]". According to Zamakhshari, khudh al-'afw means: "Accept what comes easily to thee [or "what is willingly accorded to thee"] of the doings and the nature of men, and make things easy [for them], without causing them undue hardship (kulfah); and do not demand of them efforts that may be too difficult for them." This interpretation - which has been adopted by many other classical commentators as well - is based on the identical explanation of the phrase khudh al 'afw by 'Abd Allah ibn az-Zubayr and his brother 'Urwah (Bukhari), as well as by 'A'ishah and, in the next generation, by Hisham ibn 'Urwah and Mujahid (see Tabari, Baghawi and Ibn Kathir). Thus, in accordance with the Qur'anic statements that "man has been created weak" 4:28 and that "God does not burden any human being with more than he is well able to bear" ( 2:286 , 6:152 , 7:42 , 23:62 ), the believer is admonished to make due allowance for human nature and not to be too harsh with those who err. This admonition is the more remarkable as it follows immediately upon a discourse on the most unforgivable of all sins - the ascribing of divine powers or qualities to anyone or anything but God.

Lit., "the ignorant ones" - i.e., those who wilfully remain deaf to moral truths, and not those who are simply unaware of them.

Show forgiveness, speak for justice and avoid the ignorant.
  - Muhammad Farooq-i-Azam Malik
Be gracious, enjoin what is right, and turn away from those who act ignorantly.
  - Mustafa Khattab
Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant.
  - Marmaduke Pickthall
Hold to forgiveness; command what is right; but turn away from the ignorant. 1170
  - Abdullah Yusuf Ali

Allah comforts the Prophet and directs his mind to three precepts: (1) to forgive injuries, insults, and persecution; (2) to continue to declare the faith that was in him, and not only to declare it, but to act up to it in all his dealings with friends and foes; (3) to pay no attention to ignorant fools, who raised doubts or difficulties, hurled taunts or reproaches, or devised plots to defeat the truth: they were to be ignored and passed by, not to be engaged in fights and fruitless controversies, or conciliated by compromises.

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7:200
وَإِمَّا يَنزَغَنَّكَ مِنَ ٱلشَّيْطَـٰنِ نَزْغٌ فَٱسْتَعِذْ بِٱللَّهِ ۚ إِنَّهُۥ سَمِيعٌ عَلِيمٌ Waimm a yanzaghannaka mina a l shshay ta ni nazghun fa i staAAi th bi A ll a hi innahu sameeAAun AAaleem un
And if it should happen that a prompting from Satan stirs thee up [to blind anger],164 seek refuge with God: behold, He is all-hearing, all-knowing.
  - Mohammad Asad

I.e., anger at the rejection of the truth by "those who choose to remain ignorant". The words "to blind anger" interpolated between brackets are based on a Tradition according to which the Prophet, after the revelation of the preceding verse calling for forbearance, exclaimed, "And what about [justified] anger, O my Sustainer?" - whereupon the above verse was revealed to him (Tabari, Zamakhshari, Razi, Ibn Kathir).

If Shaitan tempts you, seek refuge with Allah; for He is the one Who is All Hearing, Knowing.
  - Muhammad Farooq-i-Azam Malik
If you are tempted by Satan, then seek refuge with Allah. Surely He is All-Hearing, All-Knowing.
  - Mustafa Khattab
And if a slander from the devil wound thee, then seek refuge in Allah. Lo! He is Hearer, Knower.
  - Marmaduke Pickthall
If a suggestion from satan assail thy (mind) seek refuge with Allah; for He heareth and knoweth (all things). 1171
  - Abdullah Yusuf Ali

Even a Prophet of Allah is but human. He might think that revenge or retaliation, or a little tactful silence when evil stalks abroad, or some compromise with ignorance, might be best for the cause. He is to reject such suggestions.

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