Surah Al-Araaf: Difference between revisions

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'''Verses 1-9''': The revelation of the book, and the sending of the Messengers; heedlessness towards the Prophets’ reminders; the end of the ignorant ones; and the ones who act on these reminders.

==='''Verses 1-9'''===: The revelation of the book, and the sending of the Messengers; heedlessness towards the Prophets’ reminders; the end of the ignorant ones; and the ones who act on these reminders.

This chapter is one of the chapters that begins with the disjointed letters of the Arabic alphabet, otherwise known as Huroof al-Muqattaat. Therefore, we can consider the objective of this chapter to be the same as that of the other chapters that begin in the same way. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 5)) The meaning of these letters is taken as ‘Surely, Allah is the most Knowledgeable and the most Superior’ ((Ibid., Page 6)), and ‘Surely Allah is the most Superior.’ ((Ibn Kathir Damashqi, Tafsir al-Quran al-Azim (1998), Volume 3, Page 348)) The intended meaning of “those to whom the apostles were sent,” in verse 6 are the Divine Prophets ((Ibid., Page 349)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 9)), and this verse does not include the angels. ((Ibid))

'''Verses 10-25''': The creation of man and the utilization of the earth for them; the story of Satan’s stoning, and the descent of Prophet Adam.

==='''Verses 10-25'''===: The creation of man and the utilization of the earth for them; the story of Satan’s stoning, and the descent of Prophet Adam.

The intended meaning of ‘establish’ in verse 10: “Certainly We have established you on the earth, and made in it [various] means of livelihood for you. Little do you thank” is domination and authority. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 19)) The word ‘degraded’ in verse 13, “Be gone! You are indeed among the degraded ones” means contempt and deplored. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 354)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 29))

'''Verses 26-36''': A warning to the sons of Prophet Adam regarding Satan’s sedition; abstinence from excess in the hope of exploiting blessings; and an admonition to man to bring forth piety.

==='''Verses 26-36'''===: A warning to the sons of Prophet Adam regarding Satan’s sedition; abstinence from excess in the hope of exploiting blessings; and an admonition to man to bring forth piety.

The intended meaning of ‘garment of Allah-wariness’ in verse 26, “Yet the garment of Allah wariness-that is the best” is the covering of internal evil, and piety has been likened to that garment which covers sins - such as polytheism, etc. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 70))

'''Verses 37-53''': An explanation of the characteristics of man on the Day of Judgement; the mentioning of Araaf, its location and specifics.

==='''Verses 37-53'''===: An explanation of the characteristics of man on the Day of Judgement; the mentioning of Araaf, its location and specifics.

Araaf is a place for people who are on the veil in between those in Heaven and Hell, and they reproach the inhabitants of Hell. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 122)) The word ‘veil’ in verse 46 which says: “There will be a veil between them; And on the Elevations (Araaf) will be certain men who will recognize each of them by their marks” means a covering, and the top part of the veil and a sand dune, while Araaf means the mane of a horse and a donkey’s crown and is the top part of something. The intended meaning of Araaf is the top part of a veil which overlooks the inhabitants of Heaven and Hell; ((Ibid., Page 121)) and it has been said that this veil is a barrier between the inhabitants of Hell and Heaven. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 375))

'''Verses 54-58''': The plan of the whole universe; the creation of the throne; the order of the universe; the guarantee of sustenance through the coming down of rain; and the obligation of [giving] the Divine thanks as a result. In verse 54 which says: “Indeed your Lord is Allah, who created the heavens and the earth in six days,” a group of commentators have considered the creation of the universe in six days to mean a consecutive week and understand the six days to be from Sunday to Friday. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 362))

==='''Verses 54-58'''===: The plan of the whole universe; the creation of the throne; the order of the universe; the guarantee of sustenance through the coming down of rain; and the obligation of [giving] the Divine thanks as a result. In verse 54 which says: “Indeed your Lord is Allah, who created the heavens and the earth in six days,” a group of commentators have considered the creation of the universe in six days to mean a consecutive week and understand the six days to be from Sunday to Friday. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 362))

'''Verses 59-102''': An explanation of the stories of Prophets: Nuh, Salih, Lut, and Shuayb.

==='''Verses 59-102'''===: An explanation of the stories of Prophets: Nuh, Salih, Lut, and Shuayb.

These verses start with the story of Prophet Nuh and his people at the time when the heads of the people accused him of misguiding [them]. In his response, Prophet Nuh exonerates himself by saying “O my people, I am not in error” (Surah al-Araaf, Verse 61), and by explaining “Rather, I am an apostle from the Lord of all of the worlds.” ((Ibid)) He sets the record straight regarding his Prophetic mission from the One Lord. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 388)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 175))

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'''Verses 103-171''': The story of Bani Israil and Prophet Musa.

==='''Verses 103-171'''===: The story of Bani Israil and Prophet Musa.

These verses tell a detailed account regarding Prophet Musa, Firaun, and the Bani Israil from their time of extreme poverty and torture at the hands of Firaun’s people - to the time of the his defeat and the drowning of his people in the sea. It also tells us about the settling and accompaniment of the Bani Israil and Prophet Musa, as well as other various events. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Pages 209-300)) ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Pages 407-449))</blockquote>

'''Verses 172-179''': An explanation regarding Alam al-Zhar (a world preceding this one).

==='''Verses 172-179'''===: An explanation regarding Alam al-Zhar (a world preceding this one).

In these verses there is a reminder about man’s promise and covenant before creation, and they explain man’s innate nature of searching for Allah. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 451))</blockquote>

'''Verses 180-186''': The centrality of the Divine names in the plan of the universe; and the return of all of the affairs to Allah.

==='''Verses 180-186'''===: The centrality of the Divine names in the plan of the universe; and the return of all of the affairs to Allah.

Man’s guidance or misguidance depends upon one’s own actions with regard to the Divine names, meaning his faith or atheism. In regards to the Divine innate nature there is no difference between a believer and a disbeliever. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 341))

'''Verses 187-188''': Knowledge of the unseen is specific to Allah.

==='''Verses 187-188'''===: Knowledge of the unseen is specific to Allah.

In verse 187: “They question you concerning the Hour…” there is a reference to the people of Quraysh who would ask the Prophet about the time of the Day of Judgement, while their intention was to deny that day. The response to them also comes in verse 187 which says: “Say, ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It will weigh heavy on the heavens and the earth.” Knowledge about the Day of Judgement is specific to Allah and information about this topic weighs heavy on the skies and the earth. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 468)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 370))

'''Verses 189-198''': The negation of any partners with Allah; proofs for the negation of the polytheists’ objects of worship.

==='''Verses 189-198'''===: The negation of any partners with Allah; proofs for the negation of the polytheists’ objects of worship.

'''Verses 198-206''': An order to the Prophet to observe the right path; the virtuous creation to whom the hearts are inclined.

==='''Verses 198-206'''===: An order to the Prophet to observe the right path; the virtuous creation to whom the hearts are inclined.

“Adopt [a policy of] excusing [the faults of the people],” in verse 199 has been interpreted as ‘to take lightly, forgive, and pardon’ with regards to the polytheists for a period of ten years, and then to be severe against them. Another interpretation of this is seeking a forgiving attitude in response to the actions of man. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 480)) In other words, the intended meaning of this passage is hiding the mistakes of man in affairs that are related to the Prophet. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 380))

@@ Line 42: / Line 42: @@
-'''Verses 1-9''': The revelation of the book, and the sending of the Messengers; heedlessness towards the Prophets’ reminders; the end of the ignorant ones; and the ones who act on these reminders.
+==='''Verses 1-9'''===: The revelation of the book, and the sending of the Messengers; heedlessness towards the Prophets’ reminders; the end of the ignorant ones; and the ones who act on these reminders.
 This chapter is one of the chapters that begins with the disjointed letters of the Arabic alphabet, otherwise known as Huroof al-Muqattaat. Therefore, we can consider the objective of this chapter to be the same as that of the other chapters that begin in the same way. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 5)) The meaning of these letters is taken as ‘Surely, Allah is the most Knowledgeable and the most Superior’ ((Ibid., Page 6)), and ‘Surely Allah is the most Superior.’ ((Ibn Kathir Damashqi, Tafsir al-Quran al-Azim (1998), Volume 3, Page 348)) The intended meaning of “those to whom the apostles were sent,” in verse 6 are the Divine Prophets ((Ibid., Page 349)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 9)), and this verse does not include the angels. ((Ibid))
-'''Verses 10-25''': The creation of man and the utilization of the earth for them; the story of Satan’s stoning, and the descent of Prophet Adam.
+==='''Verses 10-25'''===: The creation of man and the utilization of the earth for them; the story of Satan’s stoning, and the descent of Prophet Adam.
 The intended meaning of ‘establish’ in verse 10: “Certainly We have established you on the earth, and made in it [various] means of livelihood for you. Little do you thank” is domination and authority. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 19)) The word ‘degraded’ in verse 13, “Be gone! You are indeed among the degraded ones” means contempt and deplored. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 354)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 29))
-'''Verses 26-36''': A warning to the sons of Prophet Adam regarding Satan’s sedition; abstinence from excess in the hope of exploiting blessings; and an admonition to man to bring forth piety.
+==='''Verses 26-36'''===: A warning to the sons of Prophet Adam regarding Satan’s sedition; abstinence from excess in the hope of exploiting blessings; and an admonition to man to bring forth piety.
 The intended meaning of ‘garment of Allah-wariness’ in verse 26, “Yet the garment of Allah wariness-that is the best” is the covering of internal evil, and piety has been likened to that garment which covers sins - such as polytheism, etc. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 70))
-'''Verses 37-53''': An explanation of the characteristics of man on the Day of Judgement; the mentioning of Araaf, its location and specifics.
+==='''Verses 37-53'''===: An explanation of the characteristics of man on the Day of Judgement; the mentioning of Araaf, its location and specifics.
 Araaf is a place for people who are on the veil in between those in Heaven and Hell, and they reproach the inhabitants of Hell. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 122)) The word ‘veil’ in verse 46 which says: “There will be a veil between them; And on the Elevations (Araaf) will be certain men who will recognize each of them by their marks” means a covering, and  the top part of the veil and a sand dune, while Araaf means the mane of a horse and a donkey’s crown and is the top part of something. The intended meaning of Araaf is the top part of a veil which overlooks the inhabitants of Heaven and Hell; ((Ibid., Page 121)) and it has been said that this veil is a barrier between the inhabitants of Hell and Heaven. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 375))
-'''Verses 54-58''': The plan of the whole universe; the creation of the throne; the order of the universe; the guarantee of sustenance through the coming down of rain; and the obligation of [giving] the Divine thanks as a result. In verse 54 which says: “Indeed your Lord is Allah, who created the heavens and the earth in six days,” a group of commentators have considered the creation of the universe in six days to mean a consecutive week and understand the six days to be from Sunday to Friday. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 362))
+==='''Verses 54-58'''===: The plan of the whole universe; the creation of the throne; the order of the universe; the guarantee of sustenance through the coming down of rain; and the obligation of [giving] the Divine thanks as a result. In verse 54 which says: “Indeed your Lord is Allah, who created the heavens and the earth in six days,” a group of commentators have considered the creation of the universe in six days to mean a consecutive week and understand the six days to be from Sunday to Friday. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 362))
-'''Verses 59-102''': An explanation of the stories of Prophets: Nuh, Salih, Lut, and Shuayb.
+==='''Verses 59-102'''===: An explanation of the stories of Prophets: Nuh, Salih, Lut, and Shuayb.
 These verses start with the story of Prophet Nuh and his people at the time when the heads of the people accused him of misguiding [them]. In his response, Prophet Nuh exonerates himself by saying “O my people, I am not in error” (Surah al-Araaf, Verse 61), and by explaining “Rather, I am an apostle from the Lord of all of the worlds.” ((Ibid)) He sets the record straight regarding his Prophetic mission from the One Lord. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 388)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 175))
@@ Line 76: / Line 76: @@
-'''Verses 103-171''': The story of Bani Israil and Prophet Musa.
+==='''Verses 103-171'''===: The story of Bani Israil and Prophet Musa.
 These verses tell a detailed account regarding Prophet Musa, Firaun, and the Bani Israil from their time of extreme poverty and torture at the hands of Firaun’s people - to the time of the his defeat and the drowning of his people in the sea. It also tells us about the settling and accompaniment of the Bani Israil and Prophet Musa, as well as other various events. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Pages 209-300)) ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Pages 407-449))</blockquote>
-'''Verses 172-179''': An explanation regarding Alam al-Zhar (a world preceding this one).
+==='''Verses 172-179'''===: An explanation regarding Alam al-Zhar (a world preceding this one).
 In these verses there is a reminder about man’s promise and covenant before creation, and they explain man’s innate nature of searching for Allah. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 451))</blockquote>
-'''Verses 180-186''': The centrality of the Divine names in the plan of the universe; and the return of all of the affairs to Allah.
+==='''Verses 180-186'''===: The centrality of the Divine names in the plan of the universe; and the return of all of the affairs to Allah.
 Man’s guidance or misguidance depends upon one’s own actions with regard to the Divine names, meaning his faith or atheism. In regards to the Divine innate nature there is no difference between a believer and a disbeliever. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 341))
-'''Verses 187-188''': Knowledge of the unseen is specific to Allah.
+==='''Verses 187-188'''===: Knowledge of the unseen is specific to Allah.
 In verse 187: “They question you concerning the Hour…” there is a reference to the people of Quraysh who would ask the Prophet about the time of the Day of Judgement, while their intention was to deny that day. The response to them also comes in verse 187 which says: “Say, ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It will weigh heavy on the heavens and the earth.” Knowledge about the Day of Judgement is specific to Allah and information about this topic weighs heavy on the skies and the earth. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 468)) ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 370))
-'''Verses 189-198''': The negation of any partners with Allah; proofs for the negation of the polytheists’ objects of worship.
+==='''Verses 189-198'''===: The negation of any partners with Allah; proofs for the negation of the polytheists’ objects of worship.
-'''Verses 198-206''': An order to the Prophet to observe the right path; the virtuous creation to whom the hearts are inclined.
+==='''Verses 198-206'''===: An order to the Prophet to observe the right path; the virtuous creation to whom the hearts are inclined.
 “Adopt [a policy of] excusing [the faults of the people],” in verse 199 has been interpreted as ‘to take lightly, forgive, and pardon’ with regards to the polytheists for a period of ten years, and then to be severe against them. Another interpretation of this is seeking a forgiving attitude in response to the actions of man. ((Ibn Kathir Damishqi, Tafsir al-Quran al-Azim (1998), Page 480)) In other words, the intended meaning of this passage is hiding the mistakes of man in affairs that are related to the Prophet. ((Tabatabai, Al-Mizan fi Tafsir al-Quran (1971), Page 380))