Al-A'raf 7:55–60

Commentary

Mentioned in previous verses were particular manifestations of the perfect power of Allah Ta` ala, and His major blessings. The present verses lead us to consider: When He is the Master of perfect power, the sender of all blessings, and the Lord of all the worlds, it naturally follows that He should be the One to be called upon and prayed to under all circumstances, whether in distress or in need. The attitude of by-passing Him and turning towards some other direction is ignorance and failure.

Along with it, identified in these verses are some rules of etiquette to be followed when making Du'a' (prayer, supplication). If due consideration is given to these rules, the hope that a prayer will be answered increases.

The Meaning and Etiquette of Du` a and Dhikr

The word: دُعَاء (Du'a' ), in the Arabic language, means to call upon someone to remove one's need. It is also used to remember in the absolute sense. Both meanings can be taken here. The verse says: اُدعُوا رَبَّکُم (Supplicate to your Lord) that is, call your Rabb for your needs, or remember your Rabb and worship Him.

In the first case, it would mean: Ask Allah alone for what you need. In the second case, the sense would be: Do your Dhikr and ` Ibadah for Him alone. Both these explanations have been reported from Tafsir authorities among the early righteous elders.

After that, it was said: تَضَرُّ‌عًا وَخُفْيَةً (humbly and secretly). The word: تَضَرُّ‌عً (tadarru`) means realization of inability, humility, and submission in a refined spirit of self-abasement (not found in the English language and its modern, secular, cultural context). And the word: خُفْيَةً (khufyah) means secret, secluded, or private (as opposed to open and public - as used in English too, but with no relevance to the dominant sense of secret in English bearing on the mysterious, the occult, and the whole field of espionage).

In the frame of these two words, described there are two important rules of etiquette which govern Du` a' and Dhikr. First of all, in order that Du'a' be answered, it is necessary that one appears before Allah Ta` ala as weak, helpless and simply unable to hold on his own, modest and humble, and submits to Him with a total negation of what is supposed to be pride, dignity, honour, ego, or self-view - and then makes Du'a'. Du'a' is a thing of the soul which requires that its words match the feebleness and humbleness of the maker of Du` a', that the manner of saying it remains a mirror of modesty, and that this overall humility should ooze forth from the very physical approach to this making of Du'a'. Given this anatomy and profile of Du'a', the common practice of making Du` a' these days cannot really be called the making of Du'a'. It would, rather, be the reading of it. What happens most of the time is that we do not know what we are saying and it has become a routine as we notice in common Masajid. Imams would usually say, rather read, some words of Du` a' in the Arabic language which they have memorized and do this at the end of Salah. Most of the time, in some areas, the Imams themselves do not know the meaning and sense of what they say - and even if they do know it, at least the less-knowing participants of the congregation are virtually unaware of what is being said. They would almost mechanically go on saying 'Amin, 'Amin' after the words read by the Imam without having any clue as to what was being said there. The outcome of all this stage demonstration is the vocalization of some words. Du` a' has a reality of its own which is just not there. Then, this is an entirely different matter that Allah Ta` ala, in His infinite mercy, may accept these very lifeless words and give them the effect of answered prayers. But, it is necessary that everyone un-derstands that Du` a' is not ` read.' It is ` asked.' Therefore, it is crucial that one asks as one should, properly, as due.

Then, there is another aspect of Du'a-'. If a person does know the meanings of the words of his Du` a' - and even understands what he is saying - still, if it is not accompanied by proper approach, manner and physical bearing, the Du` a' stands reduced to a bland claim to which no created servant of Allah is entitled.

So, given in the first word was the spirit of Du'a' which requires that one shows his humility and prays to Allah for what he needs. Then, in the second word, the instruction given is that the asking in Du` a' for what one needs should be done secretly and in a lowered voice which is superior in merit and more likely to be answered. The reason is that making Du` a' in a raised voice is not free of three possible drawbacks. Firstly, it is difficult to maintain modesty and humility in doing so. Secondly, there is the danger of hypocrisy and desire for recognition creeping in through this mode. Thirdly, the manner in which this Du'a is made only goes to show that the person making it almost does not know that Allah Ta` ala is All-Hearing, All-Knowing. He knows what we show on the outside and also that which we conceal inside. He hears everything said quietly or loudly. Therefore, when the voice of the Companions reached a loud pitch during Du'a' made on the occasion of the Battle of Khaybar, the Holy Prophet ﷺ said: ` You are not calling someone deaf or absent that you say it in such a loud voice. Instead, your addressee is someone Hearing, Near, that is, Allah Ta` ala (so, to raise your voice is redundant). Allah Jalla Sha'nuhu has Himself mentioned the Du` a' of a righteous person in these words: إِذْ نَادَىٰ رَ‌بَّهُ نِدَاءً خَفِيًّا ﴿3﴾ (When he called his Rabb calling in a lowered voice - 19:3).' This tells us that the state of Du` a' liked by Allah Ta` a1a is that it be asked of Him in a lowered and subdued voice.

Sayyidna Hasan al-Basri (رح) says: There is a difference of seventy degrees in making Du` a' openly and loudly when matched by the one made in a lowered voice. It was the habit of early righteous elders that they would exert to their maximum in Dhikr and Du'a which kept them busy most of the time, but their voice was not heard by anyone. In fact, their supplications would remain between them and their Rabb. Many of them would memorize the whole Qur'an and keep engaged in reciting it, but others would not know about it. Then, there would be others engaged in their pursuit of advanced religious knowl-edge, but they would never go about telling others that they were doing so. There would be many others who would return from their homes after having long sessions of Salah but no one would come to know anything about that. He also said that he had seen such blessed people who would never perform ` Ibadat, which they could do in private, out in the open where people could see them - and their voices during Du'a' would be very low. (Ibn Kathir, Mazhari)

Ibn Jurayj has said that raising voices in Du` a' and making it noisy is Makruh (reprehensible). In his Ahkam al-Qur'an, Imam Abu Bakr al-Jassas (رح) has said: This verse tells us that making Du'a' in a lowered voice is more merit-worthy than making it in a raised voice. It has been reported likewise from Hadrat Hasan Basri (رح) and Sayyidna Ibn ` Abbas ؓ . This verse also tells us that the 'Amin' said at the end of Surah al-Fatihah should also be said in a lowered voice, which is more merit-worthy, because 'Amin' ( Amen : so be it) is also a Du'a-'.

May Allah Ta` ala guide Imams of Masajid in our time who seem to have forgotten this teaching of the Qur'an and Sunnah and the instructions of early righteous elders in this matter. After every Salah, what follows as Du` a' has become an artificial procedure. Some words are read out loudly which, besides being contrary to the etiquette and rules of Du` a', become the source of disturbing the Salah of those who joined the congregation after it had started and were busy completing the missed part after the Imam had finished. The overwhelming influence of custom has made them incapable of noticing its drawbacks. On a particular occasion where the purpose is to have a whole group make a particular Du'a', one person may say the words of Du` a' in a reasonably audible voice and others say 'Amin' after it, then, it does not matter. However, the condition is that this activity does not become the source of disturbance in the Salah and ` Ibadah of others - and that this does not become a matter of habit and custom whereby common people start believing in it as the standard method of making Du` a', as happening so commonly these days.

What has been said above concerned the making of Du` a' for one's needs. If Du'a-' is taken in the sense of Dhikr (remembrance) and ` Ibadah (worship) at his place, then, according to the established position of early ` Ulama, low-voiced Dhikr is more merit-worthy than loud Dhikr. As for the practice of Shaykhs in the Chistiah Order who recommend loud Dhikr for beginners, they do so in view of the spiritual condition of the seeker, as a measure of treatment, so that by voicing it any lack of alertness would go away and the heart would learn to become attuned to the Dhikr of Allah - otherwise, raising the voice in Dhikr, as such, is not desirable even with them, though it is permissible, and its justification stands proved from Hadith as well, of course, subject to the condition that, in it, there be no hypocrisy or the desire to show off (riya' ).

Imam Ahmad ibn Hanbal, Ibn Hibban, Al-Baihaqi and others have reported from a narration by Sayyidna Sa'd ibn Abi Waqqas ؓ that the Holy Prophet ﷺ said:

خَیرُ الذِّکرِ الخَفِیُّ وخَیرُ الرِّزقِ مَا یَکفِی

'The best Dhikr is hidden and the best sustenance is what be-comes ' sufficient.'

However, under particular conditions and timings, a voiced Dhikr is actually more desirable and merit-worthy. Details of these timings and conditions have been explained by the Holy Prophet ﷺ through his word and deed, for example, calling Adhan and Iqamah with a raised voice, reciting the Qur'an during the voiced prayers with a raised voice, saying the Takbirs of Salah the Takbirs of Tashriq, the Talbiyah in Hajj etc., with a raised voice. Therefore, Muslim jurists, may Allah have mercy on them all, have reached the decision that in particular conditions and places where the Holy Prophet ﷺ has, by word or deed, taught us to raise the voice, voices must be raised. Under conditions and situations other than these, voiceless Dhikr is most preferable and beneficial.

At the end of the verse, it was said: إِنَّهُ لَا يُحِبُّ الْمُعْتَدِينَ (Surely, He does not like those who cross the limits). The word: الْمُعْتَدِينَ (al-mu` tadin) is a derivation from I` tida' which means to cross the limits. The sense is that Allah Ta` ala does not like those who cross the limits, exactly as given in the translation. This crossing of limits, whether in Du` a' or some other activity, has the same outcome - that Allah Ta` ala does not like that. In fact, if looked at closely, the religion of Islam is the very name of observing limits and restrictions and electing to submit and obey. Take the example of Salah، Sawm, Hajj, Zakah and all dealings and transactions, when limits set by the Shari` ah of Islam are crossed in them, they do not remain acts of worship anymore - instead, they become sin.

Crossing the limits in Du` a' may take several forms. Firstly, that literal formalities, such as rhyming and other stylistic devices, are employed in Du` a' which may spoil its essential ingredients of humility and submission. Secondly, that unnecessary restrictions are intro-duced in Du` a - as it appears in Hadith that Sayyidna ` Abdullah ibn Mughaffal ؓ saw that his son was making Du` a' in the following words: ` 0 Allah, I seek from You the palace in Paradise which is white in colour and located on the right hand side.' He stopped him and said: ` Making such restrictions in Du` a is crossing the limit, which has been prohibited in the Qur'an and Hadith.' (Mazhari from a narration of Ibn Majah and others)

The third form of crossing the limits is that someone makes a Du` a' wishing ill of Muslims in general, or asks from Allah something which is harmful for them. Similarly, it is also a form of crossing the limits - as mentioned here - that Du` a' be made in a raised voice without the need to do so. (Tafsir Mazhari, Ahkam al-Qur'an)

In the second verse (56), it was said: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order). Two antonyms have appeared here: صَلَاح (salah) and: فَسَاد (fasad). 'Salah' means the state of being good, correct, right, proper or set in order as in the translation. Then, Fasad refers to the state of evil, corruption, mischief, disorder. Imam Raghib al-Isfahan has said in his Mufradat al-Qur'an that Fasad refers to something going beyond the limits of moderation, whether this crossing over is insignificant or enormous, and the measure of an increase or decrease in every Fasad depends on this crossing of the limits of moderation. The farther the limits are crossed, Fasad will increase. Fasad means to make things bad and Islah means to correct, reform or put into order. Therefore, the verse: وَلَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا means: ` do not make things bad on the earth after that Allah has made it good and proper.'

Imam Raghib has also said: There are several forms in which Allah Ta` ala makes something right, correct and proper. Firstly, He began by creating them right, correct and proper, as in: وَ اَصلَحَ بَالَھُم ' (He will improve their condition - 47:2). Secondly, removed was the corruption that had entered into something, as in: یُصلِح لَکُم اَعمَالَکُمُ (That He may make your deeds good and right - 33:71). Thirdly, that a command is given to put things in order. This verse carries a command of abstention from mischief on the earth after it has been set in order. Here, the ordering of the earth may be taken in two senses. Firstly, the outward propriety that it was made arable and capable of growing trees with rains made to come from clouds resulting in flowers and fruits as gifts from plants and trees - and that the earth was made the source of life support for human beings and animals.

The second sense is that Allah Ta'ala set things right on the earth inwardly and spiritually - by sending His messengers and Books and instructions and purifying it from Kufr and Shirk and error. It is quite possible that the verse means both inward and outward order in a total way. Thus, the verse would now mean that Allah Ta'-al-a has put the earth in proper order both physically and spiritually and now you should not create disorder or engineer evil in there through your acts of sin and disobedience.

What is Order or Disorder on the Earth and at have Sins of People to do with it?

The way there are two aspects of order (Islah), the outward and the inward, or the physical and the spiritual, in the same way, there are two aspects of disorder (Fasad) also. As for the outward or physical order of the earth is concerned, that it be right and proper, it will be realized that Allah Ta'ala has made it to be a mass or body which is neither liquid as water making it difficult to settle down upon it, nor is it hard as rock or iron which could not be dug up. It has been created to be in a middle state so that human beings could make it soft and smooth lending itself to being farmed and become capable of growing plants and trees and flowers and fruits. Then, they could also dig it up to sink wells and make moats and canals, lay strong foundations for houses to live; and then, right in and out of the earth, He created things and circumstances which would help habitat the earth, make vegetation, trees, flowers and fruits grow in it; and then, from the outside, He created wind, light, heat and chill, and made water rain through clouds over it so that trees could grow. And brought in service were stars and planets from where warm and cold rays were cast on them which filled flowers and fruits with colour and juice. Human beings were endowed with intelligence through which they dug up raw materials from the earth, like iron, copper, wood and so many other metals and rocks which they harnessed into a new world full of industries and artifices. This is the outward ordering of the earth which was brought into effect by the perfect power of Allah Ta` ala.

As for the inward and spiritual ordering of life is concerned, it depends on the remembrance of Allah (Dhikr), relationship with Allah تَعَّلُق مَع اَللہ (Ta'alluq ma' Allah) and on obedience to Him اِطَاعَت (Ita` ah). For this, to begin with, Allah Ta` ala has already placed in the heart of every human being a basic substance and urge to remember and to obey Him: أَلْهَمَهَا فُجُورَ‌هَا وَتَقْوَاهَا (Then, He inspired it [ that is, inspired the soul or heart instinctively ] as to its wrong and as to its right -91:8). So, all around human beings not a particle remains in which Allah Ta` ala has not placed wonders of His perfect power and His astounding creativity, seeing which, even a person of average understanding would be moved to say: فَتَبَارَ‌كَ اللَّهُ أَحْسَنُ الْخَالِقِينَ (So blessed be Allah, the Best to create! - 23:14). Other than these manifestations, He sent His messengers, revealed His Books through which the essential linkage between the Creator and the created was fully established.

Thus, the command given is that now that the earth has been placed in proper order, outwardly and inwardly, let it not go bad through human misdeeds.

As pointed out earlier, like Islah or order having two aspects, Fasad or disorder also has two aspects, the outward and the inward. This saying of Allah Ta` ala forbids both.

Though the recurring insistence of the Qur'an and the Holy Prophet ﷺ is on spiritual order as a cardinal duty which, in effect, aims to stop any emergence of spiritual disorder as a counter possibility. But, in the world we live in, the linkage between the order and disorder of the physical and spiritual is such that any disorder in one becomes the source of disorder in the other. Therefore, when the Shari’ ah of the Qur'an has blocked the doors of spiritual disorder, it has also prohibited physical disorder. Theft, robbery, murder and all ways of immodesty and indecency create all sorts of physical and spiritual disorder in the world. So, stern restrictions were placed and punishments proposed particularly against such evil acts while common sins and crimes were also prohibited - because, every sin becomes the source of physical disorder at some time, and that of spiritual disorder at some other. And, if looked at closely, every outward disorder becomes the cause of inward disorder, and conversely, every inward disorder be-comes the source of outward disorder.

That outward or physical disorder becomes the inevitable source of inward or spiritual disorder is obvious, for it is the contravention of the command to obey Divine injunctions - in fact, disobedience to Allah Ta` ala is another name for spiritual disorder. As for the chemistry of spiritual disorder and how it transforms itself as the cause of physical disorder, this can be discerned only through a little serious reflection. The reason is that this whole world and everything big and small in it was created by the Master of the domain of creation to wherever it ex-tends, and it is but subservient to His command. So far as human beings remain obedient to Allah, everything stands harnessed into their service as due and proper. But, when human beings start disobeying Allah Ta` ala, everything in the world starts disobeying human beings from behind a curtain through which they cannot see with their mortal eyes. But, it is by deliberation into the effects, properties, results and outcomes of these things that one does find the relevant proof of their becoming hostile very conclusively.

If taken with a surface view, human beings keep using all these things normally. When water goes down the throat, it does not refuse to quench thirst; food does not stop removing hunger and dress and home do not disappoint them by refusing to provide defence against heat and chill.

But, when looked at in terms of the ultimate outcome, it would appear that none of these things is fulfilling its assigned job - because, the real function and use of all these things is that they should provide peace and comfort, that anxieties are removed and sicknesses are cured.

Now if you look at conditions prevailing in our world, you will realize that, despite the proliferation of things of comfort and the means and materials of curing diseases much beyond any expectations, the majority of human beings is victimized by extreme distresses and diseases. Never-known diseases and ever-new calamities seem to be the order of the day. No one, not even the highest among human beings, is contended and in peace in his or her station of life. In fact, the more these functional facilities and fruits of skill keep increasing in their output, the more increasing becomes the parallel manifestation of dis-eases, anxieties, disasters and hardships - very much like the saying in Urdu which means: ` The more they treat you, the more sick they make you.'

If modern man bewitched by the magic of energy and its material gains were to rise a little above his infatuation with things and technology, he will realize that all our efforts to invent and construct things and to lay the foundations of a society on top of them have flatly failed to give us peace and comfort which was our real purpose. There is no reason for this but that inward disorder we have been talking about which means that we have started disobeying our Rabb, our Creator and Master, so His creation has started disobeying us on the inward front - that it refuses to provide real peace and comfort for us, despite all our efforts at break-neck speed. To this the famous Maulana Rum' pointed out by saying that the elements of dust, air, water and fire, though they appear inert and sans sense yet, in reality, they too do possess a degree of intelligence which makes them work under the command of their Master.

To sum up, it can be said that sin, heedlessness towards Allah Ta` ala, and disobedience to Him do not only create spiritual disorder, but they also lead to the inevitable physical disorder. When the same Maulana Rumi' says that the cloud does not come to rain when you stop paying Zakah while from Zina (adultery) results an epidemic affecting all directions. This is no poetic imagination. This is a reality authentically supported by the Qur'an and Hadith. But, what becomes visible in this world is just a light sample of the ultimate punishment in the form of diseases, epidemics, storms, hurricanes and floods.

Therefore, included in the sense of the verse: لَا تُفْسِدُوا فِي الْأَرْ‌ضِ بَعْدَ إِصْلَاحِهَا (And do no mischief on the earth after it has been set in order) are crimes and sins which cause disorder in the world physically and outwardly - and also included there are sin, disobedience, and heedlessness towards Allah Ta` ala. Therefore, immediately after in this verse, it was said: وَادْعُوهُ خَوْفًا وَطَمَعًا (And supplicate to Him in fear and hope). It means that it should be done in a way that, on the one hand, one has the fear of the Du` a.' remaining unanswered, while on the other hand, one has full hope tied to His mercy. These very twin attitudes of fear and hope are the two wings of the human soul on its journey with truth and fortitude. On these it flies high and through these it reaches superior ranks destined for it.

Then, as the text obviously shows, the degree of fear and hope should be equal. Some ` Ulama have said that it is appropriate to keep fear dominate during life with health, so that there be no shortcoming in being obedient. And when comes the time to die, it is better to let hope dominate, because the strength to do what should have been done is not there anymore and there is nothing left to do except hope for the mercy of Allah Ta’ ala. (Al-Bahr Al-Muhit)

And some researchers among scholars have said that the purpose is to hold on to the straight path of religion and be constant in obedience to Allah Ta` ala. Then, the temperaments and tastes of human beings differ. Some achieve this station of fortitude and constancy in obedience by keeping fear as the dominant factor. Others achieve these by keeping love and hope as dominating factors. So, whoever finds help' to achieve this purpose through either of these two options, should try to achieve it through that option.

To summarize the comments made about Du` a', it can be said that the first verse tells us about two rules of etiquette relating to Du'a': (1) That it be with humility and submission, and (2) that it be secret and low-voiced. These two qualities belong to the outward human physique - because "tadarru"' suggests that one should, while making Du` a', assume the looks and manners of someone weak, helpless and needy and should never allow it to be proud, arrogant or seemingly need-free. Then, that it be secret also relates to one's speech through the mouth and tongue.

As for the spiritual etiquette of Du'a' as given in this verse, there are two rules to be followed. These relate to the human heart. They require that the person making the Du` a' should feel the danger in his heart that his Du'a' may, perhaps, remain unanswered while, at the same time, he should also hope that his Du'a' may be answered - because becoming careless about one's errors and sins is contrary to 'Iman (faith) and losing hope in the infinite mercy of Allah Ta` ala is Kufr (disbelief). Both are impermissible extremes. The hope that a prayer will be answered can be entertained only when one keeps in between the two states of fear and hope.

Then, at the end of the verse, it was said: إِنَّ رَ‌حْمَتَ اللَّهِ قَرِ‌يبٌ مِّنَ الْمُحْسِنِينَ (Surely, the mercy of Allah is close to the good in deeds). The hint given here is that, though there should be the two states of fear and hope present while making a Du` a', but, out of the two states, the option of hope is the weightier option - because the prayer is being made to the Lord of all the worlds the extent of Whose mercy cannot be conceived, and in whose generosity and favour there is no shortage or reluctance. He can answer the Du` a' of the worst of offenders, even the Du'a' of the Satan himself. Of course, should there be a danger of Du` a' remaining unanswered, that could only be possible on account of one's own misdeeds or due to the hanging curse of sins - because being good in deeds is necessary to become close to the mercy of Allah Ta` ala.

Therefore, the Holy Prophet ﷺ has said that some people travel long distances, look like faqirs and raise their hands for Du` a' before Allah Ta` ala, but حَرَام haram is their food and حَرَام haram is their drink and حَرَام haram is their dress. So, how can a Du` a' made by such a person be answered? (Muslim, Tirmidhi from Sayyidna Abi Hurairah)

According to another Hadith, the Holy Prophet ﷺ said: The prayer of a servant of Allah keeps finding acceptance until such time that he does not pray for some sin or for the severance of some relationship - and that he does not make haste. The noble Companion asked about the meaning of ` making haste.' He said: It means that one may think - here I am making a Du` a' for all this time and it has not been answered yet - until he becomes disappointed and stops making Du` a'. (Muslim, Tirmidhi)

According to yet another Hadith, the Holy Prophet ﷺ said: Whenever you make Du` a' before Allah Ta` ala, do it in a state when you have no doubt about its being answered.

It means that one should keep his or her sight on the most extensive mercy of Allah Ta' ala and let the heart believe that the prayer being made shall be answered. This is not contrary to the danger one may feel that his or her sins may become an impediment in the acceptance of one's Du` a'. صلی اللہ تعَالیٰ علی نَبِیِّنَا وسلم

Commentary

In previous verses, Allah Ta` ala has mentioned some of His major and particular blessings. By pointing out to the creation of the heavens and the earth, the day and night, and the sun, moon and stars and how they serve human beings, the lesson driven home is that there is no power other than the sacred Being of Allah Ta` ala to take care of our needs and comforts, then, it becomes necessary that we should pray to none but Him for everything we need and take this turning to Him as the key of our success.

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Also mentioned in the first of the present verses are some other important blessings of this nature on which depends the existence and survival of human beings and the entire creation of the earth, for example, the rains and the trees, and farmlands and its produce. The difference is that the previous verses mentioned blessings relating to the upper domain while the present ones belong to the lower. (A1-Bahr Al-Muhit)

Something special has been identified in the second verse where it is said that these great Divine blessings are, though common to all parts of the earth - as rains, when they come, fall on rivers and mountains and on good and bad lands alike - but, what grows from the earth grows only from the land which has the quality to make it grow. Rocky and sandy lands do not derive benefit from these rains.

The conclusion drawn from the first verse is that the sacred Being which enables dead land to live again should have no problems in making human beings who once lived, then died, come to life once again. The conclusion so drawn is very clear. Then, there is another conclusion drawn from the second verse. It tells us that the guidance coming from Allah Ta` ala, the revealed Books, the blessed prophets, and the teachings and training undertaken by their deputies, the ` Ulama' and Mashaikh are like the rains, common to every human being. But, the way every land does not derive benefit from the mercy of rains, very similarly, the benefit of this spiritual rain is derived by those who have the ability to absorb it. As for those whose hearts are like rocky and sandy land not having the ability to absorb it and make growth possible, they would keep sticking to their ways of error despite clear guidance and signs and scriptures.

The conclusion thus drawn comes from the last sentence of the second verse which says: كَذَٰلِكَ نُصَرِّ‌فُ الْآيَاتِ لِقَوْمٍ يَشْكُرُ‌ونَ (Thus We alternate the verses for a people who pay gratitude). The sense is that the statement made was, though for everyone, yet, in the ultimate consequence, it proved beneficial only for those who had the capacity for it and realized its worth and value. Thus, the two verses quoted here cover the subject of human origin and return. Now, we can go to a fuller explanation of these two verses. The first verse begins by saying: وَهُوَ الَّذِي يُرْ‌سِلُ الرِّ‌يَاحَ بُشْرً‌ا بَيْنَ يَدَيْ رَ‌حْمَتِهِ (And He is the One who sends the winds carrying good news before His blessings). Here, the word: رِیح (ar-riyah) is the plural form of rih which means the wind, and ` bushran' means good news or glad tidings, and ` rahmat' refers to the rain of mercy, that is, it is Allah Ta` ala Himself who sends the winds to announce the good news of the coming rain of mercy.

The sense of the verse is that it is the customary ‘practice of Allah Ta` ala that He sends cool winds before the actual coming of rains which not only please people, but also, in a way, foretell that rains are coming much before they actually do. Therefore, these winds are a combination of two blessings. They themselves are beneficial for human beings and bracing for the creation in general. Then, they announce the rains before its coming. Human beings are a highly sensitive model of creation. Rains may stop them from doing what they need to do. If they could naturally find out about the coming rains ahead of time, they would be able to manage things for themselves. In addition to that, one's own person and belongings are not, at all times, defended against rains. By having early indications of rains, most would be able to take protective cover for themselves and their belongings.

Then, it was said: حَتَّىٰ إِذَا أَقَلَّتْ سَحَابًا ثِقَالًا (until when they lift up the heavy clouds). The word: سَحَّاب (sahib) means the cloud and: ثِقَال (thiqal) is the plural of thaqil which means heavy, that is, when the winds lift up the heavy clouds. Heavy clouds refer to clouds laden with water. They would, as if, travel riding on the shoulders of the wind, and thus, this water weighing thousands of tons comfortably rides high on the wings of the wind. How wonderful is the Divine design which uses no machines nor lets human beings slave for it. It is as simple as it can be - when Allah Ta` ala wills, vapours from the waters start rising upwards, turn into clouds and what you have is a sky-filling plane carrying a cargo of hundreds and thousands of gallons of water in its holds flying on the cushion of winds towards higher altitudes!

After that, it was said: سُقْنَاهُ لِبَلَدٍ مَّيِّتٍ : (We drive them to a dead land). The word: سُوق (sauq) means to drive, herd or urge on towards a desired destination, and ` balad' means a town or habitation, and ` mayyit' means dead.

The verse, thus, means: ` When the winds lifted the heavy clouds up, We drove the clouds to a dead town.' Dead town refers to the habitation rendered desolate because of an scarcity of water. That a town or habitation has been named here in place of a common open land is appropriate in view of the real purpose of sending the rain because it is designed to feed the thirsty land and enable it to produce what human beings need. The place to do so would be a habituated area, not an inhabituated forest primarily where the growth of vegetation is less likely to serve the initial purpose.

Upto this point, the description in the quoted verses proves the following: (1) That rains come through clouds, as commonly observed. This tells us that verses in which raining from the sky has been mentioned, there too, the word: سَمَاء (sama' ) refers to clouds. Then, not im-probable is the likelihood that clouds originate directly from the skies - as opposed to monsoons originating from the waters - and bring rains. (2) That clouds go in a particular direction and over a particular land area is something related directly to Divine command. It is He who gives the command for rains to fall when He wills, where He wills and as much as He wills. The clouds implement the Divine command.

It is something observed everywhere. There are occasions when a town or habitation would have heavy over-head clouds, and they would very much be in need of rains, but the clouds would not let them have even a drop of water. Instead, it would go to a town or habitation for which there is a quota of water as Divinely determined, and it would be only there that it would rain. No one has the ability or the daring to acquire water from these clouds at any other place, other than the town or habitation earmarked to have it.

Weather scientists have determined rules about the movement of monsoons based on which they can tell the course of a monsoon rising from the waters of the sea and identify where and how much it would rain. There are meteorological bureaus set up for this purpose in many countries. But, experience shows that news released by these depart-ments frequently turn out to be contrary to fact. When what is contrary is the Divine command itself, their rules become ineffective. Winds and rain-laden clouds turn towards somewhere else, contrary to foretold news, and weather experts cannot do much about it.

In addition to that, any other rules and regulations proposed by meteorologists, they too are not contrary to the proposition that the movement of clouds obeys the Divine command - because it is the customary practice of Allah Ta` ala that, in all affairs of this world, the Divine command manifests itself from behind the curtains of physical causes. Human beings pick up these very causes and formulate some rule or regulation based on them. Otherwise, reality lies elsewhere.

After that, it was said: فَأَنزَلْنَا بِهِ الْمَاءَ فَأَخْرَ‌جْنَا بِهِ مِن كُلِّ الثَّمَرَ‌اتِ (We pour down water, then, with it We bring forth of all the fruits).

And then, at the end of the verse, it was said: كَذَٰلِكَ نُخْرِ‌جُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (This is how We bring forth all the dead [ on the day of Qiyamah ], so that you may observe advice). Thus, the sense of the verse is: ` The way We have given new life to the dead land and have brought out from it trees, flowers and fruits, similarly, on the day of Qiyamah, We shall have the dead rise once again after their having been dead. And these examples have been set forth so that you would have the opportunity to reflect and deliberate.

According to a narration of Sayyidna Abu Hurairah ؓ the Holy Prophet ﷺ said: صُور (Sur : Horn) will be blown twice on the day of Qiyamah. On the first صُور Sur, the whole world will perish. Nothing will remain alive. On the second صُور Sur, a new world will come into being. The dead will become alive.' The Hadith also mentions ` an interval of forty years between the two blowings of the صُور Sur and rains would continue to fall throughout these forty years. During this period, the body parts of every dead human being and animal will become assembled into them giving everyone a complete skeleton. Then, at the time of the blowing of the second صُور Sur, رُوح Ruh (soul) will enter these corpses. They will rise alive.' A major portion of this narration can be seen in Al-Bukhari and Muslim. Some portions have been taken from Kitab al-Ba’ th of Ibn Abi Dawud.

Stated in the second verse (58) is: وَالْبَلَدُ الطَّيِّبُ يَخْرُ‌جُ نَبَاتُهُ بِإِذْنِ رَ‌بِّهِ ۖ وَالَّذِي خَبُثَ لَا يَخْرُ‌جُ إِلَّا نَكِدًا (As for the good land, its vegetation comes out with the permission of its Lord. And that which is bad does not grow except what is bad). The word: نَكِد (nakid) refers to something useless and scanty both. The sense of the verse is that the mercy of rain, when it comes, is common to every town and land, but lands are of two kinds in terms of their yield and outcome. First, there is good land which helps growth. From it come flowers and fruits and many other benefits. Then, there is the hard, barren or saline land which lacks the ability to grow plants. First of all, not much grows on such a land, and if something does grow there, its quantity remains insignificant, and even this quantity is useless and bad.

At the end of the verse, it was said: كَذَٰلِكَ نُخْرِ‌جُ الْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُ‌ونَ (Thus We alternate the verses for a people who pay gratitude).

The hint given here is: Though the open blessing of Allah's guidance and His clear 'Ayat is open and common to all human beings very much like the general mercy of rain, but every land does not derive benefit from the rain and, similarly, every human being does not de-rive benefit from Divine guidance. Rather, the benefit is derived by only those who are grateful for what they receive and recognize its real worth and value.

Commentary

Described from the beginning of Surah al-A` raf upto this point were the subjects of Tauhid, Risalah and 'Akhirah, the basic principles of Islam. These were proved and affirmed in different ways, people were persuaded to follow them and warned against taking opposing stands. Then, as a corollary, the guiles of Satan which make people go astray were mentioned. Now, from the eighth Ruku` (section) to almost the end of the Surah, there is a description of some prophets, may peace be upon them, and of their communities. The subject dealt with here consists of the commonly pursued principles of Tauhid, Risalah and 'Akhirah. They all invited their respective communities towards these universal principles, gave them the good news of rewards for those who believed in them, and warned them of punishments for refusing to believe and the sad end they would have for doing so. This description takes about fourteen sections, where hundreds of basic and subsidiary rulings appear as a corollary. Thus, the present communities were given an opportunity to learn a lesson from the sad end of past communities - and, for the Holy Prophet ﷺ this became a source of comfort that this was how things have been with all other prophets.

The verses appearing above take a whole Ruku` of Surah al-A` raf. It describes the mission of Sayyidna Nuh (علیہ السلام) and the state of the community to which he was sent.

Though, in the chain of prophets, the first prophet is Sayyidna Adam (علیہ السلام) ، but his was not the time for confrontation against disbelief and error. In the religious code given to him, most of the injunctions were related to habitation of the land and management of human needs. Disbelief and disbelievers just did not exist. The confrontation against Kufr (disbelief) and Shirk (associating partners in the Divinity of Allah) began with Sayyidna Nuh (علیہ السلام) . He is, in terms of the mission of prophethood and a code of religious laws, the first rasul of Allah. In addition to that, people who survived after the drowning of the whole world during the great flood or deluge, were Sayyidna Nuh (علیہ السلام) and those with him in the Ark. It was through him that the new world was populated. Therefore, he is also referred to as the junior Adam. This is the reason why he appears first in this story of prophets which has a description of his nine hundred and fifty year long prophetic struggle in contrast to the crooked ways of the majority in his community, as a result of which, all except a few believers were drowned. Details follow.

The first verse begins with the words: لَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely We sent Nuh to his people).

Sayyidna Nuh (علیہ السلام) is in the eighth generation of Sayyidna Adam (علیہ السلام) . According to a narration of Sayyidna Ibn ` Abbas ؓ appearing in Mustadrak of Hakim, there is an interval of ten Qarn between Sayyidna Adam (علیہ السلام) and Sayyidna Nuh (علیہ السلام) . The same has been reported by Tabarani as based on a Hadith of the Holy Prophet ﷺ narrated by Sayyidna Abu Dharr ؓ (Tafsir Mazhari). A Qarn generally means one hundred years. Therefore, the interval of time between these two comes to be one thousand years according to this narration. Ibn Jarir has reported that Sayyidna Nuh (علیہ السلام) was born eight hundred and twenty six years after the death of Sayyidna Adam (علیہ السلام) ، and according to a clear statement of the Qur'an, he reached an age of nine hundred and fifty years - and according to a Hadith, the age of Sayyidna Adam علیہ السلام is nine hundred and sixty years. Thus, the time from the birth of Sayyidna Adam (علیہ السلام) to the death of Sayyidna N-uh (علیہ السلام) comes to be a total of two thousand eight hundred and fifty six years. (Mazharl) In some narrations, the real name of Sayyidna Nuh (علیہ السلام) appears as Shakir while in some others it has been given as Sakan, and ` Abd al-Ghaffar, in still others.

Whether his time is before or after Sayyidna Idris (علیہ السلام) - Enoch - has been debated. The majority of the Sahabah have said that Sayyidna Nuh علیہ السلام has appeared before Sayyidna Idris (علیہ السلام) (A1-Bahr Al Muhit)

Based on a narration of Sayyidna Ibn ` Abbas ؓ عنہما reports Mustadrak of Hakim that the Holy Prophet ﷺ said: Nuh (علیہ السلام) was invested with prophethood at the age of forty years and, after the Flood, he lived for sixty years.

The verse of the Qur'an: لَقَدْ أَرْ‌سَلْنَا نُوحًا إِلَىٰ قَوْمِهِ (Surely, We sent Nuh to his people) proves that Sayyidna Nuh (علیہ السلام) was sent as a prophet only to his people. It was not common to the whole world. His people lived in Iraq. They were outwardly civilized but were involved in Shirk. The call given by Sayyidna Nuh (علیہ السلام) to his people was: اعْبُدُوا اللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُ‌هُ إِنِّي أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ (0 my people, worship Allah. For you there is no god other than Him. I fear for you the punishment of a great Day). In the first sentence, the invitation given is to worship Allah Ta` ula, which is the essence of the principle. In the second sentence, people have been persuaded to shun Shirk and Kufr, something which had spread out like some epidemic among these people. In the third sentence, the purpose is to warn people against the danger of that great punishment which they would have to face in the event they were to do otherwise. This ` great punishment' could mean the punishment of the Hereafter, and the punishment of the Flood in the present world too. (Tafsir Kabir)

In reply, his people said: إِنَّا لَنَرَ‌اكَ فِي ضَلَالٍ مُّبِينٍ ("Indeed we see you in an obvious error" ). The word: مَلَاء (mala' ) is used for chiefs, headmen and empowered elders of a community or group. The sense of what his people said in response to his call was to tell him that he was actually trying to wean them away from their ancestral faith and that all these ideas of rising on some last day and being rewarded or punished were nothing but superstition.