The Quran

Commentaries for 7.56

Al Araf (The heights) - الأعراف

7.56 Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(Work not confusion) through sins and invitation to other than Allah (in the earth after the fair ordering (thereof)) through obedience and calling to Allah, Exalted is He, (and call on Him) worship Him (in fear) of Him and His torment (and hope) in Him that you shall enter His Paradise. (Lo! the mercy of Allah) the Paradise of Allah (is nigh unto the good) the believers who are good in their words and works.
7.56 Asrar - Kashf Al-Asrar
Surely God's mercy is near the beautiful-doers.
MuṣṬafā said, “Beautiful doing is that you worship God as if you see Him, for if you do not see Him, surely He sees you.” This report alludes to the heart's encounter with the Real, the secret core's convergence with the Unseen, and the spirit's contemplation of God. The verse incites the servant to self-purification in deeds, curtailment of wishing, and loyalty to what was accepted on the day of the compact and covenant of Yes indeed [7:172]. Since you know that He sees you, keep your heart on Him and take it away from other than Him. Be a self-purifier in your deeds and truthful in your states.
The Pir of the Tariqah said, “When an eye has seen Him, how will it busy itself with glancing at other than Him? When a spirit has found companionship with Him, how long will it make do with water and dust? When someone has become accustomed to the presence of contemplation, how will he put up with the abasement of the veil? How will the ruler of his own city spend his life in exile? 'As if you see Him' is an allusion that the Real is to be seen, 'for He sees you' is the seeing of the Real.”
The Pir of the Tariqah said, “When the awe of seeing the Real is found, what fear will there be of the denier's blame? Strive in service worthy for the Worshiped One, not the portion of water and dust, for the awe of looking on the Real is a flood, and the approval of the creatures is debris.”
7.56 Jalal - Al-Jalalayn
And work not corruption in the land, through idolatry and acts of disobedience, after it has been set right, as a result of the sending forth of messengers [to it], and call upon Him in fear, of His punishment, and in hope, of His mercy — surely the mercy of God is near to the virtuous, the obedient (qarīb, ‘near’, as the predicate of [the feminine noun] rahma, ‘mercy’, is in the masculine because it [rahma] is annexed to Allāh, ‘God’).
7.55-56 Kathir - Ibn Al Kathir
Encouraging supplicating to Allah
Allah commands His servants to supplicate to Him, for this will ensure their welfare in this life and the Hereafter. Allah said,
ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً
(Invoke your Lord Tadarru`an and Khufyah) meaning, in humbleness and humility. Allah said in a similar Ayah,
وَاذْكُر رَّبَّكَ فِي نَفْسِكَ
(And remember your Lord within yourself) 7:205 It is recorded in the Two Sahihs that Abu Musa Al-Ash`ari said, "The people raised their voices with supplications but the Messenger of Allah said,
«أَيُّهَا النَّاسُ ارْبَعُوا عَلَى أَنْفُسِكُمْ فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا إِنَّ الَّذِي تَدْعُونَ سَمِيعٌ قَرِيب»
(O people! Take it easy on yourselves. Verily, you are not calling one who is deaf or absent, rather, the One you are calling is All-Hearer, Near (to His servants by His knowledge).) Ibn Jarir said that,
تَضَرُّعًا
(Tadarru`an), means obeying Him in humility and humbleness,
وَخُفْيَةً
(and Khufyah), with the humbleness in your hearts and certainty of His Oneness and Lordship not supplicating loudly to show off.
Forbidding Aggression in Supplications
It was reported that `Ata' Al-Khurasani narrated from Ibn `Abbas, who said about Allah's statement,
إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ
(He likes not the aggressors) "In the Du`a' and otherwise.'' Abu Mijlaz commented on,
إِنَّهُ لاَ يُحِبُّ الْمُعْتَدِينَ
(He likes not the aggressors), "Such (aggression) as asking to reach the grade of the Prophets.'' Imam Ahmad narrated that Abu Ni`amah said that `Abdullah bin Mughaffal heard his son supplicating, "O Allah! I ask you for the white castle on the right side of Paradise, if I enter it.'' So `Abdullah said, "O my son! Ask Allah for Paradise and seek refuge with Him from the Fire, for I heard the Messenger of Allah saying,
«يَكُونُ قَوْمٌ يَعْتَدُونَ فِي الدُّعَاءِ وَالطَّهُور»
(There will come some people who transgress in supplication and purification)'' Ibn Majah and Abu Dawud recorded this Hadith with a good chain that there is no harm in, and Allah knows best.
The Prohibition of causing Mischief in the Land
Allah said next,
وَلاَ تُفْسِدُواْ فِى الاٌّرْضِ بَعْدَ إِصْلَـحِهَا
(And do not do mischief on the earth, after it has been set in order) 5:56. Allah prohibits causing mischief on the earth, especially after it has been set in order. When the affairs are in order and then mischief occurs, it will cause maximum harm to the people; thus Allah forbids causing mischief and ordained worshipping Him, supplicating to Him, begging Him and being humble to Him. Allah said,
وَادْعُوهُ خَوْفًا وَطَمَعًا
(and invoke Him with fear and hope) fearing what He has of severe torment and hoping in what He has of tremendous reward. Allah then said,
إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ
(Surely, Allah's mercy is (ever) near unto the good-doers) meaning, His mercy is for the good-doers who obey His commands and avoid what He prohibited. Allah said in another Ayah,
وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ
(And My mercy envelopes all things. That (mercy) I shall ordain for those who who have Taqwa.) 7:156. Matar Al-Warraq said, "Earn Allah's promise by obeying Him, for He ordained that His mercy is near to the good-doers. '' Ibn Abi Hatim collected this statement.
7.54-56 Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
Here the word "day"has been used in the sense of period. This word has been used in the same sense in XXII:47: "The fact is that with your Lord a day is equal to one thousand years as you reckon", and also in LXX: 4: "Angels and Gabriel ascend to Him in a day which is equal to fifty thousand years". Allah alone Knows its real significance. (for further explanation see E.N.'s 11-15 of XLI).
It is very difficult for us to comprehend the nature of "He sat upon the Throne". It is just possible that after the creation of the universe, He fixed some place as the center of His limitless Kingdom, which may have been called "The Throne," from where He is showering His blessings on the whole universe and it is also possible that the Arabic word "Al- 'Arsh" " may have been used figuratively to express His Sovereignty and "seating Himself on the Throne" may mean "the taking of the reins of His Kingdom in His hands". Anywise, whatever be the details of the Text, the Qur'an mentions this to impress the fact that Allah is not only the Creator of the universe but also its Sovereign as well as Ruler, that after its creation He has not cut off all connections with it and has not become disinterested in its affairs, but is practically governing each and every minute part of it; all the powers of Sovereignty are, in fact, in His hands; that everything is under His Command and is obedient to Him, and the destinies of everyone and everything are permanently in His hands. In this way the Qur'an cuts across the basic misunderstanding that gives rise to the errors like shirk and rebellion against Him. The creed that God has nothing to do with the affairs of the universe, inevitably leads to the belief that someone else is the maker or destroyer of one's destiny, and, therefore, one should bow down before that one or one should consider one's own self to be its maker and become independent of Him.
In this connection, it is worth while to consider the use of words akin to "kingdom" and "kingship", which the Qur'an usually employs to express the relation between Allah and man. Though it is dune obvious that the Qur'an has employed such words, technical terms, figures of speech and a style as may be within the comprehension of human beings, yet some critics with perverted minds have inferred from this use the strange conclusion that this Book is the invention of Muhammad (Allah's peace be upon him). The line of their argument is this: "The frequent use of the words like `king' shows that the 'author' of the Qur'an was irresistibly influenced by the system of kingship that was prevalent all around him during the period when this Book was composed; therefore its author cannot be Allah, Who knows that there can be no comparison between Him and a king, etc., etc." Obviously, this argument is very flimsy. The conception of the Sovereign of the earth and the heavens put forward in the Qur'an clearly shows that in contrast to the mortal weak kings of this world, having only a limited authority for a limited period, the King, Allah, is Eternal, All-Powerful, having the supreme Authority, above all others and for all times. This conception of the Sovereignty of `King' Allah falsifies the very basis of the theory of the critics, for no human king can fit in the conception of the `King' laid down in the Qur'an. For in this conception there is no scope for anyone to claim or assume powers of sovereignty like the King, because it requires that man should acknowledge Allah alone as the sole object of worship in the religious sense and the sole sovereign in the civil and political sense.
This is a further explanation of the meanings of `seating Himself on the Throne': "Allah is not only the Creator but is also the Sovereign and Ruler of the universe. After its creation, He has neither relinquished its rule in favor of others nor has He made the whole of His creation or any part of it independent, but He has kept in His own hands the functioning of the whole universe. Day and night are not following each other by themselves but by the Command of Allah, Who has the power, to stop or change the present system totally. Likewise, the sun, the moon and the stars possess no inherent power of their own but are entirely under His Command, and are functioning perforce like slaves under His orders."
The original meaning of barkat ("blessing") is growth, increase and development along with greatness, exaltation, permanence and stability. Besides all these meanings, the word carries with it the idea of goodness and welfare. Thus the Text means, "His good qualities and excellences are boundless; His beneficence spreads everywhere; He is the possessor of the highest position that has no limits. Above all, all His excellences are absolutely permanent and stable, without decay or decline." For further explanation see E.N.'s 1-19 of XXV.
According to the Qur'an, the root cause of disorder in the world is that man breaks away from the service of God and, giving himself up to the service of his own self or of others and discarding His Guidance, adopts the guidance of others instead for the building up of his morality, society and culture. As this creates disorder and gives birth to many other kinds of disorder, the Qur'an aims at its eradication. At the same time it warns that disorder is not inherent in the system of the world so that it may be replaced by order. But it so happens that disorder over-whelms the order that was set in it, as a result of man's ignorance and rebellion. In other words, man did not start his life on the earth in ignorance, barbarism, shirk, rebellion and moral disorder, and then reforms were introduced afterwards to remove them by degrees. The fact is that he started life in peace and order, which was corrupted afterwards by the follies and mischiefs of the evil-doers. Then Allah sent His Messengers to eradicate that disorder and to set right the system of life again to bring it back to the original state. That is why they always invited the people to adopt the same old system of peace and order, and to refrain from spreading disorder.
It should also be noted that the point of view of the Qur'an in this matter is quite different from that of the evolutionists who assert that man has gradually come out of darkness into light and his life is being reformed by degrees. In contrast to this, the Qur'an declares that Allah settled man on the earth in full light and started his life with a system based on peace and order. Then afterwards man himself repeatedly followed the guidance of Satan and went into darkness and corrupted the original right and orderly system. Then Allah sent His Messengers over and over again to invite the people to come out of darkness into light and to refrain from disorder. (Please refer also to E.N. 230, Al-Baqarah).
It has become clear from this sentence that the `chaos' referred to above is that man should adopt someone else as his guardian, protector and helper and invoke that one for help. The order can, therefore, be restored by acknowledging Allah as the sole Guardian and Protector and Helper and by invoking Him alone.
7.56 Tustari - Al-Tustari
And work not corruption in the land, after it has been set right…He [Sahl] said:[It means that] you should not spoil obedience with sin. This is because whoever persists in sinning, though it be of the smallest kind of prohibited act, will find all his good deeds alloyed by that transgression. Furthermore, his good deeds will not become pure as long as he maintainsjust one misdeed, until he repents and divests himself of that misdeed, thereby purifying them [his good deeds] from the defilement of sins [he commits], both in secret and openly.His words, Exalted is He: