Humility

[[ Ruby’s comment:- When Hardship comes people become obsessed with the difficulty and often fail to be patient, humble and hopeful. On the other hand they also often fail during prosperity and affluence. Humility and true awareness as to one’s duty during this time of ease, affluence and success can lead to true success. However, humans become arrogant and deliberately ignorant about the truth of the reality and the true cause and consequence: they ignore the cause of this success and what they are supposed to do with it. They can utterly fail others in need and fail themselves as human beings as they recklessly hibernate in the state without taking “caretaker” responsibility of the things that are given to them. Prosperity and adversity both can be life’s trial: one can be truly successful being in either of this state or fail depending on one’s attitude and actions. ]]

7.Surah Al-Araf

The Quranic Text & Ali’s Version:

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّبِيٍّ إِلاَّ أَخَذْنَا أَهْلَهَا بِالْبَأْسَاء وَالضَّرَّاء لَعَلَّهُمْ يَضَّرَّعُونَ ﴿٩٤﴾

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

C1065. Man was originally created pure. The need of a prophet arises when there is some corruption and iniquity, which he is sent to combat.

His coming means much trial and suffering, especially to those who join him in his protest against wrong. Even so peaceful a prophet as Jesus said; "I came not to send peace but a sword" (Matt. 10:34).

But it is all in Allah's Plan, for we must learn humility if we would be worthy of Him.

ثُمَّ بَدَّلْنَا مَكَانَ السَّيِّئَةِ الْحَسَنَةَ...

7: 95. Then We changed their suffering into prosperity,

...حَتَّى عَفَواْ وَّقَالُواْ قَدْ مَسَّ آبَاءنَا الضَّرَّاء وَالسَّرَّاء...

until they grew and multiplied, and began to say: "Our fathers (too) were touched by suffering and affluence."...

C1066. Allah gives enough rope to the sinful. They grow and multiply, and become scornful.

Neither suffering nor affluence teaches them the lessons which they are meant to learn, viz., patience and humility, gratitude and kindness to others.

They take adversity and prosperity alike as a matter of chance. "O yes!" they say, "such things have happened in all ages! Our fathers had such experience before us, and our sons will have them after us. Thus goes on the world for all time!"

But does it?

What about the decree of Allah?

They are found napping when Nemesis overtakes them in the midst of their impious tomfoolery!

...فَأَخَذْنَاهُم بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ ﴿٩٥﴾

Behold! We called them to account of a sudden, while they realized not (their peril).

وَلَوْ أَنَّ أَهْلَ الْقُرَى آمَنُواْ وَاتَّقَواْ لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاء وَالأَرْضِ...

7: 96. If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (all kinds of) blessings from heaven and earth;

...وَلَـكِن كَذَّبُواْ فَأَخَذْنَاهُم بِمَا كَانُواْ يَكْسِبُونَ ﴿٩٦﴾

but they rejected (the truth), and We brought them to book for their misdeeds.

أَفَأَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا بَيَاتاً وَهُمْ نَآئِمُونَ ﴿٩٧﴾

7: 97. Did the people of the towns feel secure against the coming of our wrath by night while they were asleep?

C1067. This and the two following verses should be read together. They furnish a commentary on the story of the five prophets that has already been related.

Allah's wrath may come by night or by day, whether people are arrogantly defying Allah's laws or are sunk in lethargy or vain dreams of unreality.

Who can escape Allah's decree, and who can feel themselves outside it except those who are seeking their own ruin?

أَوَ أَمِنَ أَهْلُ الْقُرَى أَن يَأْتِيَهُمْ بَأْسُنَا ضُحًى وَهُمْ يَلْعَبُونَ ﴿٩٨﴾

7: 98. Or else did they feel secure against its coming in broad daylight while they played about (carefree)?

أَفَأَمِنُواْ مَكْرَ اللّهِ فَلاَ يَأْمَنُ مَكْرَ اللّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ ﴿٩٩﴾

7: 99. Did they then fell secure against the plan of Allah?

But no one can feel secure from the plan of Allah, except those (doomed) to ruin!

C1068. This closes that chapter of the narrative which deals with Prophets who were rejected by their own people, but who stood firm on Allah's message and were able to rescue a remnant who believed.

In each case there were special circumstances and special besetting sins, which have been explained in the notes. The nations which as a body could not be won over to Allah's Law perished.

So far we have been dealing with the corruptions and iniquities within each nation. In the story of Moses we have first a struggle against the bondage of Egypt, one of the foremost powers then in the world, the rescue of the Israelites and their wanderings, and their proving themselves unworthy and being left to wander in a new sense when they rejected the new Prophet (Muhammad) who came to renew Allah's Message.

Others version:

7: 94

Asad And never yet have We sent a prophet unto any community without trying its people with misfortune and hardship, so that they might humble themselves;

Pickthall And We sent no prophet unto any township but We did afflict its folk with tribulation and adversity that haply they might grow humble.

Transliteration Wa ma_ arsalna_ fi qaryatim min nabiyyin illa_ akhazna_ ahlaha_ bil ba'sa_'i wad darra_'i la'allahum yaddarra'u_n(a).

7: 95

Asad then We transformed the affliction into ease of life, so that they throve and said [to themselves], “Misfortune and hardship befell our fathers as well” [note 75] – whereupon We took them to task, as of a sudden, without their being aware [of what was coming] (note 76).

Pickthall Then changed We the evil plight for good till they grew affluent and said: Tribulation and distress did touch our fathers. Then We seized them unawares, when they perceived not.

Transliteration Summa baddalna_ maka_nas sayyi'atil hasanata hatta_'afau wa qa_lu_ qad massa a_ba_'anad darra_'u was sarra_'u fa akhazna_hum bagtataw wahum la_ yasy'uru_n(a).

[[ Asad’s note 75 – I.e., they regarded is as a normal course of events and did not draw any lesson from it.]]

[[ Ali’s notes - 1065 Man was originally created pure. The need of a prophet arises when there is some corruption and iniquity, which he is sent to combat. His coming means much trial and suffering, especially to those who join him in his protest against wrong. Even so peaceful a prophet as Jesus said; "I came not to send peace but a sword" (Matt. x. 34). But it is all in Allah's Plan, for we must learn humility if we would be worthy of Him. (7.94)

1066 Allah gives enough rope to the sinful. They grow and multiply, and become scornful. Neither suffering nor affluence teaches them the lessons which they are meant to learn, viz., patience and humility, gratitude and kindness to others. They take adversity and prosperity alike as a matter of chance. "O yes!" they say, "such things have happened in all ages! Our fathers had such experience before us, and our sons will have them after us. Thus goes on the world for all time!" But does it? What about the decree of Allah? They are found napping when Nemesis overtakes them in the midst of their impious tomfoolery! (7.95)

1067 This and the two following verses should be read together. They furnish a commentary on the story of the five prophets that has already been related. Allah's wrath may come by night or by day, whether people are arrogantly defying Allah's laws or are sunk in lethargy or vain dreams of unreality. Who can escape Allah's decree, and who can feel themselves outside it except those who are seeking their own ruin? (7.97)

1068 This closes that chapter of the narrative which deals with Prophets who were rejected by their own people, but who stood firm on Allah's message and were able to rescue a remnant who believed. In each case there were special circumstances and special besetting sins, which have been explained in the notes. The nations which as a body could not be won over to Allah's Law perished. So far we have been dealing with the corruptions and iniquities within each nation. In the story of Moses we have first a struggle against the bondage of Egypt, one of the foremost powers then in the world, the rescue of the Israelites and their wanderings, and their proving themselves unworthy and being left to wander in a new sense when they rejected the new Prophet (Muhammad) who came to renew Allah's Message. (7.99) ]]

7: 96

Pickthall And if the people of the township had believed and kept from evil, surely We should have opened for them, blessings from the sky and from the earth. But (unto every messenger) they gave the lie, and so We seized them on account of what they used to earn.

Transliteration Wa lau anna ahlal qura_ a_manu_ wattaqau lafatahna_ 'alaihim barakatim minas sama_'i wal ardi wa la_kin kazzabu_ fa akhazna_hum bima_ ka_nu_ yaksibu_n(a).

7: 97

Asad Can, then, the people of any community ever feel secure that Our punishment will not come upon them by night, while they are asleep?

Pickthall Are the people of the townships then secure from the coming of Our wrath upon them as a night raid while they sleep?

Transliteration Afa amina ahlul qura_ ay ya'tiyahum ba'suna_ bayataw wahum na'imu_n(a).

7: 98

Asad Why, can the people of any community ever feel secure that Our punishment will nto come upon them in broad ddalight, while they are engaged in [worldly] play? [Note 79]

Pickthall Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play?

Transliteration Awa amina ahlul qura_ ay ya'tiyahum ba'suna_ duhaw wahum yal'abu_n(a).

7: 99

Pickthall Are they then secure from Allah's scheme? None deemeth himself secure from Allah's scheme save folk that perish.

Transliteration Afa aminu_ makralla_h(i), fala_ ya'manu makrallahi illa_l qaumul kha_siru_n(a).

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26. [Al-Furqan, Mecca 47]

Asad’s Version:

26:141 [AND the tribe of) Thamud gave the lie to [one of God's) message-bearers (26:142) when

their brother Salih 62 said unto them: "Will you not be conscious of God? (26: 143) Behold, I am an apostle [sent by Him] to you, [and therefore) worthy of your trust: (26:144) be, then, conscious of God, and pay heed unto me!

26:145 "And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.

(26: 146) "Do you think that you will be left secure [forever] in the midst of what you have here and now?" –

(26:147) amidst [these] gardens and springs

(26:148) and fields, and [these] palm-trees with slender spathes? –

(26:149) and that you will [always be able to] hew dwellings out of the mountains with [the same] great skill?"

26:150 "Be, then, conscious of God, and pay heed unto me, (26:151) and pay no heed to the counsel of those who are given to excesses –

(26:152) those who spread corruption on earth instead of setting things to rights!"

The Quranic Text & Ali’s Version:

وَتَنْحِتُونَ مِنَ الْجِبَالِ بُيُوتًا فَارِهِينَ ﴿١٤٩﴾

26: 149. "And ye carve house out of (rocky) mountains with great skill.

فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ﴿١٥٠﴾

26: 150. "But fear Allah and obey me;

وَلَا تُطِيعُوا أَمْرَ الْمُسْرِفِينَ ﴿١٥١﴾

26: 151. "And follow not the bidding of those who are extravagant --

C3205. They are told:

"All your skill is very well; but cultivate virtue and do not follow the ways of those who put forward extravagant claims for men's powers and material resources, or who lead lives of extravagance in luxury and self-indulgence; that makes mischief: but the door of repentance is open: win you repent?"

الَّذِينَ يُفْسِدُونَ فِي الْأَرْضِ وَلَا يُصْلِحُونَ ﴿١٥٢﴾

26: 152. "Who make mischief in the land, and mend not (their ways)."

قَالُوا إِنَّمَا أَنتَ مِنَ الْمُسَحَّرِينَ ﴿١٥٣﴾

26: 153. They said:

"Thou art only the of those bewitched!

C3206. They think he is talking like a madman, and they say so.

مَا أَنتَ إِلَّا بَشَرٌ مِّثْلُنَا...

26: 154. "Thou art no more than a mortal like us:

...فَأْتِ بِآيَةٍ إِن كُنتَ مِنَ الصَّادِقِينَ ﴿١٥٤﴾

then bring us a Sign, if thou tellest the truth!"

[[ Asad’s notes –

62 For the story of Salih and the tribe of Thamud, see 7:73 and the corresponding note 56; also, the version appearing in ii: 61-68.

63 Lit., "of what is here", i.e., on earth. In the original, this question has a direct form, thus: "Will you be left secure...?", etc. (See also note 69 below.)

64 See note 59 on 7:74. ]]