of Nokounam, may his sanctity be preserved (Session 1274)
Surah Al-A'raf, one of the Meccan chapters of the Holy Qur'an, contains a profound narrative concerning the story of Adam and Eve, the deception of Iblis, and the consequences of disobedience. This Surah, through illuminating verses, invites humankind to reflect upon the self, its relationship with the Creator, and its place within the cosmic order. In this treatise, a deep contemplation on verses 22 to 25 of Surah Al-A'raf is undertaken, extracting lessons on repentance, descent, enmity among creatures, and the transitory nature of life on earth. These reflections, employing a refined and dignified language, endeavour to elucidate the sublime Quranic meanings, linking them to the realities of human life and the teachings of the religious leaders. Just as the verses of the Holy Quran shine like a light in the darkness of ignorance, this work strives to illuminate the path toward understanding truth and living in accordance with divine wisdom.
And their Lord called to them, Did I not forbid you from that tree and tell you, Indeed, Satan is to you a clear enemy? They said, Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.
(Surah Al-A'raf: 2223)
Their Lord called out to them: Did I not forbid you from that tree and warn you that Satan is a manifest enemy to you? They replied: Our Lord, we have wronged ourselves, and if You do not forgive us and show mercy, we shall be among the losers.
In these verses, the Holy Quran extends the enmity of Satan not only to Adam and Eve but to all humankind, employing the plural pronoun لَكُمْ (to you) to denote universality. This enmity spreads like a dark shadow over human destiny, leading individuals towards misguidance. After disobeying the divine command, Adam and Eve sincerely and humbly confessed their fault, stating, رَبَّنَا ظَلَمْنَا أَنْفُسَنَا (Our Lord, we have wronged ourselves). This confession acts as a key that opens the doors of divine mercy. They acknowledged the harmfulness of their sin and sought forgiveness and compassion from their Lord. This conduct stands in stark contrast with Iblis, who not only rejected repentance but solemnly vowed to mislead humankind: قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ (He said, Because You have put me in error, I will surely sit in wait for them on Your straight path.) (Al-A'raf: 16). Iblis is thus portrayed as a bandit lying in ambush along the true path, cunningly diverting humans from guidance.
Key Point: The admission of fault and plea for mercy by Adam and Eve symbolize the human capacity for repentance and distinguish them from Iblis, who did not yield to the truth.
Within the Qur'anic narrative, neither Adam nor Eve is solely blamed for the act of disobedience. The dual pronoun قَالَا (they said) indicates their joint responsibility. Some popular narrations have depicted Eve as the instigator and Adam as submissive; however, the Qur'an, by emphasising قَالَا رَبَّنَا ظَلَمْنَا أَنْفُسَنَا, assigns shared culpability to both. This equality in responsibility reflects divine justice in human sin. The verse وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ (And whoever commits a sin only earns it against himself) (An-Nisa: 111) corroborates this truth, affirming that each individual bears the burden of their own transgressions.
He said, Descend, some of you enemies to others. And for you on the earth is a place of settlement and enjoyment for a time.
(Surah Al-A'raf: 24)
He commanded: Descend while some of you are enemies to others, and for you on earth is a dwelling place and provision for a limited period.
The divine command of descent marks humanitys removal from the exalted position of paradise to the earthly realm. This descent involves not only Adam and Eve but also Iblis. The phrase بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (some of you are enemies to others) portrays enmity among creatures in a generalised manner, encompassing even familial relationships such as between spouses. This enmity is like a fire that flares within human relationships, sometimes challenging the closest bonds. The earth, as humanitys abode, with all its facilities and blessings, is transient, lasting only إِلَىٰ حِينٍ (for a time). This temporality acts as a shadow over human life, inviting contemplation on the end of the journey.
Key Point: The enmity among creaturesincluding humans and Iblis, even within family relationssignifies the complexity of earthly life and calls for vigilance against temptations.
He said, You will live in it, and you will die in it, and from it you will be brought forth.
(Surah Al-A'raf: 25)
He declared: In it you live, in it you die, and from it you will be resurrected.
The Holy Quran beautifully depicts the cycle of human existence in this verse: life on earth, death therein, and resurrection therefrom on the Day of Judgment. The earth is likened to a cradle that nurtures the human being, embraces him, and ultimately returns him to his Lord. The transience of life (إِلَىٰ حِينٍ) reminds one of the finite nature of worldly existence. Historically, human lifespan sometimes extended to two or three hundred years, whereas in contemporary times, rarely does it exceed one hundred and thirty years. This diminution of life span, accompanied by the hardships of ageing, serves as a mirror reflecting the impermanence of the world. The verse كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ (Every soul shall taste death) (Al-Imran: 185) also confirms this inescapable destiny.
A notable point in this exegesis is the critique of superstitions prevalent in certain cultures, such as cremation of the dead. This practice is not only incompatible with hygienic principles but also contradicts the teachings of the Holy Quran. The verse مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ (From it We created you, and into it We shall return you, and from it We shall bring you forth once again) (Ta-Ha: 55) emphasises burial in the earth and resurrection therefrom. Cremation attempts futilely to evade this divine cycle, polluting the environment and contravening Quranic wisdom. In contrast, burial is a pure and Quranic method that returns man to the soil and prepares him for resurrection.
Key Point: Burial, as a Quranic and hygienic method, connects humans to the cycle of creation, death, and resurrection, steering clear of baseless superstitions.
A prominent aspect of this commentary is the critique of superstitions propagated in the name of religion that often alienate individuals from its true essence. For instance, recommendations such as combing the hair to dispel illness are not only irrational and unscientific but also engender mistrust towards religion. These superstitions are akin to a dust cloud settling upon the radiant face of religious truth, diverting youth from the path of guidance. The Quran, in the verse وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا (And you have not been given of knowledge except a little) (Al-Isra: 85), alludes to the limitations of human knowledge and calls for avoidance of ignorance and superstition. Prayer and spirituality are befitting for the healthy and faithful who seek to strengthen their spirit and faith, whereas the ill require medical treatment rather than unscientific advice.
One of the most exquisite parts of this exegesis is the narration of the testament of Imam Hasan (peace be upon him): Be in this world as if you live forever, and be in the Hereafter as if you will die tomorrow. Although this advice appears paradoxical, it essentially provides guidance for balanced living. One should strive in this world while continuously fulfilling the rights of others moment by moment. This balance is like a bridge connecting this world and the hereafter. The verse وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا (And seek, through that which Allah has given you, the home of the Hereafter; and [yet], do not forget your share of the world) (Al-Qasas: 77) further emphasises this balance. The example of inheritance disputes among children demonstrates the consequences of materialism and neglect of the rights of others. The light-hearted person is one who, having fulfilled the rights of others, hastens towards his Lord with a peaceful heart.
Key Point: The testament of Imam Hasan (peace be upon him) invites human beings to strive for worldly pursuits while dutifully fulfilling the rights of others for the sake of the hereafter, thus approaching resurrection with a light heart.
The Holy Quran introduces the earth as a cradle for human life, death, and resurrection. The verse مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ (Ta-Ha: 55) beautifully depicts this cycle. Burial is a method that returns man to the soil, harmonising with divine wisdom. In some cultures, such as the use of specific substances in Mecca to expedite decomposition, this method is accompanied by cleanliness and hygiene. In contrast, non-Quranic practices like cremation not only pollute the environment but also contradict the divine promise of resurrection. This commentary, with subtle irony, refers to modern methods such as burial by bulldozers but reaffirms the importance of burial as a clean and Quranic procedure.
Verses 22 to 25 of Surah Al-A'raf serve as a guiding lamp, inviting humans to reflect upon themselves, Satans enmity, repentance, and the transient life on earth. The confession of Adam and Eve exemplifies repentance and humility before the Lord. The descent to earth, with enmity among creatures, calls for vigilance against temptations. Life on earth, with all its blessings, is temporary and leads humans towards death and resurrection. The critique of superstitions in burial and religious matters directs humanity toward rationality and adherence to the teachings of the Holy Quran. The testament of Imam Hasan (peace be upon him) shines like a radiant torch,
