7:168 Al-A'raaf (The Heights)

وَقَطَّعْنَاهُمْ فِي الأرْضِ أُمَمًا أي: فرقناهم ومزقناهم في الأرض بعد ما كانوا مجتمعين، مِنْهُمُ الصَّالِحُونَ القائمون بحقوق اللّه، وحقوق عباده، وَمِنْهُمْ دُونَ ذَلِكَ أي: دون الصلاح، إما مقتصدون، وإما ظالمون لأنفسهم، وَبَلَوْنَاهُمْ على عادتنا وسنتنا، بِالْحَسَنَاتِ وَالسَّيِّئَاتِ أي: بالعسر واليسر. لَعَلَّهُمْ يَرْجِعُونَ عما هم عليه مقيمون من الردى، يراجعون ما خلقوا له من الهدى

يذكر تعالى أنه فرقهم في الأرض أمما أي طوائف وفرقا كما قال "وقلنا من بعده لبني إسرائيل اسكنوا الأرض فإذا جاء وعد الأخرة جئنا بكم لفيفا" "منهم الصالحون ومنهم دون ذلك" أي فيهم الصالح وغير ذلك كقول الجن "وأنا منا الصالحون ومنا دون ذلك كنا طرائق فددا" "وبلوناهم" أي اختبرناهم "بالحسنات والسيئات" أي بالرخاء والشدة والرغبة والرهبة والعافية والبلاء "لعلهم يرجعون ".

The Children of Israel scatter throughout the Land

Allah states that He divided the Jews into various nations, sects and groups,

وَقُلْنَا مِن بَعْدِهِ لِبَنِى إِسْرَءِيلَ اسْكُنُواْ الاٌّرْضَ فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

(And We said to the Children of Israel after him (after Musa died): "Dwell in the land, then, when the final and the last promise comes near, We shall bring you altogether as a mixed crowd (gathered out of various nations).")17:104

مِّنْهُمُ الصَّـلِحُونَ وَمِنْهُمْ دُونَ ذَلِكَ

(some of them are righteous and some are away from that), some of them are led aright and some are not righteous, just as the Jinns declared,

وَأَنَّا مِنَّا الصَّـلِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَآئِقَ قِدَداً

("There are among us some that are righteous, and some the contrary; we are groups having different ways (religious sects).") 72:11 Allah said here,

وَبَلَوْنَـهُمْ

(And We tried them), and tested them,

بِالْحَسَنَـتِ وَالسَّيِّئَاتِ

(with good and evil), with times of ease, difficulty, eagerness, fear, well-being and affliction,

لَعَلَّهُمْ يَرْجِعُونَ

(in order that they might turn (to Allah)) Allah said next,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ الْكِتَـبَ يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life) This Ayah means, after the generation made up of righteous and unrighteous people, another generation came that did not have goodness in them, and they inherited the Tawrah and studied it. Mujahid commented on Allah's statement,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(They chose (for themselves) the goods of this low life) "They will consume anything they can consume in this life, whether legally or illegally. Yet, they wish for forgiveness,

وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ

(Saying: "(Everything) will be forgiven for us." And if (again) the offer of the like came their way, they would (again) seize them.)" Qatadah commented on Allah's statement,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى

(they chose (for themselves) the goods of this low life) "This, by Allah, is an evil generation,

وَرِثُواْ الْكِتَـبَ

(which inherited the Book) after their Prophets and Messengers, for they were entrusted with this job by Allah's command to them. Allah said in another Ayah,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُواْ الصَّلَـوةَ

(Then, there has succeeded them a posterity who neglect the Salah (the prayers).) 19:59 Allah said next,

يَأْخُذُونَ عَرَضَ هَـذَا الاٌّدْنَى وَيَقُولُونَ سَيُغْفَرُ لَنَا

(They chose the goods of this low life saying: "(Everything) will be forgiven to us.") They wish and hope from Allah, while deceiving themselves,

وَإِن يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ

(And if (again) the offer of the like came their way, they would (again) seize them.) Nothing stops them from this behavior, for whenever they are given an opportunity in this life, they will consume regardless of it being allowed or not." As-Suddi said about Allah's statement,

فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ

(Then after them succeeded an (evil) generation) until,

وَدَرَسُواْ مَا فِيهِ

(and they have studied what is in it (the Book).) "Every time the Children of Israel appointed a judge, he used to take bribes. The best ones among them held a counsel and took covenants from each that they would not take bribes. However, when one of them would take bribes in return for judgment and was asked, `What is the matter with you; you take a bribe to grant judgment', he replied, `I will be forgiven.' So the rest of his people would admonish him for what he did. But when he died, or was replaced, the one who replaced him would take bribes too. Therefore, Allah says, if the others (who admonished him) would have a chance to loot this world, they will take it."' Allah said,

أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ

(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth) thus, admonishing them for this behavior. Allah took a pledge from them that they would declare the truth to people and not hide it. Allah said in another Ayah,

وَإِذْ أَخَذَ اللَّهُ مِيثَـقَ الَّذِينَ أُوتُواْ الْكِتَـبَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ

((And remember) when Allah took a covenant from those who were given the Scripture to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought) 3:187. Ibn Jurayj said that Ibn `Abbas said about the Ayah,

أَلَمْ يُؤْخَذْ عَلَيْهِم مِّيثَاقُ الْكِتَـبِ أَن لاَّ يِقُولُواْ عَلَى اللَّهِ إِلاَّ الْحَقَّ

(Was not the covenant of the Book taken from them that they would not say about Allah anything but the truth), "Their claim that Allah will forgive the sins they keep committing without repenting from them." Allah said,

وَالدَّارُ الاٌّخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ

(And the home in the Hereafter is better for those who have Taqwa Do not you then understand) Encouraging them to seek Allah's tremendous reward and warning them against His severe torment. Allah says here, `My reward and what I have are better for those who avoid prohibitions, abandon lusts and become active in the obedience of their Lord.'

أَفَلاَ تَعْقِلُونَ

(Do not you then understand) Allah says' Do not these people, who preferred this life instead of what is with Me, have any sense to prohibit them from their foolish and extravagant ways' Allah then praises those who adhere to His Book, which directs them to follow His Messenger Muhammad ,

وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَـبِ

(And as to those who hold fast to the Book) adhere to it, implement its commands and refrain from its prohibitions,

وَأَقَامُواْ الصَّلَوةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ

(and perform the Salah, certainly We shall never waste the reward of those who do righteous deeds.)

And We divided them We separated them into communities sects in the earth. Some of them are righteous and some of them people who are otherwise disbelievers and wicked individuals. And We tried them with good things with graces and evil things with misfortunes so that they might revert from their wickedness.

The second punishment has been mentioned in verse 168. That is, Jewish populace has been cut into fragments scattered in all the parts of the world they could not integrate themselves into a solid nation. The phrase وَقَطَّعْنَاهُمْ فِي الْأَرْ‌ضِ أُمَمًا "And we divided them on the earth as separate communities". has refered to this fact. The Arabic word قَطَّعْنَا signifies breaking into pieces. While the word اُمَم is plural of Ummah, which means 'a group', 'a party'. The verse means that Allah has divided them into fragments making them scattered on the earth.

This indicates that being integrated in a whole, or having an entity as a nation is a blessing of Allah while getting disorganized into parts separated from each other is a punishment from Him. The Muslims have always enjoyed the blessing of having their own entity, and being recognized as an organized people in the world. Starting right from Madinah in the time of the Holy Prophet ﷺ up to this day they have their own independent rule in various parts of the earth. The presence of Islamic countries from the Far East to the West is an obvious proof of this fact.

Their present state in Palestine should not cause any doubt as they have to come together in a place in the last age according to the prophecies made by the Holy Prophet ﷺ . He informed us in authentic Traditions that Prophet ` Isa (علیہ السلام) shall come down to the earth from heavens before the end of the world, and all the Christians shall embrace Islam. He shall fight a war against the Jews and put them to death. The culprits of Allah are not summoned through police, or other agencies; they are driven to their place of death by the causes created by the will of Allah.

The Prophet ` Isa (علیہ السلام) (Jesus) is to descend from heavens in the land of Syria. He shall fight war with the Jews. The Prophet Isa (علیہ السلام) has been saved the trouble of seeking the Jews in different parts of the world by causing them to gather in Palestine. As to their present political power and sovereignty in the State of Israel, it is a delusion which beguiles only those who are not conversant with the world politics. The so called 'State of Israel' is, in fact, a common camp ground of the big powers like America, Russia, and England. It depends upon the aid of its masters for its existence. It has to serve the aims and objectives of its Masters. They are still living in real servitude, and are deprived of their free rule in true sense of the word.

The Holy Qur'an has informed us of their disgrace and distress up to the end of time in these words:

وَإِذْ تَأَذَّنَ رَ‌بُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَن يَسُومُهُمْ سُوءَ الْعَذَابِ ۗ إِنَّ رَ‌بَّكَ لَسَرِ‌يعُ الْعِقَابِ

"And when your Lord declared that he would surely keep sending till the Day of Doom, those who inflict upon them an evil punishment."

History has recorded that they have been continually persecuted by one people or another right from the time of the Prophet Sulayman (علیہ السلام) to the present age. Their imprisonment by Nebuchadnezzar and persecution at the hands of subsequent kings, then their defeat and ignominious fate at the hands of the Holy Prophet ﷺ and his Caliph ` Umar al-Faruq ؓ 1, are obvious example of this fact.

1. The recent persecution of the Jews at the hands of Hitler in the second world war is a fresh example of this Qur'anic declaration. (Translator)

The second phrase of this verse is this:

مِّنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ

"Some of them are righteous, and some of them are other-wise".

The righteous people among them are those who followed the commandments of the Torah faithfully and did not try to distort them as others did. The people termed as 'otherwise' include infidels and those who obstinately disobeyed their prophets and even killed them. The terms 'righteous' and 'otherwise' may also refer to the people who believed in the Holy Prophet ﷺ and followed the Qur'anic guidance after it's revelation. Opposed to them are those believing in the Torah as the word of Allah, disobeyed it or distorted its commandment and thus sold out their eternal salvation for petty gains of this world. The last phrase of this verse has said:

وَبَلَوْنَاهُم بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْ‌جِعُونَ

"And we tested them with good happenings and bad happenings so that they might return."

The "good happenings" refer to their state of prosperity, comfort and ease while 'bad happenings' has reference either to their various persecutions and calamities faced by them throughout their history, or it may have referred to some period of famine coming upon them as punishment. Both the methods of testing their obedience were used in their case. Prosperity and wealth were given to them to see if they show their gratefulness to their Lord. When they were a failure in this test, they were made to undergo many punishments already discussed in the foregoing verses.

Their perversion of thought and practice had gone to such extent that in the time of prosperity they said:

إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُ

"Allah is poor and we are rich." (3:181)

while in times of their destitution they said: يَدُ اللَّـهِ مَغْلُولَةٌ "Allah's hand is shackled." (5:64) Another implication of the verse is that prosperity or poverty, happiness or suffering are sent as a test to mankind in order to judge the faith and love of the created for the Creator. Both, prosperity and suffering should be of no real concern to the men of under-standing, as they are temporary and have to end.

It is, therefore, not wise to show arrogance for one's prosperity or being dejected for one's impoverishment. A Persian poet said:

نہ شادی داد سامانے نہ غم آورد نقصانے

بہ پیش ھمت ماھرچہ آمد بود مہمانے

"Neither happiness awarded us with real benefit nor did

sorrow make us weep. Both came as guests to our resolute spirit."

And We cut them up into communities in the earth. Among them are the wholesome and among them other than that. And We tried them with the beautiful things and the ugly things. In terms of realization in accordance with the tasting of the Folk of Findings this is an allusion to the travelers in the community, the exiles of the Tariqah. They are constantly wandering around the world, from this region to that region, from this cave to that cave, to conceal their present moment from the people and struggle for their religion against the blights of others. MuṣṬafā alluded to this meaning: " There will come a time when those who are religious will not stay safe unless they become averse to people. You will see them like travelers fleeing from people, sometimes in the mountains, sometimes in the desert. " Rushing, running, wailing in the world, in mountain monasteries, in desert caves, Totally effaced in the ocean of thought, of themselves they recite for all, " No home, no possessions. " Bearing witness to this are the stories of the Companions of the Cave and that of the Prophet and Abū Bakr in the cave. God says, " The second of two, when the two were in the cave " [9:40]. Another meaning has also been given for their traveling and exile, namely that they were yearning. In most of their days and the generality of their states the yearners are without settled- ness and ease-perhaps they will reach someplace to see the mark of the friend or ask someone about the friend. In this meaning they have sung, Surely our traces designate us- after us, look at our traces. The Pir of the Tariqah said, " O God, the homeland of Your exiles is exile, so when will this busi- ness end? How can he who is being tested by You be worthy of relief? How can he whose home- land is exile ever reach home? O God, the yearner is slain by friendship, and the shroud of those slain by friendship is vision of You. " And We tried them with the beautiful things and the ugly things. " We tested them with plea- sure and disappointment. They are neither deceived by pleasure, nor do they turn away from Us because of disappointment. " They have in front of themselves an occupation that is more impor- tant than their own pleasure and disappointment. With people they are on loan, with themselves strangers. They are at ease from attachment, their hearts joined with the Patron, their secret cores having reached awareness of Him. They keep on saying with the tongue of poverty and the at- tribute of brokenness, " O Lord, we have come to the Threshold as servants. If You like, exalt us, and if You like, lay us low. "