Essence of the Holy Qur’an — Page 20
Essence of the Holy Qur’ ā n 20 of Al-A‘r a f (Elevated Places). In short, the S u rah Al-A‘r a f is so called because in it illustrations have been given from the lives of those eminent men of very high spiritual position who in the past taught mankind eternal truths in accordance with the demands of human nature and human reason, and whom the men of this world resisted and sought to bring low, but whom the jealous God raised to a very exalted position. Subject-Matter and Context Spiritually speaking the S u rah serves as a kind of Barzakh (intervening link) between the S u rahs that precede it and those that follow it, which signifies that the subject-matter of the preceding S u rahs has been developed into a new theme in this S u rah. In the preceding S u rahs the main theme consisted of refutation of Judaism and Christianity and that of other Faiths which profess to derive their authority mainly from Philosophy and Reason. In this S u rah both these themes have been jointly treated and the falsity of the positions of both these sets of creeds is demonstrated and the truth of Islam established. First of all, it is stated that because the Qur’ a n is the revealed Word of God, there is no possibility that it will ever meet with destruction or will fail to achieve its object. Then Muslims are warned that they should not, in a fit of despondency, come to a hasty compromise with the followers of other religions, because the opponents of a true religion have always suffered disgrace and humiliation in the end. Next, it is stated that God has created man for the attainment of a most sublime object, but most men forget this noble purpose of their lives. The paradisiacal life of Adam and his expulsion from it have been cited as an illustration of this subject, and it is added that in the very beginning after having created man God provided for him the means to attain a high spiritual status; but man gave no heed to God’s plans for him, and followed Satan. Further, it is mentioned that, unlike former Faiths which aimed at individual development, Islam seeks to bring about reformation of whole communities. Whereas former Prophets sought to make individuals enter Paradise, Islam’s aim is that whole communities and nations should attain bliss. But, as every effort at reformation has to encounter obstacles and vicissitudes before it attains its consummation, so whenever the Muslim community deviates from Islamic principles and teachings God raises for their reformation divinely-inspired Reformers from among the followers of the Holy Prophet so that man may not lose his newly- gained Paradise by deviating from the path of national progress and development. The S u rah then proceeds to lay down standards and criteria for the recognition of these promised Reformers and light is also shed on the ultimate doom of their opponents. Next, it is said that all Divine plans work gradually. As in the material world, so in the realm of the spirit, all progress is subject to the law of evolution and it is by a process of progressive evolution that the spiritual development of man has taken place from the time of Adam to that of the Holy Prophet, and in his teaching greater attention has been devoted to the betterment and organization of the whole community. The believers,