Tafsir of Al-A'raf 7:191-194

Al-A'raf (The Heights): Verses 191–194

Know that this verse is one of the strongest proofs that what is meant by the preceding phrase, "Exalted is Allah above what they associate [with Him]" (referring to the end of the previous verse), is not the story of Iblis. If that were the intention, this verse would be completely disconnected from it, which would be a grave flaw in the structure and arrangement. Rather, the intention is what we mentioned in other responses: to refute the idol worshippers.

In this verse, there are several issues:

The purpose of this verse is to establish the proof that idols are unfit for divinity.

The phrase "Do they associate with Him that which creates nothing, while they themselves are created?" means: Do they worship that which has no power to create anything, while they themselves are created (i.e., the idols)?

Objection: Why is the verb singular ("creates" - yakhluqu) followed by the plural ("they themselves are created" - wa hum yukhlaqūn)? Furthermore, why is the plural marker (the wāw and nūn) used for non-human entities?

Answer to the first point: The relative pronoun mā (that which) can refer to the singular, dual, or plural. Thus, the singular form "creates" respects the literal appearance of the word mā. However, the plural form "they themselves are created" respects the meaning (that the idols are many).

Answer to the second point: How can the plural marker (wāw and nūn) be used for things that lack reason (ghayr man ya'qil)? We say that because their worshippers believed the idols possessed intellect and discernment, this wording was used to align with their beliefs and perceptions. Similar examples include:

• "And each [celestial body] swims in an orbit" (Al-Anbiya: 33).
• "And the sun and the moon, I saw them prostrating to you" (Yusuf: 4).
• "O ant, enter your dwellings" (An-Naml: 18).

Our scholars used the phrase "Do they associate with Him that which creates nothing, while they themselves are created?" as proof that the servant (human) does not create his own actions.

They argue: Allah criticizes the divinity of these objects based on their inability to create anything. This criticism is only valid if we accept that if they could create something, the criticism against their divinity would be weakened. This implies that whoever is a creator is a god. If the servant were the creator of his own actions, he would be a god. Since this is false, we know that the servant is not the creator of his own actions.

Then Allah says: "Nor can they help them, nor can they help themselves."

This means the idols cannot aid those who obey them, nor can they defend themselves against those who transgress against them. Nasr (help/aid) means assistance against an enemy. The meaning is that the object of worship must be capable of bringing benefit and averting harm, which these idols are not. How, then, is it appropriate for an intelligent person to worship them?

Then He says: "Nor can they help themselves." Meaning, they cannot repel any harm from themselves. If someone intends to break them, they are powerless to stop it.

Then He says: "And if you call them to guidance, they will not follow you."

After establishing in the previous verses that these idols have no power over any matter, Allah clarifies in this verse that they also have no knowledge of anything. The meaning is that this worshipped entity, known for its inability to benefit or harm, is equally incapable of being followed when called toward good. This applies whether the caller is addressed or remains silent.

He strengthens this point by saying: "It is all the same to you whether you call them or you remain silent." This is similar to His statement: "It is all the same to them whether you warn them or do not warn them" (Al-Baqarah: 6). We have discussed the nuances there, but the difference here is that in the previous verse, a verb phrase was connected to a verb phrase, whereas here, a noun phrase is connected to a verb phrase. This is because "you call them" (ad'awtumūhum) is a verbal clause, while "or you remain silent" (am antum sāmitūn) is a nominal clause.

We know that connecting a nominal clause to a verbal clause is only permissible for a specific purpose or wisdom. That purpose is that the verbal form suggests renewal and occurrence moment by moment, while the nominal form suggests permanence, stability, and continuity.

Knowing this, we say: These polytheists, when they faced a difficulty or crisis, would supplicate to these idols. When that event did not occur, they would remain silent. They were told: "It is all the same to you whether you initiate calling them or you remain in your silence." This is the benefit of using the nominal form here.

Then Allah emphasizes their unsuitability for divinity by saying: "Indeed, those you invoke besides Allah are servants like yourselves."

A question arises: How is it appropriate to describe them as ‘ibād (servants) when they are inanimate objects?

There are several answers:

1. Since the polytheists claimed these objects could benefit and harm, it was necessary for them to believe these objects possessed intellect and understanding. Therefore, these terms (‘ibād) were used according to their beliefs. This is why He said: "So call them, and let them respond to you" (fal-yastajībū - using the jussive form implying a challenge), rather than saying fal-yastajībūn (they will respond). Similarly, He said "Indeed, those" (Inna alladhīna) rather than "that which" (allatī).

2. This seemingly inappropriate language is used in a context of mockery. At best, these idols could be considered living, rational beings. If that were true, they would be "servants like yourselves," meaning they have no superiority over you. Why, then, do you make yourselves servants while making them gods and lords?

Then He negates even that possibility by saying: "Do they have legs with which they walk?" (Al-A'raf: 195).

He then reinforces this clarification by saying: "So call them, and let them respond to you." The meaning of this call is to seek benefits and repel harms from them. The lām in "let them respond" (fal-yastajībū) is the lām al-amr (the imperative lām), used here to express inability/challenge. The meaning is: Since it is clear to every rational person that they cannot respond, it is clear they are unfit for worship. This is analogous to what Abraham (peace be upon him) said to his father: "Why do you worship that which does not hear, nor see, nor avail you in anything?" (Maryam: 42).

And "If you are truthful" means: if you are truthful in your claim that they are gods deserving of worship.

Since these three definitive proofs establish that they are unfit for divinity, it is incumbent upon the intelligent person not to pay attention to them, but to busy himself only with worshipping the God who is Capable, Knowing, Living, Wise, Harmful, and Beneficial.

"Do they have legs with which they walk? Or do they have hands with which they strike? Or do they have eyes with which they see? Or do they have ears with which they hear? Say, 'Call your partners, then plot against me and give me no respite.'"

This verse continues the refutation by listing the essential faculties of life and action that the idols lack:

1. Legs for walking.
2. Hands for striking/grasping.
3. Eyes for seeing.
4. Ears for hearing.

Then the command is given: "Say, 'Call your partners [whom you associate with Allah], then plot against me and give me no respite.'" This is a challenge: Summon your supposed deities, conspire against me, and do not delay your action against me. Since they lack the means to perceive or act, their conspiracy will be futile.