Surah Al-Ana’m Ayah No. 31 – 41

Surah Al-Ana’m Ayah # 31 – 41 (6:31 – 6:41)

A.   TRANSLATION

٣١  قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ ۖ حَتَّىٰ إِذَا جَاءَتْهُمُ السَّاعَةُ بَغْتَةً قَالُوا يَا حَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَاءَ مَا يَزِرُونَ

[Quran 6:31] Indeed, Khasara (خَسِرَ) those who Kazabu (كَذَّبُوا) with Qa’a (بِلِقَاءِ) Allah until when Ja’atuhum (جَاءَتْهُمُ) them the Sa’aath (السَّاعَةُ) Baghtatan (بَغْتَةً), Qalu (قَالُوا), ‘ Ya-Hasratana (حَسْرَتَنَا) A’ala (عَلَىٰ) what Farat’na (فَرَّطْنَا) in it’ and they Yahmeluna (يَحْمِلُونَ) Awzarehum (أَوْزَارَهُمْ) A’ala (عَلَىٰ) Zahuurehim (ظُهُورِهِمْ) except Sa’aa (سَاءَ) what Yazerun (يَزِرُونَ).

 

٣٢  وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ ۖ وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ

[Quran 6:32] And what is the Hayaat (الْحَيَاةُ) of the world except La’ebun (لَعِبٌ) and Lahwun (وَلَهْوٌ) and to homes of the Akhira (الْآخِرَةُ) Khair (خَيْرٌ) for those who Yattaquna (يَتَّقُونَ). Then not you Ta’qaluna (تَعْقِلُونَ)?

 

٣٣  قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ ۖ فَإِنَّهُمْ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ الظَّالِمِينَ بِآيَاتِ اللَّهِ يَجْحَدُونَ

[Quran 6:33] Certainly, Na’lamu (نَعْلَمُ) it, indeed that Yahzunuka (لَيَحْزُنُكَ) those who Yaquluna (يَقُولُونَ), ‘Then indeed, they do not Yukazebunaka (يُكَذِّبُونَكَ) except the Zwalimeen (الظَّالِمِينَ) with Ayaat (بِآيَاتِ) of Allah they Yajhaduna (يَجْحَدُونَ)’.

 

٣٤  وَلَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلَىٰ مَا كُذِّبُوا وَأُوذُوا حَتَّىٰ أَتَاهُمْ نَصْرُنَا ۚ وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ ۚ وَلَقَدْ جَاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ

[Quran 6:34] And surely Kuzebat (كُذِّبَتْ) Rusulun (رُسُلٌ) from Qableka (قَبْلِكَ), then S’abaru (فَصَبَرُوا) A’ala (عَلَىٰ) what Kazebu (كُذِّبُوا) and A’uzu (وَأُوذُوا) until come to them Nas’runa (نَصْرُنَا). And not Mubaddala (مُبَدِّلَ) to Kalemaate (لِكَلِمَاتِ) of Allah. And to indeed, Ja’aka (جَاءَكَ) from Naba’ay (نَبَإِ) of the Murseleen (الْمُرْسَلِينَ).

 

٣٥  وَإِنْ كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَنْ تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُمْ بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ

[Quran 6:35] And indeed, Kana (كَانَ) Kabura (كَبُرَ) Aleyka (عَلَيْكَ) their A’arazuhum (إِعْرَاضُهُمْ) then indeed, Astat’a’t (اسْتَطَعْتَ) that you Tabtagha (تَبْتَغِيَ) Nafaqan (نَفَقًا) in the earth or Sulaman (سُلَّمًا) in the sky then bring to them with Ayaat (بِآيَةٍ). And if Allah Sha’a (شَاءَ) to Jama’ahum (لَجَمَعَهُمْ) them A’ala(عَلَى) the Huda (الْهُدَىٰ), then not Takunana (تَكُونَنَّ) of the Jaheleen (الْجَاهِلِينَ).

 

٣٦  إِنَّمَا يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ ۘ وَالْمَوْتَىٰ يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ

[Quran 6:36] Indeed, what Yastajeeb (يَسْتَجِيبُ) those who Yasma’un (يَسْمَعُونَ) and Allah Yaba’s’u (يَبْعَثُهُمُ) them the Mouta (وَالْمَوْتَىٰ) – then to Allah they Yarja’una (يُرْجَعُونَ).

 

٣٧  وَقَالُوا لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۚ قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَىٰ أَنْ يُنَزِّلَ آيَةً وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

[Quran 6:37] And Qalu (وَقَالُوا), ‘Why not Nuzela (نُزِّلَ) upon the person Ayaatun (آيَةٌ) from their Rabb (رَبِّهِ)?’ Qul (قُلْ), ‘Indeed, Allah is Qaadir (قَادِرٌ) A’ala (عَلَىٰ) that Yunazelu (يُنَزِّلَ) Ayaatan (آيَةً) but Aks’aruhum (أَكْثَرَهُمْ) of them do not Ya’lamun (يَعْلَمُونَ).’

 

٣٨  وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ ۚ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ

[Quran 6:38] And what of Da’abatin (دَابَّةٍ) in the earth and not T’aeer (طَائِرٍ) Yat’aeer (يَطِيرُ) with its Jenahehi (بِجَنَاحَيْهِ) except Ummamun (أُمَمٌ) like you- what Farat’na (فَرَّطْنَا) in the Kitaab (الْكِتَابِ) of Shayyin (شَيْءٍ) then towards their Rabb (رَبِّهِمْ)- they Yahsharun (يُحْشَرُونَ).

 

٣٩  وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا صُمٌّ وَبُكْمٌ فِي الظُّلُمَاتِ ۗ مَنْ يَشَإِ اللَّهُ يُضْلِلْهُ وَمَنْ يَشَأْ يَجْعَلْهُ عَلَىٰ صِرَاطٍ مُسْتَقِيمٍ

[Quran 6:39] And those who Kazabu (كَذَّبُوا) with Ayaat (بِآيَاتِنَا), S’ummun (صُمٌّ) Bukmun (وَبُكْمٌ) in the Zulumaat (الظُّلُمَاتِ)- From Yashaa’ (يَشَإِ) of Allah, they Yuzlehu (يُضْلِلْهُ) and from Yasha’a (يَشَأْ) that Yuja’lu (يَجْعَلْهُ) A’ala (عَلَىٰ) S’iraatin (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).

 

٤٠  قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ أَوْ أَتَتْكُمُ السَّاعَةُ أَغَيْرَ اللَّهِ تَدْعُونَ إِنْ كُنْتُمْ صَادِقِينَ

[Quran 6:40] Qul (قُلْ), ‘Ara’a (أَرَأَيْتَكُمْ) that if come to you Aza’aab (عَذَابُ) of Allah or come to you the Sa’atu (السَّاعَةُ) from Aghaeru (أَغَيْرَ) of Allah, you Tada’una (تَدْعُونَ)- if Kuntum (كُنْتُمْ) S’wadequeen (صَادِقِينَ)?

 

٤١  بَلْ إِيَّاهُ تَدْعُونَ فَيَكْشِفُ مَا تَدْعُونَ إِلَيْهِ إِنْ شَاءَ وَتَنْسَوْنَ مَا تُشْرِكُونَ

[Quran 6:41] Bal (بَلْ), to Allah alone you Tada’una (تَدْعُونَ), then Allah removes what you Tada’una (تَدْعُونَ) towards Allah that Sha’aa (شَاءَ) and you Tans’una (وَتَنْسَوْنَ) what you Tuskhrekun (تُشْرِكُونَ)’.

 

B.   THE CONCEPT:

 

IMP KEYWORDS FOR THESE AYAHS

Let’s first discuss some of the keyword’s vocabulary in these Ayahs that are important to understand the concept, which are as follows in brief:

 

The word Khasara: The word is normally translated as losers or have lost, but the basic meanings are in terms of losing one’s Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which they also end up committing extreme acts of Zulm and injustices.

 

The words Kazabu, Yukazebunaka, Kuzebat, and Kazebu: are normally translated as liars or disbelievers, but these words are used in Quran in terms of denying, rejecting, lying, making fun of, disrespecting, ridiculing Allah’s Ayaat as well as taking them as a joke and ridicule.

 

The word Saa’th: is normally mistranslated as ‘the hour’ and interpreted as the time of resurrection, or end of the world but the word is used in Quran in the meanings of ‘the event, the exact time when the appointment of perfect recompense based on one’s own actions and deeds takes place, whereby one faces the consequences of one’s own choices and decisions’

 

The word Baghatan: The word is normally mistranslated as suddenly, whereas the word is a combination of two words Ba- meanings ‘with’ and Ghatan meaning ‘immersed in, engulfed in or being surrounded by all sides in something’.

 

The word Ya-Hasratana: The word Hasrat is normally translated as regret, but the actual meanings of the words are much deeper as a combination of being fatigued, tired, exhausted along with feelings of regret, remorse and shame- thus used in both the meanings of fatigued, exhausted and tired as well as embodied with regret, unsuccessful attempts, remorse, guilt, repentance and shame.

 

The word Yahmeluna: The word ‘Hamal’ is normally translated as pregnancy or being pregnant, and the word  Ahtamala is normally translated as burdened, but these are wrong interpretations. The words are used in Quran in terms of carrying, embodying or taking over something.

 

The word Awzaar: is normally mistranslated as burdens but the word is basically used in the meanings of tools, instruments, ways, means and methods. Such ways, methods and tools are also referred in Quran to include those given to the humanity for their support, strength and as source of Emaan, Hayaat and life for them in the form of Allah’s message and the Kitaab.

 

The word Zuhuruhum: is normally translated as “backs” but this is a wrong translation. Its actual meanings are in terms of “support, assistance, help or allies”

 

The word Sa’aa: is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’ and mean (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.

 

The word Yazerun: The word is normally translated as bear but used in Quran in the meanings of taking support or help, in terms of complete reliance on something or someone.

 

The word Hayaat: is used in Quran as opposite of Mo’ut- death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah.

 

The word La’ebun: is used in Quran in the meanings of ‘game, pastime, playing, dallying with, fooling with, playing with, wasting time, talk or act frivolously, dilly-dallying, or tampering with something.

 

The word Lahwun: is used in Quran in the meanings of such amusement, enjoyments, useless activities and entertainment which is of no benefit to anyone, neither to the person who is involved in such activities nor to anyone else- thus such activities cannot be a source of Hayaat and life, or ways and means of personality or character development, for any benefit to anyone, nor provides any help, support or contribution to the system of S’alaat or for any societal benefit at all.

 

The word Yahzunuka- means they Hazan in the past- The word Hazan is used in Quran in the meanings of sadness, grief, sorrow or being worried about something or someone, or feel helpless and sorrow over something or someone in terms of feeling grief, sadness, helplessness or sorrow.

 

The word Yajhaduna: The word Jahad is used in Quran in the meanings of ‘to give up on, refuse to have anything to do with, contradict, reject, deny, disaffirm, disprove, repudiate, disown, negate, or refusal to something or someone’.

 

The word S’abaru: is normally mistranslated as patience- The word Sabar does not mean patient and has nothing to do with patience at all. But it basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained.

 

The word A’uzu: is normally translated as ‘they were harmed or punished’ in the usage of this word in Ayah 6:34, which is a wrong translation. The word is used in Quran in two broad meanings of (1) to be captive, entrapped and (2) without any contact with anyone else.

 

The word Mubaddal: is used in Quran in the meanings of replacing one thing/ being with another.

 

The word Kalemaate: used here as Kalemaate of Allah- the word does not just include, Amar, phases or periods or tests of life from Allah, but also extends to include Allah’s rules and commandments as per Deen as well as Allah’s systems and Laws of nature, referring to both the Allah’s Ayaat, revelations- the Kitaab, as well as the laws of nature and universe on the basis of which Allah has created and set in motion the whole universe. The Phrase ‘Kalam of Allah’  also refers to Allah’s Amar, knowledge, communication and wisdom which includes both the revelations and Hidayah as well as the creations of Allah.

 

The word Kabura: is normally translated as difficult or big task but the word shares the same characteristics as the word Mukabbir, Takabur, Takbeer or Kabeer, basically stemming from magnifying glass in terms of something being magnified, made to look bigger, or greater than what it is.

 

The word A’arazuhum:  means to Araz them- the word Araz is normally translated as aversion or excuse, but the basic characteristics of the word is derived from the word Aarizan- that cloud which is spread out on the sky. Therefore, the word is used in the meanings of exposing, spreading out in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing someone or something. The word also is used as to come out/spread out in front of something or someone in a manner that it becomes a hindrance, a front, as a shield or a covering.

 

The word Astat’a’t: The word is used in Quran in the meanings of abilities, power, strength, resources and capabilities.

 

The word Tabtagha: The word is used in Quran in the meanings of seeking or to seek, crave after, to desire, with the aim of or in quest of’ something or someone.

 

The word Jaheleen: is normally translated as ignorant but is used in Quran more in the meanings of someone who doesn’t have knowledge, illiterate, or those who are considered foolish, unwise or stupid, as they do not use their Aqal, reasoning and intellect- common sense or they do not have knowledge.

 

The word Yasma’un: The word Sama’ is normally mistranslated as to listen and hear. However, these words are used in Quran not only in terms of listening but more in terms of to perceive (from all of one’s faculties and abilities) something or someone carefully, to give undivided attention and focus. It’s also used in terms of perceiving something with the basic aim to follow and practically apply whatever is being perceived.

 

The word Yastajeeb:  he word Ajibtum is used in Quran in the meanings of responding with explicit actions, endeavors and striving with one’s whole being in terms of responding with one’s whole being by obeying and following the laws of Allah as understood and perceived.

 

The word Yaba’s’u: is normally mistranslated as Allah will resurrect them. But the word Ba’s’a’s basic meanings are in terms of sending on a mission or an expedition with clear duties; in terms of a delegate or an envoy or a person, or anything, such as an Azaab, but that thing/person is dispatched with defined duties and responsibilities with a clearly defined mission and objective.

 

The word Yarja’una: means they Raju’ to Allah, and is normally translated as they will be returned to Allah, however the word is used in Quran in three broad meanings (1) – A hiding place or place of retreat, in terms of a safe and secure shelter, recourse, resort or place of refuge; (2) An authoritative source; a competent authority, legal document; reference works, book of facts, an expert body, book or authority or reference; and (3) The source; head; index; origin, place to return to, coming back to the source.

 

The word Aks’aruhum: is normally translated as many or most of the people, but the word refers to everything, that is not only number as in many of them or most of them, but also in terms of quality and extent that is to a great extent and in the meanings of ‘many, much, far greatly, plentiful, considerably, significantly etc.’ as well.

 

 

The word Jenahehi: is normally mistranslated as wings in Ayah 6:38, but the basic meanings of this word is in terms of one’s powers or abilities that are being used and utilized in humbly submissive manner, being obedient to Allah’s commands.

 

The word Zulumaat: is normally translated as darkness, however the word is used in Quran in much deeper and wider meanings to refer to those traits and characteristics which are opposed to the Hidayah, the Fitrat of Allah, basically refers to such traits and characteristics which directly opposes the Noor of Allah, the Fitrat of Allah and the Allah’s message and guidance- the Hidayah. Thus, as opposed to the Noor of Allah, the Fitrat of Allah, the Hidayah, the word Zulumaat refer to things, aspects, elements and people that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly. The word also refers to darkness of Kufar, as well as to things, aspects and people not being at their rightful place, where they are supposed to be as created by Allah, as thinking & caring intellectual human beings, as well as referring to situations, aspects and people committing extreme acts of injustices.

 

The word S’iraatin: is normally mistranslated as path or way but the word used in Quran for path or way is Sabeel. The word S’iraat is used in Quran in the meanings of rules, principals, methods, boundaries, etc.

 

 

The word Mustaqueem: is normally translated as straight or righteous. But the word is used in Quran in the meanings of standing up for justice, for people’s due rights, for Haqq, in terms of standing firm, persistent, strong and steadfast with justice and Haqq. Quran has used the word Astaqim and Istahqaam in the meanings of standing firm and strong with perseverance and steadfast manner. The phrase Siraat e Mustaqueem, for instance as used in Quran Ayah 4:175, therefore means to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the humanity in the form of Hidayah, the Nobao’at, the Risaalat.

 

The word Ara’a: The word Ara’a is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by.

 

The word Bal: is normally translated as yes, no, test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known referring to such conditions/situations that expose or bring out the real characteristics.

 

The word Tans’una: means you Nansu’: is normally mistranslated as to forget but it is used in Quran in the meanings of to discontinue, to give up or leave anything, to consider less in importance, to ignore or discontinue protection or implementation of or fall into utter oblivion in regards to something or someone in terms of being left, ignored, considered less in importance, discontinued or abandoned.

 

CONTEXT OF THESE AYAHS

Through the earlier Ayahs of Suran Al Anam, we have learned how humanity has been created on the basis of Fitrat of Allah, and how the purpose of the Kitaab is to align us back to the Fitrat of Allah as the greatest source of our strength, life, standing and foundations. We have been created by Allah based on Allah’s Fitrat- the traits that Allah wants to see in us- which is to seek knowledge, to use our intellect, to be upholders of justice and to connect people together in love, harmony, care, compassion and justice at its best for everyone. To be alive means to be as per these traits, to be alive means to be aligned with Fitrat of Allah and be on Hidayah- guided as per Allah’s message. By giving the Kitaab, Allah has given us the greatest source of strength, standing, foundation and resources- the building blocks on the basis of which we can be termed as alive by resorting back to the Fitrat of Allah that we were all born with. This is how, Allah’s message, the Kitaab help us by getting ourselves aligned with the Fitrat of Allah, that ultimately leads to us being successful in both the temporary life here on earth as well as in the hereafter. But those who do not Amanu with the Kitaab, they end up losing their Nafs: Those do not seek knowledge, do not use their intellect and reasoning to be at the state of utter and deep conviction with the Kitaab- Allah’s Message end up losing that part of their soul- Nafs e Mut’mainna that directs them towards the Fitrat of Allah. Thus, they end up making it weak and fragile, by not paying attention to it, and correspondingly they end up strengthening that part of their Nafs which is under the influence of Shaytan- Nafs e Ammara, as a result of which they end up committing the acts that are reflective of them breaking their covenant with Allah; acts of Shirk and Kufar and extreme acts of injustices and Zulm; as consequences of which they end up losing all the benefits of this worldly life as well as the hereafter and thus become losers in both this temporary life here on earth as well as in the hereafter.

 

Earlier Ayahs also informed us that those who committed shirk, Kazaba of Allah’s Ayat and Aftara upon Allah- the Ahle-Kitaab and their Recompense. Among those who are the Ahl-e-Kitaab, those who are given the responsibility of Allah’s message are those who associate their own opinions as if those are the Kalaam of Allah and from the Kitaab- these are the worst acts of Zulm and injustices against Allah and Allah’s message- because ONLY Allah has the authority and the Sanad for the Kalam of Allah and Allah’s message. Those who associate anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is basically the worst form of injustice and going against Haqq of Allah and Allah’s message because such acts actually result in denying, rejecting, ridiculing and making fun of Allah’s message as well as taking Allah’s message as a joke and ridicule. Their actions, conducts, speech and behaviors are aimed at diverting people away from the divine message as they try their best through their whole acts, endeavors and speech to keep Allah’s Ayaat and message a secret -to remain hidden from everyone. They not only deny and reject Allah’s message but leave no stone unturned to make it futile, useless and ineffective for others. Such people are reminded through these Ayahs by explicit divine warnings about the well-known event, process, aspects of accountability wherein all will be gathered for perfect recompense, based on justice at its best based on Allah’s solid judicial principals- that they would face the consequences of such acts of Zulm and extreme injustice against Allah’s message sooner or later.

 

Additionally, we’ve also learned the Divine Warning as to how such Acts leads towards destruction: The earlier Ayahs also give direct divine instruction to us, as those who Amanu to observe and perceive with complete intellectual presence linking what is being perceived with the divine knowledge already given via these Ayahs and get convinced of the divine wisdom by noticing, how in their attempts to fabricate in the name of Deen, by expressing their and the statements of their Shuraka’a as that of Allah’s Kalaam, these people have done no damage to anything and anyone else except that they have denied, rejected, destroyed, made fun of and took it as a joke, their own Nafs-e-Mut’mainna, as a result of which they get hindered from, and misled far away from the Hidayah, Allah’s guidance and message; as well as they are led towards destruction & failure, they are unclear, confused, where the Deen is ambiguous, doubtful, questionable or uncertain for them based on whatever they have associated with the kalam of Allah which is not from the Kitaab.  Not only they hinder, block, stop, forbid others from Allah’s message but they also keep it distant, making it remote in terms of its impact and effectiveness as well as distancing others from the message of Allah. Because of these actions they are destroyed and face the worst forms of destruction, engulfed in fire, sufferings and punishments not only in this world but also in the hereafter.

 

CONCEPT OF THESE AYAHS

Keeping the above context, especially the concept of perfect recompense in consideration, the concept of these ayahs are as follows

 

Ayah 6:31, “Indeed, Khasara (خَسِرَ) those who Kazabu (كَذَّبُوا) with Qa’a (بِلِقَاءِ) Allah until when Ja’atuhum (جَاءَتْهُمُ) them the Sa’aath (السَّاعَةُ) Baghtatan (بَغْتَةً), Qalu (قَالُوا), ‘Ya-Hasratana (حَسْرَتَنَا) A’ala (عَلَىٰ) what Farat’na (فَرَّطْنَا) in it’ and they Yahmeluna (يَحْمِلُونَ) Awzarehum (أَوْزَارَهُمْ) A’ala (عَلَىٰ) Zahuurehim (ظُهُورِهِمْ) except Sa’aa (سَاءَ) what Yazerun (يَزِرُونَ).”

 

Before we discuss the concept of this Ayah, it’s important to understand the concept and usage of the word Farat’na: normally mistranslated as neglected in this Ayah, the word is used in direct reference to a couple of meanings of the word ‘Al-Kitaab’. Although the word Al-Kitaab also refers to our books of deeds for the purpose of accountability, but with specific reference to the concept of Farat’na, the relevant meanings of the word Al-Kitaab would be either with respect to Al-Kitaab as 1) The book of scripture documenting all that Allah has Kutiba- written and made obligatory upon us as humanity or 2) All the laws of nature that have been created, written and set in motion by Allah, that have been fixed, not changeable and nothing can divert or fail to comply with these laws. Hence the meanings of the word Farat’na, w.r.t. to us as humanity is basically to go against the laws of Allah as Kutiba upon us, as mentioned in the Kitaab. Since we, as humanity are the only ones who, have been given the free will, only we can and do go against these laws of Allah and therefore, the word Farat’na refers to all of those who go against, do not abide by and divert away from these laws as kutiba- ordained by Allah and given to us in the form of the Kitaab.

 

Thus, keeping in considerations the context of these Ayahs, especially those warning us about the Ahl-e-Kitaab who have been given the kitaab as their responsibility, but they end up going against the Kitaab, as Aftara upon Allah and committing extreme acts of injustices and Zulm, in this Ayah Allah is then continuing the same discussions of giving us important divine warnings that ‘Indeed, those who make fun of, reject, deny, ridicule or take the Kitaab as a joke (Kazabu) especially the well-known fact of meeting with Allah for the purpose of accountability and facing the perfect recompense (Qa’a); they do nothing except end up killing, suppressing and destroying their own Nafs-e-Mut’mainna because of which they ended up losing the benefits of this world as well as the hereafter (Khasara). This process of them continuing to lose their Nafs-e-Mut’mainna continues throughout their lives until when is brought to fruition (Ja’atuhum) upon them the manifestation of perfect recompense for them (Sa’aath) with which they get immersed with, engulfed from all aspects and all sides (Baghtatan). This could be either in this world or at the time of judgment in the Akhira/hereafter. Then their conducts and behaviors (Qalu) is reflective of extreme fatigue, tiredness, exhaustion along with feelings of regret, remorse, guilt, repentance and shame (Ya-Hasratana) at highest levels, at their peak (A’ala) as to what they have done since they did not comply with, divert away from, and have not followed the laws of Allah that Allah has Kutiba- ordained upon them in the Kitaab (Farat’na). Although they were imparted with, were delivered and made to carry (Yahmeluna) all the ways & means, all tools and resources (Awzarehum) at the best of the best (A’ala) which could have helped and supported them in abundance (Zahuurehim) including their intellect and reasoning, but they made use of nothing of these resources and tools, except they took support or help from, in terms of their complete reliance on such actions, deeds and elements (Yazerun) taking the worst forms of and causes of human destruction and sufferings; embodying such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to other’s eyes but to their whole being; that create fasaad, imbalance and destruction causing disbalance in people’s lives and societies with their extreme focus on selfish interests and egoistic desires through deceit and destruction for others with aims to earn wealth and money at the cost of others; such acts that are reflective of worst behaviors towards others- not giving them respect, honor, dignity, justice as well as suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known publicly would be extremely embarrassing and shameful for those committing such deeds or saying such words (Sa’aa).

 

Ayah 6:32, “And what is the Hayaat (الْحَيَاةُ) of the world except La’ebun (لَعِبٌ) and Lahwun (وَلَهْوٌ) and to homes of the Akhira (الْآخِرَةُ) Khair (خَيْرٌ) for those who Yattaquna (يَتَّقُونَ). Then not you Ta’qaluna (تَعْقِلُونَ)?”

 

After describing the extreme forms of support that leads them to destruction, this Ayah is a counter argument to such people by telling them, ‘And what is the life (literal as well as allegorical in terms of being on) Emaan and Hidayah (Hayaat) of the world except game, pastime, dallying with, fooling with, playing with, wasting time and dilly-dallying (La’ebun) as well as such amusement, enjoyments, useless activities and entertainment which is of no benefit to anyone, neither to the person who is involved in such activities nor to anyone else- thus such activities cannot be a source of Hayaat and life, or ways and means of personality or character development, for any benefit to anyone, nor provides any help, support or contribution to the system of S’alaat or for any societal benefit at all (Lahwun); except those aspects, elements, actions that are aligned with one’s Nafs-e Mut’mainna, because then and only then such acts are going to lead towards the homes, the provision of best life (Ladaru) as provided in the hereafter (Akhira)- since this and only this focus of the hereafter is going to lead towards the best, better- the one and only benchmark, the desired destination, the source of all happiness and content (Khair) for those who remain extra careful, cautious and nurturing of their following and abiding by the laws of Allah as mentioned in the Kitaab, of their covenant and oath with Allah (Yattaquna). Even after knowing all this, is it even possible that you do not use your intellect, thinking and reasoning (Ta’qaluna) to prepare for the hereafter by instead focusing on these aspects, elements and deeds?

 

Ayah 6:33, “Certainly, Na’lamu (نَعْلَمُ) it, indeed that Yahzunuka (لَيَحْزُنُكَ) those who Yaquluna (يَقُولُونَ), ‘Then indeed, they do not Yukazebunaka (يُكَذِّبُونَكَ) except the Zwalimeen (الظَّالِمِينَ) with Ayaat (بِآيَاتِ) of Allah they Yajhaduna (يَجْحَدُونَ)’.”

 

Before we discuss this and the subsequent Ayahs, it’s important to understand the concept of Ayaat of Allah: the word Ayaat means sign or evidence that gives us an indication of the presence of a Allah’s greatness and wisdom (a confirmed truth) hidden behind that sign. Ayat also means to pause, to stop, to think and to reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our faculties, the five senses and our intellect given by Allah. Quran mentions two types of Ayaat. (1) Word of Allah- the words of Quran itself (2) Work of Allah – the many creations of Allah scattered all around us in science and the universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. If we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it’s like doing Kufar (concealing, hiding or denying) of Allah.

 

After telling us the reality of this worldly life as nothing except a test and the preparation of the hereafter and after discussing the importance of using one’s Aqal and intellect, in this Ayah, Allah is now giving us the divine instruction that ‘Indeed, those who got worried, sad, aggrieved and concerned in the past (Yahzunuka), got the knowledge of the Kitaab only when they reflected from their conducts and behaviors that, ‘Indeed, these acts of the past, of denying, rejecting, making fun of, taking as a ridicule (Yakazebunaka) the signs of Allah- both as Kalam of Allah as well as creations of Allah (Ayaat) are nothing except the committing of great injustices and Zulm (Zwalimeen) that is accorded towards the Ayaah of Allah’. Also the realization that such people who committed these injustices and Zulm, they ended up committing these acts because they give up on, refuse to have anything to do with, contradict, reject, deny, disaffirm, disprove, repudiate, disown, negate, in their refusal to anything with the Ayaat of Allah (Yahjeduna).

 

Ayah 6:34, “And surely Kuzebat (كُذِّبَتْ) Rusulun (رُسُلٌ) from Qableka (قَبْلِكَ), then S’abaru (فَصَبَرُوا) A’ala (عَلَىٰ) what Kazebu (كُذِّبُوا) and A’uzu (وَأُوذُوا) until come to them Nas’runa (نَصْرُنَا). And not Mubaddala (مُبَدِّلَ) to Kalemaate (لِكَلِمَاتِ) of Allah. And to indeed, Ja’aka (جَاءَكَ) from Naba’ay (نَبَإِ) of the Murseleen (الْمُرْسَلِينَ).”

 

Allah is continuing the same discussions about those who are Zwalimeen- in their acts of extreme injustices against the Ayaah of Allah, by saying that ‘And surely have denied, rejected, made fun of, taken as a joke (Kuzebat) Allah’s message as well as those who delivered the message as Allah’s Rasool (Rusulun) from before in the past as well (Qableka). Therefore, you, as the Rasool of Allah, should also remain steadfast, be constant, continuous and persistent in your activities and efforts; strive with your whole beings and be perseverant in your approach by striving towards the delivering of Allah’s Message, in order to achieve your goal through persistent efforts day in day out until the objective and goal of delivering Allah’s Message to the humanity is attained (S’abaru) based on your maximum efforts, with your peak and striving and with your whole beings (A’ala) against what is being rejected, denied, ridiculed and made fun of (Kazebu) even if you are entrapped, stopped, committed Zulm against or singled out (A’uzu). Even in the past to the earlier messengers, Allah’s help, protection and guardianship came to them, in the form of the best of the best help, protection, support, guardianship by Allah (Nas’runa). But under no circumstances or situations can you replace, switch, make it any milder or harsher, or amend it in any way shape or form (Mubaddala) the words of wisdom by Allah as per the Kalaam of Allah as mentioned in the Kitaab (Kalemaate). And indeed, the sign of Allah’s protection, help and support was that they were able to deliver, perform their duties and bring to fruition in the past (Ja’aka) the news, Allah’s message, the knowledge of the Nabo’at (Naba’ay) by those who have delivered the message (the Murseleen) in the past as well, so you, as the Rasool, should also be able to do your job along with the help, protection and support of Allah (Allah being Nas’eer).

 

Ayah 6:35, “And indeed, Kana (كَانَ) Kabura (كَبُرَ) Aleyka (عَلَيْكَ) their A’arazuhum (إِعْرَاضُهُمْ) then indeed, Astat’a’t (اسْتَطَعْتَ) that you Tabtagha (تَبْتَغِيَ) Nafaqan (نَفَقًا) in the earth or Sulaman (سُلَّمًا) in the sky then bring to them with Ayaat (بِآيَةٍ). And if Allah Sha’a (شَاءَ) to Jama’ahum (لَجَمَعَهُمْ) them A’ala(عَلَى) the Huda (الْهُدَىٰ), then not Takunana (تَكُونَنَّ) of the Jaheleen (الْجَاهِلِينَ).”

 

Before we discuss the concept of this Ayah, there are couple of concepts that are very important. (1) The Concept of Nafaqan & Sumaman: the word Nafaqan is normally mistranslated as a tunnel in this Ayah which is a completely wrong interpretation. The word Nafaq means anything or anyone that is active and obvious to our perception, that is something or someone that/who is active or in the process of doing something as obvious to others or as perceived by others. Similarly, the word Sulaman is normally mistranslated as ladder in this Ayah whereas the word Sulaman shares the same meanings as the word Aslam, salam, or Islam which are used in Quran in the meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. Thus, the phrase ‘Nafaqan in the earth or Sulaman in the sky” refers to all that is active and moving, in motion in the earth as well as everything that is following their set defined natural laws of nature by Allah in the space, all the astronomical bodies such as moon, sun, planets, stars, galaxies etc. the phrase combined together refers to each and every Ayaat of Allah, other than the Kalam- Allah’s message. (2) The Concept of Allah Sha’a through the use of the words such as Sha’a & Yasha’a. Allah Yashau’u or Sha’a’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and Allah’s Sha’aa’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Yusha’u’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Allah Yasha’au to give humanity freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable.

 

Allah is continuing the same discussion of teaching us, the Rasool, lesson by giving us examples of the previous Rasool of Allah by saying that ‘This is an established fact that their whole endeavors were aimed to reach this final destination of bringing to fruition Allah’s message to humanity was indeed an extremely difficult and big task for them too in the past (Kanu Kabura Aleyka). The same phrase can also be interpreted as this task of delivering of Allah’s message seemed magnified, look bigger, or greater than what the reality was (Kanu Kabura Aleyka), just like to you, as the Rasool, the task might seem big or difficult or magnified than the reality is right now but the direct divine instructions is to Aaraz them just like the earlier Rasool did- that is spread out like a sky, a shield, a protection the Allah’s message; to expose them and such acts, spread out in terms of presenting such people or such aspects of Zulm in terms of making these obvious as well as in meanings of putting in the front as a covering, as a shield the Allah’s message while exposing them and these acts of Zulm at the same time, in a manner that it becomes a hindrance, a front, as a shield or a covering for the Rasool (A’arazuhum). Similarly, you also have the capabilities, the strengths, the courage and the resources (Astat’a’t) required so that you can also seek, explore and investigate as well as aim for and in quest of (Tabtagha) whatever is active, functioning and operational (Nafaqan) on the planet earth, as well as whatever has submitted to, obeying and following the natural laws of the universe created and set in motion by Allah (Sulaman) in the sky, the space, the astronomical bodies, stars, planets, moons, galaxies, etc. then bring to them with signs of Allah- referring to all the creations of Allah as Allah’s signs (Ayaat). And if and for those who are aligned and respond to the whole system of Allah as created and set in motion by Allah, including the Fitrat of Allah, the laws of the universe as well as the laws of the Kitaab as given to us as humanity; the system of Allah would respond back to them (Allah Sha’a) so that to gather them for their recompense (Jama’ahum) based on best of the best, the peak, the epitome (A’ala) of Allah’s guidance and message (the Huda). Then, after knowing all this, you as the addressee of the Quran, should never be of those who reach the final destination (Takunana) of being those who do not know, who are confused, who are in darkness and due to lack of knowledge are either blindly following others or simply lost in their ignorance, who are foolish, unwise or stupid as they do not use their Aqal, reasoning and intellect- common sense (the Jaheleen).

 

Ayah 6:36, “Indeed, what Yastajeeb (يَسْتَجِيبُ) those who Yasma’un (يَسْمَعُونَ) and Allah Yaba’s’u (يَبْعَثُهُمُ) them the Mouta (وَالْمَوْتَىٰ) – then to Allah they Yarja’una (يُرْجَعُونَ).”

 

Before we discuss this Ayah, it’s important to understand the concept of Mouta: is normally translated as death or dead in the literal sense only, whereas the word is used in Quran as the opposite of Hayyat- life in both literal and allegorical sense. In the metaphoric sense, the word is also used in Quran for those people who do not reflect and act upon Allah’s message- the divine guidance; who have gone far extreme in Kufar and being Kaafir and thus termed dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well.

 

Thus, after talking about the Sha’aa of Allah, that is everything and every being bound by those set of Laws originated by Allah which are unchangeable, depicting the laws of cause and effect for us as humanity as well, Allah then is asking a thought-provoking question as to ‘what exactly those who perceived Allah’s Ayaat, respond to these Ayahs of Allah and Allah’s system? Allah is basically asking a question to illustrate that in fact they did not respond by saying that ‘Those who perceived with the use of their faculties, abilities and complete intellectual focus and undivided attention and focus (Yasma’un) the Allah’s Ayaat, the whole system of Allah, including the natural laws of universe, the Fitrat of Allah embedded in us at the time of our birth and the Kalam of Allah- Allah’s message but they did not respond to Allah’s system in terms of the fact that they did not making a conscious decision to pay attention, seek knowledge, be at Aman with Allah, to abide by these laws and adhere to the Kitaab, to respond these Laws that they have perceived with explicit actions, they did not endeavor, nor strived with their whole being in terms of responding with their whole being by obeying and following these laws of Allah as understood and perceived by them (Yastajeeb), then indeed the metaphoric death of being extreme in Kufar (Mouta) has been appointed and assigned as a duty with clearly defined mission and objective (Yaba’s’u ) for them- And thus, sooner and later, they would be returned to Allah for the purpose of perfect accountability and to face the recompense, the consequences of their own choices, their decisions, conducts and behaviors and as per the justice at its best (Yarja’una). The last phrase can also be interpreted as saying that sooner or later, they, those who are extreme in Kufar, metaphorically dead would be returned to the authoritative source; Allah- the most competent authority, the Hikm, the judge, who is going to accord them the best recompense based on their own choices and actions as well as they would be returned back to the sources from which they originated, in terms of being returned back to the same sources where they came from (Yarja’una).

 

Ayah 6:37, “And Qalu (وَقَالُوا), ‘Why not Nuzela (نُزِّلَ) upon the person Ayaatun (آيَةٌ) from their Rabb (رَبِّهِ)?’ Qul (قُلْ), ‘Indeed, Allah is Qaadir (قَادِرٌ) A’ala (عَلَىٰ) that Yunazelu (يُنَزِّلَ) Ayaatan (آيَةً) but Aks’aruhum (أَكْثَرَهُمْ) of them do not Ya’lamun (يَعْلَمُونَ).”

 

Before we discuss this and the subsequent Ayahs, it’s important to understand the Concept of Nazal depicted with the use of words like Nuzela & Yunazelu in these Ayahs: The concept of Nazal is normally translated in a very narrow and restricted manner as revealed and assumed to be linked to wahi or Allah’s Kitaab only that’s given to Allah’s Nabiyeen through Allah’s Malaik. However, the word Nazool, Anzalna (WE nazool) or Nazala are all used in Quran for everything that is sourced from Allah as the main source and given to us, as human beings, or received by humanity, through any of Allah’s Malaik. Thus, when one Iqra’a, Allah’s Kitaab, the book of revelations, and understands, practically implements and proclaims to others the commandments of Allah as per the Kitaab, it’s referred as ‘Anzala of the Quran’ upon that person. The same word Tanzalu is used to reflect the results of the duties performed by a Malaik of Allah- that is Iblees. Similar to Allah’s Kitaab being Anzala via Malaik of Jibrael, here Shaiytani thoughts, acts, elements, are Anzala by Malaik of Iblees. As we know Malaik of Allah are carrying out their duties as defined and ordained by Allah and the Anzala is the result of such duties, therefore Allah has used the word Anzala even for aspects such as iron ore or other minerals as well as for all the basic necessities of life. Thus, the basic concept of Nazal is all encompassing and very broad to include each and every thing, that is originated from Allah, whose basic source is Allah- be it knowledge, or any other source of information or thought; or any other aspects of Allah’s Fazal, or Na’imat or Rizq, as well as to include even Shaytani thoughts, elements and acts, which reach humanity as a result of the duties performed by and communicated through Allah’s Malaik.

 

After telling us about those who have gone extreme in Kufar in terms of being in metaphoric dead like state and their inability to respond to Al-Kitaab by not obeying the laws of Allah as has been ordained upon them, Allah is describing their conducts and behaviors further in terms of telling us that ‘Through their conducts and behaviors, they reflect (Qalu) that, ‘Why Allah has not revealed- being the source of all knowledge, Allah’s laws, and Ayaat (Nuzela) upon the person- Allah’s Rasool any of the signs of Allah (Ayaatun) from their Rabb?’ the response for whom (Qul) should be that, ‘Indeed, Allah is all powerful, resourceful and capable (Qaadir) to the epitome, the peak, the maximum (A’ala) that Allah can and does reveal ( Yunazelu) Allah’s signs (Ayaatan) but most people do not seek knowledge, and thus they remain unaware to a great extent, considerably, significantly in the state of being unaware (Aks’arahum La Ya’lamun).

 

Ayah 6:38, “And what of Da’abatin (دَابَّةٍ) in the earth and not T’aeer (طَائِرٍ) Yat’aeer (يَطِيرُ) with its Jenahehi (بِجَنَاحَيْهِ) except Ummamun (أُمَمٌ) like you- what Farat’na (فَرَّطْنَا) in the Kitaab (الْكِتَابِ) of Shayyin (شَيْءٍ) then towards their Rabb (رَبِّهِمْ)- they Yahsharun (يُحْشَرُونَ).”

 

Before we discuss this and subsequent Ayahs, there are three concepts that are important. (1) The Concept of Da’abatin & T’aeer: The word Da’batin refers to all the creations on the planet earth, including, living and non-living things, whether on land, air or water, all are included in the word Da’abatin. Whatever is in the skies is then referred with the word T’aeera. Thus, the word T’aeer refers to anything which is NOT on the planet earth and therefore would include each and everything that is in the skies, including but not limited to all the other planets, moon, sun and other stars, galaxies etc. (2) The concept of the Al-Kitaab: The word Kutiba means to write or to ordain- as something that has been written down, fixed, obligated and ordained by Allah. The word Al-Kitaab, meaning the- Kitaab is used in Quran in three broad meanings. (1) The book of scripture documenting all that Allah has Kutiba- written and made obligatory upon us as humanity; Ahle-kitaab are thus the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the Kitaab has been given through any of Allah’s Nabi and delivered by any Rasool. As per Quran it’s the same Al-Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies all the Kutib of Allah. i.e., all the rules and regulations by Allah; (2) Quran has also referred to Al-Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment- to refer to that record of one’s deeds that would be presented for the purpose of accountability, on the day of judgment and for the perfect recompense; and (3) All the laws of nature that have been created, written and set in motion by Allah, which have been fixed, not changeable and nothing can divert or fail to comply with these laws of Allah. Since only humanity has been given freewill, other than us, as humans, every other being, whether living or non-living, whether on the planet or in space- the astronomical bodies are governed by and subservient to these laws of nature as per the Al-Kitaab. (3) The Concept of you and Your Ummamun: The word Ummamun is normally mistranslated as communities like you here, but the word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in Quran meaning those for whom the Kitaab is not yet revealed before the Quran or not yet understood by them and therefore refers to those foundations, one’s ways, means and methods with which one grows up with as a part of their upbringing at their homes, their communities, their families and friends, culture, environment, etc., that has nothing to do with the Kitaab- Allah’s message. Thus, when Allah says, ‘except Ummamun like you’ refers to us, as humanity only, who has been given freewill, and when we follow our Ummam, those ways and methods, which are outside of and other than the Kitaab, then we end up disobeying Allah’s laws of the Kitaab.

 

Thus, in this Ayah, Allah is giving us an inside into the Kitaab- those laws of nature that have been created and Kutiba by Allah for each and everything and being in the universe, whether given the freewill like us as humanity, or not given the freewill, like everything else in the universe, by saying that ‘And what is from among any of the creations of Allah, both living and non-living, either on land, or in water or in air (Da’abatin) on the planet earth as well as any of those astronomical bodies (T’aeer) that are in constant motion, bonded by the laws of the T’aer- sun, stars, planets, moons, galaxies of the space and astronomy (Yat’aeer) based on their strengths, forces, abilities and powers, that are being used and utilized in humbly submissive manner- as they are obediently following Allah’s commands (Janahehi), except for you, as humanity and your such ways, methods, customs, traditions, norms, that you grow up with, and that has nothing to do with the Kitaab of Allah (Ummamun) like you- Nothing and no being can fail, not abide by, deviate from, go against (Farat’na) these laws that have been created as laws of nature/universe and set in motion by Allah and therefore mentioned in the Kitaab for them (the Kitaab) of any aspect, event, process, power, thing, law etc. (Shayyin) except the humanity, who has been given the freewill. Basically, telling us that all the laws of nature have been created and set in motion by Allah is mentioned in the Kitaab for every creation on the planet earth as well as for whatever is in motion using their powers and abilities the space. Each and everything and being in the universe are bound by these laws- they adhere to, comply with and follow these laws of Allah as mentioned in the Kitaab for them in humbly submissive manners. The ONLY exception is us as the humanity who has been given the free will and freedom to choose our own actions and hence, we have been a choice to deviate from and not comply with these laws as given to us in our Al-Kitaab by Allah. We, as humanity, go against these laws of the Kitaab, because of what have been given to us by our forefathers, our customs, traditions, conditionings and norms that we grow up with, all of which has nothing to do with the Kitaab, and refers to those hearsay, opinions, views and practices that are outsides of Al-Kitaab for us (Ummamun). Allah then gives us the established and well-known fact that whatever and whoever has been given the Kitaab- including all of those who are not given the free will as well as those who are given the freewill (as humanity); would all be returning back and will be assembled by their creator for the purpose of accountability and perfect recompense in alignment with the Kitaab (Yahsharun their Rabb).

 

Ayah 6:39, “And those who Kazabu (كَذَّبُوا) with Ayaat (بِآيَاتِنَا), S’ummun (صُمٌّ) Bukmun (وَبُكْمٌ) in the Zulumaat (الظُّلُمَاتِ)- From Yashaa’ (يَشَإِ) of Allah, they Yuzlehu (يُضْلِلْهُ) and from Yasha’a (يَشَأْ) that Yuja’lu (يَجْعَلْهُ) A’ala (عَلَىٰ) S’iraatin (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).”

 

Before we discuss this and the subsequent Ayahs, there are two important concepts that are important. (1) The Concept of S’ummun and Bukmun: The concept of S’ummon refers to such people who not only remain unable to benefit from Allah’s blessings due to them being deaf, unable to pay attention to Allah’s message but also in their utter and deep conditioning of ritualistic routines, their vision and intellectual faculties remain camouflaged due to them being conditioned to perform routine tasks and rituals- the Hidaya-the guidance remain hidden from them and that’s how they get disconnected from Allah’s blessings. The concept of Bukmun refers to those who follow the laws of other than Allah; who although could be Rijaal, that is given resources and blessings from Allah, but they do not have the capability, the ability, the power, over anything, because of the fact that they are Aabid of- followers of the laws of other than Allah, being blind followers of these laws, they remain obedient and follower of their Moulana, the Waliy upon whom they rely upon instead of Allah; the deities whose laws they follow instead of the laws of Allah. Their attention and focus as directed by their Moulana, is not with Khair- construction of human faculties and has no benefit for anyone. (2) The basic Reason leading towards these two situations: Quran tells us that both these concepts are connected with lack of use of one’s Aqal as the basic reason- by those who do not Yaqalun- do not use their Aqal- reasoning, intellect and thinking. Since the basis of Emaan, seeking knowledge to be at Aman, is the use of one’s faculties, especially that of one’s intellect, both these types of people have gone worst in the extent of their Kufar- by the lack of use of their intellect- such people are deaf, unable to pay attention to Allah’s message as they have learned and know by heart certain words and rituals through repetition, routine and conditioning because of which they are not able to perceive, pay attention and benefit from Allah’s message and the divine guidance of the Hidayah (S’ummon). Additionally, their behaviors and conducts are reflective of blind followers of the laws other than the laws of Allah, by not using their Aqal and by treating their Moulana, as their Waliy, such humans are the worse type of Allah’s creations.

 

Continuing the same discussion about such people who do not obey and comply with the commands of Allah as per the Al-Kitaab given to us by Allah. Instead they chose to obey and abide by whatever has been given to them by their forefathers, the hearsay, views and opinions that has nothing to do with the Kitaab; since they do not use their Aqal, faculties of intellect, thinking and reasoning, Allah now says in this Ayah that ‘And those who made fun of, reject, deny and take as a joke (Kazabu) the signs of Allah, the Kitaab (referring to both the Kalam of Allah given to the humanity as well as the laws of the universe given to those without the freewill)- they basically got into the trap of not only being unable to benefit from the Allah’s Ayaat because of the lack of use of their own faculties; but they also get trapped in terms of their repeated actions and conditioning of ritualistic regimes (S’ummun). Additionally, since they are obedient of and followers of the laws of other than Allah in their blind followings, who they consider as their Waliy- their protector, guardian, role model, etc. in apparent acts of Shirk, taking them as their deities; because of which they do not have any control or abilities to use their own resources and faculties in their blind followers’ mindsets (Bukmun)- since they do not use their intellect, reasoning and thinking abilities; therefore they are in utter and deep darkness, a state of confusion and ambiguity, a state of being misled too far away from the Kitaab, surrounded by all- encompassing things, aspects, elements, and people that lead towards confusions, being kept in dark, creation of doubts and making things not obvious i.e., not clarified clearly, leading them away from Emaan, Allah’s Kitaab and Hidayah and towards Kufar and Zalal ( in the Zulumaat) and away from the system of Allah- including all the laws of the universe, the Fitrat of Allah, the Kitaab, the laws of the Deen (Yashaa’ of Allah). Such people get misled far away from, are hindered and deviate from (Yuzlehu) that system of Allah (Yasha’a) the basic duty of which (Yuja’lu) was supposed to be the source of best (A’ala) rules, methods, principals, boundaries, commandments of Allah as given to the humanity in the form of Hidayah, the Nobao’at, the Risaalat, only if they had remained steadfast on it (Sirat e Mustaqueem).

 

Ayah 6:40, “Qul (قُلْ), ‘Ara’a (أَرَأَيْتَكُمْ) that if come to you Aza’aab (عَذَابُ) of Allah or come to you the Sa’atu (السَّاعَةُ) from Aghaeru (أَغَيْرَ) of Allah, you Tada’una (تَدْعُونَ)- if Kuntum (كُنْتُمْ) S’wadequeen (صَادِقِينَ)?”

Ayah 6:41, “Bal (بَلْ), to Allah alone you Tada’una (تَدْعُونَ), then Allah removes what you Tada’una (تَدْعُونَ) towards Allah that Sha’aa (شَاءَ) and you Tans’una (وَتَنْسَوْنَ) what you Tuskhrekun (تُشْرِكُونَ)’.”

 

For the purpose of these couple of Ayahs, it’s important to understand the Concept of Dua’a as per Quran: The basic characteristics of the word Duaa is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers or praying to Allah and misunderstood as uttering of words from one’s mouth, or as Duaa by only Muslims to Allah. This is not the correct interpretation of the word Duaa. The word Duaa is used in Quran, even by Kafireen and Mushrikeen, with the basic characteristics of ‘to seek help, ask for assistance and support from the system of Allah’. Quran’s basic focus behind the word Duaa is on Emaan, and doing Sa’aiy which means making a firm determination, a firm objective in our mind to achieve something with firm and solid conviction that we will achieve it with the help of Allah and no one else; then making efforts with our whole being, utilizing all of our resources, faculties and capabilities to its maximum with our full force, attention, energy and strength to achieve that goal. The whole process is DUA’A, meaning seeking help from the system of Allah, while doing Sa’ayee striving with one’s whole being and relying on Allah and Allah’s whole system, laws of nature and laws of Deen to respond in order to achieve the desired results. It’s not just some uttering of words from one’s mouth but the whole concept is built upon action, the concept of Sa’aeey and striving with one’s whole being.

 

These couple of Ayahs are strongly connected to the earlier Ayahs of Surah Al-Maida, from which we have learned as to how Committing of Shirk- the egoistic importance of the Shura’kaa is futile and useless for the purpose of Accountability. Such people who commit acts of Shirk, by following the laws of Deen other than Allah- they take deities from besides Allah, considering them their Rabb, by being in the wishful thinking that these deities of theirs- their Rabb are the absolute truth. Since the only deity that deserved to do Abd for, to follow the laws in matters of Deen, is ONLY Allah- who is the Rabb of everyone and everything in the universe; who is the only Hikm- the lawmaker, the judge in matters of Deen and who has mentioned all the laws of Deen in the Kitaab- Allah’s message; therefore, those who follow laws of Deen other than from the Kitaab, commit acts of Shirk and those whose laws such people follow are their Shuraka’a. The earlier Ayahs have given us the divine warnings that such Shuraka’a of these people about whom they are so proud, arrogant, full of self-importance and egoistic about, would all be futile, useless and ineffective in terms of being of any help at the time of accountability and judgment. Then those who do Shirk would realize that whatever form of punishment they are now facing is the taste, the recompense of their own deeds- thus whatever they preferred and gave importance to by going in direct contradiction of divine commandments regarding shirk; by giving more importance to their Shuraka’a and these laws of their Rabb; they would now, at the time of recompense, accountability and judgment, need to relish and enjoy it in the same way and hence they would face the consequences of their own acts of Kufar and Shirk.

 

 

These couple of Ayahs 6:40-41 is the reply to such people addressed to the Rasool, to reflect from their conducts and behaviors towards such people that, ‘If you observe, come face to face, perceive (Ara’a) that come to you the worst forms of punishment, destruction, harsh situations, adversity (Aza’aab) either from Allah or come to you as a recompense of your own actions (the Sa’atu) that you have accorded towards anyone other than Allah (Aghaeru Allah); then would you still strive towards, ask for help from, and rely on the help of the system of Allah (Tada’una)- Answer me this with complete honesty and sincerity (if Kuntum S’wadequeen)? In such situations, would you not surround yourself, trying to shield and protect yourselves from all sides (Bal) with the help of Allah and the system of Allah alone that you would strive to seek help from (Tada’una), so that Allah along with the laws of nature and whole system of Allah can remove from you such situations of adversity, as to what you sought help from Allah’s system (Tada’una) that Allah extends help to you through the response from Allah’s system (Sha’aa of Allah). In these times of harsh situations and adversity, would you now give up, leave, consider less in importance, discontinue and abandon (Tans’una) your Shuraka’a- what and whom you do shirk with, those whom you consider your deities, whose laws you follow instead of the laws of Allah, with whom you take as partners with Allah (Tuskhrekun)?’ a very though provoking couple of questions to address the Mushrikeen, that when you’re surrounded by harsh situations, you seek help from the system of Allah, whereas when it comes to following of the laws and taking up the deity, you consider your Shuraka’a as your deities reflecting the height of hypocritic and double standards at the end of those who do Shirk.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m I.E., 6:31-41 give us the following divine guidance that we can apply in our day to day lives.

 

• THOSE WHO DENY, MAKE FUN OF OR TAKE THE CONCEPT OF ACCOUNATBILITY AS JOKE, WOULD FACE PERFECT RECOMPENSE SOONER OR LATER: Those who have lost their Nafs-e-Mut’mainna, by killing it, not paying attention to it; who reject, deny, make fun of or take it as a joke the concept of meeting their Rabb for the purpose of accountability, would have to face the happening of perfect recompense based on their actions sooner or later- they would get immersed in such recompense having been surrounded by all sides. At that time, they will feel remorse, sad and regret at the highest level over what they diverted from by not abided by and not complying with respect to the Kitaab, especially those aspects of the Kitaab that advice regarding the well-known aspects of accountability. Allah had given all of us as humanity all such tools and resources, which would prepare us for the success in both the worlds, the temporary life here on earth as well as the hereafter. But, instead, they, by the exercise of their own free will, chose such tools and methods, over which they relied upon, which were causes of their actions and deeds at worst levels causing destruction of human capabilities and faculties for themselves as well as for those around them. Thus, at the time of facing the perfect recompense of their actions, their feelings of guilt, regret and remorse will be futile and useless.

 

• THE IMPORTANCE OF ALLAH’S AYAAT, SYSTEM OF ALLAH & ALLAH’S SHA’A- Allah has given to us as humanity two types of Ayaat of Allah, 1) the Kalam of Allah, as per the words of the Kitaab, embodying all the rules that Allah has ordained upon us as the humanity and 2) the creations of Allah- scattered all around us in science and universe and thus the Allah’s Ayaat comprises of each and everything that is active on the planet earth as well as each and everything that is following their set defined natural laws of nature by Allah in the space, all the astronomical bodies such as moon, sun, planets, stars, galaxies etc. Allah has created the universe on the basis of certain laws of nature which never change and it is a world of cause and effect. It is a ‘Sha’a of Allah that these laws have been created and set-in place and always work as designed and created by Allah. It’s also the Allah’s Sha’a to give humanity freedom, freewill to choose and decide. All the Ayaat of Allah, the Kalam of Allah, the Fitrat of Allah upon which the humanity has been born, the Nafs-e-Mut’mainna and the creations of Allah, together constitute the system of Allah, i.e., Sha’a of Allah, the sole purpose of which is to align the humanity towards the Hidayah, the path of Allah and to give benefits to whoever responds to Allah’s system. Once freewill is given, and guidance is provided by Allah through the Kitaab, the whole concept of Accountability and the hereafter is then closely aligned with this freewill. Whatever we chose, we have to face the consequences of our decisions and actions as per these laws of cause and effect. Those who approach these Ayaat of Allah to refuse, to give up, to have nothing to do with these Ayaat, to contradict, reject, deny, disaffirm, disprove, repudiate, disown, negate, or refuse any type of these Ayaat are extreme acts of injustices accorded towards the Ayaat of Allah and Allah’s Sha’aa- the whole system of Allah.

 

• THE DIFFICULT TASK OF ALLAH’S RASOOL BUT SHOULD NEVER BADAL: The task of the Rasool, to deliver Allah’s Rasalat, is a difficult and a big task since people have always been and will always deny, reject, make fun of, ridicule, take Allah’s Risalat, the message as well as those who deliver Allah’s message. But the divine warning to all the Rasool of Allah is that under no circumstances and for any reason whatsoever, can the Rasool Badal, amend, switch or replace the Kalaam (Allah’s wisdom, Allah’s message) with anything else in order to save themselves from facing any criticism, ridicule, being singled out, or rejected by people. The strict and direct divine instruction to all the Rasool, is that their duty is only to deliver Allah’s message, the Kitaab, as it is, without any change or amendment at all, without any concern or worry about the fact that the message of Allah would be ridiculed, rejected, made fun of or taken as a joke, or they would be ridiculed or made fun of, or committed any Zulm against, be singled out or rejected in any shape or form; since Allah’s Nas’ar, help and protection will be provided sooner or later. The Rasool of Allah need to persevere, be steadfast and persistent on the path of Allah against the face of all such rejection and ridicule as Allah is assuring us through these Ayahs that we, as the Rasool of Allah, have abilities and the resources required to seek knowledge, be at Aman- a state of utter and deep conviction of and present all the Ayaat of Allah, as the ways and means of giving guidance, and guiding the people to the path of Allah. Thus, we have been instructed to always use our Aqal, intellect, reasoning, thinking faculties, to always seek knowledge of all the Ayaat of Allah so as never to be of those who are ignorant or who do not have knowledge.

 

• USE OF AQAL, OBSERVE TAQWA & RESPOND TO ALLAH’S SYSTEM- IS THE ONLY ROUTE TO AVOIDE METAPHORIC DEATH- EXTREME STATE OF KUFAR: This temporary life here on earth is nothing but a past time, dilly-dallying, waste of time as well as only entertainment, fun and amusement, if we’re not abiding by the laws of Allah as ordained upon us in the Kitaab. If and when we abide by, then and only then, we’re assured of success in both the worlds. But the basic criteria to abide by and comply with the Kitaab is to observe Taqwa- follow these laws by being extra careful, cautious while ensuring nurturing of our covenant with Allah and to use our Aqal- intellect, thinking and reasoning faculties. Allah warn us about those people who are destined to go into the extreme state of Kufar, a dead-like metaphoric state. Since being alive means to be as per the Fitrat of Allah and as per the Kitaab, those who do not respond to Allah’s Kitaab by not abiding by the laws of Allah, are basically metaphorically dead. The first step of avoiding this state is to perceive Al-Kitaab, comprising of both the Ayaat of Allah, creations, the laws of nature as well as the Ayaat of the Kalaam, with the help of our faculties, abilities and with complete intellectual focus and undivided attention with a willingness and the inclination to practically implement whatever is being perceived. The second crucial step to avoid this metaphoric dead-like state is to respond to Allah’s system in terms of making a conscious decision to practically implement whatever has been understood, to abide by these laws and to adhere to the Kitaab. This second most crucial step is to respond to these Laws of Allah that we have perceived with explicit actions, endeavoring, striving and responding with our whole being in terms of obeying and following these laws of Allah as understood and perceived by the use of our Aqal. Then and only then, we would be able to be alive, to avoid this metaphoric death.

 

• THOSE WHO GO AGAINST AND NOT ABIDE BY THE KITAAB DO IT DUE TO THEIR UMMAT: Nothing in the whole universe goes against the command & laws of Allah, with the only exception as us, the humanity and our foundations other than from the Kitaab. All the creations, whether living things or non-living things, whether on land, in air or in water, on the planet earth, or even whether in the space, including all the planets, moon, stars, all astronomical objects, all are bonded by, follow and are obedient of the natural laws of the universe on the basis of which Allah has created and set in motion everything – all these laws are also mentioned in Al-Kitaab for them, from which they can never divert away from. They obey these laws willingly or unwillingly. We, as humanity, on the other hand, are the only exception as although we’re created based on Fitrat of Allah- those traits that Allah wants to see in us, but we divert away from our birth like state of Fitrat of Allah due to impacts of our upbringing, our culture and our environment. We’re the only ones who have been given the freewill and freedom to choose and decide whether we want to re-align ourselves back to the Fitrat of Allah, upon which we are born. All these laws of Allah, which is as per Fitrat of Allah is then ordained to us via our Al-Kitaab, communicated to us via Allah’s Nabiyeen and Rasool. The only factor, on the basis of which, we, as humanity, go against these laws of the Kitaab is Ummat- what have been given to us by our forefathers, our customs, traditions, conditionings, hearsay, opinions and norms that we grow up with, none of which has anything to do with the laws of Allah and outside of the Al-Kitaab for us.

 

• THOSE WHO ARE IN EXTREME KUFAR ARE SURROUNDED BY ALLAH’S AYAAT BUT THESE ARE OF NO USE FOR THEM: Since the basis of Emaan is to use one’s faculties, especially intellect and reasoning to seek knowledge, in order to be at Aman with respect to both the Ayaat of Allah, those who do not use their reasoning, intellect and thinking, end up in worst extend of Kufar, basically in a metaphoric death like state. Such people not only remain unable to benefit from Allah’s Ayaat and blessings due to them being deaf, unable to pay attention to Allah’s message but also in their utter and deep conditioning of ritualistic routines, their vision and intellectual faculties remain camouflaged due to them being conditioned to perform routine tasks and rituals. Thus, Allah’s Ayaat, both the Kalam of Allah as well as creations of Allah, remain hidden from them and that’s how they get disconnected from Allah’s blessings. Additionally, by not using their Aqal, by taking up and treating others from besides Allah as their deities, they follow the laws of other than Allah. Although such people could be blessed by Allah’s resources and blessings from Allah, but they do not have the capability, the ability, the power, over anything or to take the benefit from any of Allah’s Ayaat because of the fact that they are followers of the laws of other than Allah. Being blind followers of these laws, they remain obedient and follower of their deities, whose laws they follow instead of Allah’s and hence by becoming blind followers, they become the worst type of Allah’s creations. Since they do not use their intellect, reasoning and thinking abilities; therefore, they remain in utter and deep darkness, a state of confusion and ambiguity, a state of being misled too far away from the Kitaab and Allah’s Ayaat and guidance.

 

• CONCEPT OF DUA’A AS PER QURAN- EVEN FOR MUSHRIKEEN: Duaa is normally translated as prayers or praying to Allah and misunderstood as uttering of words from a Muslim’s mouth, or as Duaa by only Muslims to Allah. Whereas this not the correct interpretation of the word Duaa since these ayahs depict the concept of Duaa as per Quran, which is from those who are the Mushrikeen, who do Shirk. The basic characteristics of Dua’a as per Quran is calling or relying upon, seeking help, assistance and support from the whole system of Allah, including but not limited to the laws of nature and universe, as created and set in motion by Allah. Even those who do Shirk, when they’re surrounded by harsh situations and conditions, they also seek help from the system of Allah to help them remove such conditions, whereas when it comes to following of the laws and taking up the deities; they consider their Shuraka’a as their deities. This fact alone reflects the height of hypocritic and double standards at the end of those who do Shirk, but at the same time reflects the height of the Sha’a of Allah- the whole system of Allah as the source of Rahmat and Allah’s blessings, Allah being Rabb for everyone, even for those who do Shirk, Allah is the Rabb of the worlds, regardless of one’s deeds, actions and choices during this temporary life here on earth.