Surah Al-Ana’m Ayah No. 74 – 83

Surah Al-Ana’m Ayah # 74 – 83 (6:74 – 6:83)

A.   TRANSLATION

٧٤  وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً ۖ إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ

[Quran 6:74] And when Ibrahim Qala (قَالَ) to his Abehe (لِأَبِيهِ), “A’azara (آزَرَ) and Atakhuzu (أَتَتَّخِذُ) As’naman (أَصْنَامًا) as deities? Indeed, I have Ar’aka (أَرَاكَ) and Quomuka (وَقَوْمَكَ) in Zalalin (ضَلَالٍ) Mubeenin (مُبِينٍ).”

 

٧٥  وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ

[Quran 6:75] And thus, in the past, Nurey (نُرِي) Ibrahim Malakuta (مَلَكُوتَ) the skies and the earth and so that he/they Yakuna (وَلِيَكُونَ) from the Mouqeneen (لْمُوقِنِينَ).

 

٧٦  فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا ۖ قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَا أُحِبُّ الْآفِلِينَ

[Quran 6:76] So, when Janna (جَنَّ) upon them the Layl (اللَّيْلُ), Koukaba (كَوْكَبًا) Ra’ay (رَأَىٰ), Qala (قَالَ), “Is this my Rabb (رَبِّي)?”. Then when Afala (أَفَلَ), Qala (قَالَ), “not Auhibbu (أُحِبُّ) the A’afeleen (الْآفِلِينَ).”

 

٧٧  فَلَمَّا رَأَى الْقَمَرَ بَازِغًا قَالَ هَٰذَا رَبِّي ۖ فَلَمَّا أَفَلَ قَالَ لَئِنْ لَمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ

[Quran 6:77] So, when Ra’ay (رَأَى) the Qamara (الْقَمَرَ) Bazeghan (بَازِغًا), Qala (قَالَ), “Is this my Rabb (رَبِّي)?” Then when Afala (أَفَلَ), Qala (قَالَ), “If my Rabb (رَبِّي) does not Yahdany (يَهْدِنِي) me, I will surely Kunana (لَأَكُونَنَّ) from the Quome (الْقَوْمِ) the Azza’leen (الضَّالِّينَ).”

 

٧٨  فَلَمَّا رَأَى الشَّمْسَ بَازِغَةً قَالَ هَٰذَا رَبِّي هَٰذَا أَكْبَرُ ۖ فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ

[Quran 6:78] So, when Ra’ay (رَأَى) the Shamsa (الشَّمْسَ) Bazeghatan (بَازِغَةً), Qala (قَالَ), “Is this my Rabb (رَبِّي) Is this Akbaru (أَكْبَرُ)?” Then when Afalat (أَفَلَتْ), Qala (قَالَ), “Ya-Quome (يَا قَوْمِ), Indeed I am Bareyun (بَرِيءٌ) from what you Tushrekun (تُشْرِكُونَ).

 

٧٩  إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ حَنِيفًا ۖ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

[Quran 6:79] Indeed, I have Wajhat (وَجَّهْتُ) my Wajhey (وَجْهِيَ) to the one who Fat’ara (فَطَرَ) the skies and the earth, as Haneefan (حَنِيفًا). And what I am if from the Mushrekeen (الْمُشْرِكِينَ).”

 

٨٠  وَحَاجَّهُ قَوْمُهُ ۚ قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ ۚ وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ إِلَّا أَنْ يَشَاءَ رَبِّي شَيْئًا ۗ وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْمًا ۗ أَفَلَا تَتَذَكَّرُونَ

[Quran 6:80] And Hajjahu (وَحَاجَّهُ) him his Quomihi (قَوْمُهُ). Qala (قَالَ), “Do you Attahajuny (أَتُحَاجُّونِّي) about Allah and indeed Allah has Hadaina (هَدَانِ) all. And not Akhafu (أَخَافُ) what you Tushrekuna (تُشْرِكُونَ) with Allah except my Rabb (رَبِّي) Yashaau (يَشَاءَ) Shayin (شَيْئًا). And Wasea’a (وَسِعَ) My Rabb (رَبِّي) in every Shayyin (شَيْءٍ) Ilman (عِلْمًا). Then, will you not Tatazakarun (تَتَذَكَّرُونَ)?

 

٨١  وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُمْ بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا ۚ فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ ۖ إِنْ كُنْتُمْ تَعْلَمُونَ

[Quran 6:81] And why should I Akhafu (أَخَافُ) what you Ashraktum (أَشْرَكْتُمْ) and you do not Tukhafuna (تَخَافُونَ) that you Ashraktum (أَشْرَكْتُمْ) with Allah what Allah has not Yunazzil (يُنَزِّلْ) with it upon you any Sult’anan (سُلْطَانًا)? So, which of the Farequeen (الْفَرِيقَيْنِ) Ahaqqa (أَحَقُّ) with the Aman (بِالْأَمْنِ) if you Kuntum (كُنْتُمْ) Ta’lamun (تَعْلَمُونَ)?”

 

٨٢  الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ

[Quran 6:82] Those who Amanu (آمَنُوا) and do not Yalbasu (يَلْبِسُوا) their Aeimaan (إِيمَانَهُمْ) with Zulmin (بِظُلْمٍ)- for those is the Aman (الْأَمْنُ) and they are Muhtadun (مُهْتَدُونَ).

 

٨٣  وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ ۚ نَرْفَعُ دَرَجَاتٍ مَنْ نَشَاءُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

[Quran 6:83] And this was Hujjatuna (حُجَّتُنَا) that was given to Ibrahim A’ala (عَلَىٰ) his Quomihi (قَوْمِهِ)- Narafa’u (نَرْفَعُ) Darajaatin (دَرَجَاتٍ) whoever Nasha’u (نَشَاءُ). Indeed, Rabbeka (رَبَّكَ) Hakeem (حَكِيمٌ) A’leemun (عَلِيمٌ).

 

B.   THE CONCEPT:

 

COTEXT OF THESE AYAHS- WHAT WE HAVE DISCUSSED SO FAR

Through the earlier Ayahs of Suran Al Anam, we have learned the divine wisdom that the Basis of Shirk Explained in detail. The basic concept of Shirk means to associate partners with Allah, where no one else is the authority. When people follows laws in matters of Deen, which are not mentioned in the Kitaab- the Quran; then that is like taking someone else other than Allah as Hikm, the law maker in Deen, as taking that person, or source of such laws, as their Waliy- protector, guardian, confidant and close ally as well as their Shafi’e- the source of their strength and support; whereas these Ayahs clearly highlight and counter such people by asking though provoking question as ‘Do you all seek help from, make Duaa to and rely on those from besides Allah, who can neither hugely benefit nor intensely harm you in any manner? By relying on people, systems, laws and elements which are from besides Allah and work in opposition and contradictory to the Ayaat of Allah, these people are actually not only doing acts of Shirk, but are also rendering useless, ineffective, denying, rejecting and negating their own Aqibaat- their such deeds and actions that they could have put forward for their Nafs for the hereafter and for their recompense.  Since there is no one else, who is a Walliy and Shafiy from besides Allah, who one can rely on and put their trusts on, by doing these acts of Shirk, these people are going to face their perfect recompense of Azaab sooner or later.

 

Those who do Shirk, they attempt to render useless and ineffective the Ayaat of Allah with the help of Hadeeth-e-Ghairihi- Through earlier Ayaat we have learned the divine lessons that whenever we observe those whose conducts and behaviors aim to render ineffective, ignore, useless or futile the Ayaat of Allah, with the help of them using Hadeeth-e-Ghairhi- i.e., such fabrications, which are contradictory of, other than and as opposed to the Ayaat of Allah, inserted in the name of Deen; then we should use the Ayaat of Allah as a shield and protection, expose not only their actions and the fabrications, explain and put across the Ayaat of Allah to them but also everything that the Shaytani elements, aspects and people have made them forgot about the Ayaat of Allah. We should continue our efforts until such time that they start to render ineffective such fabrications. We should never take on the views of such people, or side with them, once we have understood Allah’s Ayaat, have implemented it, remembered all the blessings of Allah, have become the Ebaad- following the laws of Allah, in utter and deep gratitude and have taken lessons from the stories of the previous nations as mentioned in the Kitaab; and we should never support, side with, strengthen or contribute towards such heights of injustices against the Ayaat of Allah.

 

Allah’s commands to sever all contacts and ties with such people- we have also learned the divine commandments to let go, end and discontinue all associations with such types of people who have taken their Deen as per all these four defined manners 1) as past time, game, time waste and dilly dallying; 2) being involved in useless and futile activities and rituals that are of no benefit to any one or the society in any manner; 3) falsehood, fabrications, wishful thinking and delusions about the life on earth and 4) involved in, with focus of and remembrance of ONLY the life of this world. We should, as upholders of justice, keep our focus on ensuring justice at its best for everyone and not let such people take anything from such justice, nor let them hold us back from ensure justice. For them, the perfect recompense for their acts of Kufar, of withholding Haqq and of hiding and concealing Allah’s Ayaat, is to be engulfed and emersed in such painful Azaab which would be extremely close and intimate for them.

 

How do Shayateen and their companions mislead people into Shirk: we were also given the divine warning as to how such Shayateen- the elements, laws, process, rules and people that are under the influence of their egoistic selves and work in opposite to and contradictory to the system of Allah; as to how they mislead people by creating and luring through such desires, the basic aim of which is to take people far away and mislead them far away from the path of Allah- They, their companions, partners and associates, do this by creating fear, confusion, perplexity about their Aqibaat- the end results of their actions, by projecting as if the path they are inviting is the path to Hidayah. By creating fear and intimidation about their Aqibat, they use it to invite people to their ways and methods whereas Allah has warned through these Ayaah, that the ONLY guidance is the Allah’s Huda, Allah’s Message and Ayaat.

 

The best way to be protected and remained on Allah’s Guidance is to Do Zikar and the Basic elements of Allah’s system: The earlier Ayahs have also tough us that the best way we can observe Taqwa, be obedient and follower of the laws of Allah by being extra careful, cautious and nurturing is to do Zikar, to read, understand and implement the Ayaat of Allah; to take lessons from the stories of previous nations as mentioned in the Kitaab of Allah; to remember all the blessings of Allah and become Allah’s Ebaad- follower of the laws of Allah through explicit actions in utter and deep gratitude. Earlier Ayahs also highlight the basic elements of Allah’s guidance which is (1) first and foremost to Aslam to the Rabb of the worlds, i.e., to be obediently submit to the laws of Allah in complete submission and to follow the laws of Deen-e-Islam; (2) To Aqueemu the S’alaat, i.e., to establish, strengthen and contribute to the social care and justice system built on the foundations  of Deen-e-Islam, such as love, compassion, care and justice for everyone, connecting permanently and strongly the members of the society with each other and with the help of these foundations; (3) To Observe Taqwa, to follow the laws by being extra careful and cautious of Allah knowing that Allah is the one who is going to carry out the perfect accountability and recompense for everyone based on Allah’s solid judicial principals and in accordance with everyone’s deeds and actions; knowing that Allah is the one who has created the skies and the earth with absolute truth and justice and as our basic responsibility and duty and knowing that to Allah belongs the possession, ownership and authority over each and everything in the universe.  Allah is the one who is the upholder of justice, as per all its steps and processes as well as justice as the foundation of Deen and Allah’s Hidayah. Allah is the one who is the lawmaker, the judge, the All wise, full of wisdom and the All-knowing of all these aspects.

 

Allah as the Quol of Kun Fayakun and the one who Yunfakhu the Soor: Allah is the one who has created the whole of universe as well the process of Kun Fayakun, which is not a split second, instant action by Allah, but involved centuries of planning, gathering of required material, designing, execution and evolution. Once the humanity has been created, there is no change in the Sunnah, practice of Allah, and there is no possibility of the creation of humanity to be different for Adam and Easa and for the rest of the humans- it’s the same for each and every one of us. To Allah belongs all the dominion, the powers, the ownership, including the well-known and established fact and process of transformation and development (Yanfakhu) in the way we’re created, shaped, formed not only in the wombs but also towards the Hidayah- Allah’s guidance and Hayyaat- life (S’oor) because Allah is the All-knower of something that is hidden, unseen, not yet known or understood by us, such as what is in the wombs or the aspects of Allah’s message, or how the universe or humanity was created etc.

 

CONCEPT OF THESE AYAHS

Keeping in consideration the context of these Ayahs as mentioned above, Allah continues the discussion of Shirk in the next Ayah 6:74, “And when Ibrahim Qala (قَالَ) to his Abehe (لِأَبِيهِ) have you A’azara (آزَرَ) and Atakhuzu (أَتَتَّخِذُ) As’naman (أَصْنَامًا) as deities? Indeed, I have Ar’aka (أَرَاكَ) and Quomuka (وَقَوْمَكَ) in Zalalin (ضَلَالٍ) Mubeenin (مُبِينٍ).”

 

And when Ibrahim Qala (reflected from his conducts, behaviors and speech) to his Abehe (forefathers, his blood relatives and his ancestors) have you A’azara (the word A’azara is used in Quran only once in Ayah 6:74 and misinterpreted as the name of Nabiy Ibrahim, whereas taking this word as just the name of father of the Nabiy, wouldn’t embody any divine wisdom and there is no need to mention the name of the Nabiy’s father- why would Allah mention the name of the father of one of the Nabiy, whereas would skip to mention the names of many Nabiyeen and Rasool. The Ayah is not talking about interactions of Nabiy Ibrahim with just his father, or one person at all, but with all his ancestors and forefathers. The word is basically used in the Ayah in the meanings of “come to the assistance of, to give support or countenance to, to make or become solid, to encourage, to help or to stand up for or stand by something or someone or to uphold, strengthen, support) and Atakhuzu (seized and grabbed hold strongly to) As’naman (such lifeless and useless deities whom you follow the laws of and consider) as deities? Indeed, I have Ar’aka (in the past observed, perceived, validated, shown, verified) and Quomuka (established and concluded that this is) in Mubeenin (clear, distinct and as proofs and evidences of) Zalalin (being misled far away from the path of Allah through such acts which lead the way to destruction & failure, are unclear, not obvious, create confusion, mislead, are not visible, or are ambiguous, doubtful, questionable or uncertain).”

 

These Ayahs are basically a continuation of the earlier discussion specifically related to the concept of Shirk, taking up deities from besides Allah and of going against Allah’s Ayahs and Allah’s whole system through the story of Nabiy Ibrahim and his interactions with his ancestors and forefather as to him questioning them as, ‘why do you support, strengthen, side with, hold on strongly, encourage and uphold such lifeless objects that you worship, follow laws of and take up as deities, whereas I have observed, perceived, validated and established such actions to lead away from the path of Allah and towards the path of destruction & failure, confusion, ambiguities and doubts.

 

Ayah 6:75, “And thus, in the past, Nurey (نُرِي) Ibrahim Malakuta (مَلَكُوتَ) the skies and the earth and so that he/they Yakuna (وَلِيَكُونَ) from the Mouqeneen (لْمُوقِنِينَ).”

 

And thus, in the past, Nurey (made to establish, perceive, observe and validate all and collectively to) Ibrahim Malakuta (the ownership, all that is possessed by, owned by) the skies and the earth and so that he/they Yakuna (aim to reach the final destination of through his/their conducts and behaviors) from the Mouqeneen (those who are at the height of being at Aman, in terms of being utterly and totally convinced about the five fundamentals of Emaan, by seeking knowledge and use of their intellectual faculties, to an extent where they are not only at Aman, utter and deep conviction stage but have reached the stage of being certain with respect to the five fundamentals of Emaan- on Allah, on Allah’s Malaik, on Allah’s Kitaab, on Allah’s Nabiyeen and, especially on the concept of Youm Al Akhira and the concept of accountability and perfect recompense to happen sooner or later).

 

After highlighting the interaction of Nabiy Ibrahim with his ancestors and questioning their acts of Shirk, this ayah then is highlighting how has Nabiy Ibrahim established, perceived, observed and validated in the past to all of them, all that is possessed by the skies and the earth- the basic aim of this interaction was so that they, also, through their conducts and behaviors could aim to reach the final destination of being not only at the stage of utter and deep conviction by seeking knowledge and use of their intellectual faculties, but to the extent where they reach the stage of being certain with respect to the five fundamentals of Emaan.

 

Ayah 6:76, “So, when Janna (جَنَّ) upon them the Layl (اللَّيْلُ), Koukaba (كَوْكَبًا) Ra’ay (رَأَىٰ), Qala (قَالَ), “Is this my Rabb (رَبِّي)?”. Then when Afala (أَفَلَ), Qala (قَالَ), “not Auhibbu (أُحِبُّ) the A’afeleen (الْآفِلِينَ).”

 

So, when Janna (covered, hidden, enveloped) upon them the Layl (darkness, night), Koukaba (a star, planetary being, any constellation, or a heavenly body- in both literal as well as allegorical terms as anything or any entity which is believed to be embodiment of some super natural powers or beyond comprehension or out of this world. Since the stars, constellations and astronomical bodies as visible at night are basically a pure deception, the word could also refer to such people or entities, who deceive others since they are entirely different from what/how they appear or project themselves) Ra’ay (proven, given evidence of, shown, validated, verified, substantiated or authenticated to include each and very evidence, as perceived through all our senses), Qala (reflected from their conducts and behaviors), “Is this my Rabb (the one who is carrying out the process of Rabobiat for me, who has created me, designed and planned me and is carrying out all that I need as a nourishment and growth and development for me, to take me to the stage of perfection)?”. Then when Afala (grown weaker, lost the strength, energy and shine, grown fainter), Qala (reflected from conducts, behaviors and speech), “not Auhibbu (does not like, attracted to or want to be associated with) the A’afeleen (those who have fainted, grown weaker, have lost strength, energy and shine, and have grown fainter).”

 

This Ayah is now the start of different arguments while also highlighting the different types of As’naam, the lifeless beings who are adored, cherished and taken up as deities; and the Shuraka- those who have been assigned partners with Allah, whose laws those who do shirk, follow in blind submission. So when they were all hidden by the darkness of the night, as well as the hardships, and the Koukab became obvious, apparent and witnessed; where the word Koukab is used in both literal meanings of a star or some heavenly body that is worshiped and adored, taken as a deity as well as in allegorical sense, to refer to anything or anyone who is taken up as a deity, who is worshiped and adored and whose laws people follow since that entity or being is wrongfully assumed to be the source of all light, nourishment, heat, energy, sources of development and growth. The word Koukab in this Ayah also refers to such people who present themselves as religious authorities or any other public figures who deceive others and project themselves as entirely different to what they really are and are taken up as deities- whose laws people follow in blind submission and obedience. Then Nabiy Ibrahim, in his interactions with his ancestors, asked them, is this my Rabb, who is carrying out the process of Rabobiat for me, who has created me, nourished me, is the source of all my needs and requirements, for all my growth and development? But like all mortal beings, such Koukab, whether a star or anyone who is taken up as the deity, sooner or later grows weaker, diminishes and loses its energy, power and source of light. If we take the word Koukab in the literal sense as a star, or a constellation, or a planet that is apparent at night; some distant star, planet or heavenly body that is apparent during the night and is assumed to hold some supernatural powers, then the Ayah is basically saying that sooner or later the star’s vision would get dim, it would set in terms of being vanished on the appearance of dawn and when sun rises. If we take the word Koukab in the allegorical sense, to refer to anything that is taken as a deity, who is worshiped and adored and whose laws people follow since that being deceives and creates impression as being a source of energy, power or any other resources, then the ayah is basically telling us that sooner or later, such people would grow weaker, diminish in their significance, or lose their perceived power, resource or energy. Nabiy Ibrahim then gave a counter- argument to his nation and ancestors who have taken up the Koukab as their deity, as how can you like, love, connect with or be associated with those who lose their energy, brightness, grow weaker or diminish.

 

Ayah 6:77, “So, when Ra’ay (رَأَى) the Qamara (الْقَمَرَ) Bazeghan (بَازِغًا), Qala (قَالَ), “Is this my Rabb (رَبِّي)?” Then when Afala (أَفَلَ), Qala (قَالَ), “If my Rabb (رَبِّي) does not Yahdany (يَهْدِنِي) me, I will surely Kunana (لَأَكُونَنَّ) from the Quome (الْقَوْمِ) the Azza’leen (الضَّالِّينَ).”

 

So, when the Qamara (moon, could refer to both people worshipping moon as their deity as well as in allegorical sense of them taking such entity/beings as their deities who do not have their own source of energies, powers or resources but whose powers, resources and energies are reflection and derivation of something/someone else and other then them) Ra’ay (proven, given evidence of, shown, validated, verified, substantiated or authenticated to include each and very evidence, as perceived through all our senses) Bazeghan (to emerge, appear, rise, disclose or rising, emergence, dawn of something or someone), Qala (reflected from their conducts, speech and behaviors), “Is this my Rabb (who is carrying out the process of Rabobiat for me)?” Then when Afa’ala (grown weaker, lost the strength, energy and shine, grown fainter), Qala (reflected from their conducts, speech and behaviors), “If my Rabb does not Yahdany (guides) me, I will surely Kunana (then all of us, collectively will aim to reach the final destination through our actions to become) from the Quome (those who establish, contribute and strengthen) the Azza’leen (those who are misled far away from the path of Allah through such acts which lead the way to destruction & failure, are unclear, not obvious, create confusion, mislead, are not visible, or are ambiguous, doubtful, questionable or uncertain).”

 

After talking about Koukab, this Ayah is now talking about another type of As’naam, the lifeless beings who are adored, cherished and taken up as deities; and the Shuraka- those who have been assigned partners with Allah, whose laws those who do shirk, follow in blind submission- the Qamar- where the discussion of Qamar, could refer to both people worshipping moon as their deity as well as in allegorical sense of them taking such entity/beings as their deities who do not have their own source of energies, powers or resources but whose powers, resources and energies are reflection and derivation of something/someone else. Thus, here in this Ayah, Nabiy Ibrahim is giving arguments to his nation and ancestors about them taking Qamar as their As’naam as their deities and as Shurakaa with Allah. When Qamar- the moon, those who are believed to be embodiment of some super natural powers or out of this world; but whose powers and abilities are not of their own but derived from and reflected by others- become evident, appear, realized, surfaced, known or become popular, Nabiy Ibrahim asked them, “Is this Qamar my Rabb, who is carrying out the process of Rabobiat for me, who has created me, nourished me, is the source of all my needs and requirements, for all my growth and development? But like all mortal beings, such Qamar, whether the moon, or anyone who is taken up as the deity, sooner or later grows weaker, diminishes and loses energy, power and source of light. The argument and the thought provoking statement given by Nabiy Ibrahim, is that if my Rabb, the one who is carrying out the process of Rabobiat for all of us- if my Rabb would not have guided us all, given us Allah’s message and Hidayah, then we all surely, collectively will aim to reach the final destination through our actions to become from those who establish and strengthen those who are misled far away from the path of Allah through such acts which lead the way to destruction & failure, are unclear, not obvious, create confusion, mislead, are not visible, or are ambiguous, doubtful, questionable or uncertain.

 

Ayah 6:78, “So, when Ra’ay (رَأَى) the Shamsa (الشَّمْسَ) Bazeghatan (بَازِغَةً), Qala (reflected from their conducts, speech and behaviours), “Is this my Rabb (رَبِّي) Is this Akbaru (أَكْبَرُ)?” Then when Afalat (أَفَلَتْ), Qala (قَالَ), “Ya-Quome (يَا قَوْمِ), Indeed I am Bareyun (بَرِيءٌ) from what you Tushrekun (تُشْرِكُونَ).”

 

So, when the Shamsa (both literal meanings of the sun as well as in allegorical terms- referring to both sun being taken up as deity, as well as those high, mighty and powerful beings who are Akbar, significant, mighty, proud, arrogant, elite etc. who are magnified and projected to be source of the powers, abilities, resources etc. and such religious authorities who are taken up as deities, as the ONLY way to Jannat) Ra’ay (proven, given evidence of, shown, validated, verified, substantiated or authenticated to include each and very evidence, as perceived through all our senses) Bazeghatan (to emerge, appear, rise, disclose or rising, emergence, dawn of something or someone), Qala (reflected from their conducts, speech and behaviors), “Is this my Rabb (who is carrying out the process of Rabobiat for me) Akbaru (the greater one, the more significant one than the earlier ones, the magnified with pride and arrogance; someone being magnified, made to look bigger, or greater than what the person really is; the one who is embodiment of pride and arrogance, thinking of oneself as the best and most perfect, while looking down upon others as imperfect, or as if others are below or not at par in any manner)?” Then when Afalat (grown weaker, lost the strength, energy and shine, grown fainter), Qala (reflected from their conducts, speech and behaviors), “Ya-Quome (Oh, those of my nation, those whom I want to establish and strengthen), Indeed I am Bareyun (free, disassociate from, is innocent, free from obligations or blame or disassociated from, or is innocent of what you do) from what you Tushrekun (do shirk, assign partner with Allah with).

 

After talking about Koukab and Qamar, this Ayah is now talking about the third type of As’naam, the lifeless beings who are adored, cherished and taken up as deities; and the Shuraka- those who have been assigned partners with Allah, whose laws those who do shirk, follow in blind submission- the Shams, where the word refers to both sun being taken up as deity, as well as those high, mighty and powerful beings who are Akbar, magnified and projected to become significant, mighty, proud, arrogant, elite etc. who are taken up as deities and whose laws are followed blindly by others. Thus, when the Shamsa emerged, appeared, rose and disclosed, then Nabiy Ibrahim asked his ancestors, Is this my Rabb- who is carrying out the process of Rabobiat for me? Is this Akbaru- the magnified one, the one who is made to look bigger, greater or more significant than what the person really is; the one who is embodiment of pride and arrogance, thinking of oneself as the best and most perfect, while looking down upon others as imperfect, or as if others are below or not at par in any manner? But like all mortal beings, the Shams would also grow weaker, loses its strength, energy, power and will grow fainter- referring to both the sun setting as well as such people losing their significance. Then Nabiy Ibrahim established through his interactions with his nation that he is free, disassociate from, is innocent, free from obligations or blame from all that they have been doing shirk with.

 

Ayah 6:79, “Indeed, I have Wajhat (وَجَّهْتُ) my Wajhey (وَجْهِيَ) to the one who Fat’ara (فَطَرَ) the skies and the earth, as Haneefan (حَنِيفًا). And what I am if from the Mushrekeen (الْمُشْرِكِينَ).”

 

 

Indeed, I have Wajhat (turned the desired destination, attention, focus, epi-Centre, Centre of attention, main life’s objective, course, purpose, direction and desired destination; turned complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective) my Wajhey (desired destination, attention, focus, Centre of all my actions) towards the one who Fat’ara (creation of all the laws of nature and setting them into motion by Allah- Allah as creator of these natural laws as well as appointing these for their specific duties, processes and aspects who created the basis of laws of nature, the creations of each and everything in) the skies and the earth, as Haneefan (to take the right path and remain steadfast on the right path. It also has meanings of being persistent and persevering in remaining on the right path, to remain steadfast on the right path and who avoid shirk at all costs. And what I am if from the Mushrekeen (those who do Shirk, assign partner with Allah in areas where no one is the authority and those who treat other than Allah as their deities).”

 

The concept of being Hanifan is highlighted through these ayahs and the story of Nabiy Ibrahim and his interactions with his ancestors and his Quom when he turned his complete focus, attention, the desired destination, his main life’s objective, course, purpose and direction towards Allah by following and submitting to Allah’s laws in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah- the one who is the creator of all the laws of nature as well as who appointed these for their specific duties, processes and aspects for each and everything in the skies and the earth, as Hanifan- to take the right path and remain steadfast on the right path. It also has meanings of being persistent and persevering in remaining on the right path, to remain steadfast on the right path and who avoid shirk at all costs. The concept of being Hanifan as the basic foundation of one’s existence is depicted by Nabiy Ibrahim when he reflected from his behaviors and interactions with Quom that ‘what am I, meaning what is my existence, if I become of those who are the Mushrekeen- those who do Shirk, assign partner with Allah in areas where no one is the authority and those who treat other than Allah as their deities.”

 

Ayah 6:80, “And Hajjahu (وَحَاجَّهُ) him his Quomihi (قَوْمُهُ). Qala (قَالَ), “Do you Attahajuny (أَتُحَاجُّونِّي) about Allah and indeed Allah has Hadaina (هَدَانِ) all. And not Akhafu (أَخَافُ) what you Tushrekuna (تُشْرِكُونَ) with Allah except my Rabb (رَبِّي) Yashaau (يَشَاءَ) Shayin (شَيْئًا). And Wasea’a (وَسِعَ) My Rabb (رَبِّي) in every Shayyin (شَيْءٍ) Ilman (عِلْمًا). Then, will you not Tatazakarun (تَتَذَكَّرُونَ)?”

 

And Hajjahu (enter into argument, investigation, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties, by getting into arguments and seeking of evidence from) him his Quomihi (those whom he aimed to establish, his nation). Qala (reflected from their conducts, speech and behaviors), “Do you Attahajuny (given evidenced of, argued, made a case of, debated and explored) about Allah and indeed Allah has Hadaina (given guidance and Hidayah to) all collectively. And not Akhafu (be concerned with, anxious, apprehensive, nervous or worried about) what you Tushrekuna (do shirk by taking any of these As’naam as your deities, and assign partners) with Allah except my Rabb Yashaau (the whole system of Allah, in synchronization and collection with each other) Shayyin (anything). And Wasea’a (source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways, resources, knowledge and means) My Rabb in every Shayyin (everything) Ilman (knowledge and wisdom). Then, will you not Tatazakarun (do Zikar of Allah’s Name, in terms of Quran itself as Allah’s Hidayah, understanding and seeking knowledge of Allah, through Allah’s Ayaat, believing & following Allah through Allah’s Hidayah, Ayaat and remembering and being grateful to Allah for all of Allah’s blessings by doing Shukar through the lessons (Ibrat) from previously told stories in Quran, do Zikar of Allah, understand, and implement the Ayaat of Allah, remember and be grateful of all Allah’s blessings by being Aabid- follower of Allah’s laws in utter gratitude and take lesson from stories of previous nations as mentioned in the Kitaab)?

 

After telling us about the story of Nabiy Ibrahim as to how he gave arguments against the acts of Shirk of his ancestors, those As’naam- the lifeless beings whom they have taken up as their deities; in this Ayah Allah is now giving us the summary of all these interactions by saying that this was all the arguments, the investigations, the enquiries and the gathering of information and evidence through the use of reasoning and intellectual faculties by Nabiy Ibrahim and his nation- those whom he aimed to establish. After discussing, giving evidence of and arguing, Nabiy Ibrahim then asked his nation, ‘Are you all now given evidenced of, made a case about and validated Allah and indeed Allah has given us all the guidance, Allah’s message and Hidayah. I do not have any concerns or worries about what you do shirk by taking any of these As’naam as your deities, and assigning partners with Allah except whatever aspects or any things or actions that I have to be concerned with or worries about as per the Sha’aa of Allah i.e., in synchronization with the whole system and laws of Allah Shayyin. Since Allah is the source of and embodiment of abundant resources and means and abundantly resourceful, all-encompassing of all ways, resources, knowledge and wisdom. Then after knowing everything, why do you not do Zikar of Allah- understand and seeking knowledge of Allah, through Allah’s Ayaat; seeking knowledge of and following Allah through Allah’s Hidayah- message and remember and be grateful to Allah for all of Allah’s blessings by doing Shukar-by being Aabid- follower of Allah’s laws in utter gratitude and take lesson from stories of previous nations as mentioned in the Kitaab?

 

Ayah 6:81, “And why should I Akhafu (أَخَافُ) what you Ashraktum (أَشْرَكْتُمْ) and you do not Tukhafuna (تَخَافُونَ) that you Ashraktum (أَشْرَكْتُمْ) with Allah what Allah has not Yunazzil (يُنَزِّلْ) with it upon you any Sult’anan (سُلْطَانًا)? So, which of the Farequeen (الْفَرِيقَيْنِ) Ahaqqa (أَحَقُّ) with the Aman (بِالْأَمْنِ) if you Kuntum (كُنْتُمْ) Ta’lamun (تَعْلَمُونَ)?”

 

And why should I Akhafu (be concerned with, anxious, apprehensive, nervous or worried about) what you Ashraktum (so shirk with Allah) and you do not Tukhafuna (be concerned with, anxious, apprehensive, nervous or worried about) that you Ashraktum (do shirk) with Allah what Allah has not Yunazzil (revealed) with it upon you any Sult’anan (authorization of something, basically an entitlement to carry out certain acts or deeds, or a specific ability or authorization to be able to do anything as authorized by the authority. While defining the concept of Shirk- as assigning Shareek with Allah for what Allah has not revealed (the word Yunazzil is used) any Sultanan- any authorization, any entitlement, any formal sanction for them to do Shirk)? So, which of the Farequeen (distinct groups of people that have conducts and behaviors distinctly separate from the rest) Ahaqqa (in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory) if you Kuntum (aim to reach the final destination of) Ta’lamun (you seeking knowledge, be of the knowledgeable)?”

 

The counter- arguments of Nabiy Ibrahim as to why he is not concerned with or worries about their acts of Shirk, is continued in this ayah, whereby he said to them, ‘Why should I be concerned with, anxious or worried about what you do shirk with while you are not concerned with or worried about that you do shirk with Allah what Allah has not given to you any authorization or entitlement? So, tell me which of the distinct groups of people, do you think I am who is upon Haqq with Aman- the absolute truth, justice and fulfilling my responsibility with complete conviction, peace, security and safety, if you aim to be of those who have knowledge?’

 

Ayah 6:82, “Those who Amanu (آمَنُوا) and do not Yalbasu (يَلْبِسُوا) their Aeimaan (إِيمَانَهُمْ) with Zulmin (بِظُلْمٍ)- for those is the Aman (الْأَمْنُ) and they are Muhtadun (مُهْتَدُونَ).”

 

Those who Amanu (see knowledge, use their faculties to be at utter and deep conviction with Allah; be the upholders of their covenant with Allah and be at peace and security) and they do not Yalbasu (engulfment in all aspects and sides, surrounded by, covered from all sides by, or overwhelmed by) their Aeimaan (oath, promise and covenant. For those who Amanu, our covenant with Allah is also termed as Aiemaan- Thus, the basic characteristics of Ae’maan is in the same meanings of Aman and Emaan- i.e., to be at Aman, in terms of being with utter and deep conviction w.r.t. Allah based on one’s use of Aqal, intellect as well as seeking of knowledge, but with additional aspects of being committed in the covenant with Allah. This covenant with Allah becomes Meesaq, unbreakable & binding as soon as one receives Allah’s revelation, i.e., the Kitaab, the Hidayah. In a nutshell, the word Emaan, Aimaan or Aemaan has multiple meanings and when we talk about protecting and nurturing our Emaan, as per the concept of Taqwa, it means being extra careful, cautious, nurturing and protective w.r.t. all these meanings of Emaan and Amanu) with Zulmin (to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- to carry out injustice of any sort, by either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Zalim as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others)- for those is the Aman (peace and security) and they are Muhtadun (on guidance and Hidayah).

 

This Ayah is defining the Farequeen- those distinct group of people who are upon Haqq with Aman further by saying that they are the ones who seek knowledge, use their faculties to be at utter and deep conviction with Allah; be the upholders of their covenant with Allah and be at peace and security and their Aeimaan- oath, promise and covenant with Allah, is not engulfed in, surrounded and covered from all sides and overwhelmed by Zulm- acts of injustices against the Ayaat of Allah – for those are the ones who are at Aman- utter and deep conviction with Allah, at peace and security and they are the ones who are Muhtadun- upon Allah’s guidance and Hidayah.

 

Ayah 6:83, “And this was Hujjatuna (حُجَّتُنَا) that was given to Ibrahim A’ala (عَلَىٰ) his Quomihi (قَوْمِهِ)- Narafa’u (نَرْفَعُ) Darajaatin (دَرَجَاتٍ) whoever Nasha’u (نَشَاءُ). Indeed, Rabbeka (رَبَّكَ) Hakeem (حَكِيمٌ) A’leemun (عَلِيمٌ).

 

And this was Hujjatuna (all that was argued, all arguments, exploration and the collective debate and all evidences, the investigation, all the enquiries, gathering of information and evidences through the use of reasoning and intellectual faculties) that was given to Ibrahim A’ala (peak, epitome and maximum over) his Quomihi (those he aimed to establish, his nation)- Narafa’u (to raise in collective sense all of them, in prestige, honor and status; raising their position, the prestige, the honor, respect, standing or stature) Darajaatin (increased Allah’s bounties and blessings but there are explicit differences between the word Fazeelat and Darajaat. On one hand the word Fadal or Fazeelat pertains to all of Allah’s bounties that are needed to live a life in this world, such as Allah’s bounties of spouses, Hidayah, the wealth, children, etc. But on the other hand, the word Darajaat, is more aligned with the day of Akhira, the concept of Accountability; that is their standing and status in all respects especially w.r.t. the Akhira- the hereafter) whoever Nasha’u (is aligned and synchronized with the Yasha’a of Allah, the laws of Allah and Allah’s whole system). Indeed, Rabbeka (for them they have in the past taken their Rabb as their) Hakeem (source and full of Hikmat, wisdom, all laws as Allah being the only Hakeem; lawmaker, judge, arbitrator, the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations) A’leemun (knowledge and wisdom).

 

At the end of all the arguments and seeking of evidences by Nabiy Ibrahim with his nation and ancestors, Allah is now summarizing the discussion by saying that this was all that was argued, all arguments, exploration and the collective debate and all evidences, the investigation, all the enquiries, gathering of information and evidences that was given to Ibrahim over his Quom- those he aimed to establish, his nation and his ancestors. Whoever among them have in the past taken their Rabb as their Hakeem- source of Hikmat, wisdom, all laws as being the only lawmaker, judge, arbitrator, the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations and as A’leem- the source of all their knowledge and wisdom; and thus they were aligned and synchronized with the Yasha’a of Allah, the laws of Allah and Allah’s whole system. As a result, were given the peak, epitome and maximum prestige and standing, who were collectively raised w.r.t. their prestige, honor and status in Darajaat- Allah’s bounties and blessings aligned with the day of Akhira and the concept of accountability.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:74 to 83 continues the concept of Shirk as explained through the story of Nabiy Ibrahim and his interactions with his ancestors giving us the following divine guidance that we can apply in our day to day lives.

 

• THE AS’NAAM WHOM ARE TAKEN UP AS DIETIES: The basic concept of Shirk means to associate partners with Allah, where no one else is the authority. When people follow laws in matters of Deen, which are not mentioned in the Kitaab- the Quran; then that is like taking someone else other than Allah as Hakeem and Aleem, as taking that person, or source of such laws, as their Waliy and Shafiy. These deities are As’naam for them- such lifeless beings, who are adored and cherished and whose laws are blindly followed in complete submission. These ayahs have described three types of As’naaman such as (1) Kokab as star, or constellation as well as those religious leaders who are taken up as deities who deceive others, who project themselves as opposites to what they really are; (2) Qamar- moon as well as those who are believed to be embodiment of some super natural powers or out of this world; but whose powers and abilities are not of their own but derived from and reflected by others and (3) Shams as sun, elites or popular beings, who are taken up as deity and as source of all energy and power; the hugely magnified, proud and arrogant ones who are projected to be greater what they really are. All of these are As’naam who are adored and cherished and taken up as deities, the laws of whom are followed instead of Allah’s and are basically taken up as Shuraka’a of Allah. Such acts of shirk leads not only far away from the path of Allah but towards destruction, confusions, doubts, devastation and failures with respect to both the worlds.

 

• THE CONCEPT OF HANIFAN LIL ALLAH & THE CONCEPT OF WAJHA TO ALLAH: The avoidance of Shirk at all costs is inherent in the meanings of Hanifa. The meaning of a true Muslim is Hanifa Lil Allah means that the person would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. As opposed to Mushrikan, Hanifan basically means to be Aabid, follower of the laws of ONLY Allah, remaining steadfast in the path of Allah by being Shaakir, following the laws of Allah, through explicit actions in utter gratitude towards the Rabb; the one who remain steadfast and persistent on the path of Allah, even if surrounded by those committing acts of shirk. Such people who are Hanifa Lil Allah are not concerned with, worried about or anxious for such acts of Shirk, because they know that those committing these acts do not have the authorization from Allah and they know that they are free of any blame and part in such acts of shirk. The concept of Hanifan Illal Allah is closely aligned with the concept of Wajha to Allah- meanings of one’s attention, focus, epi-Centre or Centre of attention in terms of turning one’s complete attention, focus towards Allah, by keeping Allah as one’s objective, course, purpose, direction and desired destination by turning one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws- by submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective

 

• THE CHARACTERISTICS OF THOSE WHO ARE UPON HAQQ: These Ayahs also define the characteristics of those distinct group of people, who are upon Haqq, the absolute truth and justice, who are carrying out their duties and responsibilities as aligned with their covenant with Allah and who are involved in constructive activities to ensure that human faculties are utilized up to its maximum. Such people are those who are at Aman, they seek knowledge and use their faculties to be at utter and deep conviction with Allah, they are at peace, safety and goodwill with regards to their society and other members; and they are upholders of their covenant with Allah. They also never carry out any act of Zulm and injustice and they are the ones who are upon Hidayah, guided by Allah and on Allah’s path.

 

• THE CONCEPT OF ALLAH’S SHA’AA & FOR THOSE WHO TAKE ALLAH AS HAKEEM AND ALEEM: 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 ‘Sha’aa’ 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 Sha’a 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. Once all these laws of nature and deen are created and set in motion by Allah, freewill is given to humanity, and Hidayah is provided by Allah- then the whole concept of ‘Sha’aa’ of Allah means that everything happens according to the set of Laws originated by Allah which are unchangeable. Thus, those who take their Rabb as their Hakeem- source of Hikmat, wisdom, all laws as being the only lawmaker, judge, wisdom, laws and regulations and as A’leem- the source of all their knowledge and wisdom; those who get themselves aligned and synchronized with the Sha’a of Allah, the laws of Allah and Allah’s whole system, are always given the peak and epitome of prestige and standing and Darajaat- Allah’s bounties and blessings not only during this worldly life but also for their accountability and Akhira.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/