Surah Al-Ana’m Ayah No. 84 – 92

Surah Al-Ana’m Ayah # 84 – 92 (6:84 – 6:92)

A.   TRANSLATION

٨٤  وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِنْ قَبْلُ ۖ وَمِنْ ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

[Quran 6:84] And Habna (وَوَهَبْنَا) to him Ishaac and Ya’qub— all Hadaena (هَدَيْنَا). And Nuh Hadaena (هَدَيْنَا) from before. And from his Zurriyaatehi (ذُرِّيَّتِهِ)- Daud and Sulemaan and Ayyub and Yousuf and Musa and Haarun. And thus, Najziy (نَجْزِي) the Mohseneen (الْمُحْسِنِينَ).

 

٨٥  وَزَكَرِيَّا وَيَحْيَىٰ وَعِيسَىٰ وَإِلْيَاسَ ۖ كُلٌّ مِنَ الصَّالِحِينَ

[Quran 6:85] And Zakarriya and Yahya and Easa and Illyas- All of the S’waliheen (الصَّالِحِينَ).

 

٨٦  وَإِسْمَاعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطًا ۚ وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ

[Quran 6:86] And Ismael and Alesa’a and Younus and Lut’an- and All Fazalna (فَضَّلْنَا) A’ala (عَلَى) of the worlds.

 

٨٧  وَمِنْ آبَائِهِمْ وَذُرِّيَّاتِهِمْ وَإِخْوَانِهِمْ ۖ وَاجْتَبَيْنَاهُمْ وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

[Quran 6:87] And from their Aba’hum (آبَائِهِمْ) and Zurriyatehim (وَذُرِّيَّاتِهِمْ) and A’ukhwanehim (وَإِخْوَانِهِمْ). And Ajjabenahum (وَاجْتَبَيْنَاهُمْ) and Hadaeynahum (وَهَدَيْنَاهُمْ) towards S’eratin (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).

 

٨٨  ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاءُ مِنْ عِبَادِهِ ۚ وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ

[Quran 6:88] That is Huda (هُدَى) of Allah- Yahdi (يَهْدِي) with it whoever Yasha’u (يَشَاءُ) from Allah’s Aebaad (عِبَادِهِ). And if Ashraku (أَشْرَكُوا) so that to Hibt’a (لَحَبِطَ) upon them what Kanu (كَانُوا) they do.

 

٨٩  أُولَٰئِكَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ۚ فَإِنْ يَكْفُرْ بِهَا هَٰؤُلَاءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَيْسُوا بِهَا بِكَافِرِينَ

[Quran 6:89] Those are the ones who were given the Kitaab (الْكِتَابَ) and the Hikma (وَالْحُكْمَ) and the Nubuwat (وَالنُّبُوَّةَ). Then indeed, there are these who Yakfur (يَكْفُرْ) with it and nothing more than that. Wakalna (وَكَّلْنَا) with it Quomin (قَوْمًا) who are not with it- Kaafireen (بِكَافِرِينَ).

 

٩٠  أُولَٰئِكَ الَّذِينَ هَدَى اللَّهُ ۖ فَبِهُدَاهُمُ اقْتَدِهْ ۗ قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ

[Quran 6:90] Those are the ones whom Allah Hada (هَدَى). Then with their Hudahum (فَبِهُدَاهُمُ) Aqtade (اقْتَدِهْ). Qul (قُلْ), ‘why do you not Asalukum (أَسْأَلُكُمْ) over it Ajaran (أَجْرًا)? Indeed, this is nothing except Zikra (ذِكْرَىٰ) for the worlds.”

 

٩١  وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِذْ قَالُوا مَا أَنْزَلَ اللَّهُ عَلَىٰ بَشَرٍ مِنْ شَيْءٍ ۗ قُلْ مَنْ أَنْزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِلنَّاسِ ۖ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُمْ مَا لَمْ تَعْلَمُوا أَنْتُمْ وَلَا آبَاؤُكُمْ ۖ قُلِ اللَّهُ ۖ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

[Quran 6:91] And not they Qadaru (قَدَرُوا) Allah Haqqa (حَقَّ) Allah’s Qadarihi (قَدْرِهِ) when Qalu (قَالُوا), ‘What Allah Anzala (أَنْزَلَ) A’ala (عَلَىٰ) Basharin (بَشَرٍ) of Shayyin (شَيْءٍ). Qul (قُلْ), ‘The one who Anzala (أَنْزَلَ) the Kitaab (الْكِتَابَ) with which Ja’a (جَاءَ) Musa (مُوسَىٰ) Nooran (نُورًا) and Hudan (وَهُدًى) for the Naase (لِلنَّاسِ). You Taja’lunahu (تَجْعَلُونَهُ) it Qarat’ees (قَرَاطِيسَ)- you Tabdunaha (تُبْدُونَهَا) it and Tukhfuna (وَتُخْفُونَ) Kas’eeran (كَثِيرًا). And A’ulimtum (وَعُلِّمْتُمْ) you what not you Ta’alamu (تَعْلَمُوا) on you and neither your Aba’ukum (آبَاؤُكُمْ). Qul (قُلِ), ‘Allah then Zarhum (ذَرْهُمْ) them in their Khuzehim (خَوْضِهِمْ) they Yala’bun (يَلْعَبُونَ)’.

 

٩٢  وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ مُصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ وَلِتُنْذِرَ أُمَّ الْقُرَىٰ وَمَنْ حَوْلَهَا ۚ وَالَّذِينَ يُؤْمِنُونَ بِالْآخِرَةِ يُؤْمِنُونَ بِهِ ۖ وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ

[Quran 6:92] And this Kitabun (كِتَابٌ) Anzalnahu (أَنْزَلْنَاهُ) Mubarakun (مُبَارَكٌ) Mus’adequ (مُصَدِّقُ) which Bayyan (بَيْنَ) Yadehi (يَدَيْهِ) and so that you Nazera (وَلِتُنْذِرَ) Umma (أُمَّ) the Qurya (الْقُرَىٰ) and from Hulaha (حَوْلَهَا). And those who Yuminun (يُؤْمِنُونَ) with Akhirate (بِالْآخِرَةِ) Yuminun (يُؤْمِنُونَ) with it and they A’ala (عَلَىٰ) their S’alatehum (صَلَاتِهِمْ) Yuhafezun (يُحَافِظُونَ).

 

B.   THE CONCEPT:

 

COTEXT OF THESE AYAHS- WHAT WE HAVE DISCUSSED SO FAR

Through the earlier Ayahs of Suran Al Anam, we have learned, through the story of Nabiy Ibrahim and his interactions with his nation and ancestors, the divine wisdom about the concept of Shirk and the three types of As’naam who are taken up as deities: 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. The earlier 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.

 

We have also learned the concepts of Hanifan and Wajha towards 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.

 

Earlier Ayahs have also taught us the characteristics of those who are upon Haqq and the concept of Allah’s Sha’a: 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. 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.

 

CONCEPT OF THESE AYAHS

Keeping in consideration the context of these Ayahs as mentioned above, the next Ayah 6:84, “And Habna (وَوَهَبْنَا) to him Ishaac and Ya’qub— all Hadaena (هَدَيْنَا). And Nuh Hadaena (هَدَيْنَا) from before. And from his Zurriyaatehi (ذُرِّيَّتِهِ)- Daud and Sulemaan and Ayyub and Yousuf and Musa and Haarun. And thus, Najziy (نَجْزِي) the Mohseneen (الْمُحْسِنِينَ).” Ayah 6:85, “And Zakarriya and Yahya and Easa and Illyas- All of the S’waliheen (الصَّالِحِينَ).” Ayah 6:86, “And Ismael and Alesa’a and Younus and Lut’an- and All Fazalna (فَضَّلْنَا) A’ala (عَلَى) of the worlds.”

 

And Habna (freely bestowed, accord; award; grant; offer; present) to him (the Nabiy Ibrahim), Ishaac and Ya’qub— all Hadaena (were guided). And Nuh Hadaena (was guided) from before. And from his Zurriyaatehi (both in the meanings of descendants as well as those who followed in his footsteps as his followers)- Daud and Sulemaan and Ayyub and Yousuf and Musa and Haarun. And thus, Najziy (rewarded, gave perfect recompense) the Mohseneen (those who do Ahsaan- such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being). And Zakarriya and Yahya and Easa and Illyas- All of the S’waliheen (those who do Acts of Is’lah- the Swaliheen are those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam). And Ismael and Alesa’a and Younus and Lut’an- and All Fazalna (were given Allah’s bounties and blessings- The word Fazal is used in Quran as the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as the opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing, such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property, the provision of spouses, the success, the prosperity, the parents, etc. – all the worldly comfort, titles, luxury, benefits and gains.) A’ala (the peak and maximum) of the worlds.

 

Keeping in considerations the context of this Ayah, especially about those people who take their Rabb as their Hakeem- source of Hikmat, wisdom, the source of 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 fitrat of Allah, the laws of deen and the laws of nature as created and set in motion by 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 especially for their accountability, perfect recompense to them and the Akhira. Thus here Allah is giving us examples of few of such people, such as Ibrahim, Ishaac, Ya’qoob, Nuh and their descendants and those who followed on the footsteps of Ibarhim, Ishac, Yaquoob and Nuh, Daud, Sulemaan, Ayyub, Yousuf, Musa and Haarun – who all were not only on Allah’s path and Hidayah- were guided but also received perfect recompense and rewards for they were of the Mohs’ineen- who do Ahsaan; carry out such actions, deeds, behaviors and conducts that are best of the best- they give more than other’s due right and they expect less than what they themselves deserve as their own due right, in terms of always being at a step up of Adal; they give from their resources, Amwaal, wealth, property, title, efforts and times, for the benefit of others, without any expectations in return; they always endeavor to fill in the void, making up for other’s deficiencies and requirements and their overall conducts and behaviors are always such that are most desirable and pleasant for others. Allah has given examples of Nabiyeen like , Zakarriya, Yahya, Easa and Illyas who were of the S’waliheen- those who carry out and undertake acts of Is’lah in order to reform or rectify themselves, individuals around them, their community and society the live in; they aim to improve, make amends, and correct their earlier committed mistakes; they fill in the gaps, rectify, and reform the deficiencies in themselves and others; they create the balance in the society by restoring or creating peace, law & order in order to resume the situation where it should belong; they make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies and mistakes and they carry out such tasks by working within the parameters of Deen-e-Islam. Then Allah has given examples of Nabiy like Ismael, Alesa’a, Younus and Lut’ who, because of the fact that they Sha’a of Allah, connected and aligned with the system of Allah, were given Allah’s blessings- which included but not restricted to Allah’s revelations, Hidayah and message as well as all the economic benefits such as money, wealth and property, the provision of spouses, the success, the prosperity, the parents, etc. – all the worldly comfort, titles, luxury, benefits and gains; the blessings which were the peak and epitome of the worlds.

 

Ayah 6:87, “And from their Aba’hum (آبَائِهِمْ) and Zurriyatehim (وَذُرِّيَّاتِهِمْ) and A’ukhwanehim (وَإِخْوَانِهِمْ). And Ajjabenahum (وَاجْتَبَيْنَاهُمْ) and Hadaeynahum (وَهَدَيْنَاهُمْ) towards S’eratin (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).”

 

And from their Aba’hum (forefathers, ancestors) and Zurriyatehim (both in the meanings of descendants as well as those who followed in his footsteps as his followers) and A’ukhwanehim (supporters, all such people, could be one’s most trusted employee, friend, relative, neighbor, anyone who is like a pillar of strength and support for that person) and Ajjabenahum (devised, planned, developed, formulated, conceived, contrived or conceived something from scratch) and Hadaeynahum (guided) towards S’eratin(all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq) Mustaqueem (to remain firm and steadfast, to establish and strengthen, standing up for justice, for people’s due rights, for Haqq, in terms of standing firm, persistent and strong)- (The phrase Siraat e Mustaqueem, 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).

 

After telling us about people such as Nabiy Ibrahim, Ishaac, Ya’qoob, Nuh, Daud, Sulemaan, Ayyub, Yousuf, Musa, Haarun, Zakarriya, Yahya, Easa, Illyas, Ismael, Alesa’a, Younus and Lut’ who were bestowed with peak and epitome of Allah’s blessings because they were aligned and synchronized with Sha’aa of Allah, they were guided, were of the Mohsineen and S’waliheen, Allah is now telling us about others who were also blessed and on Allah’s guidance by saying that in addition to these people, there were also others who were their forefathers, ancestors, descendants, followers, supporters and all such people who were their most trusted friends, near and dear ones- who were like pillars of strength and support for them. For All of them, Allah has, through Allah’s Hidaya devised, planned and developed from scratch so that they all could be guided towards such ways, methods, processes, paths, conducts, behaviors and actions the basic aim of which was to remain firm and steadfast, to establish and strengthen, to stand up for justice, for people’s due rights, for Haqq, in terms of standing firm, persistent and strong. Thus, they all remained firm, strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the humanity in the form of Hidayah and Allah’s message.

 

Ayah 6:88, “That is Huda (هُدَى) of Allah- Yahdi (يَهْدِي) with it whoever Yasha’u (يَشَاءُ) from Allah’s Aebaad (عِبَادِهِ). And if Ashraku (أَشْرَكُوا) so that to Hibt’a (لَحَبِطَ) upon them what Kanu (كَانُوا) they do.”

 

That is Huda (guidance) of Allah- Yahdi (they are guided) with it whoever Yasha’u (is aligned with and synchronized with the whole system, the Fitrat of Allah, the laws of nature and the laws of Deen) of Allah’s Aebaad (as doer of Abd of Allah, follower of laws of only Allah). And if Ashraku (they do Shirk) so that to Hibt’a (becoming futile or worthless, come to nothing, miss the mark, stop functioning properly, be fruitless, wasted, be unsuccessful or to fail, bear no fruit or of no avail) upon them what Kanu (they aim to reach the final destination with what) they do.

 

Here, after describing what they all did and their characteristics in terms of them being upon Allah’s Hidayah, of the Mohsineen and S’waliheen and steadfast on Sirat e Mustaqueem, Allah now connects back to the basic foundation, the basic step of how to achieve all this by saying that ‘that is the Huda of Allah, Ayahdi with whoever Yasha’a from Allah’s Ebaad” telling us clearly and category that the only way to achieve all these distinctions and Allah’s blessings is to be Ebaad of Allah- i.e. follow the laws of Allah in total and complete submission and be Sha’a of Allah- connected with, aligned with and synchronized with the whole system of Allah, comprising of Fitrat of Allah, Allah’s laws of Deen and nature- That is how one can be on the Huda- the Hidaya of Allah, be guided to Allah’s path. As for those who assign partners with Allah, going against the Kitaab of Allah, with the help of Hadith-e-Ghairihi and by taking As’naam- the useless and lifeless being as their deities, whose laws they follow and obey instead of Allah’s- As for such people who do Shirk, they have in fact rendered useless, futile and worthless all that they have done, all their actions and efforts have gone to waste and are not going to be of any help to get them any benefit whatsoever, neither in this worldly life nor in the hereafter.

 

Ayah 6:89, “Those are the ones who were given the Kitaab (الْكِتَابَ) and the Hikma (وَالْحُكْمَ) and the Nubuwat (وَالنُّبُوَّةَ). Then indeed, there are these who Yakfur (يَكْفُرْ) with it and nothing more than that. Wakalna (وَكَّلْنَا) with it Quomin (قَوْمًا) who are not with it, Kaafireen (بِكَافِرِينَ).”

 

Those are the ones who were given the Kitaab (books of scripture) and the Hikma (wisdom, and all the laws of Allah, the judgment, the divine commandments, rules, laws, decree, regulations) and the Nubuwat (the news of Allah’s revelations). Then indeed, there are these who Yakfur (they do Kufar) with it these, nothing more than that. Wakalna (put trusts on, made wakeel as judge and lawmaker; entrusting putting in charge or authority) with it Quomin (to establish, and strengthen) who are not therein with Kaafireen (those who do kufar with it).

 

After talking about those people who do Shirk, in this Ayah, Allah is warning against those who do Shirk and Kufar- they were also the ones who were given Allah’s Kitaab- the laws of Allah, the wisdom and all the divine commandments sent to them through Allah’s message, Risalat and Naboa’at, but they chose to do Shirk and Kufar with it, hiding, concealing Allah’s Ayahs, rejecting and denying Haqq- hiding and concealing their own faculties by not seeking knowledge and by not using them; not upholding their covenant with Allah and hiding, concealing and withholding Allah’s blessings upon them not be spend for the benefit of other. Allah is warning us that such people do not do anything else but Kufar with the Kitaab of Allah and therefore the divine instruction to us, as the addressee of the Kitaab is to always do rely on, establish, put our trusts on, appoint as judge, entrust and putt in charge or authority, only to establish, and strengthen those who are not Kaafireen with the Kitaab.

 

Ayah 6:90, “Those are the ones whom Allah Hada (هَدَى). Then with their Hudahum (فَبِهُدَاهُمُ) Aqtade (اقْتَدِهْ). Qul (قُلْ), ‘why do you not Asalukum (أَسْأَلُكُمْ) over it Ajaran (أَجْرًا)? Indeed, this is nothing except Zikra (ذِكْرَىٰ) for the worlds.”

 

Those are the ones whom Allah Hada (guided). Then with their Hudahum (guidance) Aqtade (follow their leadership, guidance, commands, to follow the high command, the supreme command, to pilot, manage, lead, induct, guide, drive, conduct or command through something), Qul (reflect from your conducts, behaviors and speech), ‘Why do you not Asalukum (enquiring, probing, questioning, or demanding something) you upon it Ajaran (the perfect recompense)? Indeed, this is nothing except Zikra (remembrance, understanding and implementation of Allah’s Ayaat, becoming Shaakir and aabid in utter gratitude of Allah’s blessings and by following the laws of ALlah, and learning the lessons from previous stories, and the Quran) for the worlds.”

 

Allah is saying in this ayah that those who upon Allah’s Hidayah and guidance- with their Hidayah- the guidance, you should also manage, pilot, lead, guide and conduct your behaviors. But at all times, you should demand, expect for the whole system of Allah the perfect recompense, payback, and return for your efforts, since this, Allah’s Hidaya is basically the Zikar for all the worlds, not just for the Akhira and the hereafter. It’s only when one understands and implement Ayaat of Allah, becomes Shaakir, by remembering all the blessings of Allah, and Aabid in utter and deep gratitude of Allah’s blessings by following the laws of Allah; and learns lessons from previous stories as narrated in the Kitaab, that one can truly aim to be on the Hidayah with the help of the Zikar- the Quran, which is basically for the benefit of All the worlds, not just the Akhira- hereafter and not just this world, but all.

 

Ayah 6:91, “And not they Qadaru (قَدَرُوا) Allah Haqqa (حَقَّ) Allah’s Qadarihi (قَدْرِهِ) when Qalu (قَالُوا), ‘What Allah Anzala (أَنْزَلَ) A’ala (عَلَىٰ) Basharin (بَشَرٍ) of Shayyin (شَيْءٍ). Qul (قُلْ), ‘The one who Anzala (أَنْزَلَ) the Kitaab (الْكِتَابَ) with which Musa Ja’a (جَاءَ) Nooran (نُورًا) and Hudan (وَهُدًى) for the Naase (لِلنَّاسِ)? You Taja’lunahu (تَجْعَلُونَهُ) it Qarat’ees (قَرَاطِيسَ)- you Tabdunaha (تُبْدُونَهَا) it and Tukhfuna (وَتُخْفُونَ) Kas’eeran (كَثِيرًا). And A’ulimtum (وَعُلِّمْتُمْ) you what not you Ta’alamu (تَعْلَمُوا) on you and neither your Aba’ukum (آبَاؤُكُمْ). Qul (قُلِ), ‘Allah then Zarhum (ذَرْهُمْ) them in their Khuzehim (خَوْضِهِمْ) they Yala’bun (يَلْعَبُونَ)’.”

 

And not they Qadaru (understood, estimated, calculated, took account of) Allah as per Haqqa (the due right, the justice) of Allah’s Qadarihi (abilities, powers and resources) when Qalu (reflected from their conducts, speech and behaviours), ‘What Allah Anzala (revealed) A’ala (the peak on) Basharin (any human being with shar) of Shayyin (anything). Qul, ‘The one who Anzala (has revealed) the Kitaab (the laws of deen and the nature) with which Musa Ja’a (brought to fruition) Nooran (aligned with the fitrat of Allah, the light of the guidance, that light from Allah which is the basis of Allah’s Hidayah, through which Allah gives guidance to everyone towards the path of Allah) and Hudan (the guidance) for the Naase (humanity)? You Taja’lunahu (you appoint of) it Qarat’ees (functional or working aspects, sides of any tool and refers to those aspects of Allah’s Kitaab, the divine message, that has been taken up as functional, practical and working aspects and are implemented practically in lives; only the selected few of the functional aspects that) you Tabdunaha (make obvious, reveal, disclose and make apparent) it and Tukhfuna (hide, conceal and keep it hidden, private or secret) Kas’eeran (much of it and to a larger extent). And A’ulimtum (gave you the knowledge) you what not Ta’alamu (you didn’t know) on you and not your Aba’ukum (neither did your ancestors and forefathers). Qul (), ‘Allah then Zarhum (let go, leave, disperse, disseminate, end an association or relationship with, end or discontinue) them in their Khuzehim (being involved and engaged in any conducts, behaviors, conversations, debates, discussions, or conducts which are not only fruitless in nature, futile or worthless but also attempts to make futile or render useless something) they Yala’bun (them wasting time, dilly dallying, game, pastime, playing, dallying with, fooling with)’.

 

This Ayah through, arguments and counter-arguments describe how Allah’s Kitaab gets communicated to the humanity and what are the natural road blocks and arguments given against it and especially against those people who are appointed as Allah’s Nabiyeen and Rasool. Keeping in mind that here in this Ayah, that the word Musa not the name of the Nabiy Musa since after discussing all the Nabiyeen such as Nabiy Ibrahim, Ishaac, Ya’qoob, Nuh, Daud, Sulemaan, Ayyub, Yousuf, Musa, Haarun, Zakarriya, Yahya, Easa, Illyas, Ismael, Alesa’a, Younus and Lut’ in the earlier Ayahs of 6:84-87, why would Allah then mention ONLY the name of Nabiy Musa, as if the other Nabiyeen did not brought to fruition Allah’s Hidaya? Thus, the word Musa here is used to refer to that stage or level which is Wasey (وسَىٰ)- The word Wasey basically means to be comforted, to be secured and shielded. Thus, the word Musa would mean anything that is at the stage which is comforted, shielded and secured. Thus, here as a counter argument to those people who object to the Kitaab of Allah by saying that ‘how Allah can reveal Allah’s Kitaab on such human beings who are full of mistakes and deficiencies’- such people have not understood Allah’s powers, abilities and resources. The counter arguments given to them is that ‘Allah is the one who has revealed the Kitaab, all the laws of nature and Deen with which Allah has brought to fruition the comfort, shield and security of Allah’s Noor- aligned with the Fitrat of Allah, the light of the guidance, the basis of Allah’s Hidayah, through which Allah gives guidance to everyone towards the path of Allah and Allah’s Hidayah- guidance for the humanity. Thereafter this Ayah gives us the divine wisdom as to what really is approach of such people towards Allah’s Kitaab by asking them, that although the whole of Allah’s Kitaab was meant for the Hidayah and guidance but you appoint for duties only the Qarat’ees- selected few functional and working aspects of Allah’s Kitaab; only the selected few of the functional aspects that you make obvious, reveal, disclose and make apparent such aspects, whereas you hide, conceal and keep hidden as private and secret, much of the Kitaab and to a larger extent. Allah is the one who gave you the knowledge what you didn’t know and neither did your ancestors and forefathers. Thus, since Allah is the one who brings the Hidayah to whoever is Sha’a of Allah, therefore, on the other hand, for those who are involved and engaged in such conducts and behaviors which are not only fruitless in nature, futile and worthless but also they attempt to make futile and render useless Allah’s Kitaab since they are wasting time, playing games, dilly dallying, taking it as a joke and fooling with Allah’s Kitaab, the best recompense and payback to them is also ONLY from Allah, who will leave, end the association, and discontinue benefiting such people, and the whole of Allah’s system is not going to be of any use, help, support or benefit to such people.

 

Ayah 6:92, “And this Kitabun (كِتَابٌ) Anzalnahu (أَنْزَلْنَاهُ) Mubarakun (مُبَارَكٌ) Mus’adequ (مُصَدِّقُ) which Bayyan (بَيْنَ) Yadehi (يَدَيْهِ) and so that you Nazera (وَلِتُنْذِرَ) Umma (أُمَّ) the Qurya (الْقُرَىٰ) and from Hulaha (حَوْلَهَا). And those who Yuminun (يُؤْمِنُونَ) with Akhirate (بِالْآخِرَةِ) Yuminun (يُؤْمِنُونَ) with it and they A’ala (عَلَىٰ) their S’alatehum (صَلَاتِهِمْ) Yuhafezun (يُحَافِظُونَ).”

 

And this Kitabun (laws of Allah) Anzalnahu (revealed) to the person Mubarakun (Increase, abundance, prosperity, blessing; good fortune, auspiciousness; inherent prosperity which produces success) Mus’adequ (confirming, proving true) which Bayyin (become distinct and clear, explain in detail) to the person’s Yadehi (what the efforts of the person should be, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts) and so that Nazera (planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, warnings, advice, notification, or preparation) Umma (the customs and traditions, 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) the Qurya (where they live and reside; person’s residence, community, as well as in the meanings of provision of place to stay or live in, hospitality, entertainment or accommodation) and from the Hulaha (situations, surroundings, Mahool of) the person. And those who Yuminun (are at utter and deep conviction) with Akhirate (the concept of accountability) Yuminun (seek knowledge and use faculties to be at Aman, at utter and deep conviction) with it (the Kitaab) and they A’ala (the height of) their S’alatehum (means a system, which we establish physically to look after everything and everyone and every life form in that system accordingly, through which we connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing this system of Salaat- these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone) Yuhafezun (they are guardian and protective of in terms of those who guard, protect or shield their S’alaat).

 

After telling us about the perfect recompense for those who do Shirk and Kufar with the Kitaab of Allah, in this Ayah Allah is describing the Kitaab a bit more and its objectives by telling us that the Kitaab (the laws of Allah) are revealed as a source of all blessings, good fortunes, success, and prosperity- once sincerely implemented with complete alignment of intentions and actions with Sadaqa, sincerity and selfless devotion, it would make distinctly clear and evident, explaining in details all the required efforts and resources that one needs to put forward for their hereafter so that you could prepare for the future by taking explicit actions against those customs and traditions of your communities and its surroundings that are not in alignment with Allah’s Kitaab. And those who seek knowledge of it, utilizing their faculties and intellect to its maximum and are at utter and deep conviction with the concept of Akhira and accountability, can only be at that stage once they have sought knowledge and use their faculties to be at Aman, at utter and deep conviction with the Kitaab of Allah- the laws of nature and the laws of Deen. Thus, they are the ones who are the peak of being protectors and guardians of their S’alaat- their contributions to establish, strengthen and support the social care and justice system built on the parameters of Deen, connecting permanently and strongly all the members of society with each other and with the basic foundations of Deen such as love, compassion, care and justice for everyone.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:84 to 92 giv us the following divine guidance that we can apply in our day to day lives.

 

• EXAMPLES OF ALLAH’S NABIYEEN AND THEIR IMPORTANT CHARACTERISTICS THAT WE ALL ARE ADVISED TO FOLLOW: By giving us the examples of Allah’s Nabiyeen such as Nabiy Ibrahim, Ishaac, Ya’qoob, Nuh, Daud, Sulemaan, Ayyub, Yousuf, Musa, Haarun, Zakarriya, Yahya, Easa, Illyas, Ismael, Alesa’a, Younus and Lut’ as well as their forefathers, ancestors, descendants, followers and supporters who were bestowed with peak and epitome of Allah’s blessings, these ayahs give us the divine instructions to follow their benchmarks in being on the Hidayah, in being aligned and synchronized with Sha’aa of Allah, of being from those who are the Mohsineen- who do Acts of Ahsaan and S’waliheen who do acts of Is’lah and to always remain steadfast, firm, strong and persistent upon such ways, methods, conducts, behaviors and actions the basic aim of which are to establish and strengthen Allah’s Deen, to stand up for justice, for people’s due rights and for Haqq by being obedient of rules, laws and commandments of Allah as given to the humanity in the form of Hidayah and Allah’s message. Thus, by giving their examples, these Ayahs give us the divine instructions to always manage and conduct our lives with the way they did, and in light of Allah’s Hidayah and guidance keeping in mind and practicing these basic characteristics as evidences of being on Allah’s Hidayah and guidance.

 

• THE PURPOSE OF ALLAH’S HIDAYAH AND ALLAH’S SYSTEM: The intent and purpose of the whole system of Allah, the main purpose of Allah’s laws and commandments, the end results of Allah’s system, Deen, rules and regulations, once followed are likely to lead to epitome of Allah’s blessings, prosperity, success, fortunes, ease and comfort. The basic foundation, the basic step of how to achieve all the blessings and bounties from this system of Allah is to be Ebaad of Allah- i.e., follow the laws of Allah in total and complete submission and be Sha’a of Allah- connected with, aligned with and synchronized with the whole system of Allah, comprising of Fitrat of Allah, Allah’s laws of Deen and nature- That is how one can be on the Huda- the Hidaya of Allah, be guided to Allah’s path. When we are on Hidayah, walking in the footsteps of those, who have been on Allah’s guidance, we should at all times, expect from the system of Allah the perfect recompense, payback, and return for our efforts, since this, Allah’s Hidaya is basically the Zikar for all the worlds, not just for the Akhira and the hereafter only. It’s only when we understand and implement Ayaat of Allah, becomes Shaakir, by remembering all the blessings of Allah, and Aabid in utter and deep gratitude of Allah’s blessings by following the laws of Allah; and learn lessons from previous stories and the examples as given by Allah, that we can truly aim to be on the Hidayah with the help of the Zikar- the Quran, which is basically for the benefit of All the worlds. On the other hand, since Allah is the one who brings the Hidayah to whoever is Sha’a of Allah, therefore, on the other hand, for those who are involved and engaged in such conducts and behaviors which are not only futile and worthless in nature but also they attempt to make futile and render useless Allah’s Kitaab since they are wasting time, playing games, dilly dallying, taking it as a joke and fooling with Allah’s Kitaab, the best recompense and payback to them is also ONLY from the system of Allah, which will disconnect with such people, leave them, and discontinue any benefit towards such people- Allah’s system does not help, support or benefit such people.

 

• THOSE WHO DO SHIRK WITH ALLAH AND DO KUFAR TO ALLAH’S AYAAT: Those who assign partners with Allah, going against the Kitaab of Allah, with the help of Hadith-e-Ghairihi and by taking As’naam- the useless and lifeless being as their deities, whose laws they follow and obey instead of Allah’s- As for such people who do Shirk, they have in fact rendered useless, futile and worthless all that they have done, all their actions and efforts have gone to waste and are not going to be of any help to get them any benefit whatsoever, neither in this worldly life nor in the hereafter. They were also the ones who were given Allah’s Kitaab- the laws of Allah, the wisdom and all the divine commandments sent to them through Allah’s Naboa’at and through Allah’s Nabiyeen, but they chose to do Shirk and Kufar with it, hiding, concealing Allah’s Ayahs, rejecting and denying Haqq- hiding and concealing their own faculties by not seeking knowledge and by not using them; not upholding their covenant with Allah and hiding, concealing and withholding Allah’s blessings upon them not be spend for the benefit of other. Allah is warning us that such people do not do anything else but Kufar with the Kitaab of Allah and therefore the divine instruction to us, as the addressee of the Kitaab is to always do rely on, establish, put our trusts on, appoint as judge, entrust and putt in charge or authority, only to establish, and strengthen those who are not Kaafireen with the Kitaab.

 

• CONDUCTS AND BEHAVIOURS OF THOSE WHO DO KUFAR & SHIRK; WHO DISCLOSE ONLY THE QARAT’EES: they raise objections both about the Kitaab of Allah as well as the Nabiy and Rasool who is delivering Allah’s message by saying that ‘how Allah can reveal Allah’s Kitaab on such human beings who are full of mistakes and deficiencies?’ They have not understood at all, Allah’s powers and abilities. These Ayahs also give us the divine warning about their conducts and behaviors that although whole of the Kitaab was supposed to be Hidayah/guidance and Noor for the humanity, but such people who do Kufar and Shirk, they utilize only few selected aspects of the Kitaab as functional, practical and working ones- they disclose, preach and project only these aspects while hiding and concealing many other aspects of the Kitaab, majority portion of it and to a large extent.

 

• CHARACTERISTICS OF ALLAH’S HIDAYAH AND THE KITAAB OF ALLAH: Allah is the one who is the main source of the Kitaab- all the laws of nature and Deen with which Allah has brought to fruition the comfort, shield and security of Allah’s Noor- aligned with the Fitrat of Allah, the light of the guidance, the basis of Allah’s Hidayah and Allah’s Hidayah- guidance for the humanity. The Kitaab is the source of all blessings, good fortunes, success, and prosperity. Once sincerely implemented with complete alignment of intentions and actions with Sadaqa, sincerity and selfless devotion, it would make distinctly clear and evident, explaining in details all the required efforts and resources that we need to put forward for our hereafter so that we could prepare for the future by taking explicit actions against those customs and traditions of our communities and its surroundings that are not in alignment with Allah’s Kitaab.

 

• CONCEPT OF EMAAN ON AKHIRA AND HOW IS IT ACHIEVED ONLY THROUGH AMANU WITH THE KITAAB & THE IMPORTANT LINK WITH S’ALAAT: Those who seek knowledge of the Kitaab, utilizing their faculties and intellect to its maximum and are at utter and deep conviction with the concept of Akhira and accountability, can only be at that stage once they have sought knowledge and use their faculties to be at Aman, at utter and deep conviction with the Kitaab of Allah- the laws of nature and the laws of Deen. The concept of Amanu with/ Emaan on Youm Al Akhira is one of the five fundamentals of Emaan, and is closely linked with the concept of us, as humanity, being given freewill by Allah, Hidaya and this world being a perfect examination abode. Once Allah has given us the freedom to choose and decide, and given us the Hidayah, we are then free to choose our own decisions and actions, which means that sooner or later, we will face the consequences of our actions in terms of accountability, in the most just manner, as per Allah’s solid judicial principals, whereby not even an atom weight of our deed will be held unaccountable for. The concept of accountability is based on scales of justice- if our deeds are heavier on the good side, our final abode will be heaven but if the bad deeds are heavier the final abode will be hell. Once we are at Aman- utterly and deeply convinced of this concept of accountability, realizing the important of S’alaat, we would be the ones who would be at the peak of being protectors and guardians of our S’alaat- our contributions to establish, strengthen and support the social care and justice system built on the parameters of Deen, connecting permanently and strongly all the members of society with each other and with the basic foundations of Deen such as love, compassion, care and justice for everyone.

 

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/