Surah Al-Ana’m Ayah No. 93 – 99

Surah Al-Ana’m Ayah # 93 – 99 (6:93 – 6:99)

A.   TRANSLATION

٩٣  وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ قَالَ أُوحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَنْ قَالَ سَأُنْزِلُ مِثْلَ مَا أَنْزَلَ اللَّهُ ۗ وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ

[Quran 6:93] And who is Azlam (أَظْلَمُ) than the one who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) or Qala (قَالَ), “Auheya (أُوحِيَ) to me” and not Yuha (يُوحَ) upon him/her Shayyin (شَيْءٌ). And who Qala (قَالَ), “Will Anzelu (سَأُنْزِلُ) like what Allah Anzala (أَنْزَلَ).” And if you Tara (تَرَىٰ) when the Zwalimun (الظَّالِمُونَ) in Ghamarate (غَمَرَاتِ) the Moute (الْمَوْتِ) and the Malaikatu (وَالْمَلَائِكَةُ) Basit’u (بَاسِطُو) their Aiedehim (أَيْدِيهِمْ), Akhriju (أَخْرِجُوا) your Anfusakum (أَنْفُسَكُمُ)- Alyuma (الْيَوْمَ) you Tajzuna (تُجْزَوْنَ) humiliating Azaaba (عَذَابَ) with what you used to Taquluna (تَقُولُونَ) A’ala (عَلَى) Allah Ghair (غَيْرَ) the Haqq (الْحَقِّ) and you Kuntum (وَكُنْتُمْ) towards Allah’s Ayaat (آيَاتِهِ) Tastakbarun (تَسْتَكْبِرُونَ).

 

٩٤  وَلَقَدْ جِئْتُمُونَا فُرَادَىٰ كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ ۚ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ

[Quran 6:94] And to certainly Ja’atumuna (جِئْتُمُونَا) Farada (فُرَادَىٰ) as what Khalaqnakum (خَلَقْنَاكُمْ) you Awwal (أَوَّلَ) Maratin (مَرَّةٍ) and Taraktum (وَتَرَكْتُمْ) you what Khuwalnakum (خَوَّلْنَاكُمْ) you Wara’a (وَرَاءَ) Zuhurekum (ظُهُورِكُمْ). And what Nara (نَرَىٰ) with you Shafa’akum (شُفَعَاءَكُمُ) you- those you Za’umtum (زَعَمْتُمْ) that they among you Sharaku (شُرَكَاءُ), to indeed Taqat’a’ (تَقَطَّعَ) between you and Zalal (وَضَلَّ) upon you what you Kuntum (كُنْتُمْ) Taza’umun (تَزْعُمُونَ).

 

٩٥  إِنَّ اللَّهَ فَالِقُ الْحَبِّ وَالنَّوَىٰ ۖ يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَمُخْرِجُ الْمَيِّتِ مِنَ الْحَيِّ ۚ ذَٰلِكُمُ اللَّهُ ۖ فَأَنَّىٰ تُؤْفَكُونَ

[Quran 6:95] Indeed, Allah is Faaliqu (فَالِقُ) the Habbe (الْحَبِّ) and the Nawa (وَالنَّوَىٰ)- Yukhriju (يُخْرِجُ) the Hayya (الْحَيَّ) from the Mayyat (الْمَيِّتِ) and Mukhrij (وَمُخْرِجُ) the Mayyat (الْمَيِّتِ) from the Hayya (الْحَيِّ). That is Allah so how you Tawafakun (تُؤْفَكُونَ)?

 

٩٦  فَالِقُ الْإِصْبَاحِ وَجَعَلَ اللَّيْلَ سَكَنًا وَالشَّمْسَ وَالْقَمَرَ حُسْبَانًا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

[Quran 6:96] Faaliqu (فَالِقُ) the As’bahe (الْإِصْبَاحِ) and Ja’ala (وَجَعَلَ) the Layl (اللَّيْلَ) Sakanan (سَكَنًا) and the Shamsa (وَالشَّمْسَ) and the Qamara (وَالْقَمَرَ) Husbanan (حُسْبَانًا). That is Taqdeeru (تَقْدِيرُ) the Aziz (الْعَزِيزِ) the Aleem (الْعَلِيمِ).

 

٩٧  وَهُوَ الَّذِي جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُوا بِهَا فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ

[Quran 6:97] And Allah is the one who Ja’ala (جَعَلَ) for you the Najuum (النُّجُومَ) so that to Tahtadu (لِتَهْتَدُوا) with it in Zulumaate (ظُلُمَاتِ) of the Birra (الْبَرِّ) and the Bahar (وَالْبَحْرِ). Certainly, Fazalna (فَصَّلْنَا) the Ayaat (الْآيَاتِ) for Quomin (لِقَوْمٍ) Ya’malun (يَعْلَمُونَ).

 

٩٨  وَهُوَ الَّذِي أَنْشَأَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ فَمُسْتَقَرٌّ وَمُسْتَوْدَعٌ ۗ قَدْ فَصَّلْنَا الْآيَاتِ لِقَوْمٍ يَفْقَهُونَ

[Quran 6:98] And Allah is the one who Ansha’akum (أَنْشَأَكُمْ) you from Nafsin (نَفْسٍ) Wahidatin (وَاحِدَةٍ), then Mustaqarun (فَمُسْتَقَرٌّ) and Mustauda’un (وَمُسْتَوْدَعٌ). Certainly, Fazalna (فَصَّلْنَا) the Ayaat (الْآيَاتِ) for Quomin (لِقَوْمٍ) Yafqahun (يَفْقَهُونَ).

 

٩٩  وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُخْرِجُ مِنْهُ حَبًّا مُتَرَاكِبًا وَمِنَ النَّخْلِ مِنْ طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ ۗ انْظُرُوا إِلَىٰ ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ ۚ إِنَّ فِي ذَٰلِكُمْ لَآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ

[Quran 6:99] And Allah is the one who Anzala (أَنْزَلَ) from the sky Ma’a (مَاءً), then Akhrajna (فَأَخْرَجْنَا) with it Nabata (نَبَاتَ) of every Shayyin (شَيْءٍ). Then Akhrajna (فَأَخْرَجْنَا) from it Khazeran (خَضِرًا) Nukhareju (نُخْرِجُ) from it, Habban (حَبًّا) Mutarakeban (مُتَرَاكِبًا) and from the Nakhle (النَّخْلِ) from T’ale’ha (طَلْعِهَا) Qinwanun (قِنْوَانٌ) Daneyatun (دَانِيَةٌ) and Jannatin (وَجَنَّاتٍ) of A’nabin (أَعْنَابٍ) and the Zaytuna (وَالزَّيْتُونَ) and the Rrumana (وَالرُّمَّانَ) Mushtabehan (مُشْتَبِهًا) and Ghaira (وَغَيْرَ) Mutashabehin (مُتَشَابِهٍ). Anzuru (انْظُرُوا) towards S’amarahi (ثَمَرِهِ) when As’mara (أَثْمَرَ) and Yana’ehi (وَيَنْعِهِ). Indeed, in that Ayaat (لَآيَاتٍ) for Quomin (لِقَوْمٍ) Yuminum (يُؤْمِنُونَ).

 

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 Examples of Allah’s Nabiyeen and their Imporatn 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.

 

Through the earlier Ayahs we have also learned 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.

 

The 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.

 

And the concept of Emaan on Akhira, how is it connected to Amanu with the Kitaab & importance of 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.

 

Then we have learned about those who do shirk with Allah and do Kufar with Ayaat of Allah as well as their Characteristics and Conducts & Behaviors: 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. Their Conducts and Behaviors: 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.

 

CONCEPT OF THESE AYAHS

Keeping in consideration the context of these Ayahs as mentioned above, especially the conducts and behaviors of those who do Shirk with Allah and Kufar with Allah’s Ayaat, these Ayaat are the continuation of the same discussion. Thus, the next Ayah 6:93, “And who is Azlam (أَظْلَمُ) than the one who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) or Qala (قَالَ), “Auheya (أُوحِيَ) to me” and not Yuha (يُوحَ) upon him/her Shayyin (شَيْءٌ). And who Qala (قَالَ), “Will Anzelu (سَأُنْزِلُ) like what Allah Anzala (أَنْزَلَ).” And if you Tara (تَرَىٰ) when the Zwalimun (الظَّالِمُونَ) in Ghamarate (غَمَرَاتِ) the Moute (الْمَوْتِ) and the Malaikatu (وَالْمَلَائِكَةُ) Basit’u (بَاسِطُو) their Aiedehim (أَيْدِيهِمْ), Akhriju (أَخْرِجُوا) your Anfusakum (أَنْفُسَكُمُ)- Alyuma (الْيَوْمَ) you Tajzuna (تُجْزَوْنَ) humiliating Azaaba (عَذَابَ) with what you used to Taquluna (تَقُولُونَ) A’ala (عَلَى) Allah Ghair (غَيْرَ) the Haqq (الْحَقِّ) and you Kuntum (وَكُنْتُمْ) towards Allah’s Ayaat (آيَاتِهِ) Tastakbarun (تَسْتَكْبِرُونَ).”

 

And who is Azlam (more unjust) than the one who Aftara (ONLY Allah has the authority and the Sanad for the Kalam of Allah to be revealed to the Mankind in the form of the Kitaab- the Hidayah. If anyone associates anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is referred to as Aftara. It is not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah, then that particular act is termed as Aftara as per Quran, communicate own opinions as if those are Allah’s Kalam) A’ala (at the height of) Allah’s Kazaban (denying, rejecting, lying, making fun of, disrespecting and ridiculing) or Qala (reflect from conducts, speech and behaviors that), “Auheya (influenced my attitudes and behaviors, changed my behaviors and conducts as a result of and being under the influence of Allah’s Nazool) to me” and not Yuha (not influenced in any manner; not changed their behaviors and conducts as a result of and being under the influence of Allah’s Nazool) upon him/her Shayyin (powers, abilities, earnings, process, facts, aspects, events, elements or anything which exists; in anything or aspect). And who Qala (reflect from conducts, speech and behaviors that), “Will Anzelu (the source of revelations) like what Allah Anzala (has revealed).” And if you Tara (shown, validated, verified, substantiated or authenticated, witnessed, come face to face, validated and observed) when the Zwalimun (those who conduct the height of injustices against the Ayaat of Allah) in Ghamarate (drowned, submerged, overflown with) the Moute (the opposite of life. Metaphorically for those people who do not reflect and act upon the guidance; and for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values; the extreme state of Kufar, where the person is not alive anymore) and the Malaikatu (Allah’s laws and forces of nature; the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe) Basit’u (cause something to be seen, or explain or make something clear; spreading out, as well as means to attack or assault; exert influence, authority, power or strength; thus explain, make evident as well as to exert influence and impact) their Aiedehim (results and recompense of their efforts and resources, in terms of wasting their efforts; as well as facing the consequences of their efforts and actions, and earning their due rights as per their recompense), Akhriju (rescue, exit, leave) your Anfusakum (souls and selves)- Alyuma (because this is the well-known fact, event and time when) you Tajzuna (recompense for them as a consequence of their acts, conducts and behaviors in terms of the best of the best justice for them, which they have earned as their due rights; they will get the recompense and payback of) humiliating Azaaba (punishment) with what you used to Taquluna (say, behave and do, in terms of Aftara A’ala upon Allah Kazaba) A’ala (the maximum of) Allah Ghair (other than, in contradiction of, opposition to) the Haqq (the due right of Allah) and you Kuntum (aimed to reach, worked) towards Allah’s Ayaat (the signs- both the laws of deen as well as the laws of nature) Tastakbarun (full 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; those with pride, arrogance, boasting, bragging with heightened self-esteem and self-importance in terms of show-off, flaunting or being presumptuous, proud, arrogant, hard, heedless and closed minded).

 

After discussing those who do Shirk and Kufar, this Ayah discusses three types of injustices and Zulm against Allah’s Ayat. (1) the height of Zulm and injustice against the kalam of Allah which is done through Aftara upon Allah. Since ONLY Allah has the authority and the Sanad for the Kalam of Allah to be revealed to the humanity in the form of the Kitaab- the laws of Deen and of the Hidayah, therefore if anyone associates anything in the name of Allah’s kalam, portraying it as if that person’s statement is from Allah, then this act- the act of Aftara upon Allah is termed as the highest form of injustice against the due right of Allah and Allah’s Kalam which is in fact equivalent to denying, rejecting, lying, making fun of, disrespecting and ridiculing Allah and Allah’s Ayaat at the highest level. (2) Another aspect of injustice as per this Ayah is when someone’s speech and the way they project themselves reflect as if they have been influenced by Allah’s Kalam resulting in the change of their attitudes and behaviors; when in fact they have not been influenced in any manner by the Ayaat of Allah. and (3) the third type of Zulm and injustice against the Haqq- the due right of Allah as depicted in this ayah is when someone’s speech and the way they project themselves reflect as if they can be the source of revelations and guidance to humanity in the same way that Allah has been the source of Hidayah and guidance for the humanity. After describing these three types of injustices and Zulm against the Haqq of Allah, Allah then describes the time and the moment, when they would be accorded the perfect recompense, the due right for them based on these acts of Zulm, while at the same time asking the addressee of the Quran, to save and rescue themselves when they are shown, witnessed and come face to face with that situation, time and moment. The well-known moment and event of the perfect recompense for them in the form of humiliating punishment would happen when, these people have reached the epitome of their Zulm and injustices in being drowned, submerged in and overwhelmed with the extreme forms of Kufar and being metaphorically dead- when they have reached the extreme form in terms of their moral and ethical values- the stage where they are not alive anymore, in a state of blind following and of not using any of their faculties. At this time Allah’s laws and forces of nature would expose, spread out and cause to be seen the results and recompense of the efforts of such people who would face the consequences of their efforts and actions, and earning their due rights as per their recompense since the laws and forces of nature will attack, assault; exert influence, authority and power upon such people. This is the perfect recompense for such people due to the three types of injustices and Zulm, against the due right of Allah and Allah’s Ayaat and also because they were the ones who aimed to reach the final destination through their speech, conducts and behavior to be full of pride and arrogance, thinking of themselves as the best and most perfect, while looking down upon Allah’s Ayaat as imperfect; who approached the Ayaat of Allah with pride, arrogance, boasting, bragging with heightened self-esteem and self-importance in terms of show-off, flaunting and being proud, arrogant, hard, heedless and closed minded. Thus, this Ayah is also a reminder and the divine instructions to us, as the addressee of the Quran, that when you witness, come face to face, and observe that such people have reached the extent where they are at the peak of committing injustices to the height level; are engulfed, emersed completely, overwhelmed with doubts, confusions and darkness; have reached the extreme of kufar in being metaphorically dead; and the forces of nature, laws of Allah are all synchronized to expose them and to exert their influence and powers over their deeds, then you should exit, rescue and save yourselves from them, completely severing any ties or relationships with them, rescuing yourselves from such situations, because this would be the well-known aspect, time and event when all such people would receive the perfect recompense as humiliating Azaab.

 

Ayah 6:94, “And to certainly Ja’atumuna (جِئْتُمُونَا) Farada (فُرَادَىٰ) as what Khalaqnakum (خَلَقْنَاكُمْ) you Awwal (أَوَّلَ) Maratin (مَرَّةٍ) and Taraktum (وَتَرَكْتُمْ) you what Khuwalnakum (خَوَّلْنَاكُمْ) you Wara’a (وَرَاءَ) Zuhurekum (ظُهُورِكُمْ). And what Nara (نَرَىٰ) with you Shafa’akum (شُفَعَاءَكُمُ) you- those you Za’umtum (زَعَمْتُمْ) that they among you Sharaku (شُرَكَاءُ), to indeed Taqat’a’ (تَقَطَّعَ) between you and Zalal (وَضَلَّ) upon you what you Kuntum (كُنْتُمْ) Taza’umun (تَزْعُمُونَ).”

 

And to certainly Ja’atumuna (brought to fruition to everyone) Farada (on individual basis) as what Khalaqnakum (carrying out of or bringing to completion Allah’s Amar including but not restricted to Allah’s creation of everything in the universe. The word Amar is used in Quran not just w.r.t. creation but in the meanings of Allah’s command, stage, step and process for each and everything. Khalaq as bringing to completion, being carried out, and brought to fruition Allah’s distinct commands, steps and stages for everything, including but not restricting to the creation process; created, brought to completion the Amar of Allah) you Awwal (the first) Maratin (time, strength- could refer to the first time you’re created, as well as the embedding of Allah’s Fitrat in you at the time of your birth) and Taraktum (whatever is left after taking care of one own responsibilities, liabilities and duties to be spent for the benefit of others) you what Khuwalnakum (of empower, invest, grant, empower to or entitle to do something, trust somebody to do something, give a formal conferment – grant, endow; bestowed upon, entrusted) you Wara’a (went against, in opposition to) Zuhurekum (the sources of your support and strengths). And what Nara (you were made to be shown, validated, verified, substantiated or authenticated, witnessed, come face to face, validated and observed) with you Shafa’akum (being of support, help, assistance, source of strength; as healing, treatment, support, help for) you- those you Za’umtum (the dual concept of conceitedness, egotism, vanity, pride, self-importance, arrogance or big-headedness over something/someone that is basically futile, useless, worthless, insignificant or ineffective; were so proud and confident of) that they among you Sharaku (whom you assigned as partners with Allah), so that to indeed Taqat’a’ (cut off from, sever or disconnect from, cut or divide something into further partitions or pieces; disconnect) between you (and the sources of your support and strength) and Zalal (they lead the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain; you have been misled far away from the path of Allah) upon you what you Kuntum (aim to reach the final destination of) Taza’umun (the dual concept of conceitedness, egotism, vanity, pride, self-importance, arrogance or big-headedness over something/someone that is basically futile, useless, worthless, insignificant or ineffective; you were so proud and confident of).

 

After describing the three types of extreme injustice against the Haqq of Allah and their perfect recompense, Allah is now discussing the basic facts of life, creation of humanity, provision of all Rizq- including Allah’s Hidayah by Allah and the response from majority of us as humanity by doing Shirk with Allah. Thus, Allah says in this Ayah that Allah has brought to completion for all of us, and on individual basis as to how we were created the first time. This means that the creation of humanity is going to be twice (created first time followed up by resurrection for the hereafter), as well as referring to Allah bringing to completion Allah’s Amar of Allah’s whole system that supports and strengthens humanity for instance through Allah’s Fitrat at the time of our birth- as how we were given birth as per the Fitrat of Allah, by embedding in us those characteristics and traits that Allah wants to see in us- as the first guidance and blessing of Allah- the next one being the Hidayah, the Kitaab of Allah which is given to the humanity at the later stage. And we as humanity were given specific duties and responsibilities, that once we have taken care of our needs and requirements, to take care of duties and responsibilities for establishing, strengthening and contributing to S’alaat, of community and others as well as to spend for the benefit of others from all the blessings given by Allah. This is how Allah has empowered us, bestowed upon us all the blessings and entrusted us with defined responsibilities and trust. But, instead of taking care of our duties and responsibilities as per the covenant with Allah, most of the humanity, went against, abandoned and went in direct opposition to what could be the sources of support and strengths for them and for those around them. This ayah these discusses the reasons of such abandonment and going against the explicit terms of covenant with Allah, which is that the majority of humanity ended up doing Shirk with Allah- i.e., assigning partners with Allah, where no one is the authority. Thus, they ended up taking these Shurakaa- those whom they have assigned as partners with Allah, whose laws they follow in matters of Deen instead of Allah’s. They were engulfed in their egotism, vanity, pride, arrogance and big-headedness over their Shurakaa as if they are their source of support, help, assistance, strength and healing for them; but these Shuraka’a turned out to be futile, useless, worthless and of no help or support for them. In fact, on the contrary, it was because of these Shuraka’a that they got cut off from, severed and disconnected from those sources of support and strength which was bestowed by Allah. Additionally, these Shuraka led the way to destruction and failure for them, making the matters of Deen and life unclear, creating confusions and doubts, making matters ambiguous, doubtful, questionable and uncertain for them and they were all misled far away from the path of Allah by the same Shurakaa upon whom they were also so proud and confident of.

 

Ayahs 6:95-6:96, “Indeed, Allah is Faaliqu (فَالِقُ) the Habbe (الْحَبِّ) and the Nawa (وَالنَّوَىٰ)- Yukhriju (يُخْرِجُ) the Hayya (الْحَيَّ) from the Mayyat (الْمَيِّتِ) and Mukhrij (وَمُخْرِجُ) the Mayyat (الْمَيِّتِ) from the Hayya (الْحَيِّ). That is Allah so how you Tawafakun (تُؤْفَكُونَ)? Faaliqu (فَالِقُ) the As’bahe (الْإِصْبَاحِ) and Ja’ala (وَجَعَلَ) the Layl (اللَّيْلَ) Sakanan (سَكَنًا) and the Shamsa (وَالشَّمْسَ) and the Qamara (وَالْقَمَرَ) Husbanan (حُسْبَانًا). That is Taqdeeru (تَقْدِيرُ) the Aziz (الْعَزِيزِ) the Aleem (الْعَلِيمِ).”

 

Indeed, Allah is Faaliqu (source of all beginnings and birth) the Habbe (for all the attractions and desires) and the Nawa (the end results, decisions, planning and the destinations)- Yukhriju (made to exit out, extract, come out from) the Hayya (life; The word Hayyat is opposite of Mo’ut- death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah) from the Mayyat (the opposite of life. Metaphorically for those people who do not reflect and act upon the guidance; and for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values; the extreme state of Kufar, where the person is not alive anymore) and Mukhrij (made to exit out, extract, come out from) the Mayyat (the opposite of life. Metaphorically for those people who do not reflect and act upon the guidance; and for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values; the extreme state of Kufar, where the person is not alive anymore) from the Hayya (life; The word Hayyat is opposite of Mo’ut- death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah). That is Allah so how you Tawafakun (accountability, or facing the recompense of one’s own actions and deeds in terms of one’s due right)? Faaliqu (source of all beginnings and birth) the As’bahe (getting out of darkness of Layl and darkness of Kufar, towards the light- Nahar & Emaan; the gushing forth of Allah’s Hidaya, the enlightenment; coming towards Allah’s path and Hidaya) and Ja’ala (appoint for duties) the Layl (night, the darkness) Sakanan (rest, stability, the source of coming into existence, of settling down, of growth, of evolving, by getting whatever is needed and required) and the Shamsa (sun, source of light and energy) and the Qamara (moon, who/which reflect energies and lights) Husbanan (in measured way, calculated, and defined, reckoning and payback). That is Taqdeeru (the owner of the Qadar, the measures, numbers, assessment, abilities, powers and resources of) the Aziz (the source of all Izzat, the height of prestige, success and prosperity) the Aleem (All-knowing- the source of all knowledge).

 

After discussing the creation of humanity, provision of all Rizq- including Allah’s Hidayah by Allah and the response from majority of humanity by doing Shirk with Allah- taking up Shuraka’a; how futile and worthless the end result of pride, reliance and arrogance upon such Shuraka is; and how they mislead away from the path of Allah, in this Ayah and onwards Allah is discussing all that Allah has created and sourced the beginnings and the birth of. Thus, in these two Ayahs, Allah is saying that Allah is the one who is source of all beginnings and birth for all the attractions and desires as well as all the end results, decisions, planning and the destinations of humanity is. The same phrase can also be interpreted to say that Allah is the one who cause the birth of All of Allah’s system, laws of Deen, of nature, creation of humanity on Fitrat of Allah, and Allah’s message that is all the processes and systems of Allah as well as all the end destinations, the planning and the designing. Allah is the one who has extracted life as well as the acts of being alive and active as per Emaan, on Hidayah and path of Allah from the death, the stage of being metaphoric dead- an extreme stage of Kufar. Allah is also the one who draws out the death, the stage of being metaphoric dead- an extreme stage of Kufar from life as well as the acts of being alive and active as per Emaan, on Hidayah and path of Allah. At the end of describing both the stages and the transition in between, Allah then asks a thought- provoking question by stating that ‘That is Allah so how would you like as your accountability. How would you like to face the recompense of your own actions and deeds in terms of your due right, is it going to be as per life committing acts of being alive and active as per Emaan, on Hidayah and path of Allah or is it going to be as per death and committing acts of being metaphorically dead, active as extreme acts of Kufar? Thereafter in the next Ayah, Allah continues the same discussion by giving more examples of Allah being Faaliq- causing the birth and beginnings. Thus, Allah is the one who is Faaliq- the source of all beginnings and birth of getting out of darkness of Layl and darkness of Kufar, towards the light- Nahar & Emaan; the enlightenment and coming towards Allah’s path and Hidaya. Allah is the one who has appointed for duties the night, hardships and the darkness as rest, stability, the source of coming into existence, of settling down, of growth, of evolving, by getting whatever is needed and required. And Allah is the one who has appointed for duties the sun, source of light and energy as well as the moon, those who reflect energies and lights, in measured, defined and calculated ways with defined reckoning. This shows the characteristics of Shams and the Qamar as that of Husbanan- measured, calculated, whereby each and every aspect related to Shams and Qamar, such as their orbiting on their own axis, as well as around another astronomical body, is calculated and measured. That is the Taqdeer, the power, abilities, calculations, measurements and the skills of Allah who is the peak of all izzat, respect, prestige etc. as well as all knowledge and wisdom and who is the Faaliq- the beginner, the one who caused the birth of everything and everyone.

 

Ayah 6:97, “And Allah is the one who Ja’ala (جَعَلَ) for you the Najuum (النُّجُومَ) so that to Tahtadu (لِتَهْتَدُوا) with it in Zulumaate (ظُلُمَاتِ) of the Birra (الْبَرِّ) and the Bahar (وَالْبَحْرِ). Certainly, Fazalna (فَصَّلْنَا) the Ayaat (الْآيَاتِ) for Quomin (لِقَوْمٍ) Ya’malun (يَعْلَمُونَ).”

 

And Allah is the one who Ja’ala (appoint for duties) for you the Najum (anything that rises, originates, or illuminates; anything that is luminary, stellar; and therefore, refers to the brightest object in every galaxy; remote celestial body appearing in the sky which is shining light etc. With the basic meanings as the origin; the source of light and energy, the word therefore also refers to any person, being, entity, agency or group which is a source of intellectual light, success, riches, treasures, wisdom or moral inspiration) so that to Tahtadu (guide you) with it in Zulumaat (things, aspects, elements, and people that lead towards confusions, being kept in dark, creation of doubts and making things not obvious i.e., not clarified clearly, leading away from Emaan, Allah’s Kitaab and Hidayah and towards Kufar and Zalal; darkness and confusion) of the Birra (a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran; The height of being Muttaqi) and the Bahar (as opposed to Birra, the word Bahar, would mean going in the opposite direction, in terms of doing of Kufar w.r.t. the five fundamentals of Emaan, becoming miser, in terms of withholding of wealth and not spending for the benefit of others one’s wealth, title, resources and property (Amwaal) as well as their efforts; being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed. In a nutshell the word Bahar describes all such situations and conditions, whereby people become overwhelmed with and engulfed by emotions and distractions away from the path of Allah; the lowest of the lows of being Kaafir). Certainly, Fazalna (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. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains; given abundant blessings) the Ayaat (the signs of Allah) for Quomin (in order to establish, strengthen and support those who) Ya’malun (seek knowledge, know, have the knowledge).

 

After discussing how Allah is the Faaliq- the beginner, the one who caused the birth of everything and everyone in the universe, Allah continues the discussion by saying that ‘Allah is the one who has made from scratch and appointed for duties for you the Najum- all-inclusive- to refer to each and every aspect, thing, entity, being, agency or group, that is the source of light, wisdom, energy and guidance in the general sense as well as is the source of guidance and light during darkness and hardships which is embedded in the Zulumaat (darkness, injustices, hardships, doubts ambiguities & confusions) of the Birra and those of the Bahar. You would be guided during such confusions, darkness and injustices, from all those around you and within yourselves when you’re embarking upon Biraa- Amanu- aiming to be at Aman with the basic fundamentals of Emaan, establishing Salat, committing to Zakat, fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others- observing Taqwa. Similarly, the guidance would be provided during the darkness, confusions and injustices of all such acts of Bahar- acts of doing of Kufar w.r.t. the five fundamentals of Emaan, acts of those becoming miser, in terms of them withholding of wealth and not spending for the benefit of others their wealth, title, resources and property as well as their efforts; being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed. This guidance and the Najum- are in fact the Fazal of the Ayaat of Allah- through these laws of Deen, Ayaat of the Kitaab and the creations of Allah, Allah is the one who provides these Fazal- as Allah’s Hidaya- which guide the humanity towards the right path as well as all the blessings and bounties from Allah such as money, wealth, property, the provision of spouses, the success, the prosperity, the parents, etc. only to those who establish, strengthen and support seeking of knowledge, and those who have the knowledge.

 

Ayah 6:98, “And Allah is the one who Ansha’akum (أَنْشَأَكُمْ) you from Nafsin (نَفْسٍ) Wahidatin (وَاحِدَةٍ), then Mustaqarun (فَمُسْتَقَرٌّ) and Mustauda’un (وَمُسْتَوْدَعٌ). Certainly, Fazalna (فَصَّلْنَا) the Ayaat (الْآيَاتِ) for Quomin (لِقَوْمٍ) Yafqahun (يَفْقَهُونَ).

 

And Allah is the one who Ansha’akum (created the institution of humanity; the act of instituting or creating or bringing into effect institutions that run with defined parameters, set of laws, people, aspects and systems comprising of interrelated system of roles and laws, organized around the satisfaction of an important need or function; created with the help of whole system of Allah, the Sha’a of Allah, who instituted) you from Nafsin (soul) Wahidatin (the whole, the same, as in all of one type, or kind, or all-encompassing; all of the same type), then Mustaqarun (it becomes the dwelling of further establishment, as a place from where the whole of humanity grew, established and settled and made it their place of dwelling & residence) and Mustauda’un (a room for storing goods, a large compartment for storing fuel or a place where things are stored and saved’ as well as in the meanings of ‘performed or restricted- obligations and responsibilities or entrusted for something, person who hands over the one who entrusts goods to another, person who deposits money, etc.; entrusted for safe keeping, handed over or accumulated; place of storage, entrusted with responsibilities and duties). Certainly, Fazalna (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. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains; given abundant blessings) the Ayaat (the signs of Allah) for Quomin (in order to establish, strengthen and support those who) Yafqahun (understand and perceive with the full use of their intellect, thinking, reasoning and all faculties; to employ all their intellectual faculties to understand and seek knowledge and wisdom).

 

After describing all the blessings of Allah in terms of each and every aspect, thing, entity, being, agency or group, that is the source of light, wisdom, energy and guidance in the darkness, injustices, hardships, doubts, ambiguities & confusions of the Birra and those of the Bahar, which are given as Fazal only to those who establish, strengthen and support the seeking of knowledge and those who have the knowledge; thereafter in this Ayah Allah continues the discussion of being the Faaliq- the source of all birth and beginnings as well as the Khaliq- the creator and the source of all blessings on humanity. Thus, Allah says, Allah is the one who has created the whole institution of humanity with defined parameters, set of laws, people, aspects and systems comprising of interrelated system of roles and laws- All created from Nafsin Wahidatin- the whole, the all-encompassing and the same Nafs- soul, biggening telling us the concept of all of our creations from the same Nafs, including the concept of Zouj, being created from Nafs-e-Wahida, as the whole institution of humanity and human race which grew, established and settled as well as entrusted with defined duties being handed over and accumulated both in terms of duties and responsibilities and also in terms of growth and development of humanity. In fact, this has been one of the greatest Fazal of the Ayaat of Allah i.e., through these laws of Deen, Ayaat of the Kitaab and the creations of Allah- the laws of nature, Allah is the one who has created and set in motion us as humanity with defined roles and duties. And this Fazal, as all of Allah’s blessings is provided ONLY to those who establish, strengthen and support the understanding and perceiving of the Ayaat of Allah with the full use of people’s faculties especially their intellect, thinking and reasoning and those who employ all their intellectual faculties to understand and seek knowledge and wisdom from these Ayaat of Allah.

 

 

Ayah 6:99, “And Allah is the one who Anzala (أَنْزَلَ) from the sky Ma’a (مَاءً), then Akhrajna (فَأَخْرَجْنَا) with it Nabata (نَبَاتَ) of every Shayyin (شَيْءٍ). Then Akhrajna (فَأَخْرَجْنَا) from it Khazeran (خَضِرًا) Nukhareju (نُخْرِجُ) from it, Habban (حَبًّا) Mutarakeban (مُتَرَاكِبًا) and from the Nakhle (النَّخْلِ) from T’ale’ha (طَلْعِهَا) Qinwanun (قِنْوَانٌ) Daneyatun (دَانِيَةٌ) and Jannatin (وَجَنَّاتٍ) of A’nabin (أَعْنَابٍ) and the Zaytuna (وَالزَّيْتُونَ) and the Rrumana (وَالرُّمَّانَ) Mushtabehan (مُشْتَبِهًا) and Ghaira (وَغَيْرَ) Mutashabehin (مُتَشَابِهٍ). Anzuru (انْظُرُوا) towards S’amarahi (ثَمَرِهِ) when As’mara (أَثْمَرَ) and Yana’ehi (وَيَنْعِهِ). Indeed, in that Ayaat (لَآيَاتٍ) for Quomin (لِقَوْمٍ) Yuminum (يُؤْمِنُونَ).”

 

And Allah is the one who Anzala (the source of all revelations and of everything) from the sky Ma’a (means and ways of providing life, sustenance, nourishment and survival, basically the basic necessities and requirements for life; the basis of life, everything that was needed to create life and to ensure its survival), then Akhrajna (Allah extracted, exit out, made to leave) with it Nabata (growing anything from scratch, making sure its safety, nourishment, nurturing and growth including rearing or bringing up a child; growth, development, nourishment, upbringing etc.) of every Shayyin (powers, abilities, earnings, process, facts, aspects, events, elements or anything which exists; in all aspects, types and kinds). Then Akhrajna (exit out, extract, made to leave) from it Khazeran (fresh, full of life, lively, or energetic; freshness, life, lively aspects). Nukhareju (you all should extract from it, withdraw, take out) from it Habban (whatever you desire and get attracted to) Mutarakeban (is normally translated as ride or riding, but the general characteristics of the used is derived from Rakaab, as in a rope of something through which an animal is kept under control. Thus, the word is used in Quran in the meanings of ride, or riding but also in the meanings of to control, to be kept together, to remain steadfast, in the meanings of restraint, steadfast and discipline. Under your control and influence) and through the Nakhle (The word is normally translated as date-palm or date trees whereas the word is used in Quran in the meanings of sifting; garbling; riddling; screening or sieving- through which unwanted or useless aspects and things are segregated and separated from the useful and wanted ones for insurance when draining the water from a pot of noodles. Example of the process of Nakhal in construction site would be separating fine gravel from coarse gravel and in Laboratory setting, it would be using filter paper to separate a liquid and precipitate; the screening, separating process to segregate wanted from unwanted aspects) from T’ale’ha (The word is normally translated as discover, but the word is used in the broader and all-encompassing meanings of ‘layers or removing the layers’, as well as in the meanings of ‘in order to understand, distinguish and explore something, expecting or longing for; yearning for; aspiration; expectation; hope; aim; anticipation; long for; or look forward to something in the meanings of what to expect as an outlook for something or someone’; investigating and discovering, removing the layers, exposing the hidden aspects, separating good from bad elements, desires and aspects) Qinwanun (of clusters, bunch or groups) Daneyatun (near you, close, next to; nearby; neighboring; adjacent; proximal; proximate; close; touching; next-door or in close proximity to you or in your neighborhood and reach). And Jannatin (and as for those aspects which are hidden and you’re not able to comprehend them as yet- the hidden and unknown treasures) of A’nabin (The word is normally translated as grapes but it’s used in Quran in the meanings of ‘to act in humiliation and baseness, to humble or lower oneself, taken over by force, abase oneself or humble oneself’. Thus this word and onwards describes three distinct characteristics of such Janantin- 1) those that make you humble for you to act in humiliation, and to humble and lower yourself) and the Zaytuna (The word is used in Quran in the meanings of ‘evergreen tree or anything that is everlasting, endless or perpetual’; 2- those aspects that are everlasting with far reaching impacts) and the Rrumana (The word is normally translated as pomegranate but is actually used in Quran in the meanings of ‘put something right, Restore to good conditions, build or put things again’. 3- those that are destined to put things and you in their rightful place, to rebuild or to rectify you and aspects) Mushtabehan (look-alike or similar; since they are Jannatin, and not yet understood completely, you may be able to related to them, understand them or they may look alike to you) and Ghaira (other than) Mutashabehin (look-alike or similar; or they might not look alike to you, as you might not be able to relate to them). Anzuru (thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. When you witness, observe, come face to face with) towards S’amarahi (fruits/results of their planning, efforts, labor and hard work for all worldly benefits including wealth, respect, position, property and possession etc.; the result of all your effort and striving of getting what you want, through your efforts of screening and removing of layers etc.) when As’mara (the verb form of S’amarat- meanings the act of being given the results of labor and hard work) and Yana’ehi (ripening, mellowing, carnelian, reaping of results, or maturing’; i.e. being given the S’amarat has matured, whereby you are reaping your efforts, maturing). Indeed, in that Ayaat (signs of Allah) for Quomin (establish, strengthen and support) Yuminum (those who Amanu, seek knowledge, use their faculties to be at Aman with Allah, are at Aman w.r.t. good will with their surrounding and other members of their communities & are the upholders of their Emaan- the covenant with Allah).

 

After discussing the complete institution of humanity and how it has been created from Nafse Wahida, and how Allah’s all of Allah’s Fazal and blessings are provided ONLY to those who establish, strengthen and support the understanding and perceiving of the Ayaat of Allah with the full use of people’s faculties, intellect, thinking and reasoning as well as those who employ all their intellectual faculties to understand and seek knowledge and wisdom from these Ayaat of Allah, Allah is continuing the discussion in this Ayah by saying that ‘Allah is the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense, and thus Ma’a here includes not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from these bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- all living and non-living things, anything and any being that exists. Then Allah is also the one who draws out and extracts from Ma’a, life, energy, liveliness and dynamism of every type and form. After describing all that Allah has created and extracted from the Ma’aa- the basis of life in every sense, Allah then gives a divine instruction to all of us that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control and circle of influence. How to extract and get what we desire is then explained as through the Nakhle- the process of screening to separate and segregate wanted from unwanted aspects and through T’ale’ha- the process of investigating and discovering, removing the layers, exposing the hidden aspects, separating good from bad elements, desires and aspects of those that are in groups and clusters in our proximity, near us and in our reach. We should first extract from the Ma’aa, whatever we desire and get attracted to and which is under our control and circle of influence. Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. Whereas, for everything else, which may not be under our control and circle of influence, out of our reach and proximity as well as those aspects that are hidden and not yet understood- i.e., the Jannat- the hidden treasures, we should look for three main characteristics as those that are desirable which we should pick up and pursue further in order to extract whatever we desire from such Ma’a. These three main characteristics- the wanted ones are (1)- A’nabin- those aspects that make you humble for you to act in humiliation, and to humble and lower yourself; (2) Zaytuna – those aspects that are everlasting with far reaching impacts and (3) Rrumana- those that are destined to put things and you in their rightful place, to rebuild and to rectify aspects, you and those around you. Since they are Jannatin, hidden treasures, and not yet understood completely, you may or may not be able to relate to them, may or may not understand them or they may or may not look alike to you. When you would be following this divine guidance, you would be able to witness, observe and come face to face with the fruits of your labor, the results of your planning, efforts, labor and hard work for all these benefits and treasure; the result of all your effort and striving of getting what you want, through your efforts of screening and removing of layers etc.; and then you’re given the results of labor and hard work and are able to reap the benefits of it. This, is the testament and the proof that the Ayaat of Allah, both the Laws of Deen as well as the laws of nature, are to stablish, strengthen and support- those who Yuminun- i.e., those who seek knowledge, use their faculties to be at Aman with Allah, are at Aman w.r.t. good will with their surrounding and other members of their communities & are the upholders of their Emaan- the covenant with Allah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:93 to 98 give us the following divine guidance that we can apply in our day to day lives.

 

• THE THREE ACTS OF EXTREME INJUSTICES AND ZULM AGAINST THE HAQQ OF ALLAH: These ayahs highlight the three acts of extreme injustices and Zulm against the due right of Allah and Allah’s Ayaat, which are 1) Aftara upon Allah- to communicate own opinions as if those are the Kalam of Allah and Allah’s Ayaat; (2) Projecting as if Allah’s Ayaat, Hidayah, the Message, creations, laws of Deen and laws of nature have influenced to change their behaviors and conducts when in fact there is no change at all and (3) Projecting as if they can be the source of all wisdom, knowledge, creations and blessings like the one Allah has given to humanity including projecting as if they can reveal the likes of what Allah has revealed to humanity. The perfect recompense for such people who carry out these three acts of Azaab is established when they have gone to such extreme acts of injustices, zulm, darkness, blind following, extreme forms of Kufar to the extent of being considered metaphoric dead, where they are no longer living and when all the forces and laws of nature expose their conducts and exert influence to bring about the perfect recompense for them. The divine instructions to the addressee of Quran, in such situations is to save and rescue ourselves because if we don’t, then we would also be facing the humiliating Azaab as the consequence of such acts of extreme injustices against the due right of Allah.

 

• THE CREATION OF HUMANITY AS AWALAN MARATIN: As we all know our creation is going to be twice- created first time at the time of our births and then after our death, to be resurrected for the purpose of accountability and Akhira. Allah has also strengthened and supported us, as humanity, by creating us for the first time, on the basis of Fitrat of Allah- by embedding in us those characteristics and traits that Allah wants to see in us. This is the very first source of strength for us, the very first Hidayah, which is then followed up by the Hidayah through the Kitaab of Allah, given to humanity at the later stage. These ayahs also give us the divine wisdom that we as humanity were given specific duties and responsibilities, that once we have taken care of our needs and requirements, to take care of duties and responsibilities for establishing, strengthening and contributing to S’alaat, of communities around us and for others as well as to spend for the benefit of others from all the blessings given by Allah. This is how Allah has empowered us, strengthened us, opened the door for us for all the blessings of Allah and have bestowed upon us all the blessings and Fazal.

 

• RESULTS OF DOING SHIRK & ZA’UM OF SHURAKA’A: Instead of taking care of our duties and responsibilities as per the covenant with Allah; most of the humanity, go against and in direct opposition to what could be the sources of support and strengths for them and for those around them- by doing Shirk and assigning partners with Allah, where no one else is the authority, by following the laws of these Shuraka’a. Thus, majority of humanity engulfed in their egotism, pride, confidence, arrogance and big-headedness over their Shurakaa as if they are their source of support, help, assistance, strength and healing for them; but doing shirk and relying on these Shuraka’a turned out to be futile, useless, worthless and of no help or support for them. In fact, on the contrary, it was because of these Shuraka’a that they got cut off from, severed and disconnected from those sources of support and strength which was bestowed by Allah and they were led towards the path of destruction and failure, making the matters of Deen and life unclear, creating confusions and doubts, making matters ambiguous, doubtful, questionable and uncertain for them and they were all misled far away from the path of Allah by the same Shurakaa upon whom they were also so proud and confident of.

 

• ALLAH BEING FAALIQ MEANS EXACTLY WHAT: Allah is the one who is source of all beginnings and birth for all the attractions and desires as well as all the end results, decisions, planning and the destinations of humanity is. Allah is the one who has extracted life as well as the acts of being alive and active as per Emaan, on Hidayah and path of Allah from the death, the stage of being metaphoric dead- an extreme stage of Kufar. Allah is also the one who draws out the death, the stage of being metaphoric dead- an extreme stage of Kufar from life as well as the acts of being alive and active as per Emaan, on Hidayah and path of Allah. Allah is the one who is Faaliq- the source of all beginnings and birth of getting out of darkness of Layl and darkness of Kufar, towards the light- Nahar & Emaan; the enlightenment and coming towards Allah’s path and Hidaya. Allah is the one who has appointed for duties the night, hardships and the darkness as rest, stability, the source of coming into existence, of settling down, of growth, of evolving, by getting whatever is needed and required. And Allah is the one who has appointed for duties the sun, source of light and energy as well as the moon, those who reflect energies and lights, in measured, defined and calculated ways with defined reckoning.

 

• THE ROLES AND DUTIES OF NAJUM: Najum is used in Quran to refer to all-inclusive meanings to refer to each and every aspect, thing, entity, being, agency or group, that is the source of light, wisdom, energy and guidance in the general sense as well as is the source of guidance and light during darkness and hardships which is embedded in the Zulumaat (darkness, injustices, hardships, doubts ambiguities & confusions) of the Birra and those of the Bahar. You would be guided during such confusions, darkness and injustices, from all those around you and within yourselves when you’re embarking upon Biraa- Amanu- aiming to be at Aman with the basic fundamentals of Emaan, establishing Salat, committing to Zakat, fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others- observing Taqwa. Similarly, the guidance would be provided during the darkness, confusions and injustices of all such acts of Bahar- as opposed to Biraa. This guidance and the Najum- are in fact the Fazal of the Ayaat of Allah- through these laws of Deen, Ayaat of the Kitaab and the creations of Allah, Allah is the one who provides these Fazal- as Allah’s Hidaya- which guide the humanity towards the right path and form the basis of all blessings by Allah and Allah’s system.

 

• ALLAH AS ANSHA’A OF HUMANITY FROM NAFS-E-WAHIDA: Allah is the one who has created the whole institution of humanity with defined parameters, set of laws, people, aspects and systems comprising of interrelated system of roles and laws- All created from Nafsin Wahidatin- telling us the concept of all of our creations from the same Nafs, including the concept of Zouj, being created from Nafs-e-Wahida, as the whole institution of humanity and human race which grew, established and settled as well as entrusted with defined duties being handed over and accumulated both in terms of duties and responsibilities and also in terms of growth and development of humanity. This Fazal, as all of Allah’s blessings is provided ONLY to those who establish, strengthen and support the understanding and perceiving of the Ayaat of Allah with the full use of people’s faculties especially their intellect, thinking and reasoning and to those who employ all their intellectual faculties to understand and seek knowledge and wisdom from these Ayaat of Allah

 

• THE CONCEPT OF MA’A & AKHRAJNA FROM IT NABATA: The Maa’a is the basis of life both in literal and metaphorical sense, and thus Ma’a includes not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky (from outside the planet earth), as a source of life, bringing to Emaan and on Allah’s path. Not only that Allah is the one who is the Main source of all Ma’a but also Allah is the one who extracts and draws out from Ma’a all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- all living and non-living things, anything and any being that exists; as well as Allah is the one who draws out and extracts from Ma’a, life, energy, liveliness and dynamism of every type and form.

 

• THE DIVINE GUIDANCE TO ALL- TO EXTRACT FROM MA’A AND HOW: These ayahs give us explicit divine instruction as to how we should extract from Ma’a all that we desire and love and all that which is under our control and circle of influence. How to extract from Ma’aa all this is then to be done through two processes (1) Nakhle- the process of screening to separate and segregate wanted from unwanted aspects and through (2) T’ale’ha- the process of investigating and discovering, removing the layers, exposing the hidden aspects, separating good from bad elements, desires and aspects of those that are in groups and clusters in our proximity, near us and in our reach. Even we’re advised in what stages we should carry out these processes. Thus, first focus of these processes should be all that we desire which are under your control and circle of influence including those clusters and groups of attractions, that are in our reach and proximity. Whereas, for everything else, which may not be under our control and circle of influence, out of our reach and proximity as well as those aspects that are hidden and not yet understood- i.e., the Jannat- the hidden treasures, we should look for three main characteristics as those that are desirable which we should pick up and pursue further in order to extract whatever we desire from such Ma’a. These three main characteristics- the wanted ones are (1)- A’nabin- those aspects that make you humble for you to act in humiliation, and to humble and lower yourself; (2) Zaytuna – those aspects that are everlasting with far reaching impacts and (3) Rrumana- those that are destined to put things and you in their rightful place, to rebuild and to rectify aspects, you and those around you. Since they are Jannatin, hidden treasures, and not yet understood completely, we may or may not be able to relate to them, may or may not understand them or they may or may not look alike to us. When we would follow this divine guidance, then and only then we would be able to witness, observe and come face to face with the fruits of our labor, the results of our planning, efforts, labor and hard work for all these benefits and treasure. This, is the testament and the proof that the Ayaat of Allah, both the Laws of Deen as well as the laws of nature, are to establish, strengthen and support- those who Yuminun- i.e., those who seek knowledge, use their faculties to be at Aman with Allah, are at Aman w.r.t. good will with their surrounding and other members of their communities and are the upholders of their Emaan- the covenant with Allah.

 

 

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/