Surah Al-Ana’m Ayah No. 161 – 165
Surah Al-Ana’m Ayah # 161 – 165 (6:161 – 6:165)
A. TRANSLATION
١٦١ قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ
[Quran 6:161] Qul (قُلْ), ‘Indeed, my Hadeyna (هَدَانِي) my Rabbiy (رَبِّي) to S’iratin (صِرَاطٍ) Mustaqueemin (مُسْتَقِيمٍ)- Deenan (دِينًا) Qayyaman (قِيَمًا)- Millata (مِلَّةَ) Ibraheem- Haneefan (حَنِيفًا) and what Kana (كَانَ) from the Mushrikeen (الْمُشْرِكِينَ).’
١٦٢ قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ
[Quran 6:162] Qul (قُلْ), ‘Indeed, Say, my S’alaaty (صَلَاتِي) and Nuskey (وَنُسُكِي) and Muhiaya (وَمَحْيَايَ) and Mamaty (وَمَمَاتِي) to Allah- Rabb (رَبِّ) of the worlds.’
١٦٣ لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ
[Quran 6:163] Do not Shareeka (شَرِيكَ) for Allah and with that Amarta (أُمِرْتُ) and indeed, I am Awwala (أَوَّلُ) the Muslemeen (الْمُسْلِمِينَ).
١٦٤ قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
[Quran 6:164] Qul (قُلْ) Aghaira (أَغَيْرَ) Allah? Abghey (أَبْغِي) Rabban (رَبًّا)? And Allah is Rabbu (رَبُّ) of every Shayyin (شَيْءٍ).’ And not Taksebu (تَكْسِبُ) every Nafsin (نَفْسٍ) except upon it. And not Tazeru (تَزِرُ) Wazerat (وَازِرَةٌ) Wizra (وِزْرَ) Aukhra (أُخْرَىٰ). Then to your Rabb (رَبِّكُمْ) is your Marja’ukum (مَرْجِعُكُمْ). Then will Naba (فَيُنَبِّئُكُمْ) you with what Kuntum (كُنْتُمْ) in it Takhtalefun (تَخْتَلِفُونَ).
١٦٥ وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۗ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ
[Quran 6:165] And Allah is the one who Ja’alakum (جَعَلَكُمْ) you Khala’efa (خَلَائِفَ) the earth and Rafa’a (وَرَفَعَ) some of you Fouqa (فَوْقَ) some in Darajaatin (دَرَجَاتٍ) so that to Bala (لِيَبْلُوَكُمْ) you from what is given to you. Indeed, Rabbaka (رَبَّكَ) Saree’u (سَرِيعُ) Al-A’eqaab (الْعِقَابِ) and indeed, Allah is so that Ghafurun (لَغَفُورٌ) Raheemun (رَحِيمٌ).
B. THE CONCEPT:
THE CONTEXT
Through the earlier Ayahs of Surah Al Anam, we have learned About Two Paths & the Consequences of Each: Since Allah has given humanity the freewill and the freedom to choose and decide, through these Ayahs, Allah has identified two clear and separate paths- it is in our hands to choose which ever one, we deem fit but then we should be ready to face the consequences for each accordingly. Option no. 1- To approach and study the Kitaab with closed mindedness and through the preconceived notions to confirm our own opinions- this will lead us to nothing but being in a situation where we lack knowledge, are unaware, engulfed in our own ideas and perceptions and completely heedless of the Kitaab. Even in the past, many groups of people have approached the Kitaab of Allah with the same and repeated behaviors of trying to study and research the Kitaab through their preconceived notions and closed mindedness, trying to confirm their own opinions and views through the Kitaab and trying to study the Kitaab through the lens and perception of their childhood upbringings, customs, traditions and culture of their homes, communities and nations; all of which have led them to nothing except being of those who are Ghaafilun- being unaware of, ignorant, uninformed, oblivious and heedless about the Kitaab. Option no. 2: Or we could be in a situation and mindset where we take this Kitaab as the laws of Allah and as Allah being the source of each and everything for us so that we are guided to the path of Allah with the help of the Kitaab, through these clear and distinct evidences and proofs of Allah’s guidance separating the path of Allah from the wrong one, the Haqq from the Baatil, the acts of Kufar from the acts of Amanu etc. Thus, the Kitaab would become our source of guidance for us and Rahmat- source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love for us. Consequences: Those who chose the 1st option, who deny, reject, ridicule, make fun of the Kitaab and take it as a joke, through their approach of completely ignoring, overlooking, forgetting, being heedless of and disregarding these Ayahs committing highest injustice against the Kitaab, then for such people, they would face their accountability, the perfect recompense of their own actions sooner or later, which would be in the extreme forms of punishment.
Consequences of Hasanat versus the Sayyiat: Whoever brings to fruition, carry out, complete and undertakes acts of Hasanat- such behaviors, speech and conducts which are best of the best, is given and received more than the Haqq of others as Inaam- gift with no expectations in return and are the most desirable, most pleasing to those these are being accorded to, then for such acts and people, they would stay, and live as close companion, in terms of supporting and living as close companions of aspects, actions and situations similar to such acts of Hasanat. But for those who commit acts of Sayyiat, who divide, create distinctions and separations in Deen, who carry out such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to other’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in societies and communities as a whole; that involves making such trade or transactions, with a focus of their selfish interests and egoistic desires through deceit and destruction for others, aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for such people, then the perfect recompense for them is that they will face these acts of Sayyiat in similar fashion as their perfect accountability based on their own actions and as per justice at its best since there is no possibility of any injustice in Deen.
CONCEPT OF THESE AYAHS
Ayah 6:161, “Qul (قُلْ), ‘Indeed, my Hadeyna (هَدَانِي) my Rabbiy (رَبِّي) to S’iratin (صِرَاطٍ) Mustaqueemin (مُسْتَقِيمٍ)- Deenan (دِينًا) Qayyaman (قِيَمًا)- Millata (مِلَّةَ) Ibraheem- Haneefan (حَنِيفًا) and what Kana (كَانَ) from the Mushrikeen (الْمُشْرِكِينَ).”
Reflect from your conducts and speech that (قُلْ), ‘Indeed, my guidance (هَدَانِي) of the being who is carrying out the process of Rabobiat for me (رَبِّي) is towards such rules, principals, methods and boundaries of my Rabb (صِرَاطٍ) that I need to stand firm and strong with perseverance and in steadfast manner (مُسْتَقِيمٍ)- Deen- all those rules, regulations, set of instructions, the commandments given to us by our creator Allah – it is a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum (دِينًا) to support, strengthen, back, encourage, assist and contribute to Deen-e-Qayyama with the basic foundation of the Deen ul Qayyamate, is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense at its best (قِيَمًا)- methods and ways of doing things (مِلَّةَ) Ibraheem- to leave the wrong path and take the right path and remain steadfast on the right path by being persistent and persevering in remaining on the right path, by staying away from Ba’atil & shirk, without doing Shirk, referring to those who remain steadfast on the right path and who avoid shirk at all costs and by following 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 (حَنِيفًا) and what aim to reach the final destination through actions and approach (كَانَ) from those who do Shirk (الْمُشْرِكِينَ).’
In order to under the concept of these last few Ayahs of Surah Al-An’am, we have to keep in consideration the context of the ayahs up till now, wherein Allah has highlighted that it’s mainly through fabricated prohibitions lists, that people tend to enforce their own laws of Deen, after which all the prohibitions as defined by Allah have been highlighted stressing clearly not to take anything as prohibited unless and until it’s mentioned in Quran. We should be mindful of the clear guidance that all these laws and commandments are entrusted to us as duties and responsibilities. These rules, principals, methods and boundaries of Allah are the ones we should always remain firm and strong with perseverance and in steadfast manner to implement these laws- therefore these should be the final aims of our conducts and behaviors. But we should never seek a situation that leads us towards any path, ways and methods which seek to discriminate, divide, cause distinction or differences from this path of Allah.
Thus, here, in these last Ayahs, after highlighting about those who Farraqu the Deen- who cause distinction, separation, divide and differences in Deen through creating sects and divide humanity through variations in fabricated lists of prohibitions, in rituals, rites, ideologies, methodologies, mindsets and beliefs. Deen, on the other hand, is not religion full of rituals and rites but in fact a code of conduct, a way of life given by the divine that aims to connect humanity with each other on the parameters of love, compassion, care and justice for everyone. Therefore, the divine instructions to us, as the addressee of the Quran, is never to be among them, who try to divide the humanity, cause discord and dissention among societies and to reflect from our conducts, speech and our interactions with them that the guidance for us is only from our Rabb, who has given us such rules, principals, methods and boundaries that we stand firm upon and strong with perseverance and in steadfast manner; as we follow this Deen, comprising of all those rules, regulations, set of instructions, the commandments given to us by our creator Allah – which is a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions. We comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death) and we know with certainty that on the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter since these Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities, faculties and our intellect to its maximum. This is how we follow, support, strengthen, back, encourage, assist and contribute to Deen-e-Qayyama with the basic foundations of justice at its best, core traits as per the Fitrat of Allah, with love, compassion, care at its core. This Deen -e- Qayamma is in accordance with methods and ways of doing things as done by Ibrahim who was Hanifan- to be able to leave the wrong path and took the right path and remained steadfast on the right path by being persistent and persevering in remaining on the right path, by staying away from Ba’atil & shirk, without doing Shirk in any shape or form- thus we follow the Deen by remaining Hanifan, steadfast on the right path by avoiding shirk at all costs and by following 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. What would we be, and what our reality would have been if we would aim to reach the final destination through our actions and approach to be of those who do Shirk?
Ayah 6:162-163, “Qul (قُلْ), ‘Indeed, Say, my S’alaaty (صَلَاتِي) and Nuskey (وَنُسُكِي) and Muhiaya (وَمَحْيَايَ) and Mamaty (وَمَمَاتِي) to Allah- Rabb (رَبِّ) of the worlds. Do not Shareeka (شَرِيكَ) for Allah and with that Amarta (أُمِرْتُ) and indeed, I am Awwala (أَوَّلُ) the Muslemeen (الْمُسْلِمِينَ).”
Reflect from your conducts and speech that (قُلْ), ‘Indeed, Say, my turning towards Allah in complete obedience, my actions, my deeds and contribution to establish and strength the social care system as per the divine instructions to me (صَلَاتِي) and all I engulf, undertake encompass, as in everything I do that includes the activities of Amanu as well as following the commandments of Allah (وَنُسُكِي) and the way I am carrying my life, and all the actions of life (وَمَحْيَايَ) and the way I will carry my deeds after my death (وَمَمَاتِي) are for the being who is carrying out the process of Rabibiat for (رَبِّ) the worlds.’ Do not assign as partners in areas where no one else has the authorization to be partner (شَرِيكَ) for Allah and with that divine instruction, commandment, law (أُمِرْتُ) and indeed, I am, here in this world, during this temporary life on earth (أَوَّلُ) the Muslemeen (الْمُسْلِمِينَ).
After highlighting the basic gist of Deen-e-Islam being Millat of Ibrahim and Hanifan, and not be of the Mushrikeen, these couple of Ayahs continue the divine instructions to us, as the addressee of the Quran, to reflect from our conducts, interactions and speech that all our attention, focus, desired end result, our turning towards Allah should be in complete obedience; including our actions, our deeds and contribution to establish and strength the social care system as per the divine instructions to us. Everything we do, we engulf in, undertake or encompass, including the activities of Amanu as well as following the commandments of Allah; as well as the way we carry our lives, and all the actions of life and the way we will carry our deeds after our death; should all be for our Rabb, the one who is carrying out the process of Rabibiat for the worlds. Therefore, it’s extremely important for us, never to assign as partners in areas where no one else has the authorization to be partner for Allah, including being Hikm, lawmaker and judge in matters of Deen. With these divine instructions, commandments and laws of Allah, we should be the Awalu Muslemeen, that is should be humbly submissive and obedient to these laws of Allah, here in this world and during this temporary life on earth.
Ayah 6:164, “Qul (قُلْ) Aghaira (أَغَيْرَ) Allah? Abghey (أَبْغِي) Rabban (رَبًّا)? And Allah is Rabbu (رَبُّ) of every Shayyin (شَيْءٍ).’ And not Taksebu (تَكْسِبُ) every Nafsin (نَفْسٍ) except upon it. And not Tazeru (تَزِرُ) Wazerat (وَازِرَةٌ) Wizra (وِزْرَ) Aukhra (أُخْرَىٰ). Then to your Rabb (رَبِّكُمْ) is your Marja’ukum (مَرْجِعُكُمْ). Then will Naba (فَيُنَبِّئُكُمْ) you with what Kuntum (كُنْتُمْ) in it Takhtalefun (تَخْتَلِفُونَ).”
Reflect from your conducts and speech that (قُلْ) Is it other than Allah, against, in contradiction of and opposition to (أَغَيْرَ) Allah are your conducts and speech? Is it in direct rebelliousness to (أَبْغِي) Rabb- the being who is carrying out the process of Rabibiat (رَبًّا)? And Allah is the one who is carrying out the process of Rabibiat (رَبُّ) of everything (شَيْءٍ).’ And you should not bring upon yourself by absorbing or retaining within you the impacts, in order to face the consequences of action of (تَكْسِبُ) every soul (نَفْسٍ) as it is only upon it. And you should not rely on for support, help and reliance (تَزِرُ). And is this support, help and reliance (وَازِرَةٌ) is the last support, help and reliance (وِزْرَأُخْرَىٰ). Then to your Rabb (رَبِّكُمْ) is your hiding place or place of retreat, in terms of a safe and secure shelter, recourse, resort and place of refuge; An authoritative source; a competent authority, legal document; reference works, book of facts, an expert body, book or authority and reference; and the source; head; index; origin, place to return to, coming back to the source (مَرْجِعُكُمْ). Then will inform (فَيُنَبِّئُكُمْ) you with what aim to reach the final destination through actions and approach (كُنْتُمْ), with respect to disagreements, disputes, contradictions, variety, miscellany, variability, diversity and range of differences (تَخْتَلِفُونَ) in it.
After highlighting to us, the basis aspects of our Deen, and the instruction to remain submissive to these laws of Allah, during our temporary life here on the earth, Allah then is asking us in this Ayah to reflect from our conducts, interactions and speech with other people asking them categorically, that how is that your conducts, behaviors and speech is towards other than Allah; against, in contradiction of and opposition to the system of Allah? Is this not a direct rebelliousness to your Rabb- the being who is carrying out the process of Rabibiat for you? Whereas Allah is the one who is carrying out the process of Rabibiat for everything in the universe. Allah then gives us a direct instruction w.r.t. the behaviors of such people who do Shirk, that we should not bring upon ourselves by absorbing and retaining within us the impacts, in order to face the consequences of action of such people, by contributing to, becoming a part of such actions of Shirk in any manner since every soul will face the consequences of its own actions and decisions. Therefore, we should never rely on for support, help and reliance on such people, aspects, systems, elements, laws involved in Shirk in any manner whatsoever. Thereafter Allah asks a thought-provoking question that, ‘Is this support, help and reliance, is the last support, help and reliance that you could ever get, as to why is it that you are looking for help and reliance on such system and people? You should also keep in mind that it will be towards your Rabb, that will be your hiding place and place of retreat, in terms of a safe and secure shelter, recourse, resort and place of refuge; An authoritative source; a competent authority, an expert authority and reference; and the source; your origin, the place to return to as we all will be going back to the source. And it will be at that time, that Allah will inform you with what aim to reach the final destination through actions and approach with respect to disagreements, disputes, contradictions, variety, miscellany, variability, diversity and range of differences concerning Allah’s Deen and matters.
Ayah 6:165, “And Allah is the one who Ja’alakum (جَعَلَكُمْ) you Khala’efa (خَلَائِفَ) the earth and Rafa’a (وَرَفَعَ) some of you Fouqa (فَوْقَ) some in Darajaatin (دَرَجَاتٍ) so that to Bala (لِيَبْلُوَكُمْ) you from what is given to you. Indeed, Rabbaka (رَبَّكَ) Saree’u (سَرِيعُ) Al-A’eqaab (الْعِقَابِ) and indeed, Allah is so that Ghafurun (لَغَفُورٌ) Raheemun (رَحِيمٌ).”
And Allah is the one who appoint for duties (جَعَلَكُمْ) you caretaker, trustee, successor on (خَلَائِفَ) the earth and raise the position, the prestige, the honor, respect, standing and stature (وَرَفَعَ) of some of you giving preference to some over other in importance, significance or position with respect to (فَوْقَ) aligned with the concept of Youm-al Akhira and accountability, as a consequence of one’s Amaal/deeds and Amanu (دَرَجَاتٍ) so that to surround you with such conditions and circumstances to bring out the real characteristics (لِيَبْلُوَكُمْ) from what is given to you. Indeed, Rabb has always been (رَبَّكَ) Precise and Swift, as well as ‘Generous’ in terms of Allah’s accountability process to be swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish (سَرِيعُ) Al-perfect recompense, the outcome of one’s code and conducts done in this worldly life, that one would face sooner or later, as a perfect recompense either in this world as well as in the Youm-al Akhira, referring to the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best (الْعِقَابِ) and indeed, Allah is so that provide protection from the impacts of wrong path and previously done bad deeds based on following the laws of Allah (لَغَفُورٌ) is the source of Rahmat, in all these meanings for those who are steadfast in the path of Allah, with Allah being their source of life and survival, their protection and shield, the source of unprecedented miracle like growth and development and source of self-less care for them (رَحِيمٌ).
After telling us that we all would be returned back to Allah, in this Ayah Allah is giving us the basic purpose of our creation and of our lives that Allah has appointed us for duties as caretaker and trustee of the earth, to take care of the planet and all its habitats. Additionally, Allah has raised the position, prestige, honor, respect, standing and stature of some of us, giving preference to some over others in importance, significance and position with respect to their accountability, as a consequence of their own deeds and actions. The reason why Allah has given preference to some over others in provision of status, prestige and standings is so that to surround us all with such conditions and circumstances in order to bring out the real characteristics of us, based on what is given to us. Indeed, this is how our Rabb has always been precise and swift, as well as ‘generous’ in terms of Allah’s accountability process to be swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish in terms of the outcome of people’s conducts done in this worldly life, so that everyone would face sooner or later, a perfect recompense either in this world as well as in the Youm-al Akhira; a perfect retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best. This is how, Allah provides protection from the impacts of wrong path and previously done bad deeds based on following the laws of Allah for those who remain steadfast on the path of Allah. And this is how Allah is the source of Rahmat, in all the meanings for those who are steadfast in the path of Allah, with Allah being their source of life and survival, their protection and shield, the source of unprecedented miracle like growth and development and source of self-less care for them.
C. IMPLEMENTATION IN TODAY’S LIFE:
These last Ayahs of Surah Al-Ana’m i.e., 6:161 to 165, are strongly connected to the earlier Ayahs of the Surah, whereby we have received the divine warnings about the system of Shirk, which bases its laws on mainly the fabricated prohibitions lists, that are used to lure and intimidate people away from the path of Allah and to enforce their own fabricated laws of Deen. The earlier Ayahs have also discussed at length the detailed and specific lists of prohibitions as identified by Allah, stressing clearly not to take anything as prohibited unless and until it’s mentioned in the Quran. These Ayahs not only summarize this discussion, but also give us the following divine guidance that we can apply in our day to day lives.
- THE BASIC FUNDAMENTALS OF DEEN-E-QAYYAME (1) CRITERION- DEEN NEVER DIVIDES, IT ALWAYS SEEK TO UNITE HUMANITY (2) MILLAT-E-IBRAHIM; (3) HANIFAN & NOT OF MUSHRIKEEN: Deen-e-Islam is not religion full of rituals and rites but in fact a code of conduct, a way of life given by the divine that aims to connect humanity with each other on the parameters of love, compassion, care and justice for everyone. Those who do shirk, they aim to cause distinction, separation, divide and differences in Deen through creating sects and divide humanity through variations in fabricated lists of prohibitions, in rituals, rites, ideologies, methodologies, mindsets and beliefs. The divine instructions to us, as the addressee of the Quran, is never to be among them, who try to divide the humanity, cause discord and dissention among societies. We should always reflect from our conducts, speech and our interactions with them that the guidance for us is only from our Rabb, who has given us such rules, principals, methods and boundaries that we stand firm upon and strong with perseverance and in steadfast manner. When we follow the Deen which comprises of all those rules, regulations, set of instructions, the commandments given to us by our creator, which is a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions; we in fact comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death) and we know with certainty that on the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter since these Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities, faculties and our intellect to its maximum. This is how we follow, support, strengthen, back, encourage, assist and contribute to Deen-e-Qayyama with the basic foundations of justice at its best, core traits as per the Fitrat of Allah, with love, compassion, care at its core. This Deen-e-Qayamma is in accordance with methods and ways of doing things as done by Ibrahim who was Hanifan- thus we follow the Deen by remaining Hanifan, steadfast on the right path by avoiding shirk at all costs and by following 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.
- HOW SHOULD WE LIVE LIFE IN THIS WORLD: All our attention, focus, desired end result, our turning towards Allah should be in complete obedience to Allah and submission to Allah’s laws; including our actions, our deeds and contribution to establish and strength the social care system as per the divine instructions to us. Everything we do, we engulf in, undertake or encompass, including the activities of Amanu as well as following the commandments of Allah; as well as the way we carry our lives, and all the actions of life and the way we will carry our deeds after our death; should all be for our Rabb, the one who is carrying out the process of Rabibiat for us and for everyone in the universe. Therefore, it’s extremely important for us, never to assign as partners in areas where no one else has the authorization to be partner for Allah, including being Hikm, lawmaker and judge in matters of Deen. With these divine instructions, commandments and laws of Allah, we should be the Awalu Muslemeen, that is should be humbly submissive and obedient to these laws of Allah, here in this world and during this temporary life on earth.
- OUR INTERACTIONS WITH THOSE WHO DO SHIRK: We should ask such people categorically, that how is that your conducts, behaviors and speech is towards other than Allah; against, in contradiction of and opposition to the system of Allah; Is this not a direct rebelliousness to your Rabb- the being who is carrying out the process of Rabibiat for you, whereas Allah is the one who is carrying out the process of Rabibiat for everything in the universe? We should not bring upon ourselves their blames and consequences of their actions by absorbing and retaining within us the impacts, in order to face the consequences of action of such people, by contributing to, becoming a part of such actions of Shirk in any manner since every soul will face the consequences of its own actions and decisions. Therefore, we should never rely on for support, help and reliance on such people, aspects, systems, elements, laws involved in Shirk in any manner whatsoever. Theirs is NOT the last support, help and reliance for us, since we know that for us our Rabb is our hiding place and place of retreat, in terms of a safe and secure shelter, recourse, resort and place of refuge. Our Rabb is the only authoritative source; a competent authority, an expert authority and reference for matters of Deen for us and our Rabb is our source; our origin, the place to return to as we all will be going back to our Rabb. And it will be at that time, that Allah will inform all with respect to the many disagreements, disputes, contradictions, variety, miscellany, variability, diversity and range of differences concerning Allah’s Deen and matters.
- BASIC PURPOSE OF OUR CREATION- KHALIFA ON EARTH; HOW ALLAH IS SAREE-U A’QAAB & GHAFOOR RAHEEM: The basic purpose of our creation and of our lives is that we have been appointed as Khalifa on earth- as caretaker and trustee of the earth, to take care of the planet and all its habitats. There are variations in terms of Allah’s blessings, whereby Allah has raised the position, prestige, honor, respect, standing and stature of some of us, giving preference to some over others. The reason why Allah has done that is so that to surround us all with such conditions and circumstances in order to bring out the real characteristics of us, based on what is given to us. This is how our Rabb has always been precise and swift, as well as ‘generous’; i.e., Allah’s accountability process is swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish in terms of the outcome of people’s conducts done in this worldly life, so that everyone would face sooner or later, a perfect recompense either in this world as well as in the Youm-al Akhira; a perfect retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best. This is how, Allah provides protection from the impacts of wrong path and previously done bad deeds based on following the laws of Allah for those who remain steadfast on the path of Allah. And this is how Allah is the source of Rahmat, for those who are steadfast in the path of Allah, with Allah being their source of life and survival, their protection and shield, the source of unprecedented miracle like growth and development and source of self-less care, nurturing and compassion for them.