Surah Al-A’raf – Ayah No. 26 – 30

Surah Al-A’raf – Ayah # 26 – 30 (7:26 – 7:30)

A.   TRANSLATION

 

٢٦  يَا بَنِي آدَمَ قَدْ أَنْزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَارِي سَوْآتِكُمْ وَرِيشًا ۖ وَلِبَاسُ التَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ آيَاتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ

[Quran 7:26] Oh Baniy (بَنِي) Adam (آدَمَ)! ‘Certainly Anzalna (أَنْزَلْنَا) upon you Libaasan (لِبَاسًا)- it Yawara (يُوَارِي) your Sawatekum (سَوْآتِكُمْ) and Reeshan (وَرِيشًا). And Libaasu (وَلِبَاسُ) the Taqwa (التَّقْوَىٰ)- that is Khairun (خَيْرٌ).’ That is through Ayaat (آيَاتِ) of Allah, so that they Yazkarun (يَذَّكَّرُونَ).

 

٢٧  يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا ۗ إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لَا يُؤْمِنُونَ

[Quran 7:27] Oh Baniy (بَنِي) Adam (آدَمَ)! ‘Do not let them Yaftananakum (يَفْتِنَنَّكُمُ) you- the Shayt’anu (الشَّيْطَانُ) like what Akhraja (أَخْرَجَ) your Abwaekum (أَبَوَيْكُمْ) from the Jannat (الْجَنَّةِ)- they Yanze’u (يَنْزِعُ) upon them their Libaasuhuma (لِبَاسَهُمَا) so that to Yurehuma (لِيُرِيَهُمَا) them their Sawatehuma (سَوْآتِهِمَا). Indeed, they Yarakum (يَرَاكُمْ) you as theirs and their Qabeeluhu (وَقَبِيلُهُ) from Haes’u (حَيْثُ)- not you Tarunahum (تَرَوْنَهُمْ) them. Indeed, Ja’alna (جَعَلْنَا) the Shayateena (الشَّيَاطِينَ) Awleiya (أَوْلِيَاءَ) towards those who do not Yuminun (يُؤْمِنُونَ).

 

٢٨  وَإِذَا فَعَلُوا فَاحِشَةً قَالُوا وَجَدْنَا عَلَيْهَا آبَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ اللَّهَ لَا يَأْمُرُ بِالْفَحْشَاءِ ۖ أَتَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

[Quran 7:28] And when committed Fahashatan (فَاحِشَةً), Qalu (قَالُوا), ‘Wajadna (وَجَدْنَا) upon it Abau’na (آبَاءَنَا) and Allah Amarna (أَمَرَنَا) with it.’ Qul (قُلْ), ‘Indeed, Allah does not Ya’muru (يَأْمُرُ) with Fahasha’e (بِالْفَحْشَاءِ). Are you Taquluna (أَتَقُولُونَ) A’ala (عَلَى) Allah what you do not Ta’malun (تَعْلَمُونَ)?’

 

٢٩  قُلْ أَمَرَ رَبِّي بِالْقِسْطِ ۖ وَأَقِيمُوا وُجُوهَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ

[Quran 7:29] Qul (قُلْ), ‘Amara (أَمَرَ) Rabby (رَبِّي) with Qist’e (بِالْقِسْطِ)’. And Aquemu (وَأَقِيمُوا) your Wajuhakum (وُجُوهَكُمْ) near every Masjidin (مَسْجِدٍ) and Adu’u (وَادْعُوهُ) Mukhles’een (مُخْلِصِينَ) to it – the Deen (الدِّينَ) like what Bada’kum (بَدَأَكُمْ) you, you Ta’uduna (تَعُودُونَ).’

 

٣٠  فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَالَةُ ۗ إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاءَ مِنْ دُونِ اللَّهِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ

[Quran 7:30] Fareeqan (فَرِيقًا) Hada (هَدَىٰ) and Fareeqan (وَفَرِيقًا) Haqqa (حَقَّ) upon them the Zalalatu (الضَّلَالَةُ) – indeed, they Attakhazu (اتَّخَذُوا) the Shayateena (الشَّيَاطِينَ) Awliya (أَوْلِيَاءَ) from besides Allah and they Yahsabuna (وَيَحْسَبُونَ) that indeed, they are Muhtadun (مُهْتَدُونَ).

 

B.   THE CONCEPT:

 

SOME IMPORTANT CONCEPTS

Before we discuss these Ayahs, it’s important to understand the following important concepts

 

THE CONCEPT OF BANIY ADAM: The word ‘Bani’ is used in Quran in different phrases, such as ‘Bani-Israel’ or ‘Bani- Adam’. If we translated the word bani in the phrase ‘Bani- Adam’ as ‘children of Adam’, this will not be the right translation, since we know the word Adam does not refer to a single person or a single couple even, but it refers to that stage of humanity, where they were made Khalifa on earth on the basis of their ability to seek and use knowledge. The Bani in the phrase ‘Bani- Adam’ is used in multiple meanings. First and foremost, it means ‘same type or kind of something’, therefore ‘Bani Adam’ means, same type or kind as that of Adam, who was appointed as Khalifa on earth and therefore the phrase ‘Bani- Adam’ refers to all those who are Khaifa- caretakers, trustees of the earth on the basis of ilm – deep and thorough knowledge. Secondly the word bani and Ibn shares the same meanings and since the word Ibn is used in Quran in the meaning of building or making or laying the foundation for something as well as working in alignment with someone, therefore the word Baniy Adam refers to those who follow in the same footsteps, who lay the foundations as Adam and who work in alignment with duties and responsibilities as Khalifa- caretakers and trustees on earth. Oh Baniy Adam: The reason why, we, as the addressee of the Quran, are addressed as ‘Oh Baniy Adam’ is to address those of us who support, build, lay the foundations for, establish and strengthen knowledge, love, harmony and compatibility among the humanity and all creations of Allah; who have sought and have knowledge and who use their faculties of thinking, pondering, reasoning, sense, logic and justice. Thus, the phrase Oh Baniy Adam is addressed to those amongst us, as humankind, who fits the criteria as ‘Adam & Khalifa’– who think and ponder by using their intellect & Aqal, are knowledgeable and act as Khalifa by helping others, spending their money on the needy, stand with justice and carry out their duties as caretakers of the planet earth.

 

THE CONCEPT OF IBLEES AS DISTINCT FROM SHAYTAAN: The words Iblees and Shaytaan are normally confused with each other and both are mistranslated as devil or evil, whereas Quran has used two separate words Iblees and Shaytan with two separate meanings. The word Iblees is used in Quran to refer to one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts, laws, aspects etc. which are the result, the choices and acts of humans carried out due to the duties assigned to the Malaik of Iblees by Allah to test humans against the presence of their free will. As we know Malaik of Allah are carrying out their duties as defined and ordained by Allah and the Anzalna/Nazool is the result of such duties. Thus, the same word Nazool which is used for Wahi/revelations, which are the results of the duties performed by the Malaik Jibrael and the same word Nazool is used for Shaytani thoughts, which are the results of the duties performed by the Malaik of Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. If we ignore or deny that Iblees is one of Allah’s Malaik, then the basic foundation of Deen, i.e., Emaan on Malaik would remain incomplete and be compromised without the Emaan on Iblees being Allah’s Malaik which is an integral part of the test of humans as per Allah’s order. In a nutshell, Iblees is one of the Malaik of Allah who has been appointed by Allah with clearly defined duties to be our distinct and clear enemy whereas the word Shaytaan is used in Quran for all such thoughts, elements, acts, aspects, people and laws who are working in opposition to the laws of Allah and are committed under the influences of people’s own egoistic desires and their Nafs-e-Ammara.

THE CONCEPT OF LIBAAS & FAHASHA: The word Libaas is normally translated as dressing, clothing or outer garments in the physical sense whereas in Quran the word is used to refer to anything that provides coverings by being engulfed in it in all aspects and sides, surrounded by and covered by it from all sides. Accordingly, the word is also used in Quran to refer to Allah’s Hidayah, once implemented, in the meanings of protection and shield with the help of and through such engulfment and surroundings of Allah’s Ayaat. The concept of Libaas of Taqwa, does not refer to all covered dressing at all but refer to the fact that Allah’s message and Ayaat acts as covering and shield against the impacts and influences of Shaytan when one observes Taqwa- when the laws of Allah are followed cautiously because that is how it becomes the source of the best of Allah’s blessing and whatever one desires. The word Fahasha is normally translated as indecent and immoral acts and assumed to be connected to one’s Libaas- again mistranslated as outer garments. If we look at all the usages of the word in Quran, the word in the basic sense means ‘to cross the boundaries of Deen and go against the explicit divine instructions as communicated to us through the Quran’. The word Fahasha refers to such acts that are done in rebelliousness of, contradiction and opposition to explicit divine instructions, Allah’s laws and commandments under the influence of Shaytan and by taking Shayateen as one’s Awliya- close friends, confidants, benchmark and inspiration under whose footsteps they follow. Quran also tell us that whenever people commit such acts of Fahasha, they would reflect from their conducts and speech that it was our forefathers who have replaced and switched the Libaas (Allah’s message, laws and Hidayah) with these acts.

 

THE CONTEXT

Through the earlier Ayahs of Surah Al-A’raf, we have learned the Divine Warnings addressed to Adam & Zouj: This divine instruction of “La Taqrabu Al-Shajar’ is addressed to those who are Adam as well as addressed to all those who are partners, supporters, of the same type and kind of Adam. Thus, Allah addresses them to dwell in a Jannat like state embodied with unknown and yet to be understood blessings of Allah, wherein you can live and find everything that you need to survive, be happy and prosper. You can consume, use, utilize, give benefit to and take benefit from everything in whatever way, capacity and ability you have but under no circumstances should you go near, consider more in importance or value anything that leads to the Shajar, because if you do so, be warned that you would end up being divided in groups and sections with discord, animosity and rivalry for each other and would descend from the heaven-like situation that you are in by committing heights of injustices and Zulm against each other.

 

We have also learned that How Shaytaan Influences human beings to tempt them. In spite of the explicit divine instructions of ‘La Taqrabu Al Shajar’, the Shaytaan creates self-doubts and whispers by igniting second thoughts in order to make humanity vulnerable to harm and injury. Shaytan makes apparent and exposes humanity to such deeds that are against and in contradiction of the divine warnings and they ended up committing acts and deeds that at such a worst level that if known, would be extremely embarrassing and shameful for those committing these acts. The basic tool of Shaytan is to compel humanity to question the very basis, logics and reasonings behind the divine wisdom, as to mislead people to question Allah’s warning by instilling thoughts such as ‘why Allah would ask you not to go near or consider these things of the Shajar as significant and of value when these are the very things that can lead you to become owners and possessors of kingdoms, valuables, properties and titles in terms of your ability to have powers, authority, ownerships and possessions. Why would Allah ask you not to go near or consider more of value the Shajar since whatever you will achieve through these acts, would remain with you forever and you would be able to live immortal lives- living with these powers and luxuries forever.’ This is how, influenced by their own Shaytani thoughts, elements, influences and friends all around them, people end up committing these acts that led them being separated from the rest of the humanity as Adam since they took Shaytaan as one of their faithful, sincere, truthful and serious advisors. Shaytan gives arguments to tempt people to act against Allah’s Amar through such arguments that are full of deception, wishful thinking, delusions, falsehood and lies; and they ended up valuing, giving importance to the Shajar by enjoying, relishing and savoring such acts.

 

From earlier Ayahs, we have also learned about the Divine Instructions to Humanity. For all of us as human beings, the earth is our dwelling place, a place of establishment, settlement and abode; prime source of our basic necessities of life providing us our required provisions and as source of Hayyat- life in both physical and metaphorical meanings, in terms of being the source of everything we need to live physically and to survive physically as well as being alive as created by Allah by being on the path of Allah, aligned with Fitrat of Allah, Emaan and as per Hidayah- Allah’s guidance. Conversely, those who have gone far extreme in Kufar is also termed as metaphoric dead by Quran. Thus, it is on this earth that humanity will live, both physically as well as metaphorically; and die, both physically as well as metaphorically. It’s also through and from this temporary life here on the earth that we will be rescued, given refuge and safety from the impacts of Shaytan.

 

CONCEPT OF THESE AYAHS

Ayah 7:26, “Oh Baniy (بَنِي) Adam (آدَمَ)! ‘Certainly Anzalna (أَنْزَلْنَا) upon you Libaasan (لِبَاسًا)- it Yawara (يُوَارِي) your Sawatekum (سَوْآتِكُمْ) and Reeshan (وَرِيشًا). And Libaasu (وَلِبَاسُ) the Taqwa (التَّقْوَىٰ)- that is Khairun (خَيْرٌ).’ That is through Ayaat (آيَاتِ) of Allah, so that they Yazkarun (يَذَّكَّرُونَ).”

 

Oh! those who are the founders and upholders of (بَنِي) being Khalifa of earth, caretakers and trustees by seeking and using knowledge and benefit from Allah’s Malaik in carrying out these duties (آدَمَ)! ‘Certainly, Allah is the source of all that humanity has received as a result of the Malaik carrying out their duties (أَنْزَلْنَا), one of which is upon you as Libaas- the dressing, clothing, garments, protection and coverings, the aim of which is to engulf and surround you from all sides and in all aspects to be covered, nurtured and protected (لِبَاسًا)- that is against, in contradiction of, in opposition and hostile to (يُوَارِي) your acts and sayings that are at such worst levels that if become known would cause shame and embarrassment (سَوْآتِكُمْ) and as those ointment, tools and treatment that are required for cleaning and cleansing, more so in the metaphoric sense of cleansing the soul and Nafs from impurities and contamination in order to restore it back to the Fitrat of Allah, the qualities upon which we are all created and are at our purest at the time of our birth (وَرِيشًا). And dressing, clothing, garments, protection and coverings, the aim of which is to engulf and surround you from all sides and in all aspects to be covered, nurtured and protected (وَلِبَاسُ) the Taqwa- to be protective, to nurture and nourish by being extra cautious and careful in terms of following the laws of Allah in letter and spirit, by being completely synchronized with these rules in complete harmony, by remaining within the designated boundaries, by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen (التَّقْوَىٰ)- that is best of the best, source of all blessings of Allah, the word Khair basically means anything that one desires or is his/her most favorite (خَيْرٌ).’ That is through the signs of Allah (آيَاتِ) of Allah, so that they remember all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds by following the laws of Allah by being Aabid in their utter and deep gratitude towards Allah; they understand and seeking knowledge of the Ayaat of Allah by utilization of all human faculties; they implement these Ayaat and laws of Allah and they take lessons (Ibrat) from narrated stories in Quran (يَذَّكَّرُونَ).

 

Keeping in view the context of these ayahs especially the divine instructions that we have received from the earlier Ayahs that since there would always be the Malaik of Iblees who would continue to perform its duties and there would always be such people who would commit wrong acts of deeds by being under the influence of Shaytan; the divine guidance is that ‘those who get influenced by Shaytan to go near, or consider of value the Shajar would be demoted, lose importance, downgraded and lowered in ranks, importance, prestige and value as compared to those who are the upholders of their duties of Adam as Khalifa- caretakers of the earth. And thus, these people, under the influence of Shaytan, would be enemy and opponent to others. This Ayah and onwards are then addressed specifically to those who are Baniy Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties. This Ayah mentions the undeniable fact that Allah is the source of all that humanity has received as a result of Allah’s Malaik carrying out their duties, the most important of which is the Libaas- as our protection and coverings, the aim of which is to engulf and surround us from all sides and in all aspects to be covered, nurtured and protected against, in contradiction of, in opposition and hostile to those of our acts and sayings that are at such worst levels that if become known would cause shame and embarrassment. Additionally, the Libaas is basically our ointment, tools and treatment for us that are required for cleaning and cleansing of our Nafs from impurities and contamination in order to restore it back to the Fitrat of Allah, the qualities upon which we are all created and are at our purest at the time of our birth. Thus, here the Fitrat of Allah, the system of Allah and specifically the Hidayah, the message of Allah, as given to us in the form of the Kitaab of Allah, the Quran is referred as that Libaas, which provides double benefits to us 1) Opposition, protection and shield against all the wrong acts and influences and 2) treatment, healing and cleansing of the impacts and influences of Shaytaan in order to restore us back to the Fitrat of Allah. Allah has given us the Libaas, in both literal and metaphorical meanings of referring not only to any dressing, clothing, garments but also referring to all protection and coverings, the aim of which is to engulf and surround us from all sides and in all aspects for us to be covered, nurtured, protected as well as cleansed, healed and treated. Allah’s message, the laws of Allah are basically terms as Libaas of Taqwa, whereby when one become extra cautious and careful in following these laws of Allah, by being completely synchronized with these laws in complete harmony, by remaining within the designated boundaries, by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and by being in complete harmony and integration with these laws, then and only then these laws become as Libaas of Taqwa, a protection, a shield, a treatment and healing. When Allah says that Libaas of Taqwa- that is Khair: Basically, means that when one is synchronized with these rules in complete harmony, by remaining within the designated boundaries, by being extra cautious and protective of these boundaries then this Libaas, Allah’s Hidaya, becomes the source for the best of all blessings of Allah, to include each and every thing that one desires or is his/her most favorite one. This Ayah has termed Allah’s Hidayah and message as our Libaas of Taqwa which is routed to us through the Ayaat of Allah. As we know there are two types of Ayaat- (1) the Words of the Quran- the kalam of Allah (2) Creations of Allah as scattered all around us in science and the universe. Since we as humans cannot comprehend Allah (though our five senses), by Amanu & Emaan (conviction of heart & mind on the bases of knowledge) on Allah means in fact Emaan on Allah’s Ayaat. Through the signs of Allah, the humanity can remember all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds by following the laws of Allah by being Aabid in their utter and deep gratitude towards Allah; they can understand and seek knowledge of the Ayaat of Allah by utilization their human faculties to maximum; they can implement these Ayaat and laws of Allah and they can take lessons from narrated stories in Quran. One thing to note that, although the whole ayah is addressed to Baniy Adam, the last phrase as, ‘through the Ayaat of Allah, they can do Zikar’ basically refers to the whole of humanity, not just to Baniy Adam.

 

Ayah 7:27, “Oh Baniy (بَنِي) Adam (آدَمَ)! ‘Do not let them Yaftananakum (يَفْتِنَنَّكُمُ) you- the Shayt’anu (الشَّيْطَانُ) like what Akhraja (أَخْرَجَ) your Abwaekum (أَبَوَيْكُمْ) from the Jannat (الْجَنَّةِ)- they Yanze’u (يَنْزِعُ) upon them their Libaasuhuma (لِبَاسَهُمَا) so that to Yurehuma (لِيُرِيَهُمَا) them their Sawatehuma (سَوْآتِهِمَا). Indeed, they Yarakum (يَرَاكُمْ) you as theirs and their Qabeeluhu (وَقَبِيلُهُ) from Haes’u (حَيْثُ)- not you Tarunahum (تَرَوْنَهُمْ) them. Indeed, Ja’alna (جَعَلْنَا) the Shayateena (الشَّيَاطِينَ) Awleiya (أَوْلِيَاءَ) towards those who do not Yuminun (يُؤْمِنُونَ).”

 

Oh! Those who are the founders and upholders of (بَنِي) being Khalifa of earth, caretakers and trustees by seeking and using knowledge and benefit from Allah’s Malaik in carrying out these duties (آدَمَ)! ‘Do not let them tempt you away diverting you away from Allah’s path and mislead (يَفْتِنَنَّكُمُ) you- the thoughts, elements, acts, laws and people working under the influence of their egoistic selves and Nafs-e-Amara as a result of the duties performed by the Malaik of Iblees (الشَّيْطَانُ) like what exited, thrown out, made to leave (أَخْرَجَ) your forefathers (أَبَوَيْكُمْ) from the heaven like state of unity and togetherness full of Allah’s blessings, much aspects of which were unknown and hidden for them (الْجَنَّةِ)- they disengage, remove and take away from (يَنْزِعُ) upon them their dressing, clothing, garments, protection and coverings, the aim of which is to engulf and surround them from all sides and in all aspects to be covered, nurtured and protected (لِبَاسَهُمَا) so that to make them exposed, observed, investigate, bring upon (لِيُرِيَهُمَا) them their acts and sayings that are at such worst levels that if become known would cause shame and embarrassment (سَوْآتِهِمَا). Indeed, they observe, seek, investigate (يَرَاكُمْ) you as theirs and their Qabeeluhu (وَقَبِيلُهُ) from whatever way, capacity and ability they have (حَيْثُ)- not you observe, investigate, seek (تَرَوْنَهُمْ) them. Indeed, appoint for duties (جَعَلْنَا) the thoughts, elements, acts, laws and people working under the influence of their egoistic selves and Nafs-e-Amara as a result of the duties performed by the Malaik of Iblees (الشَّيَاطِينَ) close friends, role models, benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they follow (أَوْلِيَاءَ) towards those who do not use their faculties, especially that of intellect to seek knowledge in order to be at the stage of utter and deep conviction with Allah and the five fundamentals of Emaan, who are at peace and good will with respect to their fellow human beings and who are the upholders of their covenant with Allah (يُؤْمِنُونَ).

 

Addressed specifically to those who are Baniy Adam- who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge, this Ayah continues the same discussion of giving us, those who are Baniy Adam explicit divine instructions that we should never let the Shayateen tempt us away, divert and mislead us away from Allah’s path, just like they exited, thrown out, distinctly separated our forefathers from the heaven like state of unity and togetherness full of Allah’s blessings. Their own Shaytaani thoughts, acts, elements, aspects, laws and companies surrounded our forefathers in such as a manner so as to remove, take away and separate from them their Libaas, this protection and covering of Allah’s message, thereby exposing them to their acts and sayings that were at such worst levels that if become known would have caused shame and embarrassments. After giving us example of what happened with our forefathers, Allah warns us that the Shayateen observe, seek and investigate us as belonging to them and a part of their tribe, community, like them and their clan, based on whatever capacity and ability they have, whereas we do not seek them. Thus, those who do not use their faculties, especially that of intellect to seek knowledge in order to be at the stage of utter and deep conviction with Allah, who are not at peace and good will with respect to their fellow human beings and who are not the upholders of their covenant with Allah, are especially vulnerable and susceptible to the attacks of Shayateen, who then make sure to make Shayateen as close friends and role models for such people, as benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they then follow. Thus, if we want to remain protected from the attacks and influences of Shayateen, the only thing that we need to do is to Amanu, i.e., to use our faculties to seek knowledge in order to be at the stage of deep and utter conviction with Allah; always be at peace with feelings of goodwill with respect to our fellow human beings and remain upholders of our covenant with Allah.

 

Ayah 7:28, “And when committed Fahashatan (فَاحِشَةً), Qalu (قَالُوا), ‘Wajadna (وَجَدْنَا) upon it Abau’na (آبَاءَنَا) and Allah Amarna (أَمَرَنَا) with it.’ Qul (قُلْ), ‘Indeed, Allah does not Ya’muru (يَأْمُرُ) with Fahasha’e (بِالْفَحْشَاءِ). Are you Taquluna (أَتَقُولُونَ) A’ala (عَلَى) Allah what you do not Ta’malun (تَعْلَمُونَ)?”

 

And when committed acts by crossing the boundaries of Deen and by using their abilities, faculties and resources by remaining outside these boundaries in direct opposition and contradiction of Allah’s commandments (فَاحِشَةً), reflected from their speech and conducts (قَالُوا), ‘Switched and replaced (وَجَدْنَا) upon it our forefathers (آبَاءَنَا) and Allah has ordered, commanded (أَمَرَنَا) with it.’ Reflect from your speech and conducts (قُلْ), ‘Indeed, Allah does not command and order (يَأْمُرُ) with such acts that cross the boundaries of Deen by using abilities, faculties and resources by remaining outside these boundaries in direct opposition and contradiction of Allah’s commandments (بِالْفَحْشَاءِ). Are you reflecting from your speech and conducts (أَتَقُولُونَ) at the height and up to its maximum (عَلَى) in the name of Allah what you do not have knowledge of (تَعْلَمُونَ)?’

 

Continuing the discussion about our forefathers who got influenced by Shayateen, since they did not Amanu, they ended up taking Shayateen as their Awliya, their close friends, role model, confidants, protectors and guardians, this Ayah is then explaining how with the passage of time, the Hidayah from Allah is switched and replaced with Fahasha- committing of such acts by people that is done by crossing the boundaries of Deen and by using their abilities, faculties and resources by remaining outside these boundaries in direct opposition and contradiction of Allah’s commandments and Hidayah. The switching of Allah’s commandments and laws with the laws of Fahasha is done by our forefathers under the impression as if Allah is the one who has commanded these laws of Fahasha. Allah asks us, as Baniy Adam, to counter such laws and practices of Fahasha by asking the people who commit these acts of Fahasha, as ‘Do you really think that Allah would order and command us to commit such acts that cross the boundaries of Deen? Do you really think that Allah would ask us to use our abilities, faculties and resources by remaining outside the boundaries of Deen? Do you really think that Allah would ask us to behave in direct opposition and contradiction of Allah’s laws as per the Kalam of Allah? Are you really reflecting from your speech and conducts at the maximum about Allah what you do not know and have not sought the knowledge of? These are all though-provoking and intensely deep questions, to prove to such people that there cannot be any contradiction when it comes to laws of Allah and hence Allah could never command people to commit acts of Fahasha. Instead of being a blind follower of their traditions, customs and their forefathers’ practices and customs that pass on generations after generation, people should be in a place where they seek knowledge of the laws of Allah in order to know exactly what these laws of Allah are so that they do not end up following Fahasha as if those are laws of Allah.

 

Ayah 7:29, “Qul (قُلْ), ‘Amara (أَمَرَ) Rabby (رَبِّي) with Qist’e (بِالْقِسْطِ)’. And Aquemu (وَأَقِيمُوا) your Wajuhakum (وُجُوهَكُمْ) near every Masjidin (مَسْجِدٍ) and Adu’u (وَادْعُوهُ) Mukhles’een (مُخْلِصِينَ) to it – the Deen (الدِّينَ) like what Bada’kum (بَدَأَكُمْ) you, you Ta’uduna (تَعُودُونَ).”

 

Reflect from your speech and conducts (قُلْ), ‘My Rabb (رَبِّي) has commanded, ordered and asked (أَمَرَ) me to carry out his laws with justice at its best in accordance with each unique situations and aligned with people’s needs and requirements (بِالْقِسْطِ)’. And establish the Deen ul Qayyamate with 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 as its basis (وَأَقِيمُوا) your focus, attention, all resources and desired destination (وُجُوهَكُمْ) as significant and important for every place where Sajda is being done, that is everyone is establishing and submitting to Allah’s laws and the Deen in complete submission and after having convinced of the benefits thereof (مَسْجِدٍ) and Allah and the whole of Allah’s system calls out to (وَادْعُوهُ) those who refer all matter of their Deen exclusively from Allah, i.e., based on the laws of Allah as mentioned in the Quran exclusively, restricting their Deen ONLY to Allah and they do not follow or support any laws in matters of Deen from outside of the Quran (مُخْلِصِينَ) to it the Deen- all such rules, regulations, set of instructions, the commandments given to us by 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; which we need to comply with as per our Aimaan- covenant with Allah, to which we are indebted for a specified period of time, our temporary lives here on earth; On the basis which compensation, rewards and punishments are accorded in this world and the hereafter and which 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 (الدِّينَ) like what disclosed, made known publicly, announced, make apparent and declared to (بَدَأَكُمْ) you, for you to go back and return to what was given to your forefather that was changed, as well as for you to adapt, make use of, familiarize with and get accustomed to (تَعُودُونَ).’

 

After highlighting what Allah’s laws are not, that is Allah never commands Fahasha, this Ayah tells us exactly what Allah commands us to do which is to always establish, support, strengthen and carry out justice at its best in accordance with unique situations and conditions of people and as aligned with people’s needs and requirements. Allah ask us to support, strengthen, back, encourage, assist and help to establish and strengthen the Deen-e-Qyamma by turning all our focus, attention, abilities, resources and as desired destination, that are significant and important for the Masjid of Allah. where Sajda is being done, Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. Masjid is that place, an area of a community, a city, a land, a house, a community center, etc. where Sajda is being done, that is everyone is establishing, following and obediently submitting to Allah’s laws and the Deen-e-Qayyama in complete submission and after having convinced of the benefits thereof. Allah and the whole of Allah’s system calls out to those who refer all matter of their Deen exclusively from Allah, i.e., based on the laws of Allah as mentioned in the Quran exclusively, restricting their Deen ONLY to Allah and they do not follow or support any laws in matters of Deen from outside of the Quran. Allah calls Mukhlis’een to Allah and to the Deen- ul- Qayyamate with justice at its best as per the Fitrat of Allah, with love, compassion and care at its core, the requirements of Deen as Hanifan, being steadfast in following the laws of Allah only and the concept of judgment and recompense as its basis. These laws of Allah are exactly the same as what was disclosed, made known publicly, announced, make apparent and declared to you and your forefathers; so that you all can go back and return to what was given to your forefather that they switched and replaced; so that you can adapt, make use of, familiarize with and get accustomed to Allah’s laws and Hidayah.

 

Ayah 7:30, “Fareeqan (فَرِيقًا) Hada (هَدَىٰ) and Fareeqan (وَفَرِيقًا) Haqqa (حَقَّ) upon them the Zalalatu (الضَّلَالَةُ) – indeed, they Attakhazu (اتَّخَذُوا) the Shayateena (الشَّيَاطِينَ) Awliya (أَوْلِيَاءَ) from besides Allah and they Yahsabuna (وَيَحْسَبُونَ) that indeed, they are Muhtadun (مُهْتَدُونَ).”

 

There are a group of people which are distinctly and clearly separate from others who are (فَرِيقًا) as per Hidayah, guided and in accordance with Allah’s guidance (هَدَىٰ) and there are a group of people which are distinctly and clearly separate from others who have (وَفَرِيقًا) earned their due rights based on their own actions and decisions to be (حَقَّ) upon the path which leads them to destruction and failure, that is unclear, not obvious, is ambiguous, doubtful, questionable; is uncertain, creates confusion and misleads them far away from the path of Allah (الضَّلَالَةُ) – indeed, they seize and grab hold strongly to (اتَّخَذُوا) the thoughts, elements, acts, laws and people working under the influence of their egoistic selves and Nafs-e-Amara as a result of the duties performed by the Malaik of Iblees (الشَّيَاطِينَ) as their close friends, role models, benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they follow (أَوْلِيَاءَ) from besides Allah and they are assume and are under the impression as if (وَيَحْسَبُونَ) they are certainly on the Hidayah and the guided ones (مُهْتَدُونَ).

 

Summarizing the complete discussion, in this Ayah Allah compares two distinct and clearly separate groups, which are distinguished from each other because of their own choices, conducts and behaviors. One of this distinctly and clearly separate group of people are those who are as per Hidayah, guided, abiding by, synchronized with and in accordance with Allah’s guidance and laws. And then there is second distinct group which are those who, due to their own choices and decisions, have earned their due rights to be upon the path which leads them to destruction and failure, that is full of ambiguities, doubts, darkness, confusion and they are the ones who are being misled far away from the path of Allah. The reason is that they have seized, hold on tightly and strongly to Shayateen (their own thoughts, elements, acts, laws and people working under the influence of their egoistic selves and Nafs-e-Amara) as their Awliya- their close friends, role models, benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they follow instead of the laws of Allah, whereas they are under the impression as if they are the guided ones.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-A’raf i.e., 7:26 to 7:30, addressed to those of us, who are the Bani Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties. These Ayahs give us the following divine guidance that we can apply in our day to day lives.

 

• DOUBLE BENEFITS OF THE LIBAAS: Allah is the source of all that humanity has received as a result of Allah’s Malaik carrying out their duties, the most important of which is the Libaase., dressing, protection and covering, the aim of which is to engulf and surround us from all sides and in all aspects. In these Ayahs, the different aspects of Allah’s system and specifically the Hidayah, Allah’s message, the Kitaab and Kalam of Allah is referred as the Libaas for Baniy Adam, the purposes of which are two-folds, firstly to keep us protected and shielded from all bad deeds that are at such worst level that if known would the source of extreme shame and embarrassment and secondly, the Libaas to be our such tools and treatments that are for cleaning and restoring us back to health in the metaphoric sense by cleansing of our Nafs from impurities and contamination in order to restore it back to the Fitrat of Allah.

 

• LIBAAS OF TAQWA: Allah’s message, the laws of Allah are basically the Libaas of Taqwa for us, whereby when we become extra cautious and careful in following these laws, by being completely synchronized with these laws in complete harmony, by remaining within the designated boundaries, by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and by being in complete harmony and integration with these laws, then and only then for us, these laws become as Libaas of Taqwa, as a protection, shield, treatment and healing which is Khair for us, the source of the best of all blessings of Allah and include each and every thing that we desire and our most cherished blessings from Allah.

 

• HOW CAN WE HAVE LIBAAS OF TAQWA- THROUGH ZIKAR OF ALLAH’S AYAAT: The Libaas of Taqwa is routed to us through the Ayaat of Allah, both the Kalam of Allah as well as through creations of Allah only when we do Zikar, remember all the blessings of Allah as Allah’s Fazal and be grateful as a Shaakir, in order to perform the required deeds by following the laws of Allah and by being Aabid in utter and deep gratitude towards Allah; take lessons from narrated stories in Quran, understand and seek knowledge of the Ayaat of Allah by utilization our faculties to maximum and implement these Ayaat and laws of Allah.

 

• EXAMPLE OF OUR FOREFATHERS: through the examples of our forefathers, Allah has given us the divine instructions that we should never let the Shayateen mislead us away from the path of Allah, tempt us and cause error to us, just like they exited, thrown out, distinctly separated our forefathers from the heaven like state of unity and togetherness full of Allah’s blessings. Their own Shaytaani thoughts, acts, elements, aspects, laws and friends influenced under the Nafs-e-Ammara surrounded our forefathers in such as a manner so as to remove, take away and separate from them their Libaas, this protection and covering of Allah’s message, thereby exposing them to their acts and sayings that were at such worst levels that if become known would have caused shame and embarrassments. The Shayteen made them disengage, taking away and removing them their Libaas- from their protection and shield as provided to them by Allah to keep them safe, covered and protected so that to expose, made obvious, investigate and observed (Yara) to them their worse deeds (Sawa). we should never let the Shayateen tempt us away, divert and mislead us away from Allah’s path.

 

• WARNING TO US, AS BANIY ADAM: After giving us example of what happened with our forefathers, Allah warns us that the Shayateen observe, seek and investigate us as if we belong to them and a part of their tribe, community, like them and their clan, based on whatever capacity and ability they have, whereas we, as Baniy Adam, do not seek them. Another serious set of warning is that those who do not use their faculties, especially that of intellect to seek knowledge in order to be at the stage of utter and deep conviction with Allah, who are not at peace and good will with respect to their fellow human beings and who are not the upholders of their covenant with Allah, are especially vulnerable and susceptible to the attacks of Shayateen, with them resulting in taking Shayateen as their Awliya- as their close friends, role models, benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they then follow. Thus, if we want to remain protected from the attacks and influences of Shayateen, the only thing that we need to do is to Amanu, i.e., to use our faculties to seek knowledge in order to be at the stage of deep and utter conviction with Allah; always be at peace with feelings of goodwill with respect to our fellow human beings and remain upholders of our covenant with Allah, the terms of which are mentioned in the Quran.

 

• DIVINE LAWS THAT WERE SWITCHED AND REPLACED BY FAHASHA: Since our forefathers didn’t Amanu, ended up taking Shayateen as Awliya, with the passage of time, the Hidayah from Allah is switched and replaced with Fahasha- committing of such acts by people that is done by crossing the boundaries of Deen and by using their abilities, faculties and resources by remaining outside these boundaries in direct opposition and contradiction of Allah’s commandments and Hidayah. This switching of Allah’s commandments and laws with the laws of Fahasha is done by our forefathers under the impression as if Allah is the one who has commanded these laws of Fahasha. Since they were not of the ones who Amanu, who have sought knowledge or used their faculties to seek knowledge, they believed Fahasha to be the laws of Allah.

 

• HOW SHOULD WE INTERACT WITH SUCH PEOPLE: We should counter such laws and practices of Fahasha by asking the people who commit these acts of Fahasha, as ‘Do you really think that Allah would order and command us to commit such acts that cross the boundaries of Deen? Do you really think that Allah would ask us to use our abilities, faculties and resources by remaining outside the boundaries of Deen? Do you really think that Allah would ask us to behave in direct opposition and contradiction of Allah’s laws as per the Kalam of Allah? Are you really reflecting from your speech and conducts at the maximum about Allah what you do not know and have not sought the knowledge of?’ These are all though-provoking and intensely deep questions, to prove to such people that there cannot be any contradiction when it comes to laws of Allah and hence Allah could never command people to commit acts of Fahasha. Instead of being a blind follower of their traditions and their forefathers’ practices and customs that pass on generations after generation, people should be in a place where they seek knowledge of the laws of Allah in order to know exactly what these laws of Allah are so that they do not end up following Fahasha under the influence of Shayateen.

 

• WHAT DOES ALLAH REALLY COMMANDS US TO DO: Allah commands us to always establish, support, strengthen and carry out justice at its best in accordance with unique situations and conditions of people and as aligned with people’s needs and requirements. Allah ask us to support, strengthen, back, encourage, assist and help to establish and strengthen the Deen-e-Qyamma by turning all our focus, attention, abilities, resources and as desired destination, that are significant and important for the Masjid of Allah, where Sajda is being done, where submission with complete and utter conviction of heart and mind is being done, which comes from the witnessing and being convinced of the benefits of such submission and where everyone is establishing, following and obeying Allah’s laws and the Deen-e-Qayyama in complete submission.

 

• DAWA’A OF ALLAH TO MUKHLIS’EEN: Allah and the whole of Allah’s system calls out to those who refer all matter of their Deen exclusively from Allah, i.e., based on the laws of Allah as mentioned in the Quran exclusively, restricting their Deen ONLY to Allah and who do not follow or support any laws in matters of Deen from outside of the Quran. Allah calls such Mukhlis’een to Allah and to the Deen- ul- Qayyamate with justice at its best as per the Fitrat of Allah, with love, compassion and care at its core, the requirements of Deen as Hanifan, being steadfast in following the laws of Allah only and the concept of judgment and recompense as its basis. These laws of Allah are exactly the same as what was disclosed, made known publicly, announced and declared not only to us but to our forefathers as well so that we all can go back and return to what was given to our forefathers that they switched and replaced and so that we can adapt, make use of, familiarize with and get accustomed to Allah’s laws and Hidayah.

 

• TWO DISTINCT GROUPS: Allah compares two distinct and clearly separate groups, which are distinguished from each other because of their own choices, conducts and behaviors. One of this group are of those who are as per Hidayah, guided, abiding by, synchronized with and in accordance with Allah’s guidance and laws. And then there is second distinct group which are of those who, due to their own choices and decisions, have earned their due rights to be upon the path which leads them to destruction and failure, that is full of ambiguities, doubts, darkness, confusion and they are the ones who are being misled far away from the path of Allah. The reason is that they have seized, hold on tightly and strongly to Shayateen (their own thoughts, elements, acts, laws and people working under the influence of their egoistic selves and Nafs-e-Amara) as their Awliya- their close friends, role models, benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they follow instead of the laws of Allah, whereas they are under the impression as if they are the guided ones.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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

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