Surah Al-A’raf – Ayah No. 40 – 43

Surah Al-A’raf – Ayah # 40 – 43 (7:40 – 7:43)

A.   TRANSLATION

 

٤٠  إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِي الْمُجْرِمِينَ

[Quran 7:40] Indeed, those who Kazabu (كَذَّبُوا) with Ayatena (بِآيَاتِنَا) and Astakbaru (وَاسْتَكْبَرُوا) upon them, not you Taftahu (تُفَتَّحُ) Abwaabu (أَبْوَابُ) the Sama’e (السَّمَاءِ) and not they Yadkhaluna (يَدْخُلُونَ) the Jannat (الْجَنَّةَ) except they Yaleja (يَلِجَ) the Jamalu (الْجَمَلُ) in Samman (سَمِّ) the Khayaat’e (الْخِيَاطِ). And that is Najziy (نَجْزِي) the Mujremeen (الْمُجْرِمِينَ).

 

٤١  لَهُمْ مِنْ جَهَنَّمَ مِهَادٌ وَمِنْ فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِي الظَّالِمِينَ

[Quran 7:41] For them of Jahanum (جَهَنَّمَ) is Mehaadun (مِهَادٌ) and through their Fouqa (فَوْقِهِمْ) Ghawashin (غَوَاشٍ). And That is Najziy (نَجْزِي) of the Zwalimeen (الظَّالِمِينَ).

 

٤٢  وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ

[Quran 7:42] And those who Amanu (آمَنُوا) and A’malu (وَعَمِلُوا) the S’walihaate (الصَّالِحَاتِ), not Nukallafu (نُكَلِّفُ) Nafsan (نَفْسًا) except their Wusua’ha (وُسْعَهَا)- those are As’haabu (أَصْحَابُ) the Jannat (الْجَنَّةِ); therein they Khalidun (خَالِدُونَ).

 

٤٣  وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ تَجْرِي مِنْ تَحْتِهِمُ الْأَنْهَارُ ۖ وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ ۖ لَقَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ ۖ وَنُودُوا أَنْ تِلْكُمُ الْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ

[Quran 7:43] And Naza’ana (وَنَزَعْنَا) what in their S’uduur (صُدُورِهِمْ) from Ghallin (غِلٍّ)- Tajriy (تَجْرِي) of Tahtehemu (تَحْتِهِمُ) the Anhaaru (الْأَنْهَارُ). And Qalu (وَقَالُوا), ‘Al Hamd (الْحَمْدُ) to Allah- the one who Hadayna (هَدَانَا) us to this and what Kunna (كُنَّا) to Nahtadey (لِنَهْتَدِيَ) if not indeed, Allah Hada’na (هَدَانَا) us. So that certainly, Ja’ata (جَاءَتْ) Rusulu (رُسُلُ) Rabbena (رَبِّنَا) with Haqq (بِالْحَقِّ).’ And Nudu (وَنُودُوا) that, ‘Tilkumu (تِلْكُمُ) the Jannatu (الْجَنَّةُ)- Have you Wares’amuha (أُورِثْتُمُوهَا) it with what you Kuntum (كُنْتُمْ) do?’

 

B.   THE CONCEPT:

 

THE CONTEXT

 

Through the earlier Ayahs of Surah Al-A’raf, we have learned that the Concept of Kazaba Allah’s Ayaat? One of the most commonly used method to do Kazaba Allah’s Ayaat i.e. to deny, reject, make fun of, ridicule or take Allah’s Ayaat as a joke and in non-serious manner is to do Aftara A’ala Allah- The earlier Ayahs discussed two types of people who commit these acts: Awwaleen and Aakhireen: The Awwaleen are those who basically were the first or the earlier ones who Aftara A’ala upon Allah, expressing their own opinions as if those are from Allah’s Kalam; who made the laws of Fahasha as opposed to the laws of Allah, and embedded these as laws of Deen. These are the religious leaders and preachers- those who lead the way to Zalal- away from the path of Allah. The Akhireen are the later ones, those who blindly follow the Awwaleen in following these laws of Fahasha as laws of Deen, who did not Amanu, who in their blind following of the Awwaleen, also never sought knowledge of Allah’s Ayaat themselves, who didn’t use their own Aqal and reasoning; who concealed and hide the Ayaat of Allah and who due to their Kufar also ended up Kazaba of Allah’s Ayaat, rejecting and denying them, ridiculing, making fun of them, taking them as a joke and expressed their own as well as the opinions of their leaders as if those are the Kalam of Allah.  Thus, the Awwaleen and Aakhireen in a nutshell can be referred as religious leaders and their blind followers.

What are the consequences of Kazaba Allah’s Ayaat: Regardless of who led the way and who followed, the actions of both the leaders and followers, resulted in the same final destination which is devoid of Allah’s Fazal and blessing, for both of them in the form of intense Azaab.  All of them, who Aftara A’ala Allah including their Ummath, community, nation, traditions, rituals, practices and customs as well as those who are Aukhtaha- who established, supported and were pillars of strength for these Ummat, would all be La’anat of Allah i.e., disconnected from the benefits of the system of Allah and were taken as opposition and enemies by the whole system of Allah.  Hence, they would all face the consequences in the form of Naar- hell fire, the worst possible forms of punishment of devastation, adversity, destruction and failure sooner or later. Such punishment is going to be intense and severe that is multiplied many folds, which may not be publicly carried out nor in the knowledge of everyone. Therefore, sooner or later, they would all have to relish, value and enjoy the intense punishment multiplied many folds, by savoring it, giving it the utmost importance, enjoying and delighting in it by treating it as a treasure, in the same manner that they did through their actions by going against the commandments of Allah, by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments.

CONCEPT OF THESE AYAHS

Ayah 7:40, “Indeed, those who Kazabu (كَذَّبُوا) with Ayatena (بِآيَاتِنَا) and Astakbaru (وَاسْتَكْبَرُوا) upon them, not you Taftahu (تُفَتَّحُ) Abwaabu (أَبْوَابُ) the Sama’e (السَّمَاءِ) and not they Yadkhaluna (يَدْخُلُونَ) the Jannat (الْجَنَّةَ) except they Yaleja (يَلِجَ) the Jamalu (الْجَمَلُ) in Samman (سَمِّ) the Khayaat’e (الْخِيَاطِ). And that is Najziy (نَجْزِي) the Mujremeen (الْمُجْرِمِينَ).”

 

Indeed, those who reject, deny, make fun of, ridicule and take as a joke (كَذَّبُوا) with Ayaat of Allah, either from the Kalam of Allah or from the creations of Allah, as were specific to such people (بِآيَاتِنَا) and those who let Akbar- magnified and made to look bigger upon them as well as those who were proud and arrogant (وَاسْتَكْبَرُوا) upon them, not you enlighten and expose them to the benefits of (تُفَتَّحُ) the gates of opportunity of (أَبْوَابُ) the environment, Allah’s message and Hidaya (السَّمَاءِ) and not they enter, be able to gain access to (يَدْخُلُونَ) the Jannat (الْجَنَّةَ) except they become persistent and relentless (يَلِجَ) all together (الْجَمَلُ) in order to fasten, secure and confirm (سَمِّ) not only the tools required but also the whole process of amending, repairing, fixing and correcting the damage done by them to the Ayaat of Allah (الْخِيَاطِ). And that is the perfect recompense (نَجْزِي) of those who are the Mujremeen (الْمُجْرِمِينَ).

 

This Ayah is normally mistranslated as ‘Indeed, those who deny Our verses and are arrogant toward them – the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle. And thus, do We recompense the criminals’ whereas there comes to mind a couple of important questions with reference to this translation

 

1) why would the translators ignore the alphabet ‘Ta’ at the beginning of Tuftah (تُفَتَّحُ), meaning ‘You Fatah’ addressing and talking to you- the addressee of the Quran, which is ignored completely and

2) How is it possible that Allah would not give solution, a route of ‘Touba’ for those who Kazaba Allah’s Ayaat and would instead highlight the impossibility of them to reverse their situation? As per Quranic guidelines, times and again, Allah gives option to people to realize their mistakes and make amends. Why then, this Ayah is an exception, highlighting the impossibility of people to make amends? Perhaps a closer look at the translated phrase “until a camel enters into the eye of a needle” needs to be looked at since this translation is against the divine justice of giving no option of Touba to these people.

 

Keeping in consideration the context of the earlier Ayahs, this Ayah comes back to the same discussion of the concept of Kazaba Allah’s Ayaat & Astakbaru upon them, whereby Allah has warned us against the acts of such people who deny, reject, make fun of, ridicule or take Allah’s Ayaat as a joke and in non-serious manner those Ayaat of Allah that are specific and relevant to them, to which they are exposed to and to which they commit these acts of Kazaba. Not only that, they also magnify other than Allah’s Message as more important and significant over Allah’s Ayaat, by promoting other than Allah’s Ayaat as more significant and by approaching these Ayaat of Allah with pride and arrogance, while looking down upon the Ayaat and others as least important, significant and/or imperfect. Filled with pride and arrogance, they indulge in boasting and bragging behaviors with heightened self-esteem and self-importance to promote, magnify and show-off such elements, laws, people and aspects that are other than, besides, in opposition of and contradictory to Allah’s Ayaat. Quran warns us that it is people like these who are the companions of the fire and announces destruction of worst possible punishment as their perfect recompense in which they will live forever.

 

Thus, this Ayah reiterates that those who reject, deny, make fun of, ridicule and take as a joke the Ayaat of Allah, either from the Kalam of Allah or from the creations of Allah, as were specific to such people and those who let Akbar- magnified and made to look bigger upon the Ayaat of Allah, other than Allah’s Ayaat as well as those who are proud and arrogant, you can never enlighten, give them the understanding, the wisdom, the truth, in terms of exposing them to understand Allah’s wisdom and expose them to the benefits and fortunes that they could have received in terms of accesses, chances, opportunities and means of accessing their environment and Allah’s message and Hidaya. And they can never enter or be able to gain access to the Jannat, unless and until they become persistent and relentless, with all of them working together in order to fasten, secure and confirm, not only the tools required but also the whole process of amending, repairing, fixing and correcting the damage done by them towards these Ayaat of Allah.

 

This means that through this Ayah, Allah is giving a solution, a chance even for those who Kazaba Allah’s Ayaat- those who make fun of, deny, ridicule and take as a joke the Ayaat of Allah and who are proud and arrogant over them. No one can enlighten them, expose them to the gates of opportunity or the means of accessing their Sama’a, their environment and Allah’s message, unless and until they realize their own mistakes and be open to make amends. Even such people can enter Jannat, if they become relentless; stubborn; unyielding, persevere and persist with all of them working in collaboration and coordination with each other, in order to fix, fasten, secure, arrange and confirm the tools that are needed as well as the whole process of mending, repairing, correcting and fixing the destruction that they have caused to the Ayaat of Allah. This is the solution that Allah provides as the perfect recompense; this is what they need to do if they want to enter Jannat, otherwise for them is the perfect recompense of Naar. If this seems like a huge effort, then we should all take this as a divine warning that for the Mujremeen, i.e., as opposed to those who Amanu, who have doubts, fears, or reservations, who are uncertain, unsure or unsafe due to their own Kufar, this is the consequences for their actions of Kazaba of Allah’s Ayaat and Astakbaru upon the Ayaat.

 

Ayah 7:41, “For them of Jahanum (جَهَنَّمَ) is Mehaadun (مِهَادٌ) and through their Fouqa (فَوْقِهِمْ) Ghawashin (غَوَاشٍ). And That is Najziy (نَجْزِي) of the Zwalimeen (الظَّالِمِينَ).”

 

For them of the hell, the destruction, the intense being of punishment (جَهَنَّمَ) is their habitat and residence of living (مِهَادٌ) and through them giving importance, considering of value and significance (فَوْقِهِمْ) cheating, deceiving, reducing the effectiveness of Allah’s message through fraud (غَوَاشٍ). And That is the recompense (نَجْزِي) of these people who commit extreme acts of injustices and Zulm against Allah’s Ayaat (الظَّالِمِينَ).

 

After highlighting the only solution and the perfect recompense of Naar for the Mujremeen, Allah then continues the description of Jaza’a, the perfect recompense for the Mujremeen, who Kazaba Allah’s Ayaat. For them of the hell, the destruction, the intense being of punishment, is going to be their habitat and residence of living and through them giving importance, considering of value and significance of cheating, deceiving, reducing the effectiveness of Allah’s message through fraud, falsehood and fabrications. And That is the recompense of these people who commit extreme acts of injustices and Zulm against Allah’s Ayaat. Thus, for them hell is their habitat, community, home, dwelling, residence, environment for their living which is because of them giving preference and considering valuable and significant such deeds and aspects which were basically deceit; cheating; deception; swindling; fraud, referring to all such acts that devalue and reduce the effectiveness of Allah’s message and their acts of making Allah’s Kitaab ineffective  by means of fraud, cheating and Aftara, all of which are heights of injustices and Zulm against the Kitaab and Allah’s Ayaat.

 

Ayah 7:42, “And those who Amanu (آمَنُوا) and A’malu (وَعَمِلُوا) the S’walihaate (الصَّالِحَاتِ), not Nukallafu (نُكَلِّفُ) Nafsan (نَفْسًا) except their Wusua’ha (وُسْعَهَا)- those are As’haabu (أَصْحَابُ) the Jannat (الْجَنَّةِ); therein they Khalidun (خَالِدُونَ).”

 

And those who use their faculties and seek knowledge to be at utter and deep conviction with Allah (آمَنُوا) and conducts acts and deeds of (وَعَمِلُوا) Is’lah amend, rectify and reform (الصَّالِحَاتِ), No one is entrusted with responsibilities and duties as assigned by Allah that they have to undertake (نُكَلِّفُ) by anyone (نَفْسًا) except these are in accordance with their abilities, resources, ways and means (وُسْعَهَا)- those are companions of (أَصْحَابُ) the heaven (الْجَنَّةِ); therein they will abide forever (خَالِدُونَ).

 

This Ayah highlights four important concepts (1) What does it mean by those who Amanu: The word Amanu, as in ‘Oh those who Amanu’ is based on the word Aman- which means safety, security, peace, contentment and tranquility. Therefore, the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, but is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind, without any doubts and worries. The Momin is not only someone who is at Aman w.r.t. the five fundamentals of Emaan, i.e., Allah, Allah’s Kitaab, Malaik, Rasool/Nabiyeen and Youm al Akhira; but also refers to the person who is at a state of Aman in terms of being at peace, harmony, cease-fire and goodwill, as well as those who are upholders of their Aemaan  (أَيْمَانٌ) meaning promise, oath and covenant with Allah, the terms of which are detailed in Quran. Momin in terms of being at Aman, w.r.t. members of the society not in terms of having Emaan, is used in Ayah 4:92 and 4:93, when Allah talks about Qatal of Momin, Allah is not talking about a person who Amanu, as in has Emaan, since the only Hikm, the only judge in matters of Deen is Allah, therefore there is no way and means of judging if any person has Emaan or not. Thus, the word Momin, in these ayahs, refers to those who are at Aman in terms of in state of peace, being content, ceasefire, harmony with others and is not engaged in any sort of fight against anyone. In a nutshell, the word Amanu, or those who Amanu, has multiple meanings and when we talk about observing Taqwa, it means being extra careful, cautious, nurturing and protective of our deep and utter conviction w.r.t the five fundamentals of Emaan, as well as being at Aman, w.r.t. the other members of the society, being at peace, harmony and good will for others and being upholders of our covenant (Aemaan) with Allah (2) What are Amal-e-S’walehaat: the word Is’lah means orrection, correcting the damage done by one’s mistakes and Zulm, getting things back in order, putting them in their rightful place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. Thus, the Swaliheen are those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam. (3) What is the concept of Nukallafu: the word is normally translated as burden but this is a wrong interpretation of this word. The word Kalaf is normally used in Quran subsequent to or followed by identifying duties and responsibilities that have to be carried out as per the commandments of Allah, as per Deen. For instance, in the ayah 4:84, the phrase “so fight in the Sabeel of Allah, not Tulallafu except your own Nafs…” used here in the meanings of responsible or accountable. In the ayah 65:7 “The owner of the wealth to spend from his vast wealth, and the one who has restricted in his Rizq, then should spend from whatever Allah has given him, Indeed Allah does not Yukallifu a Nafs except from what he/she has been given…” Shows the meaning of the word in terms of responsibility, entrusted with a task, the duties that one needs to fulfill, in accordance with what has been given by Allah. Similarly, in the ayah 6:152 when Allah is talking about what needs to be done with respect to the wealth of a Yateem, and giving of full measure and weight in justice, the subsequent phrase is “…We do not Nukallifu a Nafs except its capacity…”  Similarly, in the ayah 7:42, the phrase comes after the mention of those who Amanu and do Amal-e-Swalehaat. Therefore, the meanings of the word are in terms of being en-tasked with; i.e. given duties and responsibilities for, thus whenever Allah says that Allah does not Yukallifu a Nafs except as per its capacity, it means that Allah does not ask us to do something, does not give us responsibilities and duties which are beyond our capacity, abilities, resources, skills and capabilities. (4) The Concept of Khalidun: This concept is normally misinterpreted by most translators. According to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time in there may not be forever if that person was a Muslim.  Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have the opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. This word is the base of a major misconception and wrong assumption in Muslims that non-Muslims will be destined to heaven will remain there forever, whereas if a person is a Muslim, then the purpose of hell would be only for a limited period of time, in order to wash away or pay for your sins, thereafter that Muslim would be destined to heaven wherein the person would remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the scales are heavier on the side of good deeds, the person will be inhabitant of Heaven, otherwise will be destined for hell. Either of these situations, whether hell or heaven, the place will be their final abode, the eternal residence forever. In Quran, the words such as khalidoon, or khalideena, are used both for heaven and hell and denotes the concept of residing in it, or residence of, forever manner, for instance the same word khalidoon is used for both ‘As’haab en Naar’ in the ayah 2:81 and ‘As’haab e Jannnat’ in the ayah 2:82 in equal manners, meaning they will remain therein forever.

 

Thus, here after talking about Mujremeen and those whose perfect recompense is hell and Naar; Allah now discusses those on the opposite end, as those who Amanu; who use their faculties and seek knowledge to be at utter and deep conviction with Allah and who commit acts and deeds of Is’lah, who amend, rectify and reform themselves and in the society to restore harmony and balance. For such people Allah gives us the divine insight that Allah does not entrust or assign responsibilities and duties to anyone that they have to undertake that are not in accordance with their abilities, resources, ways and means. Such people who Amanu and do Amal-e-swaleehst as divinely assigned responsibilities, they carry out such deeds in accordance with their ways and means and hence these are the companions of the Jannat wherein they will abide forever.

 

Ayah 7:43, “And Naza’ana (وَنَزَعْنَا) what in their S’uduur (صُدُورِهِمْ) from Ghallin (غِلٍّ)- Tajriy (تَجْرِي) of Tahtehemu (تَحْتِهِمُ) the Anhaaru (الْأَنْهَارُ). And Qalu (وَقَالُوا), ‘Al Hamd (الْحَمْدُ) to Allah- the one who Hadayna (هَدَانَا) us to this and what Kunna (كُنَّا) to Nahtadey (لِنَهْتَدِيَ) if not indeed, Allah Hada’na (هَدَانَا) us. So that certainly, Ja’ata (جَاءَتْ) Rusulu (رُسُلُ) Rabbena (رَبِّنَا) with Haqq (بِالْحَقِّ).’ And Nudu (وَنُودُوا) that, ‘Tilkumu (تِلْكُمُ) the Jannatu (الْجَنَّةُ)- Have you Wares’amuha (أُورِثْتُمُوهَا) it with what you Kuntum (كُنْتُمْ) do?’”

 

And disengage, withdraw, disconnect and remove (وَنَزَعْنَا) what is in their preferences, interests, in front of them as their values and their priorities (صُدُورِهِمْ) from iron shackles and chains that restrict them, inhibit or slow them down (غِلٍّ)- is provided with all ways and means, through the laws and processes of Allah, the whole system of Allah (تَجْرِي) in accordance with and in alignment with (تَحْتِهِمُ) their Anhaar- all such things and aspects that they desire in order to lead a fulfilled and happy life (الْأَنْهَارُ). And they reflect from their conducts and speech that (وَقَالُوا), ‘Al praise of perfection with complete knowledge and as per our personal experience is only (الْحَمْدُ) to Allah- the one who has guided us (هَدَانَا) to this and what we aimed to reach the final destination through our actions (كُنَّا) to be guided (لِنَهْتَدِيَ) if not indeed, Allah would have guided (هَدَانَا) us. So, that certainly, brought to fruition (جَاءَتْ) message of (رُسُلُ) our Rabb (رَبِّنَا) with absolute truth and justice, as per our duties and responsibility (بِالْحَقِّ).’ And aim towards this as your defined responsibility (وَنُودُوا) that is your Jannatu (الْجَنَّةُ)- Have you inherit (أُورِثْتُمُوهَا) it with what you aimed to reach as a final destination based on what you (كُنْتُمْ) do?’

 

There are a couple of concepts that are extremely important with respect to this Ayah. (1) Concept of Anhaar: The word Nahar is normally translated as either day or streams or rivers, but the real meaning of the word refer to all those things that we crave for, desire for in order to lead a happy, contend and self-actualized life, such as wealth, children, peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. – basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life, happy, contend and self-actualized beings for instance in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.”  Therefore, Nahar are all those things that we crave for, desire for, in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar…” here it is used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. (2) Concept of Al-Hamd: means acknowledging and praising something or someone upon its completion, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for that accomplishment. Hollow words of praise to anything or anyone, without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, or mistakes. The benefits & beauty of such accomplishment must be felt, ascertained and convinced by one’s whole being, then and only then the praise that comes out of one’s heart and mind would qualify as HAMD. When the word Hameed is used for Allah, it’s an all-encompassing term- that All Hamd, all perfection only belongs to Allah and therefore Hamd is only for Allah as Allah is Hameed. Also, one can do hamd of the creation, the creator and the benefits one received from such creation as well as the creator- hence All Hamd belongs to Allah.

 

 

After talking about those people who Amanu, who do deeds of Islah; and who would be the companions of Jannat wherein they will remain forever, this Ayah then continues the discussion in terms of defining and explaining the situation – the heaven like condition, wherein they would be remaining forever. The heaven like situation as explained in this Ayah would be such that their preferences, interests, values and their priorities would be disengaged, withdrawn, disconnected and removed from such iron shackles and chains that could have restricted them, inhibited them or slowed them down in any manner from their activities and endeavors of Amanu and doing deeds of Is’lah. This is how the whole system of Allah join hands together in order to provide such people with all ways and means, through the laws and processes of Allah, the whole system of Allah in accordance with and in alignment with their Anhaar- all such things and aspects that they desire in order to lead a fulfilled and happy life. It would be then, that such people would realize and reflect as to why and how they are in this heaven-like situation, which could not have been possible without the deep-routed gratitude and praise of perfection that they feel towards Allah, which has come out of complete knowledge and their personal experience. They would be in extreme gratitude towards Allah and the whole system of Allah, comprising of the fitrat of Allah that we’re all born with, the Nafs-e-Mut’mainna embedded in each of us, the rules of Allah as per Deen- Hidayah & Allah’s Kitaab- including the laws of nature and Allah’s Malaik, by realizing that, ‘had it not for Allah, who has guided us to this heaven-like situation and through those of our efforts that we did as a result of this guidance in order to reached this final destination, we would not have been guided. Nothing would have helped us if Allah and the whole system of Allah would not have guided us. This is how, Allah’s message and guidance has brought to fruition for such people all of Allah’s blessings with absolute truth and absolute justice as their due right, based on what they have earned by them upholding their Aemaan and carrying out their duties and responsibilities of Amanu and doing deeds of Is’lah. And this is how this heaven like situation is entrusted and confirmed for such people based on their strong conviction and trust and them taking care of their responsibilities and duties. This is how such people become owners and inheritors of heaven based on what they themselves aimed for as their final destination and through their explicit actions and decisions.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-A’raf i.e., 7:40 to 7:43 give us the following divine guidance that we can apply in our day to day lives.

 

• THE SOLUTION FOR SUCH PEOPLE WHO KAZABA ALLAH’S AYAAT & ASTAKBARU UPON THEM: These verses refer to people who Kazaba Allah’s Ayaat i.e., reject, deny, make fun of, ridicule, and take as a joke the verses of Allah, either from the Quran or from the creations of Allah. They also refer to those who Astakbaru upon Allah’s Ayaat i.e., promote, magnify in significance and make bigger in value than Allah’s Ayaat, such aspects, people, laws, system of Shirk, i.e., that belongs to their deities other than Allah as well as those who are proud and arrogant upon Allah’s Ayaat. These people will not be able to gain understanding or wisdom, or access the benefits and fortunes that come with understanding Allah’s message and guidance since no one can enlighten them of Allah’s guidance unless and until they aim for it themselves. They will never be able to enter Jannat unless they, in coordination with each other, work to amend, repair, and correct the damage they have done by doing Kazaba of Allah’s Ayaat and Astakbaru upon them. Not only that they have to amend, repair and correct the damage done, but they also have to establish, institute and strengthen the tools required for this to ensure its long-term sustainability. The solution that Allah provides for those who deny, make fun of, ridicule, and take as a joke the verses of Allah, and who are proud and arrogant over them, is that they must realize their mistakes and be open to making amends. Even such people can enter Jannat, if they become relentless, stubborn, unyielding, persevere and persist, working in collaboration and coordination with each other, in order to fix, fasten, secure, arrange and confirm the tools that are needed as well as the whole process of mending, repairing, correcting and fixing the destruction that they have caused to the verses of Allah. This is the solution that Allah provides as the perfect recompense. If this seems like a huge effort, it should be taken as a divine warning that for the Mujremeen, i.e., as opposed to those who Amanu, who have doubts, fears, or reservations, who are uncertain, unsure or unsafe due to their own Kufar, this is the consequences for their actions of denying of Allah’s verses and being arrogant about them.

 

• PERFECT RECOMPENSE FOR THE MUJREMEEN: The perfect recompense for such people is the Naar- hellfire, the intense form of Azaab and punishment. This will be intense and their habitat and residence will be in destruction, because they cheated, deceived, reduced the effectiveness of Allah’s message through fraud, falsehood, and fabrications. This is the recompense of committing extreme acts of Zulm and injustices against Allah’s Ayaat. For these people, intense punishment, hell and destruction will be their habitat, dwelling and environment because of their preference and consideration of valuable and significant such deeds and aspects which were basically deceit, cheating, deception, fraud, and falsehood referring to all such acts of them that devalue and reduce the effectiveness of Allah’s message and their acts of making Allah’s book ineffective by means of falsehood and Aftara- expressing their own opinions as if those are by Allah; all of which are heights of Zulm and injustices against the Hidaya, kitaab and Allah’s Ayaat.

 

• THOSE WHO AMANU & DO AMAL-E-SWALEHAAT: Allah now discusses those on the opposite end, those who Amanu, who use their faculties and seek knowledge to be at utter and deep conviction with Allah, and who commit acts and deeds of Is’lah, amending, rectifying, and reforming themselves and society to restore harmony and balance. For such people, Allah gives the insight that Allah does not entrust or assign responsibilities and duties to anyone that they are unable to undertake, and these people who Amanu and do good deeds as divinely assigned responsibilities, they carry out such deeds in accordance with their abilities, resources, ways and means, and hence these are the companions of Jannat where they will abide forever

 

• DESCRIPTION OF THOSE IN JANNAT: The heaven-like situation as described in these verses of the Quran would be such that the preferences, interests, values and priorities of the people in it would be disengaged, withdrawn, disconnected, and removed from any restrictive influences that would have held them back from their activities and endeavors of Amanu and doing good deeds of Is’lah. In this way, the whole system of Allah works together to provide such people with all the ways and means necessary, through the laws and processes of Allah, to lead a fulfilled and happy life. They would then realize and reflect on why and how they are in this heaven-like situation, which could not have been possible without the deep-rooted gratitude and praise of perfection that they feel towards Allah, which has come out of complete knowledge and their personal experiences. They would be extremely grateful to Allah and the whole system of Allah, comprising of the fitrat of Allah that we’re all born with, the Nafs-e-Mut’mainna embedded in each of us, the rules of Allah as per Deen- Hidayah & Allah’s Kitaab- including the laws of nature and Allah’s Malaik. They would realize that, ‘had it not for Allah, who has guided us to this heaven-like situation and through those of our efforts that we did as a result of this guidance in order to reach this final destination, we would not have been guided. Nothing would have helped us if Allah and the whole system of Allah would not have guided us.’ This is how Allah’s message and guidance brings to fruition for such people all of Allah’s blessings with absolute truth and absolute justice as their due right, based on what they have earned by upholding their Aemaan and carrying out their duties and responsibilities of Amanu and doing deeds of Is’lah. And this is how this heaven-like situation is entrusted and confirmed for such people based on their strong conviction and trust and them taking care of their responsibilities and duties. This is how such people become owners and inheritors of paradise based on what they themselves aimed for as their final destination and through their explicit actions and decisions.

 

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/