Surah Al-Ana’m Ayah No. 1 – 11
Surah Al-Ana’m Ayah # 1 – 11 (6:01 – 6:11)
A. TRANSLATION
١ الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ ۖ ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ
[Quran 6:1] Al Hamd (الْحَمْدُ) to Allah- the one who created the skies and the earth and Ja’ala (وَجَعَلَ) the Zulumaate (الظُّلُمَاتِ) and the Noore (وَالنُّورَ). Then those who Kafaru (كَفَرُوا) with their Rabb (بِرَبِّهِمْ) Ya’daluna (يَعْدِلُونَ).
٢ هُوَ الَّذِي خَلَقَكُمْ مِنْ طِينٍ ثُمَّ قَضَىٰ أَجَلًا ۖ وَأَجَلٌ مُسَمًّى عِنْدَهُ ۖ ثُمَّ أَنْتُمْ تَمْتَرُونَ
[Quran 6:2] The one who created from T’aene (طِينٍ) then Qaza’a (قَضَىٰ) Ajalan (أَجَلًا). And Aja’alun (وَأَجَلٌ) Musamman (مُسَمًّى) near it. Then indeed, you Tamtaruna (تَمْتَرُونَ).
٣ وَهُوَ اللَّهُ فِي السَّمَاوَاتِ وَفِي الْأَرْضِ ۖ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
[Quran 6:3] The one who is in the skies and in the earth – who knows your Sirrakum (سِرَّكُمْ) and your Jaharakum (وَجَهْرَكُمْ) and knows what you Taksabuna (تَكْسِبُونَ).
٤ وَمَا تَأْتِيهِمْ مِنْ آيَةٍ مِنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ
[Quran 6:4] And what has come from any Ayat (آيَةٍ) of Ayaat (آيَاتِ) of their Rabb (رَبِّهِمْ) except that they Kaanu (كَانُوا) upon it Mu’rezeen (مُعْرِضِينَ).
٥ فَقَدْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ ۖ فَسَوْفَ يَأْتِيهِمْ أَنْبَاءُ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
[Quran 6:5] Then, indeed, they Kazabu (كَذَّبُوا) with the Haqq (بِالْحَقِّ) for what Ja’ahum (جَاءَهُمْ) them. Then Soufa (فَسَوْفَ) come to them Anaba’u (أَنْبَاءُ) what Kanu (كَانُوا) with it they Yastahzeu’n (يَسْتَهْزِئُونَ).
٦ أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا مِنْ قَبْلِهِمْ مِنْ قَرْنٍ مَكَّنَّاهُمْ فِي الْأَرْضِ مَا لَمْ نُمَكِّنْ لَكُمْ وَأَرْسَلْنَا السَّمَاءَ عَلَيْهِمْ مِدْرَارًا وَجَعَلْنَا الْأَنْهَارَ تَجْرِي مِنْ تَحْتِهِمْ فَأَهْلَكْنَاهُمْ بِذُنُوبِهِمْ وَأَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ
[Quran 6:6] Do not they Yara’a (يَرَوْا) how many Ahlakna (أَهْلَكْنَا) from before them of Qarnin (قَرْنٍ) Mukkannahum (مَكَّنَّاهُمْ) them in the earth what not Numakkin (نُمَكِّنْ) for you? And Arsalna (وَأَرْسَلْنَا) from the sky upon them Midraran (مِدْرَارًا) and Ja’alna (وَجَعَلْنَا) the Anhaar (الْأَنْهَارَ) Tajri (تَجْرِي) of Tahtehim (تَحْتِهِمْ) them. Then Ahlakna (فَأَهْلَكْنَاهُمْ) them with their Zunuub (بِذُنُوبِهِمْ) and Ansha’ana (وَأَنْشَأْنَا) from after them Qarnan (قَرْنًا) A’akhireen (آخَرِينَ).
٧ وَلَوْ نَزَّلْنَا عَلَيْكَ كِتَابًا فِي قِرْطَاسٍ فَلَمَسُوهُ بِأَيْدِيهِمْ لَقَالَ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ
[Quran 6:7] And if had Anzalna (نَزَّلْنَا) upon Kitaabin (كِتَابًا) in Qirt’aasin (قِرْطَاسٍ) then, Lamasu (فَلَمَسُوهُ) with their Aiedehim (بِأَيْدِيهِمْ) for those who kafaru (كَفَرُوا) Qaala (لَقَالَ), ‘Indeed, this is not except a Seharan (سِحْرٌ) Mubeenun (مُبِينٌ).’
٨ وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ مَلَكٌ ۖ وَلَوْ أَنْزَلْنَا مَلَكًا لَقُضِيَ الْأَمْرُ ثُمَّ لَا يُنْظَرُونَ
[Quran 6:8] And Qaalu (وَقَالُوا), ‘Why has not Anzela (أُنْزِلَ) upon the person Malaka (مَلَكٌ)’. And if Anzalna (أَنْزَلْنَا) Malakan (مَلَكًا) to Qaza’a (لَقُضِيَ) the Amar (الْأَمْرُ), then they do not Yanzaruna (يُنْظَرُونَ).
٩ وَلَوْ جَعَلْنَاهُ مَلَكًا لَجَعَلْنَاهُ رَجُلًا وَلَلَبَسْنَا عَلَيْهِمْ مَا يَلْبِسُونَ
[Quran 6:9] And if Ja’alna (جَعَلْنَاهُ) Malakan (مَلَكًا) to Ja’alna (لَجَعَلْنَاهُ) the person Rujulan (رَجُلًا) and to Labasna (وَلَلَبَسْنَا) upon them, then what they Yalbesuna (يَلْبِسُونَ)?
١٠ وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ
[Quran 6:10] And indeed, Astahzey (اسْتُهْزِئَ) with Rusule (بِرُسُلٍ) from before you, then Haaqa (فَحَاقَ) with those who Sakheru (سَخِرُوا) from them what Kaanu (كَانُوا) with it they Yastahzeu’n (يَسْتَهْزِئُونَ).
١١ قُلْ سِيرُوا فِي الْأَرْضِ ثُمَّ انْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ
[Quran 6:11] Qul (قُلْ), ‘Se’eru (سِيرُوا) in the earth, then Anzaru (انْظُرُوا) how Kaana (كَانَ) Aa’qibaatu (عَاقِبَةُ) the Mukazebeen (الْمُكَذِّبِينَ).’
B. THE CONCEPT:
IMP KEYWORDS FOR THESE AYAHS
Let’s first discuss some of the keyword’s vocabulary in these Ayahs that are important to understand the concept, which are as follows in brief:
The Phrase ‘All Hamd to Allah’: means acknowledging and praising Allah after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for Allah as a creator, the Rabb and the only diety whose rules are to be done Abd of- to follow in submission.
The concept of Adal: is normally translated as justice, but it means as per Quran being fair and just in terms of treating everyone equal regardless of their unique situations, due rights or requirements. Whenever Allah talks about people who treat Allah as their Rabb equal to others whom they also treat equally as their Rabb, by treating both Allah and their Rabb on equal footings regardless of the due right of Allah as their one and only Rabb, the word Adal is used.
The word T’aene: is normally translated as clay or mud but the word is used in Quran to refer to the specific traits of us as human beings, which can be distracted, molded into becoming delusive, blind followers and superstitious beings. Other traits of us, as human beings, is that we tend to slip away (those that slip away, get diverted) from the Fitrat of Allah that we have been created upon, and get diverted away from the path of Allah and towards the path of Shaytan.
The phrase Ajalin Musammin: when used in Quran refers to the specified and fixed deferment or postponement of the concept of accountability.
The word Tamtaruna: shares the meanings with the word Mumtareen as normally translated as those who are in doubt but the word is used in much broader meanings in terms of disagreement, making assumptions, entering into arguments, dispute, lack of clarity or unity in terms of the agreement w.r.t. any aspect of Haqq.
The word Sirrakum & Jahrakum: the word Sirra is used in Quran in the meanings of aspects, deeds, actions, that are done secretly and privately, as the word is used in Quran as opposed to the word Jahra which refers to something being done publicly with open declaration and announcement.
The word Taksabuna: The word Kasabu, or Kasabat is used in Quran in the meanings of ‘bringing upon oneself, absorbing or retaining within oneself the impacts, in order to either face the consequences of or gain the benefits thereof’ for something that the person has done, said or through the person conducts and behaviors reflected.
The word Mu’razeen: The word is normally translated as those who Tawalla, thus Mau’razeen and Mau’razun are those who disobey clear divine instructions, who repel away from them in dislike ness and disgust, who disconnect from and turn as opposition to the laws and systems of Allah.
The words Kazabu & Mukazebeen: is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting, taking as a joke etc.
The word Ja’ahum: is normally translated as ‘come to them or brough to them’ , but the word is used in Quran in much deeper and much wider in all-encompassing meanings of ‘report for duty; bring to fruition; to attend to the duties, witnessing their true objectives and duties, brought forth something, be shown or presented with something.’
The word Soufa: is normally mistranslated as soon, but the word is used as an expression to reflect the approaching of, acknowledging of or realizing of something as a due right of one based on the person’s conducts and behaviors.
The words Yastahzeu’n & Astahzey: is normally translated as to make fun of or to ridicule but these words are used in Quran in terms of causing disorientations and confusions, creating doubts and uncertainties, or causing misperceptions and misunderstandings.
The word Yara’a: is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by.
The word Ahlankn: is used here in the meanings of someone or something being destroyed, devastated, demolished, ruined or been made extinct as direct results of their own actions and conducts
The word Qarnin: The word has meanings in terms of people, aspects, laws, systems, things etc. that are bound together and/or strongly tied to each other.
The words Mukanahum & Numakkin: are used in the meanings of basic purpose, roles, position, functions, responsibilities, tasks and standing of someone or something.
The word Midraran: is normally translated as showering in abundance but basically used in Quran in the meanings of those aspects and modalities of the Kitaab- Allah’s message that are practical, concrete, to be applied, pragmatic, workable and to be implemented in our day to day lives in order to receive the blessings of Allah and the true benefits of the Allah’s message.
The word Anhaar: is plural of the word Nahar, which 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.
The word Tajriy: is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes and the laws of the universe.
The word Tahteha: is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’.
The word Zunuubehim: means their Zunoob. The word is normally mistranslated as sins, but is basically used in Quran in very specific meanings of “intense impacts” of sufferings, anguishes, distresses, or miseries caused by any act of Zulm (injustice, going against someone’s Haqq, suppression etc.).
The word Ansha’ana: is normally translated as raised, created or produced but the word is used in Quran in the meanings of the act of instituting or creating or bringing into effect institutions that run with defined parameters, set of laws, people, aspects and systems comprising of interrelated system of roles and laws, organized around the satisfaction of an important need or function.
The word Qirt’aasin: is normally translated as parchments but this is not how Quran has used this word. The word is used in Quran in the meanings of functional or working aspects, sides of any tool and refers to those aspects of Allah’s Kitaab, the divine message, that has been taken up as functional, practical and working aspects and are implemented practically in lives.
The word Lamasu: is normally mistranslated as touching, but this is a wrong translation. The word is used in Quran in the meanings of discovering, investigating, unearthing, locating, exploring, seeking or finding anyone or anything.
The word A’edehim: The word is normally translated as ‘their hands’ but the word is used in terms of consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for.
The words Yanzaruna & Anzaru: the word Nazar has meanings of thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation.
The words Labasna & Yalbesuna: the word Libaas is used in the meanings of dressing, clothing, garments or coverings. Accordingly, it’s also used in the meanings of Engulfment in all aspects and sides, surrounded by, covered from all sides by, or overwhelmed by something.
The word Seer: is used in Quran in the meanings of travelling, investigating, seeking evidence or exploring something.
The word Aa’qibat: the word is used in the meanings of the outcome of one’s code and conductions (Including one’s Emaan) and deeds done in this worldly life, that one would face sooner or later, as a perfect recompense either in this world or and as well as in the Youm-al Akhira. Thus, this word refers 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.
CONTEXT OF THESE AYAHS
Through the earlier Ayahs before these Ayahs of Suran Al Anam, that is the last Ayahs of Surah Al-Ma’idah, Ayahs 5:110 to 120, we have learned the divine guidance about how Allah has strengthened Allah’s Nabiyeen, their duties and responsibilities and how they carry out these duties and responsibilities. The earlier Ayahs also give us divine warnings about general human tendencies to treat Allah’s Nabiyeen and their Ummy as deities from besides Allah. As per Quran deity is the one whose laws one obeys and follows as Laws of Deen and since in Deen the only Hikm is Allah and all the laws of Allah are mentioned in the Kitaab, the Quran, therefore, whoever follows anyone else’s laws in matters of Deen, then that is like treating that person and/or personal practices as deities instead of Allah. These Ayahs depict the general human tendency to treat Allah’s Nabiyeen as well as their personal ways, methods and practices (that has nothing to do with the Kitaab of Allah) as laws in Deen. Thus, not only that the people take their Nabiy’s sayings and practices as laws in the matters of Deen but also, they take up such ways, methods and practices of the Nabiy that their Nabiy understood and learned from their homes, environment or culture, either before the revelations of the Kitaab or that has nothing to do with the Kitaab/Allah’s book of revelations. Thus, if anyone follows any laws of the Nabiy that they are the follower of, thinking that law is the law of the Deen, whereas the only Hikm, lawmaker in Deen is Allah; it means that the person is doing Abd of that Nabiy from besides Allah and this is like taking the Nabiy as their deity. Similarly, if one takes up any practice of the Nabiy, which has nothing to do with Allah’s Kitaab, as a law in Deen, that is like taking up such practices as their deity for instance if people would prefer eating a certain fruit, or fasting on a certain day since their Nabiy used to do that, in the name of Deen, then that is like taking up such practices of the Nabiy as their deity from besides Allah. Whereas this could never be the intention of any of Allah’s Nabiyeen that instead of following the laws of Allah, Allah’s Nabiy would advise the humanity to follow their laws or their personal habits or practices as laws of Deen- this is not possible. Hence whoever does that, is not only an act of kufar and shirk but directly contracts the Haqq, the due right and the duties of the Nabiyeen, which is ONLY to deliver and establish Allah’s message, the Naboat and to ask humanity to do Abd- follows ONLY Allah’s laws as laws of Deen as mentioned in the Kitaab.
CONCEPT OF THESE AYAHS
Keeping in above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows
Ayah 6:1, “Al Hamd (الْحَمْدُ) to Allah- the one who created the skies and the earth and Ja’ala (وَجَعَلَ) the Zulumaate (الظُّلُمَاتِ) and the Noore (وَالنُّورَ). Then those who Kafaru (كَفَرُوا) with their Rabb (بِرَبِّهِمْ) Ya’daluna (يَعْدِلُونَ).”
For the purpose of this Ayah, it’s must to understand two important concepts. (1) The Concept of Zulumaat & Noor as per Quran: The word Zulumaat, is normally translated as darkness and Noor as light, however the words are used in Quran as opposed to each other. The word Noor is used in Quran as Noor of Allah, referring to the basis of Allah’s Hidayah, through which Allah gives guidance to everyone towards the path of Allah. Those who Amanu- seek knowledge, use intellect to be at Aman with Allah in utter and deep conviction, get the Noor of Allah due to them being on Hidayah- guidance, and on Allah’s path as Allah Yahdi- gives Hidayah with Allah’s Noor. Noor of Allah embodies the Fitrat of Allah- referring to those aspects and characteristics that Allah wants to see in us and on the basis of which Allah has created the humanity. The word Noor thus refers to such traits which are reflective of the Fitrat of Allah and of those who are on the Hidayah. Therefore, when Quran used the word Noor as opposed to the word Zulumaat, Zulumaat referring to the stage of extreme Kufar as opposed to being on Allah’s Noor on Hidayah & Emaan. Thus, as opposed to Zulm, the word Noor means Hidayah, the knowledge of Emaan etc. Since Zulumaat refers to things that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly, as well as to things, aspects and people not being at their rightful place, where they are supposed to be as created by Allah, as thinking & caring intellectual human beings, as well as referring to situations, aspects and people committing extreme acts of injustices. Thus, as opposed to Zulm and Zulumat, the word Noor means becoming distinctly clear as being in the state of Aman- utter and deep conviction, on the path of Hidayah, Allah’s Fitrat, guided and in the state of safety, security and conviction that comes out of knowledge. (2) The Concept of ‘their Rabb’ in this Ayah: The word Rabb in addition to referring to Allah who is carrying out the process of Rabobiat for each and everyone and everything on the earth and the skies, but in this Ayah refers to those Nabiyeen and their Ummy who are taken as deities from besides Allah, in terms of becoming their Abideens, i.e., doing Abd, following laws of these Rabb who are taken as deities.
Concept of Ayah 6:1- This Ayah is a thought-provoking statement by Allah which is basically linked to the earlier Ayahs already discussed – the Ayahs no. 5:110-5:120 that discuss people taking Nabiyeen and their Ummy as their deities from besides Allah. Thus, this Ayah after highlighting all that Allah has created then, talks about those deities, their Rabb, whose laws they follow instead of Allah’s. All the praise with complete conviction, after having experienced personally and through the knowledge of its perfection (Hamd) belongs only to Allah, as the one who has created the skies- all that is in the space- astronomical bodies, as well as whatever is in the earth, all living and non-living things on the planet. The one who made and appointed for duties (Ja’ala) the traits, aspects, people, system, laws and characteristics which are opposed to the Hidayah, the Fitrat of Allah- that directly opposes the Fitrat of Allah and the Allah’s message and guidance- the Hidayah; things, aspects, elements and people that are confusing, not clear, being kept in dark, something not obvious; as well as those that are reflective of extreme acts of injustices and Zulm (Zulumaat) as well as appointed for duties those aspects and characteristics of Fitrat of Allah, that Allah wants to see in us and on the basis of which Allah has created the humanity; such aspects and traits which are clarified clearly and distinctly made obvious through both Ayaat of Allah; reflective of the way we have been created as thinking and intellectual human beings who are embodiment of care, compassion for everyone and as upholders of justice (the Noor). Then those who hide, conceal (do kufar) with their Rabb, i.e., their deities, whose laws they follow and obey instead of Allah- once they do Kufar, then and only then they would be able to do Adal- justice (Ya’dalun). The last phrase basically is saying that those who treat other people/aspects/laws as their deities, their Rabb, from besides Allah, could do Adal- justice with Allah, only when they Kafaru, hide, conceal, reject and hide from themselves these Rabb.
Ayah 6:2, “The one who created from T’aene (طِينٍ) then Qaza’a (قَضَىٰ) Ajalan (أَجَلًا). And Aja’alun (وَأَجَلٌ) Musamman (مُسَمًّى) near it. Then indeed, you Tamtaruna (تَمْتَرُونَ).”
Allah continues the same discussion of identifying all that Allah has created and made/appointed for duties in specific terms. Thus, this Ayah is saying that ‘Allah is the one who has created the humanity on the basis of specific traits specific traits, that are appointed to perform certain actions and duties for a fixed period of time, such as our characteristics and traits of beings who slip away, divert away, become delusive and blind followers (T’aene), then has decreed and set in motion (Qaza’a) the postponement and deferral of the accountability (Ajalan)- as fixed, specified and pre-determined deferral (Ajalan Musamman), whose knowledge is only with Allah and no-one else. This Ayah shows that shows that the concept of Allah’s Amar of accountability which is decreed after the deferral, up till which period is the test, the trial, in this temporary life here on earth. The last phrase is a very thought-provoking question highlighted after Allah has informed us, all that Allah has created and set in motion, how is it even possible that we, as human beings, enter into disagreements, make assumptions, enter into arguments, dispute with each other on the basis of lack of clarity or unity in terms of the agreement with respect to any aspect of this absolute truth of Allah’s creations, Allah as your Rabb and the concept of recompense and accountability based on justice at its best.
Ayah 6:3, “The one who is in the skies and in the earth – who knows your Sirrakum (سِرَّكُمْ) and your Jaharakum (وَجَهْرَكُمْ) and knows what you Taksabuna (تَكْسِبُونَ).”
Ayah 6:4, “And what has come from any Ayat (آيَةٍ) of Ayaat (آيَاتِ) of their Rabb (رَبِّهِمْ) except that they Kaanu (كَانُوا) upon it Mu’rezeen (مُعْرِضِينَ).”
Allah continues the same discussion in terms of telling us in very clear categoric terms that ‘Allah is the one who is in the skies, that is everything that you know or do not know in the space above you, as well as the one who is in the earth- everywhere- who has knowledge of whatever is deep inside in your thoughts, actions, conducts and behaviors done behind closed doors, in private and secret (Sirrakum) as well as those that are publicized, announced, proclaimed or done publicly (Jaharakum). But in spite of these facts, nothing has come to them of any sign (Ayat) from all the signs (Ayaat) of Allah, except that they aim to reach the final destination through their conducts and behaviors (Kanu) of becoming those who turn away from the Ayat, who reject, deny, disobey, disconnect from it (Mu’razeen)- basically telling us, that in spite of All the creations of Allah and Allah being All-knowing, in the face of all these signs (Ayaat) of Allah, not even a single sign of Allah they have approached as those who seek knowledge and use their intellect since for all the signs of Allah, their response is that they tend to turn away from the signs of Allah (both the kalam of Allah as per Allah’s message as well as Allah’s creations) in repulsion, disobedience, disconnecting them from these signs and rejecting and denying the signs of Allah (Mu’razeen).
Ayah 6:5, “Then, indeed, Kazabu (كَذَّبُوا) with the Haqq (بِالْحَقِّ) for what Ja’ahum (جَاءَهُمْ) them. Then Soufa (فَسَوْفَ) come to them Anaba’u (أَنْبَاءُ) what Kanu (كَانُوا) with it they Yastahzeu’n (يَسْتَهْزِئُونَ).”
Talking about those who are Mu’razeen, Allah is further defining their conducts and behaviors by saying that ‘even the history has proved that many have ridiculed, made fun of, denied, rejected and took as a joke (Kazabu) with the confirmed truth, their duty and responsibility and the justice at its best (with the Haqq) when it was brought to them (Ja’ahum). Then, they have reached the situation, realized and achieved the status of and made to realize their due right as a consequence of their actions as (Soufa) when came to them the news and recording of their deeds at the time of accountability (Anaba’u) what they used to aim for (Kanu) with it (the Haqq) as they cause disorientations and confusions by creating doubts and uncertainties and cause misperceptions and misunderstandings (Yastahzeyun). This means that at the time of their accountability and recompense at its best, they would be made to realize and acknowledge that they were the ones who cause disorientations and confusions, create doubts and uncertainties, or cause misperceptions and misunderstandings with the Haqq, Allah’s message and signs of Allah (Yastahzeu).
Ayah 6:6, “Do not they Yara’a (يَرَوْا) how many Ahlakna (أَهْلَكْنَا) from before them of Qarnin (قَرْنٍ) Mukkannahum (مَكَّنَّاهُمْ) them in the earth what not Numakkin (نُمَكِّنْ) for you? And Arsalna (وَأَرْسَلْنَا) from the sky upon them Midraran (مِدْرَارًا) and Ja’alna (وَجَعَلْنَا) the Anhaar (الْأَنْهَارَ) Tajri (تَجْرِي) of Tahtehim (تَحْتِهِمْ) them. Then Ahlakna (فَأَهْلَكْنَاهُمْ) them with their Zunuub (بِذُنُوبِهِمْ) and Ansha’ana (وَأَنْشَأْنَا) from after them Qarnan (قَرْنًا) A’akhireen (آخَرِينَ).”
After highlighting what their conducts and behaviors are in terms of as Mu’razeen and those who Yastahzeun, this Ayat is a thought provoking question with defined and specific divine instructions to say that ‘do they not perceive, observe with complete intellectual presence (Yara’a) that how many have been destroyed, made to go extinct, vanished (Ahlakna) from before them of such systems, people, laws and aspects that were bound and connected together (Qarnan) with their defined objectives, set guidelines and parameters (Makanahum) in the earth. Similar to the same way, just like you are established and settled on earth with defined objectives and functions (Numakkin), there were such nations and communities that were a group of strongly connected systems, people, laws & aspects (Qarnan)- They were established and settled with defined objectives and functions (Makaan) as well, but they were destroyed and are not extinct from the face of the earth (Ahlakna) any more. The basic reason is that they have been sent the divine guidance and Allah’s message (Arsalna) from the sky, which gave them practical, implementable aspects (Midraran) that led to them benefiting and receiving whatever they desire to lead well-contend lives (Anhaar)- all of which were provided to them as per defined process, systems and laws of Allah (Tajri) that were in accordance with (Tahteha) them; but due to the intense impacts of sufferings, anguishes, distresses, or miseries caused by their acts of Zulm, injustices, of them going against other’s due rights, them suppressing others etc. (Zunoob). After they were destroyed and have gone extinct, other than them (Akhireen) well-connected system, people, aspects (Qarnan) were created as an institution, that runs with defined parameters of laws, roles and systems (Anshaa).
Ayah 6:7, “And if had Anzalna (نَزَّلْنَا) upon Kitaabin (كِتَابًا) in Qirt’aasin (قِرْطَاسٍ) then, Lamasu (فَلَمَسُوهُ) with their Aiedehim (بِأَيْدِيهِمْ) for those who kafaru (كَفَرُوا) Qaala (لَقَالَ), ‘Indeed, this is not except a Seharan (سِحْرٌ) Mubeenun (مُبِينٌ).’”
Before we discuss these Ayahs, we need to understand ‘The Phrase Sehar-E-Mubeen’ The word Sehar normally translated as magic, or anything which does not make sense to us based on logics and reasoning or available information. It is also used in Quran to refer all such delusions which are not true or real in nature as well as for such knowledge which does not make sense to people and therefore creates an illusion, magic, or a delusion of a magic. The basic meanings of the word Mubeen, as used in this phrase are in terms of clear, distinct evidence and proof.
Thus, talking about the same well-connected people, systems, roles and aspects (Qarnan) that have gone extinct and were destroyed (Ahlakna) due to their own acts of Zulm and the sufferings that they caused (Zunuub), Allah is giving us another scenario that instead of revealing the whole of Allah’s message- the Kitaab, what if Allah had revealed only the most functional and working aspects (Qirt’asin) as orders and obligatory duties (Kutaban) that they needed to perform. Would that have saved them from the destruction? This Ayah is saying that ‘If Allah had revealed as Allah’s message (Anzalna) upon them only the functional, practical and working aspects (Qirt’aasin) as obligatory and compulsory aspects (Kitaban), in order to strengthen their efforts and their earnings (Aedehim) through their efforts to investigate, unearth and seek knowledge (Lamasu) of these aspect, but even then, those who concealed and hide their faculties by not using them and concealed and hide Allah’s Ayahs by not seeking knowledge of them (Kafaru), their conducts and behaviors (Quol) would still have been reflective (Qaalu) as if they are unable to comprehend or understand these signs of Allah, as if this is a clear and distinct magic to them (Sehrun Mubeen) due to them not seeking knowledge and not using their own intellect.
Ayah 6:8, “And Qaalu (وَقَالُوا), ‘Why has not Anzela (أُنْزِلَ) upon the person Malaka (مَلَكٌ)’. And if Anzalna (أَنْزَلْنَا) Malakan (مَلَكًا) to Qaza’a (لَقُضِيَ) the Amar (الْأَمْرُ), then they do not Yanzaruna (يُنْظَرُونَ).”
Ayah 6:9, “And if Ja’alna (جَعَلْنَاهُ) Malakan (مَلَكًا) to Ja’alna (لَجَعَلْنَاهُ) the person Rujulan (رَجُلًا) and to Labasna (وَلَلَبَسْنَا) upon them, then what they Yalbesuna (يَلْبِسُونَ)? “
Before we discuss these couple of Ayahs, there are four important concepts that we need to understand. (1) The concepts of the Malaka and Malakan in these Ayahs: are normally mistranslated as angels in these ayahs but these words share the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership as well as the word Malukan meaning owners or possessors of power, authority, kingdom, ownership of resources and Allah’s Fazal & Nai’mat. (2) How is the Concept of Being given Malakan linked to being Rijaal: The word Rijaal is normally translated as but the basic characteristics of the word is used in the meanings of resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal and blessings. As per Quran, whoever is given such Fazal, in any form or shape, for instance knowledge, faculty, ability, wealth, title, resources or authority etc. is termed as Rijaal. (3) The concept of Amar of Allah: Amar of Allah is used in these Ayahs in the meanings of commandments, affairs, orders, and works of Allah. (4) Who is the address- the Rasool in these Ayahs: The word Rasool is normally misinterpreted to restrict it ONLY to Nabiy Mohammad in his role as a Rasool, whereas as per Quran the word refers to any messenger who delivers and ensures that Allah’s message (the Risaalat) reaches its final destination of reaching the humanity and people in his/her communities (Balagha the Risalaat).
Concept of Ayah 6:8-9: After discussing those who were destroyed and have gone extinct from the face of the earth due to their own conducts and behaviors, these Ayahs now focus on the addressee of the Quran, the Rasool, their duties and the challenges they face. Thus, these ayahs are saying that ‘their conducts and behaviors (Qalu) are reflective as ‘if this is the Rasool of Allah who is delivering Allah’s message to us, then why did Allah not give this person any from property or resources’ ownership, powers, titles, authorities, etc. (Malaka) in order to support Allah’s own Rasool? The reply to such people is that ‘if in order to decree and bring to fruition (Qaza), Allah’s message, and Allah’s order and commandment (Amar), Allah gives authority, title and ownership to Allah’s Rasool, then what is the purpose of them paying attention, perceiving with complete focus (Yanzaruna), since their perception, and focus would be on the title, authority or ownership given to the Rasool (Malaka) but not on Allah’s message that the Rasool is trying to deliver to them. Allah continues the counter argument in the next Ayah by saying that ‘if in order to make the Rasool of Allah as a resourceful person (Rujulan), Allah would have given the Rasool any ownership, title, authority or resource (Malakan), so that to make them engulfment in all aspects and sides, surrounded by, covered from all sides by, or overwhelmed by (Labasna) them with such ownership, then, even if they get overwhelmed (Yalbasuna) by such ownership, then what exactly have they got overwhelmed by? Giving us a clear counter argument by Allah that even if these people respond to such ownership, authorities, resources, titles, etc. then, it’s like their response is towards such ownership and not towards Allah’s Message.
Ayah 6:10, “And indeed, Astahzey (اسْتُهْزِئَ) with Rusule (بِرُسُلٍ) from before you, then Haaqa (فَحَاقَ) with those who Sakheru (سَخِرُوا) from them what Kaanu (كَانُوا) with it they Yastahzeu’n (يَسْتَهْزِئُونَ).”
Ayah 6:11, “Qul (قُلْ), ‘Se’eru (سِيرُوا) in the earth, then Anzaru (انْظُرُوا) how Kaana (كَانَ) Aa’qibaatu (عَاقِبَةُ) the Mukazebeen (الْمُكَذِّبِينَ).’”
Before we discuss these Ayahs, we need to understand two important concepts. (1) The concept of Sakheru: is normally translated as subjected to, controlled by in few Ayahs whereas in other usages are translated as mocking or making fun of someone or something. Both these are mistranslations. The word basically refers to following in complete obedience the laws of someone or something, against which one is either not given, not able to or chose not to exercise their own free will and intellect. (2) The concept of Aa’qibat: the word is used in the meanings of the outcome of one’s code and conductions (Including one’s Emaan) and deeds done in this worldly life, that one would face sooner or later, as a perfect recompense either in this world or and as well as in the Youm-al Akhira. Thus, this word refers 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.
The Concept of Ayahs 6:10-11- Thus after giving us counter arguments as to why Allah do not give any other Fazal to any of Allah’s Rasool, except Allah’s message, Allah then discusses another challenge faced by Allah’s Rasool. Which is the response from humanity at large in the face of Allah’s message when Allah’s Rasool are trying to deliver it; which is not only that people ridicule and make fun of Allah’s message but also try to cause disorientations and confusions by creating doubts and uncertainties and by causing misperceptions and misunderstandings. Thus these Ayahs are telling us that, ‘Indeed, even in the past, many of Allah’s Rasool has been made fun of, ridiculed, caused confusions about, created misunderstandings and misperceptions about (Astahziy) so that it became as due right for the people who are causing such confusions and misunderstandings as their due right based on justice at its best (Haaqqa) to face the consequences of their actions of ridiculing Allah’s Rasool by becoming blind followers and as slave to the same systems, laws and people (Sakharu) with the help of which they aimed to cause confusion, create misperceptions and misunderstandings (Kanu with it Yastahzeun) about the Rasool. The next Ayah is then a direct instruction to the addressee of the Quran, the Rasool, asking us to ‘explore, investigate and seek evidence (Seera) in the earth then perceive with complete intellectual presence (Anzur) how those conducts and behaviors aim to reach the final destination (Kana) the end results as a consequences of their own conducts and behaviors (A’aqibat) of those who make fun and ridicule Allah’s message; who deny and reject it by taking Allah’s message as a joke (Mukazzibeen).
C. IMPLEMENTATION IN TODAY’S LIFE:
These beginning Ayahs of Surah Al-Ana’m from 6:01 to 6:11 give us the following divine guidance that we can apply in our day to day lives.
- ALL HAMD IS FOR ALLAH: All the praise with complete conviction, after having experienced personally and through the knowledge of its perfection belongs only to Allah (1)Who is the Creator of Everything: the one who has created the skies- all that is in the space- astronomical bodies, as well as whatever is in the earth, all living and non-living things on the planet; (2) Who is the Appointer of duties for the Zulumaat & Noor: Allah is the one who has appointed for duties the Noor of Alah, Fitrat of Allah, the traits that Allah wants to see in us, the Hidayah, Allah’s message, the Rasool, the Nabiyeen, the whole system of Allah that pushes us towards Allah’s Path as Noor of Allah. While at the same time, Allah is the one who is the creator of Zulumat as well- that is the whole system of thoughts, aspects, people, elements that pushes in opposition to Allah’s path, in terms of causing confusing, misleading us, towards committing extreme acts of injustices and Zulm. Both of these aspects and systems have been created and appointed for duties by Allah as a source of making this temporary life here on earth as the perfect examination hall, the test and the trial. (3) Who is the Creator of us as Human beings with our Unique Traits and Deferred our Accountability- Allah is the one who has created the humanity on the basis of specific traits as human beings who slip away, divert away, become delusive and blind followers and Allah is the one who has decreed the appointment of perfect accountability for us, based on justice at its best, to a specified and fixed deferral. (4) Who is Omni-present and All-Knowing: Allah has the knowledge of everything, each and every aspect, thought, action, conducts and behaviors, whether done publicly or privately, secretly or openly, kept behind doors or announced as open declaration – all is in the knowledge of Allah, since Allah is in the skies and the earth and Allah is everywhere. Allah is the one who is also aware of and has the knowledge of whatever we have earned as our due rights based on our conducts and behaviors, of whatever we have brought upon our own selves, in terms of absorbing or retaining within ourselves the impacts, in order to either face the consequences of or gain the benefits thereof’ for our own acts, conducts and behaviors, either in this world or for the hereafter.
- HOW CAN WE BE IN DOUBT ABOUT ALLAH & THE CONCEPT OF ACCOUNTABILITY? How is it even possible that any of us can be in doubt about Allah’s powers, creations, abilities as well as the concept of accountability? This is a very thought-provoking question posed in these ayahs after highlighting all that Allah has created, appointed for duties including the concept and system of accountability, who is Omni-present and All-knowing. How is it even possible that we, as human beings, enter into disagreements, make assumptions, enter into arguments, dispute with each other on the basis of lack of clarity or unity in terms of the agreement with respect to any of these aspects- the absolute truth of Allah’s creations, Allah as our Rabb, the only deity, the concept of recompense and accountability based on justice at its best that has been deferred by Allah but is bound to happen sooner or later.
- WE CAN NOT IGNORE, DENY, TURN AWAY FROM THE AYAAT OF ALLAH: We, as those who Amanu, who seek knowledge, who have the duty with respect to the signs that give us the confirmed knowledge of Allah’s wisdom and greatness, both the Ayaat of Allah, i.e., the Kalam of Allah, Allah’s message as well as the creations of Allah, whatever is in the skies and the earth. We have to seek knowledge, use our intellect in order to be at the stage of utter and deep conviction with respect to both these Ayaat of Allah. If we do not do this, and either do not use our intellect or do not seek knowledge, then this is like hiding and concealing not only our faculties but also of the Ayaat of Allah. Additionally, this would lead us towards and result in us turning away from the signs of Allah (both the kalam of Allah as per Allah’s message as well as Allah’s creations) in repulsion, disobedience, disconnecting ourselves from these signs and rejecting and denying these signs of Allah and therefore we would then be destined for great destruction and devastations not only during this temporary life here on earth but also in the hereafter.
- GENERAL TENDENCIES OF PEOPLE WITH RESPECT TO ALLAH’S MESSAGE: these Ayahs also tell us about the confirmed truth that all through the history of humanity, people have ridiculed, made fun of, denied, rejected and took as a joke the Message of Allah- Allah’s Risaalat. People have, in the past, as well as they will always cause disorientations and confusions, create doubts and uncertainties and cause misperceptions and misunderstandings about Allah’s message. Instead of revealing the whole of Allah’s message- the Kitaab, even if Allah would have revealed only the most functional and practical aspects of Allah’s message as orders and obligatory duties that people need to focus on, in order to be successful in both the worlds, even then, people would not have sought knowledge of those aspects, used their intellect and therefore in such acts of hiding and concealing their intellect, faculties and Ayaat of Allah, these functional aspects of Allah’s message would have appeared to them as distinct and clear magic due to their own inability to understand it and their own choice of not seeking knowledge of it.
- GENERAL TENDENCIES OF PEOPLE WITH RESPECT TO ALLAH’S RASOOL: We’re also informed about the general tendencies of people, through these Ayahs, as evidenced all through the history of humanity that people always ridicule, make fun of, deny, reject and take as a joke all those people who took it upon themselves to deliver to them Allah’s message as Allah’s Rasool. When Allah’s message is brought to them through Allah’s Rasool, people cause disorientations and confusions, create doubts and uncertainties and cause misperceptions and misunderstandings about such people. Although Allah’s message is the guidance to get and receive the success and blessings for both the worlds, not only being successful in this worldly life, through receiving each and everything that one desires in order to lead a happy and content life, but also is a guidance to make people successful with regards to their hereafter; but even then, people tend to give more focus, attention and priority to those people and segments in the society that are blessed with ownerships of properties, wealth, resources, titles, authorities etc. People tend to take such resourceful people and segments as their role models and inspirations instead of Allah’s Rasool and Risaalat. Although Allah is all powerful over everything, but through these Ayahs, Allah has given us arguments as to why the Rasool of Allah is not given any ownership of wealth, title, property, authority etc. other than Allah’s Message and the duty as a deliverer of Allah’s message. One of the arguments is that even if these people respond to such ownership of wealth, property, authority, resources or titles, etc. then, it’s like their response, to the Rasool, after having given the ownership would be towards such ownership and not towards Allah’s Message. Another divine argument is that even if Allah would have given the Rasool any of these ownerships, in order to make the Rasool of Allah resourceful strong person and to bring about Allah’s order of Allah’s message to be given importance, then what exactly the people would have responded to by giving importance to such ownership, because even in this case, it’s not Allah’s message that they would be focusing on, giving priority to or be overwhelmed by.
- OBSERVE & TAKE LESSONS THROUGH SUCH COMMUNITIES THAT HAVE GONE EXTINCT: These Ayahs give us the direct explicit divine instructions to explore, investigate and seek evidence about such communities and nations that have gone extinct, the destruction of whom was basically the end result as a consequence of their own conducts and behaviors since they made fun of, ridiculed and took as a joke not only Allah’s message but Allah’s Rasool as well. We are instructed to learn lessons as to how and why those communities that got destroyed, demolished and have gone extinct from the face of the earth. There were many such groups and communities of strongly connected systems, people, laws & aspects, that were established and settled with defined objectives and functions. Not only that, they were able to take benefit from both the Ayaat of Allah, i.e., Allah’s creations as well as Allah’s message in order to get whatever they desired to lead well-contend lives; but due to the specific traits of human nature to slip away from the right path and Allah’s Hidayah, they, under the impacts of Shaitan, ended up imparting intense sufferings, anguishes, distresses and miseries caused by their acts of pride, arrogance and extreme injustices towards others- these acts of them led them towards their destruction. The historical accounts are ripe with such communicates and people who in their efforts and aim to block, hinder by causing confusions and misperceptions about Allah’s Message and Rasool, they ended up becoming blind followers, with no exercise of their own free will or intellect, as humbly submissive slaves of such laws, people and system from which they cannot deviate from- These were the same people, laws and systems that they intended to use to cause confusions and misperceptions about Allah’s Rasool, were the ones to which they got bounded to as blind followers and as slaves, which ultimately led to their destruction and them being made extinct from the face of the earth.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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