Surah Al-Ana’m Ayah No. 100 – 108

Surah Al-Ana’m Ayah # 100 – 108 (6:100 – 6:108)

A.   TRANSLATION

١٠٠  وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ

[Quran 6:100] And Ja’alu (وَجَعَلُوا) to Allah Shuraka’a (شُرَكَاءَ)- the Jinna (الْجِنَّ) and Khalaqahum (وَخَلَقَهُمْ) them and Kharaqu (وَخَرَقُوا) to Allah Baneena (بَنِينَ) and Banatin (وَبَنَاتٍ) with Ghair (بِغَيْرِ) -e- Ilmin (عِلْمٍ). Subhanahu (سُبْحَانَهُ) Allah and Ta’ala (وَتَعَالَىٰ) over what they Yas’efun (يَصِفُونَ).

 

١٠١  بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَنَّىٰ يَكُونُ لَهُ وَلَدٌ وَلَمْ تَكُنْ لَهُ صَاحِبَةٌ ۖ وَخَلَقَ كُلَّ شَيْءٍ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

[Quran 6:101] Originator of the skies and the earth. How they Yakuna (يَكُونُ) to Allah Waladun (وَلَدٌ) and not you Takun (تَكُنْ) to Allah S’ahibatun (صَاحِبَةٌ) and Khalaqa (وَخَلَقَ) every Shayyin (شَيْءٍ)? and Allah is with every Shayyin (شَيْءٍ) A’leem (عَلِيمٌ).

 

١٠٢  ذَٰلِكُمُ اللَّهُ رَبُّكُمْ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ خَالِقُ كُلِّ شَيْءٍ فَاعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ

[Quran 6:102] That is Allah- your Rabbakum (رَبُّكُمْ)- Not deity except Allah. Khalaqu (خَالِقُ) every Shayyin (شَيْءٍ) then A’abadu (فَاعْبُدُوهُ) Allah. And Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Wakeel (وَكِيلٌ).

 

١٠٣  لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ

[Quran 6:103] Not you Tadrekuhu (تُدْرِكُهُ) Allah – the Abs’aaru (الْأَبْصَارُ) and Allah Yudreku (يُدْرِكُ) the Abs’aara (الْأَبْصَارَ). And Allah is the Lat’eef (اللَّطِيفُ) the Khabeer (الْخَبِيرُ).

 

١٠٤  قَدْ جَاءَكُمْ بَصَائِرُ مِنْ رَبِّكُمْ ۖ فَمَنْ أَبْصَرَ فَلِنَفْسِهِ ۖ وَمَنْ عَمِيَ فَعَلَيْهَا ۚ وَمَا أَنَا عَلَيْكُمْ بِحَفِيظٍ

[Quran 6:104] Indeed, Ja’aakum (جَاءَكُمْ) you Bas’air (بَصَائِرُ) from your Rabbekum (رَبِّكُمْ). Then whoever Abs’ara (أَبْصَرَ), then his/her Nafsehi (فَلِنَفْسِهِ). And whoever A’amiy (عَمِيَ) then it’s upon them. And What I am upon you with Hafeezin (بِحَفِيظٍ).

 

١٠٥  وَكَذَٰلِكَ نُصَرِّفُ الْآيَاتِ وَلِيَقُولُوا دَرَسْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ

[Quran 6:105] And thus, Nus’refu (نُصَرِّفُ) the Ayaat (الْآيَاتِ) and so that they Yaqulu (وَلِيَقُولُوا), ‘Darasat (دَرَسْتَ) and to Bayyinahu (وَلِنُبَيِّنَهُ) Allah to Quomin (لِقَوْمٍ) Ya’lamun (يَعْلَمُونَ).

 

١٠٦  اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ ۖ لَا إِلَٰهَ إِلَّا هُوَ ۖ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ

[Quran 6:106] Autabe’u (اتَّبِعْ) what Auheya (أُوحِيَ) Aliyka (إِلَيْكَ) from Rabbeka (رَبِّكَ)- No deity except Allah. And A’riz (وَأَعْرِضْ) upon the Mushrekeen (الْمُشْرِكِينَ).

 

١٠٧  وَلَوْ شَاءَ اللَّهُ مَا أَشْرَكُوا ۗ وَمَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ وَمَا أَنْتَ عَلَيْهِمْ بِوَكِيلٍ

[Quran 6:107] And if Sha’a (شَاءَ) of Allah, what Ashraku (أَشْرَكُوا) and what Ja’alnaka (جَعَلْنَاكَ) upon them Hafeezan (حَفِيظًا) and what you are upon them with Wakeel (بِوَكِيلٍ).

 

١٠٨  وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ

[Quran 6:108] And do not Tasubu (تَسُبُّوا) those who Yada’una (يَدْعُونَ) from other than Allah. Then they Yasubu (فَيَسُبُّوا) Allah Auduwan (عَدْوًا) with Ghair (بِغَيْرِ) Ilmin (عِلْمٍ). That is Zayyina (زَيَّنَّا) to every Ummatin (أُمَّةٍ) their deeds. Then to their Rabb (رَبِّهِمْ) is their Mujeahum (مَرْجِعُهُمْ). Then Yunabahum (فَيُنَبِّئُهُمْ) them with what Kanu (كَانُوا) they do.

 

B.   THE CONCEPT:

 

CONTEXT OF THESE AYAHS- WHAT WE HAVE DISCUSSED SO FAR

Through the earlier Ayahs of Suran Al Anam, we have learned about the three acts of Zulm against the Haqq of Allah and results of doing Shirk and Z’aum of Shura’ka. The three acts of Zulm are 1) Aftara upon Allah- to communicate own opinions as if those are the Kalam of Allah and Allah’s Ayaat; (2) Projecting as if Allah’s Ayaat, Hidayah, the Message, creations, laws of Deen and laws of nature have influenced to change their behaviors and conducts when in fact there is no change at all and (3) Projecting as if they can be the source of all wisdom, knowledge, creations and blessings like the one Allah has given to humanity including projecting as if they can reveal the likes of what Allah has revealed to humanity.  The perfect recompense for such people who carry out these three acts of Azaab is established when they have gone to such extreme acts of injustices, zulm, darkness, blind following, extreme forms of Kufar to the extent of being considered metaphoric dead, where they are no longer living and when all the forces and laws of nature expose their conducts and exert influence to bring about the perfect recompense for them. The divine instructions to the addressee of Quran, in such situations is to save and rescue ourselves because if we don’t, then we would also be facing the humiliating Azaab as the consequence of such acts of extreme injustices against the due right of Allah. Instead of taking care of our duties and responsibilities as per the covenant with Allah; most of the humanity, go against and in direct opposition to what could be the sources of support and strengths for them and for those around them- by doing Shirk and assigning partners with Allah, where no one else is the authority, by following the laws of these Shuraka’a. Thus, majority of humanity engulfed in their egotism, pride, confidence, arrogance and big-headedness over their Shurakaa as if they are their source of support, help, assistance, strength and healing for them; but doing shirk and relying on these Shuraka’a turned out to be futile, useless, worthless and of no help or support for them. In fact, on the contrary, it was because of these Shuraka’a that they got cut off from, severed and disconnected from those sources of support and strength which was bestowed by Allah and they were led towards the path of destruction and failure, making the matters of Deen and life unclear, creating confusions and doubts, making matters ambiguous, doubtful, questionable and uncertain for them and they were all misled far away from the path of Allah by the same Shurakaa upon whom they were also so proud and confident of.

 

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

 

CONCEPT OF THESE AYAHS

Ayah 6:100, “And Ja’alu (وَجَعَلُوا) to Allah Shuraka’a (شُرَكَاءَ)- the Jinna (الْجِنَّ) and Khalaqahum (وَخَلَقَهُمْ) them and Kharaqu (وَخَرَقُوا) to Allah Baneena (بَنِينَ) and Banatin (وَبَنَاتٍ) with Ghair (بِغَيْرِ) -e- Ilmin (عِلْمٍ). Subhanahu (سُبْحَانَهُ) Allah and Ta’ala (وَتَعَالَىٰ) over what they Yas’efun (يَصِفُونَ).”

 

And appointed for duties (وَجَعَلُوا) to Allah those whom they have assigned as partners with Allah without any authorization by Allah (شُرَكَاءَ)- those whom they don’t understand and whose real characteristics are hidden and not understood by them (الْجِنَّ) and they have created (وَخَلَقَهُمْ) them and have gone against, infringing upon, breaking and violating not only the terms of covenant with Allah but also against Allah’s Haqq & due rights (وَخَرَقُوا) through those who walk in the footsteps of, laying the foundations for, working for these Shuraka’a (بَنِينَ) as well as by committing the acts of support, working for, laying the foundations of these Shuraka’a (وَبَنَاتٍ) without and in contradiction of (بِغَيْرِ) knowledge and in complete ignorance (عِلْمٍ) of what they are doing. Then, you should strive with your whole beings, with persistence and perseverance, through repeated actions and by being steadfast in the path of (سُبْحَانَهُ) Allah and raise and elevate Allah as per Allah’s all due rights, Haqq- absolute truth and justice and as the owners of all Haqq (وَتَعَالَىٰ) over what they assert, forcefully apply and exert their influence on (يَصِفُونَ).

 

Keeping in consideration the context of these Ayahs as mentioned above, especially the concept of Shirk, these Ayaat are the continuation of the same discussion. Thus, this Ayah tells us that Allah has brought to completion Allah’s Amar (of recompense) for those who do Shirk; infringe upon, go against, breach, both the terms of covenant with Allah as well as Allah’s Haqq, due right by assigning partners with Allah such Shurakaa who are hidden from them and they are unable to comprehend them and thus they end up Baneen- as those who are working for, laying the foundations for, walking in the footsteps of such Shurakaa as well as Binnate- committing such acts of working, laying the foundations and walking in the footsteps of these Shuraka’a without any knowledge and in complete ignorance. After highlighting the acts, system and beings of Shirk and Shuraka’a Allah then gives explicit instructions to the addressee of the Quran by saying Subhanahu- means strive with your whole beings with persistence and perseverance, by doing repeated actions and remaining steadfast on the path of Allah as well as by Ta’ala- upholding and elevating the due rights of Allah, raising these rights and Haqq over what they stress, forcefully implement and assert in terms of their acts, system, laws and practices of Shirk.

 

Ayah 6:101, “Originator of the skies and the earth. How they Yakuna (يَكُونُ) to Allah Waladun (وَلَدٌ) and not you Takun (تَكُنْ) to Allah S’ahibatun (صَاحِبَةٌ) and Khalaqa (وَخَلَقَ) every Shayyin (شَيْءٍ)? and Allah is with every Shayyin (شَيْءٍ) A’leem (عَلِيمٌ).”

 

Originator of the skies and the earth- How they aim to reach the final destination through their conducts (يَكُونُ) to Allah as the birth of all their systems and laws of Shirk (وَلَدٌ) whereas you do not aim to reach the destination through your conducts and endeavors (تَكُنْ) to Allah as those who are close to, working in companionship of and supporting Allah (صَاحِبَةٌ) and able to create and brought Allah’s Amar to completion for (وَخَلَقَ) every aspect, being, law, deed and thing (شَيْءٍ)? and Allah is with every aspect, deed, law, being and thing (شَيْءٍ) all-knowing (عَلِيمٌ).

 

After discussing the concept of Shirk, the Baneen and the Binaate involved in it, referring to the Shuraka’ and its whole system, their laws, endeavors, acts, rules, actions, customs and traditions, which are so forcefully implemented and asserted; Allah is now telling us in this Ayah that Allah is in fact the being who is the originator of everything in the skies and the earth. Then Allah asks a very thought-provoking question to the addressee of the Quran, as, ‘How is it that they have managed to make this whole system of Shirk as if Allah is the one who has brought it all to life; whereas we, as those who are the addressee of the Quran, who are Amanu, who are the real companions of, working in close association with, upholding our covenant with Allah but we are doing nothing at all? This is a thought-provoking question, as to why are we not doing anything, in order to bring to fruition Allah’s Amar, to bring everyone to the path of Allah, to expose Allah and Allah’s real message and to project Allah and Allah’s message? When Allah has given us all the knowledge since Allah is the source of all knowledge for each and everything in the universe, why are we then not working for the system of Allah to bring to completion Allah’s Deen and to counter their system of shirk through the Ayaat and Deen of Allah.

 

Ayah 6:102, “That is Allah- your Rabbakum (رَبُّكُمْ)- Not deity except Allah. Khalaqu (خَالِقُ) every Shayyin (شَيْءٍ) then A’abadu (فَاعْبُدُوهُ) Allah. And Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Wakeel (وَكِيلٌ).”

 

That is Allah- the being who is carrying out the process of Rabobiat for you, who not only created you, but is providing you all ways and means for growth and development, nourishing and nurturing you from one stage to next, until you reach the stage of perfection (رَبُّكُمْ)- There is no deity, whose laws one should follow in matters of Deen, except Allah- who is the creator, the one who brings to completion all of Allah’s Amar for (خَالِقُ) everything, being, aspect, law, system or deed (شَيْءٍ) then follow the laws of and in utter, deep obedience and submission to only (فَاعْبُدُوهُ) Allah. And Allah is the epitome, the peak, the height (عَلَىٰ) everything, being, aspect, law, system or deed (شَيْءٍ) guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender (وَكِيلٌ).

 

Thus, after asking a thought-provoking question, as to why we are not doing anything in opposition to those who are Baneen and Banat for the Shurakaa; this Ayah then informs us what we should be projecting and communicating, not only verbally but through our conducts, behaviors and endeavors to deliver Allah’s message as is and inform the world what Allah really is- as the one who is carrying out the process of Rabobiat for each and everyone and everything in the whole universe; who is the creator, the one who brings to completion all of Allah’s Amar for each and every thing, being, aspect, law, system and deed; who has not only created everything and everyone, but is also the one who is the source of all ways and means for growth and development, nourishing and nurturing everything from one stage to next, until it reaches the stage of perfection. There cannot be any true deity, whose laws one should follow in matters of Deen, except Allah; therefore, everyone should follow the laws of Allah in utter, deep obedience and submission to only Allah since And Allah is the epitome, peak and the height of being guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender for each and everything, being, aspect, law, system and deed.

 

Ayah 6:103, “Not you Tadrekuhu (تُدْرِكُهُ) Allah – the Abs’aaru (الْأَبْصَارُ) and Allah Yudreku (يُدْرِكُ) the Abs’aara (الْأَبْصَارَ). And Allah is the Lat’eef (اللَّطِيفُ) the Khabeer (الْخَبِيرُ).”

 

You’re not the basis of, the foundations of and the advanced realization for, neither you have the realization of  (تُدْرِكُهُ) Allah – source of all enlightenment and vision; of all perceptions, understanding, as well as the seeking of knowledge after the use of all human faculties (الْأَبْصَارُ), but it is Allah who is the source of all advanced realization, who brings face to face with all the basis and foundations of (يُدْرِكُ) the enlightenment and vision, all perceptions, understandings, and seeking of knowledge after the use of all human faculties (الْأَبْصَارَ). And Allah is the source of all supportive and helping roles for the humanity, being generous, giving, obliging, helping and supporting (اللَّطِيفُ) including being the one who is all knower of all happenings, the realizations and the foundations and basis of all enlightenment (الْخَبِيرُ).

 

After stressing and giving direct divine instructions to the addressee of the Quran, to project who Allah really is, contradicting and in direct opposition to their whole system of Shirk, Shuraka’a, laws and acts, Allah is now giving us the divine wisdom, that working in the path of Allah, we should always remain humble and grounded and not even for a second, lose sight of the important fact that we are not the source of realization, the foundations nor the basis of all enlightenment and wisdom but only Allah is the source of all such advanced realizations, the foundations, the basis of all enlightenment, knowledge and wisdom since Allah is Al-Lateef – the one who is the source of all enlightenment, knower of all the foundations and the realizations; the generous being, and supportive to humanity through all the different roles especially as Al Khabeer- the all-knowing of these events and happenings of all enlightenment, their basis, realizations and foundations.

 

Ayah 6:104, “Indeed, Ja’aakum (جَاءَكُمْ) you Bas’air (بَصَائِرُ) from your Rabbekum (رَبِّكُمْ). Then whoever Abs’ara (أَبْصَرَ), then his/her Nafsehi (فَلِنَفْسِهِ). And whoever A’amiy (عَمِيَ) then it’s upon them. And what I am upon you with Hafeezin (بِحَفِيظٍ).”

 

Indeed, has brought to fruition (جَاءَكُمْ) to you the enlightenment, of perceiving, understanding and getting the knowledge after the use of all human faculties (بَصَائِرُ) from your Rabb- who is carrying out the process of Rabobiat for you (رَبِّكُمْ). Then whoever is able to be enlightened, receive the enlightenment; of perceiving, understanding and getting the knowledge after the use of all human faculties (أَبْصَرَ), then that is the strength and benefit for his/her own Nafs, soul, self (فَلِنَفْسِهِ). But whoever is in the state of being blind, unable to see anything or with blindness, is being ambiguous, unknowable, unfathomable or obscure; is changed to be or look someone else altogether; hides something by making it look something else in terms of making it, or the reality of it blind or something else as perceived by others; camouflages Allah’s Ayaat, or cause the Ayaat to be camouflaged, blinded or cause blind sidedness to people from the Hidayah or is camouflaged to be someone else than how they were created by Allah (عَمِيَ) then it’s upon them. And what I am upon you, except as your protector, guardian, and protector (بِحَفِيظٍ).

 

After giving us the divine wisdom to always remain humble and grounded realizing Allah as the source of all realizations, the foundations and the basis of all enlightenment and wisdom, Allah is now, in this Ayah, giving us the choice of two paths along with the pros and cons of each, giving us the freedom to choose and decide for ourselves. We can exercise either of these paths, but we have to be ready to face the consequences of our own choices and actions. Thus, once Allah has brought to fruition to us, the enlightenment, the ability of perceiving, understanding and getting the knowledge after the use of all our human faculties and intellect, either (1) we can treat these as from our Rabb- who is carrying out the process of Rabobiat for each and every one of us; or (2) we can choose to ignore the enlightenment.  (1) Taking the Hidayah as guidance by Allah, the enlightenment as sourced by our Rabb, if we are enlightened after perceiving, understanding and getting the knowledge by the use of our faculties to their maximum, then that would be the strength and benefit for our own Nafs, soul, and self- this would provide a complete nourishment, nurturing and growth of our Nafs in all- encompassing manner, resulting in success of both the worlds- the temporary life here on the earth as well as the hereafter in Akhira. And that’s how we get the privilege of Allah as being our Hafeez- protector, guardian, and protector for us. (2) But if, we chose to be blind, unable to perceive the Ayaat of Allah, engulfed in our blindness and closed mindedness; if we remain blind follower of those who are ambiguous, unknowable, unfathomable or obscure; if we take the Deen as changed by the whole system of Shirk to look something else altogether, rather than by the Kitaab- the Quran; if we hide the Ayaat of Allah, by making them look something else; if we are blind-sighted by reality in any manner and especially by Ayaat of Allah; if we camouflage Allah’s Ayaat, or cause the Ayaat to be camouflaged, blinded or cause blind sidedness to people from the Hidayah or we are camouflaged to be someone else entirely than how we were created by Allah; then we should be ready to face the consequences and perfect recompense for our own actions and choices.  Thus, for such people, Allah is not their guardian and protector, since Allah is Hafeez, only for those who choose to take Allah as their Rabb and deity and those who are enlightened by following the laws of only Allah.

 

Ayah 6:105, “And thus, Nus’refu (نُصَرِّفُ) the Ayaat (الْآيَاتِ) and so that they Yaqulu (وَلِيَقُولُوا), ‘Darasat (دَرَسْتَ) and to Bayyinahu (وَلِنُبَيِّنَهُ) Allah to Quomin (لِقَوْمٍ) Ya’lamun (يَعْلَمُونَ).”

 

And thus, explained in detail, through diversification and through wide distribution’ (نُصَرِّفُ) the signs of Allah, both from the Kalam of Allah as well as from the creations of Allah (الْآيَاتِ) and so that they reflect from their speech, conducts and behaviors that (وَلِيَقُولُوا), ‘we have done an in-depth study and have attained knowledge, which comes through seeking knowledge in a repeated and frequent manner and have studied in depth and with great interest and intellectual presence (دَرَسْتَ) and so that to make it distinct, clarifying and explaining in detail with examples and given as distinct evidences and proofs of (وَلِنُبَيِّنَهُ) Allah so that to establish, strengthen and support (لِقَوْمٍ) the seeking of knowledge as well as those who have the knowledge (يَعْلَمُونَ).

 

After describing the two paths and explaining the pros and cons of each path, this Ayah continues the discussion further by saying that this is how Allah explains in detail the Ayaat of Allah, both the Kalam of Allah (Quran) as well as the creations of Allah (Science); explains in detail, through diversification and through wide distribution. The basic end result that such explanation and diversification of Allah’s Ayaat seek to achieve is that people do in-depth study, attain knowledge that comes through seeking of knowledge in a repeated fashion and frequently studying in depth and with great interest and intellectual presence both these Ayaat of Allah and such knowledge and in-depth study is then reflected from their speech, conducts and behaviors. This is why, Allah has made these Ayaat as distinct by clarifying and explaining in detail with examples, creating a clear distinction and divide between the two paths and diversifying these Ayaat as distinct evidences and proofs of Allah’s greatness and wisdom. The basic end result of Allah’s whole system of laws, the Noor & Fitrat of Allah, the Hidayah, the Message of Allah, the Laws of Deen and Nature and the Ayaat- is basically to establish, strengthen and support the seeking of knowledge as well as those who have the knowledge, enlightenment and wisdom.

 

Ayah 6:106, “Autabe’u (اتَّبِعْ) what Auheya (أُوحِيَ) Aliyka (إِلَيْكَ) from Rabbeka (رَبِّكَ)- No deity except Allah. And A’riz (وَأَعْرِضْ) upon the Mushrekeen (الْمُشْرِكِينَ).”

 

Then follow it up to implement (اتَّبِعْ) what has influenced the change in approach and behaviors through the blessings as sourced by Allah (أُوحِيَ) which was bestowed in the past (إِلَيْكَ) from the one who is carrying out the process of Rabobiat (رَبِّكَ)- There is no deity, whose laws you should follow except Allah. And therefore, you should expose them, explain to them, becoming a covering or shield against their behaviors and conducts; expose and spread out the Ayaat of Allah in front of them and their acts of Shirk in a manner that it becomes a hindrance; explain these in detail and expose them through these Ayaat of Allah and Allah’s message (وَأَعْرِضْ) upon those who do Shirk (الْمُشْرِكِينَ).

 

After highlighting the desired end result of Allah’s whole system to establish, strengthen and support the seeking of knowledge as well as those who have the knowledge, enlightenment and wisdom; Allah now is giving us further divine instructions as a follow-up of the earlier Ayah by saying that after the in-depth study in detail, frequently and repeated fashion of the Ayaat of Allah; follow this in-depth study through explicit actions to implement all those aspects that has influenced the change in your approach and behaviors, as a result of the blessing of enlightenment as sourced by Allah, which has been bestowed upon you in the past. Thus, the enlightenment that one has already received from the message of Allah as a result of their in-depth study, should reflect in the clear change in their conducts, endeavors and approach as influenced by Allah’s Hidayah, Ayaat and Message. Allah stresses this point further by saying that there is no deity, whose laws you should follow, whom you should rely upon and seek for Duaa and help, except Allah. And therefore your interactions and behaviors with those who do Shirk and are the Mushrekeen, should be that you should expose their acts of Shirk through these Ayaat of Allah and Allah’s message; explain to them in detail the Ayaat of Allah; with the help of these Ayaat of Allah, you should become a covering and a shield against their behaviors and conducts; expose them and spread out the Ayaat of Allah in front of them and their acts of Shirk in a manner that it becomes a hindrance and shield against them.

 

Ayah 6:107, “And if Sha’a (شَاءَ) of Allah, what Ashraku (أَشْرَكُوا) and what Ja’alnaka (جَعَلْنَاكَ) upon them Hafeezan (حَفِيظًا) and what you are upon them with Wakeel (بِوَكِيلٍ).”

 

And if you do not that, then the end result of the whole system (شَاءَ) of Allah would be that what is being done as acts of Shirks and as Shuraka’a (أَشْرَكُوا) and what has been appointed for duties (جَعَلْنَاكَ) for them and such acts of Shirk, would be you upon them as their guardians, protectors and defenders (حَفِيظًا) and what you are, if you are upon them as guardian, trustee, disposer of affairs, judge, witness, advocate, custodian, defender (بِوَكِيلٍ).

 

After the divine instructions to us, against those who do Shirk; to expose them and their acts of Shirk; to spread out the Ayaat of Allah as hinderance and shield against their acts of Shirk, explaining them in detail and to become a shield and hinderance against their conducts and behaviors, Allah is now giving us the consequences if we do not follow these divine instructions, i.e., if we do not A’ariz the Mushrekeen then the end result of the whole system of Allah, the way the laws of Deen and Nature, as well as the Malaik and the whole system of Allah work is that we would then be appointed as their guardians, protectors and defenders and would in fact be working as their guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender. This means that remaining silent on the face of injustice and Zulm against Allah’s Ayaat; any inaction in the face of acts of Shirk or by choosing not to take a stand against this system of Shirk, Shuraka’a, their followers, laws and system, is in fact equivalent to working for their benefit, as their guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender.

 

Ayah 6:108, “And do not Tasubu (تَسُبُّوا) those who Yada’una (يَدْعُونَ) from other than Allah. Then they Yasubu (فَيَسُبُّوا) Allah Auduwan (عَدْوًا) with Ghair (بِغَيْرِ) Ilmin (عِلْمٍ). That is Zayyina (زَيَّنَّا) to every Ummatin (أُمَّةٍ) their deeds. Then to their Rabb (رَبِّهِمْ) is their Mujeahum (مَرْجِعُهُمْ). Then Yunabahum (فَيُنَبِّئُهُمْ) them with what Kanu (كَانُوا) they do.”

 

And do not assist, help, give them ways, means or any resources to (تَسُبُّوا) those who make Dua’a (يَدْعُونَ) from other than Allah. Then they would use the same resources, ways, means and support (فَيَسُبُّوا) against Allah, in direct opposition to Allah as enemy (عَدْوًا), without and other than (بِغَيْرِ) knowledge (عِلْمٍ). That is attractive and look pleasant (زَيَّنَّا) to every nation, with defined foundations, ways, means, customs, traditions and methods with which they grow up with as a part of their upbringing at their homes, their communities, their families and friends, culture, environment, etc., that has nothing to do with the Kitaab- Allah’s message and thus refers to the follower of such traditions, cultures, ways, methods and norms (أُمَّةٍ) their deeds. Then to their Rabb (رَبِّهِمْ) is their return, the source of all judgment and knowledge, the shelter and refuge, and returning back to the source from where they all came from (مَرْجِعُهُمْ) for them. Then will inform (فَيُنَبِّئُهُمْ) them with what their conducts and endeavors aimed to (كَانُوا) do.

 

After giving a clear choice and the direct instructions to Aariz the Mushrikeen, and not to remain silent, nor to remain inactive against the face of Zulm against Allah’s Ayaat, Allah continues the same discussion of how to handle and interact with Mushrikeen- such people and system who/which make Dua’a, seek help from, rely upon and take up as deities from other than Allah; whose laws they follow instead of Allah’s by telling us in clear and concise terms, not to assist, help, give them ways, means, resources or assist them in any way. Because if we do this, then without knowledge and in ignorance, we would have helped them in their animosity against Allah, as they would use the same resources, ways, means and support for their system of Shirk, against Allah and in direct opposition to Allah. After telling us, the divine reasons behind the instructions not to support, help or assist such system of shirk, Allah then gives us the divine wisdom that every nation, community, and culture is formed as per their defined foundations, ways, means, customs, traditions and methods with which they grow up with as a part of their upbringing at their homes, their communities, their families and friends, culture and environment. Although these have nothing to do with the Kitaab- Allah’s message; but such traditions, cultures, ways, methods and norms are cherished, look pleasant and attractive to the followers of these customs, that are passed on generations by generations as blind followings. But when all of us, would be returned to our Rabb, after the end of these temporary lives here on the earth, we would be returning back to the source from where we all have come from- our Rabb as our shelter and refuge and as the source of all judgment, wisdom and knowledge- At that time, we will all be informed of our actions as well as what our conducts, endeavors and behaviors really ended up of doing, either making us being enlightened ones, guarded and protected by Allah’s system or making us one of the Mushrekeen.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:100 to 108 are basically a discussion of the concept of Shirk, the whole system of Shirk, the choice of two paths and what our conducts and behaviors with them should be by giving us the following divine guidance that we can apply in our day to day lives.

 

• THE WHOLE SYSTEM OF SHIRK- JINN AS SHURAKA’A, BANEEN & BANAAT: Those who do Shirk; breach and violate both the terms of covenant with Allah as well as Allah’s Haqq- the due right of Allah as the only deity by assigning partners with Allah such Shurakaa for they are Baneen- as those who are working for, laying the foundations for, walking in the footsteps of such Shurakaa as well as Binnate- committing such acts of working, laying the foundations and walking in the footsteps of these Shuraka’a without any knowledge and in complete ignorance since such Shuraka are Jinn- their real characteristics are hidden from them and they are unable to comprehend them. We, should, whenever encountered by such Baneen and Binnat, should strive with our whole beings with persistence and perseverance, by doing repeated actions and remaining steadfast on the path of Allah as well as by upholding and elevating the due rights of Allah, raising the rights and Haqq of Allah as the only deity, over what they stress, forcefully implement and assert in terms of their acts, system, laws and practices of Shirk.

 

• THOUGHT PROVOKING QUESTION- THEY TO ALLAH WALADUN; AND YOU TO ALLAH DOES NOT SAHIBATUN? Allah asks a very thought-provoking question to us, as the addressee of the Quran, as, ‘How is it that they have managed to make this whole system of Shirk as if Allah is the one who has brought it all to life; whereas we, as those who are Amanu, who are the real companions of, working in close association with, upholding our covenant with Allah, how is it that we are doing nothing at all? This thought-provoking question basically is a divine instruction that we should do, everything in our might, power, resources and capabilities to bring to fruition Allah’s Amar, to bring everyone to the path of Allah, to expose Allah and Allah’s real message and to project Allah and Allah’s message. Since Allah is the source of all knowledge for each and everything in the universe, why are we then not working for the system of Allah to bring to completion Allah’s Deen and to counter their system of shirk through the Ayaat and Deen of Allah?

 

• PROJECT ALLAH AS RABB- THE ONLY DEITY- A’ADABU ALLAH BUT REMAIN GROUNDED: We should be projecting and communicating, not only verbally but through our conducts, behaviors and endeavors to deliver Allah’s message as is and inform the world what Allah really is- as the one who is carrying out the process of Rabobiat for each and everyone and everything in the whole universe; who is the creator, the one who brings to completion all of Allah’s Amar for each and every thing, being, aspect, law, system and deed; who has not only created everything and everyone, but is also the one who is the source of all ways and means for growth and development, nourishing and nurturing everything from one stage to next, until it reaches the stage of perfection. There cannot be any true deity, whose laws one should follow in matters of Deen, except Allah; since Allah is the Wakeel- the epitome, peak and the height of being guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender for each and everything, being, aspect, law, system and deed. Working in the path of Allah, we should always remain humble and grounded and not even for a second, lose sight of the important fact that we are not the source of realization, the foundations nor the basis of all enlightenment and wisdom but only Allah is; since Allah is Al-Lateef – the one who is the generous being, obliging and supportive to humanity through all the different roles of Allah specially as Al Khabeer- the all-knowing of these events and happenings of all enlightenment, their basis, realizations and foundations.

 

• THE TWO PATHS- PROS AND CONS OF EACH- EITHER ABS’ARA OR A’AMIYA: Allah has given us the choice of two paths along with the pros and cons of each, giving us the freedom to choose and decide for ourselves. We can exercise either of these paths, but we have to be ready to face the consequences of our own choices and actions. Thus, once Allah has brought to fruition to us, the enlightenment, the ability of perceiving, understanding and getting the knowledge after the use of all our human faculties and intellect, either (1) we can treat these as from our Rabb- who is carrying out the process of Rabobiat for each and every one of us; or (2) we can choose to ignore the enlightenment. The consequences of each are then discussed that (1) Taking the Hidayah as guidance by Allah, the enlightenment as sourced by our Rabb, if we are enlightened then that would be the strength and benefit for our own Nafs, soul, and self- this would provide a complete nourishment, nurturing and growth of our Nafs in all- encompassing manner, resulting in success of both the worlds- the temporary life here on the earth as well as the hereafter in Akhira. And that’s how we get the privilege of Allah as being our Hafeez- protector, guardian, and protector for us. (2) But if, we chose to be blind, unable to perceive the Ayaat of Allah, engulfed in our blindness and closed mindedness; if we remain blind follower of those who are ambiguous, unknowable, unfathomable or obscure; if we take the Deen as changed by the whole system of Shirk to look something else altogether, rather than by the Kitaab- the Quran; if we hide the Ayaat of Allah, by making them look something else; if we are blind-sighted by reality in any manner and especially by Ayaat of Allah; if we camouflage Allah’s Ayaat, or cause the Ayaat to be camouflaged, blinded or cause blind sidedness to people from the Hidayah or we are camouflaged to be someone else entirely than how we were created by Allah; then we should be ready to face the consequences and perfect recompense for our own actions and choices. Thus, for such people, Allah is not their guardian and protector, since Allah is Hafeez, only for those who choose to take Allah as their Rabb and deity and those who are enlightened by following the laws of only Allah. When all of us, would be returned to our Rabb, after the end of these temporary lives here on the earth, we would be returning back to the source from where we all have come from- our Rabb as our shelter and refuge and as the source of all judgment, wisdom and knowledge- At that time, we will all be informed of our actions as well as what our conducts, endeavors and behaviors really ended up of doing, either making us being enlightened ones, guarded and protected by Allah’s system or making us one of the Mushrekeen.

 

• END RESULT AND PATH TO HIDAYAH OF ALLAH’S SYSTEM- ENLIGHTENMENT TO DARASA TO YUHEYA: Allah explains in detail the Ayaat of Allah, both the Kalam of Allah (Quran) as well as the creations of Allah (Science); explains in detail, through diversification and through wide distribution. The basic end result that such explanation and diversification of Allah’s Ayaat seek to achieve is that people do in-depth study, attain knowledge that comes through seeking of knowledge in a repeated fashion and frequently studying in depth and with great interest and intellectual presence both these Ayaat of Allah and such knowledge and in-depth study is then reflected from their speech, conducts and behaviors. This is why, Allah has made these Ayaat as distinct by clarifying and explaining in detail with examples, creating a clear distinction and divide between the two paths and diversifying these Ayaat as distinct evidences and proofs of Allah’s greatness and wisdom. The basic end result of Allah’s whole system is basically to establish, strengthen and support the seeking of knowledge as well as those who have the knowledge, enlightenment and wisdom. Once Darasa- we should then follow this in-depth study through explicit actions to implement all those aspects that has influenced the change in our approach and behaviors. Thus, the enlightenment that one has already received from the message of Allah as a result of their in-depth study, should reflect in the clear change in their conducts, endeavors and approach as influenced by Allah’s Hidayah, Ayaat and Message.

 

• AARIZ UPON THE MUSHRIKEEN AND WHAT IF WE DO NOT: These ayahs give us the divine instructions that our interactions and behaviors with those who do Shirk and are the Mushrekeen, should be that we should expose their acts of Shirk through these Ayaat of Allah and Allah’s message; explain to them in detail the Ayaat of Allah; with the help of these Ayaat of Allah, we should become a covering and a shield against their behaviors and conducts to expose them and spread out the Ayaat of Allah in front of them and their acts of Shirk in a manner that it becomes a hindrance and shield against them. But if we do not follow these divine instructions, i.e., if we do not A’ariz the Mushrekeen then the end result of the whole system of Allah, the way the whole system of Allah works is that we would then be appointed as their guardians, protectors and defenders and would in fact be working as their guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender. This means that remaining silent on the face of injustice and Zulm against Allah’s Ayaat; any inaction in the face of acts of Shirk or by choosing not to take a stand against this system of Shirk, Shuraka’a, their followers, laws and system, is in fact equivalent to working for their benefit, as their guardian, trustee, disposer of affairs, judge, witness, advocate, custodian and defender.

 

• WE SHOULD NOT ASISST IN ANY MANNER THIS SYSTEM OF SHIRK & SHIRK IN UMMATIN: Every nation, community, and culture are formed as per their defined foundations, ways, means, customs, traditions and methods with which they grow up with as a part of their upbringing at their homes, their communities, their families and friends, culture and environment. Although these have nothing to do with the Kitaab- Allah’s message; but such traditions, cultures, ways, methods and norms are cherished, look pleasant and attractive to the followers of these customs, that are passed on generations by generations as blind followings. We can in all other areas and aspects, but we should not assist, help, give them ways, means, resources or assist them in any way such people and system who/which make Dua’a, seek help from, rely upon and take up as deities from other than Allah. Because if we do this, then without knowledge and in ignorance, we would have helped them in their animosity against Allah, as they would use the same resources, ways, means and support for their system of Shirk, against Allah and in direct opposition to Allah.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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

https://quranthinkers.com/keyword-vocabulary-by-wqt/