Surah Al-Ana’m Ayah No. 12 – 19
Surah Al-Ana’m Ayah # 12 – 19 (6:12 – 6:19)
A. TRANSLATION
١٢ قُلْ لِمَنْ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ قُلْ لِلَّهِ ۚ كَتَبَ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۚ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ
[Quran 6:12] Qul (قُلْ), ‘To one belongs what is in the skies and the earth?” Qul (قُلْ), ‘Allah Kataba (كَتَبَ) A’ala (عَلَىٰ) Nafsehi (نَفْسِهِ) the Rahmata (الرَّحْمَةَ) So that to Jama’a (لَيَجْمَعَنَّكُمْ) you towards Youma (يَوْمِ) the Qayyamate (الْقِيَامَةِ)- no Ra’eba (رَيْبَ) in it. Those are Khaseru (خَسِرُوا) their Nafs (أَنْفُسَهُمْ)- since in them they do not Yuminun (يُؤْمِنُونَ).
١٣ وَلَهُ مَا سَكَنَ فِي اللَّيْلِ وَالنَّهَارِ ۚ وَهُوَ السَّمِيعُ الْعَلِيمُ
[Quran 6:13] And to Allah is what Sakana (سَكَنَ) in the Layl (اللَّيْلِ) and the Nahaar (وَالنَّهَارِ) and Allah is the Same’u (السَّمِيعُ), the A’aleem (الْعَلِيمُ).
١٤ قُلْ أَغَيْرَ اللَّهِ أَتَّخِذُ وَلِيًّا فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ وَهُوَ يُطْعِمُ وَلَا يُطْعَمُ ۗ قُلْ إِنِّي أُمِرْتُ أَنْ أَكُونَ أَوَّلَ مَنْ أَسْلَمَ ۖ وَلَا تَكُونَنَّ مِنَ الْمُشْرِكِينَ
[Quran 6:14] Qul (قُلْ), ‘Aghair (أَغَيْرَ) Allah Atakhizu (أَتَّخِذُ) as Waliyan (وَلِيًّا) Faat’ire (فَاطِرِ) of the skies and the earth, and they are who Yut’aemu (يُطْعِمُ)? and not they Yut’aemu (يُطْعَمُ)’. Qul (قُلْ), ‘I am Amartu (أُمِرْتُ) that Akunu (أَكُونَ) Awwal (أَوَّلَ) of Aslama (أَسْلَمَ) and not you Takunan (تَكُونَنَّ) of the Mushrikeen (الْمُشْرِكِينَ)’.
١٥ قُلْ إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ
[Quran 6:15] Qul (قُلْ), ‘I Akhafu (أَخَافُ) that A’s’aetu (عَصَيْتُ) my Rabb (رَبِّي) Aza’ab (عَذَابَ) great Youm (يَوْمٍ).’
١٦ مَنْ يُصْرَفْ عَنْهُ يَوْمَئِذٍ فَقَدْ رَحِمَهُ ۚ وَذَٰلِكَ الْفَوْزُ الْمُبِينُ
[Quran 6:16] Whoever Yus’rafu (يُصْرَفْ) upon them Youmaizin (يَوْمَئِذٍ), then indeed, Rahma (رَحِمَهُ) it. And that is the Mubeen (الْمُبِينُ) success.
١٧ وَإِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلَا كَاشِفَ لَهُ إِلَّا هُوَ ۖ وَإِنْ يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 6:17] And indeed they Yamsaska (يَمْسَسْكَ) with Zurran (بِضُرٍّ) Allah, then no one is remover for it except Allah. And indeed, they Yamsaska (يَمْسَسْكَ) with Khair (بِخَيْرٍ), then Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).
١٨ وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ
[Quran 6:18] And Allah is the Qaahiru (الْقَاهِرُ) Fouqa (فَوْقَ) A’ebadehi (عِبَادِهِ). And Allah is Hakeem (الْحَكِيمُ) the Khabeer (الْخَبِيرُ).
١٩ قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً ۖ قُلِ اللَّهُ ۖ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ ۚ وَأُوحِيَ إِلَيَّ هَٰذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَىٰ ۚ قُلْ لَا أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ
[Quran 6:19] Qul (قُلْ), ‘Who Shayyin (شَيْءٍ) Akbaru (أَكْبَرُ) Shahadatan (شَهَادَةً)?’ Qul (قُلِ), ‘Allah Shaheedun (شَهِيدٌ) between me and you. And Wahiya (وَأُوحِيَ) towards this- the Quran (الْقُرْآنُ) to Anzarekum (لِأُنْذِرَكُمْ) you with it and the one who Balagha (بَلَغَ). Indeed, so that you Tashahudun (لَتَشْهَدُونَ) that with Allah deities Akhara (أُخْرَىٰ)?’ Qul (قُلْ), ‘Not Ashadu (أَشْهَدُ)’ Qul (قُلْ), ‘Indeed, what is Allah except Wahidun (وَاحِدٌ) deity and indeed, I am Bareyu’ (بَرِيءٌ) of what you Tushrekun (تُشْرِكُونَ).
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 word Kataba: basically, means recording, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision.
The words Nafsehi & Nafs: is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in meanings of blood as well as to breath, to come into being or to start to exist or being made to exist. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability.
The words Rahmata & Rahma: These words share the same basic characteristics of Raham which is normally mistranslated as Mercy. They share the same meanings as the word Arham (singular) or Arhaam (plural) used in Quran in the meanings of mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of these words which are (1) The life line and source of survival (2) The protection and shield from anything that can harmful (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner and (4) The source of Self-less love and sacrifice.
The word Jama’a: means gatherings, together, all together, assembly etc. but in specific reference to the concept of being gathered or assembled for the purpose of accountability and recompense as per justice at its best.
The word Ra’eba: is normally translated as doubt, but the word has dual meanings of doubts as well as concerns or worries.
The word Sakana: basically, means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is therefore used in Quran to refer to individuals’ permanent dwelling wherein a person lives, and finds everything that the person needs to live, survive and prosper.
The word Waliyan: is normally translated as Ally or friend but the word is used here in the meanings of taking as role models, inspirations, benchmarks, guardians, defenders, benefactors and protectors.
The word As’aetu: is normally translated as disobeyed, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “understood”
The word Yus’raf: the word S’araf is normally translated as ‘explained’ in few usages of this word while at other places the same word is translated as diverted or turn away from something. The word is however used in Quran in the meanings of ‘explaining in detail, through diversification or through wide distribution’
The word Yamsaska: is normally mistranslated as touch, contact or be afflicted but the word shares the characteristics with word Masanna that is a thick revolving disc used for grinding purposes with razor sharp edges and thus used in the meanings of grindstone, sharpener, grinding machine, razor strop etc. It is also used in the meanings of having lived a long life referring to a person who is very old or aged and thus is also used in the meanings of anything or anyone who or which is advanced in years, old, senior, antique or aged etc.
The word Fouqa: is used in Quran in the meanings of giving preference to someone or something, over someone or something, in importance, or significance or position etc.
The word A’ebadehi: normally mistranslated as slaves or servants of Allah, but the word means those who do Abd of Allah. The word Abd means submission to someone or someone’s laws with one’s complete being, obedience & following. Therefore, Abd is not worship as is generally mistranslated but means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits.
The words Shahadatan, Shaheed, Tashahudu & Ashadu: the word Shahada is normally mistranslated to very restrictive meanings of being or giving or calling of a witness and the word Shaheed is normally mistranslated as martyrs in few of its usages in Quran but the basic characteristics of these words all share the same set of meanings, not restricted to just witness and nothing to do with martyrs, but in terms of standing up for and as upholders of justice- basically doing whatever is in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from taking a stand against injustice of any sort, of raising one’s voice, calling of witness, documentation, gathering, or providing of proof and evidence, giving witness, to making decision & taking judgment etc.
The word Wahiya: The word is normally translated as revealed by Allah but there is a difference between the word Wahi and Nazool. The word Nazool is used in Quran in the meanings of something the source of which is Allah and is transmitted to humanity through Allah’s Malaik, could be iron, minerals, Kitaab, even Shaytaan’s thoughts. On the other hand, the word Wahiy or Auhiya is to do with people changing their behaviors and conducts, – in both good and bad ways, as a result of and being under the influence of something which has been Nazool by Allah- such as Allah’s Kitaab (book of revelations) or Shaytani thoughts.
The word Quran: is normally referred as the name of the book which was revealed on Nabi Mohammad. However, in addition to the name of the book, the word Qura’an also shares the meanings and characteristics as the word Qara’a which is used in Quran in three broad meanings of (1) read, understand and practically implement; (2) compile within yourselves and your lives in terms of its understanding and practical manifestations; and (3) distribute to others as is, without any amendment through all ways and means i.e., via verbally, in written form and through one’s conducts and behaviors.
The word Anzarekum: is used in Quran in the meanings planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, advice, notification, or preparation for the future and the Akhira.
The word Balagha: is normally translated as to convey the message or to deliver the Allah’s revelations. It is also used in Quran in the meanings of reaching a certain milestone in terms of being delivered to the humanity.
The word Bareyu: the word is used in Quran in the meanings of free, disassociate from something, become innocent, considered or set as innocent, or free of any blame, part or accusation at all- who is free from any obligation or responsibility towards such acts.
CONTEXT OF THESE AYAHS
Through the earlier Ayahs of Suran Al Anam, we have learned that All Hams is ONLY for Allah, that All the praise with complete conviction, after having experienced personally and through the knowledge of its perfection belongs only to Allah, 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; 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; 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 and Who is Omni-present and All-Knowing: who 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.
Therefore, We can never be in Doubt About Allah or 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.
Through earlier Ayahs, we have also learned about the direct divine instruction to Observe & Take lessons through such communities that have been destroyed- 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. How they reached the peak: 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. What caused their decline: 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.
CONCEPT OF THESE AYAHS
Keeping in above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows
Ayah 6:12, “Qul (قُلْ), ‘To one belongs what is in the skies and the earth?” Qul (قُلْ), ‘Allah Kataba (كَتَبَ) A’ala (عَلَىٰ) Nafsehi (نَفْسِهِ) the Rahmata (الرَّحْمَةَ) So that to Jama’a (لَيَجْمَعَنَّكُمْ) you towards Youma (يَوْمِ) the Qayyamate (الْقِيَامَةِ)- no Ra’eba (رَيْبَ) in it. Those are Khaseru (خَسِرُوا) their Nafs (أَنْفُسَهُمْ)- since in them they do not Yuminun (يُؤْمِنُونَ).”
Ayah 6:13, “And to Allah is what Sakana (سَكَنَ) in the Layl (اللَّيْلِ) and the Nahaar (وَالنَّهَارِ) and Allah is the Same’u (السَّمِيعُ), the A’aleem (الْعَلِيمُ).”
Before we discuss this Ayah, there are a few concepts we need to understand: (1) The phrase Youma Qayyamate: is normally mistranslated as the day of resurrection, however the word shares the same meanings and characteristics with words like Qayam, Aquemu, Qayyemu and Qayyemat- all of which are based on the concept of Deen ul Qayyemu, as describing the Deen, which is devoid of any sort of Zulm or injustice, that is Haqq- absolute justice as per Allah’s Solid judicial principals; bearing the characteristics of Hanifan (remaining steadfast on being Aabid- follower of laws of Allah only, taking Allah as deity by avoiding shirk at all costs) and aligned with Fitrat of Allah, on which Allah has created the humanity, in terms of kindness, love, care, compassion and justice towards others. Thus, the basic foundation of the Deen ul Qayyamate is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. Hence not only the basic Foundations of S’alaat is Deen Al Qayyamat but also whenever Quran talks about Youm-Al Qayyama, it means the well-known aspects, process, elements, period, event etc. (Youm) of accountability, the recompense as per justice at is best based on the “Deen ul Qayyemu.”. (2) The concept of Khaseru in Nafs: The word Khasar is normally translated as losers but the basic meanings are in terms of losing one’s Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which people also weaken and suppress those who are dependent upon them as their Ahlehi, as acts of Zulm and injustices accorded towards others. Thus, those who are Khasiruun, through their acts of Kufar & shirk, and killing of their Nafs-e-Mut’mainna and their Ahle, they end up losing on all the benefits of this worldly life as well as the Akhira. (3) The Concepts of Layl and Nahaar: The word Layl is normally translated as night, but it is not meant in the meanings of night in all of its usages in Quran but refers to the concept of having Zulumaat- the whole duration of darkness and hardship in terms of being engulfed in the worst forms and levels of humanity in terms of their moral and ethical values. The word Nahaar 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.
Thus keeping in mind the context of these Ayahs, through which we have been stressed the concept of accountability and to take lessons from previous communities that both benefited from Allah’s message as well as were made to extinct due to their own acts of Zulm and injustices, this Ayah is a direct divine instruction to the addressee of the Quran, those who Amanu as well as those who take it upon themselves as being the Rasool, to reflect in your conducts and behaviors (Qul) that Allah is the one to whom belongs whatever is in the skies, the space, the astronomical bodies as well as whatever is in the earth, living and non-living things, humans and animals, each and every aspect and thing. Also reflect in your conducts and behaviors (Qul) that Allah has made obligatory and compulsory (kutaba) upon the soul, that part of our being which is aligned with and at the epitome of prestige, peak of Allah’s Fitrat (A’ala Nafs) as the source of progress, growth and development to unprecedented, miracle-like levels; as the protection and shield from anything that could be harmful; as selfless love and sacrifice and as source of life, Emaan, survival and Hidayah for everyone (the Rahmat), so that Allah would bring everyone together for the purpose of giving best recompense and accountability as per justice at its best (Jama’anakum) through the confirmed and well-known aspects, events, process (Youma) based on the laws of Deen, the Deen-Al Qayyamma (Qayyamat)- and there cannot be any doubt, worry or concern with respect to this happening sooner or later(La Raibe Fehi). Those of you who are have lost this part of their soul- the Nafs-e-Mut’maiina, which was aligned with Fitrat of Allah, due to their souls not being now in accordance with Allah’s system and Allah’s Fitrar (Khasiroon in their Nafs) since they do not seek knowledge, do not use their intellect in order to be at utter and deep conviction- at Aman with Allah and since they are not upholders of their covenant with Allah (Yuminon).
Indeed to Allah belongs whatever dwells, takes shelter and resides in (Sakana) not only in the highs of the highs, in terms of whatever best the humanity can achieve (Nahaar) but also in the lows of the lows, in terms of whatever worst the humanity can fall into in darkness (Layl); thus Allah is the source of everything that makes the Nahar as well as the Layl and whatever cause those to happen; since Allah is All observing (Sameu’) and who has the knowledge of each and everything, whereby nothing is absent from whose knowledge as its comprehensive and extends to all that is seen and unseen, apparent and hidden, present and future, near and far, earth or skies (A’aleem).
Ayah 6:14, “Qul (قُلْ), ‘Aghair (أَغَيْرَ) Allah Atakhizu (أَتَّخِذُ) as Waliyan (وَلِيًّا) Faat’ire (فَاطِرِ) of the skies and the earth, and they are who Yut’aemu (يُطْعِمُ)? and not they Yut’aemu (يُطْعَمُ)’. Qul (قُلْ), ‘I am Amartu (أُمِرْتُ) that Akunu (أَكُونَ) Awwal (أَوَّلَ) of Aslama (أَسْلَمَ) and not you Takunan (تَكُونَنَّ) of the Mushrikeen (الْمُشْرِكِينَ)’.”
Ayah 6:15, “Qul (قُلْ), ‘I Akhafu (أَخَافُ) that A’s’aetu (عَصَيْتُ) my Rabb (رَبِّي) Aza’ab (عَذَابَ) great Youm (يَوْمٍ).’”
Ayah 6:16, “Whoever Yus’rafu (يُصْرَفْ) upon them Youmaizin (يَوْمَئِذٍ), then indeed, Rahma (رَحِمَهُ) it. And that is the Mubeen (الْمُبِينُ) success.”
Ayah 6:17, “And indeed they Yamsaska (يَمْسَسْكَ) with Zurran (بِضُرٍّ) Allah, then no one is remover for it except Allah. And indeed, they Yamsaska (يَمْسَسْكَ) with Khair (بِخَيْرٍ), then Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).”
Before we discuss these Ayahs, it’s important to understand three concepts. (1) The Concept of Allah as Faatir: The word Fitrat is normally translated as nature, but basically refers to such laws of the nature on the basis of which something or someone is created for instance w.r.t. the planet earth orbiting around the sun, it’s in the Fitrat of the planet to orbit the sun, because that’s the laws of nature that it was created with by Allah. It’s because of this that whenever the word Faat’ir is used for Allah as the Creator, it basically refers to such laws of nature that has been created and set in motion by Allah for instance the process of rain, the gravity, the sun and the moon orbiting- referring to the laws of nature and the universe. Thus, the word Faat’ir is used for Allah as creator of these natural laws as well as appointing these for their specific duties, processes, functions, elements and aspects. (2) The concept of Aslama: is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected (3) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (4) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. (3) The concept of Shirk– the word Shirk is normally mistranslated as idol worshipers only but it’s much more than that. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person/source whose laws is being obeyed instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can Yaghfir- protect from impacts of any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as a partner to Allah in being a lawmaker in Deen.
Concept of Ayah 6:14-17; Since Allah is the creator and appointer of duties for everything, as well as all-knowing and all-observing, this Ayah is then directly addressing the addressee of the Quran, as those who Amanu and as the Rasool, as to how to interact and proclaim Allah’s message to their communities by saying that your conducts and behaviors (Qul) should be reflective of warnings and clear cautions as ‘those whom you have taken up as deities, whose laws you follow in matters of Deen, from besides Allah, whom you have taken as your role models, inspirations, benchmarks, guardians, defenders, benefactors and protectors (Waliya) other than Allah, do you really think they are the ones who have created and originated the Fitrat, the laws of nature for whatever is in the skies and the earth (Faat’ir)? Do you really think they are the ones who are the source of all that is going on in the universe as well as all your energies, consumptions, benefits that you receive from anyone or anything in any shape or form (Y’utaemu), while they are not the ones who are the source of all of this (La Yut’aemu).’
You should also reflect from your conducts and behaviors (Qul) the most important aspects of your duties and responsibilities as those who Amanu and the Rasool of Allah, which is that ‘I have been ordained by Allah as clear commandment towards me (Amarta) that before I deliver Allah’s message, I should try with my whole efforts, conducts, actions and behaviors to reach the end situation of (Akunu) being the first ones (Awwal) to Aslam the message, i.e. I am the first one, before I even approached you, who has already submitted, became obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning my complete attention and focus towards Allah, these laws of Allah and by keeping Allah as my desired destination (Aslam), the very basic of which is not to do assign any partner with Allah in areas where no one is the authority- since the only lawmaker in Deen is Allah, if anyone follows any laws, or treat anyone or anything as law in matters of Deen from besides Allah’s, then this is an act of Shirk, hence while I am the first one to abide by, submit, and obey these laws, I am warning you that do not aim through your conducts and behaviors (Takunan) by taking Awliya other than Allah to become one of those who assign partners with Allah (as Mushrakeen). ‘I am concerned and worried (Akhafa) that if I have understood the clear divine commandments and perceived it correctly (A’s’etu) of the one who is carrying out the process of Rabobiat for me (my Rabb), then this Youm (well-known aspects) of the clear commandments while most people becoming Mushrikeen would result in great Azaab. Thus, whoever has been explained in detail and thereby understood (Yus’raf) upon them these important, confirmed and well-known aspects (Youmaizin), then indeed, this is the source of all Rahmat for them. And that is indeed, a very distinct and clear success (Fouzan Mubeen).
And indeed, they had advanced (Yamsaska) in the state of shirk with those aspects which are extreme harm, hurt and injury (BaZurran) w.r.t. Allah referring to those who have done Shirk with Allah, then no one can remove these sources of extreme hurt, harm, injury and destruction for them (Kaashif) except Allah. And indeed, if they would have advanced (Yamsaska) with source of human construction, source of best of the best towards humanity and others, referring to all such acts done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum (Khair) by following these laws of Allah, then indeed Allah is one who is the maximum source of, the peak of, the epitome of (A’ala) over everything, aspect, process, event, people, laws etc. (Shayyin) all powerful and capable (Qadeer).
Ayah 6:18, “And Allah is the Qaahiru (الْقَاهِرُ) Fouqa (فَوْقَ) A’ebadehi (عِبَادِهِ). And Allah is Hakeem (الْحَكِيمُ) the Khabeer (الْخَبِيرُ).”
Ayah 6:19, “Qul (قُلْ), ‘Who Shayyin (شَيْءٍ) Akbaru (أَكْبَرُ) Shahadatan (شَهَادَةً)?’ Qul (قُلِ), ‘Allah Shaheedun (شَهِيدٌ) between me and you. And Wahiya (وَأُوحِيَ) towards this- the Quran (الْقُرْآنُ) to Anzarekum (لِأُنْذِرَكُمْ) you with it and who Balagha (بَلَغَ). Indeed, so that you Tashahudun (لَتَشْهَدُونَ) that with Allah deities Akhara (أُخْرَىٰ)?’ Qul (قُلْ), ‘Not Ashadu (أَشْهَدُ)’ Qul (قُلْ), ‘Indeed, what is Allah except Wahidun (وَاحِدٌ) deity and indeed, I am Bareyu’ (بَرِيءٌ) of what you Tushrekun (تُشْرِكُونَ).”
Before we discuss these Ayahs, it’s important to discuss few roles of Allah such as (1) The Concept of Allah as Qaahir: The word Qaahiru is used in Quran in the means of Allah’s traits and is normally translated as subjugator or irresistible. Since as per Quran, there is a concept of Freewill, Allah does not force anything, there is no concept of any sort of force or compulsion in Deen as Allah has given us the humanity the freewill and the freedom to choose and exercise our freedom of choice. Thus, there cannot be any concept of Allah being subjugator. If we notice whenever the word is used for Allah as Qahiru, it’s used alongside with the concept of Abd- i.e. following the laws of Allah and at couple of placed alongside with two other words as in the phrase “Qaahiru Fouqa Ebaadihi” means that Allah is Qaahiru over those by being more in significance and value for as well as giving more significance and value to those, who are the Ebaad of Allah, means for those who follow the laws of Allah, for them, Allah is then Qaahiru. Due to their own choice to follow the laws of Allah, Allah is now the most significant and important for them over anything/anyone else in terms of them being humbly submissive to the Laws of Allah based on their own choice, while at the same time, the whole system of Allah responds to them giving them more benefits, significance and value- thus this concept of Fouqa- works in both ways, as a result of which Allah becomes Qaahiru ONLY for the Ebaad and not for those who are not the Ebaad of Allah. (2) Allah as Aleem and Khabeer: When used for Allah, both words ‘Khabeer’ and ‘Aleem’ are normally translated as All-knowing, however there is a difference. Allah being ‘Aleem’ means Allah being all-aware, who has the knowledge of each and everything, whereby nothing is absent from whose knowledge as its comprehensive and extends to all that is seen and unseen, apparent and hidden, present and future, near and far, earth or skies. Allah’s Ilm- knowledge precedes as Allah is aware of all things, even before they happen- the knower of all details and nothing goes unnoticed or unrecorded for instance after talking about all of Allah’s creations in the skies and the earth. On the other hand, Allah being ‘Khabeer’ means Allah being aware of the specifics, what you do, how events unfold, specific happening etc. It means that Allah’s knowledge is being used with specific reference to certain events, actions, people, happenings etc.- basically as the Knower of the reality. (3) The Concept of Allah as Hakeem: the word Hikm is normally translated as judge or an arbitrator but it also used in meanings of lawmaker, or a legal decree, for Allah as a lawmaker, or Allah being the one who decrees. As per Quran there cannot be anyone who is Hikm, other than Allah, in matters of Deen. Therefore, Allah as Hakeem is based on the concept of Allah being Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner, as well as Allah being Hakeem means Allah being the source of wisdom and Hikmat for the humanity. (4) The concept of Akbaru w.r.t. Allah: The word Akbar shares the same characteristics as the word Mukabbir, means magnifying glass in terms of something being magnified, made to look bigger, or greater. The use of the Akbar refers to something or a certain aspect of Allah being greater or much more magnified and significant. When used for Allah, the word is also used in Quran in the meanings of honor, grandeur, magnificence and glory. Keeping aligned with the context, the word Akbar is not used here in the meanings of taking Allah as proud or arrogant at all but in terms of honoring Allah as grandeur, magnificent and glorious in specific terms, which for the purpose of this Ayah is used specifically in terms of Shahdat and as upholder of justice. (5) The Concept of Allah as Illahan Wahida: The word Wahid is normally translated as ‘one’ but is used in Quran more in the meanings of the whole, the same, as in all of one type, or kind, or all-encompassing, since the word Wahid is used in Quran as opposed to the word ‘Mutafarriqa’ which means different or distinct from one another. Therefore, Allah as illahan Wahidatun refers to Allah being the deity who is the same, the whole, the all-encompassing being without any distinction or difference at all. Allah being Wahid expresses Allah being same for everyone and unique but also All-encompassing of Allah being Khaliq and Qahar without any distinction or difference or comparison with anyone at all. Allah is the ONLY being who is all-encompassing, the whole, unique, the same for everyone, and without any comparison with anyone
Concept of Ayah 6:18-19: After talking about all the creations of Allah, how Allah is all-knowing, the concept of accountability, how Allah is all-powerful and Qadeer over everything, all surrounding with the divine instruction, not to do Shirk with Allah and/or take up as deity anyone else besides Allah, Allah is continuing the discussion of giving arguments in Ayah 6:18 by saying that, “And Allah is the Allah is Qaahiru over those by being more in significance and value for as well as giving more significance and value to those, who are the Ebaad of Allah, means for those who follow the laws of Allah, for them, Allah is then Qaahiru. Due to their own choice to follow the laws of Allah, Allah is now the most significant and important for them over anything/anyone else in terms of them being humbly submissive to the Laws of Allah based on their own choice, while at the same time, the whole system of Allah responds to them giving them more benefits, significance and value- thus this concept of Fouqa- works in both ways, as a result of which Allah becomes Qaahiru ONLY for the Ebaad and not for those who are not the Ebaad of Allah (Qaahiru Fouqa Ebadihi) and Allah is the Hakeem the Khabeer” telling us clearly that Allah being Qahiru is linked to the concept of Allah being Hakeem and Khabeer- Allah being Hakeem refers to Allah being the source of All wisdom, as well as the ONLY Hikm in matters of Deen i.e., as law maker for both the laws of nature as well as the laws of Deen, and as judge, jury and executor for the purpose of perfect accountability and recompense as per justice at its best. Allah being ‘Khabeer’ means Allah being aware of the specifics with specific reference to certain events, actions, people, happenings etc.- basically as the Knower of the reality who is Well-Aware of everything that would be applicable for the purpose of accountability and recompense as per justice at its best.
Then in the next Ayah 6:19, Allah is asking us to reflect and warn from our behaviors and conducts that, ‘who is the grandeur, magnificent and glorious (Akbaru) as the upholder of justice, w.r.t. the power, ability and the source of each and every process, role and step required to uphold the justice- to make sure that the justice prevails, which includes each and every step, from taking a stand against injustice of any sort, of making laws, of making and calling of witness, documentation, gathering, providing of proof and evidence, giving witness, taking jury, to making decision & taking judgment, to execution of those judgments (Shahadatan). Indeed, it is only Allah who is the best upholder of justice for you, for me and for everyone.’
After highlighting Allah’s role as Shaheed- the upholder of justice at its best, the next phrase highlight how Allah inspire the Rasool and their interactions with the communities in Ayah 6:19 as ‘Allah is the one who has inspired me to change my behaviors and actions in alignment with what has been Nazool on me – Allah’s message (Wahiy) in order to understand, implement Allah’s message in my life, to compile within myself all the laws and commandments of Allah, as per this message and to proclaim, through all ways and means, written, verbal and through my conducts and behaviors to everyone in my community (the Quran), so that I could help you plan for the future in terms of action being done right now, in alignment with future planning and consequently giving you clear Allah’s commandments, caution, advice, warnings, notification, in order to prepare you for the future and the Akhira (Anzarekum) with the help of Allah’s message. Allah is the one who is delivering this message, the commandments of Allah, through me to all of you, asking you to implement these laws and bring fruition to Allah’s guidance by implementing and obeying these laws (Balagha).
Indeed, after knowing all this, tell me honestly are you the upholder of justice, are you really justified (Tashahudun) that with Allah, you take up other than (Akhara) Allah as deities whose laws you follow in matters of Deen, and who you take up as your protectors, guardians, inspirations, benchmarks and role models- Awliya from besides Allah? No, this is not justice and is not justified in any manner whatsoever based on any step of the justice (La Ashadu) Since Allah is the only one who is all- encompassing, the same Rabb of you and me, without any distinction or difference (وَاحِدٌ), the only one deserving of being deity, whose laws you should follow in matters of Deen. But if, in spite of all my warnings and the communication of divine instructions, if you still go ahead and be of the Mushrikeen by following laws in Deen from others, to take them as your Awliya and deities, besides Allah (Tushrakun), then my job is to deliver Allah’s message with the best of my abilities, by following and submitting to these laws first and foremost myself, but if you still chose to do Shirk, then indeed, I disassociate from, am innocent, free of any blame, part or accusation, free from any obligation or responsibility (Bareyu’) towards such acts of Shirk.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Al-Ana’m from Ayah no. 12 to 19 give us the following divine guidance that we can apply in our day to day lives.
- ALLAH AS THE ONLY DEITY DESERVING OF DOING ABD FOR & ALLAH AS HAKEEM– To Allah belongs whatever is in the skies as well as the earth. Allah is the one and only source of each and everything, including, whatever is required and needed to create, make alive, cause to exist, evolve, grow and settle in the most permanent form, each and every aspect of not only the Anhaar- the highs of the highs of what humanity desire, in terms of the best provision of all that we desire in order to lead a happy and content life; but also the Layl- the lows of the lows of the humanity in terms of the humanity going down into the depths of darkness with regards to their worst possible moral, ethical and humane behaviors. Allah is Hakeem, the Only Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner. Allah is the source of wisdom and Hikmat for the humanity- the one and only deity, whose laws we all should follow in matters of Deen, who is our Waliy, our protector and guardian, if and only if we follow these laws. Those who follow these laws in humbly submissive manner, would be blessed with all the sources of Allah’s Rahmat, as a clear and distinct success, both in this world as well as the Akhira.
- HOW ALLAH’S SYSTEM RESPOND TO SUCH PEOPLE: Allah has given us the humanity the freewill and the freedom to choose and exercise our freedom of choice. If we chose to become aligned with Fitrat of Allah by becoming Ebaad of Allah and by following the laws of Allah, Allah is Qaahiru for us- the most significant and important for us over anything/anyone else in terms of us being humbly submissive to the Laws of Allah based on our own choice, while at the same time, the whole system of Allah responds to us protecting and guarding us, giving us more benefits, significance and value since Allah has ordained upon those souls that are aligned with and at the epitome of prestige, peak of Allah’s Fitrat as the source of progress, growth and development to unprecedented, miracle-like levels; as the protection and shield from anything that could be harmful; as selfless love and sacrifice and as source of life, Emaan, Allah’s path and Hidayah for themselves as well as for everyone.
- THE CONCEPT OF RECOMPENSE AND PERFECT ACCOUNTABILITY- Deen-e-Islam is basically Deen-e-Qayyemu, the basic foundation of which is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core; the requirements of Deen are to be Hanifan- to remain steadfast on being Aabid- follower of laws of Allah only, taking Only Allah as deity by avoiding shirk at all costs and the concept of judgment and recompense at its root. The very root of the Deen is the requirement to be Hanifan- that is not to do assign any partner with Allah in areas where no one is the authority- since the only lawmaker in Deen is Allah, if anyone follows any laws, or treat anyone or anything as law in matters of Deen from besides Allah’s, then this is an act of Shirk. There cannot be any doubt over the confirmed fact that sooner or later Allah would bring everyone together for the purpose of accountability- as everyone will face the consequences of their actions in terms of perfect recompense.
- PATH TOWARDS AND WARNINGS AGAINST SHIRK: People lose the soul, with which they were born with, which was aligned with Fitrat of Allah, due to impacts of environment and upbringings, since they do not seek knowledge, do not use their intellect in order to be at utter and deep conviction- at Aman with Allah and since they are not upholders of their covenant with Allah. Thus, they end up taking those as deities, whose laws they follow in matters of Deen, instead of and besides Allah, whom they take as their role models, inspirations, benchmarks, guardians, defenders, benefactors and protectors, becoming their Ebaad, follower of laws instead of Allah’s. Not only that due to their own actions starting with acts of Kufar, they start to do Shirk but with the passage of time, they get advanced and matured in these acts of doing Shirk, then this becomes cause of intense harm and injury not only w.r.t. Allah as the deity but also w.r.t. them as per the effects of cause and effect. Sooner or later, they have to face the consequences of their own actions- the recompense based on justice at its best and as per Deen-e-Qayyamte, with them being loser in both the worlds.
- DUTIES OF THE RASOOL AND THEIR INTERACTIONS WITH THEIR COMMUNITIES: The only duty of the Rasool is to deliver Allah’s message with the best of their abilities, but first and foremost, they have to humbly submit to these laws themselves before delivering the message to their communities; at the very root of which is not to assign any partner with Allah in areas where no one is the authority i.e., not to do shirk at any cost. The Rasool of Allah then get inspired by Allah’s message in terms of getting inspired to change their conducts and behaviors to make themselves aligned with the Fitrat of Allah, due to which then becomes mandatory upon them, not only to understand and implement Allah’s message and to compile the message within themselves but also to proclaim the message to their communities with their whole being, through each and every aspect, written, verbal as well as reflective through their conducts and behaviors. The sole purpose of Allah’s Rasool and their duties towards their communities is to deliver the message and to help their communities plan for the future in terms of action required to be being done right now, in alignment with future planning through communicating clear Allah’s commandments of not to do Shirk as well as caution, warn against Shirk and advise them in order to prepare them for the accountability and the hereafter. If, in spite of all the warnings and the communication of divine instructions, if the communities of the Rasool, still go ahead and be of the Mushrikeen by following laws in Deen from others besides Allah, then the Rasool is innocent and free of any blame or obligations for such acts of Shirk.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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