Surah Al-Ana’m Ayah No. 141 – 144

Surah Al-Ana’m Ayah # 141 – 144 (6:141 – 6:144)

A.   TRANSLATION

١٤١  وَهُوَ الَّذِي أَنْشَأَ جَنَّاتٍ مَعْرُوشَاتٍ وَغَيْرَ مَعْرُوشَاتٍ وَالنَّخْلَ وَالزَّرْعَ مُخْتَلِفًا أُكُلُهُ وَالزَّيْتُونَ وَالرُّمَّانَ مُتَشَابِهًا وَغَيْرَ مُتَشَابِهٍ ۚ كُلُوا مِنْ ثَمَرِهِ إِذَا أَثْمَرَ وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ ۖ وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

[Quran 6:141] And is the one who Ansha’a (أَنْشَأَ) Jannatin (جَنَّاتٍ) Ma’roshatin (مَعْرُوشَاتٍ) and Ghair (وَغَيْرَ) Ma’rushatin (مَعْرُوشَاتٍ) and the Nakhla (وَالنَّخْلَ) and the Zara’a (وَالزَّرْعَ) Mukhtalefan (مُخْتَلِفًا)- Aukulu (أُكُلُهُ) it and the Zaituna (وَالزَّيْتُونَ) the Rummana (وَالرُّمَّانَ) Mutashabehan (مُتَشَابِهًا) and Ghair (وَغَيْرَ) Mutashabehi (مُتَشَابِهٍ) it. Kulu (كُلُوا) from its S’amarahi (ثَمَرِهِ) when As’mara (أَثْمَرَ). And give its Haqqahu (حَقَّهُ) Youma (يَوْمَ) its Has’adehi (حَصَادِهِ). And do not Tusrefu (تُسْرِفُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Musrefeen (الْمُسْرِفِينَ).

 

١٤٢  وَمِنَ الْأَنْعَامِ حَمُولَةً وَفَرْشًا ۚ كُلُوا مِمَّا رَزَقَكُمُ اللَّهُ وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ

[Quran 6:142] And of the Ana’am (الْأَنْعَامِ) Hamulatan (حَمُولَةً) and Farshan (وَفَرْشًا)- Kulu (كُلُوا) from what Razqakum (رَزَقَكُمُ) you Allah and do not Tatabe’u (تَتَّبِعُوا) Khut’uwate (خُطُوَاتِ) the Shaytaan (الشَّيْطَانِ). Indeed, it is for you Auduan (عَدُوٌّ) Mubeen (مُبِينٌ).

 

١٤٣  ثَمَانِيَةَ أَزْوَاجٍ ۖ مِنَ الضَّأْنِ اثْنَيْنِ وَمِنَ الْمَعْزِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ ۖ نَبِّئُونِي بِعِلْمٍ إِنْ كُنْتُمْ صَادِقِينَ

[Quran 6:143] S’amaneyatan (ثَمَانِيَةَ) Azwaajin (أَزْوَاجٍ)- of the Az’zane (الضَّأْنِ)- As’neeen (اثْنَيْنِ) and of the Ma’ze (الْمَعْزِ)- As’neen (اثْنَيْنِ). Qul (قُلْ), ‘A’azakareen (آلذَّكَرَيْنِ) Harrama (حَرَّمَ) Aumme (أَمِ) the Ans’eene (الْأُنْثَيَيْنِ) what Ashtamalta (اشْتَمَلَتْ) upon it Arhaamu (أَرْحَامُ) the Ans’eene (الْأُنْثَيَيْنِ)- Nabuney (نَبِّئُونِي) with Ilmin (بِعِلْمٍ) if Kuntum (كُنْتُمْ) S’wadequeen (صَادِقِينَ).”

 

١٤٤  وَمِنَ الْإِبِلِ اثْنَيْنِ وَمِنَ الْبَقَرِ اثْنَيْنِ ۗ قُلْ آلذَّكَرَيْنِ حَرَّمَ أَمِ الْأُنْثَيَيْنِ أَمَّا اشْتَمَلَتْ عَلَيْهِ أَرْحَامُ الْأُنْثَيَيْنِ ۖ أَمْ كُنْتُمْ شُهَدَاءَ إِذْ وَصَّاكُمُ اللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا لِيُضِلَّ النَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

[Quran 6:144] And from Al-Abal (الْإِبِلِ)- As’naen (اثْنَيْنِ) and of the Baqare (الْبَقَرِ)- As’neeen (اثْنَيْنِ). Qul (قُلْ), ‘A’azakareene (آلذَّكَرَيْنِ) Harrama (حَرَّمَ) Aumme (أَمِ) the Ans’eene (الْأُنْثَيَيْنِ) or what Ashtamalat (اشْتَمَلَتْ) upon it Arhaamu (أَرْحَامُ) the Ans’een (الْأُنْثَيَيْنِ). Of what Kuntum (كُنْتُمْ) Shahada’e (شُهَدَاءَ) when Was’akum (وَصَّاكُمُ) Allah with this. Then who is Azlamu (أَظْلَمُ) than the one who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) so that to Yuzallu (لِيُضِلَّ) the Annaas (النَّاسَ) with Ghair (بِغَيْرِ) Ilmin (عِلْمٍ). Indeed, Allah does not Yahdy (يَهْدِي) the Quoma (الْقَوْمَ) the Zawlimeen (الظَّالِمِينَ).

 

B.   THE CONCEPT:

 

THE GENERAL MISTRANSLATION OF AYAHS 6:141 TO 6:144

These Ayahs are few of the most mistranslated of Quranic Ayahs which are usually mistranslated as follows

“141: It is He who produces gardens, both cultivated and wild, and date-palms, and crops of diverse tastes, and olives and pomegranates, similar and dissimilar. Eat of its fruit when it yields, and give its due on the day of its harvest, and do not waste. He does not love the wasteful. 142: Among the livestock are some for transportation, and some for clothing. Eat of what God has provided for you, and do not follow the footsteps of Satan. He is to you an outright enemy. 143: Eight pairs: two of the sheep, and two of the goats. Say, “Did He forbid the two males, or the two females, or what the wombs of the two females contain? Inform me with knowledge, if you are truthful.” 144: And two of the camels, and two of the cattle. Say, “Did He forbid the two males, or the two females, or what the wombs of the two females contain? Were you present when God enjoined this upon you?” Who does greater wrong than he who invents lies and attributes them to God, in order to mislead people without knowledge? God does not guide the wicked people.”

Perhaps the sadder state of affairs is that such translations are not only widely accepted but also propagated as if this is what Allah is really saying to us. Why do people not ask these intellectual questions and instead they just accept these translations as is

 

Why would Allah talk about ONLY date-palms and crops of olives, or pomegranates? What’s the point and why would Allah leave all the other creations

Why would Allah need to tell us when to eat its fruit by saying ‘Eat of its fruit when it yields’ like where is the divine wisdom behind it?  Similarly, why does Allah need to tell us to give its due on the harvest day, like is it even possible before it? Or not to waste the harvest?

What’s the point of Allah not loving those who are wasteful, like where is the divine wisdom behind telling us that Allah doesn’t love such and such people?

Why does Allah need to tell us the uses of the livestock and animals by saying that ‘Among the livestock are some for transportation, and some for clothing’? Also, we know that these are not the ONLY two uses of the livestock, so why would Allah need to mention only these two, is it a correct statement then?

Why does Allah need to tell us what to eat and what not to eat? Are we as humans not intelligent enough to ascertain what is good for us, which varies for each individual

Why are we restricting only ‘eating’ as to do with following the footsteps of Shaytan by saying “Eat of what God has provided for you, and do not follow the footsteps of Satan. He is to you an outright enemy’? If we are not eating anything, does it mean that it’s not possible to follow the footsteps of Satan?

Why does Allah need to mention us the Maths, numbers and calculations here by saying ‘Eight pairs: two of the sheep, and two of the goats”? what is the point of this translation, like what exactly is the divine wisdom here?

Also, what can we get as the divine guidance from the reply- the statement, ‘Did He forbid the two males, or the two females, or what the wombs of the two females contain?’ Like what’s the point of mentioning two males, or tow females or wombs of two females? Why not one why not four and what’s the divine wisdom here?

Why is there a repetition doesn’t the livestock include camels too? Why does Allah need to mention it separately?

Whenever we come across such mistranslation, we need to ask ourselves this important question, ‘What is Allah saying in these Ayahs? Where is the divine wisdom and the guidance that we can extract from this Ayah’ keeping in mind that Allah has created us as humans as thinking, intellectual beings with powers of our intellect and reasoning and hence Allah does not need to identify petty details and issues for us in the Quran. Each and every Ayah of Quran is full of divine wisdom and guidance and would never discuss petty issues that we, as humans, are more than capable to identify ourselves.

 

THE CONTEXT

Through the earlier Ayahs of Suran Al Anam, we have learned the basics of Shirk especially How Allah’s blessings and people’s efforts towards their Akhira are directed their system of Shirk. Many of Allah’s blessings as well as people’s efforts and endeavors that people want to put forward for their hereafter, are redirected towards their Shura’ka, making them the ones who are entitled to the Allah’s blessings and people’s efforts. Those working for the system of Shirk basically propagates two separate rights and categories of Deen, One towards Allah, as Haqooq of Allah and another towards their Shurka’a. Whatever Allah’s blessings and people’s efforts are directed towards their Shuraka’a never reaches Allah, nor these are aimed towards obeying, connecting to, following the commands of or turning towards Allah in any manner whatsoever. Whereas whatever Allah’s blessings and people’s efforts are directed towards their Shuraka’a, not only reaches their Shuraka’a but are basically aimed to make people obey, connect to, follow the commands of and turn towards their Shurka’a. This is the whole network of fabricated system of Shirk- this is how they do Hikm with, make laws, judge matters, decide and act as being Hikm – lawmaker and judge in matters of Deen; through which they create Fasaad, imbalance and destruction causing disbalance among members of society and communities; with selfish interests and egoistic desires through deceit and destruction for others aiming to earn temporary benefits of this worldly life such as wealth, title, popularity, money, resources etc.

 

Whereas Allah’s blessings and people’s efforts are termed as Prohibitions through the system of Shirk. The System of Shirk use the man-made laws of prohibitions to further their acts of Shirk and strengthening of the system by identifying few of Allah’s blessings and people’s efforts as prohibited- as if those would lead them towards becoming stone- hard hearted and away from the path of Allah. Therefore, they instruct their followers, the Mushrikeen not to consume, benefit from or engulf in any shape or form in them except in accordance with and in alignment with their system of Shirk, Shuraka’a, their rules and judgements. This is how they restrict and limit Allah’s blessings as prohibited in order to block these to provide support, assistance, help and be of any benefit. While consuming, engaging, benefiting from any of Allah’s blessings, they never remember that those are from Allah, and thus remain proud and arrogant. Since they do not do Zikar of Allah with deep and thorough knowledge, they remain ungrateful towards Allah, and end up associating their own opinions and views as if these are the kalam of Allah and from Allah. All the hidden aspects and benefits of Allah’s blessings, on the other hands, are dedicated solely and exclusively towards the remembrances and gratitude for their Shuraka’a- as if their Shura’ka are the source of these blessings while at the same time they prohibit the hidden aspects and benefits of Allah’s Nai’mat and the likes of it to be of any use or benefit for others. That’s how they aim to become and make other people metaphoric dead in blind followings, in extreme Kufar and too far away from the path of Allah.

 

We have also learnt that Qatal of Aulaad by the own hands of Mushrikeen and the reasons thereof: Can anyone even imagine killing their own children by their own hands? But this is the harsh reality committed by those who do Shirk for whom is made attractive, pleasant and desirable to kill their own children by their Shuraka’a. Creating the man-made laws of Deen, the Shurka’a sow the seeds for shirk and increase the significance, importance and application of these laws by dedicating these laws towards Allah, as if these are the list of prohibitions by Allah. By blindly following this fabricated list of prohibitions in Deen as created and enforced by their Shuraka’a, these Mushrikeen end up metaphorically killing their own children, by killing their confidence; by making them in-effective and metaphorically dead by destroying their inbuilt faculties, talents and abilities; by not using or nurturing those abilities, by depriving them knowledge, education and training or by blocking their ways and means of personality and character development and growth in any way, shape or form; since those abilities, talents and faculties are listed among the so-called prohibitions by their Shuraka’a. This is how the system of shirk, these Shuraka’a reject, negate, make futile, render useless, waste and destroy them both- the Mushrikeen as well as their children. They did this out of foolishness, due to lack of knowledge- since they did not Amanu, seek knowledge, nor use their faculties to be at utter conviction with Allah, that has led them to be in a stateful of wishful thinking and delusions due to their lack of knowledge and of doing Kufar. Thus, they ended up metaphorically killing their own children out of foolishness without knowledge by prohibiting what Allah has bestowed in the forms of all ways and means of personality and character nourishment and development. This was the result of them under the influence of and following of these man-made laws of prohibitions of their Shuaka’a who basically associate their own opinions and views as if these are the kalam of Allah and from Allah. Certainly, they have been led to path of destruction and failure, are unclear, with aspects and matters not obvious to them, in a state of confusions, doubts, ambiguities and uncertainties where the path ahead is not visible for them and they are in utter and complete darkness because of lack of knowledge, being misled far away from Allah’s path.

 

 

The only possibility of Rescue from such System of Shirk: The Mushrikeen get engulfed in all aspects and sides, surrounded by, covered from all sides by, and overwhelmed upon them the laws, rules & regulations, boundaries & parameters; their obligations, duties and judgments of this system of Shirk. But if they had worked in aligned with, responding to, connecting to the system of Allah comprising of Allah’s Hidayah & Message, Allah’s Fitrat, Noor of Allah, the laws of Deen and Laws of nature, then there would not have been any possibility that they would become victim of this system of Shirk. Therefore, the divine guidance to us, as the addressee of the Quran is to sever all contacts with such system of Shirk and whatever they associate with Deen- their own opinions that they project as if those are from Allah’s Kalam.

 

CONCEPT OF THESE AYAHS

Ayah 6:141, “And is the one who Ansha’a (أَنْشَأَ) Jannatin (جَنَّاتٍ) Ma’roshatin (مَعْرُوشَاتٍ) and Ghair (وَغَيْرَ) Ma’rushatin (مَعْرُوشَاتٍ) and the Nakhla (وَالنَّخْلَ) and the Zara’a (وَالزَّرْعَ) Mukhtalefan (مُخْتَلِفًا)- Aukulu (أُكُلُهُ) it and the Zaituna (وَالزَّيْتُونَ) the Rummana (وَالرُّمَّانَ) Mutashabehan (مُتَشَابِهًا) and Ghair (وَغَيْرَ) Mutashabehi (مُتَشَابِهٍ) it. Kulu (كُلُوا) from its S’amarahi (ثَمَرِهِ) when As’mara (أَثْمَرَ). And give its Haqqahu (حَقَّهُ) Youma (يَوْمَ) its Has’adehi (حَصَادِهِ). And do not Tusrefu (تُسْرِفُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Musrefeen (الْمُسْرِفِينَ).”

 

And is the one who created as an institution with defined roles, responsibilities, laws, systems and people (أَنْشَأَ) those that are not yet understood, are still concealed and hidden  (جَنَّاتٍ) which have some features which are elevated in importance, that give you shelter, protection and shield (مَعْرُوشَاتٍ) and some which are not elevated in importance, that do not give you shelter, protection and shield (وَغَيْرَ مَعْرُوشَاتٍ) and sifting; garbling; riddling; screening or sieving- through which unwanted or useless aspects and things are segregated and separated from the useful and wanted ones; the screening process to determine right from wrong (وَالنَّخْلَ) and sowing of seeds for and the completion of cultivation process, referring to the whole process of creating, cultivating, developing and growing anything from scratch; the process of creation, cultivating, growth and development (وَالزَّرْعَ) variety, miscellany, variability, diversity and range of differences through all its diverse aspects and elements (مُخْتَلِفًا)-  Consume, use, benefit and utilize (أُكُلُهُ) it and those aspects that are everlasting, endless or perpetual (وَالزَّيْتُونَ) the aspects that put things right, Restoring to good conditions, building, rebuilding and put things back again where they should be (وَالرُّمَّانَ) that you might be able to recognize as they might look similar to you (مُتَشَابِهًا) and without, other than (وَغَيْرَ) anything similar than (مُتَشَابِهٍ) it. Consume, use, benefit and utilize (كُلُوا) from its hard-earned labor, fruits of labor, earnings (ثَمَرِهِ) when it started to give fruits, receive earning, give results in terms of receiving of all worldly benefits such as wealth, property, respect, title, positions etc. (أَثْمَرَ). And give its due right as per justice’s sold principals (حَقَّهُ) as per the well-known and confirmed aspects of (يَوْمَ) its gathering, reap, hard work, gain, earning, results and harvest (حَصَادِهِ). And do not transgress and cross boundaries (تُسْرِفُوا). Indeed, Allah does not align with, in terms of alignment of the system of Allah to give results and strengthen (يُحِبُّ) those who transgress and cross boundaries (الْمُسْرِفِينَ).

 

Keeping in consideration the context that warns us about the system of Shirk, how they use the lists of prohibitions to mislead people, cause confusions and create ambiguities by expressing their own opinions in the name of Allah, this Ayah and onwards continue the same discussions by telling us about Allah and all of Allah’s creations. Allah is the one who has created us, as humanity, the whole universe and everything that is in it, as institutions with defined rules, assignment of responsibilities, beings/peoples, aspects and system- all of this we may not understand yet due to many hidden and concealed aspects- and all of the system of Allah, have some features which are elevated in importance that give us shelter, protection and shield, whereas there are others which are not meant to give us shield, protection and elevation. Similarly, the details process of screening the good from the bad as well as the process of creating, developing, cultivating and growing through all its diverse aspects and elements are all part of Allah’s system.  After telling us about the whole system of Allah, that Allah has created as institution, Allah then give us the explicit divine instructions to consume, use, benefit and utilize all of the different aspects of Allah’s system- some of whom are everlasting, endless and perpetual, whereas others are designed to help us put things right, restoring to good conditions, building, rebuilding and put things, systems, people back again where they should be- we, as humanity might be able to recognize as they might look similar to us or we may not recognize it since these might be new for us. But the divine instructions remain- which is to consume, use, benefit and utilize each and every aspect of Allah’s blessings, which we have made efforts for, in terms of our hard-earned labor, we should then enjoy and consume the fruits of our labor and earnings, when it started to give fruits. We are entitled to receive earnings for our hard-earned efforts and to get results of our endeavors without any man-made restrictions, done in the name of Allah, by this system of Shirk. We should also give the due right as per justice’s sold principals to each and every person, being, system which have contribution to such earnings as per the well-known and confirmed aspects of their due share in the earning and results. We should never transgress and cross boundaries, since the whole system of Allah is not aligned with, in terms of alignment of the system of Allah- neither it gives any results for their labor nor strengthens those who transgress and cross boundaries of justice and Deen as defined by Allah. Thus, the recompense from the whole system of Allah in terms of the response as perfect payback and recompense from all the laws of nature, laws of Allah’s Deen, all of Allah’s system- not only they do not support, strengthen and respond to such people but in fact the system of Allah, and all its laws are working against such people in direct opposition.

 

Ayah 6:142, “And of the Ana’am (الْأَنْعَامِ) Hamulatan (حَمُولَةً) and Farshan (وَفَرْشًا)- Kulu (كُلُوا) from what Razqakum (رَزَقَكُمُ) you Allah and do not Tatabe’u (تَتَّبِعُوا) Khut’uwate (خُطُوَاتِ) the Shaytaan (الشَّيْطَانِ). Indeed, it is for you Auduan (عَدُوٌّ) Mubeen (مُبِينٌ).”

 

And of the blessings of Allah (الْأَنْعَامِ) and what they carrying within themselves (حَمُولَةً) and means of survival, stability, habitat and growth (وَفَرْشًا)- Consume, use, benefit and utilize (كُلُوا) from what Allah has given as ways and means of personality and character nourishment and growth to (رَزَقَكُمُ) you Allah and do not seek as a follow-up actions and situation, in terms of being done subsequently in order to seek and lead towards (تَتَّبِعُوا) the thoughts, whispers, elements, aspects, laws, actions done as per one’s Nafs-e-Ammara- the egoistic self under the impacts of (خُطُوَاتِ) the Shaytaan (الشَّيْطَانِ). Indeed, it is for you enemy (عَدُوٌّ) clear, distinct and evidenced(مُبِينٌ).

 

After giving us the divine wisdom to use utilize, consume and take benefit from each and everything that Allah has provided for us this Ayah continues the same discussion which is basically a counter-effort for the system of Shirk that uses the lists of prohibitions in matters of Deen to prohibit aspects of Allah’s blessings and people’s efforts as if those are from Allah. Thus, we have been clearly instructed by Allah to consume, use, benefit and utilize from each and everything that Allah has given as ways and means of our personality and character nourishment and growth- all the different aspects of Allah’s blessings and whatever Allah’s blessings are embodying within themselves for us- as all of it is provided by Allah for our means of survival, stability, habitat and growth. Thus, we should never fall victim to the system of Shirk by not consuming, using, benefiting from and utilizing all that Allah has provided as Rizq which would lead towards as a follow-up actions and situation, in terms of being a reality subsequently to following all these prohibitions of the system of Shirk to seek and lead towards the thoughts, whispers, elements, aspects, laws, actions done as per our Nafs-e-Ammara- the egoistic part of our selves which we carry out under the impacts of the Shaytaan. The clear divine warnings to us that Shaytaan, i.e., the part of our own nafs – the Nafs-e-Ammara, which is egoistic as well as those people, acts, laws, aspects, system and elements, undertaken under the influence of people’s Nafs-e-Ammara; are our clear, distinct and evidenced enemy, who is always working in opposition to us, as humanity.

 

Ayah 6:143, “S’amaneyatan (ثَمَانِيَةَ) Azwaajin (أَزْوَاجٍ)- of the Az’zane (الضَّأْنِ)- As’neeen (اثْنَيْنِ) and of the Ma’ze (الْمَعْزِ)- As’neen (اثْنَيْنِ). Qul (قُلْ), ‘A’azakareen (آلذَّكَرَيْنِ) Harrama (حَرَّمَ) Aumme (أَمِ) the Ans’eene (الْأُنْثَيَيْنِ) what Ashtamalta (اشْتَمَلَتْ) upon it Arhaamu (أَرْحَامُ) the Ans’eene (الْأُنْثَيَيْنِ)- Nabuney (نَبِّئُونِي) with Ilmin (بِعِلْمٍ) if Kuntum (كُنْتُمْ) S’wadequeen (صَادِقِينَ).”

 

The costs, price and impacts of such acts (ثَمَانِيَةَ) are the same types (أَزْوَاجٍ) as evidenced from indicator and predictor of (الضَّأْنِ) working in groups, altogether as crowds and congregates that work together in support of and coordination with each other (اثْنَيْنِ) and of the comforter, consoler, those who give comfort or consolation, or become comfort, consolation of each other (الْمَعْزِ) working in groups, altogether as crowds and congregates that work together in support of and coordination with each other (اثْنَيْنِ). Reflect from your speech and conducts that (قُلْ), ‘Such dedications and remembrance and being engulfed in such acts are (آلذَّكَرَيْنِ) prohibited (حَرَّمَ) right from the beginnings, from your parent’s upbringing, residences, communities and culture (أَمِ) that support such basic nature that’s created along with the impacts of environment and upbringing (الْأُنْثَيَيْنِ) what is included, containing or comprising (اشْتَمَلَتْ) upon it as the basic source of survival and its life, its protection and shield, and its source of nourishment, growth and progress (أَرْحَامُ) for such basic nature that’s created along with the impacts of environment and upbringing (الْأُنْثَيَيْنِ)- this is what I am informing (نَبِّئُونِي) with knowledge (بِعِلْمٍ) if through your conducts and actions, you aim to reach the final destination of being (كُنْتُمْ) those with sincerity, purity of heart and mind, alignment of their statements with actions and who prove through actions, what is deep hidden inside their heart and intentions and whose actions and intentions are aligned, pure and sincere (صَادِقِينَ).

 

Thus, after talking in the earlier Ayah, about those under the influence of Khut’uwat ussh Shaytan who got misled and confused and got trapped in the system of Shirk, Allah then described their situations and conditions a bit more in this Ayah by saying that these are price, costs and impacts of being under the influence of Shaytan as well as all that is the likes of it i.e., are of the same types and kinds. This is all reflected from the indication and predictions of working in close cooperation for each other, in groups and congregates that are comfort and consolation for each other. Thus, they all, members of this system of Shirk, under the impacts of Shaytan all work together in groups and congregates with the help, support and cooperation of each other and by being each other’s comfort and consolations. The next is a divine guidance which is repeated twice in Ayah 6:143 and 6:144 by asking us, as the addressee of the Quran, to reflect from our speech and behaviors that ‘being of those who strengthen, support, remember, remind or dedicate such acts of shirk, should be prohibited right from the beginning, from people’s homes, their communities and cultures since these are the basic foundations for building of people nature, upbringings and conditioning. Similarly whatever aspects are included in such acts of Shirk which are included, contained, comprising of and embedded in these acts as a source of their life, source of survival, it’s protection, shield, source of nourishment, growth and development of such Shirk based influenced by Khutuwaat e Shaytaan nature, upbringing and conditioning are prohibited since birth, people’s homes, their communities and cultures. This is the divine wisdom and knowledge, that we should communicate through our speech and conducts for all those who want to reach the final destination of being sincere, honest and upright, through their conducts of sincerity, purity of heart and mind and whose actions and intentions are aligned, pure and sincere.

 

Ayah 6:144, “And from Al-Abal (الْإِبِلِ)- As’naen (اثْنَيْنِ) and of the Baqare (الْبَقَرِ)- As’neeen (اثْنَيْنِ). Qul (قُلْ), ‘A’azakareene (آلذَّكَرَيْنِ) Harrama (حَرَّمَ) Aumme (أَمِ) the Ans’eene (الْأُنْثَيَيْنِ) or what Ashtamalat (اشْتَمَلَتْ) upon it Arhaamu (أَرْحَامُ) the Ans’een (الْأُنْثَيَيْنِ). Of what Kuntum (كُنْتُمْ) Shahada’e (شُهَدَاءَ) when Was’akum (وَصَّاكُمُ) Allah with this. Then who is Azlamu (أَظْلَمُ) than the one who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) so that to Yuzallu (لِيُضِلَّ) the Annaas (النَّاسَ) with Ghair (بِغَيْرِ) Ilmin (عِلْمٍ). Indeed, Allah does not Yahdy (يَهْدِي) the Quoma (الْقَوْمَ) the Zawlimeen (الظَّالِمِينَ).”

 

And except including the recovery, healing, state of recovery, gradual recovery of health and strength; to aim to heal, recover and to lead to gradual recovery of health and strength (الْإِبِلِ) they cooperate with each other with the support of each other and as done in groups (اثْنَيْنِ) and of the aspects that divide and create discord in the society (الْبَقَرِ) working in groups, altogether as crowds and congregates that work together in support of and coordination with each other (اثْنَيْنِ). Reflect from your speech and conducts that (قُلْ), ‘Such dedications and remembrance and being engulfed in such acts are (آلذَّكَرَيْنِ) prohibited (حَرَّمَ) right from the beginnings, from your parent’s upbringing, residences, communities and culture (أَمِ) that support such basic nature that’s created along with the impacts of environment and upbringing (الْأُنْثَيَيْنِ) or what is included, containing or comprising (اشْتَمَلَتْ) upon it as the basic source of life, its protection and shield, and its source of nourishment, growth and progress (أَرْحَامُ) for such basic nature that’s created along with the impacts of environment and upbringing (الْأُنْثَيَيْنِ). Of what do you aim to reach the final destination through conducts and actions (كُنْتُمْ) as upholder of justice (شُهَدَاءَ) when Allah has given you clear instructions in the Kitaab, to the complete set of instructions and commandments – the laws of Allah in matters of Deen, that Allah has enjoined, commanded and ordained upon you as obligatory and compulsory to implement these laws by striving with your whole being and doing your best to understand and implement these laws (وَصَّاكُمُ) with this. Then who is unjust who carry out extreme forms of injustice (أَظْلَمُ) than the one who associate own opinions in matters of Deen as if that is from Kalam of Allah (افْتَرَىٰ) to the worst of (عَلَى) rejecting, denying, making fun of and ridiculing Allaj (كَذِبًا) so that to mislead, cause confusion and ambiguities, create hurdles against the path of Allah (لِيُضِلَّ) the humanity (النَّاسَ) with the help of other than, contradicting, without (بِغَيْرِ) knowledge (عِلْمٍ). Indeed, Allah does not guide (يَهْدِي) those who strengthen, support, establish or contribute towards (الْقَوْمَ) those who carry out such extreme acts of injustices against Allah’s Deen and Kalam (الظَّالِمِينَ).

 

This is a continuation of the same system of Shirk, especially highlighting all the areas, where they cooperate and support each other and all areas where they don’t. Thus, here Allah says that they, the members of this system of Shirk, never support or cooperate with each other when it comes to the recovery, healing, state of recovery, recovery of health back to the path of Allah, being alive, on Emaan and strength. To aim to heal, recover and to lead to gradual recovery of health and strength is not their areas of cooperation and support for one another. But for the aspects that divide, create divisions, discriminations and create discord and dissention among members of the society that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them; they, the members of system of Shirk would always work in groups, altogether as crowds and congregates that work together in support and help of and coordination with each other.  The next is a divine guidance which is repeated twice in Ayah 6:143 and 6:144 by asking us, as the addressee of the Quran, to reflect from our speech and behaviors that ‘being of those who strengthen, support, remember, remind or dedicate such acts of shirk, should be prohibited right from the beginning, from people’s homes, their communities and cultures since these are the basic foundations for building of people nature, upbringings and conditioning. Similarly whatever aspects are included in such acts of Shirk which are included, contained, comprising of and embedded in these acts as a source of their life, source of survival, it’s protection, shield, source of nourishment, growth and development of such Shirk based influenced by Khutuwaat e Shaytaan nature, upbringing and conditioning are prohibited since birth, people’s homes, their communities and cultures. Thereafter, is a thought-provoking question by Allah, ‘Of what else do you aim to reach the final destination through your conducts and actions as upholder of justice, when Allah has given you the clear instructions in the Kitaab with this divine instruction, the complete set of instructions and commandments – the laws of Allah in matters of Deen, that Allah has enjoined, commanded and ordained upon you as obligatory and compulsory to implement these laws by striving with your whole being and doing your best to understand and implement these laws? Telling us clearly that if we want to be upholder of justice, aligned with the divine guidance, we should aim to curtail this system of shirk right at its infancy. Thereafter Allah highlights the basis of all of this system of Shirk as those who do Aftara against Allah, which is the height of injustice against Allah, by those who associate their own opinions in matters of Deen as if that is from Allah- as the worst form of rejection, denial, making fun of and ridicule against Allah and Allah’s system. The basic reason of doing Aftara against Allah is to mislead the humanity by causing confusion and ambiguities in Deen, creating hurdles against the path of Allah without knowledge. Their whole system of Shirk is based upon those aspects, statements and laws which are in fact contradictory to the Deen, the divine guidance and against knowledge because Allah’s system would never guide those who strengthen, support, establish or contribute towards such extreme acts of injustices against Allah’s Deen and Kalam.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:141 to 144 are closely aligned with the earlier Ayahs that warns us about the system of Shirk, how they use the lists of prohibitions to mislead people, cause confusions and create ambiguities by expressing their own opinions in matters of Deen as if those are of Allah’s and give us the following divine guidance that we can apply in our day to day lives.

 

• HOW ALLAH HAS CREATED EVERYTHING AS INSTITUTION: who has created us, as humanity, the whole universe and everything that is in it, as institutions with defined rules, assignment of responsibilities, beings, peoples, aspects and system- all of this we may not understand yet due to many hidden and concealed aspects- and all of the system of Allah, have some features which are elevated in importance that give us shelter, protection and shield, whereas there are others which are not. Similarly, the detailed process of screening the good from the bad as well as the process of creating, developing, cultivating and growing through all its diverse aspects and elements are all part of Allah’s system.

 

• DIVINE GUIDANCE- WE SHOULD CONSUME, USE, UTLIZE AND BENEFIT FROM ALL RIZQ: Since the system of Shirk is based on Aftara upon Allah, creating list of prohibitions in Deen in the name of Allah, the explicit divine instructions to us is to consume, use, benefit and utilize all of the different aspects of Allah’s system- some of whom are everlasting, endless and perpetual, whereas others are designed to help us put things right, restoring to good conditions, building, rebuilding and put things, systems, people back again where they should be. Since all these laws of Shirk- the lists of prohibitions are done in the name of Allah, by this system of Shirk; we should follow the divine instructions to consume, use, benefit and utilize each and every aspect of Allah’s blessings, which we have made efforts for, in terms of our hard-earned labor. We should always give the due right as per justice’s solid principals to each and every person who has contributed for such earnings as per the well-known and confirmed aspects of their due share in the said earnings, benefits and results. We should never transgress and cross boundaries, since the whole system of Allah is not aligned with, i.e., neither it gives any results for their labor nor strengthens those who transgress and cross boundaries of justice and Deen as defined by Allah.

 

• HOW ONE CAN FALL VICTIM TO THE SYSTEM OF SHIRK & KHUT’UWAAT-E-SHAYTAAN: The divine instructions, to use utilize, consume and take benefit from each and everything that Allah has provided for us as Rizq, basically act as counter-tool against the system of Shirk that uses the lists of prohibitions in matters of Deen to prohibit aspects of Allah’s blessings and people’s efforts as if those are from Allah. Thus, we have been clearly instructed by Allah to consume, use, benefit and utilize from each and everything that Allah has given as ways and means of our personality and character nourishment and growth. All of the different aspects of Allah’s blessings and whatever Allah’s blessings are embodying within themselves, are Rizq for us as all of it is provided by Allah for our means of survival, stability, habitat and growth. Thus, we should never fall victim to the system of Shirk by following these man-made lists of prohibitions that would lead us subsequently towards the Khut’uwaat- the thoughts, whispers, elements, aspects, laws and actions done under the impacts of the Shaytaan. The clear divine warnings to us that Shaytaan is our clear, distinct and evidenced enemy, who is always working in opposition to us.

 

• DESCRIPTIONS OF SYSTEM OF SHIRK IN GREATER DETAILS- AREAS OF THEIR COOPERATION & STRENGHTS: The impacts of being under the influence of Shaytan are that they all, members of this system of Shirk, work together in groups and congregates with the help, support and cooperation of each other and by being each other’s comfort and consolations. Furthermore, the members of this system of Shirk, never support or cooperate with each other when it comes to the recovery and healing in terms of being led towards the recovery of health back to the path of Allah, to gradually move towards being alive, on Emaan and strength. To aim to heal, recover and to lead to gradual recovery of health and strength is not their areas of cooperation and support for one another. But for the aspects that divide, create divisions, discriminations and create discord and dissention among members of the society that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them; they, the members of system of Shirk would always work in groups that work together in support, help of and coordination with each other. The basis of all of this system of Shirk is those who do Aftara against Allah- who associate their own opinions in matters of Deen as if that is from Allah, is the height of injustice against Allah, as the worst form of rejection, denial, making fun of and ridicule against Allah and Allah’s system. The basic reason of doing Aftara against Allah is to mislead the humanity by causing confusion and ambiguities in Deen, creating hurdles against the path of Allah without knowledge. Their whole system of Shirk is based upon those aspects, statements and laws which are in fact contradictory to the Deen, the divine guidance and against knowledge because Allah’s system would never guide those who strengthen, support, establish or contribute towards such extreme acts of injustices against Allah’s Deen and Kalam.

 

• DIVINE GUIDANCE TO COUNTER THE SYSTEM OF SHIRK AT ITS INFANCY: The divine guidance which is repeatedly stressed twice in these Ayahs is by asking us, as the addressee of the Quran, to reflect from our speech and behaviors that being of those who strengthen, support, remember, remind or dedicate such acts of shirk, should be prohibited right from the beginning, from people’s homes, their communities and cultures since these are the basic foundations for building of people’s nature, upbringings and conditioning. Similarly whatever aspects are included in such acts of Shirk which are included, contained, comprising of and embedded in these acts as a source of their life, source of survival, it’s protection, shield, source of nourishment, growth and development of such Shirk based influenced by Khutuwaat e Shaytaan nature, upbringing and conditioning should be deemed prohibited since birth, people’s homes, their communities and cultures. This is the divine wisdom and knowledge, that we should communicate through our speech, actions and conducts for all those who want to reach the final destination of being sincere, honest and upright, through their conducts of sincerity, purity of heart and mind and whose actions and intentions are aligned, pure and sincere. If we want to be upholder of justice, aligned with the divine guidance, we should aim to curtail this system of shirk right at its infancy, based on the divine instructions that Allah has clearly communicated to us in Quran- that Allah has enjoined, commanded and ordained upon us as obligatory and compulsory to implement these laws by striving with our whole being and doing our best to implement these divine instructions.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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