Surah Al-Ana’m Ayah No. 145 – 150

Surah Al-Ana’m Ayah # 145 – 150 (6:145 – 6:150)

A.   TRANSLATION

١٤٥  قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ۚ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ رَبَّكَ غَفُورٌ رَحِيمٌ

[Quran 6:145] Qul (قُلْ), ‘Not Ajedu (أَجِدُ) in what Auheya (أُوحِيَ) to me Muharraman (مُحَرَّمًا) A’ala (عَلَىٰ) T’a’emin (طَاعِمٍ) who Yat’a’mhu (يَطْعَمُهُ) it except that Yakuna (يَكُونَ) Mayyat (مَيْتَةً) or Damman (دَمًا) Musfuhan (مَسْفُوحًا) or Lahma (لَحْمَ) Khinzeerin (خِنْزِيرٍ)- then indeed, it is Rijsun (رِجْسٌ) or Fisqan (فِسْقًا) Ahlla (أُهِلَّ) so that to Ghair (لِغَيْرِ) Allah with it. Then whoever Azt’urun (اضْطُرَّ) Ghaira (غَيْرَ) Baghin (بَاغٍ) and not A’aadin (عَادٍ), then indeed, Rabbeka (رَبَّكَ) Ghafurun (غَفُورٌ) Raheemun (رَحِيمٌ).

١٤٦  وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ ۖ وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا أَوِ الْحَوَايَا أَوْ مَا اخْتَلَطَ بِعَظْمٍ ۚ ذَٰلِكَ جَزَيْنَاهُمْ بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ

[Quran 6:146] And A’ala (وَعَلَى) those who are Haadu (هَادُوا) Haramna (حَرَّمْنَا) every Zey (ذِي) Zufurin (ظُفُرٍ) and through the Baqare (الْبَقَرِ) and the Ghaname (وَالْغَنَمِ). Haramna (حَرَّمْنَا) upon them their Shuhumuhuma (شُحُومَهُمَا) except what Hamalat (حَمَلَتْ) Zuhuuruhuma (ظُهُورُهُمَا) or the Hawaeya (الْحَوَايَا) or what Akhtalat’a (اخْتَلَطَ) with A’zmin (بِعَظْمٍ)- That is their Jaza’a (جَزَيْنَاهُمْ) with their Baghieyhim (بِبَغْيِهِمْ) and indeed, so that S’wadequn (لَصَادِقُونَ).

 

١٤٧  فَإِنْ كَذَّبُوكَ فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ

[Quran 6:147] Then if Kazabuka (كَذَّبُوكَ), then Qul (فَقُلْ), ‘Your Rabukum (رَبُّكُمْ) Zu (ذُو) Rahmatin (رَحْمَةٍ) Wasea’tin (وَاسِعَةٍ) and not Yuraddu (يُرَدُّ) Basa’ahu (بَأْسُهُ) from the Quome (الْقَوْمِ) the Mujremeen (الْمُجْرِمِينَ).’

 

١٤٨  سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِنْ شَيْءٍ ۚ كَذَٰلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِنْ تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنْتُمْ إِلَّا تَخْرُصُونَ

[Quran 6:148] Sayaqulu (سَيَقُولُ) those who Ashraku (أَشْرَكُوا), ‘If Allah Sha’a (شَاءَ) what Ashrakna (أَشْرَكْنَا) and not Aba’una (آبَاؤُنَا) and not Haramna (حَرَّمْنَا) from Shayyin (شَيْءٍ).’ Likewise, Kazaba (كَذَّبَ) those from before them until Zaaqu (ذَاقُوا) Ba’asena (بَأْسَنَا). Qul (قُلْ), ‘Is this with you from Ilmin (عِلْمٍ) then you Khareju (فَتُخْرِجُوهُ) for us. Indeed, you Tatabea’una (تَتَّبِعُونَ) except the Zanna (الظَّنَّ) and indeed you except Takhrus’una (تَخْرُصُونَ).’

 

١٤٩  قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ ۖ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ

[Quran 6:149] Qul (قُلْ), ‘then to Allah the Hujjat (الْحُجَّةُ) the Balaghat (الْبَالِغَةُ) and if Sha’a (شَاءَ) to Hada (لَهَدَاكُمْ) you Ajma’een (أَجْمَعِينَ).’

 

١٥٠  قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا ۖ فَإِنْ شَهِدُوا فَلَا تَشْهَدْ مَعَهُمْ ۚ وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ وَهُمْ بِرَبِّهِمْ يَعْدِلُونَ

[Quran 6:150] Qul (قُلْ), ‘Halumma (هَلُمَّ) your Shuhadakum (شُهَدَاءَكُمُ)- those who Yashhaduna (يَشْهَدُونَ) that Allah Harrama (حَرَّمَ) this.’ Then if Shahhadu (شَهِدُوا), then do not you Tashhadu (تَشْهَدْ) with them and not Tatabe’u (تَتَّبِعْ) Ahwa’a (أَهْوَاءَ) those who Kazabu (كَذَّبُوا) with our Ayaat (بِآيَاتِنَا) and those who do not Yuminun (يُؤْمِنُونَ) with Akhira (بِالْآخِرَةِ) and they with their Rabb (بِرَبِّهِمْ) Ya’dalun (يَعْدِلُونَ).

 

B.   THE CONCEPT:

 

THE CONTEXT

Through the earlier Ayahs of Suran Al Anam, we have learned the Divine Guidance as to how to avoid being trapped in Shirk by Consuming, Using, Utilizing and Benefiting 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.

 

We have also been warned through Descriptions of System of Shirk, in Terms of their Areas of Cooperation with Each Other: 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.

 

Also we have received the Divine Guidance to Counter the 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.

 

CONCEPT OF THESE AYAHS

Ayah 6:145, “Qul (قُلْ), ‘Not Ajedu (أَجِدُ) in what Auheya (أُوحِيَ) to me Muharraman (مُحَرَّمًا) A’ala (عَلَىٰ) T’a’emin (طَاعِمٍ) who Yat’a’mhu (يَطْعَمُهُ) it except that Yakuna (يَكُونَ) Mayyat (مَيْتَةً) or Damman (دَمًا) Musfuhan (مَسْفُوحًا) or Lahma (لَحْمَ) Khinzeerin (خِنْزِيرٍ)- then indeed, it is Rijsun (رِجْسٌ) or Fisqan (فِسْقًا) Ahlla (أُهِلَّ) so that to Ghair (لِغَيْرِ) Allah with it. Then whoever Azt’urun (اضْطُرَّ) Ghaira (غَيْرَ) Baghin (بَاغٍ) and not A’aadin (عَادٍ), then indeed, Rabbeka (رَبَّكَ) Ghafurun (غَفُورٌ) Raheemun (رَحِيمٌ).”

 

Reflect from your speech and dealings that (قُلْ), ‘Not replaced and switch (أَجِدُ) from what have changed and impacted my behaviors and conducts (أُوحِيَ) to me as the lists of prohibitions (مُحَرَّمًا) that we should avoid at all costs and as to their maximum extent (عَلَىٰ) to engulfed in, benefit from or provide benefit to, indulge in, experience, recognize, practice or take up (طَاعِمٍ) that those who engulfed in, benefit from or provide benefit to, indulge in, experience, recognize, practice or take up (يَطْعَمُهُ) it except that aim to reach the final destination through their conducts and actions to become (يَكُونَ) metaphorically dead, being extreme in Kufar, not alive, such people who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values (مَيْتَةً) or blood (دَمًا) shedding and killing of people (مَسْفُوحًا) or the overall characteristics of outer layers or external layers, something which we can see, observe or are generally exposed to us or the obvious disgusting aspects of (لَحْمَ) of or relating to or affected by Scrufula’- a type of disease with run-down appearances, disfigurement and therefore the term refers to any behavior or conduct which is morally, socially and ethically degenerated, contaminated, run down or disgusting (خِنْزِيرٍ)- then indeed, it is reflective of such behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah (رِجْسٌ) or disobedience and working outside the boundaries of Allah, doing of kufur, concealing Haqq, lying, being unreliable or defiantly disobedient and non-compliant by crossing the boundaries of the rules, laws regulations and commandments given by Allah in Quran (فِسْقًا) the owner, those who are responsible for (أُهِلَّ) so that to other than, without, direct contradiction and opposition of (لِغَيْرِ) Allah with it. Then whoever is compelled due to necessity (اضْطُرَّ) other than, without (غَيْرَ) rebelliousness (بَاغٍ) and not animosity, hatred and being enemy (عَادٍ), then indeed, the Rab who has always carried out the Rabibiat (رَبَّكَ) provides shield and protection against the impacts of previously conducted wrong deeds and of the wrong path (غَفُورٌ) to being in the lives of people as a privilege to ensure the provision of Rahmat for those who are steadfast in the path of Allah (رَحِيمٌ).

 

Keeping in view the consideration of the context of these Ayahs, especially the discussion related to Shirk, the system of Shirk, and how they use the man-made lists of prohibitions to mislead people away from the path of Allah. We also need to keep in mind the Divine Warnings, that we have received from earlier Ayahs as to how one can fall victim to the system of Shirk along with explicit divine instructions, to use utilize, consume and take benefit from each and everything that Allah has provided for us as Rizq. This would 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.

 

Not Ajeda what Wahiy as Prohibited. This is perhaps the most important phrase of this Ayah, wherein Allah is advising the addressee of the Quran, in clear and direct manner not to replace or switch in any manner the lists of prohibitions in Deen, as given by Allah and clearly mentioned through this Ayahs & onwards and repeated throughout Quran in multiple Ayahs. Thus, Allah wants us to reflect clearly from our speech and dealings, especially to those who do Shirk, to never replace and switch from what Allah has given to us as prohibitions in Quran with these man-made prohibitions’ lists. Prohibition by Allah as given in Quran should be the one through which we have to change our conducts as impacted by Allah’s Kitaab, Kalam and message. The list of prohibitions as mentioned by Allah in this Ayah clearly and categorically pertains to anything that we engulf in, benefit from or provide benefit to, indulge in, experience, recognize, practice or take up. Thus, we should avoid at all costs, as per our maximum abilities and to the maximum extent the following prohibitions.

 

Any acts, conducts or Behaviors that lead to Mayyat: to become metaphorically dead, being extreme in Kufar and not alive as per the concept of Quran. We are created as intellectual beings with thinking and reasoning abilities, therefore those who do not seek knowledge or use their faculties, especially their intellect, reach a stage of blind following and being extreme in Kufar, wherein their faculties are of no use to them and where they become dead metaphorically, in terms of paying no attention to Allah’s Ayaat, Allah’s message. Thus anything, any acts or conducts, which led you not to use your intellect, to blindly follow someone in the name of faith, not pay attention, study or seek knowledge of Ayaat of Allah or of Allah’s message is strictly prohibited as this is the stage of being metaphoric dead in terms of the moral and ethical values, on which we were created by Allah.

 

Damman Masfuhan: killing or blood shedding in any shape or form is strictly prohibited by Allah. There are a couple of points to note here. 1) the killing and blood shedding is strictly prohibited not just for humans, but for all life forms and thus extends to animals as well. And 2) when Allah says later in these Ayahs, that one should not Qatal a Nafs without Haqq- Ayah 6:151, it means that even if and when there is Haqq, i.e., someone’s due right to be Qatal (one of the meanings of which is physically killing), even in that case, the Damman Masfuhan i.e., blood shedding or physical killing is not allowed, leading to the conclusion that ‘capital punishment’ is not allowed as per Quran. Additionally, the fact remains that we can not even kill animals without Haqq, without our basic nourishment needs, or the need of survivals for instance and thus, we can not engage in animal blood shedding to carry out ritualistic animal slaughtering; for just stocking up our freezers with meat neither we can engage in any animal or bird hunting exercises just for fun and thrill of it. This is a very clear prohibition of Allah, as per Quran and we should exercise all due caution to avoid it at all costs.

 

Lahma of Khinzeer: Normally mistranslated as meat of pig, one would wonder, why would Allah leave animals like snake or any other disgusting animals and focus on just pig or swine. Why does Allah need to tell us what to eat and what not to eat after giving us the general and broader guidance to ‘Kulu the Tayyibaat’ meaning whatever is healthy and good for you, should go for it. This is another form of inserting man-made lists of prohibitions through misinterpretation of key Quranic words, which we need to remain mindful of. The word Lahma does not mean meat, but it actually refers to the overall characteristics of outer layers or external layers, something which we can see, observe or are generally exposed to us or the obvious disgusting aspects of something. The word Khinzeer does not mean pig or swine but it relates to anything or anyone that is affected by Scrufula’- a type of disease with run-down appearances, disfigurement and therefore the term refers to any behavior or conduct which is morally, socially and ethically degenerated, contaminated, run down or disgusting. Thus, whenever Allah talks about this particular prohibition of ‘Lahma Khinzeer’ for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is Lahma of the Khinzeer, i.e., all the external aspects, the observable, the perceived aspects of the specific Khinzeer type behavior which are disgusting, contaminated, and disfigured. This divine instruction to treat Lahma Khinzeer as one of the specific and clear prohibition is because of the fact that it is Rijsan- i.e., all such behavioral aspects that one exhibits when under the influence of and engulfed by the Shaytan- these are reflective of such behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd- follow the laws of T’aghoot (direct in opposition to Allah) and other than Allah. Thus, all such acts which are disgusting, decontaminated and degenerated as per the observable and clearly visible aspects and done under the influence of and engulfed by Shaytan are clearly prohibited by Allah.

 

Acts of Fisqan Ahlan so that to Ghair Allah with it: All such acts of disobedience to the laws of Allah, by working outside the boundaries of Allah, by doing of kufur, by concealing Haqq, lying, being defiantly disobedient and non-compliant of Allah’s laws by crossing the boundaries of the rules, laws regulations and commandments given by Allah in Quran and to carry out these acts in specific roles of being owners, caretakers and responsible for those who are other than Allah, who are working in contradiction of and in opposition to Allah are also listed as clear prohibition by Allah. Thus, those who work in the system of Shirk, in any shape or form, to support their Shuraka’a and call people to their system of Shirk are actually Fisqan Ahlan to Ghair Allah.

 

Permissible Exceptions: After highlighting all the prohibition, Allah then gives us a relaxation and exception for rare life threatening situations or conditions of extreme compulsion by saying that whoever is compelled due to necessity, other than and without entering in to any forms of rebelliousness or animosity and hatred, then it’s fine since the Rab who has always carried out the Rabibiat for each and everyone in the universe provides shield and protection against the impacts of previously conducted wrong deeds and of the wrong path- being in the lives of people as a privilege to ensure the provision of Rahmat for those who are steadfast in the path of Allah. Thus, whoever has to engaged, indulge or consume such prohibitions out of necessity which is without any rebelliousness nor there is any element of going in opposition to, disliking or hating Allah’s commands, then for that person Allah is Rabb, Ghafoor and Raheem.

 

Ayah 6:146, “And A’ala (وَعَلَى) those who are Haadu (هَادُوا) Haramna (حَرَّمْنَا) every Zey (ذِي) Zufurin (ظُفُرٍ) and through the Baqare (الْبَقَرِ) and the Ghaname (وَالْغَنَمِ). Haramna (حَرَّمْنَا) upon them their Shuhumuhuma (شُحُومَهُمَا) except what Hamalat (حَمَلَتْ) Zuhuuruhuma (ظُهُورُهُمَا) or the Hawaeya (الْحَوَايَا) or what Akhtalat’a (اخْتَلَطَ) with A’zmin (بِعَظْمٍ)- That is their Jaza’a (جَزَيْنَاهُمْ) with their Baghieyhim (بِبَغْيِهِمْ) and indeed, so that S’wadequn (لَصَادِقُونَ).”

 

And up to the maximum level (وَعَلَى) are those who are the religious scholars and preachers who present themselves as those leading the way to Hidayah (هَادُوا) have prohibited (حَرَّمْنَا) every possessor of (ذِي) success, victory and prosperity (ظُفُرٍ) and through the divisions, and discord in the society, creating discord and dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them (الْبَقَرِ) and through abundant gains, gifts, possessions, valuables, things, titles and values that are far over and above people’s needs and expectations (وَالْغَنَمِ). We have provided (حَرَّمْنَا) upon them their the state of being unwilling to spend money, stinginess; the state of being deficient; the state of being scarce or the state of not having something (شُحُومَهُمَا) except what is embodied and carried (حَمَلَتْ) within the support and strengths for them (ظُهُورُهُمَا) or the essence, contents and the basic essentials (الْحَوَايَا) or what is to be used for interallied purposes, to join, intermingle and carry out (اخْتَلَطَ) with their aims, ambitions, firm devotions and plannings for the future (بِعَظْمٍ)- That is their recompense for their own actions (جَزَيْنَاهُمْ) with their rebelliousness (بِبَغْيِهِمْ) and indeed, so that that’s how Allah is Saadiq- truthful (لَصَادِقُونَ).

 

In this Ayah Allah is now giving us the facts, the harsh realities about the Haadu. Quran gives explicit warnings to us about Haadu – those who present themselves as guide, to lead the way for others towards the Hidayah, such as the religious scholars and preachers for instance as per the following Ayahs

 

In Ayahs 4:46-50, when Allah says, “From among those who are Haadu, they distort the Kalima (words of wisdom) from their Muwazihi (context, place, meanings) …” Is a great reflection of how the scholars distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the divine guidance.  Similar meanings and context are in ayah 5:41 as well.

 

In Ayah 62:6, when Allah says “Say, ‘Oh you who are Haadu, if you claim that you are Awliya of Allah from excluding the people, then wish for death if you are Saadiquuon/truthful/sincere” is further describing these people who present themselves as scholars, leaders, guide, preachers, by saying that they are the Awliyaa of Allah, which is far from truth.

 

In Ayah 4:160, Allah tells us about these Haadu who hinder, block and mislead Many (Kas’eer) people from the Sabeel of Allah.

 

Similarly, here in Ayah 6:146 as well, after highlighting all that is prohibited by Allah, Allah is giving us a peek into the harsh realities and the conducts of these Haadu- the religious scholars and preachers, whereby, instead of highlighting and promoting the prohibitions as identified by Allah in the Quran, they prohibit to their maximum capacity and to the maximum extent each and everything that might lead towards success, victory and prosperity for instance prohibiting arts or crafts or music, which all lead to strengthening of one’s intellect and well-being, is examples of prohibitions all that could have led to success, victory and prosperity. They do this through creating divisions and discord in the society, through ideologies and doctrines creating discord and dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them. They also do this through abundant gains, gifts, possessions, valuables, things, titles and values that are far over and above people’s needs and expectations.

 

After giving us what these religious scholars really propagate and include in the list of prohibitions, Allah then identifies what exactly is prohibited to them as those who present themselves to lead the way towards the Hidaya is their unwillingness to spend money and wealth for the benefit of others, them being stingy or in the state of being deficient or the state of being scarce. However, even such state of stinginess or unwillingness to spend their wealth, title and money for the benefits is allowed for them by Allah in situations where it’s embodied in, carrying out by and enclosed within the support and strengths for them- such as that portion of their earnings that is needed for their own needs and requirements, then they are allowed to keep it for themselves. Similarly, the essence, contents and the basic essentials of the sources of their support & strengths could be retained by them as well as anything that they need for the purposes of creating allies, joining, intermingling or carrying out their aims, ambitions, firm devotions and plannings for the future. Thus, the whole system of Allah is going to give them their perfect recompense, based on their own actions of rebelliousness and crossing the boundaries of Allah’s Deen, they would face the consequences sooner or later, since this is how Allah brings to action what Allah is mentioned in the Kalam in terms of perfect recompense by Allah’s system and in terms of perfect alignment of Allah’s statements through the system of Allah which is proved through actions.

 

Ayah 6:147-148, “Then if Kazabuka (كَذَّبُوكَ), then Qul (فَقُلْ), ‘Your Rabukum (رَبُّكُمْ) Zu (ذُو) Rahmatin (رَحْمَةٍ) Wasea’tin (وَاسِعَةٍ) and not Yuraddu (يُرَدُّ) Basa’ahu (بَأْسُهُ) from the Quome (الْقَوْمِ) the Mujremeen (الْمُجْرِمِينَ). Sayaqulu (سَيَقُولُ) those who Ashraku (أَشْرَكُوا), ‘If Allah Sha’a (شَاءَ) what Ashrakna (أَشْرَكْنَا) and not Aba’una (آبَاؤُنَا) and not Haramna (حَرَّمْنَا) from Shayyin (شَيْءٍ).’ Likewise, Kazaba (كَذَّبَ) those from before them until Zaaqu (ذَاقُوا) Ba’asena (بَأْسَنَا). Qul (قُلْ), ‘Is this with you from Ilmin (عِلْمٍ) then you Khareju (فَتُخْرِجُوهُ) for us. Indeed, you Tatabea’una (تَتَّبِعُونَ) except the Zanna (الظَّنَّ) and indeed you except Takhrus’una (تَخْرُصُونَ).”

 

Then if it’s made fun or, denied, ridiculed and rejected (كَذَّبُوكَ), then reflect from your speech and dealings that (فَقُلْ), ‘Your Rabb- the one who is carrying out the process of Rabibiat for you (رَبُّكُمْ) is the owner and possessor (ذُو) of Rahmat (رَحْمَةٍ) source of and embodiment of abundant resources (وَاسِعَةٍ) and Allah does not reject, repel, negate, make futile, to be rendered useless or waste (يُرَدُّ) earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of own actions (بَأْسُهُ) from those who establish, support, strengthen or contribute to (الْقَوْمِ) as opposed to those who Amanu- those who have doubts, fears, or reservations, who are uncertain, unsure or unsafe due to their extreme nature of Kufar (الْمُجْرِمِينَ).  Let them reflect from their speech and dealings (سَيَقُولُ) those who do Shirk and follow the laws of deen from other than Allah’s (أَشْرَكُوا), ‘If we would have followed the laws of Allah and aligned and connected with the system of Allah (شَاءَ) how could we have done Shirk and followed the laws of deen from other than Allah’s (أَشْرَكْنَا) and not forefathers (آبَاؤُنَا) and not would have prohibited (حَرَّمْنَا) from anything (شَيْءٍ).’ Likewise, rejected, made fun of, denied and ridiculed (كَذَّبَ) those from before them until faced the Azaab, for them to taste it (ذَاقُوا) earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of own actions (بَأْسَنَا). Reflect from your speech and dealings that (قُلْ), ‘Is this with you from knowledge (عِلْمٍ) then you rescue (فَتُخْرِجُوهُ) for us. Indeed, you sought as subsequent situation nothing (تَتَّبِعُونَ) except the assumptions, traditions, norms, hypotheses, guesses, theories and hearsay (الظَّنَّ) and indeed you except to lie (تَخْرُصُونَ).’

 

After highlighting how the whole system of Allah gives perfect recompense to everyone based on their own actions. These two Ayahs highlight the two paths that people can choose which is (1) if Allah’s Deen and especially these lists of Prohibitions by Allah is made fun of, denied, ridiculed, rejected or taken as a joke, then the divine guidance to the addressee of the Quran is to reflect from our speech and dealings with such people to try and convince them that, although our Rabb is carrying out the process of Rabibiat for each and everyone in the universe and is the owner and possessor of Rahmat- as source of all success & prosperity, as your shield and protection, as source of long term nourishment, growth and development and as source of self-less care and compassion; as well as source of and embodiment of abundant resources, knowledge, all ways and means in all-encompassing manner; but Allah does not reject, repel, negate, make futile, waste or render useless the perfect recompence as a consequence of people’s own actions- basically for those who establish, support, strengthen or contribute to those who have doubts, fears, or reservations, who are uncertain, unsure or unsafe due to their extreme nature of their Kufar. Thus, the whole system of Allah, is geared towards giving them their perfect recompense which is them facing the consequences of their own actions in the form of extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty. (2) The second option which people could exercise and which Allah wants us, as the addressee of the Quran to facilitate is to be Sha’a of Allah- i.e.  only if people choose to follow the laws of Allah, get themselves aligned and connected with the system of Allah, then there would not have been any possible for them, or their forefathers to do Shirk, to follow the laws of deen from other than Allah’s, and to make any prohibitions in the name of Allah or follow these man-made lists of prohibitions – they would not have prohibited anything in matters of Deen and would have strictly followed what Allah has mentioned in Quran.

 

But unfortunately, most of the people chose to follow the first option and they end up rejecting, making fun of, denying, ridiculing and taking as a joke, Allah’s Deen, the laws of Allah and especially these prohibitions of Allah as mentioned in Quran and therefore for them their perfect recompense is to value and enjoy the Azaab, the punishment, relish it, savor it, by giving it the utmost importance, enjoying and delighting in it by treating it as a treasure, in the same manner that they did by going against the commandments of Allah by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments. This is how they would be facing the consequences of their own actions in the form of earning and facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty.

 

After highlighting the two paths, and giving us the harsh reality, Allah then gives us the direct divine instructions to reflect from our speech and dealings with such people that, ‘If this, with you, is based out of knowledge, then you should rescue and save us as well. Because only one of us could be on the correct path, either you’re or we. If what you’re following is based out of knowledge that these are from Allah, then let’s discuss so that you could save and rescue us. But the reality is that you’re the ones who have sought nothing except such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which you have adopted due to lack of knowledge, Haqq, confirmed facts or any verification of facts- all of this is in fact other than, contradictory of, against and without the absolute and confirmed truth which are basically used to mislead people away from the Sabeel of Allah and include doing Shirk, and being a part of such system of Shirk which is against Allah’s system as well as supporting or being those who associating anything in the name of Allah, portraying and expressing their opinion as if that statement is from Allah and is from kalam of Allah; and you do nothing except to lie, to estimate by combining guessing with reasoning, to put forward your opinion formed without facts, to give untrue information about something or to tell a lie.

 

Ayah 6:149-150, “Qul (قُلْ), ‘then to Allah the Hujjat (الْحُجَّةُ) the Balaghat (الْبَالِغَةُ) and if Sha’a (شَاءَ) to Hada (لَهَدَاكُمْ) you Ajma’een (أَجْمَعِينَ). Qul (قُلْ), ‘Halumma (هَلُمَّ) your Shuhadakum (شُهَدَاءَكُمُ)- those who Yashhaduna (يَشْهَدُونَ) that Allah Harrama (حَرَّمَ) this.’ Then if Shahhadu (شَهِدُوا), then do not you Tashhadu (تَشْهَدْ) with them and not Tatabe’u (تَتَّبِعْ) Ahwa’a (أَهْوَاءَ) those who Kazabu (كَذَّبُوا) with our Ayaat (بِآيَاتِنَا) and those who do not Yuminun (يُؤْمِنُونَ) with Akhira (بِالْآخِرَةِ) and they with their Rabb (بِرَبِّهِمْ) Ya’dalun (يَعْدِلُونَ).”

 

Reflect from your speech and dealings that ( قُلْ), ‘then to Allah the argument, investigation, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties (الْحُجَّةُ) delivering, maturity of and reaching the milestone of (الْبَالِغَةُ) and if follow the laws of Allah and aligned and connected with the system of Allah (شَاءَ) to get guidance, to be on Hidayah (لَهَدَاكُمْ) to you altogether as a form of perfect recompense and accountability of your actions (أَجْمَعِينَ).’ Reflect from your speech and dealings that (قُلْ), ‘Give us the evidence, support and solid proof in order to convince (هَلُمَّ) from those who you are trying to establish and uphold justice for (شُهَدَاءَكُمُ)- those who aim to establish and uphold the justice for (يَشْهَدُونَ) that Allah has prohibited (حَرَّمَ) this.’ Then if it is established that these are the people (شَهِدُوا), then do not you establish and uphold the justice (تَشْهَدْ) with them and do not seek as subsequent situation through your follow-up actions, seeking as a follow-up situation, a subsequent situation leads towards (تَتَّبِعْ) such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense (أَهْوَاءَ) those who deny, make fun of, reject, ridicule and take as a joke (كَذَّبُوا) with our signs of Allah, from the kalam of Allah and the creations of Allah (بِآيَاتِنَا) and those who do not seek knowledge, use their faculties to be at Aman- utter and deep conviction (يُؤْمِنُونَ) with the concept of accountability and perfect recompense for their actions, sooner or later (بِالْآخِرَةِ) and they with their Rabb, with whom they do Shirk with Allah, who they have taken as their deities, whose laws they follow instead of Allah’s (بِرَبِّهِمْ) do justice and upholder justice for (يَعْدِلُونَ).

 

The earlier Ayah has given us a divine instruction to engage with such people on argumentative, face based reasoning with open mindedness and seeking of knowledge approach that if you are on Hidayah and what you are following is as per knowledge then you should rescue and save us as well. Because only one of us could be on the correct path, either you’re or we. If what you’re following is based out of knowledge that these are from Allah, then let’s discuss so that you could save and rescue us. These couple of Ayahs then take the same position of seeking Hujjat, seeking evidence and knowledge a step further by saying that we should reflect from our speech and dealings with them that ‘to Allah belongs the delivering, maturity and reaching the milestone of all the arguments, investigations, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties. And therefore, whoever will follow the laws of Allah and get themselves aligned and connected with the system of Allah, will all be led towards Allah’s guidance to be on Hidayah altogether as a form of perfect recompense and accountability of their actions. Thus, we have been advised by Allah to reflect from our speech & conducts towards those who do shirk, that ‘you should give us evidence, solid proofs and supports on the basis of which those who establish these man-made prohibitions establish that these are from Allah. Then if they established that these are prohibited by Allah, these man-made prohibitions which are not mentioned in Quran, by giving their evidences and proofs from outside the Quran, then it means that these are the people, who are upholders of justice of these man-made prohibitions from outside the Quran, then we should never stand and uphold such laws with them. Since by giving these evidences and support, these people would have actually established that they have sought being led towards such desires, delusions, distraction, deviations, that mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense; they have actually proved that they are the ones who deny, make fun of, reject, ridicule and take as jokes Allah’s Ayaat- the signs of Allah, from the kalam of Allah and the creations of Allah; and they have proved that they are the ones who do not seek knowledge, use their faculties to be at Aman- utter and deep conviction; they reject the concept of accountability and perfect recompense for their actions; and thus they have basically established and proved that they are the ones who uphold justice for their Rabb- whom they have taken as their deities, whose laws they follow instead of Allah’s.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:145 to 150 give us the following divine guidance that we can apply in our day to day lives.

 

• NEVER TO REPLACE OR SWITCH THE PROHIBITIONS BY ALLAH WITH THE FABRICATED ONES FROM OUTSIDE OF THE QURAN: This is perhaps the most important divine guidance that we receive from these Ayahs, wherein Allah has given us a clear and direct instruction, never to replace or switch in any manner the lists of prohibitions in Deen, as given by Allah and clearly mentioned through many oft-repeated Ayahs with the fabricated ones. The list of prohibitions as per these Ayahs pertains to anything that we engulf in, benefit from or provide benefit to, indulge in, experience, recognize, practice or take up and thus, we should avoid at all costs, as per our maximum abilities and to the maximum extent- four of which are mentioned in these Ayahs. The only possible exception to these prohibitions is for all those who are compelled due to necessity and have to engage, indulge or consume such prohibitions out of necessity which is without any rebelliousness nor there is any element of going in opposition to, disliking or hating Allah’s commands, then for those Allah is Rabb, Ghafoor and Raheem.

 

• PROHIBITIONS # 1- ACTS & CONDUCTS THAT LEAD TO MAYYAT: We are created as intellectual beings with thinking and reasoning abilities, therefore those who do not seek knowledge or use their faculties, especially their intellect, reach a stage of being extreme in Kufar, wherein their faculties are of no use to them and where they become dead metaphorically, in terms of paying no attention to Allah’s Ayaat, Allah’s message and in terms of their moral and ethical values.

 

• PROHIBITIONS # 2- DAMMAN MASFUHAN: killing or blood shedding in any shape or form is strictly prohibited by Allah which is not restricted with reference to human beings only, but for all life forms and thus extends to animals as well and the fact that we’re not to Qatal any Nafs without Haqq- it means that even if and when there is Haqq, i.e., someone’s due right to be Qatal (one of the meanings of which is physically killing), even in that case, the Damman Masfuhan i.e., blood shedding or physical killing is not allowed, leading to the conclusion that ‘capital punishment’ is not allowed as per Quran. Additionally, the fact remains that we cannot even kill animals without Haqq, without our basic nourishment needs, or the need of survivals, when and if threatened for instance and thus, we cannot engage in animal blood shedding to carry out any ritualistic animal slaughtering; for just stocking up our freezers with meat neither we can engage in any animal or bird hunting exercises just for the fun of it.

 

• PROHIBITIONS # 3- LAHMA OF KHINZEER: e., all the external aspects, the observable, the perceived aspects of the specific Khinzeer type behavior which are disgusting, contaminated, and disfigured are all strictly prohibited by Allah. This divine instruction to treat Lahma Khinzeer as one of the specific and clear prohibition is because of the fact that it is Rijsan- i.e., all such behavioral aspects that one exhibits when under the influence of and engulfed by the Shaytan, by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd- follow the laws of T’aghoot (direct in opposition to Allah) and other than Allah. Thus, all such acts which are disgusting, decontaminated and degenerated as per the observable and clearly visible aspects and done under the influence of and engulfed by Shaytan are prohibited.

 

• PROHIBITIONS # 4- ACTS OF FISQAN AHLAN TO GHAIR ALLAH WITH IT: All such acts of disobedience to the laws of Allah, by working outside the boundaries of Allah, by doing of kufur, by concealing Haqq, lying, being defiantly disobedient and non-compliant of Allah’s laws by crossing the boundaries of the rules, laws regulations and commandments given by Allah in Quran and to carry out these acts in specific roles of being owners, caretakers and responsible for those who are other than Allah, who are working in contradiction of and in opposition to Allah are also listed as clear prohibition by Allah.

 

• HARSH REALITIES AND DIVINE WARNINGS ABOUT RELIGIOUS SCHOLARS: In these Ayahs Allah has also given us harsh realities and the conducts of Haadu- the religious scholars and preachers, whereby, instead of highlighting and promoting the prohibitions as identified by Quran, they prohibit to their maximum capacity and to the maximum extent each and everything that might lead towards success, victory and prosperity for instance prohibiting arts or crafts or music, which all lead to strengthening of one’s intellect and well-being, is examples of prohibitions that could have led to success, victory and prosperity. They do this through creating divisions and discord in the society, through ideologies and doctrines creating discord and dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them. They also do this through abundant gains, gifts, possessions, valuables, things, titles and values that are far over and above people’s needs and expectations. But, the system of Allah will give them their perfect recompense, based on their own actions of rebelliousness and crossing the boundaries of Allah’s Deen, when they would face the consequences of their actions sooner or later.

 

• SPECIFIC PROHIBITIONS FOR HAADU: Allah has also identified what exactly is prohibited to them as Haadu- as those who present themselves to lead the way towards the Hidaya. Thus, as per these Ayahs, it is prohibited for them to be unwilling to spend money and wealth for the benefit of others. Them being stingy or in the state of being deficient or the state of being scarce is prohibited to them in any shape or form. However, even such state of stinginess or unwillingness to spend their wealth, title and money for the benefit of others is allowed for them by Allah in situations where it’s embodied in, carrying out by and enclosed within the support and strengths for them- such as that portion of their earnings that is needed for their own needs and requirements, then they are allowed to keep it for themselves. Similarly, the essence, contents and the basic essentials of these sources of their support and strengths could be retained by them as well as anything that they need for the purposes of creating allies, joining, intermingling or carrying out their aims, ambitions, firm devotions and plannings for the future and in their endeavors to guide other towards the Hidayah.

 

• THE TWO PATHS- THE CHOICE IN OUR OWN HANDS: Allah highlights the two paths that people can choose which is (1) if Allah’s Deen and especially these lists of Prohibitions by Allah is made fun of, denied, ridiculed, rejected or taken as a joke, then the divine guidance to us, as the addressee of the Quran, is to reflect from our speech and dealings with such people to try and convince them that, although our Rabb is carrying out the process of Rabobiat for each and everyone in the universe and is the owner and possessor of Rahmat as well as the source of and embodiment of abundant resources. But Allah and Allah’s system will never reject, repel, negate, make futile, waste or render useless in any manner the perfect recompence as a consequence of people’s own actions- basically for those who establish, support, strengthen or contribute to the Mujrimeen- those who have doubts, fears, or reservations, who are uncertain, unsure or unsafe due to their extreme nature of their Kufar. Thus, the whole system of Allah, is geared towards giving them their perfect recompense which is them facing the consequences of their own actions in the form of extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty. (2) The second option which people could exercise and which Allah wants us, as the addressee of the Quran, to facilitate is to be Sha’a of Allah- i.e. only if people choose to follow the laws of Allah, get themselves aligned and connected with the system of Allah, then there would not have been any possibility for them, or their forefathers to do Shirk, to follow the laws of Deen from other than Allah’s, and to make any prohibitions in the name of Allah or follow these man-made lists of prohibitions. In that case they would not prohibit anything in matters of Deen, which is not mentioned in Quran and would strictly follow what Allah has mentioned in Quran.

 

• RECOMPENSE FOR THOSE WHO FOLLOW THE PATH OF SHIRK: Unfortunately, most of the people chose to follow the first option and they end up rejecting, making fun of, denying, ridiculing and taking as a joke Allah’s Deen, the laws of Allah and especially these prohibitions of Allah as mentioned in the Quran. Therefore, for them their perfect recompense is to value and enjoy the Azaab, the punishment; to relish it, savor it, by giving it the utmost importance, enjoying and delighting in it by treating it as a treasure, in the same manner that they did by going against the commandments of Allah by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments. This is how they would be facing the consequences of their own actions in the form of earning and facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty.

 

• ALLAH ASKS US TO BE ARGUMENTATIVE, SEEK KNOWLEDGE AND EVIDENCE: Allah gives us the direct divine instructions to interact with such people who follow the laws from other than Allah to seek evidence from them by saying, ‘If this, with you, is based out of knowledge, then you should rescue and save us as well. Because only one of us could be on the correct path. If what you’re following is based out of knowledge that these are from Allah, then let’s discuss so that you could save and rescue us as well.’ But the reality is that these people seek nothing except such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which they have adopted due to lack of knowledge, confirmed facts or any verification of facts. What they follow is in fact other than, contradictory of, against and without the absolute and confirmed truth which are basically used to mislead people away from the Sabeel of Allah and include doing of Shirk, and being a part of such system of Shirk which is against Allah’s system as well as supporting or being those who associating anything in the name of Allah, portraying and expressing their opinion as if that statement is from Allah and is from the kalam of Allah; and they do nothing except to lie, to estimate by combining guessing with reasoning, to put forward their opinion formed without facts, to give untrue information about something or to tell a lie. Our approach should always be that of argumentative, seeking knowledge and evidence since we know that to Allah belongs the delivering, maturity and reaching the milestone of all the arguments, investigations, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties. And therefore, whoever will follow the laws of Allah and get themselves aligned and connected with the system of Allah, will all be led towards Allah’s guidance to be on Hidayah as a form of perfect recompense and accountability of their actions. Thus, we have been advised by Allah to reflect from our speech & conducts even towards those who do shirk, that ‘you should give us evidence, solid proofs and supports on the basis of which those who establish that these are from Allah’.

 

• THE DIVINE GUIDANCE IF ESTABLISHED THAT THEY ARE THE ONES: If they established that these fabricated prohibited which are not mentioned in Quran, are by Allah by giving their evidences and proofs from outside the Quran, then it means that these are the people, who are upholders of justice for these fabrications. Then we should never stand and uphold such laws with them. Since by giving these evidences and support, these people have actually established that they are led towards such desires, delusions, distraction, deviations, that mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. They have actually proved that they are the ones who deny, make fun of, reject, ridicule and take as jokes Allah’s Ayaat- the signs of Allah, from the kalam of Allah and the creations of Allah. And they have proved that they are the ones who do not seek knowledge, use their faculties to be at Aman- utter and deep conviction; they reject the concept of accountability and perfect recompense for their actions. And thus, they have basically established and proved that they are the ones who uphold justice for their Rabb- whom they have taken as their deities, whose laws they follow instead of Allah’s.

 

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/