Surah Al-Ana’m Ayah No. 151 – 153

Surah Al-Ana’m Ayah # 151 – 153 (6:151 – 6:153)

A.   TRANSLATION

 

١٥١  قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ ۖ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ

[Quran 6:151] Qul (قُلْ), ‘Ta’alu (تَعَالَوْا) Atalu (أَتْلُ) what Harama (حَرَّمَ) your Rabb (رَبُّكُمْ) upon you except you Tushreku (تُشْرِكُوا) with Allah Shayyin (شَيْئًا) and with Walideene (وَبِالْوَالِدَيْنِ) Ahsanan (إِحْسَانًا). And do not Taqtalu (تَقْتُلُوا) Auladukum (أَوْلَادَكُمْ) from Imlaaqin (إِمْلَاقٍ)- We Narzuqukum (نَرْزُقُكُمْ) you and them. And do not Taqrabu (تَقْرَبُوا) the Fawahish (الْفَوَاحِشَ) what Zahara (ظَهَرَ) of them and what Bat’ana (بَطَنَ). And do not Taqtalu (تَقْتُلُوا) the Nafsa (النَّفْسَ) which Allah Harrama (حَرَّمَ) except with Haqq (بِالْحَقِّ)- That is Was’akum (وَصَّاكُمْ) you with it so that you Ta’qalun (تَعْقِلُونَ).’

 

١٥٢  وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُ ۖ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ ۖ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ ۖ وَبِعَهْدِ اللَّهِ أَوْفُوا ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ

[Quran 6:152] And do not Taqrabu (تَقْرَبُوا) Mala (مَالَ) the Yateem (الْيَتِيمِ) except with that which is Ahsaanu (أَحْسَنُ) until Yablugha (يَبْلُغَ) Ashadahu (أَشُدَّهُ). And Aufu (وَأَوْفُوا) the Keela (الْكَيْلَ) the Meezaan (وَالْمِيزَانَ) with Qiste (بِالْقِسْطِ). Do not Nukalefu (نُكَلِّفُ) Nafsan (نَفْسًا) except Wasa’ha (وُسْعَهَا). And when Qultum (قُلْتُمْ) then A’adelu (فَاعْدِلُوا) and if Kana (كَانَ) Za (ذَا) Qurba (قُرْبَىٰ) and with covenant of Allah- Aufu (أَوْفُوا). That is Was’akum (وَصَّاكُمْ) you with it so that you Tazakkarun (تَذَكَّرُونَ).

 

١٥٣  وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ

[Quran 6:153] And that is my S’iraate (صِرَاطِي) Mustaqeema (مُسْتَقِيمًا) then Atabea’u (فَاتَّبِعُوهُ) and do not Tatabea’u (تَتَّبِعُوا) the Subul (السُّبُلَ) then Tafarraqa (فَتَفَرَّقَ) with you from Allah’s Sabeel (سَبِيلِهِ)- that is Was’akum (وَصَّاكُمْ) you with it so that you Tataqun (تَتَّقُونَ).

 

B.   THE CONCEPT:

THE CONTEXT

Through the earlier Ayahs of Surah Al Anam, we have learned the Harsh Realities & Divine Warnings About the Religious Scholars w.r.t. Prohibitions: 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.

 

Allah ask us to Enter into Arguments, 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’.

 

We have also learned the Divine Instructions to Never Replace or Switch the Prohibitions of Allah with the Fabricated Ones from Outside the Quran: This is perhaps the most important divine guidance that we receive from the earlier 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 the earlier 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.

 

The 4 Prohibitions Discussed so far: Prohibition #1- Acts & Conducts leading 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. Prohibition #3- Lahma of Khinzeer: i.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: 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.

 

CONCEPT OF THESE AYAHS

Ayah 6:151, “Qul (قُلْ), ‘Ta’alu (تَعَالَوْا) Atalu (أَتْلُ) what Harama (حَرَّمَ) your Rabb (رَبُّكُمْ) upon you except you Tushreku (تُشْرِكُوا) with Allah Shayyin (شَيْئًا) and with Walideene (وَبِالْوَالِدَيْنِ) Ahsanan (إِحْسَانًا). And do not Taqtalu (تَقْتُلُوا) Auladukum (أَوْلَادَكُمْ) from Imlaaqin (إِمْلَاقٍ)- We Narzuqukum (نَرْزُقُكُمْ) you and them. And do not Taqrabu (تَقْرَبُوا) the Fawahish (الْفَوَاحِشَ) what Zahara (ظَهَرَ) of them and what Bat’ana (بَطَنَ). And do not Taqtalu (تَقْتُلُوا) the Nafsa (النَّفْسَ) which Allah Harrama (حَرَّمَ) except with Haqq (بِالْحَقِّ)- That is Was’akum (وَصَّاكُمْ) you with it so that you Ta’qalun (تَعْقِلُونَ).”

 

Reflect from your speech and dealings that (قُلْ), ‘As a direct opposition to the system of Shirk, raise by keeping high and elevated Allah in accordance with Haqq of Allah in terms of due rights of Allah and the absolute truth (تَعَالَوْا) follow as well as take guidance from (أَتْلُ) as to what is prohibited by (حَرَّمَ) the being who is carrying out the process of Rabibiat for you (رَبُّكُمْ) upon you except that you do Shirk, take as deity anyone from besides Allah, whose laws you follow in matters of Deen instead of Allah’s (تُشْرِكُوا) with Allah in anything, any matter, effort, process or aspect (شَيْئًا) and with your parents (وَبِالْوَالِدَيْنِ) engage in such things, behaviors and conducts which are best of the best, given more than their Haqq – due rights as Inaam- gift with no expectations in return and are the most desirable, most pleasing to them not just to their eyes but to their whole being (إِحْسَانًا). And do not physically or metaphorically kill, degrade, abuse or humiliate, kill or supress confidence; make them in-effective dead by destroying their inbuilt faculties & abilities, or not to use or nurture those abilities, or deprive them of knowledge, education & training or to block the ways and means for their personality and Character nourishment and growth in any way (تَقْتُلُوا) your children or those whom you have given life (أَوْلَادَكُمْ) from being reduced to the state of poor- lack of resources; due to indoctrination or inspiration; all such instances wherein people act under the inspiration and indoctrination of partisan, sectarian opinion, point of view, ideology or principle (إِمْلَاقٍ)- We provide ways and means of personality and character nourishment and growth for (نَرْزُقُكُمْ) you and them. And do not go near or consider important, high in value, near in significance (تَقْرَبُوا) the such indecent and immoral acts, which are done by crossing the boundaries of deen and by using abilities, faculties and resources by remaining outside these boundaries, such acts which are worst to an extent that if known, would cause extreme embarrassment (الْفَوَاحِشَ) what is obvious, known, done publicly and openly (ظَهَرَ) of them and what is hidden, concealed and are done behind closed doors and privately (بَطَنَ). And do not physically or metaphorically kill, degrade, abuse or humiliate, kill or supress confidence; make them in-effective dead by destroying their inbuilt faculties & abilities, or not to use or nurture those abilities, or deprive them of knowledge, education & training or to block the ways and means for their personality and Character nourishment and growth in any way (تَقْتُلُوا) any person, any being (النَّفْسَ) which Allah has prohibited (حَرَّمَ) except with justice, as per it’s due right, what it has earned as a consequences of it’s own actions (بِالْحَقِّ)- That is 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 (وَصَّاكُمْ) you with it so that you use Aqal, reasoning, thinking and intellectual faculties (تَعْقِلُونَ).’

 

Before we discuss the concept of this Ayah, it’s important to note the use of the word Ta’al here, which is normally mistranslated as ‘come’, whereas if we refer to the use of the word Ta’al, Ta’alu and Ta’ala, all across the Quran, we would notice that in most of the usages the words are used in connection with acts of Shirk and basically mean in terms of raising, keeping high and elevating Allah in accordance with Haqq of Allah in terms of due rights of Allah, as the only one to be taken as deity, the absolute truth and justice and Allah’s Haqq, since Allah is the owner, posser and the true authority of All Haqq- Allah’s due rights as deity means that only Allah’s laws should be followed in matter of Deen. Thus, in most of the usages, after highlighting the acts, system, laws and members of Shirk and Shuraka’a, Allah then gives explicit instructions to the addressee of the Quran by using these words meaning uphold the due rights of Allah, raising these rights and Haqq over what they, those who do Shirk, the laws, the system assert.

 

Since these Ayahs are continuation of the earlier ones in highlighting what are the different aspects and things actually prohibited by Allah, as opposed to those who do shirk, follow laws from outside of the Quran and therefore follow the fabricated lists of prohibitions by working as a part of this system of Shirk, Allah then gives direct instructions to us, as the addressee of the Quran to reflect from our speech and dealings with them- Ta’alu- meaning as a direct opposition to the system of Shirk, we should raise by keeping high and elevated Allah in accordance with Haqq of Allah in terms of due rights of Allah, the absolute truth and justice and Allah’s Haqq to be taken as the only deity, the only one whose laws should be followed in matters of Deen. Allah then continues the divine instructions to us, to follow as well as take guidance only from Allah who is carrying out the process of Rabibiat, as to what is prohibited by Allah and as mentioned in Quran. Thereafter Allah mentions the following Prohibitions

 

Prohibitions #1- To Do Shirk: Normally mistranslated as idol worshipers only but it’s much more than that. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. As per Quran, Deen is only one- as mentioned in Quran, and the laws of Deen are mentioned clearly in the Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk as per Quran. It’s also Shirk to listen and follow any fabricated laws of Deen which are outside of Quran, to divide in sects or beliefs and to associate anyone as a partner to Allah in being a lawmaker or a judge in matters of Deen. Thus, those who call themselves Muslims can also be Mushrikeen. In fact, Quran tells us that ‘most/majority’ of those who have Emaan on Allah, do not do so without doing Shirk. Thus, this prohibition is reiterated times and again in Quran, where Allah gives us a clear warning and commandments, do not do Shirk, take as deity anyone from besides Allah, whose laws you follow in matters of Deen instead of Allah’s in anything, any matter, effort, process, law or aspect of Deen.

 

Prohibitions #2- Not to do Ahsaan with Walideen: Means that those who have given us birth, both physiologically, as well as those, who have been instrumental in teaching us, guiding us, basically giving us ‘life’ are to be treated with Ahsaan. The word Ahsan stems from the word ‘Husn’- something that looks good or pleasant to our eyes, but the word is not restricted to sight only but encompasses all of our faculties, spirit and soul as well. Thus, the behaviors with our Walideen should be such that it feels good, beautiful and pleasant to their whole beings and souls. The concept of Ahsan also means to create balance, to fill the void or lack for someone; to give something to someone or do something for someone as Ina’am, i.e., gift without expectation of any return- basically best of the best and excellent conducts, speech and behaviors should be accorded. The word also reflects the concept of a step up of Ada’l, where Ada’l means that whatever is owed as an Haqq- due right of that person, you give that person only that, and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. Therefore, with your Walideen, the divine instruction is Ahsan, to give them more than their due rights; to endeavor balance, fill their voids or deficiencies; to engage with them in behaviors and conducts which are best of the best, given more than their Haqq as Inaam- gift with no expectations in return and are the most desirable, most pleasing to them, not just to their eyes but to their whole being. When it comes to matters of Deen and basic morality, it’s normally propagated to do Ahsaan, best of the best behaviors with one’s parents, but it’s seldom highlighted that ‘not to do Ahsan with parents’ is actually listed in the list of prohibitions by Allah and termed extremely important so as to align this prohibition of ‘not to do Ahsan with Walideen’ alongside with doing of Shirk.

 

Prohibition #3- To Qatal your Aulaad Imlaaqin: This is normally restricted by mistranslating this phrase as ‘do not you’re your children due to poverty’- where neither Qatal of Aulaad is restricted to physical killing only nor the word Imlaaq is restricted to mean poverty only. The concept of Qatal involves a broader implication to include both physical as well as metaphorical killing. By saying do not Qatal your Aulaad, it refers to not only those who are your biological children, but all those who are under your care and upbringings, for whom you are acting as their guardians and parents. The concept of Imlaaq does include ‘being reduced to the state of poor or poverty’ but it’s not restricted to that only, but also includes the concept of ‘indoctrination or inspiration’. Thus, this prohibition basically say that do not physically or metaphorically kill, degrade, abuse or humiliate, kill or suppress their confidence; make them in-effective dead by destroying their inbuilt faculties and abilities, not to use or nurture those abilities, or deprive them of knowledge, education and training or to block the ways and means for their personality and character nourishment and growth in any way, shape or form; that people normally end up doing when reduced to the state of poverty or lack of resources (physical killing) or due to indoctrination or inspiration, referring to all such instances wherein people end up metaphorically killing their Aulaad act under the inspiration and indoctrination of sectarian opinion, point of view, ideology or principle, especially related to the list of fabricated prohibitions that prohibit each and every possessor of success, prosperity and health- as discussed in the earlier Ayahs. Thus, under the advice of their religious scholars and preachers, people end up metaphorically killing their own children by their own hands, by suppressing their confidence; making them in-effective dead by destroying their inbuilt faculties and abilities, by not using or nurturing those abilities, and by depriving them of knowledge, education and training, blocking the ways and means for their personality and character nourishment and growth. Whereas Allah tells us clearly that Allah is the one who is the source of all Rizq- who provides all ways and means of personality and character nourishment and growth for everyone.

 

Prohibition #4- To Taqrabu Fawahish Either Zahara or Bat’ana: Do not go near or consider important, high in value, near in significance such indecent and immoral acts, which are done by crossing the boundaries of Deen and by using abilities, faculties and resources by remaining outside these boundaries, such acts which are worst to an extent that if known, would cause extreme embarrassment and shame; whether they are obvious, known, done publicly and openly or whether they are hidden, concealed, done behind closed doors and privately. Thus, we should not go near, neither consider more in importance or value to us, in any shape or form, such immoral and indecent acts whereby we end up crossing the boundaries of Deen by inability to guard and use our abilities, faculties and resources as per the parameters of Deen since these are such acts and deeds which not only look ugly, unpleasant and uncomfortable as per our nature, physically to our eyes as well as feel bad to our soul, but also these are such acts, deeds or sayings which are at, such a worst level that, if they come out in public, would be extremely embarrassing and shameful for those committing such deeds or saying such words. And we have been given the divine instructions to stay away from them, whether Zahara- obvious, known, done publicly and openly or Bat’ana hidden, concealed, done behind closed doors and privately done.

 

Prohibition #5- To Qatal Nafs Baghair Al Haqq: Do not physically or metaphorically kill, degrade, abuse or humiliate, kill or suppress confidence; make them in-effective dead by destroying their inbuilt faculties & abilities, or not to use or nurture those abilities, or deprive them of knowledge, education & training or to block the ways and means for their personality and Character nourishment and growth in any way any living being except with justice, as per it’s due right, what it has earned as a consequences of its own actions. We know from earlier Ayahs 6:145 that killing or blood shedding in any shape or form is strictly prohibited by Allah and we know that the killing and blood shedding is strictly prohibited not just for humans, but for all life forms and thus extends to animals as well. Thus, here when Allah says, one should not Qatal a 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 for instance and thus, we cannot 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. With respect to other human beings, we cannot Qatal a Nafs without Haqq, means metaphorical killings as well and since this is a very clear prohibition of Allah, as per Quran, we should exercise all due caution to avoid it at all costs.

 

That is Was’aakum you with it so that you Ta’qalun. Is the exact same phrase which is used at the end of these three Ayahs ‘That is Was’akum you with it so that you……” for instance here in Ayah 6:151, is ‘the word Ta’qalun’ is added. Here the word Was’akum is normally translated as ‘enjoined you’ but the word is used in Quran not only in these meanings but in a much broader and deeper terms to refer to the complete set of instructions and commandments – the laws of Allah in matters of Deen, that Allah has ordained upon us as obligatory to implement. Thus, here after highlighting all these prohibitions, Allah is basically referring to these prohibitions as the set of instructions, Allah’s commandments and the laws of Allah in matters of Deen that Allah has enjoined, commanded and ordained upon us as obligatory and compulsory- that we should implement these laws by striving with our whole being and doing our best to understand and implement these laws to the best of our abilities, strength and resources. Thereafter, with the use of the word Taqaloon, is a direct instruction to us to use the brain, our intellectual and reasoning faculties to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals as per Quran, are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran, to seek knowledge, explore, understand and implement the Ayaat of Allah, the basic pre-requisite is the use of Aqal- our brain, our thinking, reasoning and intellectual faculties. The reason why we should understand and implement these laws by striving with our whole being is so that we can use Aqal- our reasoning, thinking and intellectual faculties to think, understand and implement these laws of prohibitions as intellectual beings.

 

Ayah 6:152, “And do not Taqrabu (تَقْرَبُوا) Mala (مَالَ) the Yateem (الْيَتِيمِ) except with that which is Ahsaanu (أَحْسَنُ) until Yablugha (يَبْلُغَ) Ashadahu (أَشُدَّهُ). And Aufu (وَأَوْفُوا) the Keela (الْكَيْلَ) the Meezaan (وَالْمِيزَانَ) with Qiste (بِالْقِسْطِ). Do not Nukalefu (نُكَلِّفُ) Nafsan (نَفْسًا) except Wasa’ha (وُسْعَهَا). And when Qultum (قُلْتُمْ) then A’adelu (فَاعْدِلُوا) and if Kana (كَانَ) Za (ذَا) Qurba (قُرْبَىٰ) and with covenant of Allah- Aufu (أَوْفُوا). That is Was’akum (وَصَّاكُمْ) you with it so that you Tazakkarun (تَذَكَّرُونَ).”

 

And do not go near or consider important, high in value, near in significance (تَقْرَبُوا) all-inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind of (مَالَ) those who are left all alone in the world, and are not able to take care of themselves and they have none to fight for or to take care of them (الْيَتِيمِ) except with that which involves such things, behaviors and conducts which are best of the best, given more than their Haqq – due rights as Inaam- gift with no expectations in return and are the most desirable, most pleasing to them not just to their eyes but to their whole being (أَحْسَنُ) until have reached the maturity (يَبْلُغَ) to uphold the justice, in terms of the age to enter into contract, give witness, be the judge etc. (أَشُدَّهُ). And fulfil duties & responsibilities; abide by the terms of contract; fulfill the promise, covenant or oath by giving in with the whole being, in terms of giving 100 percent towards such fulfilling of duties & responsibilities, (وَأَوْفُوا) the measured, calculated and equality based justice (الْكَيْلَ) the scales of justice, the balance between truth and fairness for everyone and the process, systems, laws and tools of the justice system to uphold the justice fairly on the basis of truth (وَالْمِيزَانَ) with justice in accordance with situations, unique requirements and needs (بِالْقِسْطِ). We do not entrust responsibility, entrusted with a task, the duties that one needs to fulfill, in accordance with what has been given by Allah (نُكَلِّفُ) any being, soul (نَفْسًا) except being the source of and embodiment of abundant resources, knowledge, all ways and means in all-encompassing manner (وُسْعَهَا). And when you reflect from your speech and dealings that (قُلْتُمْ) then uphold justice at its best (فَاعْدِلُوا) and if aim to reach the final destination through your conduct of those who (كَانَ) are the owners, possessors of (ذَا) those who are near in terms of distance (time/physical distance) as well as status, importance or significance or relation- all close friends, close relatives, important and significant people, all the near and dear ones (قُرْبَىٰ) and with covenant of Allah- fulfil duties & responsibilities; abide by the terms of contract; fulfill the promise, covenant or oath by giving in with the whole being, in terms of giving 100 percent towards such fulfilling of duties & responsibilities (أَوْفُوا). That is 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 (وَصَّاكُمْ) you with it so that you do Zikr- understand and seek knowledge of Allah, through Allah’s Ayaat, believe & follow Allah’s laws as per Allah’s Hidayah, Ayaat and remember and be grateful to Allah for all of Allah’s blessings by doing Shukar and by being obediently follower of Allah’s laws in terms of explicit actions and learn lessons (Ibrat) from previously told stories in Quran (تَذَكَّرُونَ).

 

Before we understand the concept of this Ayah, it’s important to understand who is a Yateem. Normally translated as orphans, but as per Quran, it is not restricted to just orphans- children who don’t have father or parents alive. The basic characteristics of the word Yateem is to be all alone or have no one else in the world who could take care or fight for them or not being able to take care of oneself, most often for a temporary period of time. Therefore, whenever Quran discusses the rights of and instructions towards Yatama (plural of Yateem), the concept includes each and every one who don’t have anyone to stand up for their rights or to take care of them, anyone who is left all alone in the world, and is not able to take care of themselves for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore, orphans are also called Yateem but the concept of Yateem is not restricted to Orphans only. To take care of Yatama and Miskeen, to respect them and to do Ahsan with them as per Quran is stressed times and again.

 

Prohibition # 6- To Taqrabu the Maal of the Yateem:  Here as well, Allah continues the lists of prohibitions by saying do not go near or consider important, high in value or near in significance, the money, wealth, property, title, estate, time, resources, connections, etc., basically ownership of any kind of those who are left all alone in the world, and are not able to take care of themselves and they have none to fight for or to take care of them except with Ahsan- your conducts w.r.t. the Maal of the Yateem should look and feel pleasant good, beautiful and pleasant to their whole beings and souls; your aim should be to create balance for them, to fill the void or lack for them; to give to them and engage in deeds for them as Ina’am, i.e., gift without expectation of any return- basically best of the best and excellent conducts, speech and behaviors should be accorded. Additionally, it should be a step up of Ada’l- whatever is their due rights towards you, you should give them more than that and whatever your due rights are from them, you should take from them less than that. Therefore, with regards to the Maal- wealth, money, title, resources, properties of those who are all alone in the world, for whom there is no one to take care of and they are not able to take care of themselves, the explicit divine prohibition is, until the time that they mature, are able to take care of themselves, are not Yateem anymore; you should not go near their Maal, or to consider it of value, importance or significance for yourselves unless and until it is to give them more than their due rights; to endeavor balance, fill their voids or deficiencies; to engage with them in behaviors and conducts which are best of the best, given more than their Haqq as gift with no expectations in return and are the most desirable, most pleasing to them.

 

Prohibition #7- Not to Aufu the Keela and the Meezan with Qiste: This clear prohibition talks about justice and gives clear warning to always fulfil your duties and responsibilities; abide by the terms of contract; fulfill the promise, covenant or oath by giving in with the whole being, in terms of giving 100 percent towards such fulfilling of duties & responsibilities, of measured, calculated and equality-based justice and as per the process, systems, laws and tools of the justice system to uphold the justice fairly on the basis of truth, whereby justice is upheld in accordance with situations, unique requirements and needs.

 

The Divine Approach- Nukkalafu Nafsan Wasa’aha: Allah never entrusts any responsibility on anyone, entrust them with task, the duties that they need to fulfill except that it is always in accordance with what has been clearly identified by Allah and Allah as the source of and embodiment of abundant resources, knowledge, all ways and required to carry out that duty and responsibility. Thus, after highlighting all the prohibitions, Allah is basically communicating the system of Allah at the peak and epitome of justice, to give us the absolute fact that all these laws and commandments are entrusted to us as duties and responsibilities that not only we’re capable of carrying out but also Allah is the source of all that we need in order to carry out these duties and responsibilities as embodiment of abundant resources, knowledge, all ways and means in all-encompassing manner.

 

Prohibition # 8- To Not Qultum with A’dal if Kana Za Qurba’a: This is another of the divine prohibition as per Quran where people do not carry out the justice or are unable to be upholder of justice due to concerns and focus of those of their near and dear ones, or those aspects that are of high value, significance or importance to them on personal basis. Thus, here Allah gives us divine warnings to always enter into such conducts and dealings that are manifestations of justice at its best as upholder of justice, even if that means going against or letting go of those who are your near and dear ones or aspects that are near to you or to your near and dear ones, in terms of importance or significance.

 

Prohibition # 9- To Not Aufu with Ahad of Allah: Especially with covenant of Allah, we need to fulfil our duties responsibilities; abide by the terms of contract as per Quran, fulfill the promise, covenant and oath with Allah by giving in with our whole being, in terms of giving 100 percent towards such fulfilling of our duties and responsibilities.

 

That is Was’aakum you with it so that you Tazakkarun. After highlighting all these prohibitions, Allah is basically referring to these prohibitions as the set of instructions, Allah’s commandments and the laws of Allah in matters of Deen that Allah has enjoined, commanded and ordained upon us as obligatory and compulsory- that we should implement these laws by striving with our whole being and doing our best to understand and implement these laws to the best of our abilities, strength and resources. The reason why we should understand and implement these laws by striving with our whole being is so that we do Zikr- understand and seek knowledge of Allah, through Allah’s Ayaat, follow Allah’s laws as per Allah’s Hidayah, Ayaat and remember and be grateful to Allah for all of Allah’s blessings by doing Shukar and by being obediently follower of Allah’s laws in terms of explicit actions and learn lessons from previously told stories in Quran

 

Ayah 6:153, “And that is my S’iraate (صِرَاطِي) Mustaqeema (مُسْتَقِيمًا) then Atabea’u (فَاتَّبِعُوهُ) and do not Tatabea’u (تَتَّبِعُوا) the Subul (السُّبُلَ) then Tafarraqa (فَتَفَرَّقَ) with you from Allah’s Sabeel (سَبِيلِهِ)- that is Was’akum (وَصَّاكُمْ) you with it so that you Tataqun (تَتَّقُونَ).”

 

And that is my rules, principals, methods, boundaries (صِرَاطِي) to stand firm, strong and steadfast with justice and Haqq in terms of standing firm and strong with perseverance and steadfast manner (مُسْتَقِيمًا) then seek as subsequent situation through your follow-up actions, seeking as a follow-up situation, a subsequent situation leads towards this (فَاتَّبِعُوهُ) and do not seek as subsequent situation through your follow-up actions, seeking as a follow-up situation, a subsequent situation leads towards (تَتَّبِعُوا) the path, ways and methods (السُّبُلَ) then seek discrimination, divide, cause distinction فَتَفَرَّقَ) with you from Allah’s path (سَبِيلِهِ)- that is 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 (وَصَّاكُمْ) you with it so that you protect, nurture & grow your Emaan, protecting it from anything that can be harmful, to be extra cautious and careful by following the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries; and by never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations (تَتَّقُونَ).

 

Thus, here after highlighting the basic foundations of Deen, of the aspects of Allah’s system, the list of all prohibitions and giving of specific divine laws to be understood and implemented, this Ayahs summarize the discussion by saying that these are the rules, principals, methods and boundaries of Allah and you should remain firm and strong with perseverance and in steadfast manner to implement these laws- therefore these should be the final aims of your conducts and behaviors. But you should never seek a situation that leads towards any path, ways and methods which seek to discriminate, divide, cause distinction or differences from this path of Allah. This is 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 which Allah has given to you so that you protect, nurture & grow your Emaan, protecting it from anything that can be harmful, be extra cautious and careful by following the rules and commandments of Allah in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries; and by never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony and integration with these rules and regulations.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m i.e., 6:151 to 153 give us the following divine guidance that we can apply in our day to day lives.

 

• HOW TO COUNTER THE SYSTEM OF SHIRK & ALL ITS TOOLS: Since these Ayahs are continuation of the earlier ones in highlighting what are the different aspects and things actually prohibited by Allah, as opposed to those who do shirk, follow laws from outside of the Quran and therefore follow the fabricated lists of prohibitions by working as a part of this system of Shirk, Allah has given us how we can counter them. As a direct opposition to the system of Shirk, we should raise by keeping high and elevated Allah in accordance with Haqq of Allah in terms of due rights of Allah, the absolute truth and justice and Allah’s Haqq to be taken as the only deity, the only one whose laws should be followed in matters of Deen. Allah then continues the divine instructions to us, to follow as well as take guidance only from Allah who is carrying out the process of Rabibiat, as to what is prohibited by Allah and as mentioned in Quran.

 

• PROHIBITIONS #1- TO DO SHIRK WITH ALLAH: This prohibition is reiterated times and again in Quran, where Allah gives us a clear warning and commandments, to not do Shirk, take as deity anyone from besides Allah, whose laws they follow in matters of Deen instead of Allah’s in anything, any matter, effort, process, law or aspect of Deen.

 

• PROHIBITION # 2- TO NOT DO AHSAN WITH WALIDEEN: to not do Ahsan with those who have given us birth, both physiologically, as well as those, who have been instrumental in teaching us, guiding us, basically giving us ‘life’- is listed as prohibition by Allah. Thus, with our Walideen, the divine instruction is Ahsan, to give them more than their due rights; to endeavor balance, fill their voids or deficiencies; to engage with them in behaviors and conducts which are best of the best, given more than their Haqq as Inaam- gift with no expectations in return and are the most desirable, most pleasing to them, not just to their eyes but to their whole being. When it comes to matters of Deen and basic morality, it’s normally propagated to do Ahsaan, best of the best behaviors with one’s parents, but it’s seldom highlighted that ‘not to do Ahsan with parents’ is actually listed in the list of prohibitions by Allah and termed extremely important so as to align this prohibition alongside with doing of Shirk.

 

• PROHIBITION # 3- TO QALAT YOUR AULAAD IMLAAQIN: Aulaad- refers to not only those who are our biological children, but all those who are under our care and upbringings, for whom we are their guardians and parents. It is strictly prohibited that, under the advice of their religious scholars and preachers, people end up metaphorically killing their Aulaad by their own hands, by suppressing their confidence; making them in-effective dead by destroying their inbuilt faculties and abilities, by not using or nurturing those abilities, and by depriving them of knowledge, education and training, blocking the ways and means for their personality and character nourishment and growth. Since Allah is the one who is the source of all Rizq- who provides all ways and means of personality and character nourishment and growth for everyone.

 

• PROHIBITION # 4- TO TAQRABU FAWAISH: We should not go near, neither consider more in importance or value to us, in any shape or form, such immoral and indecent acts whereby we end up crossing the boundaries of Deen by inability to guard and use our abilities, faculties and resources as per the parameters of Deen since these are such acts and deeds which not only look ugly, unpleasant and uncomfortable as per our nature, physically to our eyes as well as feel bad to our soul, but also these are such acts, deeds or sayings which are at, such a worst level that, if they come out in public, would be extremely embarrassing and shameful for those committing such deeds or saying such words. And we have been given the divine instructions to stay away from them, whether Zahara- obvious, known, done publicly and openly or Bat’ana hidden, concealed, done behind closed doors and privately done.

 

• PROHIBITION # 5- TO QATAL NAFS GHAIR HAQQ: Do not physically or metaphorically kill, degrade, abuse or humiliate, kill or suppress confidence; make them in-effective dead by destroying their inbuilt faculties & abilities, or not to use or nurture those abilities, or deprive them of knowledge, education & training or to block the ways and means for their personality and Character nourishment and growth in any way any living being except with justice, as per it’s due right, what it has earned as a consequences of its own actions. With respect to other human beings, we cannot Qatal a Nafs without Haqq, means metaphorical killings as well and since this is a very clear prohibition of Allah, as per Quran, we should exercise all due caution to avoid it at all costs.

 

• PROHIBITION # 6- TO TAQRABU MAAL OF YATEEM: With regards to the Maal- wealth, money, title, resources, properties of Yateem- those who are all alone in the world, for whom there is no one to take care of and they are not able to take care of themselves, the explicit divine prohibition is that until the time that they mature, are able to take care of themselves, are not Yateem anymore; you should not go near their Maal, or to consider it of value, importance or significance for yourselves unless and until it is to give them more than their due rights; to endeavor balance, fill their voids or deficiencies; to engage with them in behaviors and conducts which are best of the best, given more than their Haqq as gift with no expectations in return and are the most desirable, most pleasing to them.

 

• PROHIBITION # 7- TO NOT AUFU KEELA & MEEZAN WITH QISTE: This clear prohibition talks about justice and gives clear warning to always fulfil our duties and responsibilities; abide by the terms of contract; fulfill the promise, covenant or oath by giving in with our whole beings, in terms of giving 100 percent towards such fulfilling of duties & responsibilities, of measured, calculated and equality-based justice and as per the process, systems, laws and tools of the justice system to uphold the justice fairly on the basis of truth, whereby justice is upheld in accordance with situations, unique requirements and needs for each person.

 

• PROHIBITION # 8- TO NOT QULTUM WITH A’ADAL- This is another of the divine prohibition as per Quran where people do not carry out the justice or do not uphold justice due to concerns and focus of those of their near and dear ones, or those aspects that are of high value, significance or importance to them on personal basis. Thus, here Allah gives us divine warnings to always enter into such conducts and dealings that are manifestations of justice at its best as upholder of justice, even if that means going against or letting go of those who are your near and dear ones or aspects that are near to you or to your near and dear ones, in terms of importance or significance.

 

• PROHIBITION # 9- TO NOT AUFU WITH COVENANTN OF ALLAH: Especially with covenant of Allah, we need to fulfil our duties responsibilities; abide by the terms of contract as per Quran, fulfill the promise, covenant and oath with Allah by giving in with our whole being, in terms of giving 100 percent towards such fulfilling of our duties and responsibilities.

 

• THE INTENT OF ALLAH’S SYSTEM AND LAWS: Allah never entrusts any responsibility on anyone, entrust them with task, the duties that they need to fulfill except that it is always in accordance with what has been clearly identified by Allah and Allah as the source of and embodiment of abundant resources, knowledge, all ways and required to carry out that duty and responsibility. Thus, after highlighting all the prohibitions, Allah is basically communicating the system of Allah at the peak and epitome of justice, to give us the absolute fact that all these laws and commandments are entrusted to us as duties and responsibilities that not only we’re capable of carrying out but also Allah is the source of all that we need in order to carry out these duties and responsibilities as embodiment of abundant resources, knowledge, all ways and means in all-encompassing manner. Thereafter, it’s summarized that these rules, principals, methods and boundaries of Allah are the ones we should always remain firm and strong with perseverance and in steadfast manner to implement these laws- therefore these should be the final aims of our conducts and behaviors. But we should never seek a situation that leads towards us towards any path, ways and methods which seek to discriminate, divide, cause distinction or differences from this path of Allah.

 

• REPEATED INSTRUCTIONS- TO WASA’A THESE LAWS & THE REASONS THEREOF: The exact same phrase which is used at the end of each of three Ayahs is ‘That is Was’akum you with it so that you……” with specific reference to the complete set of instructions and commandments – the laws of Allah in matters of Deen, that Allah has ordained upon us as obligatory to implement – that we should implement these laws by striving with our whole being and doing our best to understand and implement these laws to the best of our abilities, strength and resources. Thereafter, Allah has mentioned 3 key reasons as to why Allah is asking us the same which are 1) Ta’qalun: The reason why we should understand and implement these laws by striving with our whole being is so that we can use Aqal- our reasoning, thinking and intellectual faculties to think, understand and implement these laws of prohibitions as intellectual beings. 2) Tazakkarun- The reason why we should understand and implement these laws and clear set of instructions by striving with our whole being is so that we do Zikr- understand and seek knowledge of Allah, through Allah’s Ayaat, follow Allah’s laws as per Allah’s Hidayah, Ayaat and remember and be grateful to Allah for all of Allah’s blessings by doing Shukar and by being obediently follower of Allah’s laws in terms of explicit actions and learn lessons from previously told stories in Quran. 3) Tattaquon: so that we can observe Taqwa, be extra cautious and careful by following the rules and commandments of Allah in letter and spirit, by being completely synchronized with these rules and regulations in complete harmony and by remaining within the designated boundaries and never to cross these boundaries of restrictions and freedom as identified through these rules and commandments of Allah.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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

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