Surah Al-Ana’m Ayah No. 154 – 160
Surah Al-Ana’m Ayah # 154 – 160 (6:154 – 6:160)
A. TRANSLATION
١٥٤ ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا لِكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ
[Quran 6:154] Then We gave Musa (مُوسَى) the Kitaaba (الْكِتَابَ) Tamaman (تَمَامًا) A’ala (عَلَى) those who Ahsana (أَحْسَنَ) and Tafs’eelan (وَتَفْصِيلًا) for every Shayyin (شَيْءٍ) and Hudan (وَهُدًى) and Rahmatan (وَرَحْمَةً) so that they may with Qa’ae (بِلِقَاءِ) Rabbehim (رَبِّهِمْ) Yuminun (يُؤْمِنُونَ).
١٥٥ وَهَٰذَا كِتَابٌ أَنْزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ
[Quran 6:155] And this Kitabun (كِتَابٌ) Anzalnahu (أَنْزَلْنَاهُ) it Mubarakun (مُبَارَكٌ); so Atabe’u (فَاتَّبِعُوهُ) and observe Taqwa (وَاتَّقُوا) so that you Turhamuna (تُرْحَمُونَ).
١٥٦ أَنْ تَقُولُوا إِنَّمَا أُنْزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِنْ قَبْلِنَا وَإِنْ كُنَّا عَنْ دِرَاسَتِهِمْ لَغَافِلِينَ
[Quran 6:156] Lest Taqulu (تَقُولُوا), ‘Indeed what Anzala (أُنْزِلَ) the Kitaabu (الْكِتَابُ) A’ala (عَلَىٰ) T’aefiteen (طَائِفَتَيْنِ) from before and indeed, Kunna (كُنَّا) near their Darasetehim (دِرَاسَتِهِمْ) so that to Ghafileen (لَغَافِلِينَ).’
١٥٧ أَوْ تَقُولُوا لَوْ أَنَّا أُنْزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَاءَكُمْ بَيِّنَةٌ مِنْ رَبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّنْ كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ
[Quran 6:157] Or Taqulu (تَقُولُوا), Indeed Anzala (أُنْزِلَ) upon us the Kitaab (الْكِتَابُ) so that to Kanna (لَكُنَّا) Ahda’a (أَهْدَىٰ) of them.’ Then certainly, Ja’aakum (جَاءَكُمْ) you Bayyinaat (بَيِّنَةٌ) from your Rabb (رَبِّكُمْ) and Huddan (وَهُدًى) and Rahmat (وَرَحْمَةٌ). Then, whoever Azlamu (أَظْلَمُ) of the one who Kazaba (كَذَّبَ) with Ayaat (بِآيَاتِ) of Allah and S’adafa (وَصَدَفَ) upon them. Let Jaza’a (سَنَجْزِي) those who Yas’defuna (يَصْدِفُونَ) from our Ayaat (آيَاتِنَا) Suwaa (سُوءَ) the A’zaab (الْعَذَابِ) with what Kanu (كَانُوا) Yas’dafun (يَصْدِفُونَ).
١٥٨ هَلْ يَنْظُرُونَ إِلَّا أَنْ تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ ۗ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا ۗ قُلِ انْتَظِرُوا إِنَّا مُنْتَظِرُونَ
[Quran 6:158] Are they Yanzaruna (يَنْظُرُونَ) except that you come to them as the Malaikat (الْمَلَائِكَةُ) or would have come Rabbeka (رَبُّكَ) or came some of Ayaat (آيَاتِ) of Rabbeka (رَبِّكَ)? Youma (يَوْمَ) come some of Ayaat (آيَاتِ) Rabbeka (رَبِّكَ) except they Yanfa’u (يَنْفَعُ) Nafsan (نَفْسًا) their Aiemanahuma (إِيمَانُهَا)- not Takun (تَكُنْ) A’amanat (آمَنَتْ) from before or Kasabat (كَسَبَتْ) in Aemaneha (إِيمَانِهَا) Khair (خَيْرًا). Qul (قُلِ) Antazar (انْتَظِرُوا), ‘Indeed, we are Muntazerun (مُنْتَظِرُونَ)’
١٥٩ إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَسْتَ مِنْهُمْ فِي شَيْءٍ ۚ إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُمْ بِمَا كَانُوا يَفْعَلُونَ
[Quran 6:159] Indeed, those who Faraqu (فَرَّقُوا) their Deen (دِينَهُمْ) and Kaanu (وَكَانُوا) Shay’an (شِيَعًا) so that you are not among them in Shayyin (شَيْءٍ). Indeed, their Amarahum (أَمْرُهُمْ) is to Allah; then will Naba (يُنَبِّئُهُمْ) them with what Kanu (كَانُوا) Yafa’lun (يَفْعَلُونَ).
١٦٠ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا ۖ وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا وَهُمْ لَا يُظْلَمُونَ
[Quran 6:160] Whoever Ja’a (جَاءَ) with Hasanat (بِالْحَسَنَةِ) then for the person A’sharu (عَشْرُ) similar to it. And whoever Ja’a (جَاءَ) with Sayyiat (بِالسَّيِّئَةِ) then not Yujzy (يُجْزَىٰ) except similar to it and they not Yuzlemun (يُظْلَمُونَ).
B. THE CONCEPT:
THE CONTEXT
Through the earlier Ayahs of Surah Al Anam, we have learned the list of Prohibitions by Allah. Additionally, we have learned How to Counter the System of Shirk- 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. Earlier Ayahs teache 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.
We have also learned the true intentions behind Allah’s system: 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 has communicated 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.
Thus the divine instructions that we have received from earlier Ayahs are to Was’aa these laws of Allah & the Reasons thereof: The exact same phrase is used at the end of multiple Ayahs ‘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.
CONCEPT OF THESE AYAHS
Ayah 6:154, “Then We gave Musa (مُوسَى) the Kitaaba (الْكِتَابَ) Tamaman (تَمَامًا) A’ala (عَلَى) those who Ahsana (أَحْسَنَ) and Tafs’eelan (وَتَفْصِيلًا) for every Shayyin (شَيْءٍ) and Hudan (وَهُدًى) and Rahmatan (وَرَحْمَةً) so that they may with Qa’ae (بِلِقَاءِ) Rabbehim (رَبِّهِمْ) Yuminun (يُؤْمِنُونَ).”
Then We gave strength, protection and stability (مُوسَى) of the laws of Allah (الْكِتَابَ) complete in all respects (تَمَامًا) up to its maximum, epitome and height (عَلَى) for those who do Ahsan through such behaviors, speech and conducts which are best of the best, is given and received more than the Haqq of others as Inaam- gift with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being (أَحْسَنَ) the process of development and growth; the application of the laws of cause and effect, the laws of requital, whatever goes around, comes around- whatever one’s actions and decisions are, the person has to face the consequences of those actions as payback and recompense sooner or later (وَتَفْصِيلًا) for every powers, abilities, earnings, process, facts, aspects, events, elements or anything which exists (شَيْءٍ) and the guidance towards the path of Allah (وَهُدًى) and source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love (وَرَحْمَةً) so that they may, for the purpose of accountability and facing of their perfect recompense with the meeting of (بِلِقَاءِ) their Rabb- who is carrying out the process of Rabobiat for them (رَبِّهِمْ) seek knowledge, use their faculties to be Aman- at the stage of utter and deep conviction (يُؤْمِنُونَ).
After specifically giving the divine instruction to follow the laws of Allah by striving with our whole being and after highlighting the three reasons as to why Allah has given us these instructions, this Ayah and onwards discusses the Kitaab by telling us that through these laws of Allah that Allah has made obligatory to us, Allah has basically given us the source for our strength, protection and stability provided by Allah up to its epitome and the guidance is complete and perfect in all aspects. But this guidance is complete, perfect and source of strength, stability and protection only for those who do Ahsan through such behaviors, speech and conducts which are best of the best; they give more than people’s Haqq- due rights and they aim to receive less than their own; their conducts and behaviors are the most desirable, most pleasing to those these are being done and said to and are such that they accord to others as Inaam without any expectation of return. For such people, the Kitaab- the embodiment of the laws of Allah, act as their source of development and growth, whereby Allah’s laws of cause and effect, the laws of requital are implemented for them, whereby they are well-compensated and earn the blessings as consequences of their own acts of Ahsan for each and every thing, power, abilities, earnings, process, facts and aspects of their. For them the Kitaab leads them to the guidance and the path of Allah as well as the Kitaab becomes their source of life and survival, protection and shield from anything that can be harmful to them, the source of their unprecedented and miracle like growth, progress and development and the source of care and love for them. This is because they seek knowledge and use their faculties to be Aman- at the stage of utter and deep conviction with regards to their meeting their Rabb, for the purpose of accountability and facing of their perfect recompense.
Ayah 6:155, “And this Kitabun (كِتَابٌ) Anzalnahu (أَنْزَلْنَاهُ) it Mubarakun (مُبَارَكٌ); so Atabe’u (فَاتَّبِعُوهُ) and observe Taqwa (وَاتَّقُوا) so that you Turhamuna (تُرْحَمُونَ).”
And this Kitaab- embodying the laws of Allah which has been made mandatory upon the humanity to follow and abide by (كِتَابٌ) is sourced from Allah as the source of everything and has reached humanity as a result of Allah’s Malaik performing their duties (أَنْزَلْنَاهُ) it as embodiment of Baraka- blessings and bounties of Allah (مُبَارَكٌ); so that you achieve this stage as subsequent to your obeying and following these laws (فَاتَّبِعُوهُ) and observe Taqwa by remaining cautious and extremely careful of these laws, by aligning yourselves with your whole beings to these laws and remain nurturing and protective of these boundaries of Allah (وَاتَّقُوا) so that you become the recipient of Allah’s Rahmat. After having received the source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love from Allah (تُرْحَمُونَ).
After highlighting what this Kitaab, which embodies the laws of Allah, means for people who do Ahsan, in this Ayah, Allah gives us, the addressee of the Quran direct divine instructions to treat this Kitaab as sourced by Allah- which has reached humanity as a result of Allah’s Malaik performing their duties and therefore has been made mandatory upon the humanity to follow and abide by, because it is embodiment of Baraka- blessings and bounties of Allah. If you want to reach this stage of the Kitaab being Baraka for you, then you should obey and follow these laws by observing Taqwa, being 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. Then and only then would you be the recipient of Allah’s Rahmat, be able to receive the source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love from Allah.
Ayah 6:156-157, “Lest Taqulu (تَقُولُوا), ‘Indeed what Anzala (أُنْزِلَ) the Kitaabu (الْكِتَابُ) A’ala (عَلَىٰ) T’aefiteen (طَائِفَتَيْنِ) from before and indeed, Kunna (كُنَّا) near their Darasetehim (دِرَاسَتِهِمْ) so that to Ghafileen (لَغَافِلِينَ).’ Or Taqulu (تَقُولُوا), ‘Indeed Anzala (أُنْزِلَ) upon us the Kitaab (الْكِتَابُ) so that to Kanna (لَكُنَّا) Ahda’a (أَهْدَىٰ) of them.’ Then certainly, Ja’aakum (جَاءَكُمْ) you Bayyinaat (بَيِّنَةٌ) from your Rabb (رَبِّكُمْ) and Huddan (وَهُدًى) and Rahmat (وَرَحْمَةٌ). Then, whoever Azlamu (أَظْلَمُ) of the one who Kazaba (كَذَّبَ) with Ayaat (بِآيَاتِ) of Allah and S’adafa (وَصَدَفَ) upon them. Let Jaza’a (سَنَجْزِي) those who Yas’defuna (يَصْدِفُونَ) from our Ayaat (آيَاتِنَا) Suwaa (سُوءَ) the A’zaab (الْعَذَابِ) with what Kanu (كَانُوا) Yas’dafun (يَصْدِفُونَ).”
Lest you reflect from your conducts and speech that, ‘Indeed what has Allah sourced for us (أُنْزِلَ) the Kitaab as embodiment of Laws of Allah (الْكِتَابُ) at its height (عَلَىٰ) when being of the same groups of people who repeat the same behaviours in repeated fashion (طَائِفَتَيْنِ) from before and indeed, we aim to reach the final destination through our actions (كُنَّا) so that for their study and research (دِرَاسَتِهِمْ) to be of those who are Ghafileen- being unaware of, ignorant, uninformed, oblivious or heedless about the Kitaab (لَغَافِلِينَ).’ Or you reflect from your conducts and speech that (تَقُولُوا), Indeed is sourced from Allah as the source of everything and has reached humanity as a result of Allah’s Malaik performing their duties (أُنْزِلَ) upon us the Kitaab embodying laws of Allah that has been made mandatory upon humanity to follow and abide by (الْكِتَابُ) so that to aim to reach the final destination through actions (لَكُنَّا) to be of the guided ones (أَهْدَىٰ) of them.’ Then certainly, has brought to fruition (جَاءَكُمْ) you the clear, distinct Ayahs separating the path of Allah from the wrong one, provided as evidence and proofs (بَيِّنَةٌ) from your Rabb- who is carrying out the process of Rabobiat for them (رَبِّكُمْ) and guidance (وَهُدًى) and as Rahmat- source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love (وَرَحْمَةٌ). Then, whoever does injustice at its height (أَظْلَمُ) who is of those deny, reject, ridicule, make fun of and take as a joke (كَذَّبَ) with signs of Allah from the Kalam of Allah and the creations of Allah (بِآيَاتِ) of Allah and their approach of completely ignoring, overlooking, forgetting, being heedless of and disregarding (وَصَدَفَ) upon them. Let them face their accountability, the perfect recompense of their own actions (سَنَجْزِي) those who completely ignore, overlook, forget, be heedless of and disregard (يَصْدِفُونَ) from our signs of Allah from the Kalam of Allah and the creations of Allah (آيَاتِنَا) similar to, likeness of, in terms of evenness, thoroughness, strength, soundness and dependability of (سُوءَ) the extreme forms of punishment as a consequences of one’s own actions (الْعَذَابِ) with what they aim to reach the final destination through their actions (كَانُوا) of their complete ignorance, overlooking, forgetting, being heedless of and disregarding (يَصْدِفُونَ).
After having given the divine instructions to observe Taqwa, follow these laws of Allah by being extra careful and cautious, through these couple of Ayahs, Allah gives us two choices, as it is in our hands to choose which ever one, we deem fit but then we should be ready to face the consequences for each accordingly. Option no. 1- You could either end up being in a situation, where you are reflecting from your conducts and speech that, ‘what is that Allah’s Kitaab mentioning the laws of Allah, which is sourced by Allah at it’s epitome’? since there has been many groups of people, in the past as well, who have approached the Kitaab of Allah with the same and repeated behaviors of trying to study and research the Kitaab through their preconceived notions and closed mindedness, trying to confirm their own opinions and views through the Kitaab and trying to study the Kitaab through the lens and perception of their childhood upbringings, customs, traditions and culture of their homes, communities and nations; all of which have led them to nothing except being of those who are Ghaafilun- being unaware of, ignorant, uninformed, oblivious or heedless about the Kitaab. Option no. 2: Or you could be in a situation and mindset where you reflect from your conducts and speech with certainty that ‘this Kitaab- the laws of Allah, is indeed sourced from Allah as the source of everything and has reached humanity as a result of Allah’s Malaik performing their duties so that we aim to reach the final destination through our actions as those who are the guided ones from among the humanity. Since Allah is the one who has brought to fruition to us, through the clear and distinct Ayahs separating the path of Allah from the wrong one, the Haqq from the Baatil, the acts of Kufar from the acts of Amanu etc. and Allah is the one who has blessed us through the kitaab with these clear and distinct evidences and proofs as Allah’s guidance and as Rahmat- source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love’. Consequences: Those who deny, reject, ridicule, make fun of and take as a joke these Ayaat of Allah, from either the kalam of Allah or the creations of Allah, and through their approach of completely ignoring, overlooking, forgetting, being heedless of and disregarding these Ayaahs, they are the ones who carry out injustice at its height against these Ayaat of Allah. For such people, the divine guidance to us, is to let them face their accountability, the perfect recompense of their own actions which would be similar to and likeness of in terms of evenness, thoroughness, strength, soundness and dependability of extreme forms of punishment as consequences of their own actions of what they aimed to reached through their actions of completely ignoring, overlooking, forgetting, being heedless of and disregarding the Kitaab.
Ayah 6:158, “Are they Yanzaruna (يَنْظُرُونَ) except that you come to them as the Malaikat (الْمَلَائِكَةُ) or would have come Rabbeka (رَبُّكَ) or came some of Ayaat (آيَاتِ) of Rabbeka (رَبِّكَ)? Youma (يَوْمَ) come some of Ayaat (آيَاتِ) Rabbeka (رَبِّكَ) except they Yanfa’u (يَنْفَعُ) Nafsan (نَفْسًا) their Aiemanahuma (إِيمَانُهَا)- not Takun (تَكُنْ) A’amanat (آمَنَتْ) from before or Kasabat (كَسَبَتْ) in Aemaneha (إِيمَانِهَا) Khair (خَيْرًا). Qul (قُلِ), Antazar (انْتَظِرُوا), ‘Indeed, we are Muntazerun (مُنْتَظِرُونَ)’”
Have they observed linking their vision with their knowledge, by giving undivided attention, and focus (يَنْظُرُونَ) except that you come to them as the forces and powers of Allah (الْمَلَائِكَةُ) or as their Rabb- who is carrying out the process of Rabobiat for them (رَبُّكَ) or you bring to them some of Ayaat (آيَاتِ) of Rabb- who is carrying out the process of Rabobiat for them (رَبِّكَ)? It’s a well-known and confirmed fact that (يَوْمَ) if had come some of signs of Allah from the Kalam of Allah and the creations of Allah (آيَاتِ) Rabb- who is carrying out the process of Rabobiat for them (رَبِّكَ) they would do nothing to benefit and earn (يَنْفَعُ) for their souls (نَفْسًا) or their oaths and covenants including that with Allah (إِيمَانُهَا)- neither they would aim to reach the final destination through their actions (تَكُنْ) to seek knowledge, to use their faculties to be at Aman, utter and deep conviction, be upholder of their covenant with Allah (آمَنَتْ) from before or took upon them a portion of the consequences for actions pertaining to (كَسَبَتْ) their oaths and covenants (إِيمَانِهَا) which are Khair in nature- i.e., best of the best, anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum (خَيْرًا). Reflect from your conducts and speech to (قُلِ) strive with our whole beings, as reflected from our conducts, speech and behaviors to continue interacting and communicating with them, trying to convince them based on our knowledge and resources (انْتَظِرُوا), ‘Indeed, we are those who need interactions and communications in order to be convinced as well as convince others (مُنْتَظِرُونَ)’
Continuing the discussions about those who reject, deny, ridicule and make fun of the Ayaat of Allah by completely ignoring, overlooking, forgetting, being heedless of and disregarding the Kitaab, Allah highlights the harsh reality by asking a thought provoking question that ‘will such people observe, linking their vision with their knowledge and give undivided attention and focus only when you, as the addressee of the Quran, and the Rasool to them, bring to them the forces and powers of Allah as evidence, or when you became their Rabb, or when you bring to them some of Ayaat of their Rabb? It’s a well-known and confirmed fact that had it come to them some of signs of Allah from the Kalam of Allah or the creations of Allah, they would not have benefited from it, or earned any benefit for their Nafs, neither for their oaths and covenants including that with Allah, nor through their actions, they would not have sought knowledge; neither they would have used their faculties to be at Aman, utter and deep conviction with Allah nor they would have been upholders of their covenant with Allah from before as well; neither they would have taken upon themselves the consequences for actions pertaining to their oaths and covenants which are Khair in nature- i.e., best of the best, anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. Thus, after highlighting the well-known and confirmed facts, about them, Allah then gives the divine instructions to us, as the addressee of the Quran to reflect from our conducts and speech to always strive with our whole beings, as reflected from our conducts, speech and behaviors to continue interacting and communicating with them, trying to convince them based on our knowledge and resources, regardless of their response and current situations, since we are the ones who have been given the divine instructions to interact, argue, seek arguments and communicate in order to be convinced or convince others, based on whoever is on the path of Allah.
Ayah 6:159, “Indeed, those who Faraqu (فَرَّقُوا) their Deen (دِينَهُمْ) and Kaanu (وَكَانُوا) Shay’an (شِيَعًا) so that you are not among them in Shayyin (شَيْءٍ). Indeed, their Amarahum (أَمْرُهُمْ) is to Allah; then will Naba (يُنَبِّئُهُمْ) them with what Kanu (كَانُوا) Yafa’lun (يَفْعَلُونَ).”
Indeed, those who cause distinction, separation, divide and differences (فَرَّقُوا) in the divine code of conduct through which we are directed by Allah to lead our lives, composed of all those rules, regulations, set of instructions, the commandments given to us by our creator Allah which is a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan- the covenant with Allah- to which we are indebted for a specified period of time- until our deaths. On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum (دِينَهُمْ) and aim to reach the final destination through approach and actions (وَكَانُوا) through creating sects and divide into groups with varying ideologies, methodologies, mindsets and believes (شِيَعًا) so that you are not among them in any power, ability, earning, process, fact, aspect, event, element or anything which exists (شَيْءٍ). Indeed, their actions, approach, believes, what laws they follow and what system they are members of (أَمْرُهُمْ) is only to Allah; then will be informed and given news to (يُنَبِّئُهُمْ) them with what they aim to reach the final destination through their actions (كَانُوا) in terms of their actions, their desired results and destinations that they sought through these actions (يَفْعَلُونَ).
Since the Deen-e-Islam, as per the Kitaab, is the divine code of conduct through which we are directed by Allah to lead our lives, it is comprised of all those rules, regulations, set of instructions, the commandments given to us by our creator which is a way of life as perfected by Allah, that defines the boundaries of our freedom and our restrictions; these Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum; we need to comply with these rules as per the Aimaan- the covenant with Allah- to which we are indebted for a specified period of time- until our deaths. On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter as per the law of requital, the laws of cause and effect and the perfect accountability and recompense to be accorded to each and every one sooner or later. Thus, those who cause distinction, separation, divide and differences in Deen, they do this through creating sects and divide humanity through variations in rituals, ideologies, methodologies, mindsets and beliefs. The divine instructions to us as the addressee of the Quran is never to be among them in any power, ability, earning, process, fact, aspect, event, element or anything at all in any shape or form. Since their actions, approach, believes, the laws they follow and the system that they are members of are all towards Allah as Allah is the only Hikm, the judge and the lawmaker in matters of Deen who will inform them as to what they used to do.
Ayah 6:160, “Whoever Ja’a (جَاءَ) with Hasanat (بِالْحَسَنَةِ) then for the person A’sharu (عَشْرُ) similar to it. And whoever Ja’a (جَاءَ) with Sayyiat (بِالسَّيِّئَةِ) then not Yujzy (يُجْزَىٰ) except similar to it and they not Yuzlemun (يُظْلَمُونَ).”
Whoever is brought to fruition (جَاءَ) with such behaviors, speech and conducts which are best of the best, is given and received more than the Haqq of others as Inaam- gift with no expectations in return and are the most desirable, most pleasing to those these are being done or said to, not just to their eyes but to their whole being (بِالْحَسَنَةِ) then for such acts and people would stay, and live as close companion, in terms of supporting and living with them as close friends and companions (عَشْرُ) similar to it. And whoever is brought to fruition (جَاءَ) with such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words (بِالسَّيِّئَةِ) then not they would get the recompense, face the perfect accountability to be based on their own actions (يُجْزَىٰ) anything else except similar to it and they not be any injustice against anyone (يُظْلَمُونَ).
After highlighting the two paths, the consequences of each, and after talking about those who divide the Deen into sects with varying rituals and ideologies, Allah continues the discussions about the two paths by saying that whoever brings to fruition, carry out, complete, undertake such behaviors, speech and conducts which are best of the best, is given and received more than the Haqq of others as Inaam- gift with no expectations in return and are the most desirable, most pleasing to those these are being done or said to, not just to their eyes but to their whole being, then for such acts and people would stay, and live as close companion, in terms of supporting and living with them as close friends and companions to aspects, actions and situations similar to such acts of Ahsan. But whoever carries out such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to other’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others, aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words, then the perfect recompense for such acts and such people would be to face the perfect accountability based on their own actions as per justice at its best since there is no possibility of any injustice in Deen. From this Ayah’s context, we can also derive the understanding that the acts of dividing, creating distinctions and separations in Deen are referred as acts of Sayyiat in this Ayaat.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Al-Ana’m i.e., 6:154 to 160 give us the following divine guidance that we can apply in our day to day lives.
- BLESSINGS OF ALLAH’S KITAAB FOR THOSE WHO DO AHSAAN: Through the Kitaab embodying laws of Allah that Allah has made obligatory to us, Allah has basically given us the source for our strength, protection and stability up to its epitome and the guidance is complete and perfect in all aspects. But this guidance is such, ONLY for those who do Ahsan through such behaviors, speech and conducts which are best of the best; for those who give more than people’s Haqq- due rights and they aim to receive less than their own; for those whose conducts and behaviors are the most desirable, most pleasing to those these are being accorded to and are such that they accord to others as Inaam without any expectation of return whatsoever. For such people, the Kitaab becomes embodiment of their source of development and growth; whereby they are well-compensated and earn the blessings as consequences of their own acts of Ahsan. For them the Kitaab leads to the guidance and the path of Allah as well as the Kitaab- these laws of Allah become their source of life and survival, protection and shield from anything that can be harmful to them, the source of their unprecedented and miracle like growth, progress and development and the source of care and love for them. This is because they seek knowledge and use their faculties to be at Aman- at the stage of utter and deep conviction with regards to their meeting their Rabb, for the purpose of accountability and facing of their perfect recompense.
- INSTRUCTIONS W.R.T. ALLAH’S KITAAB: The Kitaab is the embodiment of Baraka- blessings and bounties of Allah. If we want to reach this stage of the Kitaab being Baraka, then we should obey and follow these laws by observing Taqwa, being extra cautious and careful by following the rules and commandments of Allah in letter and spirit, by being completely synchronized with these laws in complete harmony and by remaining within the designated boundaries and never to cross these boundaries of restrictions and freedom as identified through these laws of Allah and the Kitaab. Then and only then would we be the recipient of Allah’s Rahmat, be able to receive the source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love from our Rabb.
- THE TWO PATHS & THE CONSEQUENCES OF EACH: Since Allah has given humanity the freewill and the freedom to choose and decide, through these Ayahs, Allah has identified two clear and separate paths- it is in our hands to choose which ever one, we deem fit but then we should be ready to face the consequences for each accordingly. Option no. 1- To approach and study the Kitaab with closed mindedness and through the preconceived notions to confirm our own opinions- this will lead us to nothing but being in a situation where we lack knowledge, are unaware, engulfed in our own ideas and perceptions and completely heedless of the Kitaab. Even in the past, many groups of people have approached the Kitaab of Allah with the same and repeated behaviors of trying to study and research the Kitaab through their preconceived notions and closed mindedness, trying to confirm their own opinions and views through the Kitaab and trying to study the Kitaab through the lens and perception of their childhood upbringings, customs, traditions and culture of their homes, communities and nations; all of which have led them to nothing except being of those who are Ghaafilun- being unaware of, ignorant, uninformed, oblivious and heedless about the Kitaab. Option no. 2: Or we could be in a situation and mindset where we take this Kitaab as the laws of Allah and as Allah being the source of each and everything for us so that we are guided to the path of Allah with the help of the Kitaab, through these clear and distinct evidences and proofs of Allah’s guidance separating the path of Allah from the wrong one, the Haqq from the Baatil, the acts of Kufar from the acts of Amanu etc. Thus, the Kitaab would become our source of guidance for us and Rahmat- source of life and survival, protection and shield from anything that can be harmful, the source of unprecedented growth, progress and development and the source of care and love for us. Consequences: Those who chose the 1st option, who deny, reject, ridicule, make fun of the Kitaab and take it as a joke, through their approach of completely ignoring, overlooking, forgetting, being heedless of and disregarding these Ayahs committing highest injustice against the Kitaab, then for such people, they would face their accountability, the perfect recompense of their own actions sooner or later, which would be in the extreme forms of punishment.
- HOW TO INTERACT WITH THOSE WHO FOLLOW THE 1ST OPTION: The divine instructions to us, as the addressee of the Quran, is to reflect from our conducts and speech to always strive with our whole beings and to continue interacting and communicating with them, trying to convince them based on our knowledge and resources, regardless of their response and current situations, since we are the ones who have been given the divine instructions to interact, argue, seek arguments and communicate in order to be convinced based on knowledge or convince them.
- HOW DO THEY FARRAQU THE DEEN: They cause distinction, separation, divide and differences in Deen through creating sects and divide humanity through variations in rituals, rites, ideologies, methodologies, mindsets and beliefs. Deen, on the other hand, is not religion full of rituals and rites but in fact a code of conduct, a way of life given by the divine that aims to connect humanity with each other on the parameters of love, compassion, care and justice for everyone. Therefore, the divine instructions to us, as the addressee of the Quran, is never to be among them, who try to divide the humanity, cause discord and dissention among societies, since their actions, approach, believes, the laws they follow and the system that they are members of, are all towards Allah as Allah is the only Hikm, the judge and the lawmaker in matters of Deen.
- CONSEQUENCES OF HASANAT VERSUS SAYYIAT: Whoever brings to fruition, carry out, complete and undertakes acts of Hasanat- such behaviors, speech and conducts which are best of the best, is given and received more than the Haqq of others as Inaam- gift with no expectations in return and are the most desirable, most pleasing to those these are being accorded to, then for such acts and people, they would stay, and live as close companion, in terms of supporting and living as close companions of aspects, actions and situations similar to such acts of Hasanat. But for those who commit acts of Sayyiat, who divide, create distinctions and separations in Deen, who carry out such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to other’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in societies and communities as a whole; that involves making such trade or transactions, with a focus of their selfish interests and egoistic desires through deceit and destruction for others, aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for such people, then the perfect recompense for them is that they will face these acts of Sayyiat in similar fashion as their perfect accountability based on their own actions and as per justice at its best since there is no possibility of any injustice in Deen.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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