Surah Al-Ana’m Ayah No. 20 – 30

Surah Al-Ana’m Ayah # 20 – 30 (6:20 – 6:30)

A.   TRANSLATION

٢٠  الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ ۘ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ

[Quran 6:20] Those to whom We have given the Kitaab (الْكِتَابَ) they Ya’refuna (يَعْرِفُونَهُ) it like what they Ya’refuna (يَعْرِفُونَ) their Abna’a (أَبْنَاءَهُمُ). Those Khaseru (خَسِرُوا) their Nafs (أَنْفُسَهُمْ) since they do not Yuminuna (يُؤْمِنُونَ).

 

٢١  وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا أَوْ كَذَّبَ بِآيَاتِهِ ۗ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ

[Quran 6:21] Who is Azlamu (أَظْلَمُ) than those who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) or Kazaaba (كَذَّبَ) with Allah’s Ayaat (بِآيَاتِهِ)? Indeed, the Zwalimoon (الظَّالِمُونَ) do not Yuflehu (يُفْلِحُ).

 

٢٢  وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوا أَيْنَ شُرَكَاؤُكُمُ الَّذِينَ كُنْتُمْ تَزْعُمُونَ

[Quran 6:22] and Youma (وَيَوْمَ) Nahshuru (نَحْشُرُهُمْ) them Jama’ea’n (جَمِيعًا). Then Naqulu (نَقُولُ) to those who Ashraku (أَشْرَكُوا), ‘Where are your Shura’aka (شُرَكَاؤُكُمُ)- those whom you Kuntum (كُنْتُمْ) Taza’umun (تَزْعُمُونَ)?’

 

٢٣  ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلَّا أَنْ قَالُوا وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

[Quran 6:23] Then, you do not Takun (تَكُنْ), then Fitna’a (فِتْنَتُهُمْ) them except that Qaalu (قَالُوا), ‘And Allah Rabbana (رَبِّنَا)- what Kunna (كُنَّا) Mushrekeen (مُشْرِكِينَ)?’

 

٢٤  انْظُرْ كَيْفَ كَذَبُوا عَلَىٰ أَنْفُسِهِمْ ۚ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ

[Quran 6:24] Anzur (انْظُرْ), how Kazabu (كَذَبُوا) A’ala (عَلَىٰ) their Nafs (أَنْفُسِهِمْ) and Zalala (وَضَلَّ) upon them what they Kaanu (كَانُوا) Yaftaruna (يَفْتَرُونَ).

 

٢٥  وَمِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا ۚ وَإِنْ يَرَوْا كُلَّ آيَةٍ لَا يُؤْمِنُوا بِهَا ۚ حَتَّىٰ إِذَا جَاءُوكَ يُجَادِلُونَكَ يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ

[Quran 6:25] And among them are those who Yastameu’ (يَسْتَمِعُ) Aleyka (إِلَيْكَ). And Ja’alna (وَجَعَلْنَا) A’ala (عَلَىٰ) their Quloob (قُلُوبِهِمْ) Akinnatan (أَكِنَّةً) that Yafqahu’ (يَفْقَهُوهُ) and in their Azaanehim (آذَانِهِمْ) Waqaran (وَقْرًا). And indeed, Yara’u (يَرَوْا) every Ayaatin (آيَةٍ)- not they Yuminu (يُؤْمِنُوا) with it until when Ja’aka (جَاءُوكَ) they Yujadelunaka (يُجَادِلُونَكَ)- they Yaquool (يَقُولُ), ‘those who Kafaru (كَفَرُوا)- are not this but Asat’eeru (أَسَاطِيرُ) the Awaleen (الْأَوَّلِينَ).’

 

٢٦  وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْأَوْنَ عَنْهُ ۖ وَإِنْ يُهْلِكُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ

[Quran 6:26] And they Yanhuna (يَنْهَوْنَ) upon it and Yana’una (وَيَنْأَوْنَ) upon it. And indeed, they Yuhlekuna (يُهْلِكُونَ) except their Nafs (أَنْفُسَهُمْ) and what they Yasha’runa (يَشْعُرُونَ)?

 

٢٧  وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَى النَّارِ فَقَالُوا يَا لَيْتَنَا نُرَدُّ وَلَا نُكَذِّبَ بِآيَاتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ

[Quran 6:27] And if you Ara’a (تَرَىٰ) when Waqefu (وُقِفُوا) A’ala (عَلَى) the fire, then Qaalu (فَقَالُوا), ‘had come to you all Naraddu (نُرَدُّ). And not Nukazzebu (نُكَذِّبَ) with Ayaat (بِآيَاتِ) of Rabbana (رَبِّنَا) and Nakuna (وَنَكُونَ) of the Momineen (الْمُؤْمِنِينَ)’

 

٢٨  بَلْ بَدَا لَهُمْ مَا كَانُوا يُخْفُونَ مِنْ قَبْلُ ۖ وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ وَإِنَّهُمْ لَكَاذِبُونَ

[Quran 6:28] Bal (بَلْ) Bada (بَدَا) to them what they Kaanu (كَانُوا) Yakhfuna (يُخْفُونَ) from before. And if Raddu (رُدُّوا) so that to A’aadu (لَعَادُوا) with what Nuhu (نُهُوا) from it and to, indeed, Kazibuna (لَكَاذِبُونَ).

 

٢٩  وَقَالُوا إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ

[Quran 6:29] And Qaalu (وَقَالُوا), ‘indeed, this is except Hyaatuna (حَيَاتُنَا) of the world and what we all are with Maba’us’een (بِمَبْعُوثِينَ)?’

 

٣٠  وَلَوْ تَرَىٰ إِذْ وُقِفُوا عَلَىٰ رَبِّهِمْ ۚ قَالَ أَلَيْسَ هَٰذَا بِالْحَقِّ ۚ قَالُوا بَلَىٰ وَرَبِّنَا ۚ قَالَ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ

[Quran 6:30] And if you Tara’a (تَرَىٰ) when Waqifu (وُقِفُوا) A’ala (عَلَىٰ) their Rabb (رَبِّهِمْ), Qala (قَالَ), ‘this is nothing except with Haqq (بِالْحَقِّ),’ Qalu (قَالُوا), ‘Bala (بَلَىٰ) and Rabbena (وَرَبِّنَا).’ Qala (قَالَ), ‘Then Zouqu (فَذُوقُوا) the A’zaab (الْعَذَابَ) with what you Kuntum (كُنْتُمْ) you Takfaruna (تَكْفُرُونَ).’

 

B.   THE CONCEPT:

 

IMP KEYWORDS FOR THESE AYAHS

Let’s first discuss some of the keyword’s vocabulary in these Ayahs that are important to understand the concept, which are as follows in brief:

 

The word Al-Kitaab: Kitaab means a book, a collection of pages combined together in the form of a book. Quran has also referred to Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. AL-Kitaab, the book, means the Book of Revelations as revealed by Allah that has been Kutiba i.e., made Farz (fard)- obligatory to follow and to be complied with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool.

 

The word Ya’refuna: normally mistranslated as ‘they recognize’ but the word Rafa’a is used in Quran in the meanings of raising the position, the prestige, the honor, respect, standing or stature of someone, people or something and therefore the word Ya’refuna is used here in the meanings of raising their status, prestige, position, and standing based on them being given the Kitaab- Allah’s Message.

 

The word Abna’ahum: normally translated as their sons, whereas the word Aba or ibn is used in Quran in the meaning of building or making or laying the foundation for something or someone and therefore referred here as those people or aspects that are the foundations, the building blocks, the basis of strengths, courage and dignity as well as the basic foundation and source of all resources.

 

The word Nafs in these Ayahs refer to parts of our Nafs in our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna, which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara- through our own Nafs, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Conscience / repentance– this part of our Nafs encourages us towards Touba once we have committed any mistakes or sin- this aspect of our own Nafs, gives us guilty feeling, condemnation and regret.

 

The words Kazaban, Kazaaba, Kazabu, Nukazzebu, & Kazibuna: normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting, taking as a joke in non-serious terms etc. the Ayaat of Allah.

 

The word Youma: is normally translated as ‘the day or today’, but the word is used in Quran in the meanings of events, aspects, process, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all.

 

The word Nahshuru: is normally translated as gathered or assembled, but these words more linked with the day of Hashar, the day of gathering of everyone for the purpose of accountability and recompense at its best.

 

The word Jama’ea’n: The word Jama’a means gatherings, together, all together, assembly etc.

 

The word Taza’umun: The word Z’aum is normally translated as claim, but the word is used in Quran to reflect the dual concept of conceitedness, egotism, vanity, pride, self-importance, arrogance or big-headedness over something/someone that is basically futile, useless, worthless, insignificant or ineffective.

 

The word Anzur: means to look from one’s eyes- but the word Nazar has meanings of thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation.

 

The word Zalala: is normally translated as lost or being led astray. In Quran, it is used as an opposite to Hudan or Hidayah; thus, the word Zalal refers to those who are not as per Hidayah or are as opposed to those who are on Hidayah. The word Huddan, or Hidayah means guidance that leads the way to success, by being ahead of others- leading others and something that is obvious, clear and visible. Thus, as opposed to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain.

 

The word Yafqahu: is used in Quran in the meanings of understanding or perceiving something with the full use of one’s intellect, thinking, reasoning and all faculties

 

The words Yara’u, Ara’a & Tara’a: The word Ara’a is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by.

 

The word Ja’aka: The word is normally translated as ‘to come or to bring’ , but the word is used in Quran in much deeper and much wider in all-encompassing meanings of ‘report for duty; bring to fruition; to attend to the duties, witnessing their true objectives and duties, brought forth something, be shown or presented with something.’

 

The word Yujadelunaka: means they Yajid. The word is normally translated as find but the basic meanings of the word is in terms of replacing one situation or condition with another, to invent something new, or to replace something or switch something or to make, invent or discover something new or different from before.

 

The word Asat’eer: is plural of the word ‘Ast’ar’ and shares the characteristics of meanings with the word Sat’ar meanings to write or document something and the word ‘Mast’oor’ which refers to what has been written and documented. Thus, the word As’tar- plural Asat’eer, refers to such aspects, stories, tales, rulings etc. about anyone or anything that has been well-documented and written about.

 

The word Nahu & Yanhuna: means they Nahu: the words mean to forbid, to stop, curtail, contain, block or fight something or someone.

 

The word Yana’una: is used in Quran in the meanings of keeping something away, making it remote or distancing oneself and others from it.

 

The word Yuhlekuna: means they cause Halak: the word is used in Quran in the meanings of someone or something being destroyed, devastated, demolished, ruined or been made extinct.

The word Yasha’runa: means they Sha’ur- The word ‘Sha’ur’ is used in Quran in the meanings of understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge of something by the use of one’s’ cognitive and intellectual abilities.

 

The word Waqefu: is normally mistranslated as ‘made to stand’ but the word is used in Quran in the meanings of making someone understand or realize something

 

The words Naraddu & Raddu: is normally translated as turn back, which is a wrong translation, the word is Rudd or Radd, meaning to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘end something being useless’

 

The words Bal & Bala: is normally mistranslated as Nay or Yes in these Ayahs, whereas the word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known in terms of being surrounded by such conditions/situations that expose or bring out the real characteristics.

 

The word Bada: is used in Quran in terms of disclosing or revealing or making apparent anything in order for something, in this case, Ayaat of Allah to become apparent, clear and obvious to them.

 

The word Yakhfuna: means they Akhfuna or keep it Khufi- The word is used in Quran in the meanings of hiding, concealing or in meanings of keeping something secret or private.

 

The word A’aadu: basically, means distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distance between two other pieces of wood. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend. So as opposed to Sadeeq, the word Au’du would mean enemy or opponent.

 

The word Maba’us’een: means of those who have been Mab’aus or Ba’as’a of: The word is normally translated as appointed, or raised, or sent, but these are all wrong translations. The basic meanings of the word are in terms of sending on a mission or an expedition with clear duties; in terms of a delegate or an envoy or a person, or anything, but that thing/person is dispatched with defined duties and responsibilities with a clearly defined mission and objective.

 

CONTEXT OF THESE AYAHS

Through the earlier Ayahs of Suran Al Anam, we have learned that Allah is the Only Deity Deserving of Doing Abd for: To Allah belongs whatever is in the skies as well as the earth. Allah is the one and only source of each and everything, including, whatever is required and needed to create, make alive, cause to exist, evolve, grow and settle in the most permanent form, each and every aspect of not only the Anhaar- the highs of the highs of what humanity desire, in terms of the best provision of all that we desire in order to lead a happy and content life; but also the Layl- the lows of the lows of the humanity in terms of the humanity going down into the depths of darkness with regards to their worst possible moral, ethical and humane behaviors. Allah is Hakeem, the Only Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner. Allah is the source of wisdom and Hikmat for the humanity- the one and only deity, whose laws we all should follow in matters of Deen, who is our Waliy, our protector and guardian, if and only if we follow these laws. Those who follow these laws in humbly submissive manner, would be blessed with all the sources of Allah’s Rahmat, as a clear and distinct success, both in this world as well as the Akhira.

 

Through earlier Ayahs, we have also learned the Concept of Recompense and Perfect Accountability. Deen-e-Islam is basically Deen-e-Qayyemu, the basic foundation of which is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core; the requirements of Deen are to be Hanifan- to remain steadfast on being Aabid- follower of laws of Allah only, taking Only Allah as deity by avoiding shirk at all costs and the concept of judgment and recompense at its root. The very root of the Deen is the requirement to be Hanifan- that is not to do assign any partner with Allah in areas where no one is the authority- since the only lawmaker in Deen is Allah, if anyone follows any laws, or treat anyone or anything as law in matters of Deen from besides Allah’s, then this is an act of Shirk. There cannot be any doubt over the confirmed fact that sooner or later Allah would bring everyone together for the purpose of accountability- as everyone will face the consequences of their actions in terms of perfect recompense.

 

Additionally, we have also learned Path Towards and Warnings against Shirk: People lose the soul, with which they were born with, which was aligned with Fitrat of Allah, due to impacts of environment and upbringings, since they do not seek knowledge, do not use their intellect in order to be at utter and deep conviction- at Aman with Allah and since they are not upholders of their covenant with Allah. Thus, they end up taking those as deities, whose laws they follow in matters of Deen, instead of and besides Allah, whom they take as their role models, inspirations, benchmarks, guardians, defenders, benefactors and protectors, becoming their Ebaad, follower of laws instead of Allah’s. Not only that due to their own actions starting with acts of Kufar, they start to do Shirk but with the passage of time, they get advanced and matured in these acts of doing Shirk, then this becomes cause of intense harm and injury not only w.r.t. Allah as the deity but also w.r.t. them as per the effects of cause and effect. Sooner or later, they have to face the consequences of their own actions- the recompense based on justice at its best and as per Deen-e-Qayyamte, with them being loser in both the worlds.

 

And finally, we have learned from earlier Ayahs the Duties of the Rasool and Interactions with Communities: The only duty of the Rasool is to deliver Allah’s message with the best of their abilities, but first and foremost, they have to humbly submit to these laws themselves before delivering the message to their communities; at the very root of which is not to assign any partner with Allah in areas where no one is the authority i.e., not to do shirk at any cost. The Rasool of Allah then get inspired by Allah’s message in terms of getting inspired to change their conducts and behaviors to make themselves aligned with the Fitrat of Allah, due to which then becomes mandatory upon them, not only to understand and implement Allah’s message and to compile the message within themselves but also to proclaim the message to their communities with their whole being, through each and every aspect, written, verbal as well as reflective through their conducts and behaviors. The sole purpose of Allah’s Rasool and their duties towards their communities is to deliver the message and to help their communities plan for the future in terms of action required to be being done right now, in alignment with future planning through communicating clear Allah’s commandments of not to do Shirk as well as caution, warn against Shirk and advise them in order to prepare them for the accountability and the hereafter. If, in spite of all the warnings and the communication of divine instructions, if the communities of the Rasool, still go ahead and be of the Mushrikeen by following laws in Deen from others besides Allah, then the Rasool is innocent and free of any blame or obligations for such acts of Shirk.

 

CONCEPT OF THESE AYAHS

Keeping the above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows

 

Ayah 6:20, “Those to whom We have given the Kitaab (الْكِتَابَ) they Ya’refuna (يَعْرِفُونَهُ) it like what they Ya’refuna (يَعْرِفُونَ) their Abna’a (أَبْنَاءَهُمُ). Those Khaseru (خَسِرُوا) their Nafs (أَنْفُسَهُمْ) since they do not Yuminuna (يُؤْمِنُونَ).”

 

Keeping in considerations the earlier Ayahs that talk about especially Allah is the Only Deity Deserving of Doing Abd for, the Path Towards and the Divine Warnings against Shirk, in this Ayah, Allah is then telling us about those who are given the Kitaab- the book of revelations, Allah’s message- those who are the Ahl-e-Kitaab, and were made responsible for the Kitaab. And that’s how, by giving the Kitaab, Allah has given them status, prestige, standing, source of strength and resources (Ya’refuna) just like they were given the building blocks of their standing, prestige and status; the basis of their strengths, foundations, resources, capabilities, courage and dignity as well as the basic foundation and source of all their resources (Abna’a). But in spite of being given the source, that was supposed to give them strength, prestige and standing in both the worlds, since they did not seek knowledge, use their intellect and faculties to be at a state of utter and deep conviction with the Kitaab- Allah’s Message (Yuminua), therefore they end up as Khaseru their Nafs- that is them losing their Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen their Nafs-e-Ammara, as a result of which they also weaken and suppress those who are dependent upon them as their Ahlehi and end up committing extreme acts of Zulm, injustices, as those acts that are reflective of breaking of their covenant with Allah through acts of shirk and Kufar as consequences of which they end up losing on all the benefits of this worldly life as well as the hereafter/Akhira. Thus by losing their Nafs-e-Mutmainna- the soul that propels us towards the path of Allah, as a result of which they were of the losers in both this temporary life here on earth as well as in the hereafter (Khaseru).

 

Ayah 6:21, “Who is Azlamu (أَظْلَمُ) than those who Aftara (افْتَرَىٰ) A’ala (عَلَى) Allah Kazaban (كَذِبًا) or Kazaaba (كَذَّبَ) with Allah’s Ayaat (بِآيَاتِهِ)? Indeed, the Zwalimoon (الظَّالِمُونَ) do not Yuflehu (يُفْلِحُ).”

 

Before we discuss this Ayah, it’s important to understand two important concepts (1) The Concept of Falah and Yuflehu: is normally translated as being successful or successful ones, but the basic meanings and interpretations of the words are opposite to those who Khaseru their Nafs. Thus, as opposed to Khaasireen, the word La Yuflehu, means they do not get Falaha- basically means when one strengthen their Nafs-e-Mut’mainna and those aspects of Fitrat of Allah that we’re all born with, that Allah wants to see in all of us, by paying attention to those aspects that are reflective of such Fitrat of Allah, then the person’s conscience saves such person from committing bad deeds, as a result of which Nafs-e-Ammara- that propels us in the opposite direction, gets weakened and the person becomes successful not only in this world but also in the hereafter. (2) The Concept of Aftara of Allah: is normally translated as inventing, or fabricating, but the real meanings and usages of the word in Quran is in very specific terms used along with Allah and Allah’s kalam, the revelation, the kitaab, the Quran. Since ONLY Allah has the authority and the Sanad for the Kalam of Allah to be revealed to the humanity in the form of the Kitaab- the Hidayah. If anyone associates anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is referred to as Aftara. It is not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that expression of the person’s personal opinion is from Allah and is from kalam of Allah, then that particular act is termed as Aftara as per Quran.

 

Thereafter discussing how people, due to their inability to Amanu with the Kitaab, become of those who are Khaseru their Nafs- by killing their Nafs-eMut’maina and thus they become losers in both the worlds; in this Ayah, Allah then says that ‘Who is more unjust (Azlam) than those who associate their own opinions as if those are the Kalaam of Allah and from the Kitaab (Aftara Allah) based on the worst form (A’ala) of Aftara upon Allah, they end up denying, rejecting, ridiculing and making fun of Allah (Kazaban Allah) as well as the Ayaat- both the kalam of Allah as well as the creations of Allah (Kazaba with Allah’s Ayaat). Indeed, such people who carry out such extreme form of injustice with the Rabb, Allah’s Ayaat and the Kitaab (the Zwalimoon) can never be among those who could strengthen their Nafs-e-Mutmainna and therefor can never be successful in either of the worlds (La Yuflehu).

 

Ayah 6:22, “and Youma (وَيَوْمَ) Nahshuru (نَحْشُرُهُمْ) them Jama’ea’n (جَمِيعًا). Then Naqulu (نَقُولُ) to those who Ashraku (أَشْرَكُوا), ‘Where are your Shura’aka (شُرَكَاؤُكُمُ)- those whom you Kuntum (كُنْتُمْ) Taza’umun (تَزْعُمُونَ)?’”

 

Before we discuss this and the subsequent Ayahs, it’s important to understand The Concept of Shirk: the word Shirk is normally mistranslated as doing idol worshiping but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘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. Allah can Yaghfir- protect from impacts of any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah. As per Quran, Deen is only one- as mentioned in Quran. Therefore, it’s Shirk to listen, follow and abide by any laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as a partner to Allah in being a lawmaker in Deen.

 

Thus, after telling us that such people can never be successful in either of the worlds, Allah is now telling us in this Ayah that ‘And the well-known fact, event, process, on which there cannot be any doubt (Youma) when everyone will be assembled for the purpose of accountability and recompense based on justice at its best (Nahshuru) when Allah will gather everyone for accountability (Jama’ea’n). Then would be the questioning and accountability (Naqulu) for those who assign partners with Allah where no one is authority (those who Ashraku), as to, ‘Where are your partners- those beings, things, books, who you assign as partner with Allah for instance as lawmakers in Deen (Shura’aka)- those to whom you aimed to reach the final destination through your beliefs, conducts and behaviors (Kuntum) with self-importance, pride, arrogance, egoistic behaviors that turned out to be futile, useless, ineffective for the purpose of accountability (Taza’umun)?- asking a thought provoking question aimed at those who do Shirk, in terms of making them realize that they things, aspects, books, people that they have assigned partner with Allah as Shareek where no one and nothing is the authority for instance as lawmaker or judge in Deen, are not going to help them at the time of judgment and for their accountability, these Shurakaa would be futile and useless.

 

Ayah 6:23, “Then, you do not Takun (تَكُنْ), then Fitna’a (فِتْنَتُهُمْ) them except that Qaalu (قَالُوا), ‘And Allah Rabbana (رَبِّنَا)- what Kunna (كُنَّا) Mushrekeen (مُشْرِكِينَ)?’”

 

The Concept of use of the word Fitna in this Ayah: normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in a much broader sense. The basic characteristics of the meanings of the word Fitna is derived from the process of melting gold or silver in hot temperatures to remove impurities from it- therefore used in the meanings of burning. Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. The word is also used in Quran in the meanings of test or trial in both good and bad in terms of testing and trials that brings out the worst or the best in people. The word is also used in the meanings of tempting away from, diverting away from or misleading someone away from Allah’s message where the word Fitna is used both in terms of tempting away from, diverting away from Allah’s path as well as of revealing their real features and characteristics of being Mushrikeen and Kaafireeen.

 

This Ayah is a continuation of the discussion that ‘thus, even after knowing the absolute truth, a sneak peek into the accountability, the divine warning, even after this, would you not aim through your conducts and behaviors (Takun) to amend your behaviors, to go through such aspects and situations, as a test, trial in order to bring out the real characteristics of you (Fitna) or it would bring out nothing except that your conducts and behaviors (Qaalu) would be reflective of aiming to become (Kunna) those who do Shirk (Mushrakeen) with Allah, whereas how absurd it is that you aim to be of Mushrikeen, when Allah is the Rabb of everyone, who is carrying out the process of Rabibiat for everyone, for all of you, those who do Shirk as well as for all of us, those who Amanu (Rabbana)?

 

Ayah 6:24, “Anzur (انْظُرْ), how Kazabu (كَذَبُوا) A’ala (عَلَىٰ) their Nafs (أَنْفُسِهِمْ) and Zalala (وَضَلَّ) upon them what they Kaanu (كَانُوا) Yaftaruna (يَفْتَرُونَ).”

 

After addressing those who do Shirk, Allah then is addressing the addressee of the Quran, those who Amanu by giving us the direct divine instruction to not just observe but think, watch with vigilant and observational approach, I.e., look but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with your knowledge and other aspects already communicated to you by giving undivided attention, and focus in order to investigate and seek evidence of whatever is being said in the earlier Ayahs, to perceive, observe and get convinced of the divine wisdom (Anzur) by noticing how in their attempts to fabricate in the name of Deen, to invent lies as if these are as per the Kitaab, and to express their own opinions as if these are the Kalam of Allah, by doing all these attempts, these people have done nothing except they have denied, rejected, destroyed, made fun of and took it as a joke, their own Nafs-e-Mut’mainna (Kazabu A’ala their Nafs). This is how they weaken that part of Nafs that propels them towards the path of Allah, as a result of which they get hindered from, and misled far away from the Hidayah, Allah’s guidance and message; as well as they are led towards destruction & failure, they are unclear, confused, where the deen is ambiguous, doubtful, questionable or uncertain for them (Zalal) based on what they Yaftara- associate their own opinions as if these are from Allah and fabricate lies in the name of Deen.

 

Ayah 6:25, “And among them are those who Yastameu’ (يَسْتَمِعُ) Aleyka (إِلَيْكَ). And Ja’alna (وَجَعَلْنَا) A’ala (عَلَىٰ) their Quloob (قُلُوبِهِمْ) Akinnatan (أَكِنَّةً) that Yafqahu’ (يَفْقَهُوهُ) and in their Azaanehim (آذَانِهِمْ) Waqaran (وَقْرًا). And indeed, Yara’u (يَرَوْا) every Ayaatin (آيَةٍ)- not they Yuminu (يُؤْمِنُوا) with it until when Ja’aka (جَاءُوكَ) they Yujadelunaka (يُجَادِلُونَكَ)- they Yaquool (يَقُولُ), ‘those who Kafaru (كَفَرُوا)- are not this but Asat’eeru (أَسَاطِيرُ) the Awaleen (الْأَوَّلِينَ).’’

 

Before we discuss these Ayahs, there are three important concept that we need to understand. (1) The Concept of Yastameu Aleka- they Sama’a: The word Sama’ is normally mistranslated as to listen and hear. However, these words are used in Quran not only in terms of listening but more in terms of to perceive (from all of one’s faculties and abilities) something or someone carefully, to give undivided attention and focus. The word Aleka is normally translated as upon you. The word Aleyka is a combination of two words. The word Aley, is used in Quran in the meanings of ‘upon, or on, or near etc.’ Whereas the word ‘Ka’ at the end is normally mistranslated as ‘you’, but the word ‘Ka’ in the end refers to the past or the past tense. (2) The Phrase ‘Quloob Akinnatan”: The word Quloob is normally translated as their hearts but this is not the correct translation. The word Qalb is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties basically referring to their understanding that is derived out of conviction of heart and mind and all of their human faculties.  The word Akinna is normally translated as concealed, hide or coverings but the basic meanings of the word are in terms of being sealed, closed, wrapped or impenetrable from any aspect or manner whatsoever. (3) The Phrase Azaanehim Waqaran: the word Azanehim is normally mistranslated as ears, but is used in Quran in the meanings of announcement, declarations or proclamation of anyone in terms of what that person is revealing, publicizing, asserting, affirming or making known to others. The word Waqaran is normally mistranslated as deafness, whereas the word shares the same characteristics as the word ‘Waqaar’ which is used in Quran in the meanings of grandeur, majesty and grandness.

 

After talking about those who are destined for destruction in both the worlds due to their own acts of Kufar and Shirk, Allah is telling us in this Ayah that it’s not that none of these people never approached the Kitaab with intellectual focus and presence because among them were those who did approach the Kitaab of Allah in the past with complete intellectual presence (Yastameu Aleyka). But their perceived and intentional decision making based on utter and deep conviction of their hearts and minds (Quloob) were at the stage which was at the peak (A’ala) of fixed and closed mindedness with conditioning of blind followings of others, whereby their faculties, especially their intellect and reasoning were not able to be used by them in matters of Deen (Akinnatan) and therefore they could not understand anything of Allah’s Ayaat and message (Yafqahu’) as well as their proclamation, declaration and their overall conducts (Azaanehim) was full of pride, arrogance, and egotism (Waqaran). Because of these two broad reasons, 1) Them approaching Allah’s Ayaat with fixed, closed mind blocked and sealed due to their preconceived notions and 2) Them being under the influence of Shaytan and their ego selves depicting pride and arrogance, they could not observe, perceive or seek evidence (Yara’u) of any signs of Allah, be it from the Kalaam of Allah- Allah’s message or from the creations of Allah as signs of Allah (Ayaatin), because they did not seek knowledge, use their intellect to be at the stage of utter and deep conviction (Yuminu) w.r.t. these Ayaat. And thus, this led them to finally reach (Ja’aka) the replacement of situation from being at the state of them Yastameu Aleka to the stage of being Kaafir, thus due to their own actions and decision, they managed to replace the situation of being those who approached the Ayaat of Allah with complete intellectual presence to those who do not seek knowledge, do not use their intellect (Yujadelunaka). But they continue to be in the state of wishful thinking as reflected by their conducts and behaviors (Yaquool) as if those who do Kufar, are not them, but are about such former people whose tales and stories are well-documented and well-known- as if saying out loud, ‘those who do kufar are not us, but them’!

 

Ayah 6:26, “And they Yanhuna (يَنْهَوْنَ) upon it and Yana’una (وَيَنْأَوْنَ) upon it. And indeed, they Yuhlekuna (يُهْلِكُونَ) except their Nafs (أَنْفُسَهُمْ) and what they Yasha’runa (يَشْعُرُونَ)?

 

After describing how and based on what leads to the stage of Kufar, this Ayah then describes the next stage for those who do not seek knowledge, do not use their intellect and reasoning to be at utter and deep conviction with Allah with the help of Allah’s Ayaat. Thus, those who do Kufar, they not only hinder, block, forbid and stop others from the Ayaat of Allah, the Kitaab of Allah and Allah’s message (Yanhuna) but they also try and make attempts to create distances between people at large and the Allah’s Ayaat, by creating confusion, keeping it and projecting it in lesser importance, proposing other forms and sources of Deen, and propagating other sources in order to distance people away from Allah’s Ayaat (Yana’una). Whereas the divine fact as communicated to us, through this Ayat is that they do not cause any destruction, or make attempts to cause extinction to anyone or anything (Yuhlekuna) except that through these acts they are in fact destroying, killing and making it ineffective that part of their own-selves that pushes them towards the path of Allah, that is aligned with Fitrat of Allah to push them towards such traits and characteristics that Allah wants to see in us (their Nafs)- thus through these acts, they are destroying no one and nothing else except their own Nafs- but they do not have the realization and understanding of this (Yasha’runa) since they are in their own wishful thinking state of minds.

 

Ayah 6:27, “And if you Ara’a (تَرَىٰ) when Waqefu (وُقِفُوا) A’ala (عَلَى) the fire, then Qaalu (فَقَالُوا), ‘had come to you all Naraddu (نُرَدُّ). And not Nukazzebu (نُكَذِّبَ) with Ayaat (بِآيَاتِ) of Rabbana (رَبِّنَا) and Nakuna (وَنَكُونَ) of the Momineen (الْمُؤْمِنِينَ)’”

 

After highlighting the wishful thinking and closed-mindedness of those who do not Amanu, Allah is now addressing the addressee of the Quran, us, as those who Amanu, again giving us divine insights about such people and giving us explicit instructions. Thus, Allah is giving us a direct instruction to observe, perceive their conducts and behaviours, in order to get the evidence of the divine warnings, that sooner or later they are headed towards the destruction, the fire-like situation of hell. And when you, those who Amanu, observe, perceive (Ara’a) when they are made to get acquainted, realize (Waqefu) the existence of the fire-like extreme situations of hell and the destruction (A’ala Fire) that is the direct consequences of their own acts of Kufar, then you should tell them through your speech, conducts and behaviours (Qaalu) to make them realize that, ‘Allah’s message and Ayaat had come to you too, but you all together and with support of each other, choose to negate it, reject it, deny it, cause hinderance in its path, rendering it futile, useless and ineffective (Naraddu). You all wouldn’t be in these conditions had all of you not denied, made fun of, ridiculed and took it as a joke (Nukazzebu) the signs of Allah- the Kalam of Allah as well as the creations of Allah (Ayaat) of Allah, who is carrying out the process of Rabobiat for each and everyone, including Allah is the Rabb for all of you as well for all of us (Rabbana). You all wouldn’t be in this situation of destruction, had you all aimed with your whole beings, including all of your conducts, speech, actions and behaviours (Nakuna) to become of those who seek knowledge, who use their intellect and reasoning; and who are at utter and deep conviction stage with respect to Allah (of the Momineen)

 

Ayah 6:28, “Bal (بَلْ) Bada (بَدَا) to them what they Kaanu (كَانُوا) Yakhfuna (يُخْفُونَ) from before. And if Raddu (رُدُّوا) so that to A’aadu (لَعَادُوا) with what Nuhu (نُهُوا) from it and to, indeed, Kazibuna (لَكَاذِبُونَ).”

 

This is a continuation of the earlier Ayah with direct divine instructions to those who Amanu, with regards to what their conducts and behaviors should be towards those who do no Amanu. Thus, Allah gives us a divine instruction to surround the Kaafireen with such situations and conditions due to which their real characteristics and traits would surface (Bal) in order to disclose, reveal and expose them to the Ayaat of Allah (Bada) including Allah’s message with what they intended through their acts to keep as secret and hidden (Yakhfuna) from before. But if they still chose to negate it, deny it, reject it any manner whatsoever, cause hinderance in its path, rendering it futile, useless and ineffective in any way or form (Raddu), then you’re left with no choice except to take these situations as those of going directly against them in open, expressive and declared opposition against them and their actions (A’aadu) because of what they aim to forbid of Allah’s message, hinder it and stop it (Nuhu) as well as because their basic intention of denying, making fun of, ridiculing and taking Allah’s message as a joke (Kazibun) remains intact due to their own choice and decisions.

 

Ayah 6:29, “And Qaalu (وَقَالُوا), ‘indeed, this is except Hyaatuna (حَيَاتُنَا) of the world and what we all are with Maba’us’een (بِمَبْعُوثِينَ)?’

 

Before we discuss this Ayah, it’s important to understand the concept of Hyaat and Hyaatuna (giving Hayyat)- the word Hayaat means life as in Hayyate of the Duniya (the life of this world). In Quran, the word Hayyat is used as opposed to the word Mo’ut- death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah. Hayaatuna basically is an action verb of giving life, in terms of activating, making alive, turning a person from a metaphorical dead like state, of being in Kufar for example or being in a state of suppression to being alive in the metaphoric sense of being as per Emaan and Hidaay and free

 

When we are carrying out our duties as required by the divine, then and only then we are alive, when we are inviting everyone towards the life, the Hidayah- that and only that is our appointed duties as described by our creator and not only embedded in us as a part of our Fitrat at the time of our birth but also highlighted to us through Allah’s Kitaab, the message. Thus, here Allah is giving direct divine instructions to us, as those who Amanu, that ‘Your conducts and behaviors towards (Qaalu) them- those who do not Amanu, should be such that, ‘this life here on earth (Hyaatuna) is nothing except the temporary life of the world and what is the main purpose of us, what are our main duties and responsibilities for which we have been appointed by our creator (as Maba’us’een) if not to give life to everyone, to invite them to the path of Allah’s message and Allah’s Ayaat,

 

Ayah 6:30, “And if you Tara’a (تَرَىٰ) when Waqifu (وُقِفُوا) A’ala (عَلَىٰ) their Rabb (رَبِّهِمْ), Qala (قَالَ), ‘this is nothing except with Haqq (بِالْحَقِّ),’ Qalu (قَالُوا), ‘Bala (بَلَىٰ) and Rabbena (وَرَبِّنَا).’ Qala (قَالَ), ‘Then Zouqu (فَذُوقُوا) the A’zaab (الْعَذَابَ) with what you Kuntum (كُنْتُمْ) you Takfaruna (تَكْفُرُونَ).’”

 

Before we discuss this Ayah, it’s important to understand two important concepts. (1) The difference between the words Rabbehim (their Rabb) and Rabbena: The Quality of Rabb is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. For instance, the process of bringing up a child, the creation of a human in a mother’s womb, the creation of a butterfly or a pearl at the bottom of sea. All these processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e., Rabb of all the worlds as well as the word Rabbana to refer to Allah as the same Rabb for you all as well as us all. Whereas the word their or your Rabb depending upon the context could refer to those that people have taken as Rabb from besides Allah, whose laws they follow and those who are taken as their deities. (2) The Concept of Zouqu Azaab: is normally translated as taste in all of its usages in Quran but the word taste does not even describe the tip of the iceberg in terms of the depth of its meanings and usages in Quran. In these ayahs as well as in most of the places, in Quran, the word is used along with Azaab, to refer to valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in it by treating it as a treasure.

 

After highlighting our basic purpose and duties upon which we have been appointed by Allah, Allah is then giving us another divine instructions with regards to those who do not Amanu and in the state of Kufar that ‘if you observe, perceive, and seek evidence (Tara’a) about such people that they have realized and acknowledged (Waqifu) to a maximum height, at the peak of their realization (A’ala), their deities- those whose laws they follow as Ebaad, who they consider as their Rabb instead of Allah (their Rabb- and not Rabbuna), whereby their whole conducts, approaches and behaviours (Qala) is as if ‘whatever and whoever they have, i.e., the laws, the sources of Deen other than Allah’s, the people they are blindly following, these deities and their laws, are nothing except absolute truth (Haqq) for them’. Whereas yours, as those who Amanu, your conducts, behaviors and approaches (Qalu) towards such people should always be to surround them with such situations, arguments, conditions in order to surface and expose their true selves (Bala) as well as to surround them with Allah and Allah’s Ayaat who is the same Rabb, the one who is carrying out the process of Rabobiat for all those who Amanu, as well as for all those who do not Amanu (Rabbena). Additionally you should make them realize (Qala) that the situations they are faced with are in fact their recompense, the taste of their own actions of extreme injustices and them going against the Haqq and that they should Zouq the Azaab in the same manner that they did by going against the commandments of Allah by doing Shirk, by giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments (Zouqa), it’s a punishment, the destruction of them, them facing extreme harsh realities (Azaab) due to the fact and because of their own actions and decisions (Kuntum) of being of those who do Kufar- as they hide their faculties, their intellect and Ayaat of Allah by not seeking knowledge of those Ayaat and by not being in the state of utter and deep conviction with Allah (Takfaruna).

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ana’m from Ayah no. 20 to 30 are connected to the earlier Ayahs that talk about the fact that Allah is the Only Deity Deserving of Doing Abd for, the Path Towards and the Divine Warnings against Shirk. These Ayahs talking about those who are given the Kitaab- the book of revelations, Allah’s message- those who are the Ahl-e-Kitaab, and are made responsible for the Kitaab; giving us the following divine guidance that we can apply in our day to day lives.

 

• ALLAH’S MESSAGE, THE KITAAB IS ALLIGNED WITH FITRAT OF ALLAH & THE GREATEST SOURCE OF STRENGTH, STANDING & FOUNDATIONS FOR HUMANITY: We have been created by Allah based on Allah’s Fitrat- the traits that Allah wants to see in us- which is to seek knowledge, to use our intellect, to be upholders of justice and to connect people together in love, harmony, care, compassion and justice at its best for everyone. To be alive means to be as per these traits, to be alive means to be aligned with Fitrat of Allah and be on Hidayah- guided as per Allah’s message. By giving the Kitaab, Allah has given us the greatest source of strength, standing, foundation and resources- the building blocks on the basis of which we can be termed as alive by resorting back to the Fitrat of Allah that we were all born with. This is how, Allah’s message, the Kitaab help us by getting ourselves aligned with the Fitrat of Allah, that ultimately leads to us being successful in both the temporary life here on earth as well as in the hereafter.

 

• WHAT SHOULD BE THE CONDUCTS & BEHAVOURS OF THOSE WHO AMANU? For those who Amanu, who seek knowledge, use our intellect to be at Aman- utter and deep conviction with Allah and who are the upholders of our covenant with Allah, these Ayahs also give us divine instructions as to what should be our conducts and behaviors. Since we have been created by Allah based on Allah’s Fitrat- when we are carrying out our duties as required by the divine, then and only then we are alive, when we are inviting everyone towards the life, the Hidayah- that and only that is our appointed duty as described by our creator and not only embedded in us as a part of our Fitrat at the time of our birth but also highlighted to us through Allah’s Kitaab, the message. Thus, the divine instructions to us, as those who Amanu, is for our conducts and behaviors should be such that, this life here on earth is nothing except the temporary life of the world, with the main purpose of us as our main duties and responsibilities for which we have been appointed by our creator is to give life to everyone, to invite everyone to the path of Allah’s message and Allah’s Hidayah.

 

• THOSE WHO DO NOT AMANU WITH THE KITAAB, LOSE THEIR NAFS: Those do not seek knowledge, do not use their intellect and reasoning to be at the state of utter and deep conviction with the Kitaab- Allah’s Message end up losing that part of their soul- Nafs e Mut’mainna that directs them towards the Fitrat of Allah. Thus, they end up making it weak and fragile, by not paying attention to it, and correspondingly they end up strengthening that part of their Nafs which is under the influence of Shaytan- Nafs e Ammara, as a result of which they end up committing the acts that are reflective of them breaking their covenant with Allah; acts of Shirk and Kufar and extreme acts of injustices and Zulm; as consequences of which they end up losing all the benefits of this worldly life as well as the hereafter and thus become losers in both this temporary life here on earth as well as in the hereafter.

 

• COMMITTING OF SHIRK, EGOISTIC IMPORTANCE OF SHURAKA’A IS FUTILE W.R.T. ACCOUNTABILITY: Such people who commit acts of Shirk, by following the laws of Deen other than Allah- they take deities from besides Allah, considering them their Rabb, by being in the wishful thinking that these deities of theirs- their Rabb are the absolute truth. Since the only deity that deserved to do Abd for, to follow the laws in matters of Deen, is ONLY Allah- who is the Rabb of everyone and everything in the universe; who is the only Hikm- the lawmaker, the judge in matters of Deen and who has mentioned all the laws of Deen in the Kitaab- Allah’s message; therefore, those who follow laws of Deen other than from the Kitaab, commit acts of Shirk and those whose laws such people follow are their Shuraka’a. These Ayah give divine warnings that such Shuraka’a of these people about whom they are so proud, arrogant, full of self-importance and egoistic about, would all be futile, useless and ineffective in terms of being of any help at the time of accountability and judgment. Then those who do Shirk would realize that whatever form of punishment they are now facing is the taste, the recompense of their own deeds- thus whatever they preferred and gave importance to by going in direct contradiction of divine commandments regarding shirk; by giving more importance to their Shuraka’a and these laws of their Rabb; they would now, at the time of recompense, accountability and judgment, need to relish and enjoy it in the same way and hence they would face the consequences of their own acts of Kufar and Shirk.

 

• THERE WERE PEOPLE WHO APPROACHED THE DIVINE MESSAGE WITH INTELLECTUAL PRESENCE: Among those who commit acts of Kufar and Shirk are those as well who have listened in the past with their complete intellectual presence, but due to two important factors, they ended up being among those who do Kufar and Shirk as well. (1) Their intentional, perceived decision making and actions based on their perceptions, intellect and their faculties were not able to be of any benefit to them since they approached the Kitaab, Allah’s message with closed minds with preconceived notions, completely sealed up, impenetrable and blocked minds that could not be influenced in order to help them understand anything at all and (2) Their proclamation, conducts, behaviors and announcements as, in their minds based on their understanding of Allah’s message, was full of their egoistic, pride and arrogance selves reflective of impacts of Shaytan. It’s because of these two factors that they could not observe, seek knowledge, get the evidence of any sign of Allah, be it from the Kitaab or the Kalam of Allah or from any of Allah’s creations. Nothing could influence or impact them at all, since they did not seek knowledge, could not use their faculties and intellect in order to be at Aman with the signs of Allah. Thus, they ended up being in the current state – completely sealed and shut off from any impacts of Ayaat of Allah. But instead of realizing the harsh reality as to what they have done, such people are into a wishful thinking state as if those who do Kufar are someone else and not them.

 

• EXTREME ACTS OF ZULM BY AHL-E-KITAAB- AFTARA OF ALLAH, KUFAR & SHIRK- Among those who are the Ahl-e-Kitaab, those who are given the responsibility of Allah’s message are those who associate their own opinions as if those are the Kalaam of Allah and from the Kitaab- these are the worst acts of Zulm and injustices against Allah and Allah’s message- because ONLY Allah has the authority and the Sanad for the Kalam of Allah and Allah’s message. Those who associate anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is basically the worst form of injustice and going against Haqq of Allah and Allah’s message because such acts actually result in denying, rejecting, ridiculing and making fun of Allah’s message as well as taking Allah’s message as a joke and ridicule. Their actions, conducts, speech and behaviors are aimed at diverting people away from the divine message as they try their best through their whole acts, endeavors and speech to keep Allah’s Ayaat and message a secret -to remain hidden from everyone. They not only deny and reject Allah’s message but leave no stone unturn to make it futile, useless and ineffective for others. Such people are reminded through these Ayahs by explicit divine warnings about the well-known event, process, aspects of accountability wherein all will be gathered for perfect recompense, based on justice at its best based on Allah’s solid judicial principals- that they would face the consequences of such acts of Zulm and extreme injustice against Allah’s message sooner or later.

 

• DIVINE INSTRUCTION TO OBSERVE, HOW SUCH ACTS LEAD TOWARDS DESTRUCTION: These Ayahs also give direct divine instruction to us, as those who Amanu to observe and perceive with complete intellectual presence linking what is being perceived with the divine knowledge already given via these Ayahs and get convinced of the divine wisdom by noticing, how in their attempts to fabricate in the name of Deen, by expressing their and the statements of their Shuraka’a as that of Allah’s Kalaam, these people have done no damage to anything and anyone else except that they have denied, rejected, destroyed, made fun of and took it as a joke, their own Nafs-e-Mut’mainna, as a result of which they get hindered from, and misled far away from the Hidayah, Allah’s guidance and message; as well as they are led towards destruction & failure, they are unclear, confused, where the Deen is ambiguous, doubtful, questionable or uncertain for them based on whatever they have associated with the kalam of Allah which is not from the Kitaab. Not only they hinder, block, stop, forbid others from Allah’s message but they also keep it distant, making it remote in terms of its impact and effectiveness as well as distancing others from the message of Allah. Because of these actions they are destroyed and face the worst forms of destruction, engulfed in fire, sufferings and punishments not only in this world but also in the hereafter.

 

• WHAT SHOULD BE OUR CONDUCTS AND BEHAVOURS W.R.T. SUCH PEOPLE? For those who Amanu, these Ayahs also give us divine instructions as to what our conducts should be with respect to such people who commits these acts of Aftara Allah, Kufar and Shirk. We should make them realize striving with our whole beings with the maximum efforts that we can employ to express and expose to them the beauty, the practical aspects, the real gist of Allah’s message; to make sure that Allah’s message is actually delivered to them; to try our best to make them to become of those who are Momineen by seeking knowledge and using their intellect, so that they could avoid the punishment, destruction and the fire. We should reflect from our conducts and behaviors to surround them with such situations and conditions because of which the real characteristics of them as Mushrikeen surface out and become obvious as well as should surround them with the Rabb, who is the Rabb of everyone through exposing, brining obvious, setting forth both the Ayaat of Allah, the Kalam of Allah and the creations of Allah. We should surround them with such situations and conditions in order to disclose, reveal and expose them to the Ayaat of Allah including Allah’s message. But if they still chose to negate it, deny it, reject it any manner whatsoever, cause hinderance in its path, rendering it futile, useless and ineffective in any way or form, then we are left with no choice except to take these situations and these people head-on by going directly against them in open, expressive and declared opposition against them and their actions.

 

Footnotes:

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