Surah Al-Ana’m Ayah No. 42 – 49
Surah Al-Ana’m Ayah # 42 – 49 (6:42 – 6:49)
A. TRANSLATION
٤٢ وَلَقَدْ أَرْسَلْنَا إِلَىٰ أُمَمٍ مِنْ قَبْلِكَ فَأَخَذْنَاهُمْ بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ
[Quran 6:42] And certainly Arsalna (أَرْسَلْنَا) to Umamin (أُمَمٍ) from Qableka (قَبْلِكَ). Then Akhaznahum (فَأَخَذْنَاهُمْ) them with the Ba’asa (بِالْبَأْسَاءِ) and the Zarra (وَالضَّرَّاءِ) so that to A’lahum (لَعَلَّهُمْ) them- they Yatazarra’un (يَتَضَرَّعُونَ).
٤٣ فَلَوْلَا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُوا وَلَٰكِنْ قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُوا يَعْمَلُونَ
[Quran 6:43] Then why not when Ja’ahum (جَاءَهُمْ) them Ba’asna (بَأْسُنَا) Tazarra’u (تَضَرَّعُوا) but Qasat (قَسَتْ) their Quloob (قُلُوبُهُمْ) and Zayyin (وَزَيَّنَ) for them the Shaytan (الشَّيْطَانُ) what Kanu (كَانُوا) they do.
٤٤ فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّىٰ إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ
[Quran 6:44] So when Nasau (نَسُوا) what Zakaru (ذُكِّرُوا) with it, Fatahna (فَتَحْنَا) upon them Abwaaba (أَبْوَابَ) of every Shayyin (شَيْءٍ) until when Farehu (فَرِحُوا) with what was given Akhaznahum (أَخَذْنَاهُمْ) them Baghtatan (بَغْتَةً) then when they Mublesun (مُبْلِسُونَ).
٤٥ فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا ۚ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
[Quran 6:45] Then sever Daberu (دَابِرُ) the Quome (الْقَوْمِ) of those Zalamu (ظَلَمُوا) and the Hamdu (وَالْحَمْدُ) to Allah- Rabb (رَبِّ) of the worlds.
٤٦ قُلْ أَرَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَأَبْصَارَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُمْ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ ۗ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ ثُمَّ هُمْ يَصْدِفُونَ
[Quran 6:46] Qul (قُلْ), ‘Ara’atum (أَرَأَيْتُمْ) that Allah Akhaza (أَخَذَ) your Sama’akum (سَمْعَكُمْ) and your Abs’arekum (وَأَبْصَارَكُمْ) and Khatama (وَخَتَمَ) A’ala (عَلَىٰ) your Qulubukum (قُلُوبِكُمْ)- who deity Ghaira (غَيْرُ) Allah to give to you with it?’ Anzur (انْظُرْ) how Nus’arafu (نُصَرِّفُ) the Ayaat (الْآيَاتِ), yet they Yas’defun (يَصْدِفُونَ).
٤٧ قُلْ أَرَأَيْتَكُمْ إِنْ أَتَاكُمْ عَذَابُ اللَّهِ بَغْتَةً أَوْ جَهْرَةً هَلْ يُهْلَكُ إِلَّا الْقَوْمُ الظَّالِمُونَ
[Quran 6:47] Qul (قُلْ), ‘Ara’etukum (أَرَأَيْتَكُمْ) that comes to you Azaab (عَذَابُ) of Allah Baghtatan (بَغْتَةً) or Jahratan (جَهْرَةً) that Yuhleku (يُهْلَكُ) except the Quomin (الْقَوْمُ) the Zwalimun (الظَّالِمُونَ)’.
٤٨ وَمَا نُرْسِلُ الْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنْذِرِينَ ۖ فَمَنْ آمَنَ وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 6:48] And what Nurselu (نُرْسِلُ) the Murseleen (الْمُرْسَلِينَ) except Mubashereen (مُبَشِّرِينَ) and Munzareen (وَمُنْذِرِينَ). Then whoever Amana (آمَنَ) and As’lah (وَأَصْلَحَ) then not Khufun (خَوْفٌ) upon them nor they Yahzenun (يَحْزَنُونَ).
٤٩ وَالَّذِينَ كَذَّبُوا بِآيَاتِنَا يَمَسُّهُمُ الْعَذَابُ بِمَا كَانُوا يَفْسُقُونَ
[Quran 6:49] And those who Kazabu (كَذَّبُوا) with our Ayaat (بِآيَاتِنَا) they Yamassuhum (يَمَسُّهُمُ) the Azaab (الْعَذَابُ) with what they Kanu (كَانُوا) Yufsequn (يَفْسُقُونَ).
B. THE CONCEPT:
IMPORTANT KEY WORDS
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 Umamin: has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Foundations, Residence, Abode, Nation, Community etc. The word Al-Ummi is also used in contrast with Ahle-Kitaab and thus used in Quran to refer to those for whom the Kitaab is not yet revealed before the Quran or not yet understood by them and therefore refers to those foundations, one’s ways, means and methods with which one grows up with as a part of their upbringing at their homes, their communities, their families and friends, culture, environment, etc., that has nothing to do with the Kitaab- Allah’s message.
The words Ba’asa & Ba’asna: normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s actions. This could also be as a test or trial or even to shake someone towards the right path. Since the same word is used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah, and thereafter choose to follow the laws of Allah as Aabid- those who do Abd.
The word Zarra: normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture.
The word Tazarra’ & Yatazarra’un: is normally translated as humble themselves but the word is used instead in the meanings of making someone realize and self-reflect upon themselves in the sense of making them realize their own mistakes, through an exercise of self-reflection, self-judgment and self-analysis.
The word Qasat: is normally used in the meanings of hard. But if you look at the usage of the word in Quran, the word is mostly used alongside with the word Quloob- meaning intentional decisions based on one’s perception, in joint collaboration of one’s heart and mind. The word Qasat is used in Quran in the meanings of firm and solid, hard to break, in terms of hardened Quloob, that is someone being that extreme in Kufar that he/she has become stubborn, in terms hard- hearted, who is not able to use one’s Aqal anymore, and therefore in a metaphoric state of dead, where the person is not able to perceive or sense anything and hence the Quloob, is Qasat, meaning the intentional decision making based on senses, is that of a state of extreme Kufar, metaphorical dead-like state, and therefore a firm, fixed, unchangeable, with closed mindedness and strong situation of hardened Quloob- firm and solid, hard to break, hard to bring back to life, to Emaan and to Allah’s path.
The word Zayyin: is normally translated as beautification or adornment, but as per Quran it’s used in the meanings of anything that attracts us or anything that looks beautiful or attractive to us aesthetically or as per our fitrat. It’s also used in Quran in the meanings to decorate, Adornment, Jewelry, ornaments etc. for anyone or anything in the meanings to beautify or to look attractive.
The word Shaytan: is used for someone or something that has gone against the rules and commandments of Allah, the person, the human, who is disobedient, as well as thoughts, elements, actions, things etc. done under the egoistic Nafs. Quran has used two separate words Iblees and Shaytan, and in most of the translations the word Iblees is normally confused to mean and translated as the same as Shaytaan, i.e., evil or devil, which is a wrong translation. In fact, the word Iblees is used in Quran to refer one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to the duties assigned to Iblees by Allah to test humans against the presence of their free will.
The word Nasau: is normally mistranslated as to forget but it is used in Quran in the meanings of to discontinue, to give up or leave anything, to consider less in importance, to ignore or discontinue protection or implementation of or fall into utter oblivion in regards to something.
The word Zakaru: is normally translated as ‘reminder’ or ‘remembering’ but is used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’ not as an utterance of word from one’s mouth but more so in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah- acts of Aabid- who does Abd- follow the laws of Allah. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means taking lessons (Ibrat) from narrated stories in Quran.
The word Fatahna: is normally mistranslated as victory, but it is used in the specific meanings of being given the understanding, the wisdom, the truth, in terms of getting exposed to Haqq, in terms of clarification, solving of mystery and understanding Allah’s wisdom in terms of being exposed to the Haqq, truth and wisdom by Allah.
The word Abwaaba: is normally translated as gates or doors, but is used in Quran not in the physical sense of doors or gates but more in the allegorical sense in terms of accesses, chances, opportunities and means of accessing or approaching anything or means and gates of opportunities in terms of the gateways, the means and ways of accessing all these opportunities.
The word Shayyin: is used in Quran in the meanings of powers, abilities, earnings, process, facts, aspects, events, elements or anything which exists.
The word Farehu: is normally translated as those who rejoice but used in Quran to refer to those who are self-focused in self-praise and ego, who are self-deluded and who boast by being proud, arrogant, self-focused and too full of themselves over what Allah has given them- all of which is not their doing, something that they have been given without their earning for it and them feeling boastful about it wanting others to praise them as well as them being too self-focused with selfish interests and self-boast only.
The word Baghtatan: is normally mistranslated as suddenly, whereas the word is a combination of two words Ba- meanings ‘with’ and Ghatan meaning ‘immersed in, engulfed in or being surrounded by all sides in something’
The word Mublesun: is used in Quran in the meanings of despair, misery, being in a situation of gloomy and dejection as well as used to refer to such situations which are hopeless and fruitless in terms of depicting an impossible and bleak situation
The word Daberu: is normally translated as backs, but this is a wrong translation. Quran has used this word in the meanings of powers, resources, ways and means of providing strength and stability
The word Quome: is normally translated as people or nation in ALL of its usages in Quran. But the word is reflective of the act of Aqwama with basic meanings of ‘to contribute towards establishing, supporting, strengthening and being the pillar of strength and support for something. The word is also used to refer to such people who are involved in establishing, supporting, contributing towards and strengthening Zulm, or Kufar or Fasaq, etc.
The words Ara’atum & Ara’etukum: 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 Sama’akum: 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. It’s also used in terms of perceiving something with the basic aim to follow and practically apply whatever is being perceived.
The word Abs’arekum: is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. The word Bas’arat is not seeing or sight but of perceiving, i.e., understanding, or getting the knowledge after the use of all human faculties in the meanings of enlightenment, i.e., the knowledge that comes after the use of all faculties, including one’s rational thinking, open mind, intellectual and reasoning faculties.
The word Khatama: is used in Quran in the meanings of a seal used as authentication, a distinguishing mark to prove excellence, imprint; cachet; or stamp to distinguish the mark of distinction, status or standing of something or someone, both in the negative as well as positive sense, referring to mark, height of distinction as well as the seal of being at the lowest, worst level as well as mark of distinction
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.
The word Nus’arraf: S’araf is normally translated as ‘explained’ in few usages of this word while at other places the same word is translated as diverted or turn away from something. The word is however used in Quran in the meanings of ‘explaining in detail, through diversification or through wide distribution’
The word Yar’defun: is used in Quran in the meanings of completely ignoring, overlooking, forgetting, being heedless of or disregarding something.
In Ayah 6:46, with the use of the phrase “…Anzur how Nus’refu (explained in detail) the Ayaat, yet they Yas’defun”.
The word Jahratan: is used in Quran in the meanings of publicizing, declaring, announcing, proclaiming, or manifesting openly something as opposed to Khufia or Yakhfa meanings hidden or conceal.
The word Yuhleku: is used in Quran in the meanings of someone or something being destroyed, devastated, demolished, ruined or been made extinct.
The word Murseleen: is normally mistranslated as messenger whereas the word as used in Quran as messengers is the word Rasool, to refer to any messenger who delivers and ensures that Allah’s message (the Risaalat) reaches its final destination of reaching the humanity and people in his/her communities (Balagha the Risalaat). The word Murseleen, on the other hand, does not refer to messengers, but refers to those whom the message has been delivered, that is the communities of the Rasool, to whom Allah’s message has been Balagha- delivered
The word Mubashereen: means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief.
The word Munzareen: Nazar is used in Quran in the meanings planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, advice, notification, or preparation for future. Munzareen are those upon whom the act of Nazar has been done, in terms of referring to those who have been cautioned about the future, who have been prepared or have been highlighted all that they need to do in terms of preparing for the future, especially w.r.t. to the concept of accountability and perfect recompense.
The word As’lah: is used in Quran in the meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of creating the balance, restoring or creating peace, law & order, resuming the situation back to where it belongs.
The word Khufun: is normally translated as to be afraid of, or fear of something, but these are wrong as the word is used in Quran in the meanings of being concerned, anxious, apprehensive, nervous or worried about something.
The word Yahzenun: is used in Quran in the meanings of feeling sadness, grief, sorrow or helpless over something.
The word Kazabu: is used in Quran in terms of referring to acts of denying, rejecting, making fun of, ignoring, ridiculing or taking as a joke the Ayaat of Allah.
The word Yamassuhum: is normally mistranslated as touch, contact or be afflicted but the word shares the characteristics with word Masanna that is a thick revolving disc used for grinding purposes with razor sharp edges and thus used in the meanings of grindstone, sharpener, grinding machine, razor strop etc. It is also used in the meanings of having lived a long life referring to a person who is very old or aged and thus is also used in the meanings of anything or anyone who or which is advanced in years, old, senior, antique or aged etc.
The word Yufsequn: is used in Quran to refer to those who do kufur, conceal haq, lie, fabricate truth, who are considered unreliable, who disobey Allah’s laws, cheat others, create fasaad & corruption on land, and do not work in accordance with the best interests of the society and Allah’s other creations; who are defiantly disobedient and non-compliant and who cross the boundaries of the rules, laws regulations and commandments given by Allah in Quran.
CONTEXT OF THESE AYAHS
Through the earlier Ayahs of Suran Al Anam, we have learned that ‘Those who Deny, Make Fun of or Take the Concept of Accountability as a Joke will Face the Perfect Recompense Sooner or Later’. Those who have lost their Nafs-e-Mut’mainna, by killing it, not paying attention to it; who reject, deny, make fun of or take it as a joke the concept of meeting their Rabb for the purpose of accountability, would have to face the happening of perfect recompense based on their actions sooner or later- they would get immersed in such recompense having been surrounded by all sides. At that time, they will feel remorse, sad and regret at the highest level over what they diverted from by not abided by and not complying with respect to the Kitaab, especially those aspects of the Kitaab that advice regarding the well-known aspects of accountability. Allah had given all of us as humanity all such tools and resources, which would prepare us for the success in both the worlds, the temporary life here on earth as well as the hereafter. But, instead, they, by the exercise of their own free will, chose such tools and methods, over which they relied upon, which were causes of their actions and deeds at worst levels causing destruction of human capabilities and faculties for themselves as well as for those around them. Thus, at the time of facing the perfect recompense of their actions, their feelings of guilt, regret and remorse will be futile and useless.
We have also learned from earlier ayahs ‘The Importance of Allah’s Ayaat, the Whole System of Allah and Allah’s Sha’a’ Allah has given to us as humanity two types of Ayaat of Allah, 1) the Kalam of Allah, as per the words of the Kitaab, embodying all the rules that Allah has ordained upon us as the humanity and 2) the creations of Allah- scattered all around us in science and universe and thus the Allah’s Ayaat comprises of each and everything that is active on the planet earth as well as each and everything that is following their set defined natural laws of nature by Allah in the space, all the astronomical bodies such as moon, sun, planets, stars, galaxies etc. Allah has created the universe on the basis of certain laws of nature which never change and it is a world of cause and effect. It is a ‘Sha’a of Allah that these laws have been created and set-in place and always work as designed and created by Allah. It’s also the Allah’s Sha’a to give humanity freedom, freewill to choose and decide. All the Ayaat of Allah, the Kalam of Allah, the Fitrat of Allah upon which the humanity has been born, the Nafs-e-Mut’mainna and the creations of Allah, together constitute the system of Allah, i.e., Sha’a of Allah, the sole purpose of which is to align the humanity towards the Hidayah, the path of Allah and to give benefits to whoever responds to Allah’s system. Once freewill is given, and guidance is provided by Allah through the Kitaab, the whole concept of Accountability and the hereafter is then closely aligned with this freewill. Whatever we chose, we have to face the consequences of our decisions and actions as per these laws of cause and effect. Those who approach these Ayaat of Allah to refuse, to give up, to have nothing to do with these Ayaat, to contradict, reject, deny, disaffirm, disprove, repudiate, disown, negate, or refuse any type of these Ayaat are extreme acts of injustices accorded towards the Ayaat of Allah and Allah’s Sha’aa- the whole system of Allah.
Earlier Ayahs also gave the divine wisdom that ‘Use of Aqal- our Intellect; Being Extra Cautious of Laws of Allah & to Respond to Allah’s System is the ONLY Route to Avoid the Metaphoric Death- an Extreme state of Kufar’. This temporary life here on earth is nothing but a past time, dilly-dallying, waste of time as well as only entertainment, fun and amusement, if we’re not abiding by the laws of Allah as ordained upon us in the Kitaab. If and when we abide by, then and only then, we’re assured of success in both the worlds. But the basic criteria to abide by and comply with the Kitaab is to observe Taqwa- follow these laws by being extra careful, cautious while ensuring nurturing of our covenant with Allah and to use our Aqal- intellect, thinking and reasoning faculties. Allah warn us about those people who are destined to go into the extreme state of Kufar, a dead-like metaphoric state. Since being alive means to be as per the Fitrat of Allah and as per the Kitaab, those who do not respond to Allah’s Kitaab by not abiding by the laws of Allah, are basically metaphorically dead. The first step of avoiding this state is to perceive Al-Kitaab, comprising of both the Ayaat of Allah, creations, the laws of nature as well as the Ayaat of the Kalaam, with the help of our faculties, abilities and with complete intellectual focus and undivided attention with a willingness and the inclination to practically implement whatever is being perceived. The second crucial step to avoid this metaphoric dead-like state is to respond to Allah’s system in terms of making a conscious decision to practically implement whatever has been understood, to abide by these laws and to adhere to the Kitaab. This second most crucial step is to respond to these Laws of Allah that we have perceived with explicit actions, endeavoring, striving and responding with our whole being in terms of obeying and following these laws of Allah as understood and perceived by the use of our Aqal. Then and only then, we would be able to be alive, to avoid this metaphoric death.
We have learned about the Ummat and the fact that ‘Those who go Against and not Abide by the Kitaab- do it due to their Ummat’: Nothing in the whole universe goes against the command & laws of Allah, with the only exception as us, the humanity and our foundations other than from the Kitaab. All the creations, whether living things or non-living things, whether on land, in air or in water, on the planet earth, or even whether in the space, including all the planets, moon, stars, all astronomical objects, all are bonded by, follow and are obedient of the natural laws of the universe on the basis of which Allah has created and set in motion everything – all these laws are also mentioned in Al-Kitaab for them, from which they can never divert away from. They obey these laws willingly or unwillingly. We, as humanity, on the other hand, are the only exception as although we’re created based on Fitrat of Allah- those traits that Allah wants to see in us, but we divert away from our birth like state of Fitrat of Allah due to impacts of our upbringing, our culture and our environment. We’re the only ones who have been given the freewill and freedom to choose and decide whether we want to re-align ourselves back to the Fitrat of Allah, upon which we are born. All these laws of Allah, which is as per Fitrat of Allah is then ordained to us via our Al-Kitaab, communicated to us via Allah’s Nabiyeen and Rasool. The only factor, on the basis of which, we, as humanity, go against these laws of the Kitaab is Ummat- what have been given to us by our forefathers, our customs, traditions, conditionings, hearsay, opinions and norms that we grow up with, none of which has anything to do with the laws of Allah and outside of the Al-Kitaab for us.
It’s because of one’s Ummat that ‘Those who are in Extreme Kufar are Surrounded by Allah’s Ayaat but these are of no Use for them’- Since the basis of Emaan is to use one’s faculties, especially intellect and reasoning to seek knowledge, in order to be at Aman with respect to both the Ayaat of Allah, those who do not use their reasoning, intellect and thinking, end up in worst extend of Kufar, basically in a metaphoric death like state. Such people not only remain unable to benefit from Allah’s Ayaat and blessings due to them being deaf, unable to pay attention to Allah’s message but also in their utter and deep conditioning of ritualistic routines, their vision and intellectual faculties remain camouflaged due to them being conditioned to perform routine tasks and rituals. Thus, Allah’s Ayaat, both the Kalam of Allah as well as creations of Allah, remain hidden from them and that’s how they get disconnected from Allah’s blessings. Additionally, by not using their Aqal, by taking up and treating others from besides Allah as their deities, they follow the laws of other than Allah. Although such people could be blessed by Allah’s resources and blessings from Allah, but they do not have the capability, the ability, the power, over anything or to take the benefit from any of Allah’s Ayaat because of the fact that they are followers of the laws of other than Allah. Being blind followers of these laws, they remain obedient and follower of their deities, whose laws they follow instead of Allah’s and hence by becoming blind followers, they become the worst type of Allah’s creations. Since they do not use their intellect, reasoning and thinking abilities; therefore, they remain in utter and deep darkness, a state of confusion and ambiguity, a state of being misled too far away from the Kitaab and Allah’s Ayaat and guidance.
CONCEPT OF THESE AYAHS
Keeping the important keywords and the above context in considerations, let’s now discuss the concept of these subsequent ayahs:
Ayah 6:42, “And certainly Arsalna (أَرْسَلْنَا) to Umamin (أُمَمٍ) from Qableka (قَبْلِكَ). Then Akhaznahum (فَأَخَذْنَاهُمْ) them with the Ba’asa (بِالْبَأْسَاءِ) and the Zarra (وَالضَّرَّاءِ) so that to A’lahum (لَعَلَّهُمْ) them- they Yatazarra’un (يَتَضَرَّعُونَ).”
Thus, after telling us clearly in the earlier Ayahs, giving us important lessons that those who deny, make fun of or take the concept of accountability as a joke will face their perfect recompense sooner or later; the importance of Allah’s Ayaat, the whole system of Allah and Allah’s sha’a; those who are in extreme Kufar are surrounded by Allah’s Ayaat but these are of no use for them since the use of Aqal- one’s intellect, being extra cautious of laws of Allah & to respond to Allah’s System is the ONLY route to avoid the metaphoric death- an extreme state of Kufar; and that fact that those who go against the whole system of Allah and not Abide by the Kitaab- do it due to their Ummat. Thereafter this and subsequent Ayahs, are telling us other aspects and situations, the basic aims of which are to bring people back from the extreme state of Kufar that they are in, towards the Fitrat of Allah and path of Allah through the Allah’s system. Thus, Allah says, ‘And certainly, Allah’s message in the form of the Kitaab has been delivered (Arsalna) to such nations, communities and people who were engulfed in ways, methods, customs and traditions other than the Kitaab (Umamin) from before in the past as well (Qableka). But since they didn’t pay attention, therefore seized and engulfed (Akhaznahum) them with the extreme forms of hardship and adversity as a test and trial (Ba’asa) as well as cause them to intense and extreme forms of physical and non-physical harm, hurt and injury (Zarra). We need to keep in mind that the used of the word Ba’asa refers to them facing of extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty both as a consequences of their own actions, in the form of perfect recompense as well as a test or trial to wake them up, to shake them towards the right path so that in order to give them knowledge (A’lahum) for them to undergo a self-reflection exercise to identify their mistakes, to self-judge and self-realize what they had been doing wrong (Yatazarra’un). Basically, they are made to suffer such extreme forms of adversity and hardships that perhaps they would realize their own mistakes, through an exercise of self-reflection, self-judgment and self-analysis. Hence, after sending Allah’s message to such communities and nations which were engulfed in such ways, customs, traditions and methods that are against the Kitaab, referring to both the Ayaat of Allah, but then when they didn’t pay attention to such message by Allah, they were engulfed in intense hardship, difficulties causing them intense harm and hurt so that they were given the knowledge to lead them towards self-reflection, self-analysis and self-judgement as to what they were doing wrong, so that they could correct themselves.
Ayah 6:43, “Then why not when Ja’ahum (جَاءَهُمْ) them Ba’asna (بَأْسُنَا) Tazarra’u (تَضَرَّعُوا) but Qasat (قَسَتْ) their Quloob (قُلُوبُهُمْ) and Zayyin (وَزَيَّنَ) for them the Shaytan (الشَّيْطَانُ) what Kanu (كَانُوا) they do.”
But instead of them realizing their mistakes or them undergoing a self-assessment exercise, the intense situations of hardships, testing, trial and shaking (Ba’asna) did not result in, brought to fruition (Ja’ahum) any self-reflection or self-realization (Tazarra’u), but instead their perceived decisions and actions (Quloob) become more fixed, hardened, set in stone (Qasat). Thus, this ayah is telling us about their intentional decisions based on one’s perception, in joint collaboration of one’s heart and mind, becoming firm and solid, hard to break, in terms of hardened Quloob, that is reflective of those in extreme Kufar that they have become stubborn, in terms hard- hearted, who are not able to use their Aqal anymore, and therefore in a metaphoric state of dead, where they are able to perceive or sense anything and hence they are in a state of extreme Kufar, metaphorical dead-like state, and therefore a firm, fixed, unchangeable, with closed mindedness and strong situation of hardened Quloob- firm and solid, hard to break, hard to bring back to life, to Emaan and to Allah’s path. The reasons are also highlighted in these ayahs as to why, in spite of them facing the extreme adversity and hardships, they were not able to self-reflective and self-analyze their mistakes was because the egoistic elements, thoughts, people, aspects (shaytan) resulted in such actions, endeavors and behaviors that aim to reach the final destination (Kana) of making whatever they have been doing, as attractive, desirable, and pleasant looking to them, as well as things and deeds that they were doing had reached a level of being perceived by them as if these deeds are their beautification and adornments (Zayyin) by Shaytan where the word Shaytan refers to all such thoughts, elements, actions, things etc. which are done under the egoistic Nafs- Nafs-e-Ammara.
Ayah 6:44, “So when Nasau (نَسُوا) what Zakaru (ذُكِّرُوا) with it, Fatahna (فَتَحْنَا) upon them Abwaaba (أَبْوَابَ) of every Shayyin (شَيْءٍ) until when Farehu (فَرِحُوا) with what was given Akhaznahum (أَخَذْنَاهُمْ) them Baghtatan (بَغْتَةً) then when they Mublesun (مُبْلِسُونَ).”
So when abandoned, forgotten, left, discontinued, gave up, considered less in importance, ignored, disobeyed, did not implement and fell into utter oblivion (Nasau) in regards to what they were asked to understand, seek knowledge of and implement the Ayaat of Allah, to follow the Allah’s commands as per the Kitaab, remember and be grateful to Allah for all of Allah’s blessings by doing Shukar, in terms of following the laws of Allah as Ebaad and learn lessons through the stories of as mentioned in the Kitaab (Zakaru), then, they were given the understanding, the wisdom, the truth, in terms of getting exposed to Haqq, in terms of clarification, solving of mystery and understanding Allah’s wisdom in terms of being exposed to the Haqq, truth and the wisdom by Allah, in terms of coming face to face with (Fatahna) the gates of opportunity in terms of accesses, chances, opportunities and means of accessing or approaching (Abwaaba) all possible resources, things, aspects, elements, processes, powers, abilities, earnings, facts, events etc. (Shayyin). After trying to bring the people who have gone into extreme Kufar, back to the Fitrat of Allah, through extreme hardships and difficulties, Allah is now letting us know, the other aspect which is as per the System of Allah and Allah’s Sha’a, the aim of which is to bring the people who are in extreme dead-like metaphoric state of Kufar towards Hidayah, Emaan and Allah’s path- which is to expose them to extreme fortunes. But instead of waking up from the dead-like sleep state they are in, instead of taking such fortunes as gates of opportunity for them to spend in the path of Allah, benefiting others and the communities they live in, such people become boastful, self-focused, egoistic, for their selfish interests (Farehu) with what was given to them. Thus, they become self-focused in self-praise and ego, self-deluded and boastful by being proud, arrogant, self-focused and too full of themselves over what Allah has given them- all of which is not their doing, something that they have been given without their earning for it and them feeling boastful about it wanting others to praise them as well as them being too self-focused with selfish interests and self-boast only. This situation of being boastful and egoistic behavior seized (Akhaznahum) them from all sides with them being immersed and engulfed (Baghtatan) in it. Thus, it was obvious that they have gone into such extent of kufar from which they cannot be brought back, a situation of extreme despair and hopelessness (Mublesun) in terms of depicting all efforts being fruitless, depicting an impossible and bleak situation to bring such people back to the Fitrat of Allah, Allah’s path and the Kitaab. Allah has informed us about trying to bring such nations to Hidayah which is engulfed in ways, methods and customs that are against the Kitaab, through stage wise events with first giving them Allah’s message, then surrounding them with such situations of hardships and intense hurt in order to induce them towards self-reflections but none of these worked. Thereafter this Ayah is telling us that exposing them to both the extremes, by causing them to be surrounded by hardships and suffering as well as by giving them everything in abundance, but none of these extreme situations worked as well since the abundance caused them towards self-focused boastfulness of their egos and intense hardships couldn’t lead them towards self-reflection either. Thus, there was no hope of them coming back to Hidayah.
Ayah 6:45, “Then sever Daberu (دَابِرُ) the Quome (الْقَوْمِ) of those Zalamu (ظَلَمُوا) and the Hamdu (وَالْحَمْدُ) to Allah- Rabb (رَبِّ) of the worlds.”
Thus, after telling us about the hopeless situations of such people who have gone far extreme in Kufar- a dead-like metaphoric state, from where they cannot be brought back to life, Allah is now telling us about the Sha’a of Allah, the response of Allah’s system towards such people which is depicted in this Ayah as ‘Then was disconnected, severed and cut off all the resources, powers, ways and means of providing strength, stability and support (Daberu) that would strengthen, establish or support in any manner (the Quome) those who commit acts of injustices against the creations of Allah, as well as Ayaat and message of Allah (Zalamu). And Indeed, All Hamd (the Hamdu) is only to Allah who is carrying out the process of Rabobiat (Rabb) for the worlds. Here, keeping in view the context of Allah’s telling us about Allah’s system, the Sha’a of Allah, and how such people are attempted to be shaken and brought back to life, how after all attempts are rendered fruitless by such people, the response of Allah’s system is a perfect recompense of severing, cutting off and disconnecting of all ways and means that support Zulm in any manner whatsoever, Allah is now asking us to do Hamd for Allah who is the same and only being carrying out the process of Rabobiat for the worlds. Since the word Hamd is not hollow words of praise as Allah does not need any praise from us, but the divine instruction here is for us to acknowledge and realize the divine greatness and wisdom behind Allah’s system upon the completion of Allah’s perfect recompense for such people, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for this accomplishment of Allah’s system- an accomplishment that has reached level of perfection, without any flaws, deficiencies, drawbacks, or mistakes. We can do Hamd for Allah as the Rabb of the world only when this accomplishment is felt, ascertained and convinced by our whole being, then and only then the praise that comes out of our hearts and minds would qualify as HAMD.
Ayah 6:46, “Qul (قُلْ), ‘Ara’atum (أَرَأَيْتُمْ) that Allah Akhaza (أَخَذَ) your Sama’akum (سَمْعَكُمْ) and your Abs’arekum (وَأَبْصَارَكُمْ) and Khatama (وَخَتَمَ) A’ala (عَلَىٰ) your Qulubukum (قُلُوبِكُمْ)- who deity Ghaira (غَيْرُ) Allah to give to you with it?’ Anzur (انْظُرْ) how Nus’arafu (نُصَرِّفُ) the Ayaat (الْآيَاتِ), yet they Yas’defun (يَصْدِفُونَ).”
After describing such people, which have reached the hopelessness stage of being in Kufar, nothing and no one can bring them back to life, and asking us, the addressee of the Quran to do Hamd- out of personal experience, observation and knowledge how Allah is carrying out the process of Rabibiat for each and everything and being in the whole universe, this Ayah and onwards are now a direct divine instruction to the addressee of the Quran, those who Amanu, those who are the Rasool to reflect from your conducts and behaviors towards such people (Qul) that ‘Do you not observe with complete intellectual focus to seek evidence in an all-encompassing manner to include each and very evidence, as perceived through all your senses, through which is proven, validated and authenticated the divine wisdom (Ara’atum) that Allah has seized, held up strongly (Akhaza) your perceptions and faculties that can only be used with the help of your Aqal, intellect, reasoning, thinking and intellectual presence (your Sama’akum and your Abs’arekum) and taken you to peak, the epitome (A’ala) of the lowest levels, the worst forms, as the seal, the marks of distinction and standing (Khatama) that is reflective of your intentional decision making being set in stone, fixed, unchangeable and closed mindedness (Qasat Qulubukum). Tell me, which one of your deities, the laws of whom you obediently follow instead of Allah’s (Ghaira Allah) would give you back your faculties, your perceptions, your intellect and your decision making?’ Observe and take notice, think, closely watch, and give undivided attention, and focus by linking the vision with your knowledge and other aspects that are already made known to you (Anzur) how Allah has explained in detail, through diversification, all events, aspects, both extreme situations that you went through, explained multiple times and through wide distribution (Nus’arafu) the Ayaat of Allah, yet they do not pay attention, completely ignore, overlook, forget and remain heedless to and disregarding of Allah’s Ayaat (Yas’defun).
Ayah 6:47, “Qul (قُلْ), ‘Ara’etukum (أَرَأَيْتَكُمْ) that comes to you Azaab (عَذَابُ) of Allah Baghtatan (بَغْتَةً) or Jahratan (جَهْرَةً) that Yuhleku (يُهْلَكُ) except the Quomin (الْقَوْمُ) the Zwalimun (الظَّالِمُونَ)’.”
This Ayah is a continuation of the direct divine instruction to the addressee of the Quran, those who Amanu, those who are the Rasool to reflect from your conducts and behaviors towards such people (Qul) to ‘Observe with complete intellectual focus to seek evidence of the divine wisdom (Ara’etukum) that when comes to you the punishment, the recompense of your acts and behaviors that you have accorded towards Allah’s Ayaat (Azaab) of Allah in one of the two forms- either 1) you’re immersed and engulfed in it from all sides, with neither you nor anyone else around you realizing the Azaab to be there (Baghtatan)- although such people are engulfed and immersed in the Azaab, but they are not able to realize it or 2) it’s done publicly and openly as witnessed by everyone since the Azaab is publicized, declared, announced, proclaimed and manifested openly (Jahratan); either and both of these forms of punishment will destroy, devastate, demolish, ruin and made extinct (Yuhleku) anything as well as anyone who establish, strengthen and support (Quomin) those who commits extreme acts of injustices (Zwalimun) against the Kitaab of Allah, the creations of Allah, Allah’s Sha’a, system of Allah and the Ayaat of Allah.
Ayah 6:48, “And what Nurselu (نُرْسِلُ) the Murseleen (الْمُرْسَلِينَ) except Mubashereen (مُبَشِّرِينَ) and Munzareen (وَمُنْذِرِينَ). Then whoever Amana (آمَنَ) and As’lah (وَأَصْلَحَ) then not Khufun (خَوْفٌ) upon them nor they Yahzenun (يَحْزَنُونَ).”
And what has been sent as Allah’s message (Nurselu) to those, the people, the communities to whom Allah’s message has been delivered (Murseleen) except being given the tidings of either extreme good news of being in Jannat or extreme bad news of being in hell (Mubashereen) or being given the warnings and cautions of wrong choice and about wrong path, those upon whom the act of Nazar has been done, in terms of referring to those who have been cautioned about the future, who have been prepared or have been highlighted all that they need to do in terms of preparing for the future, especially w.r.t. to the concept of accountability and perfect recompense (Munzareen). Thus, the Allah’s message once delivered to the communities comprised of two main aspects 1) either extremely good or bad news, in terms of giving tidings of either being destined towards heaven or hell, as well as comprised of 2) all those aspects that people need to prepare for the future, for their accountability and perfect recompense. Then, whoever seek knowledge, use intellect to be at utter and deep conviction with Allah; be at peace, goodwill and harmony with others and upholders of their covenant with Allah (Amana) and commits acts of reform and amendments for previously committed mistakes and for putting things back at the rightful place w.r.t. self, others and the community, rectify, improve, make amends, correct their mistakes, correct the errors done earlier, create the balance, restore or create peace, law & order, resuming the situation back to where it belongs, make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and work within the parameters of Deen-e-Islam (As’lah) then they will not have anything to worry or to be concerned about (Khufun) nor will they feel helpless, have any grieve or be sad about anything (Yahzenun).
Ayah 6:49, “And those who Kazabu (كَذَّبُوا) with our Ayaat (بِآيَاتِنَا) they Yamassuhum (يَمَسُّهُمُ) the Azaab (الْعَذَابُ) with what they Kanu (كَانُوا) Yufsequn (يَفْسُقُونَ).”
After telling us about the recipients of Allah’s message being comprised of tidings as well as caution and precautions for the future preparedness and after telling us about those who pay attention to Allah’s message by being Amanu, Allah is now telling us about the other group of people who are on the other extreme by telling us about ‘those who deny, reject, ridicule, make fun of or take as a joke (Kazabu) our signs, both the Kalam as well as the creations of Allah (Ayaat), they would be connected with strongly and forever, face the Azaab- the punishment’s acting like grinding, sharpening impacts of the punishment, will be in the punishment for a very long time, being surrounded by all sides (Yamassuhum) the punishment as a recompense for them having to face the consequences of their own actions sooner or later (Azaab) for what they aimed to reach the final result through their conducts and behaviors (Kanu) to be of those who do kufur, conceal Haqq, lie, fabricate truth, who are considered unreliable, who disobey Allah’s laws, cheat others, create fasaad & corruption on land, and do not work in accordance with the best interests of the society and Allah’s other creations; who are defiantly disobedient and non-compliant and who cross the boundaries of the rules, laws regulations and commandments given by Allah in Quran. of being disobedient to Allah’s laws, rebellious, working outside the boundaries of Deen and in opposition to the Kitaab (Kanu Yufsequn). Such is Allah’s laws of cause and effect, the system of Allah that ensures perfect recompense to each and everyone based on their own actions, decisions, conducts and behaviors.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Al-Ana’m are connected with earlier Ayahs, through which we have learned the divine wisdom that those who deny, make fun of or take the concept of accountability as a joke will face their perfect recompense sooner or later; the importance of Allah’s Ayaat, the whole system of Allah and Allah’s Sha’a; those who are in extreme Kufar are surrounded by Allah’s Ayaat but these are of no use for them since the use of Aqal- one’s intellect, being extra cautious of laws of Allah & to respond to Allah’s System is the ONLY route to avoid the metaphoric death- an extreme state of Kufar; and the fact that those who go against the whole system of Allah and not Abide by the Kitaab- do it due to their Ummat. These Ayahs 6:42-49 are a continuation of the same discussions of the earlier Ayahs and give us the following divine guidance surrounding Allah’s Sha’a- the system of Allah, the steps involved and the responses thereof.
- 1ST STEP- ALLAH SENT MESSAGE TO UMMAT- As we know the traits we are born with, our own Nafs-e-Mut’mainna, our thoughts, the Ayaat of Allah, the Kitaab of Allah, Allah’s laws- the whole system of Allah is designed to bring people towards the Fitrat of Allah- such desired traits and characteristics that Allah wants to see in us as humanity. Whenever there are such communities and people, who are deeply immersed in customers, traditions, ways and methods that are not only outside of the Kitaab of Allah, but in fact are against the Fitrat of Allah, as a first line of action in order to bring them back to life, the Fitrat of Allah, the path of Allah, Allah sends them Allah’s message in the form of Allah’s Kitaab, through Allah’s Rasool.
- 2ND STEP- THEY’RE FACED WITH SITUATIONS OF INTENSE HARDSHIP, ADVERSITY & SUFFERING: When such communities do not pay attention to Allah’s message and refuse to come back to Allah’s Fitrat, the life and the path of Allah, then they are made to face extreme forms of hardship, adversity, intense sufferings, the basic aim of which is to compel them towards self-reflection, judgment and realization as to their wrong customs, traditions, ways and methods- that perhaps they would realize their own mistakes. But, the impacts of Shaytan, the egoistic elements, people, laws, system, aspects in the society as well as their own thoughts of their Egoistic selves, made their actions, ways, methods, traditions, cultures attractive, desirable, and pleasant looking to them. As a result of the impacts of Shaytaan, they become more set in their own ways and methods, more stubborn, closed minded, fixed with their firm and solid convictions; hard to bring back to life of Hidayah and the path of Allah. Thus, instead of paying attention to Allah’s Ayaat, with which they could have understood and implemented Allah’s laws ensuing success for both the worlds; they considered Allah’s Ayaat less in importance than their own methods, ways, customs and traditions- they completely ignore, deny, reject Allah’s Ayaat and Allah’s message and fall into utter oblivion of it.
- 3rd STEP- EXPOSE THEM TO EVERY POSSIBLE OPPORTUNITIES IN THE WORLD- As a last step to rescue such people from the metaphorical death like state of extreme Kufar, Allah then opened gates of opportunity for them for every possible resource, blessings, ways, means, earnings and bounties of Allah. Had they been able to respond to this crucial step of Allah’s Sha’a- the system of Allah, they would have spent these blessings and bounties of Allah in an utter and deep gratitude of Allah for Allah’s blessings; they would have followed and obeyed the laws of Allah in that deep gratitude and would have spent for the benefit of others and for the society and the community to which they belong, as Ebaad of Allah; following the laws of Allah, they would have come back to the Fitrat of Allah. But instead, these people become boastful, self-focused, egoistic, purely focused on their own selfish interests rather than the benefit of others and the communities they belong to. They got involved in self-praise and ego, self-deluded and boastful, becoming proud, arrogant, self-focused and too full of themselves over what Allah has given them- wanting others to praise them as well. When this situation of them being boastful, selfish and egoistic engulfed them from all sides, in which they immersed in deep down, then, this is the mark of a completely hopeless situation of such people who have gone far extreme in Kufar- a dead-like metaphoric state, from where they cannot be brought back to life, Allah’s Fitrat and Hidayah/ guidance.
- THE STATE OF EXTREME HOPELESSNESS: Although Allah has explained the Ayaat of Allah in detail, through diversification, all events, aspects, through Allah’s message as well as both the extreme situations that they went through, explained multiple times and through wide distribution, yet they did not pay attention, have completely ignored, overlooked, forgotten and remained heedless to and disregarding of Allah’s Ayaat and thus have reached the hopeless situation, the state of being in extreme kufar- a dead like metaphoric state where none of their faculties and perceptions are working. Since as humans, all our faculties and perception can only be used with the help of Aqal, intellect, reasoning, thinking and intellectual presence, due to them being in extreme Kufar, such people have reached the lowest levels, the worst forms, as the seal, the marks of distinction and standing of them being fixed in their methods, unchangeable and closed minded, as if their faculties, their perceptions, their intellect, reasoning, their own decision making are all non-existent for them, as if they are now literally dead in their blind followings and in their set in stone methods, traditions and customs.
- 4th & FINAL STEP- SEVER ALL SUPPORT, TIES, MEANS & RESOURCES AS AZAAB: Since they have reached the hopeless situation, an extreme state of Kufar, from which they cannot be brought back, therefore all their resources, powers, ways and means of providing strength, stability and support to them would be severed and cut off by Allah’s system. The deities that they have, whose laws they follow instead of Allah, for whom they are blind followers of, are of no help to such people in this step because these people will face the perfect recompense of severe punishment, as consequences of their own actions, behaviors and conducts which comes to them in either of two forms, either 1) they’re immersed and engulfed in it from all sides, but neither they realize it that they are under Allah’s Azaab and punishment, nor it’s announced publicly. In such Azaab and punishment, the person is going through it, engulfed in it and immersed in it, but the situation of punishment is not known publicly or 2) The Azaab and punishment is given publicly and openly as witnessed by everyone since the Azaab is publicized, declared, announced, proclaimed and manifested openly. Whether it’s done by immersing people in it, or done publicly, the end result of such punishment is that it leads to their complete destruction that will ruin them and cause them complete destruction.
- TWO IMPORTANT FUNCTIONS OF ALLH’S MESSAGE & ALLAH’S SHAA’A: Allah’s message once delivered to the communities comprised of two main aspects 1) either extremely good or bad news, in terms of giving tidings of either being destined towards heaven or hell, as well as comprised of 2) all those aspects that people need to prepare for the future, for their accountability and their perfect recompense. The response to Allah’s message is by two type of people 1) Those who seek knowledge, use intellect to be at utter and deep conviction with Allah; be at peace, goodwill and harmony with others and upholders of their covenant with Allah; and commit acts of reform and amendments for previously committed mistakes, for putting things back at the rightful place w.r.t. self, others and the community, rectify, improve, make amends, create the balance in all aspects by removing all lacks, deficiencies & mistakes for self and for others in the communities. Such people are assured by Allah through these Ayahs that they will not have anything to worry or to be concerned about nor will they feel helpless, have any grieve or be sad about anything. 2) the second type of people are those who deny, reject, ridicule, make fun of or take as a joke the Ayaat of Allah, who do kufur, conceal Haqq, lie, fabricate truth, who are defiantly disobedient and non-compliant of Allah’s laws, who cross the boundaries of the rules, laws regulations and commandments given by Allah in Quran, who cheat others, create fasaad & corruption on land, and do not work in accordance with the best interests of the society, Allah’s system and Allah’s other creations. Such people would be connected with strongly and forever with the punishment in its worse form, they will face the sharpening impacts of the punishment wherein they will abide in forever. Such are the Allah’s laws of cause and effect, the system of Allah that ensures perfect recompense to each and every one based on their own actions, decisions, conducts and behaviors.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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