Surah Al-Ana’m Ayah No. 50 – 58
Surah Al-Ana’m Ayah # 50 – 58 (6:50 – 6:58)
A. TRANSLATION
٥٠ قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۚ أَفَلَا تَتَفَكَّرُونَ
[Quran 6:50] Qul (قُلْ), ‘Not Aquolu (أَقُولُ) to you near me Allah’s treasures and not A’lamu (أَعْلَمُ) the Ghaib (الْغَيْبَ) and not Aqulu (أَقُولُ) to you that I Malaka (مَلَكٌ) that Atabe’u (أَتَّبِعُ) except what Wuhyi (يُوحَىٰ) to me’. Qul (قُلْ), ‘how Yastawy (يَسْتَوِي) the A’umy (الْأَعْمَىٰ) and the Bas’eer (وَالْبَصِيرُ), then, not you give thought?’
٥١ وَأَنْذِرْ بِهِ الَّذِينَ يَخَافُونَ أَنْ يُحْشَرُوا إِلَىٰ رَبِّهِمْ ۙ لَيْسَ لَهُمْ مِنْ دُونِهِ وَلِيٌّ وَلَا شَفِيعٌ لَعَلَّهُمْ يَتَّقُونَ
[Quran 6:51] And Anzir (وَأَنْذِرْ) with it those who Yukhafuna (يَخَافُونَ) that Yuhshiru (يُحْشَرُوا) to their Rabb (رَبِّهِمْ). Not anyone for them from besides Allah as Waliyun (وَلِيٌّ) and not Shafeu’un (شَفِيعٌ) so that A’lahum (لَعَلَّهُمْ) them- they Yattaquna (يَتَّقُونَ).
٥٢ وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِمْ مِنْ شَيْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ
[Quran 6:52] And not Tat’rude (تَطْرُدِ) those who Yada’una (يَدْعُونَ) their Rabb (رَبَّهُمْ) with Ghadawat (بِالْغَدَاةِ) and the A’sheye (وَالْعَشِيِّ)- they Yureduna (يُرِيدُونَ) Wajhau’(وَجْهَهُ). What A’leyka (عَلَيْكَ) of their Hesaab (حِسَابِهِمْ) from Shayyin (شَيْءٍ) and what from Hisaabeka (حِسَابِكَ) upon them of Shayyin (شَيْءٍ)? Then Tat’rudahum (فَتَطْرُدَهُمْ) them, then you Takuna (فَتَكُونَ) of the Zwalimeen (الظَّالِمِينَ).
٥٣ وَكَذَٰلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِيَقُولُوا أَهَٰؤُلَاءِ مَنَّ اللَّهُ عَلَيْهِمْ مِنْ بَيْنِنَا ۗ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ
[Quran 6:53] And thus Fatana (فَتَنَّا) some of them with others so that they Yaqulu (لِيَقُولُوا), ‘Are these from Allah upon them from between us?’ Is Allah not with A’alama (بِأَعْلَمَ) with the Shaakireen (بِالشَّاكِرِينَ)?
٥٤ وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ ۖ كَتَبَ رَبُّكُمْ عَلَىٰ نَفْسِهِ الرَّحْمَةَ ۖ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ
[Quran 6:54] And when Ja’aka (جَاءَكَ) those who Yuminuna (يُؤْمِنُونَ) with Ayaat (بِآيَاتِنَا), then Qul (فَقُلْ), ‘Salamun (سَلَامٌ) upon you. Kataba (كَتَبَ) your Rabb (رَبُّكُمْ) A’ala (عَلَىٰ) Nafsehi (نَفْسِهِ) the Rahmat (الرَّحْمَةَ). Indeed, the one who is doer among you of Sawaun (سُوءًا) with Jahalat (بِجَهَالَةٍ), then Ta’ba (تَابَ) from after it and As’laha (وَأَصْلَحَ). Then indeed, Allah is Ghafuran (غَفُورٌ) Raheem (رَحِيمٌ).’
٥٥ وَكَذَٰلِكَ نُفَصِّلُ الْآيَاتِ وَلِتَسْتَبِينَ سَبِيلُ الْمُجْرِمِينَ
[Quran 6:55] And thus Nufass’ilu (نُفَصِّلُ) the Ayaat (الْآيَاتِ) and Latastabayyina (وَلِتَسْتَبِينَ) Sabeel (سَبِيلُ) of the Mujremeen (الْمُجْرِمِينَ).
٥٦ قُلْ إِنِّي نُهِيتُ أَنْ أَعْبُدَ الَّذِينَ تَدْعُونَ مِنْ دُونِ اللَّهِ ۚ قُلْ لَا أَتَّبِعُ أَهْوَاءَكُمْ ۙ قَدْ ضَلَلْتُ إِذًا وَمَا أَنَا مِنَ الْمُهْتَدِينَ
[Quran 6:56] Qul (قُلْ), ‘Indeed, I Nuheetu (نُهِيتُ) that A’badu (أَعْبُدَ) those whom you Tada’una (تَدْعُونَ) from besides Allah’. Qul (قُلْ), ‘Not Attabeu’ (أَتَّبِعُ) your Ahwa’ukum (أَهْوَاءَكُمْ). Certainly Zalalat (ضَلَلْتُ) as a result and what indeed, I of the Muhtadeen (الْمُهْتَدِينَ)?’
٥٧ قُلْ إِنِّي عَلَىٰ بَيِّنَةٍ مِنْ رَبِّي وَكَذَّبْتُمْ بِهِ ۚ مَا عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ يَقُصُّ الْحَقَّ ۖ وَهُوَ خَيْرُ الْفَاصِلِينَ
[Quran 6:57] Qul (قُلْ), ‘Indeed I A’ala (عَلَىٰ) Bayyinaat (بَيِّنَةٍ) of my Rabb (رَبِّي) and Kazabtum (وَكَذَّبْتُمْ) with it. What is near me what you Tasta’jeluna (تَسْتَعْجِلُونَ) with it that the Hukmu (الْحُكْمُ) except to Allah Yuqus’u (يَقُصُّ) the Haqq (الْحَقَّ). And Allah is Khairu (خَيْرُ) the Fas’eleen (الْفَاصِلِينَ)’
٥٨ قُلْ لَوْ أَنَّ عِنْدِي مَا تَسْتَعْجِلُونَ بِهِ لَقُضِيَ الْأَمْرُ بَيْنِي وَبَيْنَكُمْ ۗ وَاللَّهُ أَعْلَمُ بِالظَّالِمِينَ
[Quran 6:58] Qul (قُلْ), ‘If that near me what you Tasta’jelun (تَسْتَعْجِلُونَ) with it so that to Qaza (لَقُضِيَ) the Amar (الْأَمْرُ) between me and between you? And Allah A’alamu (أَعْلَمُ) with the Zwalimeen (بِالظَّالِمِينَ)’
B. THE CONCEPT:
Through the earlier Ayahs of Suran Al Anam, 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 and the whole system of Allah and Allah’s Sha’a. We have also learned from earlier Ayah the whole process of how Allah’s system i.e., Allah’s Shaa’a is applicable, the steps involved and the responses thereof telling us about 4 distinct steps with 1st Step- Allah sent Message to Ummat; 2nd Step- People are faced with situations of intense hardships, aversities and sufferings- that perhaps they would self-reflect; 3rd Step- Expose them to every possible opportunity, that perhaps they would obey laws of Allah to benefit others in utter gratitude; 4th & Final Step- Azaab of Allah. Through these steps we have learned the stage when people reach the state of 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.
Earlier Ayahs also give us the divine message about the Two Important Functions of Allah’s Message And Allah’s Sha’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 Amanu- 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) Those who do Kufar- 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.
CONCEPT OF THESE AYAHS
Let’s now discuss the concept of these subsequent ayahs:
Ayah 6:50, “Qul (قُلْ), ‘Not Aquolu (أَقُولُ) to you near me Allah’s treasures and not A’lamu (أَعْلَمُ) the Ghaib (الْغَيْبَ) and not Aqulu (أَقُولُ) to you that I Malaka (مَلَكٌ) that Atabe’u (أَتَّبِعُ) except what Wuhyi (يُوحَىٰ) to me’. Qul (قُلْ), ‘how Yastawy (يَسْتَوِي) the A’umy (الْأَعْمَىٰ) and the Bas’eer (وَالْبَصِيرُ), then, not you give thought?”
This Ayah is strongly connected to earlier Ayahs whereby Allah has given us the divine wisdom that 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 and to respond to Allah’s System is the ONLY route to avoid the metaphoric death- an extreme state of Kufar. These Ayahs are basically giving us, the addressee of the Quran, the divine wisdom as to how best to interact with such people who have gone extreme in Kufar, for whom the treasures and riches of the world and the knowledge of the unseen is more important than the divine guidance. To explain to them that it’s only when one is aligned with the Allah’s Sha’a the system of Allah, obeying and following Allah’s laws, that the system of Allah responds to them with treasures and riches. It’s only when we get influenced by the Allah’s Sha’a and what Allah has revealed to us in the form of the Kitaab, that the System of Allah responds to us with blessings from our Rabb since we can never expect the same recompense and payback for those who are aligned with the system of Allah than those who are working in contradiction to it, or who have ignored it. In this Ayah, Allah is asking us, the addressee of the Quran to ‘Reflect with your conducts and behaviors (Qul) to those who have gone extreme in Kufar that, ‘Not have I given any impression through my conducts, behaviors or speech (Aquolu) in my interactions with you that I am near any of the treasures and riches (Khazai’n) of Allah. Nor do I have any knowledge (A’lamu) of anything which is unseen, hidden, or not yet experienced by me (the Ghaib), neither I give you any indication through my speech, conducts or behaviors (Aqulu) that I am the owner, possessor or authority of any title, property, resources, riches, wealth or kingdoms (Malaka). The only treasure and blessing I have is that I follow, am obedient of with complete conviction of its benefits, seeking the benefits of Allah’s system as a follow-up reaction to my choices and deeds which are completely aligned with Allah’s System and I seek and lead towards (Atabe’u) nothing else, except what I have managed to change in my conducts and behaviors under the influence of what Allah has Anzala- revealed to me of the Kitaab- the laws of the nature and the laws of the Deen (Wuhyi). Reflect from your conducts and behaviors (Qul) that, ‘how is it even possible that those who are blind-sighted, blinded, and who have been changed from what they were supposed to be (A’umy) can be considered on equal footing w.r.t. their recompense and the accountability (Yastawy) to those who perceive with complete intellectual focus with a willingness to obey whatever is being perceived, those who have received the enlightenment; of perceiving, i.e., understanding, and getting the knowledge after the use of all their human faculties (Bas’eer). Then how is it that you do not pay attention, think, ponder and analyze the two extremely different course of action with entirely different consequences (Tatafakkarun)?’
Ayah 6:51, “And Anzir (وَأَنْذِرْ) with it those who Yukhafuna (يَخَافُونَ) that Yuhshiru (يُحْشَرُوا) to their Rabb (رَبِّهِمْ). Not anyone for them from besides Allah as Waliyun (وَلِيٌّ) and not Shafeu’un (شَفِيعٌ) so that A’lahum (لَعَلَّهُمْ) them- they Yattaquna (يَتَّقُونَ).”
Continuation of the same discussion, Allah is now giving us divine wisdom through the examples of ‘those who keep the laws of Allah, the Kitaab, the system of Allah, as focus, with basic concerns and worries surrounding these laws (Yukhafuna)- they are the ones who pay attention to take caution, are warned and then are able to prepare for the future to receive perfect recompense (Anzir) with the help of the message of Allah, the Kitaab. They know and are certain that sooner or later, they would face the consequences of their own actions and decisions in the form of perfect recompense and accountability (Yuhshiru) by their Rabb any time. They are well-aware that there is no one for them from besides Allah as their protector, guide, guardian, supporter, friend, associate, bench mark and inspiration (Waliyun). Additionally, there is no one for them besides Allah as their supporter, helper, the source of all strength and help (Shafeu’un) so that they get the knowledge (A’lahum) when they follow the laws of Allah by following the laws of Allah by being extra cautious, protective and nurturing of their covenant with Allah (Yattaquna).
Ayah 6:52, “And not Tat’rude (تَطْرُدِ) those who Yada’una (يَدْعُونَ) their Rabb (رَبَّهُمْ) with Ghadawat (بِالْغَدَاةِ) and the A’sheye (وَالْعَشِيِّ)- they Yureduna (يُرِيدُونَ) Wajhau’(وَجْهَهُ). What A’leyka (عَلَيْكَ) of their Hesaab (حِسَابِهِمْ) from Shayyin (شَيْءٍ) and what from Hisaabeka (حِسَابِكَ) upon them of Shayyin (شَيْءٍ)? Then Tat’rudahum (فَتَطْرُدَهُمْ) them, then you Takuna (فَتَكُونَ) of the Zwalimeen (الظَّالِمِينَ).”
After giving example of those who receive the benefits from the system of Allah, Allah then is giving the direct divine instructions to the addressee of the Quran, ‘And do not isolate, single out, exclude or make them leave with confusion anyone (Tat’rude) from your performing of duties of delivering Allah’s message- especially those who you think seek the help of, call upon for help (Yada’una) their deities, whose laws they follow instead of Allah, and who they assign as Shuraka’ of Allah (their Rabb) in isolation, in private, by keeping it as a secret and concealing such acts of taking on Rabb from other than Allah (Ghadawat). Even if they are trying to hamper, block and hinder from the Zikar of Allah and Allah’s Kitaab (the A’sheye). Even if the whole purpose of their endeavors, conducts, behaviors and speech (Yureduna) is to turn everyone’s attention towards their Rabb and to turn their Rabb as everyone center of attention and focus (Wajhau’). What happened in the past (Aleyka) is upon them in terms of their perfect recompense for their actions is their accountability (their Hesaab) for each of their action, thing, process, aspect, element and thought (Shayyin). Additionally, whatever is their foundations, their assumptions, estimations or the basis of their past decisions (Hisaabeka) are upon them of every act, event, process, element or thought (Shayyin). Thus, their deeds, estimations, decisions and accountability are at their own end and they would face their recompense based on their decisions themselves. But as far as you, as the address of the Quran is concerned, you’re not to judge them as you are not the Hikm, you do not have the knowledge- you should not exclude or single them out for any reason whatsoever since if you exclude, single out, or isolate them (Tat’rudahum), then you would in fact be aiming to reach the final destination of (Takuna) being those who commit gross injustices against the Kitaab of Allah, by hiding it or concealing it in any manner, or by blocking its reach to humanity (of the Zwalimeen).
Ayah 6:53, “And thus Fatana (فَتَنَّا) some of them with others so that they Yaqulu (لِيَقُولُوا), ‘Are these from Allah upon them from between us?’ Is Allah not with A’alama (بِأَعْلَمَ) with the Shaakireen (بِالشَّاكِرِينَ)?”
The divine wisdom of asking us to never exclude even those whom we think are doing Shirk, is then explained in this Ayah, ‘And thus, this is how Allah appoint for duty some of them with others as test, trial, bringing out the real characteristics for them, to invite them to the path of Allah (Fatana), so that they, whom you are inviting to the path of Allah through Allah’s message, reflect through their conducts and behaviors (Yaqulu) that, ‘Are these from Allah upon them from between us?’- meaning that since you have included them within yourselves by ensuring that they are not singled out or excluded in any manner, hence when you try to deliver Allah’s message to them, it would be more acceptable to them, since now, you and them would all be of the same side. After telling us the divine wisdom of how and why it’s much wiser to include such people to be able to deliver Allah’s message then to exclude them, Allah then ask a thought-provoking question as ‘Does Allah not give you knowledge (A’alama) by making you of those who remember the blessings of Allah and in that utter gratitude, you are then able to follow the laws of Allah as being of those who are Shaakireen? Thus, by being a Shaakir, by remembering Allah’s blessings, and by obeying laws of Allah in utter and deep gratitude, is the only route to get the knowledge from Allah. This Ayah is beautifully connected to the earlier Ayahs giving us the divine wisdom that this route of becoming and making Shaakir is the ONLY route towards the path of Allah which opens the doors for all of Allah’s blessings, treasures and riches. Thus, just like you, as the addressee of the Quran, were able to follow the laws of Allah in utter and deep gratitude, your approach towards others should also enabling them to follow the same route- by doing Ahsaan, by being kind and inclusive, rather than being judgmental and discriminatory.
Ayah 6:54, “And when Ja’aka (جَاءَكَ) those who Yuminuna (يُؤْمِنُونَ) with Ayaat (بِآيَاتِنَا), then Qul (فَقُلْ), ‘Salamun (سَلَامٌ) upon you. Kataba (كَتَبَ) your Rabb (رَبُّكُمْ) A’ala (عَلَىٰ) Nafsehi (نَفْسِهِ) the Rahmat (الرَّحْمَةَ). Indeed, the one who is doer among you of Sawaun (سُوءًا) with Jahalat (بِجَهَالَةٍ), then Ta’ba (تَابَ) from after it and As’laha (وَأَصْلَحَ). Then indeed, Allah is Ghafuran (غَفُورٌ) Raheem (رَحِيمٌ).”
Allah is continuing the divine instructions to the addressee of the Quran by telling us in this Ayah the whole process how Allah has ordained the best source of All Rahmat upon the Nafs-e-Mut’mainna, which is in each of us, and which we need to strengthen. Thus Allah says ‘And when you have brought to fruition, delivered the Allah’s message (Ja’aka) to those who seek knowledge, use their intellect to be at utter and deep conviction with Allah, who are upholders of their covenant with Allah (Yuminuna) by seeking knowledge of both the Ayaat of Allah, the kalam as well as the creations of Allah (Ayaat), then reflect from your conducts and behaviors (Qul), that ‘peace, blessings, the heights of Allah’s favors and bounties (Salamun) have been upon you, since Allah- the being who is carrying out the process of Rabobiat for everyone (your Rabb) has ordained as mandatory (Kataba) upon the Nafs-e-Mut’mainna, which is aligned with and propels us towards the Fitrat of Allah, the path of Allah, Emaan and Hidayah (Nafsehi) up to the height, the peak and the epitome (A’ala) as source of Rahmat i.e., the source of survival and life, source of unprecedented miracle like growth and progress, source of selfless love and sacrifice, and source of protection and shield from anything that can be harmful (Rahmat). Indeed, the one who is doer among you, and connected strongly (Sawaun) with confusions, customs, lack of knowledge, ignorance (Jahalat), but then when the same person realizes their mistakes, makes a U-turn towards Allah’s Fitrat, (Ta’ba) from after it and amend, reform, rectify their errors and deficiencies in knowledge and create balance (As’laha), then indeed for such people Allah provides protection and shield from the previously committed mistakes and impacts of wrong path (Ghafuran) and is a source of Rahmat in all its meanings so as the person remain steadfast on the path of Allah (Raheem)’.
Ayah 6:55, “And thus Nufass’ilu (نُفَصِّلُ) the Ayaat (الْآيَاتِ) and Latastabayyina (وَلِتَسْتَبِينَ) Sabeel (سَبِيلُ) of the Mujremeen (الْمُجْرِمِينَ).”
After giving detailed divine instructions in the earlier Ayahs up to 6:64, Allah now summarizes all of it by saying that ‘This is how all of you should complete the whole process of establishment of Allah’s system- to grow and develop Allah’s system in order to establish the laws of requital, the laws of cause and effect (Nufass’ilu) all the Ayaat of Allah from the Kitaab- the nature as well as the laws of Deen (the Ayaat) and so that all could be made aware, become clear about, shown as proves and evidences in terms of making distinctly separate and clear (Latastabayyina) the path, the ways, methods and customers (Sabeel) of those who have killed their Nafs-e-Mut’mainna ( the Mujremeen).
Ayah 6:56, “Qul (قُلْ), ‘Indeed, I Nuheetu (نُهِيتُ) that A’badu (أَعْبُدَ) those whom you Tada’una (تَدْعُونَ) from besides Allah’. Qul (قُلْ), ‘Not Attabeu’ (أَتَّبِعُ) your Ahwa’ukum (أَهْوَاءَكُمْ). Certainly Zalalat (ضَلَلْتُ) as a result and what indeed, I of the Muhtadeen (الْمُهْتَدِينَ)?”
This Ayah and onwards are continuation of the divine instructions to the address of the Quran, not only in general sense but more specifically how our conducts and behaviors should be towards such people who take deities from besides Allah, who follow laws of others in matters of deen from outside of the Kitaab, in this Ayah, Allah says, ‘Reflect from your conducts and behaviors (Qul), that ‘Indeed, I prohibit, stop, hinder, block, negate, condemn (Nuheetu) that you follow the laws of Deen, taking as deities, and being obedient to their laws (A’badu) of those whom you seek help from, look up to, call upon for help (Tada’una) from besides Allah’. Basically, any act, process or element, that propagates taking up anyone from besides Allah as deity is what I am against. Reflect from your conducts and behaviors (Qul), ‘this would subsequently lead towards, not to seek (Attabeu) your such desires that contradict the laws of Allah, that propel you away from the Fitrat of Allah and the path of Allah (Ahwa’ukum). Certainly, this results in (Izzan) being misled far away from the Sabeel of Allah and Hidayah, of being blocked and hindered from Allah’s kitaab and of being thrown deep into the state of ignorance and confusion (Zalalat). What would then be my purpose and performing of my duty as those who are on the Hidayah (Muhtadeen) if I do not warn you about it?’
Ayah 6:57, “Qul (قُلْ), ‘Indeed I A’ala (عَلَىٰ) Bayyinaat (بَيِّنَةٍ) of my Rabb (رَبِّي) and Kazabtum (وَكَذَّبْتُمْ) with it. What is near me what you Tasta’jeluna (تَسْتَعْجِلُونَ) with it that the Hukmu (الْحُكْمُ) except to Allah Yuqus’u (يَقُصُّ) the Haqq (الْحَقَّ). And Allah is Khairu (خَيْرُ) the Fas’eleen (الْفَاصِلِينَ)”
Ayah 6:58, “Qul (قُلْ), ‘If that near me what you Tasta’jelun (تَسْتَعْجِلُونَ) with it so that to Qaza (لَقُضِيَ) the Amar (الْأَمْرُ) between me and between you? And Allah A’alamu (أَعْلَمُ) with the Zwalimeen (بِالظَّالِمِينَ)”
Reflect from your conducts and behaviors (Qul), ‘Indeed I have received the height of, the peak and epitome of (A’ala) of such clear and evident proof that has distinctly made it obvious the right from the wrong path, and that has been explained to me in detail and with examples (Bayyinaat) such laws and aspects of the being who is carrying out the process of Rabobiat for everyone (Rabb) while you make fun of it, ridicule it, deny, reject it and take it as a joke (Kazabtum) with the Bayyinaat. Whereas what I really want is that you do not hurry or haste (Tasta’jeluna) with it but Allah’s decision, judgment and verdict (Hukmu) is that you should follow through, retrace, do Qasas (Yuqus’u) the absolute truth, the absolute justice, the due right of Allah’s message and your duty and obligations towards Allah’s Ayaat (the Haqq), which make take time and for that I need to be patient as well. And Allah is the best, the source of all blessings and the source of everything Khair and best (Khairu) the one who is the cause of all recompense and the source of the best payback of all your efforts and actions (the Fas’eleen)’
‘If I would have wanted that you haste (Tasta’jelun) towards this, then this would bring to completion (Qaza) the order and divine decree (the Amar) between me and between you in such a manner that I would have been of those who are doers of extreme injustice (Zwalimeen) since Allah gives knowledge (A’alamu) with and through those who conduct extreme forms of injustices (the Zwalimeen) against Allah’s message. Since Allah has given me order not to exclude anyone from the performance of my duties as the Rasool and to try to deliver Allah’s message to everyone without any judgment or discrimination at all, I cannot be the one who lacks patience, neither I could have asked anyone to haste towards Allah’s message in a rush. Thus, if I would have asked you to haste towards it, then I would be among those who are Zwalimeen as well. Since Allah gives knowledge with the help of the Zwalimeen. That’s how you learn. This Ayah connects beautifully back to Ayah 6:52 and onwards whereby Allah has given divine instruction not to exclude anyone, to give them time and not to rush, otherwise we would be of the Zwalimeen.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Al-Ana’m i.e., 6:50-58 give us the following divine guidance that we can apply in our day to day lives.
- ALLAH’S SYSTEM IS THE SOURCE OF ALL OF ALLAH’S BLESSINGS, TREASURES & KNOWLEDGE: Allah’s system is comprised of the Kitaab- the laws of the universe and the laws of the Deen, together these laws constitute the system of Allah. When we are aligned with the Allah’s system, obeying and following these laws in complete submission and harmony, then and only then the system of Allah responds to us, bless us with Allah’s bounties, treasures and riches as well as knowledge that was unknown and hidden to us and was not perceived by us before. When we get influenced by these laws, changing our conducts and behaviors influenced by and in alignment with the system of Allah, that and only that is the best route to get the treasures and successes of both the worlds. When we keep the laws of Allah, the Kitaab, the system of Allah, as our focus; when our attention, concerns and worries are surrounded by these laws; when we are extra cautious of these laws by protecting, abiding by and nurturing our covenant with Allah; then and only then we are entitled to receive the perfect recompense sooner or later.
- THE PAYBACK TO THOSE WHO ARE ALLIGNED WITH THE SYSTEM VERSUS THOSE WHO ARE BLINDED BY IT: We can never expect the same recompense and payback for those who are aligned with the system of Allah than those who are working in contradiction to it, or who have ignored it or who are blind-sighted from it as it is not possible that those who are blind-sighted and blinded from these laws of Allah, can receive the same recompense and payback than those who have perceived with complete intellectual focus with a willingness to obey whatever is being perceived and who have received the enlightenment of Allah’s wisdom and system. Both of these are two extremely different and opposite paths- courses of actions with entirely different consequences, perfect recompense and paybacks.
- WHAT SHOULD BE OUR BEHAVIOURS TOWARDS THOSE WHO WE THINK ARE NOT GUIDED? Allah gives us direct instructions to simply focus on our duties, to remain steadfast on the path of Allah, to follow and be aligned with Allah’s laws and system and to endeavor to deliver Allah’s message to the people in our communities regardless of their conducts and behaviors. The only Hikm, judge in matters of Deen is Allah, we do not have the knowledge nor we can be judge of any one at all. Thus, even in situations where we think that there are people who call upon other than Allah as their deities, whose laws they follow instead of Allah’s, and who they assign as their Rabb; even in situations where we think there are people who are trying to hamper, block and hinder from the Zikar of Allah and Allah’s Kitaab or even in situations where we think the whole purpose of people’s endeavors, conducts, behaviors and speech is to turn everyone’s attention towards their deities whose laws they want everyone to follow; even then we are given explicit divine instructions by Allah, never to isolate, single out, exclude or make anyone leave with confusion; or exclude them from benefiting from our performing of our duties of abiding by and delivering Allah’s message. Their deeds, estimations, decisions, foundations of their actions, assumptions and accountability are at their own end and they would face their recompense based on their decisions themselves by Allah’s system but if we exclude or single out anyone based on our judgments, to stop them from benefiting from our performance of our duties or from Allah’s message, in any manner, then this would be a great act of injustice against Allah’s message and our duties towards Allah.
- THE DIVINE WISDOM TO INCLUDE EVERYONE AND NEVER TO EXCLUDE PEOPLE- MAKE THEM SHAAKIR- Since when we include even those who might be doing shirk, following the laws of other than Allah, when we try to deliver Allah’s message to them through inclusive approach by making them feel a part of us, rather than excluding them, then the divine message would be more acceptable to them. Similar to us being a Shaakir, by remembering Allah’s blessings, and by obeying laws of Allah in utter and deep gratitude, we know that this utter and deep gratitude is the only route to get the knowledge from Allah. The divine wisdom behind asking us not to exclude anyone, is to expose them to the route of becoming Shaakir to lead them towards the path of Allah which opens the doors for all of Allah’s blessings, treasures and riches. Thus, just like us, who were able to follow the laws of Allah in utter and deep gratitude, our approach towards others should also be to enable them to follow the same route- by doing Ahsaan, by being kind and inclusive to make them Shaakir. This is how Allah tests and brings out the true characteristics of people, with the help of each other. This is how Allah gives knowledge through the process of becoming and enabling others to be Shaakireen. On the other hand, being judgmental and discriminatory of others which would exclude them from the blessings of Allah is equivalent to committing extreme acts of injustices and Zulm.
- WHAT ALLAH HAS ORDAINED UPON THE NAFS-E-RAHMAT: Since Allah is the being who is carrying out the process of Rabobiat for each and everyone and everything in the entire universe, Allah carries out this process through those who are on Hidayah, the path of Allah; whose Nafs-e- Mut’ma’inna is strong, because our Nafs-e- Mut’ma’inna is aligned with and propels us towards the Fitrat of Allah- those traits and characteristics that Allah wants to see in us as humanity. Allah has made it obligatory upon the Nafs-e-Mut’ma’inna the peak and the epitome as source of Rahmat because it pushes us to remain steadfast on the path of Allah, Emaan and Hidayah and that’s how, as a result of the strengthening of this Nafs, we can be the source of Rahmat at its height, the peak and the epitome. It’s only when we’re on Hidayah, when our Nafs-e-Mut’ma’inna is strong that we can become the source of Rahmat for others i.e., the source of survival and life, source of unprecedented miracle like growth and progress for everyone, source of selfless love and sacrifice, and source of protection and shield from anything that can be harmful.
- THE PROCESS OF CONVERTING PEOPLE IN JAHALAT TOWARDS THE PATH OF ALLAH: People end up committing wrong acts due to them being in the state of Jahalat embodied with utter and deep confusions, embedded in deep rooted customs and tradition, because of lack of use of their intellect, lack of knowledge and their ignorance. These Ayahs give us divine wisdom of bringing them back to the Fitrat of Allah, that we’re all born with. From this state of Jahalat, anyone can come out, only when we, as those who take it upon ourselves to deliver Allah’s message, have brought to fruition and delivered the Allah’s message to them. They can come out of the Jahalat towards the Noor, the light of guidance by seeking knowledge, using their intellect to be at utter and deep conviction with Allah and thus they can become upholders of their covenant with Allah by seeking knowledge of both the Ayaat of Allah, the kalam, the Ayaat of the Kitaab as well as the creations of Allah. Then, their conducts and behaviors would reflect the peace, blessings, the heights of Allah’s favors and bounties. It’s then, that they would realize their previously committed mistakes that they committed under the state of Jahalat. It’s then that they would be able to make a U-turn towards the Allah’s Fitrat and are able to amend, reform, rectify the errors and deficiencies in knowledge, put things where they’re supposed to be and are able to create balance- the whole concept of doing Is’lah and Amal-e-Swalehaat is thus explained beautifully in these Ayahs. Thus, after the Is’lah, Allah is back in their lives as Raheem, as the source of all Rahmat. Then and only then, for such people Allah provides protection and shield from the previously committed mistakes and impacts of wrong path so that they can remain steadfast on the path of Allah..
- WHAT SHOULD OUR APPROACH BE WHEN WE ARE ESTABLISHING ALLAH’S SYSTEM? We have been entrusted with the task through these Ayahs to help and support people in their path from the state of being in Jahalat towards Allah’s Noor and guidance- the whole process of converting people from the ignorance and confusion towards the path of Allah. This is how, we, as those who endeavor to deliver Allah’s message, should help, support and strengthen the completion of the whole process of establishing of Allah’s system- to grow and develop the Ayaat of Allah, to establish the laws of requital, the laws of cause and effect as embedded in the nature as well as the laws of Deen. This is how we can make people aware, make them clear about, show as proves and evidences and make distinctly separate and clear the right from the wrong path. These ayahs beautifully communicate the divine instructions to the addressee of the Quran, not only in general sense but more specifically how our conducts and behaviors should be towards such people who take deities from besides Allah, who follow laws of others in matters of Deen from outside of the Kitaab. Our conducts and behaviors should always be reflective of prohibiting, stopping, hindering, blocking, negating and condemning the following of any laws of Deen from outside of the Quran; from taking as deities- in terms of following their laws of Deen of anyone from outside the Quran; from such obedience to such laws; from seeking help from such deities, looking up to, or calling upon their help in any matter of Deen. Basically, we have been given the divine instructions to stand up against any act, process, law, system, people, movement or element that propagates taking up anyone from besides Allah as deity; any desires, customs, traditions, practices in matters of Deen that contradict the laws of Allah, that propel away from the Fitrat of Allah and the path of Allah; that mislead far away from the Sabeel of Allah and Hidayah; that disallow, condemn, or block usage of people’s intellect or reasoning abilities or their seeking of knowledge in a bid to further the blind followings; or that throw people deep into the state of ignorance and confusion that block and hinder people away from Allah’s kitaab and Zikar. If we, as those on the Hidayah and guidance, do not do this, then it means that we are not on the Hidayah and we’re not guided.
- WE CAN NEVER HASTE OR LACK PATIENCE FOR PEOPLE TO COME TO HIDAYAH. At all times our approach towards others, should be of full of patience and perseverance, even for those who would make fun of Allah’s Ayaat, ridicule it, deny, reject it or take it as a joke. Our approach at all times should be non-judgmental since the only Hikm, the lawmaker & judge is Allah who is the best, the source of all blessings and the source of everything best- the one who is the cause of all recompense and the source of the best payback of all our efforts and actions. Those who come to the Hidayah and Allah’s path will do so at their own pace and time. Those who already have, can always reflect back to our own processes and the paths we have taken to come to the state of Hidayah we’re in today. We came to the current state of Allah’s Hidayah and guidance from the earlier state of confusion and ignorance through a defined process ourselves too. We have received the Hidayah because these clear and evident proofs have been distinctly made obvious to us by Allah’s system- the right from the wrong path have been distinctly made clear, and that has been explained to us in detail and with examples to make clear to us these laws and aspects of our Rabb. Allah’s clear instruction to us, as those who are on the Hidayah is to never hurry or haste in this process to take effect, but to let people follow through, retrace their own steps and path towards the Hidayah. Because if we judge others or end up lacking patience, or with haste for people to follow through this process, then it is equivalent to us committing extreme acts of injustices against the system of Allah and our duties and responsibilities as those who are on Hidayah. Since Allah has given us explicit instructions not to exclude anyone from the performance of our duties as we try to abide by Allah’s laws, implement Allah’s system and deliver Allah’s message to everyone without any judgment or discrimination at all, we cannot be the ones who lack patience, neither we could have asked anyone to haste towards Allah’s message in a rush.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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