August 30, 2022

Surah Al-Ana’m Ayah No. 59 – 67

Surah Al-Ana’m Ayah # 59 – 67 (6:59 – 6:67)

A. TRANSLATION

٥٩ وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ

[Quran 6:59] And near Allah Mafatehu (مَفَاتِحُ) the Ghaib (الْغَيْبِ)- none A’alamu (يَعْلَمُهَا) it except Allah and Allah A’alamu (وَيَعْلَمُ) what is in the Barre (الْبَرِّ) and the Bahar (وَالْبَحْرِ). And what Tasqut’u (تَسْقُطُ) of Waraqatin (وَرَقَةٍ) except Allah A’lamu (يَعْلَمُهَا) it and not Habbatin (حَبَّةٍ) in Zulumate (ظُلُمَاتِ) the earth and not Rat’bin (رَطْبٍ) and not Yabesin (يَابِسٍ) except it is in Kitabin (كِتَابٍ) Mubeen (مُبِينٍ).

٦٠ وَهُوَ الَّذِي يَتَوَفَّاكُمْ بِاللَّيْلِ وَيَعْلَمُ مَا جَرَحْتُمْ بِالنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰ أَجَلٌ مُسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

[Quran 6:60] And Allah is the one who Yatawaffanakum (يَتَوَفَّاكُمْ) you with Layl (بِاللَّيْلِ) and Allah A’alamu (وَيَعْلَمُ) what you Jarahtum (جَرَحْتُمْ) with the Nahar (بِالنَّهَارِ). Then Allah Yaba’as’u (يَبْعَثُكُمْ) you from it so that to Qaza (لِيُقْضَىٰ) Ajalun (أَجَلٌ) Musamman (مُسَمًّى). Then to Allah is your Marjea’kum (مَرْجِعُكُمْ). Then Yunabbe’u (يُنَبِّئُكُمْ) you with what you used to do.

٦١ وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰ إِذَا جَاءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ

[Quran 6:61] And Allah is the one who is the Qaheru (الْقَاهِرُ) Fouqa (فَوْقَ) A’ebaadehi (عِبَادِهِ). And Allah Yurselu (وَيُرْسِلُ) upon you Hafazatan (حَفَظَةً) until when Ja’a (جَاءَ) Ahaduk (أَحَدَكُمُ) you the Mout (الْمَوْتُ)- Tawaffathu (تَوَفَّتْهُ) Rusulna (رُسُلُنَا) and does not Yufret’un (يُفَرِّطُونَ).

٦٢ ثُمَّ رُدُّوا إِلَى اللَّهِ مَوْلَاهُمُ الْحَقِّ ۚ أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ

[Quran 6:62] Then Raddu (رُدُّوا) to Allah- their Moula’ (مَوْلَاهُمُ)- the Haqq (الْحَقِّ). Except to Allah- the Hukumu (الْحُكْمُ) and Allah is the A’sra’u (أَسْرَعُ) the Haasebeen (الْحَاسِبِينَ).

٦٣ قُلْ مَنْ يُنَجِّيكُمْ مِنْ ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ تَدْعُونَهُ تَضَرُّعًا وَخُفْيَةً لَئِنْ أَنْجَانَا مِنْ هَٰذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ

[Quran 6:63] Qul (قُلْ), “Who Yunajjey (يُنَجِّيكُمْ) you from the Zulumat (ظُلُمَاتِ) of the Barre (الْبَرِّ) and the Bahare (وَالْبَحْرِ)- You Tadaun (تَدْعُونَهُ) to Allah Tazarua’an (تَضَرُّعًا) and Khufeyatan (خُفْيَةً) then if Allah Anja’na (أَنْجَانَا) from this, so that Kunana (لَنَكُونَنَّ) of the Shakireen (الشَّاكِرِينَ).”

٦٤ قُلِ اللَّهُ يُنَجِّيكُمْ مِنْهَا وَمِنْ كُلِّ كَرْبٍ ثُمَّ أَنْتُمْ تُشْرِكُونَ

[Quran 6:64] Qul (قُلِ), “Allah is the one who is Yunajje (يُنَجِّيكُمْ) you from it and from every Karabin (كَرْبٍ)- yet you Tashrekun (تُشْرِكُونَ).”

٦٥ قُلْ هُوَ الْقَادِرُ عَلَىٰ أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ ۗ انْظُرْ كَيْفَ نُصَرِّفُ الْآيَاتِ لَعَلَّهُمْ يَفْقَهُونَ

[Quran 6:65] Qul (قُلْ), “Allah is the one who is the Qaadiru (الْقَادِرُ) A’ala (عَلَىٰ) that Allah Yaba’s’a (يَبْعَثَ) upon you A’zaaban (عَذَابًا) from Fouqakum (فَوْقِكُمْ) you or of Tahte (تَحْتِ) Arjulekum (أَرْجُلِكُمْ) or Yalbesakum (يَلْبِسَكُمْ) Shaya’n (شِيَعًا) and Yuzequ (وَيُذِيقَ) some of you Ba’asa (بَأْسَ) of others. Anzur (انْظُرْ) how Nus’refu (نُصَرِّفُ) the Ayaat (الْآيَاتِ) so that they Yafqahun (يَفْقَهُونَ).”

٦٦ وَكَذَّبَ بِهِ قَوْمُكَ وَهُوَ الْحَقُّ ۚ قُلْ لَسْتُ عَلَيْكُمْ بِوَكِيلٍ

[Quran 6:66] But Kazaba (وَكَذَّبَ) with it Qoumuka (قَوْمُكَ) while it is the Haqq (الْحَقُّ). Qul (قُلْ), “I am not upon you with Wakeel (بِوَكِيلٍ).

٦٧ لِكُلِّ نَبَإٍ مُسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ

[Quran 6:67] For every Naba (نَبَإٍ) Mustaqarran (مُسْتَقَرٌّ). And Soufa (وَسَوْفَ) you A’limun (تَعْلَمُونَ).”

B. THE CONCEPT:

COTEXT OF THESE AYAHS- WHAT WE HAVE DISCUSSED SO FAR

Through the earlier Ayahs of Suran Al Anam, we have learned the divine wisdom that Allah’s system is the source of all of Allah’s blessings, treasures, riches, wisdom and 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. We have also learned that the payback to those who are aligned with this system of Allah 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.

Earlier ayahs also give us divine wisdom that we should always include everyone and never to exclude people- as this is how it would make them Shaakir and Aabid. 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.

The earlier Ayahs of 6:57 and 58 teach us as Rasool of Allah as to what should be our Approach 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 have also learnt the divine wisdom that we can never haste nor 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.

CONCEPT OF THESE AYAHS

These Ayahs are basically a continuation of the earlier discussion giving specific instructions to us, as Rasool of Allah, whose only job and duty is to deliver the message of Allah. Thus, when Allah says in the next Ayah 6:50, [Quran 6:59] And near Allah Mafatehu (مَفَاتِحُ) the Ghaib (الْغَيْبِ)- none A’alamu (يَعْلَمُهَا) it except Allah and Allah A’alamu (وَيَعْلَمُ) what is in the Barre (الْبَرِّ) and the Bahar (وَالْبَحْرِ). And what Tasqut’u (تَسْقُطُ) of Waraqatin (وَرَقَةٍ) except Allah A’lamu (يَعْلَمُهَا) it and not Habbatin (حَبَّةٍ) in Zulumate (ظُلُمَاتِ) the earth and not Rat’bin (رَطْبٍ) and not Yabesin (يَابِسٍ) except it is in Kitabin (كِتَابٍ) Mubeen (مُبِينٍ).

It means, that that Rasool of Allah is being asked to communicate and reflect through their conducts and behaviors to others that ‘And near Allah Mafatehu (the meanings of this word is not ‘victory’ at all, but 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) of the Ghaib (unseen & hidden aspects which are not yet known)- none A’alamu (Knows or gives knowledge of) it except Allah and Allah A’alamu (knows as well as gives knowledge) what is in the Barre (the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr-struggle and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran) and the Bahar (As opposed to Birra, the word Bahar, would mean going in the opposite direction, in terms of doing of Kufar w.r.t. the five fundamentals of Emaan, becoming miser, in terms of withholding of wealth and not spending for the benefit of others one’s wealth, title, resources and property- Amwaal as well as their efforts; being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed. In a nutshell the word Bahar describes all such situations and conditions, whereby people become overwhelmed with and engulfed by emotions and distractions away from the path of Allah). And what Tasqut’u (what you gather, learn, gain information) of Waraqatin (from any page, piece of information, document or evidence regarding such aspects) except Allah A’lamu (knows of it and gives knowledge of) it and not Habbatin (whenever the word is used for Allah, it does not mean Allah gets attracted to, desires, likes or loves such people, but what it means is that recompense from the whole system of Allah- Allah’s Yureedu is in terms of the response as perfect payback and recompense from all the laws of nature, laws of Allah’s deen, all of Allah’s system, all support, strengthen and respond to such people. Thus here, not Habbatin means that the whole system of Allah, and all the laws are working against and in opposition) of Zulumate (refers to those aspects, elements, people, traits and characteristics which are opposed to the Hidayah – which directly opposes the Noor of Allah, and the Fitrat of Allah. Thus, as opposed to the Noor of Allah, the Fitrat of Allah and the message of Allah- the Hidayah, the word Zulumaat refer to things, aspects, elements and people that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly as well as to things, aspects and people not being at their rightful place, where they are supposed to be as created by Allah, as thinking & caring intellectual human beings, as well as referring to situations, aspects and people committing extreme acts of injustices against other habitants) of the earth and not Rat’bin (anything, any aspect, event, process, happening, etc. which has happened recently, is fresh, cool, pure, refreshing and soothing and therefore refers to anything that is wet, moist, fresh, well-hydrated, energized, new and watered) and not Yabesin (the word is used in Quran in the meanings of anything, aspect, element, event etc. that’s aged, old, shriveled, shrunk, contracted, with little or no rain, hydration, energy or purity, that is firm, fixed, rigid or hard and therefore refers to anything that is dry, lack hydration, is not fresh, lacks hydration or energy) except it is in Kitabin (All laws which have been created and written) Mubeen (explained in detail, distinctly and clearly made evident, distinct from one another and explained and well-diversified in nature as evidences and proofs of Allah’s existence and greatness).

The concept of Birra consist of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr-struggle and spending out of wealth and efforts in order to help others and the concept of Bahar denotes those aspects that are opposed to Birra i.e., being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed. Whatever anyone is able to gather, learn or gain information from any page, piece of information, document or evidence regarding such unseen and hidden aspects of the Birra and the Bahar is given by and in the knowledge of only Allah. There is nothing in the universe which is not in the Kitaab -e- Mubine depicted by the two words of Rat’bin and Yabesin- the two words combined together cover both extremes as well as all in between such extremes of aged and new; fresh and old; hydrated and dry; moist and firm; pure and impure; energized and dead; recent and matured; fresh and stale; soothing and irritating; flexible and rigid etc. The Kitabin Mubeen refers to all the laws of nature that have been created, written and set in motion by Allah, which have been fixed, not changeable and nothing can divert or fail to comply with these laws of Allah. Other than us as humanity, every other being, whether living or non-living, whether on the planet or in space- the astronomical bodies are governed by and subservient to these laws of nature as per the Al-Kitaab- All the creations on the earth, weather living things or non-living things, whether on land, in air or in water, on the planet earth, whether in the space, including all the planets, moon, stars, all astronomical objects, all are bonded by, follow and are assigned these natural laws, on the basis of which Allah has created and set in motion the whole universe- all these laws are mentioned in the Kitaab for them, from which they can never divert away from- they obey these laws willingly or unwillingly. And this Kitaab is Mubin- i.e., explained in detail, distinctly and clearly made evident, distinct from one another and explained and well-diversified in nature as evidences and proofs of Allah’s existence and greatness

This Ayah also gives the divine message that the whole system of Allah comprising of Fitrat and Noor of Allah, Allah’s creations, Allah’s message and all the laws are all working against in direct opposition and contradiction of Zulumaat of the earth- that is such aspects, elements, people, traits and characteristics that are opposed to this system of Allah; that are not being at their rightful place, where they are supposed to be as created by Allah, as thinking & caring intellectual human beings, as well as such elements, situations, aspects and people committing extreme acts of injustices against other habitants of the earth.

And Allah is the one who Yatawaffanakum (The word Tawaffa is normally mistranslated as death or taken in death, whereas the basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s due right) you with Layl (extreme periods, aspects and elements of darkness and hardship) and Allah A’alamu (knows and gives knowledge of) what Jarahtum (wounds, injuries, lesions, cuts, sores, hurts etc., not just in the physical terms in terms of physical wounds but also in terms of injuries to relationships and in allegorical terms) with the Nahar (all those things that we crave for, desire for in order to lead a happy, contend and self-actualized life, such as wealth, children, peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. – basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life, happy, contend and self-actualized beings). Then Yaba’as’u (sending on a mission or an expedition with clear duties; in terms of a delegate or an envoy or a person, or anything, such as an Azaab, but that thing/person is dispatched with defined duties and responsibilities with a clearly defined mission and objective) you in it so that to Qaza (judge, or passing on of decree or judgment) Ajalun Musamman (the specified and fixed deferment or postponement of something). Then to Allah is your Marjea’kum (in three broad meanings (1) – A hiding place or place of retreat, in terms of a safe and secure shelter, recourse, resort or place of refuge; (2) An authoritative source; a competent authority, legal document; reference works, book of facts, an expert body, book or authority or reference; and (3) The source; head; index; origin, place to return to, coming back to the source.). Then Yunabbe’u (gives news and information to) you with what you used to do.

Allah is the one who carries out the perfect accountability in order for you to face the recompense of your own actions and deeds in terms of your due right with and through the intense and extreme aspects, periods and elements of darkness, destruction and hardships. And Allah knows what and how you inflict wounds, hurt, harm, pain & sufferings, allegorically in terms of injuries to relationships, people, aspects and positivity in the communities with the help of all those things that are your most treasured and desirable ones by you. Then, Allah will be the one who appoints defined duties and responsibilities with a clearly defined mission and objectives for you from such harm and injuries and such desirable and treasured aspects of your lives, in order to bring about Allah’s judgment and decree the specified and fixed deferment of your perfect accountability. Then to Allah would be your place of retreat, in terms of a place of refuge as well as Allah being the only authoritative source and competent authority for the purpose of your accountability at its best- to whom you all will be returning back to as your source of your origins- from where you came into being the very first time. Then Allah would be the one who will give news and information to you with what you used to do.

And Allah is the one who is the Qaheru (The word Qaahiru is used in Quran in the means of Allah’s traits and is normally translated as subjugator or irresistible. Since as per Quran, there is a concept of Freewill, Allah does not force anything, there is no concept of any sort of force or compulsion in Deen as Allah has given us the humanity the freewill and the freedom to choose and exercise our freedom of choice. Thus, there cannot be any concept of Allah being subjugator, but is closely aligned with the concept of Allah being Qahiru ONLY for Allah’s Ebaadihi- those who do Abd of Allah) Fouqa (giving preference, significance and importance above everything else) A’ebaadehi (those who do Abd- follow the laws of Allah in complete obedience and submission)- And Allah Yurselu (sent Allah’s message, Risalat & Hidayah) upon you Hafazatan (as a protection and shield) until when Ja’a (brought to fruition) Ahaduk (much beyond the average, peerless, singular or matchless or unrivalled.) you the Mout (extreme form of Kufar, being in a death like state of being- – Tawaffathu (perfect accountability and as facing the recompense of one’s own actions and deeds in terms of one’s due right) Rusulna (Allah’s message) and Allah does not Yufret’un (go against the laws of Allah as mentioned in the Kitaab).

Once and only when a person follows the laws of Allah in humbly submissive manner, treating these laws and Allah as the most significant and important, then the person enters into the ambit of Allah being Qaahiru. Due to their own choice to follow the laws of Allah, Allah is now the most significant and important for them over anything/anyone else in terms of them being humbly submissive to the Laws of Allah based on their own choice, while at the same time, the whole system of Allah responds to them giving them more benefits, significance and value as well as protection and shield for them. Thus, Allah’s message, Risalat & Hidayah acts as a protection and shield for such people. On the other hand, those who do not follow the laws of Allah, for whom Allah is not Qahiro; for those the state of metaphorical death and of extreme Kufar has been brought to fruition, which is much beyond the average, matchless and unrivalled, where such people are all alone in their state of extreme Kufar and metaphoric death- this state is also the perfect accountability and them facing the recompense of their own actions and deeds of extreme Kufar as per their due right, a concept of Accountability as per Allah’s Rislaat, Allah’s message, since Allah never goes against the laws of the Kitaab, (both referring to the laws of Deen as per Allah’s message, the Kalam as well as the laws of nature and creations of Allah in science and universe). This Ayah basically gives us the divine message that all the laws of Allah and the laws of nature that have been created, written and set in motion by Allah, that have been fixed, not changeable and nothing can divert or fail to comply with these laws- everything happens in accordance with these laws of cause and effect. Those aligned with these laws, for them Allah is Qahiru and they are protected and shielded from the harmful effects and Zulumaat of the world; whereas those in extreme Kufar, face their perfect recompense for their own choices and decisions.

Then Raddu (to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘end something being useless’) to Allah- their Moula’ (guardians, defenders, benefactors, protectors, close friends and confidants)- the Haqq (absolute truth & justice, one’s due right as per perfect accountability and one’s responsibility). Except to Allah- the Hukumu (lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations) and Allah is the A’sra’u (meanings of both ‘Precise and Swift’ as well as ‘Generous’ in terms of Allah’s accountability process to be swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish; Allah being A’sra’u means precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best, of the recompense) the Haasebeen (accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals).

Such people who have gone into extreme Kufar, in a state of death like state are described further that – they reject, negate, make futile and rendered ineffective Allah as their guardian, defender, benefactor, protector, close friend and ally, whereas Allah is the mark of absolute truth & justice, their perfect accountability and their duty and responsibility. Thus, in their state of extreme Kufar and metaphoric death, they take everyone and everything except Allah and Allah’s laws as their Hukum- lawmaker, judge, arbitrator, maker/issuer of decrees, rulings, verdicts, wisdom, laws and regulations for them. Whereas Allah is the one who is precise, swift and generous- the best among those who carry out the process of accountability, payback and recompense.

[Quran 6:64] Qul (قُلِ), “Allah is the one who is Yunajje (يُنَجِّيكُمْ) you from it and from every Karabin (كَرْبٍ)- yet you Tashrekun (تُشْرِكُونَ).”

Qul (reflect from your conducts and behaviors that), “Who Yunajjey (saves and rescues) you from the Zulumat (darkness, confusion, injustices) of the Barre (the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr-struggle and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran) and the Bahar (As opposed to Birra, the word Bahar, would mean going in the opposite direction, in terms of doing of Kufar w.r.t. the five fundamentals of Emaan, becoming miser, in terms of withholding of wealth and not spending for the benefit of others one’s wealth, title, resources and property- Amwaal as well as their efforts; being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed)- You Tadaun (seek for help from the system of Allah, and make Duaa) to Allah Tazarua’an (making one realize and self-reflect upon yourselves in the sense of realizing your own mistakes, through an exercise of self-reflection, self-judgment and self-analysis) and Khufeyatan (in secret and private) then if Allah Anja’na (saves and rescues) from this, so that Kunana (you aim to become and reach the final destination) of the Shakireen (is normally translated as thankful or grateful, but it is not simple utterance of words from our mouth- this word is actually used in Quran to refer to actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings).” Qul (reflect from your conducts and behaviors that), “Allah is the one who is Yunajje (saves and rescues) you from it and from every Karabin (distress, affliction, suffering or anguish of any sort)- yet you Tashrekun (normally mistranslated as idol worshipers only but it’s much more than that. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk).”

Who saves and rescues you from the darkness, confusion and injustices of the Birra; who saves you from the evil path of going in the opposite direction of Birra, i.e., Bahar. You seek for help from the system of Allah, and make Duaa to Allah to make you realize and self-reflect upon yourselves in the sense of realizing your own mistakes, through an exercise of self-reflection, self-judgment and self-analysis as well as keeping your sins and mistakes as secret, hidden and private. Then if Allah saves and rescues you from the Zulumaat of the Birraa and the Bahar, will you then aim to become and reach the final destination of being the Aabid and Shaakir of Allah, of being obedient follower of Allah’s laws through actual deeds and actions that show ultimate gratitude and are done as a result of Allah saving and rescuing you. Allah is the one who saves you from it and from each and every form of distress, affliction, suffering and anguish, yet you do Shirk- assign partners with Allah where no one is the authority- you follow the laws of Deen from other than Allah, and take up other than Allah as your deities whose laws of Deen you follow.

Qul (Reflect from your conducts and be), “Allah is the one who is the Qaadiru (Allah is capable, powerful, and resourceful over all things) A’ala (best of the best, the peak and the epitome) that Allah Yaba’s’a (appoint for duties with specific objective and mission) upon you A’zaaban (the punishment, the recompense for all your acts of Kufar and bad deeds) from Fouqakum (giving you importance, and significance over anyone and anything else to) you or of Tahte (in accordance with) your Arjulekum (resources and abilities) or Yalbesakum (Engulfment in all aspects and sides, surrounded by, covered from all sides by, or overwhelmed by) Shaya’n (The word is normally translated as sects but in fact used in much broader meanings in terms of siding with; partisanship; patronage; bias; factionalism; prejudice; sectarianism; support; Take sides with; Be in favor of or adhere to; side with; advocate; champion or follow a certain methodology, mindsets, believes or approaches of life) and Yuzequ (‘to cause to experience or undergo a certain experience; to know something by experiencing it; to put to test, to go through or pass through something’) some of you Ba’asa (earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s own actions) of others. Anzur (basically means to look from one’s eyes- but the word Nazar has meanings of thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation.) how Nus’refu (‘explaining in detail, through diversification or through wide distribution’) the Ayaat (both the Kalam as well as the creations of Allah, scattered all around us as evidence of Allah’s existence and greatness) so that they Yafqahun (understanding or perceiving something with the full use of one’s intellect, thinking, reasoning and all faculties,).”

Allah is capable, powerful, and resourceful over all things. Allah has created the universe, and All Malaik perform their duties as determined by Allah. Once Allah has given humanity Freewill and Hidayah, then although Allah is capable, all-powerful over all things, but Allah does not intervene during this worldly life. Everything is determined as per the cause and effect of the natural laws, whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the hereafter because “Allah is capable, powerful and resourceful as per best of the best, the peak and the epitome. Indeed, Allah is the one who has appointed for duties with specific objective and mission upon you the punishment, the recompense for all your acts of Kufar and bad deeds to give you importance, and significance over anyone and anything else to you. These ayahs highlight couple of forms of Azaab as 1) in accordance with and as per your resources and abilities or 2) being engulfment in all aspects and sides, surrounded by, covered from all sides by and overwhelmed by sectarianism, being engulfed in and associated with sects, clearly telling us that associating with any sect, or becoming a part of any sect is actually an act of Shirk and being divided into sects and groups is actually a form of Allah’s Azaab. Thus, Allah cause you to experience, put to test, to go through and made to pass through some of you the earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of your own actions at the hand of others. Then why don’t you observe, think, watch with vigilance and observational approach, I.e., look but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with your knowledge and other aspects already told you earlier on in these ayahs, by giving undivided attention, and focus as to how all the laws and Ayaat of Allah has been explained in detail, through diversification and through wide distribution, so that they could understand, perceive with the full use of their intellect, thinking, reasoning and all faculties, the Ayaat of Allah- including both the Kalam as well as the creations of Allah, scattered all around us as evidence of Allah’s existence and greatness.

[Quran 6:66] But Kazaba (وَكَذَّبَ) with it Qoumuka (قَوْمُكَ) while it is the Haqq (الْحَقُّ). Qul (قُلْ), “I am not upon you with Wakeel (بِوَكِيلٍ).

[Quran 6:67] For every Naba (نَبَإٍ) Mustaqarran (مُسْتَقَرٌّ). And Soufa (وَسَوْفَ) you A’limun (تَعْلَمُونَ).”

But Kazaba (deny, rejected, lied, made fun of, disrespected) with it Qoumuka (in past well when people contributed towards establishing, supporting, strengthening and being the pillar of strength and support of the Kazaba of it) while it is the Haqq (the absolute truth and justice as well as bare-minimum responsibility and duty of Allah’s Ebaad). Qul (reflect from your conducts and behaviors that), “I am not upon you with Wakeel (trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc). For every Naba (information, news, condition, situation, or an expression of actual facts, events and situations) Mustaqarran (dwelling place, a place of establishment and settlement and abode). And Soufa (word is normally mistranslated as soon, but the word is used as an expression to reflect the approaching of, acknowledging of or realizing of something) you A’limun (know, have the knowledge of).”

Even in the past people have contributed towards establishing, supporting, strengthening and being the pillar of strength and support of denying, rejecting, lying, making fun of and disrespecting with it while it is not only the absolute truth and justice but also the bare-minimum responsibility and duty of Allah’s Ebaad. However, we should reflect from our conducts and behaviors, as Allah’s Rasool that, “I am not upon you with a trustee, guardian, disposer of affairs, manager, custodian, advocate, witness, judge, or defender in any manner whatsoever. My duty is only to deliver the message, the Wakeel is only Allah.” Every Naba- happening, event, thing, aspect, all of Allah’s creations and Ayahs are Mustaqarran- scattered, settled, established all around you and Soufa- realize, come to know, acknowledge what you already know. Basically, in these Ayahs Allah ask us as Rasool to communicate through our actions, behaviors and voice, to those people who do Takzeeb- ridicule Allah’s ayahs. Our job is just to deliver the message not to be a Wakeel on them. Allah’s commandments, natural laws, are already established, embedded, prevalent and habitant in life and on the earth- these are all around us. You just have to acknowledge and need to realize it- basically, acknowledge and realize what you already know.

C. IMPLEMENTATION IN TODAY’S LIFE:

These Ayahs of Surah Al-Ana’m i.e., 6:59-67 give us the following divine guidance that we can apply in our day to day lives.

TO ALLAH BELONGS THE WISDOM AND THE EXPOSURE OF ALL THAT IS UNSEEN AND HIDEEN IN THE BIRRA AND THE BAHAR- NONE EXCEPT ALLAH CAN GIVE THE KNOWLEDGE OF IT AND THERE IS NOTHING WHICH IS MISSING IN THE KITAABE-MUBEEN: Whatever anyone is able to gather, learn or gain information from any page, piece of information, document or evidence regarding such unseen and hidden aspects of the Birra and the Bahar is given by and in the knowledge of only Allah. There is nothing in the universe which is not in the Kitaab -e- Mubeen- refers to all the laws of nature that have been created, written and set in motion by Allah, which have been fixed, not changeable and nothing can divert or fail to comply with these laws of Allah. All these laws are mentioned in the Kitaab for them, from which they can never divert away from- they obey these laws willingly or unwillingly. And this Kitaab is Mubin- i.e., explained in detail, distinctly and clearly made evident, distinct from one another and explained and well-diversified in nature as evidences and proofs of Allah’s existence and greatness

ALLAH DOES NOT HUBBATIN THE ZULUMAAT OF THE EARTH: This Ayah also gives the divine message that the whole system of Allah comprising of Fitrat and Noor of Allah, Allah’s creations, Allah’s message and all the laws are all working against in direct opposition and contradiction of such aspects, elements, people, traits and characteristics that are opposed to this system of Allah; that are not being at their rightful place, where they are supposed to be as created by Allah, as well as such elements, situations, aspects and people committing extreme acts of injustices against other habitants of the earth.

THE WHOLE PROCESS OF ALLAH’S ACCOUNTABILITY, DECREE AND PERFECT SYSTEM OF RECOMPENSE: Allah is the one who carries out the perfect accountability with and through the intense and extreme aspects, periods and elements of darkness, destruction and hardships. And Allah knows what and how people inflict wounds, hurt, harm, pain & sufferings, allegorically in terms of injuries to relationships, people, aspects and positivity in the communities with the help of all those things that are their most treasured and desirable ones. It’s because of such acts that Allah then appoints defined duties and responsibilities with a clearly defined mission and objectives for such people in order to bring about Allah’s judgment and decree the specified and fixed deferment of their perfect accountability. Then to Allah would be the place of retreat, in terms of a place of refuge as well as Allah being the only authoritative source and competent authority for the purpose of everyone’s accountability at its best- to whom we all will be returning back to as our source of origins- from where we all came into being.

ALLAH AS QAHIRU FOUQA EBAADIHI: Those people who follows the laws of Allah in humbly submissive manner, treating these laws and Allah as the most significant and important for them, then they enter into the ambit of Allah being Qaahiru for Allah’s Ebaad. Due to their own choice to follow the laws of Allah, Allah is now the most significant and important for them over anything/anyone else in terms of them being humbly submissive to the Laws of Allah based on their own choice, while at the same time, the whole system of Allah responds to them giving them more benefits, significance and value as well as protection and shield for them. Thus, Allah’s message, Risalat & Hidayah acts as a protection and shield for such people.

THOSE WHO GO AGAINST ALLAH’S SYSTEM: On the other hand, those who do not follow the laws of Allah, for whom Allah is not Qahiro; for those the state of metaphorical death and of extreme Kufar has been brought to fruition, which is much beyond the average, matchless and unrivalled, where such people are all alone in their state of extreme Kufar and metaphoric death- this state is basically the perfect accountability and them facing the recompense of their own actions and deeds of extreme Kufar as per their due right, a concept of Accountability as per Allah’s Rislaat, Allah’s message, since Allah never goes against the laws of the Kitaab, (both referring to the laws of Deen as per Allah’s message, the Kalam as well as the laws of nature and creations of Allah in science and universe as well as the process and the laws of recompense and accountability). Such people who have gone into extreme Kufar, in a state of death like state are described further that – they reject, negate, make futile and rendered ineffective Allah as their guardian, defender, benefactor, protector, close friend and ally. Thus, in their state of extreme Kufar and metaphoric death, they take everyone and everything except Allah and Allah’s laws as their Hukum- lawmaker, judge, arbitrator, maker/issuer of decrees, rulings, verdicts, wisdom, laws and regulations for them. Whereas Allah is the one who is precise, swift and generous- the best among those who carry out the process of accountability, payback and recompense.

WHO SAVES YOU AND WHO DO YOU SEEK HELP FROM- YET YOU DO SHIRK: These Ayahs also give counter-arguments to such people who commit these acts of Shirk by following laws of deen other than from Allah as to ask them, ‘who saves and rescues you from the darkness, confusion and injustices of the Birra; who saves you from the evil path of going in the opposite direction of Birra, i.e., Bahar? You seek for help from the system of Allah, and make Duaa to Allah to make you realize and self-reflect as well as keeping your sins and mistakes as secret, hidden and private. Then if Allah saves and rescues you from the Zulumaat of the Birraa and the Bahar, will you then aim to become and reach the final destination of being the Aabid and Shaakir of Allah? Allah is the one who saves you from it and from each and every form of distress, affliction, suffering and anguish, yet you do Shirk- assign partners with Allah where no one is the authority- you follow the laws of Deen from other than Allah, and take up other than Allah as your deities whose laws of Deen you follow.

THE LAWS OF CAUSE AND EFFECT & SPECIFIC DUTIES AND FORMS OF AZA’AB: Allah is capable, powerful, and resourceful over all things but Allah does not intervene during this worldly life. Everything is determined as per the cause and effect of the natural laws, whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the hereafter. Indeed, Allah is the one who has appointed for duties with specific objective and mission upon those in extreme kufar the Azaab- as their recompense for all their acts of Kufar and bad deeds. These ayahs highlight couple of forms of Azaab as (1) in accordance with and as per their resources and abilities or (2) being engulfed in and associated with sects, clearly telling us that associating with any sect, or becoming a part of any sect is actually an act of Shirk and being divided into sects and groups is actually a form of Allah’s Azaab. Thus, Allah cause you to experience the earning and facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of their own actions at the hand of others.

THE TREATMENT BY EARLIER NATIONS AND IN PAST AS WELL TOWARDS THE AYAAT OF ALLAH: These Ayahs ask the thought provoking question as to Why don’t they observe, think, watch with vigilance and observational approach, by giving undivided attention, and focus as to how all the laws and Ayaat of Allah has been explained in detail, through diversification and through wide distribution, so that they could understand, perceive with the full use of their intellect, thinking, reasoning and all faculties, the Ayaat of Allah- including both the Kalam as well as the creations of Allah, scattered all around us as evidence of Allah’s existence and greatness. Even in the past, people have contributed towards establishing, supporting, strengthening and being the pillar of strength and support of denying, rejecting, lying, making fun of and disrespecting with Allah’s Ayaat while it is not only the absolute truth and justice but also the bare-minimum responsibility and duty of Allah’s Ebaad. However, we as Rasool of Allah should reflect from our conducts and behaviors that we are upon them a trustee, guardian, disposer of affairs, manager, custodian, advocate, witness, judge, or defender in any manner whatsoever. Our only duty is only to deliver the message, whereas the Hikm and the Wakeel is only Allah. Allah’s commandments, natural laws, are already established, embedded, prevalent and habitant in life and on the earth- these are all around us. People just have to acknowledge and need to realize it- basically, acknowledge and realize what they already know.

Footnotes:

D. THE KEY-WORD VOCABULARY:

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

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

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