Surah Al-Anfal – Ayah no. 20-28

A.   TRANSLATION

٢٠ يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَوَلَّوْا عَنْهُ وَأَنْتُمْ تَسْمَعُونَ

[Quran 8:20] O you those who Amanu (آمَنُوا) At’i’u (أَطِيعُوا) Allah and Rasulahu (وَرَسُولَهُ) and not Tawallaw (تَوَلَّوْا) upon it/him/her and you Tasmau’na (تَسْمَعُونَ).

 

 

٢١ وَلَا تَكُونُوا كَالَّذِينَ قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ

[Quran 8:21] And not Takunu (تَكُونُوا) all those who Qalu (قَالُوا) Sama’ina (سَمِعْنَا) and they not Yasma’una (يَسْمَعُونَ).

 

٢٢ إِنَّ شَرَّ الدَّوَابِّ عِنْدَ اللَّهِ الصُّمُّ الْبُكْمُ الَّذِينَ لَا يَعْقِلُونَ

[Quran 8:22] Indeed Sharra (شَرَّ) the Dawabi (الدَّوَابِّ) A’enda (عِنْدَ) Allah the S’ummu (الصُّمُّ) the Bukum (الْبُكْمُ) those who not Ya’qaluna (يَعْقِلُونَ).

 

٢٣ وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَأَسْمَعَهُمْ ۖ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَهُمْ مُعْرِضُونَ

[Quran 8:23] And if Alima (عَلِمَ) Allah in them Khayran (خَيْرًا) so that to Asma’ahum (لَأَسْمَعَهُمْ) them. And if Asma’ahum (أَسْمَعَهُمْ) to Tawallu (لَتَوَلَّوْا) and they Mu’rizuna (مُعْرِضُونَ).

 

٢٤ يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ ۖ وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

[Quran 8:24] O you those who Amanu (آمَنُوا) let Jibu (اسْتَجِيبُوا) to Allah and the Rasuli (وَلِلرَّسُولِ) when Dua’akum (دَعَاكُمْ) to what Yuh’yikum (يُحْيِيكُمْ). And A’lamu (وَاعْلَمُوا) that Allah Yahulu (يَحُولُ) Bayna (بَيْنَ) the Mara’i (الْمَرْءِ) and Qalbihi (وَقَلْبِهِ) and indeed, to Allah Tuhsharuna (تُحْشَرُونَ).

 

٢٥ وَاتَّقُوا فِتْنَةً لَا تُصِيبَنَّ الَّذِينَ ظَلَمُوا مِنْكُمْ خَاصَّةً ۖ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ

[Quran 8:25] And Ittaqu (وَاتَّقُوا) Fit’natan (فِتْنَةً) not Tus’ibanna (تُصِيبَنَّ) those who Zalamu (ظَلَمُوا) of you Khas’atan (خَاصَّةً). And A’lamu (وَاعْلَمُوا) that Allah Shadidu (شَدِيدُ) the A’eqabi (الْعِقَابِ).

 

٢٦ وَاذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ تَخَافُونَ أَنْ يَتَخَطَّفَكُمُ النَّاسُ فَآوَاكُمْ وَأَيَّدَكُمْ بِنَصْرِهِ وَرَزَقَكُمْ مِنَ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ

[Quran 8:26] And Azkuru (وَاذْكُرُوا) when you Qalilun (قَلِيلٌ) Mus’taza’funa (مُسْتَضْعَفُونَ) in the Arzi (الْأَرْضِ) Takhafuna (تَخَافُونَ) indeed, Yatakhaffakumu (يَتَخَطَّفَكُمُ) the Naasu (النَّاسُ). Then Awakum (فَآوَاكُمْ) and Ayyadakum (وَأَيَّدَكُمْ) Binas’rihi (بِنَصْرِهِ) and Razaqakum (وَرَزَقَكُمْ) of the T’ayibaati (الطَّيِّبَاتِ) so that you Tashkuruna (تَشْكُرُونَ).

 

٢٧  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِكُمْ وَأَنْتُمْ تَعْلَمُونَ

[Quran 8:27] O those who Amanu (آمَنُوا) ! Do not Takhunu (تَخُونُوا) Allah and the Rasool (وَالرَّسُولَ) and Takhunu (وَتَخُونُوا) Amanatakum (أَمَانَاتِكُمْ) and you Ta’lamun (تَعْلَمُونَ).

 

٢٨  وَاعْلَمُوا أَنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَأَنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ

[Quran 8:28] And A’lamu (وَاعْلَمُوا) that what Amwalukum (أَمْوَالُكُمْ) and your Auladukum (وَأَوْلَادُكُمْ) its Fitna (فِتْنَةٌ) and indeed, Allah A’enda (عِنْدَهُ) Ajarun (أَجْرٌ) A’zeem (عَظِيمٌ).

 

B.   THE CONCEPT:

THE CONTEXT

The earlier Ayahs of Surah Al-Anfaal, taught us the following lessons

 

• MOMINEEN AND KAAFIREEN: Momineen are those who Amanu, who use their intellect to seek knowledge, to be at utter conviction with Allah and Allah’s system and be at the state of peace and harmony with others. Kaafireen, on the other hand, are those who do Kufar, who hide and do not use their intellect, who blindly follow others, who are proud and arrogant, who remain ungrateful and in a state of war with others.

 

• YOUM OF KUFR AS ADBAAR: Divine guidance advises Momineen not to convert or consider the well-known aspects of Kufar as their powers or resources for strength and stability. This is only allowed in two situations: causing deviation in order to destroy or supporting a war against them. Those who convert or consider these well-known aspects of Kufar as their powers, tools, sources of strength and stability, face destruction, suffering, and humiliation due to their own actions and disconnection from Allah’s system.

 

• ATTACKING OR AIMING TO DESTROY KAAFIREEN: Explicit divine instructions to the Momineen is not to destroy or wage war against Kaafireen, as it’s Allah’s system’s task which carries out the perfect recompense and requital for them. Attacking others reciprocates attacks, so divine wisdom is to let Allah’s system carry out the perfect recompense for the Kaafireen.

 

• MOMINEEN IS ONLY AHSAAN FOR OTHERS: Momineen face challenges such as situations of encountering Kaafireen advancing in Kufar. These situations are meant to bring out the real characteristics of the Momineen as their trial and test. The divine guidance for us as Momineen is only Husn and Ahsaan behaviors- that is our behaviors should be embodied with such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than people’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being.

 

• KAAFIREEN’S PERFECT RECOMPENSE: Providing a glimpse of the perfect recompense for Kaafireen, it’s Allah’s system that ensures that those who do kufar, who are proud, arrogant, ungrateful, blind followers, and deny the Ayaat of Allah, lose energy and become weak and less powerful. On the other hand, our behaviors for everyone, including kaafireen, should be embodiment of Ahsan and Husan and never of an aggressive opponent.

 

• TO RESIST OUR EGOISTIC DESIRES IS KHAIR: The divine wisdom advises Momineen to resist egoistic desires to undertake opposition of Kaafireen for victory. Since this will not lead to self-sufficiency, enlightenment, and power. Even when we decide to embrace the opposition, Momineen should avoid aggressive, hostile, forceful and destructive activities, even if they are in majority. Allah’s system supports and favors the Momineen, so it’s essential to align with and support our true potential which can only be achieved through behaviors of Ahsan.

 

CONCEPT OF THESE AYAHS

 

Ayah 8:20, “O you those who Amanu (آمَنُوا) At’i’u (أَطِيعُوا) Allah and Rasulahu (وَرَسُولَهُ) and not Tawallaw (تَوَلَّوْا) upon it/him/her and you Tasmau’na (تَسْمَعُونَ).”

 

O you those who are peaceful and use their intellect and seek knowledge in order to be at utter conviction (آمَنُوا) are obedient followers out of own likes and abilities, without any force or compulsion, due to own internal inclination, enthusiasm, motivation, eagerness and commitment (أَطِيعُوا) Allah and Allah’s message (وَرَسُولَهُ) and do not turn away, disobey, disconnect or repel away (تَوَلَّوْا) upon it/him/her and you perceive with complete focus, undivided attention and intellectual presence (تَسْمَعُونَ).

 

This ayah addresses those who have attained a state of Aman—a condition marked by inner security, peace, and a deep, genuine conviction attained through intellectual engagement and the seeking of knowledge. Such individuals follow the divine commands and the message of Allah solely out of their own internal inclination, enthusiasm, motivation, and commitment, without any external force or compulsion.

 

The divine directive for those who Amau is twofold. First, it calls for a demonstrative obedience in which one embraces the guidance of Allah with heartfelt commitment and self-determined eagerness. Second, it cautions against any form of deviation: one must not turn away, disobey, disconnect, or repel away from the Allah’s system and the divine guidance. This warning against deviation reinforces that the path of genuine Aman is maintained only when every aspect of the message is accepted fully and acted upon without compromise. In doing so, we, as those who Amanu, not only synchronize ourselves with the divine system but also ensure that our entire being is aligned with Allah’s Message.

 

Ayah 8:21, “And not Takunu (تَكُونُوا) all those who Qalu (قَالُوا) Sama’ina (سَمِعْنَا) and they not Yasma’una (يَسْمَعُونَ).”

 

And do not, through your conducts, aim to reach the final destination (تَكُونُوا) all those who reflect from their conducts and speech that (قَالُوا) ‘We perceive with complete focus, undivided attention and intellectual presence’ (سَمِعْنَا) and they do not perceive with complete focus, undivided attention and intellectual presence (يَسْمَعُونَ).

 

After giving explicit instructions to us, as those who Amanu, to use all our perceptions with undivided attention and intellectual presence, this Ayah now outlines the stark difference between mere verbal expression and outward pretence versus the act of true acts of perception, understanding the clarity of Allah’s Message and actions in its alignment. It warns against letting one’s conduct devolve into an empty display, through outward behaviours or mere expressions, without the supporting of authentic internal comprehension. The Ayah emphasizes that the act of perception must be more than a tokenish utterance; it requires a complete, focused, and undivided intellectual presence. The difference is made clear: while some may casually declare “we have perceived” as a matter of routine, true perception is manifested when the heart and mind work in unison to absorb and reflect upon the divine message.

 

Ayah 8:22, “Indeed Sharra (شَرَّ) the Dawabi (الدَّوَابِّ) A’enda (عِنْدَ) Allah the S’ummu (الصُّمُّ) the Bukum (الْبُكْمُ) those who not Ya’qaluna (يَعْقِلُونَ).”

 

Indeed, it’s wastage of human faculties and efforts, leading to death, destruction and corruption (شَرَّ) in those whose faculties have gone stale and they are like metaphoric dead with no intellect or benefit to the humanity (الدَّوَابِّ)- the significance and importance of these near (عِنْدَ) Allah, are those who become 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 (الصُّمُّ) and those who in their following blindly of the laws other than those of Allah use their resources, powers and abilities in such rituals and expenses that benefits no one (الْبُكْمُ)- those who do not use their intellectual faculties and do not use reason (يَعْقِلُونَ).

 

After giving us the stark differences between just outer appearances and pretense verses the true understanding and following of the divine message, this ayah characterizes those who neglect the use of their intellectual faculties. The Ayah vividly illustrates the catastrophic misallocation of human faculties and efforts. It describes profound deterioration—a wastage that brings about death, destruction, and pervasive corruption. Due to blindly following man-made rituals and customs, this situation refers to those whose inner capacities have grown stagnant, rendering them metaphorically dead, lacking any true intellect or beneficial contribution to humanity.

 

Additinionaly the Ayah stresses the severe consequence of habitual disengagement from divine guidance. By becoming akin to the deaf, individuals lose the ability to recognise or pay attention to Allah’s message. Their vision and intellectual faculties are obscured by the relentless conditioning of ritualistic routines—habits that suppress critical inquiry and reflection. This state is compounded when one blindly adheres to man-made laws and customs, investing personal resources and energy into rituals that yield no tangible benefit to anyone. Ultimately, those who fail to utilize their reasoning and intellectual faculties are condemned to a life of wasted potential.

 

Ayah 8:23, “And if Alima (عَلِمَ) Allah in them Khayran (خَيْرًا) so that to Asma’ahum (لَأَسْمَعَهُمْ) them. And if Asma’ahum (أَسْمَعَهُمْ) to Tawallu (لَتَوَلَّوْا) and they Mu’rizuna (مُعْرِضُونَ).”

 

And if have the knowledge of (عَلِمَ) Allah’s system- for them it would have been beneficial and source of all blessings (خَيْرًا) had they perceived with complete focus, undivided attention and intellectual presence (لَأَسْمَعَهُمْ). And if they perceive with complete focus, undivided attention and intellectual presence (أَسْمَعَهُمْ) in order to turn away, disobey, disconnect or repel away from Allah’s system (لَتَوَلَّوْا) and they are those who disobey clear divine instructions, who repel away from them in dislike ness and disgust, who disconnect from and turn away as opposition to the laws and systems of Allah (مُعْرِضُونَ).

 

After highlighting the results of blind following in the shape of deterioration and wastage of human efforts and abilities, this ayah then outlines a fundamental conditional relationship between the reception of beneficial knowledge and the response of the heart and mind. When people seek knowledge, use their intellectual abilities and faculties with undivided attention and focus to understand the Allah’s message, the resulting insight becomes the wellspring of all blessings and benefits of Allah’s system. In such circumstances, the divine guidance is perfectly aligned with the internal capacities of the individual, ensuring that the wisdom offered serves as a transformative source of grace.

 

However, the Ayah also gives us the stark contrast when it describes the alternate response: if the recipients, despite possessing the capacity to perceive, to use intellectual faculties, choose instead to turn away and disconnect from Allah’s message, then they are not merely passive, but actively reject the clear divine instructions. This deliberate turning away—characterized by disobedience, a sense of repulsion, and a conscious disconnect from the laws and systems of Allah—defines those who are termed as disinclined or unresponsive. In effect, even when the beneficial knowledge is available, the act of turning away transforms a moment of potential blessing into an act of defiance, showing the tragic waste of what could have been an illuminating and life-enhancing gift.

 

Ayah 8:24, “O you those who Amanu (آمَنُوا) let Jibu (اسْتَجِيبُوا) to Allah and the Rasuli (وَلِلرَّسُولِ) when Dua’akum (دَعَاكُمْ) to what Yuh’yikum (يُحْيِيكُمْ). And A’lamu (وَاعْلَمُوا) that Allah Yahulu (يَحُولُ) Bayna (بَيْنَ) the Mara’i (الْمَرْءِ) and Qalbihi (وَقَلْبِهِ) and indeed, to Allah Tuhsharuna (تُحْشَرُونَ).”

 

Oh those who are peaceful and use their intellect and seek knowledge in order to be at utter conviction (آمَنُوا) let respond to the laws through explicit actions (اسْتَجِيبُوا) to Allah and Allah’s messenger (وَلِلرَّسُولِ) when seek help from the system of Allah for your desires (دَعَاكُمْ) to what gives life to you (يُحْيِيكُمْ). And know (وَاعْلَمُوا) that Allah is all around and encompassing (يَحُولُ) between (بَيْنَ) of those who are not synchronized and not connected with Allah’s system (الْمَرْءِ) and their intentional decision making, their heart and mind (وَقَلْبِهِ) and indeed, to Allah is the accountability of their deeds (تُحْشَرُونَ).

 

After giving us the stark differences in resulting situations and end destinations of those who perceive with full intellectual presence and undivided attention verses those who do not, this ayah calls upon those who Amanu- i.e. have attained a state of Aman—a condition of inner peace, intellectual clarity, and genuine conviction—to respond with clear, decisive actions, as guided and instructed by Allah and Allah’s Messenger. In this call, the act of responding is not merely a passive acknowledgment but an active engagement with the divine system, one that secures the very essence of life, through adherence to the divine instructions.

 

The ayah emphasizes that when you seek help from Allah’s system for your personal needs and desires—those which give life to you—the proper response is one of immediate and wholehearted action. It is a clear directive for the addressee to mobilize their efforts and resources in obedience, ensuring that their actions are in full harmony with the divine command.

 

The ayah reminds the addressee to be fully aware that Allah’s encompassing presence penetrates every aspect of your being—from your outward actions, that may not be synchronized as yet to the innermost niches of your heart and intentions. This intimate connection reinforces that every deed will be gathered and accounted for before Allah for its perfect recompense, stressing the enduring and all-encompassing nature of divine system of accountability.

 

Ayah 8:25, “And Ittaqu (وَاتَّقُوا) Fit’natan (فِتْنَةً) not Tus’ibanna (تُصِيبَنَّ) those who Zalamu (ظَلَمُوا) of you Khas’atan (خَاصَّةً). And A’lamu (وَاعْلَمُوا) that Allah Shadidu (شَدِيدُ) the A’eqabi (الْعِقَابِ).”

 

And be cautious and extra careful about (وَاتَّقُوا) it’s test and trial (فِتْنَةً) you do not afflict (تُصِيبَنَّ) those who commit extreme acts of injustices (ظَلَمُوا) among you specifically (خَاصَّةً). And know (وَاعْلَمُوا) that Allah increase (شَدِيدُ) the accountability (الْعِقَابِ).

 

After reminding us about the powers and reach of Allah’s system especially when it comes to us seeking help from it for our desires, this ayah enjoins a deep sense of caution and vigilance. It begins by urging, “Ittaqu”—to be mindful and guarded—against the trials and tests that naturally arise in the life of those who are part of the community, some of whom are actively committing acts of injustices.

 

In such situation its natural for us as humans, to afflict such people but this ayah specifically warns against causing additional affliction to those who already engage in extreme acts of injustice within the community, particularly in cases where such transgressions are prominent. In other words, one must be exceedingly careful not to aggravate the suffering of those who commit clear injustices. This warning serves both as a safeguard against retaliatory actions that might harm one’s own community and as a reminder to maintain a high standard of ethical conduct.

 

Allah gives us a clear warning against taking things in our own hands by emphasizing the certainty and severity of divine accountability. The addressee is given a clear instruction as “A’lamu” —to be fully aware—that Allah’s retribution is not only severe but is also proportionate to the gravity of the injustice. In this context, any wrongful act that leads to further suffering brings about an increased measure of accountability, reinforcing the principle that no injustice goes unnoticed in the divine system.

 

In essence, this verse stresses the importance of exercising restraint and careful judgment. It calls for vigilance in both one’s own actions and in how one responds to the trials presented by societal injustices, while simultaneously reminding one that divine recompense is unwavering and exacting. The overarching message is one of maintaining moral integrity and caution, ensuring that actions—especially in the face of injustice—do not contribute to further harm, but instead align with the higher ethical and moral standards set forth by the divine guidance.

 

Ayah 8:26, “And Azkuru (وَاذْكُرُوا) when you Qalilun (قَلِيلٌ) Mus’taza’funa (مُسْتَضْعَفُونَ) in the Arzi (الْأَرْضِ) Takhafuna (تَخَافُونَ) indeed, Yatakhaffakumu (يَتَخَطَّفَكُمُ) the Naasu (النَّاسُ). Then Awakum (فَآوَاكُمْ) and Ayyadakum (وَأَيَّدَكُمْ) Binas’rihi (بِنَصْرِهِ) and Razaqakum (وَرَزَقَكُمْ) of the T’ayibaati (الطَّيِّبَاتِ) so that you Tashkuruna (تَشْكُرُونَ).”

 

And remember and take lessons from narrated stories of previous nations / your forefathers (وَاذْكُرُوا) when you were few (قَلِيلٌ) oppressed (مُسْتَضْعَفُونَ) in the earth (الْأَرْضِ) – You were worried and concerned (تَخَافُونَ) that they will take away (يَتَخَطَّفَكُمُ) the humanity (النَّاسُ). Then protected you (فَآوَاكُمْ) and strengthened and resourced you (وَأَيَّدَكُمْ) with Allah’s help, support and protection (بِنَصْرِهِ) and gave you ways and means of personality and character nourishment and development (وَرَزَقَكُمْ) of such things/aspects that are pleasant and desirable; that are valuable and lawful, i.e. legally acquired as well as allowed legally as per the laws of the land and laws of Deen (الطَّيِّبَاتِ) so that you be grateful and follow the laws of Allah by committing explicit actions in a state of utter gratitude (تَشْكُرُونَ).

 

This ayah calls for a mindful remembrance of the lessons embedded in the narrated stories of past nations and your forefathers—times when you were few and found yourselves oppressed upon the earth. In those moments, the overwhelming concern and worry was not merely of physical loss but of having your very essence or humanity taken away due to this oppression and torment.

 

The Ayah then reminds you, the addressee, that in such times of vulnerability, divine support manifested in tangible ways. You were not abandoned; instead, you were protected and strengthened through Allah’s unmistakable help and support. Along with this protection, you were provided with sustenance and means derived from the reservoir of wholesome, desirable blessings —blessings that are not only valuable but also lawfully acquired in accordance with both the laws of the land and the divine law of Deen.

 

This comprehensive provision served a dual purpose. It was meant to revive your spirit and capabilities, and at the same time, to instill deep gratitude by reinforcing the connection between divine help and response from Allah’s system. The outcome is a call for a state of active, heartfelt thankfulness, which in turn compels you to follow the established divine laws with explicit and sincere actions.

 

In summary, this ayah encapsulates the transformative journey from past oppression to present empowerment. It calls upon you to remember and learn from the trials of earlier times, to acknowledge the protective and strengthening hand of divine support, and finally, to respond with gratitude through actions that honor the divine commandments and are in alignment with Allah’s system.

 

Ayah 8:27, “O those who Amanu (آمَنُوا) ! Do not Takhunu (تَخُونُوا) Allah and the Rasool (وَالرَّسُولَ) and Takhunu (وَتَخُونُوا) Amanatakum (أَمَانَاتِكُمْ) and you Ta’lamun (تَعْلَمُونَ).”

 

Oh those who are peaceful and use their intellect and seek knowledge in order to be at utter conviction (آمَنُوا) ! Do not breach and commit treason (تَخُونُوا) against Allah and the messenger (وَالرَّسُولَ) and do not breach and commit treason (وَتَخُونُوا) against your trust and duties of caretakers of your Emaan (أَمَانَاتِكُمْ) and you have the knowledge (تَعْلَمُونَ).

 

This ayah directs those who Amanu- have reached a state of Aman—those who are at peace, who actively engage their intellect, and who seek knowledge to attain genuine conviction—to uphold the wholesomeness of their trust. It explicitly warns against committing acts of treason on two levels. First, it prohibits any breach or act of betrayal against Allah and Allah’s Message, stressing that the divine trust extends directly to the source of guidance itself. Second, it forbids the violation of Amanatakum—the trust and duties bestowed upon you as custodians and caretakers of your Emaan, the covenant with Allah.

 

Given that you are fully endowed with understanding and awareness, this ayah emphasizes that such betrayal is not born out of ignorance but is a willful act of disobedience. The warning is clear: having the knowledge and capacity to discern the truth imposes a corresponding responsibility to safeguard and honor the divine covenant. Any breach of trust not only undermines the integrity of the relationship with the divine but also disrupts the very foundation of the inner state of Aman that sustains genuine conviction and all the corresponding Allah’s blessings.

 

In essence, the ayah serves as a solemn reminder that true commitment requires unwavering loyalty and integrity. With complete awareness and intellectual presence, you must guard against any act that would fracture the sacred covenant between you and the divine, ensuring that your conduct consistently reflects the trust and responsibilities inherent in your state of Aman.

 

 

Ayah 8:28, “And A’lamu (وَاعْلَمُوا) that what Amwalukum (أَمْوَالُكُمْ) and your Auladukum (وَأَوْلَادُكُمْ) its Fitna (فِتْنَةٌ) and indeed, Allah A’enda (عِنْدَهُ) Ajarun (أَجْرٌ) A’zeem (عَظِيمٌ).”

 

And know (وَاعْلَمُوا) that your wealth, resources and valuables (أَمْوَالُكُمْ) and your children (وَأَوْلَادُكُمْ) are basically test and trial of Allah’s system (فِتْنَةٌ) and indeed, Allah is the most significant and important in terms of (عِنْدَهُ) recompense (أَجْرٌ) magnificent and splendid (عَظِيمٌ).

 

This ayah calls upon you to be fully aware, that your wealth, resources, and valuables as well as your children and parents serve as tests and trials within the framework of Allah’s system. These worldly blessings, while cherished, are not ends in themselves but are intended to assess your capacity to remain steadfast and true to the divine guidance.

 

In this context, every asset and every cherished relationship is a means through which you are tested—whether through the responsibilities they impose or the attachments they foster. The underlying principle is that such tests are designed to determine how well you adhere to the principles of conscious obedience and mindful reliance on divine support, rather than becoming distracted by momentary gains.

 

Moreover, the Ayah reminds you that with these trials comes the promise of a recompense that is both magnificent and splendid. Allah, in the supreme wisdom, assures you that the ultimate reward, which surpasses all worldly measures, is reserved for those who successfully navigate these tests while maintaining the true spirit of commitment to Allah’s system.

 

In essence, this ayah serves as a solemn reminder that the material blessings and familial bonds you possess are double-edged: they enrich your life but also carry the potential to derail your focus if not managed with care. Recognize these trials as opportunities for growth and purification, for in the realm of divine recompense, the reward for such steadfastness is both significant and eternal.

 

C.    LESSONS AS PER THESE AYAHS:

These ayahs give us the following lessons in a nutshell. They outline the character and responsibilities of those who have attained a state of inner peace and genuine conviction through intellectual engagement. The lessons emphasize complete, self-motivated obedience, a deep and focused perception of divine wisdom, and the dangers inherent in superficiality, neglect of reason, and disloyalty. In addition, they stress the importance of active response to divine summons, ethical restraint when confronting injustice, and the recognition of worldly blessings as tests designed to refine one’s character.

 

• COMPLETE ADHERENCE TO & SYNCHORNIZATION WITH ALLAH’S SYSTEM: Allah teaches us that true adherence to the divine message is not forced or mechanical but flows naturally from an inner state of peace and security. Those who have reached this state—characterized by the pursuit of knowledge and the use of intellect—are called to follow the guidance wholeheartedly and without compromise. Their obedience is voluntary and stems from internal enthusiasm, motivation, and commitment. In this ideal state, every action and decision align with the divine principles, ensuring that the entire being is synchronized with the message of truth.

 

• TRUE PERCEPTION & UNDERSTANDING VERSUS SUPERFICIAL EXPRESSION: A central lesson is the distinction between merely claiming to have listened and genuinely perceiving the divine message. Superficial expressions or routine declarations do not suffice; true understanding requires undivided intellectual focus and a deep internalization of the message. When the heart and mind engage in unison, the reception of divine wisdom transforms into a vibrant and life-enhancing experience. In contrast, those who only pay lip service to such claims end up with an empty display of faith, which ultimately undermines the transformative potential of true knowledge.

 

• THE PERILS OF NEGLECTING THE INTELLECTUAL FACULTIES. Allah warns of the catastrophic consequences of allowing one’s intellectual capacities to stagnate. When individuals become mired in ritualistic routines and unthinking adherence to man-made customs, they lose the ability to engage critically with divine truth. This neglect results in a profound wastage of human potential, leading to widespread destruction and corruption. The imagery used evokes a state of metaphorical death, where the faculties of perception are dulled, and the individual, like a creature driven solely by instinct, contributes nothing of lasting value to humanity. The lesson is clear: the failure to use one’s intellect not only limits personal growth but also detracts from the collective benefit of society.

 

• CONDITIONAL RECEPTION OF DIVINE KNOWLEDGE- Another important insight is that the benefits of divine knowledge are conditional upon a sincere and focused reception. When the gift of insight is granted, it becomes a wellspring of blessings—provided it is met with complete attention and genuine understanding. However, if one turns away or rejects this opportunity for growth, the gift is squandered, and the potential for transformation is lost. Allah emphasizes that deliberate disengagement, even when one possesses the capacity to fully absorb the message, amounts to an active rejection of divine guidance. This conditionality reinforces the idea that spiritual enlightenment is not automatic but requires a willing and consistent effort to internalize and act upon divine instructions.

 

• THE NECESSITY OF ACTIVE RESPONSE: The teachings urge an active and decisive response when divine guidance is offered. This active engagement is seen not merely as an acknowledgment of the call but as a dynamic mobilization of one’s efforts and resources. When help is sought from the divine system, the proper response is immediate and wholehearted, ensuring that the sustenance and life derived from this guidance are fully realized. Additionally, Allah reminds us that the divine presence permeates every facet of one’s being—from the external self to the innermost heart—thereby establishing a continuous and inescapable accountability for every deed.

 

• VIGILANCE IN THE FACE OF INJUSTICES: A significant aspect of the teaching is the call for caution and restraint when dealing with injustice. The guidance advises against exacerbating the suffering of those who commit clear injustices, urging instead a measured and thoughtful approach. This restraint is crucial in maintaining a high ethical standard within the community and in avoiding retaliatory actions that could lead to further harm. These ayahs underscore that divine retribution is severe and that any wrongful act of further affliction only increases one’s own accountability. Hence, maintaining moral integrity and exercising careful judgment are essential in navigating the challenges posed by societal injustice.

 

• LEARNING FROM HISTORICAL TRIALS- These ayahs also draw on the lessons of history by urging remembrance of past hardships experienced by earlier generations. In times when people were few and oppressed, there was a deep fear of losing their very essence. Yet, divine intervention provided protection, support, and sustenance from wholesome and lawful blessings. This historical lesson serves to remind the addressee of the transformative power of divine help and the importance of gratitude. Recognizing the protective hand of the divine in past adversities reinforces the commitment to follow the established divine laws and to respond with sincere thankfulness.

 

• GUARDING THE TRUST: Integral to the teachings is the notion of safeguarding the sacred trust bestowed upon individuals. This trust, encompassing both the divine guidance and the personal covenant with truth, demands unwavering loyalty and integrity. These Ayahs warn against any form of betrayal or treason, emphasizing that such actions are not borne out of ignorance but of deliberate disobedience. With full knowledge comes an equal responsibility to honor the divine covenant and to maintain the integrity of one’s inner state of peace. Any breach of this trust undermines not only the relationship with the divine but also the very foundation of personal conviction.

 

• WORDLY BLESSINGS AS TRIALS: Finally, the teachings address the dual nature of worldly blessings, such as wealth and progeny. These material and familial assets are portrayed not merely as endowments but as tests designed to assess one’s steadfastness and adherence to divine guidance. While these blessings enrich life, they also carry the potential to distract and derail one’s spiritual focus if not managed with care. These Ayahs remind us that such tests come with the promise of a magnificent and eternal recompense. Successfully navigating these trials by maintaining the true spirit of commitment and gratitude is what ultimately leads to a reward that transcends all worldly measures.

 

CONCLUSION

In essence, the divine wisdom imparted by these ayahs provides a comprehensive framework for living a life aligned with higher principles. They call for complete and self-determined obedience that arises from a state of genuine conviction, caution against superficiality and the neglect of intellectual faculties, and underscore the necessity of an active, heartfelt response to divine guidance. Moreover, they emphasize ethical restraint in the face of injustice, the importance of learning from historical trials, and the need to safeguard the sacred trust. Even the most cherished worldly blessings are reinterpreted as tests that refine and elevate the individual. Ultimately, adherence to this higher order promises not only personal transformation but also an eternal recompense that far surpasses any transient gain.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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