Surah Al-A’raf Ayah No. 1 – 9

Surah Al-A’raf Ayah# 1 – 9 (7:01 – 7:09)

A.   TRANSLATION

١  المص

[Quran 7:01] Alif, Lam, Meem, Saad (المص).

 

٢  كِتَابٌ أُنْزِلَ إِلَيْكَ فَلَا يَكُنْ فِي صَدْرِكَ حَرَجٌ مِنْهُ لِتُنْذِرَ بِهِ وَذِكْرَىٰ لِلْمُؤْمِنِينَ

[Quran 7:02] Kitabun (كِتَابٌ) Anzela (أُنْزِلَ) Aleyka (إِلَيْكَ), so not Yakun (يَكُنْ) in S’adreka (صَدْرِكَ) Harajun (حَرَجٌ) of it so that you Tunzera (لِتُنْذِرَ) with it and my Zikriy (وَذِكْرَىٰ) for the Momineen (لِلْمُؤْمِنِينَ).

 

٣  اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ ۗ قَلِيلًا مَا تَذَكَّرُونَ

[Quran 7:03] Do you Attabe’u (اتَّبِعُوا) what Aunzela (أُنْزِلَ) upon you from your Rabb (رَبِّكُمْ) and you should not Tattabe’u (تَتَّبِعُوا) from besides Allah Awliya’a (أَوْلِيَاءَ)- Little and to a small extent is what you Tazakarun (تَذَكَّرُونَ).

 

٤  وَكَمْ مِنْ قَرْيَةٍ أَهْلَكْنَاهَا فَجَاءَهَا بَأْسُنَا بَيَاتًا أَوْ هُمْ قَائِلُونَ

[Quran 7:04] And what from Qaryatin (قَرْيَةٍ) Ahlaknaha (أَهْلَكْنَاهَا) it, then Ja’aha (فَجَاءَهَا) it Ba’suna (بَأْسُنَا) Bayaatan (بَيَتًا) or they Qa’eluna (قَائِلُونَ).

 

٥  فَمَا كَانَ دَعْوَاهُمْ إِذْ جَاءَهُمْ بَأْسُنَا إِلَّا أَنْ قَالُوا إِنَّا كُنَّا ظَالِمِينَ

[Quran 7:05] Then what Kana (كَانَ) Da’waahum (دَعْوَاهُمْ) them when Ja’aa (جَاءَهُمْ) them Ba’suna (بَأْسُنَا) except that Qaalu (قَالُوا), ‘Indeed we Kunna (كُنَّا) Zwalimeena (ظَالِمِينَ).’

 

٦  فَلَنَسْأَلَنَّ الَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْأَلَنَّ الْمُرْسَلِينَ

[Quran 7:06] Then, let us Nasa’lanna (فَلَنَسْأَلَنَّ) those Arsela (أُرْسِلَ) upon them and so that we Nasa’lanna (وَلَنَسْأَلَنَّ) the Mursaleen (الْمُرْسَلِينَ).

 

٧  فَلَنَقُصَّنَّ عَلَيْهِمْ بِعِلْمٍ ۖ وَمَا كُنَّا غَائِبِينَ

[Quran 7:07] Then, so that Naqas’as’anna (فَلَنَقُصَّنَّ) upon them with I’lm (بِعِلْمٍ) and what Kunna (كُنَّا) Ghaa’ebeen (غَائِبِينَ)?

 

٨  وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ۚ فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

[Quran 7:08] And the Waznu (وَالْوَزْنُ) Yumaizin (يَوْمَئِذٍ) the Haqqu (الْحَقُّ). Then, of those S’qulat (ثَقُلَتْ) their Mawazeenahu (مَوَازِينُهُ), then those- they are the Muflehuna (الْمُفْلِحُونَ).

 

٩  وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ بِمَا كَانُوا بِآيَاتِنَا يَظْلِمُونَ

[Quran 7:09] And those Khaffat (خَفَّتْ) their Mawazenahu (مَوَازِينُهُ), then those Khasaru (خَسِرُوا) their Nafs (أَنْفُسَهُمْ) with what Kanu (كَانُوا) with our Ayaat (بِآيَاتِنَا)- they Yuzlemun (يَظْلِمُونَ).

 

 

B.   THE CONCEPT:

 

THE CONTEXT

Through the ending Ayahs of Surah Al Anam, we have learned the divine warnings about the system of Shirk, which bases its laws on mainly the fabricated prohibitions lists, that are used to lure and intimidate people away from the path of Allah and to enforce their own fabricated laws of Deen. The earlier Ayahs have also discussed at length the detailed and specific lists of prohibitions as identified by Allah, stressing clearly not to take anything as prohibited unless and until it’s mentioned in the Quran. Additionally, we have learned the Basic Fundamentals of Deen-e-Qayamma: Deen-e-Islam is not religion full of rituals and rites but in fact a code of conduct, a way of life given by the divine that aims to connect humanity with each other on the parameters of love, compassion, care and justice for everyone. Those who do shirk, they aim to cause distinction, separation, divide and differences in Deen through creating sects and divide humanity through variations in fabricated lists of prohibitions, in rituals, rites, ideologies, methodologies, mindsets and beliefs. The divine instructions to us, as the addressee of the Quran, is never to be among them, who try to divide the humanity, cause discord and dissention among societies. We should always reflect from our conducts, speech and our interactions with them that the guidance for us is only from our Rabb, who has given us the Deen-e-Qayyama, as we follow, support, strengthen, back, encourage, assist and contribute to Deen-e-Qayyama with the basic foundations of justice at its best, core traits as per the Fitrat of Allah, with love, compassion, care at its core. This Deen-e-Qayamma is in accordance with methods and ways of doing things as done by Ibrahim who was Hanifan- thus we follow the Deen by remaining Hanifan, steadfast on the right path by avoiding shirk at all costs and by following the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen.

 

We have also learned as to how should we live life in this world. All our attention, focus, desired end result, our turning towards Allah should be in complete obedience to Allah and submission to Allah’s laws; including our actions, our deeds and contribution to establish and strength the social care system as per the divine instructions to us. Everything we do, we engulf in, undertake or encompass, including the activities of Amanu as well as following the commandments of Allah; as well as the way we carry our lives, and all the actions of life and the way we will carry our deeds after our death; should all be for our Rabb, the one who is carrying out the process of Rabibiat for us and for everyone in the universe. Therefore, it’s extremely important for us, never to assign as partners in areas where no one else has the authorization to be partner for Allah, including being Hikm, lawmaker and judge in matters of Deen. With these divine instructions, commandments and laws of Allah, we should be the Awalu Muslemeen, that is should be humbly submissive and obedient to these laws of Allah, here in this world and during this temporary life on earth.

 

Divine Instructions- how should we interact with those who do Shirk: We should not bring upon ourselves their blames and consequences of their actions by absorbing and retaining within us the impacts, in order to face the consequences of action of such people, by contributing to, becoming a part of such actions of Shirk in any manner since every soul will face the consequences of its own actions and decisions. Therefore, we should never rely on for support, help and reliance on such people, aspects, systems, elements, laws involved in Shirk in any manner whatsoever. Theirs is NOT the last support, help and reliance for us, since we know that for us our Rabb is our hiding place and place of retreat, in terms of a safe and secure shelter, recourse, resort and place of refuge. Our Rabb is the only authoritative source; a competent authority, an expert authority and reference for matters of Deen for us and our Rabb is our source; our origin, the place to return to as we all will be going back to our Rabb. And it will be at that time, that Allah will inform all with respect to the many disagreements, disputes, contradictions, variety, miscellany, variability, diversity and range of differences concerning Allah’s Deen and matters.

 

CONCEPT OF THESE AYAHS

Ayah 7:01-2, “Alif, Lam, Meem, Saad (المص)- Kitabun (كِتَابٌ) Anzela (أُنْزِلَ) Aleyka (إِلَيْكَ), so not Yakun (يَكُنْ) in S’adreka (صَدْرِكَ) Harajun (حَرَجٌ) of it so that you Tunzera (لِتُنْذِرَ) with it and my Zikriy (وَذِكْرَىٰ) for the Momineen (لِلْمُؤْمِنِينَ).”

 

Slow, gradual and in small steps the absorption of and gradually taking in through small steps and engulfing of (المص). The laws of Allah as has been created, set in motion and made mandatory by Allah (كِتَابٌ) the source of which is Allah and the destination to humanity is reached by Allah’s Malaik performing their duties (أُنْزِلَ) which was done in the past (إِلَيْكَ), so that they do not aim to reach the final destination through their conducts (يَكُنْ) regarding their priorities, their focus and attention (صَدْرِكَ) of discomfort, uneasiness and difficulty (حَرَجٌ) of it so that you prepare for the future by warning them, taking care of certain actions right now so that all can prepare for the future of accountability and perfect recompense (لِتُنْذِرَ) with the help of it and my Kalam of Allah, remembrance of my blessings to make them Shaakir, so that they obey my laws in ultimate gratitude, so that they remember and pay attention to take the lessons of the previously narrated stories and they understand and implement my Ayaat  (وَذِكْرَىٰ) is for those who Aman- who seek knowledge, use their faculties, especially their intellect to be at Aman- utter and deep conviction with Allah and the five fundamentals of Emaan, who are the upholders of their covenant with Allah and are at peace and good will with respect to their fellow community members (لِلْمُؤْمِنِينَ).

 

Before we discuss these couple of beginning ayahs of Surah Al-A’raf, we should understand the concept of Haroof-e-Muqatta’at: The letters such as Alif Laam Meem Saad as per Ayah 7:01, are generally referred as Haroof -e- Muqatta’at or mysterious letters, since these are assumed to be separate from each other and are misinterpreted as not to form an apparently meaningful word. These abbreviated Letters are found at the beginning of 29 Surahs out of the total 114 Surahs and therefore, are also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs. Assuming that some words in Quran such as Alif Laam Meem Saad are mysterious, or do not have specific meanings, is a clear contradiction with many Quranic Ayahs since Quran is easy, complete and is made Bayyin- clear and distinct, clarified and explained in detail by Allah. Why would Allah leave such words unexplained and/or not to mean anything, when the whole of Quran is clearly explained in detail with each and every Ayah and word explained by Quran itself? The word Alif Laam Meem Saad, basically is Al-Mas’, referring to the specific act of Mas’. The word Mas’ is used in Quran in the meanings of ‘drinking in one or more small amounts or by spoonful, make or become thoroughly wet through saturation with or in liquid in terms of drinking it’ and therefore refers to ‘soaking up, ingesting, taking in something in gradual and small steps; absorbing, sipping; soaking up, sucking, taking something in and getting engulfed in it gradually through small steps’ are all the meanings of the word. In Ayah 7:01-02, “Al- Mas’ (المص)- Kitabun (كِتَابٌ) Anzela (أُنْزِلَ) Aleyka (إِلَيْكَ)…..”  Telling us clearly that the Anzalna of the Kitaab, i.e., the understanding, realization, study, and implementation of the Kitaab, Allah’s laws, is always done in gradual manner taking one step at a time and in small steps, because of which one gets engulfed in, impacted thoroughly and gets saturated by Allah’s Kalam. Thus, Al’Mas’ in Ayah 7:1 refers to the specific gradual soaking in, gradual ingestion, engulfing and Anzalna of the Kitaab- Allah laws.

 

Keeping in consideration of the context, i.e., the ending Ayahs of Surah Al-Anam, which discussed the whole concept of Shirk, the different aspects and warning against the committing of Shirk, these beginning Ayahs of Surah Al-A’raf, stresses the importance of Al-Kitaab, i.e., the laws and commandments of Allah and give us the reason as to why it’s Nazool, revelation, understanding and implementation of it is gradual and in step-by-step manner. Because had its absorption, engulfing in, and it’s Nazool was not gradual or done all at once, it’s focus and giving it a priority would have resulted in extreme forms of uneasiness, discomfort, difficulty and would have resulted in the state and/or quality of being confused, distressed or tensed. It’s because of this reason that the absorption, engulfing in, soaking in, understanding and implementation of the Kitaab, and it’s Nazool is carried out in gradual manner, in a step-by-step steady, slow and continuing process. It’s because of this Nazool of Allah’s Kitaab in this manner- gradual, step-by-step, slow and steady that those who are the Momineen- who seek knowledge, use their faculties, especially their intellect to be at Aman- utter and deep conviction with Allah and the five fundamentals of Emaan, who are the upholders of their covenant with Allah and are at peace and good will with respect to their fellow community members, they use this Zikar, the Kitaab of Allah, for not only planning for the future in terms of their action being done right now, in alignment with future planning in terms of being cautioned in preparation for future but with the help of Allah’s Kitaab, they also remember the many blessings of Allah, so that they become Shaakir, so that they obey the laws of Allah in ultimate gratitude, so that they take the lessons of the previously narrated stories and they understand and implement the Ayaat of Allah.

 

Ayah 7:03-4, “Do you Attabe’u (اتَّبِعُوا) what Aunzela (أُنْزِلَ) upon you from your Rabb (رَبِّكُمْ) and you should not Tattabe’u (تَتَّبِعُوا) from besides Allah Awliya’a (أَوْلِيَاءَ)- Little and to a small extent is what you Tazakarun (تَذَكَّرُونَ). And what from Qaryatin (قَرْيَةٍ) Ahlaknaha (أَهْلَكْنَاهَا) it, then Ja’aha (فَجَاءَهَا) it Ba’suna (بَأْسُنَا) Bayaatan (بَيَتًا) or they Qa’eluna (قَائِلُونَ).”

 

Do you follow and obey as a follow up action of doing Zikar (اتَّبِعُوا) as to what has been sourced by Allah, through the Malaik carrying out their duties to ensure that it reaches the humanity (أُنْزِلَ) upon you from your Rabb- who is carrying out the process of Rabobiat for you (رَبِّكُمْ) and you should not follow and obey as a follow-up action (تَتَّبِعُوا) from those besides Allah, as your protector, benchmark, inspiration, guardian, friends and supporters (أَوْلِيَاءَ)- So few of you and such a small extent is what you do Zikar, remember the Kitaab- the laws of Allah, remember Allah’s blessings to become Shaakir, so that to obey the laws of Allah in ultimate gratitude, so that to remember and pay attention to take the lessons of the previously narrated stories and to understand and implement the Ayaat of Allah (تَذَكَّرُونَ). And what from their residences, abode, habitat, customs, traditions, communities, people, relatives (قَرْيَةٍ) destroyed and cause destruction (أَهْلَكْنَاهَا) to it, then brought to fruition (فَجَاءَهَا) it extreme destruction and devastation as consequences of their own actions (بَأْسُنَا) their residences, houses, communities, future generations (بَيَتًا) or while they engage in idle storytelling, gossiping as well as getting convinced of such stories as blind followers (قَائِلُونَ).

 

 

Keeping aligned with the context of these Ayahs and the discussion about Shirk, and after telling us clearly how those who Amanu- the Momineen do Zikar of Allah, this Ayah, comes back to the same discussion, by asking us, the addressee of the Quran, a thought-provoking question, ‘are you from the Momineen, i.e., those who follow and obey as a follow up action of doing Zikar of Allah’s Kitaab- that which has been revealed by your Rabb- who is carrying out the process of Rabobiat for you? Thereafter Allah gives a specific instruction that, ‘you should never follow and obey as a follow-up action of your doing of Zikar, to follow those besides Allah, as your protector, benchmark, inspiration, guardian, friends and supporters, who you end up taking as your deities, whose laws you would follow other than Allah.

 

Doing of Zikar means understanding and implementing the Kitaab- the laws of Allah; remembering Allah’s blessings to become Shaakir; obeying the laws of Allah in ultimate gratitude; taking lessons of the previously narrated stories; understanding and implementing the Ayaat of Allah. Since we know that the Ba’yt is any place in which Allah’s Zikr is being done frequently and strongly connected to Noor of Allah. So, wherever in Quran, Allah talks about the Ba’yt, Allah is not talking about any physical house or place on earth, which is house of Allah, since no one can confine Allah to any specific physical place on earth- the whole of the earth and the skies belong to Allah. The Ba’yt is not in physical sense at all, but in metaphoric sense- which could be any place or places, where people follow Allah’s commandments and guidance as ordained by Allah, where Noor of Allah is being done Sajda to- this could be anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the basis of principals, foundations, the Qawa’aid of Deen, wherein the Zikar of Allah is done frequently. Thus, in this Ayah, talking about those who do not do Zikar of Allah, Allah gives a definite and harsh truth that there are so few of the humanity who do Zikar of Allah and even when they do, they do it to a little extent only. Since only a few of the humanity do Zikar of Allah, pay attention to the Kalam and Kitaab of Allah (Zikar)- whereas most of them, follow what results in destruction through their residences, communities, customs, traditions, fellow community members and household relatives etc. Therefore, they bring upon themselves either of the two end results; 1) Either they end up causing extreme destruction and devastation as consequences of these acts of Shirk and their lack of doing of Zikar of Allah’s Kitaab to the Bayt, where the Zikar of Allah was supposed to be done, as well as destroying their foundations, houses, future generations, residences and communities, or 2) they got engulfed in such blind following of as well as the storytelling and gossiping itself, that is outside the Kitaab and is influenced by Awliya that they have taken as deities other than Allah, whose laws they follow in blind submission and as blind followers.

 

Ayah 7:05-7, “Then what Kana (كَانَ) Da’waahum (دَعْوَاهُمْ) them when Ja’aa (جَاءَهُمْ) them Ba’suna (بَأْسُنَا) except that Qaalu (قَالُوا), ‘Indeed we Kunna (كُنَّا) Zwalimeena (ظَالِمِينَ). Then, let us Nasa’lanna (فَلَنَسْأَلَنَّ) those Arsela (أُرْسِلَ) upon them and so that we Nasa’lanna (وَلَنَسْأَلَنَّ) the Mursaleen (الْمُرْسَلِينَ). Then, so that Naqas’as’anna (فَلَنَقُصَّنَّ) upon them with I’lm (بِعِلْمٍ) and what Kunna (كُنَّا) Ghaa’ebeen (غَائِبِينَ)?”

 

Then what is it that their conducts and behaviors resulted them (كَانَ) as theirs calls and invitations (دَعْوَاهُمْ) to them except that it brought to fruition (جَاءَهُمْ) upon them such extreme devastations and destructions which was the result of their own actions (بَأْسُنَا) except that some of them reflected from their conducts and speech (قَالُوا), having realized that ‘Indeed we aimed to reach the final destination through our conducts (كُنَّا) as those committing extreme acts of injustices against Allah’s Ayaat (ظَالِمِينَ).’ Then, let us enquire and probe (فَلَنَسْأَلَنَّ) from those who have received the message of Allah (أُرْسِلَ) upon them and so that we ask, enquire, seek knowledge from (وَلَنَسْأَلَنَّ) those who are the recipient of Allah’s message (الْمُرْسَلِينَ). Then, so that we are able to follow in the footsteps (فَلَنَقُصَّنَّ) upon them with knowledge (بِعِلْمٍ) and what did we do, when we reached the final destination through our conducts (كُنَّا) as those who were absent-minded and hidden from Allah’s message (غَائِبِينَ)?

 

Talking about those who do not do Zikar of Allah, but end up causing destruction and devastation to the bayt, where Allah’s Zikar was supposed to be carried out, as well as destroying their own foundations, houses, residences, future generations and their communities, or they end up in storytelling, gossiping, idle talk and blind following of such ideal talks. Thereafter in this Ayah, Allah is basically asking a thought-provoking question about their dawa’a, their calling, invitations, their striving, as to ‘What is the purpose and end result of their conducts and behaviors; their striving, their calls and invitations, to give them any benefit except that it brought to fruition upon them such extreme devastations and destructions which was the result of their own actions. These destruction and devastation, does manage to shake few of them from their deep sleep and blind followings, making them realize that ‘Indeed we were the ones who committed extreme acts of injustices against Allah’s Ayaat. Then, let us enquire and probe from those who have received the message of Allah upon them and so that we ask, enquire, seek knowledge from those who are the recipient of Allah’s message, upon whom has been revealed the Kitaab of Allah. So that we are able to follow in their footsteps and retrace what they have done with knowledge.’ They would regret as to what they have done when they reached the final destination through their conducts and behaviors as those who were absent-minded and hidden from Allah’s message.

 

Ayah 7:08-9, “And the Waznu (وَالْوَزْنُ) Yumaizin (يَوْمَئِذٍ) the Haqqu (الْحَقُّ). Then, of those S’qulat (ثَقُلَتْ) their Mawazeenahu (مَوَازِينُهُ), then those- they are the Muflehuna (الْمُفْلِحُونَ). And those Khaffat (خَفَّتْ) their Mawazenahu (مَوَازِينُهُ), then those Khasaru (خَسِرُوا) their Nafs (أَنْفُسَهُمْ) with what Kanu (كَانُوا) with our Ayaat (بِآيَاتِنَا)- they Yuzlemun (يَظْلِمُونَ).”

 

And the weight and measurements (وَالْوَزْنُ) of the well-known and confirmed fact (يَوْمَئِذٍ) of accountability is going to happen sooner or later whereby everyone would be facing the recompense based on justice at its best, based on their due rights (الْحَقُّ). Then, of those whose weights are heavier, with significant, important and impactful deeds (ثَقُلَتْ) their scale of justice (مَوَازِينُهُ), then those- they are the ones who would be successful in botht the worlds (الْمُفْلِحُونَ). And those whose would be lighter, meaningless and insignificant (خَفَّتْ) their scales of justice and their deeds (مَوَازِينُهُ), then those are the ones who have destroyed, dominated and suppressed (خَسِرُوا) their Nafs (أَنْفُسَهُمْ) with what they aimed to reach the final destination through their conducts (كَانُوا) with our signs, in the kalam of Allah and in the creations of Allah (بِآيَاتِنَا)- they committed heights of injustices (يَظْلِمُونَ).

 

After telling us the remorse and regret of those who might realize their acts of injustices against Allah’s Ayaat, these couple of Ayaahs are telling us about the confirmed and well-known facts of accountability and the fact that everyone will face the perfect recompense of their actions sooner or later.  The weight, measurement and justice of the well-known and confirmed fact of accountability is an absolute truth, whereby there would be justice at its best based on people’s due rights and their own actions. Thus, whoever’s scale of justice is heavy, significant, meaningful, impactful as aligned with the Kitaab of Allah, then they are the ones who would be successful in both the worlds. Whereas those whose scale of justice is light, insignificant and meaningless, then they have suppressed, destroyed and dominated their Nafs, based on their actions through which they have committed height of injustice against the Ayaat of Allah, both from the Kalam of Allah as well as the creations of Allah, and therefore they would be losers in both the worlds.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These biggening Ayahs of Surah Al-A’raf i.e., 7:01 to 7:09 are aligned with the context, i.e., the ending Ayahs of Surah Al-Anam, which discussed the whole concept of Shirk, the different aspects and warning against the committing of Shirk, these beginning Ayahs of Surah Al-A’raf, stresses the importance of the Zikar, and the Kitaab, i.e., the laws and commandments of Allah and give us the following divine guidance that we can apply in our day to day lives.

 

• THE CONCEPT OF HAROOF-E-MUQATTA’AT- ALIF LAAM MEEM S’AAD: The letters such as Alif Laam Meem Saad as per Ayah 7:01, are generally referred as Haroof -e- Muqatta’at or mysterious letters, since these are assumed to be separate from each other and are misinterpreted as not to form an apparently meaningful word. These abbreviated Letters are found at the beginning of 29 Surahs out of the total 114 Surahs and therefore, are also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs. Assuming that some words in Quran such as Alif Laam Meem Saad are mysterious, or do not have specific meanings, is a clear contradiction with many Quranic Ayahs since Quran is easy, complete and is made Bayyin- clear and distinct, clarified and explained in detail by Allah. Why would Allah leave such words unexplained and/or not to mean anything, when the whole of Quran is clearly explained in detail with each and every Ayah and word explained by Quran itself? The word Alif Laam Meem Saad, basically is Al-Mas’, referring to the specific act of Mas’. The word Mas’ is used in Quran in the meanings of ‘drinking in one or more small amounts or by spoonful, make or become thoroughly wet through saturation with or in liquid in terms of drinking it’ and therefore refers to ‘soaking up, ingesting, taking in something in gradual and small steps; absorbing, sipping; soaking up, sucking, taking something in and getting engulfed in it gradually through small steps’ are all the meanings of the word.

 

• HOW IS ANZALNA OF THE KITAAB IS DONE & THE REASONS THEREOF. Anzalna of the Kitaab, i.e., the understanding, realization, study, and implementation of the Kitaab, Allah’s laws, is always done in gradual manner taking one step at a time and in small steps, because of which one gets engulfed in, impacted thoroughly and gets saturated by Allah’s Kalam. The reason why it’s Nazool, revelation, understanding and implementation of it is gradual and in step-by-step manner is because had its absorption, engulfing in, and it’s Nazool was not gradual or done all at once in sudden manner; then it’s focus and giving it a priority would have resulted in extreme forms of uneasiness, discomfort, difficulty and would have resulted in the state and/or quality of being confused, distressed or tensed. It’s because of this reason that the absorption, engulfing in, soaking in, understanding and implementation of the Kitaab, and it’s Nazool is carried out in gradual manner, in a step-by-step, slow, steady and continuous process.

 

• ZIKAR IS FOR THE MOMINEEN: Those who are the Momineen- who seek knowledge, use their faculties, especially their intellect to be at Aman- utter and deep conviction with Allah and the five fundamentals of Emaan, who are the upholders of their covenant with Allah and are at peace and good will with respect to their fellow community members, they use this Zikar, the Kitaab of Allah, for not only planning for the future in terms of their action being done right now, in alignment with future planning in terms of being cautioned in preparation for future but with the help of Allah’s Kitaab, they also remember the many blessings of Allah, so that they become Shaakir, so that they obey the laws of Allah in ultimate gratitude, so that they take the lessons of the previously narrated stories and they understand and implement the Ayaat of Allah.

 

• CRITERION TO JUDGE IF AMONG THE MOMINEEN OR THE MUSHRIKEEN: Through a thought-provoking question, Allah has given us the criterion to judge if we’re from those who are the Momineen or those who are the Mushrikeen, which is ‘Are you from the Momineen, i.e., those who follow and obey as a follow up action of doing Zikar of Allah’s Kitaab, taking this Kitaab as the one which has been revealed by your Rabb- who is carrying out the process of Rabobiat for you, are you following and obeying these laws of Allah, or are you the one who obeying those besides Allah, taking them as your protector, benchmark, inspiration, guardian, friends and supporters, who you end up taking as your deities, whose laws you follow other than Allah?

 

• LACK OF ALLAH’S ZIKAR BY THOSE WHO DO SHIRK, END UP DESTROYING BAYT OR BEING BLIND FOLLOWERS: Doing of Zikar means understanding and implementing the Kitaab- the laws of Allah; remembering Allah’s blessings to become Shaakir; obeying the laws of Allah in ultimate gratitude; taking lessons of the previously narrated stories; understanding and implementing the Ayaat of Allah. Since we know that the Ba’yt is any place in which Allah’s Zikr is being done frequently and strongly connected to Noor of Allah. Thus, talking about those who do not do Zikar of Allah, Allah gives a definite and harsh truth that there are so few of the humanity who do Zikar of Allah and even when they do, they do it to a little extent only. Since only a few of the humanity do Zikar of Allah, they bring upon themselves either of the two end results; 1) Either they end up causing extreme destruction and devastation to the Bayt as consequences of these acts of Shirk and their lack of doing of Zikar of Allah’s Kitaab, as well as destroying their foundations, houses, future generations, residences and communities, or 2) they got engulfed in such blind following of as well as the storytelling and gossiping itself, that is outside the Kitaab and is influenced by Awliya that they have taken as deities other than Allah, whose laws they follow in blind submission and as blind followers. Thereafter, Allah asks a thought-provoking question about their dawa’a, their calling, invitations, their striving, as to ‘What is the purpose and end result of their conducts and behaviors; their striving, their calls and invitations, to give them any benefit except that it brought to fruition upon them such extreme devastations and destructions which was the result of their own actions.

 

• THOSE WHO WERE SHAKEN UP FROM THEIR ZULM: These destruction and devastation, does manage to shake few of them from their deep sleep and blind followings, making them realize that ‘Indeed we were the ones who committed extreme acts of injustices against Allah’s Ayaat. Then, let us enquire and probe from those who have received the message of Allah upon them and so that we ask, enquire, seek knowledge from those who are the recipient of Allah’s message, upon whom has been revealed the Kitaab of Allah. So that we are able to follow in their footsteps and retrace what they have done with knowledge.’ They would regret as to what they have done when they reached the final destination through their conducts and behaviors as those who were absent-minded and hidden from Allah’s message.

 

• WELL-KNOWN AND CONFIRMED ASPECTS OF ACCOUNTABILITY & PERFECT RECOMPENSE: The confirmed and well-known facts of accountability is that everyone will face the perfect recompense of their actions sooner or later. The weight, measurement and justice of the well-known and confirmed fact of accountability is an absolute truth, whereby there would be justice at its best based on people’s due rights and their own actions. Thus, whoever’s scale of justice is heavy, significant, meaningful, impactful as aligned with the Kitaab of Allah, then they are the ones who would be successful in both the worlds. Whereas those whose scale of justice is light, insignificant and meaningless, then they have suppressed, destroyed and dominated their Nafs, based on their actions through which they have committed height of injustice against the Ayaat of Allah, both from the Kalam of Allah as well as the creations of Allah, and therefore they would be losers in both the worlds.

 

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/