Surah Al-A’raf – Ayah No. 160-168

Surah Al-A’raf – Ayah # 160-168 (7:160–168)

A.   TRANSLATION

١٦٠  وَقَطَّعْنَاهُمُ اثْنَتَيْ عَشْرَةَ أَسْبَاطًا أُمَمًا ۚ وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ إِذِ اسْتَسْقَاهُ قَوْمُهُ أَنِ اضْرِبْ بِعَصَاكَ الْحَجَرَ ۖ فَانْبَجَسَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَشْرَبَهُمْ ۚ وَظَلَّلْنَا عَلَيْهِمُ الْغَمَامَ وَأَنْزَلْنَا عَلَيْهِمُ الْمَنَّ وَالسَّلْوَىٰ ۖ كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ۚ وَمَا ظَلَمُونَا وَلَٰكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

[Quran 7:160] And Qat’a’ana (وَقَطَّعْنَاهُمُ) them Aus’nata (اثْنَتَيْ) A’sharata (عَشْرَةَ) Asbaat’an (أَسْبَاطًا) Ummaman (أُمَمًا). And Auhena (وَأَوْحَيْنَا) upon Musa (مُوسَىٰ) when Astasqahu (اسْتَسْقَاهُ) Quomihihi (قَوْمُهُ)- Indeed Azrib (اضْرِبْ) with A’s’aka (بِعَصَاكَ) the Hajara (الْحَجَرَ). Then Anbajasat (فَانْبَجَسَتْ) from it As’natan (اثْنَتَا) A’sharata (عَشْرَةَ) A’enan (عَيْنًا). Certainly I’lma (عَلِمَ) every Anasin (أُنَاسٍ) Mushrabaha (مَشْرَبَهُمْ). And Zalalna (وَظَلَّلْنَا) upon them the Ghamam (الْغَمَامَ) and Anzalna (وَأَنْزَلْنَا) upon them the Manna (الْمَنَّ) and the Salwa (وَالسَّلْوَىٰ). Kulu (كُلُوا) from T’ayibaat (طَيِّبَاتِ) what Razaqnakum (رَزَقْنَاكُمْ). And what Zalamuna (ظَلَمُونَا) but Kanu (كَانُوا) Anfusahum (أَنْفُسَهُمْ) Yazlemun (يَظْلِمُونَ). 

 

١٦١  وَإِذْ قِيلَ لَهُمُ اسْكُنُوا هَٰذِهِ الْقَرْيَةَ وَكُلُوا مِنْهَا حَيْثُ شِئْتُمْ وَقُولُوا حِطَّةٌ وَادْخُلُوا الْبَابَ سُجَّدًا نَغْفِرْ لَكُمْ خَطِيئَاتِكُمْ ۚ سَنَزِيدُ الْمُحْسِنِينَ

[Quran 7:161] And when Qeela (قِيلَ) to them, ‘Askanu (اسْكُنُوا) this- the Qaryata (الْقَرْيَةَ) and Kulu (وَكُلُوا) from it Hes’a (حَيْثُ) She’tum (شِئْتُمْ) and Qoulu (وَقُولُوا), ‘Hit’atun (حِطَّةٌ)’ and Adkhalu (وَادْخُلُوا) the Baaba (الْبَابَ) Sajadan (سُجَّدًا)- Nughfir (نَغْفِرْ) upon you Khat’eyatekum (خَطِيئَاتِكُمْ)- let Nazeedu (سَنَزِيدُ) the Muhseneen (الْمُحْسِنِينَ).’

 

١٦٢  فَبَدَّلَ الَّذِينَ ظَلَمُوا مِنْهُمْ قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَرْسَلْنَا عَلَيْهِمْ رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَظْلِمُونَ

[Quran 7:162] Then Badal (فَبَدَّلَ) those who Zalamu (ظَلَمُوا) among them Quloan (قَوْلًا) Ghaira (غَيْرَ) which Qeela (قِيلَ) to them. Then Arsalna (فَأَرْسَلْنَا) upon them Rijzan (رِجْزًا) from the Sama’a (السَّمَاءِ) with what Kanu (كَانُوا) Yazlemun (يَظْلِمُونَ).

 

١٦٣  وَاسْأَلْهُمْ عَنِ الْقَرْيَةِ الَّتِي كَانَتْ حَاضِرَةَ الْبَحْرِ إِذْ يَعْدُونَ فِي السَّبْتِ إِذْ تَأْتِيهِمْ حِيتَانُهُمْ يَوْمَ سَبْتِهِمْ شُرَّعًا وَيَوْمَ لَا يَسْبِتُونَ ۙ لَا تَأْتِيهِمْ ۚ كَذَٰلِكَ نَبْلُوهُمْ بِمَا كَانُوا يَفْسُقُونَ

[Quran 7:163] And Sa’alhum (وَاسْأَلْهُمْ) them A’ane (عَنِ) the Qaryate (الْقَرْيَةِ) which Kanat (كَانَتْ) Hazerata (حَاضِرَةَ) the Bahar (الْبَحْرِ) when Yua’duna (يَعْدُونَ) in the Sabbath (السَّبْتِ) when Tatehim (تَأْتِيهِمْ) them their Hetanuhum (حِيتَانُهُمْ) Youma (يَوْمَ) their Sabathehum (سَبْتِهِمْ) Shura’an (شُرَّعًا) and Youma (وَيَوْمَ) not they Yasbetun (يَسْبِتُونَ)- not Tatehim (تَأْتِيهِمْ). Thus, Nabluhum (نَبْلُوهُمْ) them with what Kanu (كَانُوا) Yafsaqun (يَفْسُقُونَ). 

 

١٦٤  وَإِذْ قَالَتْ أُمَّةٌ مِنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ اللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ

[Quran 7:164] And when Qalat (قَالَتْ) Ummatun (أُمَّةٌ) among them, ‘Why you Tu’ezun (تَعِظُونَ) Quoman (قَوْمًا)? Allah Muhlkuhum (مُهْلِكُهُمْ) them or Mu’azebuhum (مُعَذِّبُهُمْ) them A’zaaban (عَذَابًا) Shadeedan (شَدِيدًا).’ Qalu (قَالُوا), ‘Mu’zeratan (مَعْذِرَةً) towards their Rabb (رَبِّكُمْ) and so that they observe Taqwa (يَتَّقُونَ).’

 

١٦٥  فَلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ أَنْجَيْنَا الَّذِينَ يَنْهَوْنَ عَنِ السُّوءِ وَأَخَذْنَا الَّذِينَ ظَلَمُوا بِعَذَابٍ بَئِيسٍ بِمَا كَانُوا يَفْسُقُونَ

[Quran 7:165] So, to what Nasu’ (نَسُوا) what Zikru (ذُكِّرُوا) with it- Anjeena (أَنْجَيْنَا) those who Yanhuna (يَنْهَوْنَ) A’ne (عَنِ) the Sawain (السُّوءِ) and Akhazna (وَأَخَذْنَا) those who Zalamu (ظَلَمُوا) with A’zaabe (بِعَذَابٍ) Ba’esan (بَئِيسٍ) with what Kanu (كَانُوا) Yafsequn (يَفْسُقُونَ).

 

١٦٦  فَلَمَّا عَتَوْا عَنْ مَا نُهُوا عَنْهُ قُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

[Quran 7:166] So, to what A’tau (عَتَوْا) A’n (عَنْ) what Nuhu (نُهُوا) A’nhu (عَنْهُ)? Qulna (قُلْنَا) to them, ‘Kunu (كُونُوا) Qirdatan (قِرَدَةً) Khaase’en (خَاسِئِينَ).’

 

١٦٧  وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ الْعِقَابِ ۖ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ

[Quran 7:167] And when Ta’azana (تَأَذَّنَ) Rabbuka (رَبُّكَ) to Yaba’s’anna (لَيَبْعَثَنَّ) upon them to Youme (يَوْمِ) the Qayammat (الْقِيَامَةِ) from those who Yasumuhum (يَسُومُهُمْ) Sawaun (سُوءَ) the A’zaab (الْعَذَابِ). Indeed, Rabbeka (رَبَّكَ) to Saree’u (لَسَرِيعُ) the A’eqaab (الْعِقَابِ). And indeed, Allah is to Ghafuru (لَغَفُورٌ) Raheem (رَحِيمٌ).

١٦٨  وَقَطَّعْنَاهُمْ فِي الْأَرْضِ أُمَمًا ۖ مِنْهُمُ الصَّالِحُونَ وَمِنْهُمْ دُونَ ذَٰلِكَ ۖ وَبَلَوْنَاهُمْ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ

[Quran 7:168] And Qat’a’nahum (وَقَطَّعْنَاهُمْ) them in the Arde (الْأَرْضِ)- Ummanan (أُمَمًا)- Swalihun (الصَّالِحُونَ) and among them Duone (دُونَ) that. And Balunahum (وَبَلَوْنَاهُمْ) them with Hasanaate (بِالْحَسَنَاتِ) and the Sayyiat (وَالسَّيِّئَاتِ) so that they Yarja’un (يَرْجِعُونَ).

 

B.   THE CONCEPT:

THE CONTEXT

Keeping in considerations the context of these ayahs, especially that Nabiy Musa was the source of such foundation, methods and procedures that brought blessings and Rahmat even to those whose Rabb- their Shuraka’a have caused fear, intimidation, misfortune, poverty and scarcity, the earlier Ayahs of Surah Al-A’raf continues the story of Nabiy Musa, his nation but most importantly define the concept of ‘Musa’ as the source of comfort, shield and security of Allah’s Noor and Hidayah for humanity. Through earlier Ayahs we have learned that Quome Musa Falling into their Comfort Zone & Musa’s Natural Instincts: Nabiy Musa’s nation, once resourceful and prosperous, became idle and lazy due to the leadership of immature individuals and the influence of abundant resources. This led to forceful, irregular, and violent events that shook them to the core.  Nabiy Musa, a diligent messenger of Allah, felt dejected, helpless, angry, and aggrieved when his nation is misled repeatedly. His natural response was therefore to let them suffer as consequences of their own choices based on their response to his guidance.

 

Musa as Epitome of Allah’s Rehmat: Musa, despite his natural instincts, obeyed divine commandments to prevent sufferings and destruction of his nation. He was made to see this as a test to distinguish those on the Hidayah from those rebelling against Allah’s path. Musa, despite his natural instincts and abilities chose to serve as a role model, guardian, and protector for everyone. He remained as example of khair for humanity and as source of protection and shield from the impacts of past wrong deeds and paths, regardless of whether people of his nation were in alignment with or against the system of Allah.

 

Allah’s System as Only Hasanat: The system of Allah only writes and makes mandatory the Hassanat i.e., such things, behaviors, conducts, events, things, etc. which are best of the best, received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable and pleasing, not only during this particular time and space of the worldly and temporary life here on earth, but also during the perfect accountability and recompense. Humanity has the freedom to decide their actions and responsibilities, with punishments and sufferings for those who earn them since Allah’s punishment and sufferings only afflict those who earn it as consequences of their own actions. Whereas Allah’s Rahmat and blessings are all-encompassing, abundantly resourceful, and full of all ways and means for everything and everyone in the universe.

 

Switching Allah’s Message with Humans: Allah’s Rahmat and blessings are for those who follow the commandments of Allah such as to observe Taqwa, to protect their covenant with Allah, to commit resources, time, skills, wealth, and abilities to Allah’s path, to seek knowledge, and uphold their covenant. These people then replace three personalities with Allah’s laws: one who delivered the Divine Message, one who received it, and one who belonged to their traditions and practices of their forefathers- they replace and switch all of these people and personalities with the Tourat and the Injeel. Thus, they started to follow the Tourat- Mohkimaat, rules, regulations and laws, & Injeel- the warnings, and consequences of wrong deeds, rather than following the teachings of any personality or religious leader. This is how they made mandatory upon themselves the Tourat and the Injeel which became more significant and important to them than any human being.

 

Other Actions & Behaviors of Those on Hidayah: Such people hold and promote what is acceptable and pleasing while adhering to Deen’s boundaries, forbid extreme selfish behaviors, deceitful acts, denial of Haq, absolute justice, truth, and Allah’s Ayaat, and unacceptable acts that go against people’s rights and justice. Accordingly, such things and beings are admitted into their lives that are pleasant and desirable; are considered as valuables and lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired. Conversely such things and people get prohibited from their lives that are unpleasant, disliked, or been acquired by going against the laws or by working outside the boundaries of the laws of the land or Deen. Thus, such individuals seeking knowledge through intellect and conviction with relevant Ayaat, remained with peace, and goodwill and uphold their covenant with Allah. They strengthen their Emaan, a source of life and nourishment, and follow Allah’s guidance, forming the basis of Hidayah. These individuals strengthen their Nafs-e-Mut’mainna, reflecting their Fitrat of Allah and conscience, preventing bad deeds and leading to success in both worlds.

 

Musa as the Source of Comfort, Shield and Security of Allah’s Noor: ‘Musa’ as reflective of all messengers of Allah upon humanity, with the basic aim and duties as 1) to unite and connect humanity together as stronger united communities, 2) to connect humanity to the divine to whom belong the dominions, possessions and kingdoms of everything in the universe and on this planet 3) to aim towards only Allah as the same and only deity for all, whose laws and commandments people should follow instead of following any human being, 4) To promote and facilitate humanity to Amanu – to seek knowledge by using intellect and being at the stage of utter conviction with Allah. The ultimate criteria for being on the Hidayah is aligning with the concept of Amanu with the Rasool, Nabiy, and Ummey. This requires intellectual pursuit and utter conviction with Allah’s words, kalam, wisdom and message.

 

Quom-e-Musa as the Epitome of Ummey:  Since the traditions, actions and practices of the Quom-e-Musa, the Nation of Musa is that they are guided one with absolute truth and justice, in accordance with the due rights of Allah’s Kitaab and in accordance with carrying out their duties and responsibilities in accordance with Allah’s message, this is the Quom which is at the epitome of being the Ummey aligned with the Deen. Their practices and actions uphold absolute truth, justice, and equal rights, regardless of their personal preferences. They uphold justice and maintain the Hidayah, ensuring fairness and justice in all their dealings, regardless of their own likeness or dis-likeness. This is the bench mark of following the true traditions, actions, and practices by making sure that one remains on the Hidayah.

 

CONCEPT OF THESE AYAHS

 

Ayah 7:160, “And Qat’a’ana (وَقَطَّعْنَاهُمُ) them Aus’nata (اثْنَتَيْ) A’sharata (عَشْرَةَ) Asbaat’an (أَسْبَاطًا) Ummaman (أُمَمًا). And Auhena (وَأَوْحَيْنَا) upon Musa (مُوسَىٰ) when Astasqahu (اسْتَسْقَاهُ) Quomihihi (قَوْمُهُ)- Indeed Azrib (اضْرِبْ) with A’s’aka (بِعَصَاكَ) the Hajara (الْحَجَرَ). Then Anbajasat (فَانْبَجَسَتْ) from it As’natan (اثْنَتَا) A’sharata (عَشْرَةَ) A’enan (عَيْنًا). Certainly I’lma (عَلِمَ) every Anasin (أُنَاسٍ) Mushrabaha (مَشْرَبَهُمْ). And Zalalna (وَظَلَّلْنَا) upon them the Ghamam (الْغَمَامَ) and Anzalna (وَأَنْزَلْنَا) upon them the Manna (الْمَنَّ) and the Salwa (وَالسَّلْوَىٰ). Kulu (كُلُوا) from T’ayibaat (طَيِّبَاتِ) what Razaqnakum (رَزَقْنَاكُمْ). And what Zalamuna (ظَلَمُونَا) but Kanu (كَانُوا) Anfusahum (أَنْفُسَهُمْ) Yazlemun (يَظْلِمُونَ).”

 

And disconnected and divided them (وَقَطَّعْنَاهُمُ) through mutual cooperation of each other (اثْنَتَيْ) which had become a part of their life, as like their long-term companion (عَشْرَةَ) increasing, stemming from, expanding and branching out (أَسْبَاطًا) from their customs, traditions, forefather’s teachings and rituals (أُمَمًا). Whereas the source of life and Hidayah  (وَأَوْحَيْنَا) towards Allah’s Noor and Hidayah as source of strength, nourishment and guidance  (مُوسَىٰ) when healed, treated and brought back to life and health (اسْتَسْقَاهُ) his nation, those who he was aiming to establish and strengthen (قَوْمُهُ). Indeed, set forth, presented and delivered (اضْرِبْ) with his resources, that were given to him in the past, his authority, i.e. Allah’s message (بِعَصَاكَ) such people who have reached the stage of being hard hearted, being engulfed in such set-in stone ways and methods that are far away from the path of Allah and are hard to change (الْحَجَرَ). Then, indeed, pour out, gushed forth, flow from or extract (فَانْبَجَسَتْ) from Allah’s Message (it) mutual cooperation of each other (اثْنَتَا) which had become a part of their life, as like their long-term companion (عَشْرَةَ) the realization and enlightenment (عَيْنًا). Certainly, given knowledge, is aware (عَلِمَ) every human being (أُنَاسٍ) of their engulfed aspects, those in which they are emersed in engulfed in (مَشْرَبَهُمْ). And shade d, protected and covered up (وَظَلَّلْنَا) upon them as those aspects/ things that cover up blurring and making doubtful, their earlier committed acts (الْغَمَامَ) and sent as source from Allah through Allah’s Malaik (وَأَنْزَلْنَا) upon them Ahsan from Allah that is received without making any effort or struggle to achieve that (الْمَنَّ) as well as things and aspects that give satisfaction and tranquility (وَالسَّلْوَىٰ). Consume and take benefit from (كُلُوا) from such things/aspects that are pleasant and desirable to all our senses as well as our soul or our most favorite things; things/aspects that people give value to in terms of things that are valuable and things/aspects that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired (طَيِّبَاتِ) what provided as source of nourishment, character and personality growth and development (رَزَقْنَاكُمْ). And what was committed all as acts of extreme injustices (ظَلَمُونَا) were nothing except acts and conducts with end results of (كَانُوا) committing extreme acts of injustices against (يَظْلِمُونَ) their own souls/ Nafse Mut’mainna (أَنْفُسَهُمْ).

 

Keeping in consideration the context of this ayah, this Ayah discusses the concept of Musa as a source of life and Hidayah, as source of strength, nourishment and guidance towards Allah’s Noor in the back drop of all such communities and nations which have been divided into many sects, religions, beliefs, and groups brought about through generations after generations of mutual cooperation and conditioning of people which has not only increased, expanded and branched out away from each other but also these differentiated and segregated customs, traditions, forefather’s teachings and rituals have become part and parcel of their day to day lives. Thus, in this background of people steadfast in their own ways and living, it is only Musa, i.e. Allah’s Noor and Hidayah as source of strength, nourishment and guidance, which can heal, treat and brought back to life and health such nations and those people who the ‘Musa’ aims to establish and strengthen.

 

The next part of the Ayah then describes how Musa is able to bring back such nations back to life, i.e. Emaan and on the path of Hidaya. This is only made possible when Musa’s resources, that were given in the past, the authority, i.e. Allah’s message was set forth, presented and delivered towards the Hajar of the nation, that is such people who have reached the stage of being hard hearted, being engulfed in these set-in stone ways and methods that are far away from the path of Allah and are hard to change. But when Musa set forth Allah’s message towards such hard-hearted people, the message was able to extract, pour out the realization and enlightenment for the nation, in which they not only mutually cooperated with each other but also such quest for enlightenment and realization then became a part of their lives. This is because each and every person is well aware of what they are engulfed in, which has overwhelmed them and thus, getting out of that engulfment and to proceed towards the enlightenment is everyone’s desire.

 

As a result, they were granted and blessed with Mann- u Salwa i.e. Ahsan from Allah that is received without them having to make any effort or struggle to achieve that as well as things and aspects that give satisfaction and tranquility. This is how with the help of Mann-u-Salwa, they were shaded and protected and they were able to consume and take benefit from such things/aspects that are pleasant and desirable to all our senses as well as our soul or our most favorite things; things/aspects that people give value to in terms of things that are valuable and things/aspects that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired- all of which were provided as source of nourishment, character and personality growth and development. In-spite of all these blessings, those who continue to commit all acts of extreme injustices, they were not committing them against anyone else but against their own selves and specifically their own Nafse Mut’mainna.

 

Ayah 7:161, “And when Qeela (قِيلَ) to them, ‘Askanu (اسْكُنُوا) this- the Qaryata (الْقَرْيَةَ) and Kulu (وَكُلُوا) from it Hes’a (حَيْثُ) She’tum (شِئْتُمْ) and Qoulu (وَقُولُوا), ‘Hit’atun (حِطَّةٌ)’ and Adkhalu (وَادْخُلُوا) the Baaba (الْبَابَ) Sajadan (سُجَّدًا)- Nughfir (نَغْفِرْ) upon you Khat’eyatekum (خَطِيئَاتِكُمْ)- let Nazeedu (سَنَزِيدُ) the Muhseneen (الْمُحْسِنِينَ).”

 

And when is reflected through conducts (قِيلَ) to them, ‘Be settled where have everything that is needed to live, survive, prosper and be nourished and grow in and  to be at peace and at home in (اسْكُنُوا) this- the residence, community, home to all their customs, practices and traditions (الْقَرْيَةَ) and consume and take benefit from (وَكُلُوا) from it from it however, whatever way, or in whatever capacity or ability you have  (حَيْثُ) as per your will and desire (شِئْتُمْ) and reflected through conducts (وَقُولُوا), ‘be grounded, settled, bringing down your egos and shrugging off your earlier committed deeds and egoistic behaviors (حِطَّةٌ)’ and get admitted (وَادْخُلُوا) the gates of opportunity (الْبَابَ) by humbly submissive to the laws of Allah after having witnessed the benefits thereof (سُجَّدًا). Provides protection and shield everyone from earlier committed bad acts and impacts of bad deeds, acts and people (نَغْفِرْ) upon you the sins or mistakes that have been committed un-intentionally and unknowingly (خَطِيئَاتِكُمْ)- let be augmented, increased, advanced, developed and fortify (سَنَزِيدُ) those who do Ahsan- all such acts 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 others (الْمُحْسِنِينَ).’

 

After identifying how the concept of Musa, as source of Allah’s Noor, Hidayah, strength and nourishment, can take nations and communities out of their generations of inbuilt rituals and acts of Shirk that had divided humanity in sects and groups, this ayah now gives us the foundation of this framework, i.e. the foundation of the concept of Musa.  Thus, the following aspects starts to reflect through their conducts and behaviors, as ordained by Allah’s message

 

1) Askanu- i.e. Be settled, at home and at peace in one’s community- home to all of their customs, practices and traditions where they have everything that is needed to live, survive, prosper, be nourished and grow.

2) Kulu Shaitum: Consume and take benefit from the Askan, however, whatever way, and in whatever capacity or ability one has based on their wills and desires

3) Hittatun: Be grounded, settled, bringing down their egos and shrugging off their earlier committed deeds and egoistic behaviors

4) Adkhalu Albaab- Get admitted to the gates of opportunities by being humbly submissive to the laws of Allah after having witnessed the benefits thereof.

 

This is how not only that they got protected and shielded from their earlier committed bad acts and impacts of bad deeds, acts and people from the sins and mistakes that have been committed un-intentionally and unknowingly; but also they got augmented, developed and fortified as Mohsineen, i.e. those who do Ahsan- all such acts 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 others.

 

Ayah 7:162, “Then Badal (فَبَدَّلَ) those who Zalamu (ظَلَمُوا) among them Quloan (قَوْلًا) Ghaira (غَيْرَ) which Qeela (قِيلَ) to them. Then Arsalna (فَأَرْسَلْنَا) upon them Rijzan (رِجْزًا) from the Sama’a (السَّمَاءِ) with what Kanu (كَانُوا) Yazlemun (يَظْلِمُونَ).”

 

Then replaced and switched (فَبَدَّلَ) those who committed extreme acts of injustices (ظَلَمُوا) among them, by reflecting through conducts (قَوْلًا) other than, in opposition to, contradiction of and without (غَيْرَ) which was ordained/ reflected (قِيلَ) to them. Then was delivered to all (فَأَرْسَلْنَا) upon them all the typical attributes and behaviors of Khinzeer – moral, ethical or social disfigurement and contamination as exhibited when under the influence of and engulfed by the Shaytan, thus they exhibit qualities of being obedient and followers of laws of those that oppose Allah in a state of war against Allah’s message (رِجْزًا) from the their environment and surroundings (السَّمَاءِ) with what they aim to reach through their conducts and behaviors of (كَانُوا) them committing extreme acts of injustices (يَظْلِمُونَ).

 

The earlier ayahs talk about the concept of Musa, as source of Allah’s Noor, Hidayah, strength and nourishment, its foundations, and how it can take nations and communities out of their generations of inbuilt rituals that had become part of their daily lives dividing communities and creating animosities. The earlier ayahs also give us a hint about the harsh reality that in-spite of all these blessings of Allah’s message and Hidayah, there are those who continue to commit acts of extreme injustices, not against anyone else but against their own selves and specifically their own Nafse Mut’mainna.  This Ayah now discusses how such acts of extreme injustices are committed which are basically done through ‘Badal Quola Ghaira Qeelan’ – They switched and replaced what was ordained to them by Allah’s message with aspects, laws and systems that not only were other than and devoid of Allah’s explicit commandments but were in fact in direct opposition to and contradiction of these laws of Allah.

 

Because of this switching and replacing of Allah’s message with opposing and contradicting laws, sourced from their environment and surroundings, they became recipients and reflective of Rijzan- such typical attributes and behaviors of Khinzeer i.e. moral, ethical and social disfigurement and contamination as exhibited when under the influence of and engulfed by the impacts of Shaytan. Thus, they exhibited qualities of being obedient to and followers of laws of those that oppose Allah in a state of war against Allah’s message and this is how through their conducts of blind followings of Allah’s opposing systems, laws, acts and people, they were committing extreme acts of injustices.

 

Ayah 7: 163, “And Sa’alhum (وَاسْأَلْهُمْ) them A’ane (عَنِ) the Qaryate (الْقَرْيَةِ) which Kanat (كَانَتْ) Hazerata (حَاضِرَةَ) the Bahar (الْبَحْرِ) when Yua’duna (يَعْدُونَ) in the Sabbath (السَّبْتِ) when Tatehim (تَأْتِيهِمْ) them their Hetanuhum (حِيتَانُهُمْ) Youma (يَوْمَ) their Sabathehum (سَبْتِهِمْ) Shura’an (شُرَّعًا) and Youma (وَيَوْمَ) not they Yasbetun (يَسْبِتُونَ)- not Tatehim (تَأْتِيهِمْ). Thus, Nabluhum (نَبْلُوهُمْ) them with what Kanu (كَانُوا) Yafsaqun (يَفْسُقُونَ).”

 

And it is enquired and probed (وَاسْأَلْهُمْ) them those aspects and things which are of value and significance to (عَنِ) the residence, community, home to all their customs, practices and traditions (الْقَرْيَةِ) which aimed to reached the destination through their conducts of (كَانَتْ) presenting, making happen (حَاضِرَةَ) state of going in the opposite direction of the Birra and Taqwa, 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, being opponents of and 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 (الْبَحْرِ) when they became enemies and oppositions (يَعْدُونَ) of those aspects and acts that are required to rest, recharge, as source of life, both physically as in to be alive as well as metaphorically to be on the path of Allah and to be human as created by Allah (السَّبْتِ) when was given, granted as blessings to (تَأْتِيهِمْ) them their life, them being alive both physically as well as metaphorically, to be alive as supposed to be alive as created by Allah (حِيتَانُهُمْ) the confirmed aspects on which there is no doubt (يَوْمَ) of their acts to rest, recharge, as source of life, both physically as in to be alive as well as metaphorically to be on the path of Allah and to be human as created by Allah (سَبْتِهِمْ) as commandments, laws and regulations of the Deen (شُرَّعًا) and the confirmed aspects on which there is no doubt (وَيَوْمَ) was they were not resting, recharging as source of life, both physically as in to be alive as well as metaphorically to be on the path of Allah and to be human as created by Allah (يَسْبِتُونَ)- they did not receive, what was given to them as blessing (تَأْتِيهِمْ). Thus, they got surrounded by situations because of which their real characteristics became evident and surfaced (نَبْلُوهُمْ) with what they aimed to reach the destination through their conduct of (كَانُوا) being those who were Faasiq and rebellious (يَفْسُقُونَ).

 

The Concept of Bahar: For the purpose of this Ayah the concept of Bahar is extremely important, which is normally mistranslated as sea, whereas the word Bahar is used in Quran as the opposite of the concept of Birra and Taqwa. Hence as opposed to Birra, the word Bahar constitute the process, acts, systems and the state of going in the opposite direction of Birra and Taqwa, in terms of doing of and being at the extreme state of Kufar w.r.t. the five fundamentals of Emaan, hiding and concealing Allah’s Ayaat and hiding and concealing one’s intellect and reasoning, becoming ungrateful and miser, in terms of withholding of wealth and not spending for the benefit of others, being opponents of and 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 deeds.

 

The Concept of Sabath: For the purpose of this Ayah another important concept is that of Sabaath normally mistranslated as Saturdays or only restricted to Jews. The basic meanings of the word is in terms of rest or recharge or come alive. Thus, the concept of Sabath refers to all such aspects and acts that are required for us as humans to rest, recharge ourselves and as sources of life for us, both physically, e.g. Sleep as well as metaphorically, i.e. anything that we need in order to be on the path of Allah and to be human as created by Allah e.g. to ask questions and to think.

 

After highlighting about those who committed acts of injustices against Allah’s message by switching and replacing it with contradicting laws and system, this ayah now addresses the reader of the Quran, asking us to think, ponder, enquire and probe about them as to what exactly happened to them due to these acts of injustices. Thus, by following the contradictory to Allah’s laws and system, they started to consider the Bahar as significant and important for their practices, customs and traditions that they were home and comfortable with. One of the key signs of the Bahar being present as part of their day-to-day lives is the fact that they assertively forcefully and assertively started to oppose the Sabaath, i.e., anything which gives us life, be it physical in terms of rest or recharge for us, such as sleep, food or energy or metaphorical to be alive as created by Allah, in terms of following the laws of Allah, being intellectual, caring and considerate human beings.

 

Sabaath is granted as blessings to give us life, both physically as well as metaphorically. These are the confirmed aspects on which there cannot be any doubt, for instance us needing rest, sleep, food and energy for us physically or us being inquisitive, seeking of knowledge, being considerate and compassionate human being, well-connected to and with fellow human beings are all sources of Sabaath for us, that give us life and energy. These sources of Sabaath are the foundation of our Deen and the key important direction and aim of Allah’s laws, regulations and commandments. Although the aim of Allah’s deen is to promote acts to rest, recharge, as source of life, both physically as in to be alive as well as metaphorically to be on the path of Allah and to be human as created by Allah, but they who committed gross acts of injustices by replacing Allah’s laws with contradictory laws and systems do not promote or engulfed in Sabaath. They did not receive, what was given to them as blessing, except in the form of such test and trials, situations that brought out their real characteristics due to the fact that their conducts and behaviors were those of rebellious and Faasiq.

 

Ayah 7:164, “And when Qalat (قَالَتْ) Ummatun (أُمَّةٌ) among them, ‘Why you Tu’ezun (تَعِظُونَ) Quoman (قَوْمًا)? Allah Muhlkuhum (مُهْلِكُهُمْ) them or Mu’azebuhum (مُعَذِّبُهُمْ) them A’zaaban (عَذَابًا) Shadeedan (شَدِيدًا).’ Qalu (قَالُوا), ‘Mu’zeratan (مَعْذِرَةً) towards their Rabb (رَبِّكُمْ) and so that they observe Taqwa (يَتَّقُونَ).”

 

And when reflected through conducts (قَالَتْ) nation, fellow community, those belonging to the same culture, practices and traditions (أُمَّةٌ) among them, ‘Why do you give warnings to your nation, those who you are aiming to establish and strengthen (قَوْمًا), and explain them the pros and cons of committing wrong acts including creating fear and intimidation about the outcomes, in case of opting for wrong choice (تَعِظُونَ)? Allah will destroy (مُهْلِكُهُمْ) them or will give them Az’aab and punishment to (مُعَذِّبُهُمْ) them a strong by completing and finishing the (شَدِيدًا) A’zaab and punishment (عَذَابًا)’ Reflected through conducts (قَالُوا), ‘To be shown leniency, to be absolved, pardoned, or excused’ (مَعْذِرَةً) towards their Rabb (رَبِّكُمْ) and so that they observe Taqwa by being extra careful, cautious of Allah’s laws and by being protective of their covenants with Allah (يَتَّقُونَ).’

 

This Ayah highlights the interactions between those who are steadfast on the path of Allah with respect to those who are committing extreme acts of injustices. Hence, when their fellow community question those who give warnings to such people who commit extreme acts of injustices as to why do they do that, as to what are the reasons behind their Wa’az- i.e. their warnings, their explaining them the pros and cons of committing wrong acts including creating fear and intimidation about the outcomes, in case of opting for wrong choice. Why do they not simply leave it in the hands of Allah to destroy them or give them strong punishment. Those who are steadfast on the path of Allah responds to their community members that the basic reasons of them warning such people are that there is a possibility of them being shown leniency, to be absolved, pardoned, or excused by their Rabb, since based on these efforts and warnings, such people may start to observe Taqwa by being extra careful, cautious of Allah’s laws and by being protective of their covenants with Allah. This Ayah highlights the importance of impartial and persistent efforts of those who are steadfast in the path of Allah, since the only Hikm, the judge and lawmaker is Allah and it’s not in our hands, as human beings to be judge or executioner of our fellow human beings but only to remain steadfast on the path of Allah through our efforts of Wa’az.

 

Ayah 7:165, “So, to what Nasu’ (نَسُوا) what Zikru (ذُكِّرُوا) with it- Anjeena (أَنْجَيْنَا) those who Yanhuna (يَنْهَوْنَ) A’ne (عَنِ) the Sawain (السُّوءِ) and Akhazna (وَأَخَذْنَا) those who Zalamu (ظَلَمُوا) with A’zaabe (بِعَذَابٍ) Ba’esan (بَئِيسٍ) with what Kanu (كَانُوا) Yafsequn (يَفْسُقُونَ).”

Ayah 7:166, “So, to what A’tau (عَتَوْا) A’n (عَنْ) what Nuhu (نُهُوا) A’nhu (عَنْهُ)? Qulna (قُلْنَا) to them, ‘Kunu (كُونُوا) Qirdatan (قِرَدَةً) Khaase’en (خَاسِئِينَ).”

 

So, to what they all discontinued, gave up, considered less in importance, ignored and fell into utter oblivion in regards to (نَسُوا) what they were supposed to understand, seek knowledge of Allah’s Ayaat, and implement these Ayaat; to remember and being grateful to Allah for all of Allah’s blessings by doing utterly grateful following the laws of Allah as explicit actions of gratitude and getting the lessons (Ibrat) from previously told stories in Quran (ذُكِّرُوا) with it- saved and rescued (أَنْجَيْنَا) those who forbid, stop, curtail, contain, block and put up a fight against (يَنْهَوْنَ) those aspects and things which are of value and significance to (عَنِ) the alike, same and equitable aspects (السُّوءِ) and seized and grabbed hold strongly (وَأَخَذْنَا) those who committed extreme acts of injustices (ظَلَمُوا) with A’zaab and punishment (بِعَذَابٍ) earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery, and poverty because of their own actions (بَئِيسٍ) with what they aimed to achieve through their conducts of (كَانُوا) acts of Faasiq- them rebelling against Allah’s Laws (يَفْسُقُونَ).

So, to what going to extreme, in rebelliousness and exceeding all bounds (عَتَوْا) those aspects and things which are of value and significance to (عَنْ) what forbid, stop, curtail, contain, block and put up a fight against (نُهُوا) those aspects and things which are of value and significance to it (عَنْهُ)? Reflected through conducts (قُلْنَا) to them, ‘aiming to reach destination through their conducts of (كُونُوا) becoming reflective of such attributes of people who do not have the spine, have no control over their own self, desires and wishes, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties (قِرَدَةً) their conducts and behaviors which have led them to become a disappointment, failure as well hated, despised and disconnected from Allah’s blessings (خَاسِئِينَ).’

 

The Concept of Qirdatun Khas’een: is an important concept to consider before we understand this ayah. The phrase is normally mistranslated a apes/monkeys despised as if their faces were turned into monkeys, whereas this is not what this concept is about at all. The concept of Qirdatun refers to people exhibiting such attributes who do not have the spine, backbone/ brain; who are not thinking or using their intellect at all; who have no control over their own self, desires and wishes; who are lazy; who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blindly following others, thereby not utilizing their own intellect and cognitive faculties. The Concept of Khas’een are those who have become a disappointment, failure as well hated, despised and disconnected from Allah’s blessings.

 

 

Thus, Allah’s commandments to them were to do Zikar i.e. to understand, seek knowledge of Allah’s Ayaat, laws and commandments, to implement these Ayaat and laws of Sabaath; to remember and being grateful to Allah for all of Allah’s blessings by carrying out explicit acts and by following the laws of Allah as explicit actions of gratitude and getting the lessons (Ibrat) from previously told stories. Some did Zikar, while others gave up these laws and commandments by considering them less in importance and thus, they ignored and fell into utter oblivion in regards to these laws of Allah. Allah’s system responded to people based on their perfect accountability and in accordance with their actions and approaches. Thus, those who did Zikar, who promoted these laws of Sabaath and who forbid, curtailed, contained, blocked and put up a fight against these acts of injustices were saved and rescued. While those who considered these acts of injustices as aspects and things which are of value and significance to them in the same and equitable manner were seized and grabbed hold strongly with A’zaab and punishment. Thus, this second group earned and faced extreme difficulties, hardships, sufferings and adversities because of their own actions, due to their own conducts and behaviors of Faasiq- them rebelling against Allah’s Laws.

 

Thus, in their acts of going to extreme, being in rebelliousness and exceeding all bounds, they forbid, curtailed, blocked and put up a fight against, those aspects and things which were of value and significance to Allah’s Zikar and laws. Thus, Allah’s system responded to them as per the laws of cause and effect, the system of rebuttal and recompense, through which their own actions and conducts led them to became Qirdatun Khasee’in- where they were hated, despised, a disappointment and failure of the humanity, due to them exhibiting such attributes of people who do not have the spine, have no control over their own self, desires and wishes, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties. Thus, by becoming blind followers, they become despised and hated, a disappointment a failure of how humanity should be as thinking, intellectual and caring humans.

 

Ayah 7:167, “And when Ta’azana (تَأَذَّنَ) Rabbuka (رَبُّكَ) to Yaba’s’anna (لَيَبْعَثَنَّ) upon them to Youme (يَوْمِ) the Qayammat (الْقِيَامَةِ) from those who Yasumuhum (يَسُومُهُمْ) Sawaun (سُوءَ) the A’zaab (الْعَذَابِ). Indeed, Rabbeka (رَبَّكَ) to Saree’u (لَسَرِيعُ) the A’eqaab (الْعِقَابِ). And indeed, Allah is to Ghafuru (لَغَفُورٌ) Raheem (رَحِيمٌ).”

Ayah 7:168, “And Qat’a’nahum (وَقَطَّعْنَاهُمْ) them in the Arde (الْأَرْضِ)- Ummanan (أُمَمًا)- Swalihun (الصَّالِحُونَ) and among them Duone (دُونَ) that. And Balunahum (وَبَلَوْنَاهُمْ) them with Hasanaate (بِالْحَسَنَاتِ) and the Sayyiat (وَالسَّيِّئَاتِ) so that they Yarja’un (يَرْجِعُونَ).”

 

And when proclaimed and announced (تَأَذَّنَ) their Rabb in the past (رَبُّكَ) to send on a mission / an expedition with clear duties (لَيَبْعَثَنَّ) upon them to well confirmed aspects in which there is no doubt (يَوْمِ) the establishment of accountability, the recompense as per justice at is best based on the Deen- ul- Qayyemu (الْقِيَامَةِ) from those who discontinued, gave up, considered less in importance, ignored and fell into utter oblivion in regards to Allah’s Message (يَسُومُهُمْ) alike, same and equitable aspects (سُوءَ) of the punishment (الْعَذَابِ). Indeed, their Rabb in the past and always have been (رَبَّكَ) to precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best (لَسَرِيعُ) of the recompense, the Aaqibat (الْعِقَابِ). And indeed, Allah is to provide protection and shield everyone from earlier committed bad acts and impacts of bad deeds, acts and people (لَغَفُورٌ) the being who ensure continuance of Rahmat as long as people remain steadfast on the path of Allah after doing Touba- make a U-turn away from bad deeds and towards the path of Allah (رَحِيمٌ).

 

And disconnected and divided them (وَقَطَّعْنَاهُمْ) them in the earth (الْأَرْضِ)- nation, fellow community, those belonging to the same culture, practices and traditions (أُمَمًا)- among them- those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies and mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam (الصَّالِحُونَ) and among them besides, other than or contradicting those (دُونَ). And surrounded by situations all of them because of which the real characteristics of people become evident and surfaced (وَبَلَوْنَاهُمْ) with acts of Ahsaan- all such acts 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 others (بِالْحَسَنَاتِ) and the worst acts and deeds- all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful (وَالسَّيِّئَاتِ) so that they return to their source- Allah as the source of all creations; a place of retreat, safety and security and Allah as the competent authority in matters of Deen, the ultimate judge and Hikm (يَرْجِعُونَ).

 

Since, it’s well confirmed aspects and process of accountability, in which there is no doubt, that sooner or later the perfect accountability and recompense will be establishment, i.e. the recompense as per justice at is best based on the Deen- ul- Qayyemu, becoming Qirdatun Khase’een is the result, the perfect recompense of such people who discontinued, gave up, considered less in importance, ignored and fell into utter oblivion in regards to Allah’s Message and thus they were punished in the like and equitable manner as per their own actions. The system of Allah, not only in the past, but always, has been according precise, swift, and best of the best of the recompense- the Aaqibat for each and every one based on their deeds. Those who do Touba- make a U-turn away from bad deeds, make amends, turn towards the path of Allah and remain steadfast, have always been protected and shielded by Allah, from their earlier committed bad acts and impacts of bad deeds, acts and people since Allah is Ghafoor- provides protection and shield and Raheem- ensures continuance of Rahmat as long as people remain steadfast on the path of Allah.

 

The last Ayah of this set of Ayahs, talks about the two set of people, one of them the Swalihun and the other as Sayyiaat, as two distinct and disconnected groups on the earth, each with their own unique set of cultures, practices and traditions. The Swalihun are those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies and mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam. Whereas those who commit acts of Sayyiat are involved in acts and deeds, besides, other than and contradicting acts of Is’lah. Both of these groups get surrounded by situations because of which the real characteristics of these groups of people become evident and surfaced with both of these group Rajahun to Allah, i.e., return to their source- Allah as the source of all creations; a place of retreat, safety and security and Allah as the competent authority in matters of Deen, the ultimate judge and Hikm.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-A’raf continues the discussion of the concept of Musa as a source of life and Hidayah, as source of strength, nourishment and guidance towards Allah’s Noor and give us following divine lessons

 

• SET-IN-STONE CULTURES & RITUALS: Throughout history, people have been misled away from the unified commandments of Allah, leading to the division of communities into various sects, religions, beliefs, and groups. This has resulted in differentiated customs, traditions, and rituals that have become part of daily life.

 

• HOW MUSA BRINGS THEM BACK TO LIFE: Musa, or Allah’s Noor and Hidayah, is the only source of strength, nourishment, and guidance that can heal, treat, and bring back life to humanity amidst set-in customs. Musa’s resources and authority enable the transmission of Allah’s message to the Hajar of the nation, who are hard-hearted and engulfed in set-in methods that are difficult to change. Musa’s message to hard-hearted people led to realization and enlightenment, fostering mutual cooperation and a quest for enlightenment. They received Mann-u Salwa, meaning Ahsan from Allah, without effort, providing satisfaction and tranquility. This shielded them and allowed them to consume Tayyibaat- i.e. pleasant, desirable aspects that are valued and lawful, according to land and Deen laws, providing nourishment, character, and personality growth and development. Allah’s message emphasizes the importance of Askanu, which means being settled and at peace in one’s community, consuming and taking advantage of Askan, being grounded, and submissive to Allah’s laws. This helps people live, survive, prosper, and grow, ultimately leading to opportunities and a better life. This is how, through implementation of Allah’s message, People are protected from unintentional bad acts and sins, and are fortified as Mohsineen, those who perform Ahsan acts, which are the best and most desirable, receiving more than people’s Haqq as Inaam without expectations.

 

• EXTREME ACTS OF INJUSTICES: Despite blessings, those who commit extreme injustices, commit them not against anyone else but themselves only. Through ‘Badal Quola Ghaira Qeelan’ they replaced Allah’s commandments with aspects, laws, and systems that not only were devoid of Allah’s explicit commandments but in fact contradict and deviate from Allah’s laws. This substitution of Allah’s message with opposing laws led to the emergence of Rijzan, characterized by moral, ethical, and social disfigurement and contamination under Shaytan’s influence. They exhibited obedience and blind following to opposing laws leading to opposition of and extreme injustices towards Allah and Allah’s system.

 

• CONSIDERING BAHAR AS SIGNIICANT: The Quran uses the term Bahar as the opposite of Birra and Taqwa, referring to extreme actions and systems that go against the five fundamentals of Emaan, being in extreme Kufar, including hiding Allah’s Ayaat, concealing intellect, becoming ungrateful, withholding wealth, opposing S’alaat and Zakat, not honoring covenants, and adhering to the path of Taghoot in opposition to Allah’s system. By their blind-following of contradicting to Allah’s laws and systems, they began to value Bahar as significant for their practices, customs, and traditions that they were at home and comfortable with.

 

• ALLAH’S LAWS AS SOURCE OF SABAATH: Sabaath refers to the physical and metaphorical aspects of human life required for us to rest, recharge, and being on the path of Allah. It encompasses aspects ensuring us being ‘Alive’ as created by Allah by providing life to us, both physically and metaphorically. It includes rest, sleep, food, energy, curiosity, compassion, and well-connectedness, all of which contribute to our well-being and energy. The pursuit of Sabaath sources forms the foundation of our Deen and is a crucial objective of Allah’s laws, regulations, and commandments.

 

• KEY SIGN OF BEING ON BAHAR- APPROACH TOWARDS THE SABAATH: One of the key signs of the Bahar being present as part of people’s daily lives is that they assertively and forcefully oppose Sabaath in any shape or form i.e. blocking and hindering life-giving aspects like sleep, rest, food, energy, following of Allah’s Message, being intellectual, caring, and considerate etc. Allah’s Deen aims to promote Sabaath, but those who commit injustices by replacing Allah’s laws with contradictory ones do not promote or immerse themselves in Sabaath. As a result, these people who rebelled against Allah’s laws were not granted blessing of Allah through Sabaath. Instead, they faced such situations that exposed their true characteristics.

 

• CONCEPT OF QIRDATUN KHASE’EN: The concept of ‘Qirdatun Khase’en’ refers to individuals lacking the spine, brain, intellect, control over their desires, and blindly following others. They are often mistranslated as despised apes or monkeys, but they are actually those who have become disappointments, failures, and disconnected from Allah’s blessings, resulting in a lack of intellect and cognitive faculties. Thus, for such people who went to extremes, rebelled, and exceeded boundaries, forbidding, curtailing, blocking, and fighting against aspects of Allah’s Zikar and laws, Allah’s system responded to their actions and conducts according to the laws of cause and effect, rebuttal, and recompense and they were led to becoming ‘Qirdatun Khase’en’.

 

• INTERACTIONS OF THOSE STEADFAST ON ALLAH’S PATH TOWARDS THOSE IN THE BAHAR: People on the path of Allah warn those committing extreme injustices, explaining the pros and cons, and creating fear for the consequences of their actions, their endeavors preventing them from being destroyed and punished and aiming to encourage them to observe Taqwa by being cautious of Allah’s laws and covenants, hoping for leniency, absolution, pardon, or excuse from their Rabb. These Ayahs emphasize the significance of impartial and persistent efforts in the path of Allah, as the only Hikm is Allah, and human actions are not to judge or execute others. Instead, we are ordained to simply remain steadfast on Allah’s path through our endeavors and our unbiased, non-judgmental interactions with others.

 

• THE TWO DISTINCT GROUPS: Allah’s commandments to humanity include doing of Zikar, which involves understanding and applying the Ayaat, laws, and commandments, remembering the blessings, and following the laws through explicit acts in utter gratitude and taking lessons from earlier nation’s stories. Humanity is divided into two groups regarding Zikar: some follow it, while others disregard it, leading to oblivion in regards to Allah’s laws.  The Swaliheen and those committing Sayyiaat are two distinct groups with distinct cultures, practices, and traditions. Swaliheen carry out acts of Is’lah to reform themselves, others, and society, aiming to correct mistakes, create balance, and ensure health. Sayyiat involves actions and deeds that contradict acts of Is’lah, while Swaliheen focus on restoring peace, law, and order, those committing Sayyiaat involve contradictory actions.

 

• ALLAH’S AS SOURCE OF PERFECT RECOMPENSE. Both these distinct groups are exposed to situations that reveal their true characteristics, reverting to Allah as their Rajahun, the source of creations, safety, and authority in matters of Deen. Since the accountability is a confirmed process in which there is no doubt, perfect recompense is established sooner or later by the system of Allah, which always provides precise, swift, and best recompense, the Aaqibat, based on each individual’s deeds. Allah’s system rewarded those who Zikar, promoted Sabaath laws, and fought against injustices, saving them and rescuing them based on their perfect accountability and actions. For those doing Touba, or turning away from bad deeds, Allah, as Ghafoor and Raheem, provides protection and shield from negative impacts and ensures the continuation of Rahmat as long as people remain steadfast. The second group, those who committed injustices and valued Bahar, faced severe hardships and sufferings as Aza’ab for them due to their own actions and behaviors of rebelling against Allah’s Laws. Thus, becoming Qirdatun Khase’en is the perfect recompense for those who abandoned, ignored, or fell into oblivion regarding Allah’s Message, receiving equitable punishment based on their own actions in alignment with the perfect recompense for them.

 

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/