Surah Al-A’raf – Ayah No. 31 – 34

Surah Al-A’raf – Ayah # 31 – 34 (7:31 – 7:34)

A.   TRANSLATION

 

٣١  يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

[Quran 7:31] Oh Baniy (بَنِي) Adam (آدَمَ)! Khuzu (خُذُوا) your Zeenat (زِينَتَكُمْ) A’inda (عِنْدَ) each and every Masjidin (مَسْجِدٍ) and Kulu (وَكُلُوا) and Ashrabu (وَاشْرَبُوا) and do not Tusrefu (تُسْرِفُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Musrefeen (الْمُسْرِفِينَ).

 

٣٢  قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ۚ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ ۗ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ

[Quran 7:32] Qul (قُلْ), ‘Whoever Harrama (حَرَّمَ) their Zeenat (زِينَةَ) of Allah- which Akhraja (أَخْرَجَ) to Allah’s A’ibadehi (لِعِبَادِهِ) and the T’ayyibaat (وَالطَّيِّبَاتِ) from the Rizq (الرِّزْقِ).’ Qul (قُلْ), ‘That is to those who Amanu (آمَنُوا) in the Hayyat (الْحَيَاةِ) of the Duniya (الدُّنْيَا)- Khaalis’atan (خَالِصَةً) Youma (يَوْمَ) the Qayyamate (الْقِيَامَةِ). Thus, Nufass’alu (نُفَصِّلُ) the Ayaat (الْآيَاتِ) to Quomin (لِقَوْمٍ) they Ya’lamun (يَعْلَمُونَ).

 

٣٣  قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ

[Quran 7:33] Qul (قُلْ), ‘Indeed, what Harama (حَرَّمَ) my Rabbiy (رَبِّيَ)- the Fawaahish (الْفَوَاحِشَ) what Zahara (ظَهَرَ) of them and what Bat’ana (بَطَنَ) and the Is’ma (وَالْإِثْمَ) and the Baghiy (وَالْبَغْيَ) Baghair (بِغَيْرِ) Al-Haqq (الْحَقِّ) and Indeed you Tashreku (تُشْرِكُوا) with Allah what Allah has not Yunazelu (يُنَزِّلْ) with it Sult’anan (سُلْطَانًا) and indeed, you Taqulu (تَقُولُوا) A’ala (عَلَى) Allah what you do not Ta’malun (تَعْلَمُونَ).’

 

٣٤  وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ

[Quran 7:34] And for each and every Ummat (أُمَّةٍ) Ajalun (أَجَلٌ). So, when Ja’aa (جَاءَ) their Ajaluhum (أَجَلُهُمْ) not they Yasta’khiruna (يَسْتَأْخِرُونَ) Sa’atan (سَاعَةً) and not they Yastaqademun (يَسْتَقْدِمُونَ).

 

B.   THE CONCEPT:

 

THE CONTEXT

Through the earlier Ayahs of Surah Al-A’raf, we have learned the Divine instructions addressed to those of us, who are the Bani Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties, the Double benefits of the Libaas: The basic aim Libaas i.e., dressing, protection and covering, is to engulf and surround us from all sides and in all aspects. The different aspects of Allah’s system and specifically the Hidayah, Allah’s message, the Kitaab and Kalam of Allah is bestowed upon us as the Libaas, the purposes of which are two-folds, firstly to keep us protected and shielded from all bad deeds that are at such worst level that if known would the source of extreme shame and embarrassment and secondly, the Libaas to be our such tools and treatments that are for cleaning and restoring us back to health in the metaphoric sense by cleansing of our Nafs from impurities and contamination in order to restore it back to the Fitrat of Allah. Libaas of Taqwa: when we become extra cautious and careful in following these laws, by being completely synchronized with these laws in complete harmony, by remaining within the designated boundaries, by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and by being in complete harmony and integration with these laws, then and only then for us, these laws become as Libaas of Taqwa, which is Khair for us, the source of the best of all blessings of Allah and include each and every thing that we desire and value. Libaas of Taqwa through Zikar of Allah’s Ayaat: The Libaas of Taqwa is routed to us through the Ayaat of Allah, both the Kalam of Allah as well as through creations of Allah only when we do Zikar, remember all the blessings of Allah as Allah’s Fazal and be grateful as a Shaakir, in order to perform the required deeds by following the laws of Allah and by being Aabid in utter and deep gratitude towards Allah; take lessons from narrated stories in Quran, understand and seek knowledge of the Ayaat of Allah by utilization our faculties to maximum and implement these Ayaat and laws of Allah.

 

The earlier ayahs, through Example of our forefathers, also give us the divine instructions that we should never let the Shayateen mislead us away from the path of Allah, tempt us and cause error to us, just like they exited, thrown out, distinctly separated our forefathers from the heaven like state of unity and togetherness full of Allah’s blessings. Their own Shaytaani thoughts, acts, elements, aspects, laws and friends influenced under the Nafs-e-Ammara surrounded our forefathers in such as a manner so as to remove, take away and separate from them their Libaas, this protection and covering of Allah’s message, thereby exposing them to their acts and sayings that were at such worst levels that if become known would have caused shame and embarrassments. Divine warnings: Giving us example of what happened with our forefathers, Allah warns us that the Shayateen observe, seek and investigate us as if we belong to them and a part of their tribe, community, like them and their clan, based on whatever capacity and ability they have, whereas we, as Baniy Adam, do not seek them. Another serious set of warning is that those who do not use their faculties, especially that of intellect to seek knowledge in order to be at the stage of utter and deep conviction with Allah, are especially vulnerable and susceptible to the attacks of Shayateen, with them resulting in taking Shayateen as their Awliya- as their close friends, role models, benchmarks, guardians, defenders, benefactors, protectors, confidants and ideals- whose footsteps they then follow. Thus, if we want to remain protected from the attacks and influences of Shayateen, the only thing that we need to do is to Amanu, i.e., to use our faculties to seek knowledge in order to be at the stage of deep and utter conviction with Allah; always be at peace with feelings of goodwill with respect to our fellow human beings and remain upholders of our covenant with Allah, the terms of which are mentioned in the Quran. This is how humanity has switched Allah’s message with Fahasha: Since our forefathers didn’t Amanu, ended up taking Shayateen as Awliya, with the passage of time, the Hidayah from Allah is switched and replaced with Fahasha- committing of such acts by people that is done by crossing the boundaries of Deen and by using their abilities, faculties and resources by remaining outside these boundaries in direct opposition and contradiction of Allah’s commandments and Hidayah. This switching of Allah’s commandments and laws with the laws of Fahasha is done by our forefathers under the impression as if Allah is the one who has commanded these laws of Fahasha. Since they were not of those who Amanu, who have sought knowledge or used their faculties to seek knowledge, they believed Fahasha to be the laws of Allah, due to their lack of knowledge.

 

How should we interact with them: We should counter such laws and practices of Fahasha by asking the people who commit these acts of Fahasha, as ‘Do you really think that Allah would order and command us to commit such acts that cross the boundaries of Deen? Do you really think that Allah would ask us to use our abilities, faculties and resources by remaining outside the boundaries of Deen? Do you really think that Allah would ask us to behave in direct opposition and contradiction of Allah’s laws as per the Kalam of Allah? Are you really reflecting from your speech and conducts at the maximum about Allah what you do not know and have not sought the knowledge of?’ These are all though-provoking and intensely deep questions, to prove to such people that there cannot be any contradiction when it comes to laws of Allah and hence Allah could never command people to commit acts of Fahasha. Instead of being a blind follower of their traditions and their forefathers’ practices and customs that pass on generations after generation, people should be in a place where they seek knowledge of the laws of Allah in order to know exactly what these laws of Allah are so that they do not end up following Fahasha under the influence of Shayateen.

 

What does Allah really command us to do: Allah commands us to always establish, support, strengthen and carry out justice at its best in accordance with unique situations and conditions of people and as aligned with people’s needs and requirements. Allah ask us to support, strengthen, back, encourage, assist and help to establish and strengthen the Deen-e-Qyamma by turning all our focus, attention, abilities, resources and as desired destination, that are significant and important for the Masjid of Allah, where Sajda is being done, where submission with complete and utter conviction of heart and mind is being done, which comes from the witnessing and being convinced of the benefits of such submission and where everyone is establishing, following and obeying Allah’s laws and the Deen-e-Qayyama in complete submission.

 

At the end Allah gave us comparison between two distinct groups: that are distinguished from each other because of their own choices, conducts and behaviors. One of this group are of those who are as per Hidayah, guided, abiding by, synchronized with and in accordance with Allah’s guidance and laws. And then there is second distinct group which are of those who, due to their own choices and decisions, have earned their due rights to be upon the path which leads them to destruction and failure, that is full of ambiguities, doubts, darkness, confusion, devastations, failure and they are the ones who are being misled far away from the path of Allah.

 

CONCEPT OF THESE AYAHS

Ayah 7:31, “Oh Baniy (بَنِي) Adam (آدَمَ)! Khuzu (خُذُوا) your Zeenat (زِينَتَكُمْ) A’inda (عِنْدَ) each and every Masjidin (مَسْجِدٍ) and Kulu (وَكُلُوا) and Ashrabu (وَاشْرَبُوا) and do not Tusrefu (تُسْرِفُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Musrefeen (الْمُسْرِفِينَ).”

 

Oh! those who are the founders and upholders of (بَنِي) being Khalifa of earth, caretakers and trustees by seeking and using knowledge and benefit from Allah’s Malaik in carrying out these duties (آدَمَ)! Seize, grab hold tightly, hold on strongly (خُذُوا) to your attractive and pleasing aspects, traits, qualities and deeds (زِينَتَكُمْ) that are important, of value and significant (عِنْدَ) for each and every place where submission and obedience to laws of Allah are being done with complete conviction of its benefits (مَسْجِدٍ) and consume, use, utilize, carry out, engage, make use of, benefit to and from (وَكُلُوا) and be engulfed, overwhelmed, submerged, swamped and immersed (وَاشْرَبُوا) but do not exceed or go out of this defined boundary of Deen (تُسْرِفُوا). Indeed, Allah does not Yuhibbu- i.e., the system of Allah, and all its laws are working against such people who (يُحِبُّ) cross the boundaries, transgress, commit excessive (الْمُسْرِفِينَ).

 

This Ayah is directly connected to the earlier Ayahs where it’s highlighted that Allah and the whole of Allah’s system calls out to those who refer all matter of their Deen exclusively from Allah, i.e., based on the laws of Allah as mentioned in the Quran in an exclusive manner, restricting their matters of Deen ONLY to Allah and who do not follow or support any laws in matters of Deen from outside of the Quran. Allah calls such Mukhlis’een to Allah and to establish the Deen- ul- Qayyamate with justice at its best as per the Fitrat of Allah, with love, compassion and care at its core, the requirements of Deen as Hanifan, being steadfast in following the laws of Allah only and the concept of judgment and recompense as its basis. The earlier Ayahs also highlighted the major reason behind one distinct group to be misled far away from Allah’s path with the impression as if they are the guided ones, is that they have seized, hold on tightly and strongly to Shayateen as their Awliya whose footsteps and laws of Fahasha they follow instead of the laws of Allah, whereas they are under the impression as if they are the guided ones.

 

Keeping in consideration the context of these Ayahs, as discussed above, which are strongly connected together, this  Ayah and onwards also continue the divine instructions addressed to those of us, who are the Bani Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties, Allah then gives direct instructions related to our Zeenat, i.e., those traits, aspects and characteristics that are attractive, pleasing and desirable for our fellow human beings and how these are important, significant and valuable for every Masjid i.e., where Sajda to Allah’s laws is being done, where submission to Allah’s laws with complete obedience is being done with people’s whole beings in complete and utter conviction of their heart and mind, resulted from them witnessing and being convinced of the benefits of such submission. Thus, the divine instructions to Baniy Adam are to seize, hold on tightly and grab hold strongly to those attractive and pleasing aspects, traits, qualities and deeds that are important, of value and significant for each and every Masjid, any place, venue, residence, community center, gathering, home etc. where submission and obedience to laws of Allah are being done with complete conviction of its benefits. Additionally, Allah give us clear instructions that we can consume, use, utilize, carry out, engage, make use of, benefit to and from all of these aspects and deeds of Zeenat, even we can be engulfed, overwhelmed, submerged, swamped and immersed in these, but under no circumstances or situation can we exceed or go out of the defined boundaries of Deen, which is to remain Mukhlis’- restricted, exclusive only to Allah when it comes to matters of Deen and never follow the laws of Fahasha, since Allah does not Yuhib those who cross these boundaries of Deen. Here, talking about Allah, La Yuhibu, Allah does not mean Allah does not get attracted to, desires, likes or loves such people, but what it means is that recompense from the system of Allah, all the laws of nature, laws of Allah’s Deen, Fitrat of Allah, etc. in terms of the response as perfect payback and recompense from Allah’s system will never support, strengthen and respond to such people and in fact the system of Allah, and all its laws are working against such people.

 

Ayah 7:32, “Qul (قُلْ), ‘Whoever Harrama (حَرَّمَ) their Zeenat (زِينَةَ) of Allah- which Akhraja (أَخْرَجَ) to Allah’s A’ibadehi (لِعِبَادِهِ) and the T’ayyibaat (وَالطَّيِّبَاتِ) from the Rizq (الرِّزْقِ).’ Qul (قُلْ), ‘That is to those who Amanu (آمَنُوا) in the Hayyat (الْحَيَاةِ) of the Duniya (الدُّنْيَا)- Khaalis’atan (خَالِصَةً) Youma (يَوْمَ) the Qayyamate (الْقِيَامَةِ). Thus, Nufass’alu (نُفَصِّلُ) the Ayaat (الْآيَاتِ) to Quomin (لِقَوْمٍ) they Ya’lamun (يَعْلَمُونَ).”

 

Reflect from conducts and speech that (قُلْ), ‘Whoever prohibited and made unlawful (حَرَّمَ) their such aspects, deeds, acts and things which are pleasing and desirable by others (زِينَةَ) of Allah- which resulted in exiting, removing and withdraw (أَخْرَجَ) to Allah’s Ebaad- those who are abd of Allah who follow the laws of Allah in complete submission (لِعِبَادِهِ) and the (1) things/aspects that are pleasant and desirable to us- pleasant to all our senses as well as our soul, our most favorite things; things/aspects that people give value to in terms of things that are valuable and cherished by people 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 (وَالطَّيِّبَاتِ) from the ways and means of nourishment and personality growth and development (الرِّزْقِ).’ Reflect from conducts and speech that (قُلْ), ‘That is to those who use faculties and seek knowledge to be at Aman- utter and deep conviction with Allah (آمَنُوا) in the life (الْحَيَاةِ) of the temporary stage here on earth with opportunities to commit deeds for Akhira and best recompense (الدُّنْيَا)- exclusive and restricted only for them (خَالِصَةً) well-know and established fact and event (يَوْمَ) of recompense at the time of establishment of Deen-e- Qayamma (الْقِيَامَةِ). Thus, based on the laws of cause and effect, the laws of requital, whatever goes around, comes around- whatever one’s actions and decisions are, the person has to face the consequences of those actions as payback and recompense sooner or later (نُفَصِّلُ) the signs of Allah from the Kalam of Allah and the Creations of Allah (الْآيَاتِ) to establish, strengthen and support (لِقَوْمٍ) those who seek knowledge for their seeking of knowledge and for those who know (يَعْلَمُونَ).

 

Keeping in consideration the context of this Ayah, that “Zeenat of Allah’ basically refers to such aspects, deeds, acts and things which are pleasing, attractive and desirable by fellow human beings, and are significant, important and valuable for every Masjid, where submission to the laws of Allah are being done in complete and utter conviction, in this Ayah, Allah continues the same discussion addressing Bani Adam. Allah asks us to reflect from our conducts and speech that, ‘How can anyone prohibit and made unlawful the Zeenat of Allah?’ This is a thought provoking and a deep question that Allah wants us to address, counter, put up and ask to reflect to all those who have made prohibited Zeenat of Allah in any shape of form, because by doing so they have actually removed, withdrawn and abandoned Allah’s Ebaad- those who want to follow the laws of Allah, effectively they have banned, withdrawn and prohibited the following of Allah’s Laws in obedience and conviction. Not only that, they have also removed, withdrawn and abandoned the Tayyibaat– people’s most pleasant and desirable aspects, acts or things which are their most favorite and cherished ones; things, deeds and aspects that people give value to, are cherished and those that are in fact lawful, legal and allowed both as per the laws of the land and laws of Deen. On the other hand, it’s through the Tayyibaat, that Allah gives us Rizq- the ways and means of nourishment and for our personality and character growth and development. Hence by treating these Zeenat of Allah as prohibited, they have actually disallowed the obeying of Allah’s laws, and those who follow these laws in obedience as well as abandoned and withdrawn the Tayyibaat through which people could get the Rizq- the source of their nourishment, growth and development.

 

Before we discuss the counter argument to such people, we need to understand the Youm-e-Qayyama- This phrase is normally mistranslated as the day of resurrection, however the phrase is based on the concept of Deen ul Qayyem, as the Deen which is devoid of any sort of Zulm or injustice, the Deen which is Haqq- absolute justice as per Allah’s Solid judicial principals, bearing the characteristics of Hanifan- remaining steadfast on being Aabid- follower of laws of Allah only, taking Allah as deity by avoiding shirk at all costs and Fitrat of Allah, on which Allah has created the humanity and have embedded in us traits that Allah wants to see in us in terms of kindness, love, care, compassion and justice towards everyone. Thus, the basic foundation of the Deen ul Qayyamate is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. Hence Youm-Al Qayyama, means the well-known aspects, process, elements, period, event etc. of accountability, the recompense as per Deen ul Qayyemu.

 

As a counter to such people who have prohibited the Zeenat of Allah, Allah asks us, as Baniy Adam, to reflect from our conducts and speech that the Zeenat of Allah is for those who use faculties and seek knowledge to be at Aman- utter and deep conviction with Allah during this temporary life of the earth whereas it would be exclusive and restricted only for them, on Youm-e-Qayyama, that is the well-known and established fact and event of perfect recompense as per the Deen-e- Qayamma. Thus, this is how the laws of cause and effect, the laws of requital, whereby people will face the consequences of their actions as perfect payback and recompense sooner or later, are established through the Ayaat of Allah, both from the Kalam of Allah and the creations of Allah, which is in a nutshell to establish, strengthen and support knowledge, seeking of knowledge, those who seek knowledge and those who know. This Ayah is basically telling us about the whole system of Allah, the laws of the Kitaab, the nature and the laws of Deen, all work in synchronization with each other, in order to bring to justice, the laws of cause and effect of the Ayaat of Allah, and in order to support, strengthen and establish those who seek knowledge. In conclusion, this ayah clearly shows that the Zeenat are basically T’ayyibaat and are provided by Allah as Rizq – that is ways and means of our personality and character development and is provided to Allah’s Ibaad (those who do Abd of Allah – who follow laws of Allah) as enjoyment of this worldly life and hence cannot be prohibited and considered Haram. Additionally, these would be exclusively for Allah’s Aabid on the day of Resurrection.  Also no one can prohibit what Allah has not prohibited. All of Allah’s creations and bounties are there as Rizq during the worldly life, all these which we are attracted to and looks good to us as per our nature, as per Tayyibaat, are allowed and are in fact these are the ways and means of our personality and character development.

 

Ayah 7:33, “Qul (قُلْ), ‘Indeed, what Harama (حَرَّمَ) my Rabbiy (رَبِّيَ)- the Fawaahish (الْفَوَاحِشَ) what Zahara (ظَهَرَ) of them and what Bat’ana (بَطَنَ) and the Is’ma (وَالْإِثْمَ) and the Baghiy (وَالْبَغْيَ) Baghair (بِغَيْرِ) Al-Haqq (الْحَقِّ) and Indeed you Tashreku (تُشْرِكُوا) with Allah what Allah has not Yunazelu (يُنَزِّلْ) with it Sult’anan (سُلْطَانًا) and indeed, you Taqulu (تَقُولُوا) A’ala (عَلَى) Allah what you do not Ta’malun (تَعْلَمُونَ).”

 

Reflect from conducts and speech that (قُلْ), ‘Indeed, what is actually prohibited and strictly considered unlawful in matters of Deen by (حَرَّمَ) my Rabb (رَبِّيَ) are to cross the boundaries of Deen and go against the explicit divine instructions as communicated to us through the Quran’ (الْفَوَاحِشَ) whatever is obvious, visible, open, apparent or public (ظَهَرَ) of them and what concealed, hidden, private or secret (بَطَنَ) and the to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction; or such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right (وَالْإِثْمَ) and To go to extreme, to cross the boundaries of Deen; to rebel against laws, system, rules and regulations, and to abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity (وَالْبَغْيَ) without, contradiction of, other than, against and in opposition of (بِغَيْرِ) the specific Haqq- confirmed and absolute truth; such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil; anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice and as one’s obligations and duties based on one’s roles and responsibilities (الْحَقِّ) and Indeed you do shirk, assign partners with Allah in areas where no one else is the Authority such as following laws from other than Quran in matters of Deen thereby assigning partners (تُشْرِكُوا) with Allah what Allah has not revealed (يُنَزِّلْ) with it any authorization and entitlement (سُلْطَانًا) and indeed, you reflect from conducts and speech that (تَقُولُوا) at its height (عَلَى) about Allah what you do not seek knowledge of and are not aware (تَعْلَمُونَ).’

 

After telling us about the attempts of people to prohibit Zeenat of Allah, this Ayah then communicates in clear and concise terms, what actually is prohibited by Allah. This list of prohibitions as per the Deen, and as prohibited by Allah in clear terms as per Quran and this Ayah 7:33 categorically divides this list into the following six distinct prohibitions.

 

(1) Fawahish whether Zahara or Bat’ana, to cross the boundaries of Deen and go against the explicit divine instructions as communicated to us through the Quran- whatever is obvious, visible, open, apparent or public of them and what concealed, hidden, private or secret. The word Fahasha is normally translated as indecent and immoral acts and assumed to be connected to one’s Libaas- again mistranslated as outer garments. If we look at all the usages of the word in Quran, the word in the basic sense means ‘to cross the boundaries of Deen and go against the explicit divine instructions as communicated to us through the Quran’. The word Fahasha basically refers to such acts that are done in rebelliousness of, contradiction and opposition to explicit divine instructions, Allah’s laws and commandments under the influence of Shaytan and by taking Shayateen as one’s Awliya- close friends, confidants, benchmark and inspiration under whose footsteps they follow. Thus, it means that whenever they commit such acts of Fahasha, they would reflect from their conducts and speech that it was our forefathers who have replaced and switched the Libaas (Allah’s message, laws and Hidayah) with these acts. Whereas we should counter them, by saying how can Allah, contradict Allah’s own laws, or is it that you don’t even know what Allah laws are, since you are not aware that these laws contradict those of Allahs? The meanings of Fahashi are much broader in scope to refer to committing such acts which are in direct opposition and rebelliousness of the laws of Allah and it’s because of this reason acts of Fahasha are mentioned as specific prohibitions as per Quran. Fahasha is also termed as among Khutuwaat of Shaiytaan and Quran also tells us that the concept of Fahashi is against the concept of Tayyibaat- acceptable and lawful as allowed as per laws of Deen.

 

(2) All Is’m: Normally translated as evil, sins or wrong doings, the word Is’m has two broad meanings (1) the word Is’m basically refers to all such acts that destroy human faculties, abilities and energy; that create pain, suffering, sadness and reduced energy for people and that result in people losing pace with others, causing death, disabilities, harms, injuries and/or destruction in any shape or form.  Therefore, engaging in any such acts, which destroys human faculties, such as being addicted yourself, or causing such destruction towards others, is prohibited. Similarly, all such acts which cause pain and suffering, sadness, reduced energy whereby the person, people lose pace, cannot keep up with others, are also prohibited. (2) The word also refers to getting such wealth, power or comfort that one gets without their Haqq, their due right, without earning it or without making any efforts for it. So, if one gets an inheritance, but that inheritance is received as per the person’s due right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without their Haqq, their due right, that they get without earning it or without making any efforts for it, is classified under the definition of Is’m. Therefore, when Allah says in Quran that ‘the Is’m’ is prohibited, it means each and every such act is prohibited and considered Haram by Allah, and as per Deen, which qualifies in either of these definitions.

 

(3) Baghiy : The word Baghiy is normally translated as transgression but is used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries; (2) To seek or strive with full force; (3) Baghawat- rivalry against or rebelliousness against laws, system, rules and regulations and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, when Allah says in Quran that Baghy is Haram, the word is used in all of these meanings in the sense that going against, rebelliousness against the laws of Deen, and the laws of the land, to cross the boundaries, to acts against someone in jealousy and animosity and to cross, transgress the boundaries of Deen, are all Haram and prohibited in any shape or form.  In conclusion, this category prohibits going to extreme, to cross the boundaries of Deen; to rebel against laws, system, rules and regulations, and to abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity in any shape or form.

 

(4) Baghair Al Haqq: The phrase Baghair ul Haqq, basically means go against, contradict, without, and in opposition of Haqq is haram, which can take any form, but in order to understand what does this prohibition really means as ‘not to go against or go without the Haqq’ as one of the prohibitions by Quran, it is important to understand the meanings of the word Haqq, which is used in Quran in four broad meanings.  (1) Go Against/amend Haqq as Absolute Truth- To lie, amend, or change Haqq, the absolute truth in any manner. It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. Thus, going against or without Haqq, would mean opposing the absolute truth in any manner is prohibited. To amend- increase, decrease, change, the absolute truth in any manner is prohibited or to lie is prohibited in Quran, regardless of the situation or the purpose of it.  (2) To go Against Haqq which is opposite to Baatil- : Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. Thus, going against Haqq, in any manner, basically such people, forces, groups, communities, who are working to create love & harmony in the society, to protect and shield the members against the Baatil, or who are working to promote the utilization and development of human faculties- going against them, hindering them in any manner or opposing them is prohibited.  (3) To go Against Someone’s or Somebody’s Due Right – as Absolute Justice: To go against anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran. Thus, whatever is someone due right, someone haqq, has to be given to the person, opposing such haqq to be given to the person, or causing any interference is haram. There are two basic due rights, given as Haqq by Allah to each and every individual, (1) the first is the right to be treated with utmost respect, honor and dignity and (2) the second the right to exercise complete freewill and freedom of choice. Both of these rights are given as Haqq by Allah to each and every one of us as humans, therefore going against Haqq as due right, would include these two as well, as an explicit prohibition as per Quran. and/ or (4) To go Against Haqq as Responsibilities & Duties: Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities. Throughout our lives we undertake different roles and we have responsibilities towards ourselves, our parents, our spouses, our children, our coworkers, our official duties, our country, etc.  Therefore, going against one’s duties and obligations, one’s responsibilities is termed haram as per Quran.  In conclusion, this category prohibits to go without, contradiction of, other than, against and in opposition of  Haqq in any shape of form, including confirmed and absolute truth; such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil; anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice and as one’s obligations and duties based on one’s roles and responsibilities

 

(5) Doing of Shirk: To assign partners with Allah in areas where no one else is the Authority is specifically prohibited through many Ayahs of Quran, an example of which is to follow laws from other than Quran in matters of Deen. Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a Shareek (shuraka) to Allah as a lawmaker in Deen. Allah can Yaghfir- protect from impacts of any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah. As per Quran, shirk is termed as the great Zulm. As per Quran, Deen is only one- as mentioned in Quran. As per Quran, Allah’s Deen is only one which is acceptable in the eyes of Allah, and which is completely mentioned in Quran. Since it’s Shirk to listen and follow any fabricated, man-made laws of Deen which are outside of Quran, therefore, to divide in sects/groups or beliefs and to associate anyone as a partner to Allah in being a lawmaker in Deen, being associated with any sects or group that follows these man-made laws as the basis of that sect, are all Shirk as per Quran. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Quran has warned us that most of those who Amanu with Allah, do not do so, unless and until they do Shirk, as reflection of majority of Muslims who are divided into sects and groups and who therefore follow these man-made fabricated laws of Deen from outside the Quran.  Since Allah advises in very clear terms that not only Allah is the ONLY hikm, the only law maker and Judge in matters of Deen, following laws other than by Allah is actually prohibited as per Quran under this category.

 

(6) Taquluna Allah what do not Ta’lamun: This is one of the most important one, yet most neglected prohibition as per Quran. It is explicitly mentioned as haram to say anything in the name of Allah, without knowledge and/or without seeking knowledge own self. Thus, purely based on heresy and people’s opinions, if one forms their firm opinion and/or if they simply blindly follow other’s views, heresy and opinions about what Allah says, without knowledge and/or they say something about Allah, without knowing, without seeking knowledge and doing study of Quran by one’s own self, then this is strictly prohibited by Allah. Therefore, whenever someone says that “Allah says so and so”, then he/she has to mention Quranic ayah to support that statement, because whatever Allah has mentioned, its clearly mentioned in Quran. Therefore, saying things in the name of Allah, which is not in Quran, is one of the clear prohibitions as per Quran since it always creates confusion in the Deen – matters of Islam and it’s used by numerous people to invent lies in the name of Allah. Time and again in Quran, Allah has warned us about those people who express their own opinion in the name of Allah, For instance, in the ayah 2:204 “And among the people is the one whose speech pleases you in the worldly life, and he/she cites Allah as witness to what is in his heart..” is telling us that these reputable people make speeches to people as their leaders, guides, their popular and most favorite personalities, who use the name of Allah as witness over what is in their own hearts in their speeches. They say things in the name of Allah as a witness which is actually not from Allah. That is, they use Allah’s name and Shahada as witness to make innocent people believe that it is from Allah but in fact it is their own opinion and from their own heart. This is explicitly prohibited in Islam, to say about Allah what Allah has not said in Quran.

 

Ayah 7:34, “And for each and every Ummat (أُمَّةٍ) Ajalun (أَجَلٌ). So, when Ja’aa (جَاءَ) their Ajaluhum (أَجَلُهُمْ) not they Yasta’khiruna (يَسْتَأْخِرُونَ) Sa’atan (سَاعَةً) and not they Yastaqademun (يَسْتَقْدِمُونَ).”

 

And for each and every foundation, tradition, custom, nation and community (أُمَّةٍ) postponed and delayed appointment (أَجَلٌ). So, when has brought to fruition (جَاءَ) their postponement (أَجَلُهُمْ) not they let it be other than what is (يَسْتَأْخِرُونَ) the event, the exact time when the appointment of perfect recompense based on their own actions and deeds takes place, whereby they have to then face the consequences of their own choices and decisions (سَاعَةً) and they could not set forth, move forward in terms of stepping towards another direction or aim towards something else (يَسْتَقْدِمُونَ).

 

In order to understand this Ayah, we also need to understand the concept of Ummath and Ummamun in the light of Quran and especially Ayah 6:38. The word Ummamun is normally mistranslated as communities, but the word Al-Ummi is used in contrast with Ahle-Kitaab people of the Kitaab in Quran meaning those for whom the Kitaab is not yet revealed before the Quran or not yet understood by them and therefore refers to those foundations, one’s ways, means and methods with which one grows up with as a part of their upbringing at their homes, their communities, their families and friends, culture, environment, etc., that has nothing to do with the Kitaab- Allah’s message. Thus, when Allah says, in Ayah 6:38 ‘except Ummamun like you’ refers to us, as humanity only, who has been given freewill, and when we follow our Ummam, those ways and methods, which are outside of and other than the Kitaab, then we end up disobeying Allah’s laws of the Kitaab. Thus, in the Ayah 6:38, Allah has given us an inside into the Kitaab- those laws of nature that have been created and Kutiba by Allah for each and everything and being in the universe, whether given the freewill like us as humanity, or not given the freewill, like everything else in the universe. All the laws of nature have been created and set in motion by Allah is mentioned in Al-Kitaab (the Kitaab) for every creation on the planet earth as well as for whatever is in motion using their powers and abilities the space. Each and everything and being in the universe are bound by these laws- they adhere to, comply with and follow these laws of Allah as mentioned in the Kitaab for them in humbly submissive manners. The ONLY exception is us as the humanity who has been given the free will and freedom to choose our own actions and hence, we have been given a choice to deviate from and not comply with these laws as given to us in our Al-Kitaab by Allah. The Fact which is important is that- We, as humanity, go against these laws of the Kitaab, because of our Ummath and Ummamun- i.e., because of what have been given to us by our forefathers, our customs, traditions, conditionings and norms that we grow up with, all of which has nothing to do with the Kitaab, and refers to those hearsay, opinions, views and practices that are outsides of Al-Kitaab for us as Ummamun.

 

In addition to the above concept of what does it really mean as per the concept of Ummath and Ummamum in the light of Quran, we also need to keep in consideration the context of this Ayah 7:34 as well. The earlier Ayahs have discussed how humanity has switched Allah’s message with Fahasha, – committing of such acts by people that is done by crossing the boundaries of Deen and by using their abilities, faculties and resources by remaining outside these boundaries in direct opposition and contradiction of Allah’s commandments and Hidayah. Thus, since the beginning of times, people have switched and replaced Allah’s commandments and laws with the laws of Fahasha under the impression as if Allah is the one who has commanded these laws and since people do not seek knowledge, and act simply based on heresy and opinions. Thereafter, the earlier Ayahs highlighted How these laws of Fahasha have in fact prohibited the Zeenat of Allah, such aspects, deeds, acts and things which are pleasing, attractive and desirable by fellow human beings, and are significant, important and valuable for every Masjid, where submission to the laws of Allah are being done in complete and utter conviction. The previous Ayah then has listed 6 defined categories of the most important prohibitions as clearly and distinctly prohibited by Allah– which are (1) the Fawaahish whether Zahara of them and/or Bat’ana; (2) the Is’ma; (3) the Baghiy; (4) Baghair Al-Haqq; (5) to do Shirk with Allah what Allah has not given any authorization with it and (6) Taqulu Allah what you do not know and/or seek knowledge of.

 

Thus, keeping in consideration both the above context as well as the concept of Ummath and Ummun, especially the switching of Allah’s laws with those of fabrications and man-made laws of Fahasha, by our forefathers who have done it, by taking Shayateen as their Awliya and by being under the impression, that these laws of Fahasha are by Allah, because, they did not seek knowledge, did Shirk, and reflect through their conducts and speech about Allah what they did not know of.  With the passage of time, these aspects of Fahasha have creeped into and become firmed part of our traditions and customs as part of Deen and our practices, which pass on generation after generation as if these are by Allah. Thus, in this Ayah, Allah has given a warning that for all such traditions, foundations, customs, laws, nations and communities, is a decreed accountability and recompense as per justice which might be postponed and delayed appointment, but it’s written postponement, a decreed event which would happen sooner or later. Therefore, when is brought to fruition such postponement decree of this accountability and perfect recompense, no one will be able to switch it for any other than that event, the exact time when the appointment of perfect recompense based on their own actions and deeds takes place, whereby they have to then face the consequences of their own choices and decisions. Neither they would be able to set forth or move forward in any shape or form in terms of stepping towards another direction or aiming towards something else, other than the perfect recompense that is the due right for such Ummath- such tradition, culture, laws, custom and community.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-A’raf i.e., 7:31 to 7:34, continue the divine instructions addressed to those of us, who are the Bani Adam- that is those who are the founders, supporters, who lay the groundwork for, strengthen and uphold their duties as Khalifa- caretakers and trustees of earth by seeking and using knowledge in order to use and benefit from Allah’s Malaik in carrying out these duties. Additionally, these Ayahs are strongly connected to the earlier Ayahs where it’s highlighted that Allah and the whole of Allah’s system calls out to those who refer all matter of their Deen exclusively from Allah, i.e., based on the laws of Allah as mentioned in the Quran in an exclusive manner because Allah calls such Mukhlis’een to establish the Deen- ul- Qayyamate. These Ayahs give us the following divine guidance that we can apply in our day to day lives.

 

• THE CONCEPT OF ZEENAT & ZEENAT OF ALLAH: Zeenat are those traits, aspects and characteristics that are attractive, pleasing and desirable for our fellow human beings. Zeenat of Allah are those Zeenat that are important, significant and valuable for every Masjid i.e., where Sajda- submission to Allah’s laws with complete obedience is being done with people’s whole beings in complete and utter conviction of their heart and mind as resulted from them witnessing and being convinced of the benefits of such submission. These Zeenat of Allah are bestowed upon us as our Rizq- ways and means of nourishment for us and for our personality and character development. These are also part of Tayyibaat for us- good and lawful, legal and allowed as per the laws of Deen and are especially for those who Amanu- use their faculties and seek knowledge to be at utter and deep conviction with Allah during their temporary life here on earth in order to carry out the deeds for the Akhira, whereas for the Youm-e-Qayyama- the well-known and confirmed event of perfect recompense as per Deen-e-Qayyama, these Zeenat would be exclusively for such people who Amanu. The divine instructions to us, as Baniy Adam, are to hold on strongly to the Zeenat of Allah, with clear instructions that we can consume, use, utilize, carry out, engage, make use of, benefit to and from all of these aspects and deeds of Zeenat, even we can be engulfed, overwhelmed, submerged, swamped and immersed in these, but under no circumstances or situations can we exceed or go out of the defined boundaries of Deen, which means that we always need to remain as Mukhlis’een to Allah- restricted and exclusive only to Allah when it comes to matters of Deen.

 

• CONSEQUENCES OF PROHIBITING ZEENAT OF ALLAH: The Fahasha and its laws have prohibited the Zeenat of Allah and by treating these Zeenat of Allah as prohibited, they have actually disallowed, abandoned and withdrawn the obeying of Allah’s laws and those who follow these laws in obedience as well as prohibited the Tayyibaat through which people could get the Rizq- the source of their nourishment, growth and development. When those who prohibit the Zeenat of Allah, through the laws of Fahasha, or those who follow such prohibition of the Zeenat of Allah, they basically cross the boundaries of Deen in total rebelliousness and therefore, the response as perfect payback and recompense from Allah’s system always work against and will never support, strengthen and respond to such people who cross the boundaries of Deen.

 

• LIST OF PROHIBITIONS # 1- FAWAHISH- WHETHER ZAHARA OR BAT’ANA: Through these Ayahs, Allah has clearly highlighted the list of prohibitions, those that are considered Haram by Allah, which are categorized into the following six distinct types, the first of which is Fahasha, whether Zahara or Bat’ana. The word Fahasha is normally translated as indecent and immoral acts and assumed to be connected to one’s Libaas- again mistranslated as outer garments only. But the meanings of Fahasha, as per Quran, refers to such acts that are done in rebelliousness of, contradiction of and opposition to the explicit divine instructions, under the influence of Shaytan and by taking Shayateen as one’s Awliya- close friends, confidants, benchmark and inspiration under whose footsteps they follow. It’s because of this reason, the concept of Fahasha is also termed as opposed and against the concept of Tayyibaat- i.e., the acceptable and lawful i.e., allowed as per Allah’s laws, laws of Deen; acts of Fahasha are termed among Khutuwaat of Shaiytaan and mentioned as specific prohibitions as per Quran.

 

• LIST OF PROHIBITIONS # 2- AL-IS’M: Normally translated as evil, sins or wrong doings, the word Is’m has two broad meanings (1) the word refers to all such acts, laws, deeds, elements, aspects etc. that destroy human faculties, abilities and energy; that create pain, suffering, sadness and reduced energy for people and that result in people losing pace with others, causing death, disabilities, harms, injuries and/or destruction in any shape or form. Therefore, engaging in any such acts, which destroys human faculties, such as being addicted yourself, or causing such destruction towards others, is prohibited. Similarly, all such acts that cause pain and sufferings or because of which people lose pace or cannot keep up with others, are also prohibited (2) The word also refers to getting such wealth, power or comfort that one gets without their Haqq, their due right, without earning it or without making any efforts for it. So, if one gets an inheritance, but that inheritance is received as per the person’s due right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without their Haqq, their due right, that they get without earning it or without making any efforts for it, is classified under the definition of Is’m. Therefore, when Allah says in Quran that ‘the Is’m’ is prohibited, it means each and every such act is prohibited and considered Haram by Allah, and as per Deen, which qualifies in either of these definitions of Al-Is’m.

 

• LIST OF PROHIBITIONS # 3- BAGHIY: The word Baghiy is normally translated as transgression but is used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries; (2) To seek or strive with full force; (3) Baghawat- rivalry against or rebelliousness against laws, system, rules and regulations and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, when Allah says in Quran that Baghy is Haram, the word is used in all of these meanings in the sense that going against, rebelliousness against laws of Deen, and the laws of the land, to cross these boundaries in rebelliousness or go against any rules, laws and regulations, to act against someone in jealousy and animosity in transgression, to cross, transgress the boundaries of Deen or to abuse, to oppress, to torture someone, are all Haram and prohibited in any shape or form.

 

• LIST OF PROHIBITIONS # 4- BAGHAIR AL HAQQ: The phrase Baghair ul Haqq, basically means go against, without, other than, in contradiction of and in opposition to Haqq is Haram, which can take any form, but in order to understand what does this prohibition really means, it is important to align this word along with the meanings of the word Haqq, which is used in Quran in four broad meanings, (1) Baghair al Haqq- as Absolute Truth: To lie, amend, or change Haqq, the absolute truth in any manner is prohibited since the word Haqq is used as an opposite of doubt and confusion in Quran. Therefore, Haqq means the confirmation of absolute truth, firm, strong, confirmed or solid truth, solid constructive fact or event with strong or undeniable foundations and fundamentals. Thus, going against or without Haqq, would mean opposing the absolute truth in any manner is prohibited. To amend- amend, increase, decrease, change, the absolute truth in any manner is prohibited or to lie is prohibited in Quran, regardless of the situation or the purpose of it. (2) Baghair Al Haqq as opposed to Baatil: Haqq is also used in Quran as an opposite of ‘Ba’Til’. As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace, law and order etc. As opposed to Bat’il, the word Haqq means such constructive, and positive forces, intentions, deeds, laws, people and systems whose basic aim is to utilize human faculties and resources to their best; to establish, contribute to and maintain law and order, love, compassion, peace and kindness in any manner and to shield, protect and attack against the Bat’il. Thus, going against Haqq, in any manner, would mean to go against such people, forces, groups, communities, who are working to create love and harmony in the society, to protect and shield the members against the Baat’il, or who are working to promote the utilization and development of human faculties- going against them, hindering them in any manner or opposing them in any shape or form is prohibited by Allah. (3) Baghair Al Haqq- as Absolute Justice & Due Rights: To go against anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, that is the due right, is termed as Haqq as per Quran. Thus, whatever is someone’s due right, someone’s Haqq, has to be given to the person, while opposing such Haqq to be given to the person, or causing any interference in that is Haram. There are two basic due rights, given as Haqq by Allah to each and every individual, (1) the first is the right to be treated with utmost respect, honor, kindness and dignity and (2) second is the right to exercise complete freewill and freedom of choice. Both of these rights are given as Haqq by Allah to each and every one of us as humans, therefore going against Haqq as due right, would include these two as well, as an explicit prohibition as per Quran. (4) Baghair Al Haqq as Duties & Responsibilities: Quran has also used the word Haqq as one’s obligations and duties based on one’s roles and responsibilities. Throughout our lives we undertake different roles and we have responsibilities towards ourselves, our parents, our spouses, our children, our coworkers, our official duties, our country, the organization we work for etc.  Therefore, going against one’s duties and obligations, one’s responsibilities is termed Haram as per Quran.  In conclusion, this category of Baghair Al Haqq, is a hugely broad one whereby Allah prohibits to go without, in contradiction of, other than, against and in opposition of Haqq in any shape or form.

 

• LIST OF PROHIBITIONS # 5- DOING OF SHIRK FOR WHICH THERE IS NO AUTHORIZATION BY ALLAH: To assign partners with Allah in areas where no one else is the authority or has received any authorization by Allah is specifically prohibited through many Ayahs of Quran. In matters of Deen, the only Hikm- the only lawmaker is Allah, who has mentioned all the laws of Deen in the Quran. Therefore, when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws the person is obeying instead of Allah’s is being assigned as partner- a Shareek (shuraka) to Allah as a lawmaker in Deen. Since it’s Shirk to listen and follow any fabricated, man-made laws of Deen which are outside of Quran, therefore, to divide in sects/groups or beliefs and to associate anyone as a partner to Allah in being a lawmaker in Deen, being associated with any sects or group that follows these man-made laws as the basis of that sect, are all Shirk as per Quran. Thus, through these and many other Ayahs in Quran, Allah advises in very clear terms that Allah is the ONLY Hikm, the only law maker and Judge in matters of Deen and following laws other than by Allah, in Deen, is actually prohibited as doing of Shirk under this category.

 

• LIST OF PROHIBITIONS # 6- TA’QULUNA A’ALA ALLAH WHAT NOT YOU TA’LAMUN: This is one of the most important one, yet mostly neglected prohibition as per Quran. It is explicitly mentioned as haram to say, believe or follow anything in the name of Allah, without knowledge. Saying things in the name of Allah, which is not in Quran, is one of the clear prohibitions as per Quran since it always creates confusion in the Deen – matters of Islam and it’s used by numerous people to do Aftara- communicating their own opinions as if these opinions are from the Kalam of Allah. Thus, purely based on heresy and people’s opinions, if one forms their opinion or follow them in matters of Deen and/or if they simply blindly follow other’s views, heresy and opinions about what Allah says, without knowledge, or without seeking knowledge themselves and/or they say something about Allah, without knowing, without seeking knowledge and doing study of Quran by themselves, then all of this is strictly prohibited by Allah. Therefore, whenever someone says that “Allah says so and so”, then they have to mention Quranic ayah to support that statement, because whatever Allah has mentioned, its clearly mentioned in Quran.

 

• CONCEPT OF UMMATH & UMAMUN: The meaning of the word Ummat is normally restricted as nation or community, whereas the word Al-Ummi is used in Quran in contrast with Ahle-Kitaab people of the Kitaab, referring to those for whom the Kitaab is not yet revealed or not yet understood by them and therefore refers to those foundations, one’s ways, means and methods with which one grows up as a part of their upbringing at their homes, their culture, their communities, their families and friends, environment, etc., all of which has nothing to do with the Kitaab- Allah’s laws. Each and everything and being in the universe are bound by Al-Kitaab, the laws as created and set in motion by Allah and followed by everything and every being in complete submission and obedience. The ONLY exception is us as humanity who is given free will and freedom to choose our own actions. We, as humanity, go against these laws of Allah for us our Al-Kitaab, because of our Ummath and Ummamun- i.e., because of what is passed on to us by our forefathers, our nation, our community in terms of our customs, culture, traditions, practices, views, conditionings and norms that we grow up with, all of which has nothing to do with the Kitaab. As we know, from earlier Ayahs about the switching of Allah’s laws with those of fabrications and man-made laws of Fahasha, by our forefathers who have done it, by taking Shayateen as their Awliya and by being under the impression, that these laws of Fahasha are by Allah, because they did not seek knowledge, did Shirk, and reflected through their conducts and speech about Allah what they did not know of. With the passage of time, these aspects of Fahasha have creeped into and become firmed part of our traditions, practices and customs as part of Deen, which keep on being passed on as matters of Deen, generations after generations, as if these are by Allah.

 

• POSTPONEMENT OF PERFECT RECOMPENSE FOR EVERY UMMATH: Allah has given a warning that for all such Ummath- traditions, foundations, customs, laws, nations and communities, there is a decreed accountability and recompense as per justice which might be postponed and delayed appointment, but it’s written and decreed event which would happen sooner or later. Therefore, when such decree is brought to fruition in order for people to face their accountability and perfect recompense, no one will be able to switch it for any other than that exact time and nature of that perfect recompense which is based on their own actions and deeds; neither they would be able to set forth or move forward in any shape or form in terms of stepping towards another direction or aiming towards something else, other than that perfect recompense which is the due right for such Ummath- such tradition, culture, laws, custom and community.

 

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/