Surah Al-A’raf – Ayah No. 51 – 53

Surah Al-A’raf – Ayah # 51 – 53 (7:51 – 7:53)

A.   TRANSLATION

 

٥١  الَّذِينَ اتَّخَذُوا دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا ۚ فَالْيَوْمَ نَنْسَاهُمْ كَمَا نَسُوا لِقَاءَ يَوْمِهِمْ هَٰذَا وَمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ

[Quran 7:51] Those who Atakhazu (اتَّخَذُوا) their Deen (دِينَهُمْ) Lahwan (لَهْوًا) and La’ban (وَلَعِبًا) and Gharartuhum (وَغَرَّتْهُمُ) them the Hayaate (الْحَيَاةُ) the Duniya (الدُّنْيَا). Then the Youma (فَالْيَوْمَ) Nansahum (نَنْسَاهُمْ) them like what Nasau (نَسُوا) Leqa’a (لِقَاءَ) this Youmehim (يَوْمِهِمْ) of theirs and what Kanu (كَانُوا) with Ayaatena (بِآيَاتِنَا) Yajhaduna (يَجْحَدُونَ).

 

٥٢  وَلَقَدْ جِئْنَاهُمْ بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ

[Quran 7:52] And certainly Ja’anahum (جِئْنَاهُمْ) them with Katabin (بِكِتَابٍ)- Fazalna (فَصَّلْنَاهُ) it A’ala (عَلَىٰ) Ilmin (عِلْمٍ) Hudan (هُدًى) and Rahmatan (وَرَحْمَةً) so that to Qoumin (لِقَوْمٍ) Yuminun (يُؤْمِنُونَ).

 

٥٣  هَلْ يَنْظُرُونَ إِلَّا تَأْوِيلَهُ ۚ يَوْمَ يَأْتِي تَأْوِيلُهُ يَقُولُ الَّذِينَ نَسُوهُ مِنْ قَبْلُ قَدْ جَاءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ فَهَلْ لَنَا مِنْ شُفَعَاءَ فَيَشْفَعُوا لَنَا أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ الَّذِي كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوا أَنْفُسَهُمْ وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ

[Quran 7:53] Do they Yanzuruna (يَنْظُرُونَ) except its Taweel (تَأْوِيلَهُ)- Youma (يَوْمَ) to be brought it’s Taweel (تَأْوِيلُهُ). They Yaqulu (يَقُولُ)- those who Nasu (نَسُوهُ) from before, ‘Certainly Ja’at (جَاءَتْ) Rusulu (رُسُلُ) Rabbena (رَبِّنَا) with Haqqe (بِالْحَقِّ). So, that this is from Shufa’a (شُفَعَاءَ)’ So Yashfa’u (فَيَشْفَعُوا) for all or Nuraddu (نُرَدُّ)? Then was done Ghaira (غَيْرَ) that which Kunna (كُنَّا) to be done. Certainly, Khaseru (خَسِرُوا) their Anfusahum (أَنْفُسَهُمْ) and Zallan (وَضَلَّ) upon them what Kanu (كَانُوا) Yaftarun (يَفْتَرُونَ).

 

B.   THE CONCEPT:

 

THE CONTEXT

Through earlier Ayahs, Allah has given us the confirmed and well-known certainty of perfect recompense for everyone based on their actions, whether those are of Aftara A’ala Allah (expressing own opinions as if those are from kalam of Allah) or as Amanu (seeking knowledge by use intellect to be at utter and deep conviction with Allah) and doing Amal-e-Swalehaat (Acts of reforms, harmony and bringing balance in society). Thereafter, the earlier ayahs are basically a discussion not only about the As’haab-e-Naar i.e., companions of hell-fire and As’haab-e-jannat i.e., those living in heaven like state, in this worldly life, but also the interactions between them and the reasons behind their situations of facing this type of perfect recompense.

 

The earlier Ayahs discuss the Broad Reasons Behind their Respective Situations. The people in heaven-like state would ask those in the hell-fire state if their situation is a result of divine justice based on their actions and responsibilities in life. They believe that their heaven-like state is a blessing and a reward for their good deeds, and they would reflect this in their conduct and speech. They view it as Na’imat as a source of – success, prosperity, unity, and protection from harm by Allah’s system. It would be announced to everyone that those in the hellfire and hell-like punishment state are disconnected from Allah’s blessings and benefits, as they did not follow Allah’s laws, committed injustices against Allah’s creations, misled people away from Allah’s path, and rejected and concealed Allah’s Ayaat. They are in this state due to their deviation from the path of Allah and lack of conviction in the concept of accountability and the divine recompense of their actions. We also learned the concept of Hijaab between them: The term “Hijaabun” refers to a mental and intellectual barrier between the people in heaven-like and hellfire states. This barrier is a result of their own decisions and actions, and it creates an obstacle for those in the hellfire state from changing their situation. Although they can perceive and communicate with each other, they will not be able to change their situation unless they overcome this mental barrier by approaching those in the heaven-like state with an open mind, using their intellectual abilities, and perceiving Allah’s message. Only then can they respond to it and benefit from Allah’s blessing.

 

Earlier Ayahs also discuss As’haab-e-Jannat & Naar and the Role of Rijaal among them: Among those in the heaven-like state, there will be resourceful people who have distinguished themselves through their actions, speech, and acts of reform. It will be announced to them that they are leading a life given according to the laws of Allah, of deen and nature, based on their complete submission, obedience and synchronization with these laws have filled any gaps, corrected flaws, and allowed them to maximize their abilities and be protected from troubles and destruction. They will be made aware that they wouldn’t be in this state without the keen desire and passionate aspiration of these Rijaal, the resourceful people among them who have done deeds of Is’lah, reform and balance in society, and who have led the way to entering this heaven-like state for them. Once people living in heaven-like state would realize, through diversified events, that the status of those living in a hell-like state are there due to their own acts of Zulm, unjust actions and disobedience to the laws of Allah, they would strive to never be involved in such actions and to continue their deeds of Is’lah, reform and bringing balance and harmony in society in order to maintain their status in heaven. On the other extreme end, those who have reached a place of prestige and distinction among the As’habe Naar, who are considered resourceful, are distinguished from others by their actions, expressions, speech, and acts of extreme injustices against Allah’s system. Despite the resources given to them, they aimed towards self-reliance and brought others towards the Naar, the hell-like state, through their pride, arrogance, and magnifying other paths over Allah’s path. These actions, expressions, speech, and deeds led others towards the hell-like state. As a result, these As’haab-e-naar are the people who have disregarded Allah’s path and laws and instead, have created their own paths based on pride and arrogance. These actions have caused division among humanity, discord in society, and have led people away from Allah’s path. These actions have also resulted in them not being deserving of the blessings and bounties of Allah’s system and not being admitted into the heaven-like situation where there is no worry, sadness, helplessness, or grief. It is only through obedience and submission to Allah’s path and laws that one can earn the blessings and bounties of Allah’s system and be admitted into the heaven-like situation.

 

Through interactions and metaphoric conversations between As’haab-e-Jannat and As’haab-e-Naar, the earlier ayahs describe the difference between those who are living in heaven-like and hell-like situations, based on their decisions and actions. The people living in heaven-like situations are characterized by their obedience and alignment to Allah’s laws, gratitude, and efforts towards self-improvement and deeds of Is’lah to bring reform, balance and harmony in the societies that they live. They have access to all the blessings and benefits of the system of Allah and are free from worries and sadness. On the other hand, the people living in hell-like situations are those who have concealed their abilities, are not grateful, and are not convinced of the accountability of their actions. They seek fulfillment from those who are in heaven-like situations and reflect on the importance of aligning with the system of Allah to benefit from it. The system of Allah is for those who Amanu, use their faculties and seek knowledge to have utter and deep conviction with Allah and who do deeds of Is’lah, and those who do not are disconnected from it and face the consequences of their own deeds in the form of punishment in the hell-like situation.

 

CONCEPT OF THESE AYAHS

Ayah 7:51, “Those who Atakhazu (اتَّخَذُوا) their Deen (دِينَهُمْ) Lahwan (لَهْوًا) and La’ban (وَلَعِبًا) and Gharartuhum (وَغَرَّتْهُمُ) them the Hayaate (الْحَيَاةُ) the Duniya (الدُّنْيَا). Then the Youma (فَالْيَوْمَ) Nansahum (نَنْسَاهُمْ) them like what Nasau (نَسُوا) Leqa’a (لِقَاءَ) this Youmehim (يَوْمِهِمْ) of theirs and what Kanu (كَانُوا) with Ayaatena (بِآيَاتِنَا) Yajhaduna (يَجْحَدُونَ).”

 

Those who seized and grabbed hold strongly (اتَّخَذُوا) their way of life, their codes of conduct as identified by Allah’s rules and regulations, to which they were supposed to be indebted for during their lifetimes and the basic purpose of which was to bring out the best in them aligned with Fitrat of Allah (دِينَهُمْ) so that to Hawa- being misled away from the path of Allah under the influence of such desires and Khutuwaat of Shaitan (لَهْوًا) and to treat their Deen as past time, entertainment, as a joke and in non-serious manner in order to waste time (وَلَعِبًا) creating wishful thinking and delusions (وَغَرَّتْهُمُ) for them the life, being on Emaan during (الْحَيَاةُ) the temporary life on the earth, based on which they are going to receive their perfect recompense and accountability (الدُّنْيَا). Then the well-known aspect of (فَالْيَوْمَ) them treating it of lesser significance and importance, diverting away from it and disregarding it- the deen (نَنْسَاهُمْ) by them like what was considered as less significance, abandoned and ignored (نَسُوا) their meeting of (لِقَاءَ) this well-known fact of perfect recompense (يَوْمِهِمْ) of theirs and what was reached as the final destination through their own endeavors (كَانُوا) towards the specific Ayaat of Allah as relevant to them (بِآيَاتِنَا) that they denied, refused and ignored (يَجْحَدُونَ).

 

The Concept of Lahwa & La’aban: The word Lahwa is used in Quran in the meanings of such amusement, enjoyments, useless activities, and entertainment which is of no benefit to anyone, neither to the person who is involved in such activities nor to anyone else- thus such activities cannot be a source of Hayaat- both in the physical meanings of life, as well as in the allegorical terms of source of being on Emaan and on the path or Allah. Neither these activities aid any of the ways and means of personality or character development, for any benefit to anyone, nor they provide any help, support, or contribution to the system of S’alaat or for any societal benefit at all to anyone. The word Lahwa can also be taken as La- Hawa, meaning so that to Hawa. The word Hawa is used in Quran as such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the concept of perfect accountability and recompense that is to happen sooner or later. The word La’ban is used in Quran in the meanings of ‘game, pastime, playing, dallying with, fooling with, playing with, wasting time, talk or act frivolously, dilly-dallying, or tampering, meddling, interfering with or altering or damaging something. Thus when used in combination as “Lahwan and La’aban” it refers to people taking the Deen, Allah’s laws, as such amusement, enjoyments, useless activities and entertainment which is of no benefit to anyone, as tools to engage and promote such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the concept of perfect accountability and recompense; and taking their Deen as game, pastime, playing, wasting time, dilly-dallying, by tampering, meddling, interfering with it as well as altering or damaging it.

 

The Concept of Hayyat-e-Duniya: Normally understood as life of this temporary word, the phrase comprises of two words- Hayyat and Duniya. The word Hayyat meaning life, has reference to both the physical life, as in physically being alive as well as in the metaphoric sense, whereby being alive as per Quran is also used in terms of as designed and planned by Allah, in terms of us, as humans, to be as per Emaan, and aligned with the system and fitrat of Allah. The word Duniya is normally confused with the word ‘Ardh’ and both are translated as the earth, whereas there are distinct differences between these two words. The word Ardh is used in the meanings of the planet earth and all its surroundings include the Sa’ama. The word Duniya on the other hand refers to this time and space of the worldly and temporary life here on earth, during which we can carry out our deeds and actions based on our free will before the perfect accountability and recompense as aligned with one’s deeds and actions in perfect justice (Akhira) takes place. Referring to the metaphoric use of the word Hayyat, the phrase Hayyat-e-Duniya would mean in order to become alive in the allegorical sense, to be on the path of Allah, and as per Emaan, during the temporary state, before the accountability and recompense takes place.

 

Thus, keeping in considerations the above two concepts and the context of these ayahs talking about As’haab-e-Naar, companions of hell fire, these ayahs continue the same discussion by telling us the reasons behind such people being in the state of hellfire. These are the people who have taken their Deen- the way of life as identified by Allah’s rules and regulations as such amusement, enjoyments, being engulfed in useless activities and entertainment which are of no benefit to anyone and as tools to engage and promote such desires, delusions, deceptions, and falsehoods that mislead people away from the Sabeel of Allah, by having them forget and ignore the concept of perfect accountability and recompense. This is how they have taken their Deen as if it is a game, a pastime, and as a tool for them to waste time, to tamper, to meddle and interfere with, as some sort of entertainment, a joke in order to mislead people away from the path of Allah by creating and strengthening these deceptions, wishful thinking, delusions, and falsehoods. It is because of this that they remain far away from the path of Allah and being on Emaan during the temporary life on the earth. This leads to them receiving their perfect recompense and accountability in the form of being in the state of hellfire because their discontinuing Allah’s Deen, giving it up, treating it of lesser significance and importance, being diverted and diverting other away from it and disregarding it by ignoring its protection and implementation and by falling into utter oblivion in regards to it- are all confirmed and well-known aspects of their conducts and endeavors. These aspects are as well-known and confirmed as their ignoring the meeting of their perfect recompense and them considering this perfect recompense of theirs and perfect accountability for them as less significance. Through such oblivion for their perfect recompense and accountability which is going to happen sooner or later for everyone, they ended up contradicting, rejecting, denying, and refusing the specific Ayaat of Allah that they got exposed to, based on their explicit actions and endeavors in order to reach this final destination of being in the state of hell fire.

 

Ayah 7:52, “And certainly Ja’anahum (جِئْنَاهُمْ) them with Katabin (بِكِتَابٍ)- Fazalna (فَصَّلْنَاهُ) it A’ala (عَلَىٰ) Ilmin (عِلْمٍ) Hudan (هُدًى) and Rahmatan (وَرَحْمَةً) so that to Qoumin (لِقَوْمٍ) Yuminun (يُؤْمِنُونَ).”

 

The Concept of Fazal: The word Fazal is used in Quran as the opposite of the word Naqs which means insufficiency, deficiency, shortage, or inadequacy. The word Fazal is also used as the opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing, such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth, and property. This word is also used for the provision of spouses, the success, the prosperity, the parents, etc. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits, and gains.

 

The Concept of Rahmat: The four words Rahman, Raheem, Raham, and Rahmat, share the same basic characteristics of Raham which is normally mistranslated as Mercy- These are wrong translations of these words. All these words- Raham, Rahman, Raheem and Rahmat- are derived from the characteristics that they all share with the word Arham, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which are in four broad definitions (1) The life line and source of survival- the child breathes from the Arham, the child takes all it source of nourishment and survival from the Arham; (2) The protection and shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham, and Raheem are used, they have all these 4 broad definitions.

 

The Concept of Quomin Yuminun: The phrase is normally translated as ‘people who are believers’, whereas the word Yuminun, means those who Amanu, i.e., who use their intellect and other faculties to seek knowledge in order to be at a state of utter and deep conviction with Allah. The word Quomin means to contribute towards establishing, supporting, strengthening and being the pillar of strength and support for something. Thus the phrase Quomin Yuminon refers to the establishing, supporting, strengthening and being the pillar and strength not only for those who use their intellect and other faculties to seek knowledge in order to be at a state of utter and deep conviction with Allah but also establishing, supporting, strengthening and being the pillar and strength for the acts of using people’s intellect and other faculties to seek knowledge in order for them to be at a state of utter and deep conviction with Allah.

 

After having described the reasons behind the state of those who are in hell fire highlighting their explicit actions and endeavors that has led them to this destination, in this Ayah, Allah is giving us the divine intended benefits and uses of Allah’s Deen that these people did not opt for.  Allah’s Deen was basically brought to fruition, was send and delivered to them as their written obligation which was made mandatory for them to implement it. Had they done it, it would have been the source of all of Allah’s fazal, blessings and bounties which would have been bestowed upon them at the height, peak and epitome of knowledge, Allah’s guidance, and Rahmat in all its meanings. Thus, Allah’s Deen, if implemented would have been a source of life, a lifeline for them, both in physical as well as metaphoric terms of them being on Emaan and on the path of Allah. Allah’s Deen, once implemented would have protected them, as a shield and protections against anything that can harm them. Allah’s Deen, once implemented is a source of miracle like growth and development and as unconditional care and love from Allah. The basic purpose of Allah’s Deen is to establish and strengthen the acts of as well as those people who Amanu- who use their faculties and intellect to seek knowledge in order to be at utter and deep conviction with Allah.

 

Ayah 7:53, “Do they Yanzuruna (يَنْظُرُونَ) except its Taweel (تَأْوِيلَهُ)- Youma (يَوْمَ) to be brought it’s Taweel (تَأْوِيلُهُ). They Yaqulu (يَقُولُ)- those who Nasu (نَسُوهُ) from before, ‘Certainly Ja’at (جَاءَتْ) Rusulu (رُسُلُ) Rabbena (رَبِّنَا) with Haqqe (بِالْحَقِّ). So, that this is from Shufa’a (شُفَعَاءَ)’ So Yashfa’u (فَيَشْفَعُوا) for all or Nuraddu (نُرَدُّ)? Then was done Ghaira (غَيْرَ) that which Kunna (كُنَّا) to be done. Certainly, Khaseru (خَسِرُوا) their Anfusahum (أَنْفُسَهُمْ) and Zallan (وَضَلَّ) upon them what Kanu (كَانُوا) Yaftarun (يَفْتَرُونَ).”

 

 

Do they perceive and observe anything (يَنْظُرُونَ) except the end result of the Deen (تَأْوِيلَهُ)? It’s a well-known and confirmed fact that (يَوْمَ) it’s end result (تَأْوِيلُهُ) will be brought sooner or later, whereby everyone would face their perfect recompense and accountability as their end results. Then, they would reflect from their conducts and communicate (يَقُولُ)- by discontinue, to give up or leave anything, treating it of lesser significance and importance, diverting away from it and disregarding it- the deen; ignore or discontinue protection or implementation of or fall into utter oblivion in regards to something – those who have considered the deen as of less importance, who had abandoned and ignored (نَسُوهُ) it from before, that ‘Certainly has come to fruition (جَاءَتْ) the message (رُسُلُ) of our rabb- who is specific to all of us (رَبِّنَا) with ultimate justice, truth, and responsibility (بِالْحَقِّ). So that this is for all as a source of strength and support (شُفَعَاءَ)?’ So, did they got the support, protection, and strength (فَيَشْفَعُوا) for all or is it that they all rejected and denied it (نُرَدُّ)? Then, was done other than, in direct opposition and contradiction to (غَيْرَ) that which they were supposed to reach as final destination through their conducts (كُنَّا) as to what was supposed to be done. Certainly, was destroyed their both the worlds (خَسِرُوا) their Nafs-e-Mut’mainna (أَنْفُسَهُمْ) and got misled far away from the path of Allah as confusion and darkness came (وَضَلَّ) upon them based on what they themselves reached as final destination due to their endeavors of (كَانُوا) what they expressed their own opinions as if those are from the Kalam of Allah and as if those opinions are part of the Deen (يَفْتَرُونَ).

 

The Concept of Shafa’a: the word is normally mistranslated as intercession in order to inculcate the non-Quranic concept of ‘intercession in Islam’ which is believed to be the act of pleading to God by an intimate friend of God (a Muslim saint or most believed to be Prophet Mohammad) on behalf of believing sinners at the time of judgement, for their sins to be forgiven or to ensure their final abode as heaven. All these misinterpretations are based on this word being mistranslated as ‘intercession’ as direct contradiction of the Quranic warnings through multiple Ayahs such as 2:123 and 2:254 which tells us that ‘no one can be of any help to another at the time of judgment and that there is no trade possible for the purpose of accountability.’ However, this word ‘Shafa’a’ is not used in Quran in the meanings of intercession, intervention, arbitration, negotiation, or mediation at all but in entirely different meanings in terms of being of support, help, assistance, source of strength, providing full support, through one’s actions and deeds, working for, contributing to, backing, encouraging, endorsing, cooperating, strengthening, and thus owning a portion of the blame and achievements as well’.

 

The Concept of Khasaru Anfusahum: The word Khasar is normally translated as losers but the basic meanings are in terms of losing one’s Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which they also weaken and suppress those who are dependent upon them as their Ahlehi, their household members and for those whom they are responsible for as acts of Zulm and heights of injustices towards them. They are also the ones who are involved in acts of Kufar and Shirk. Thus, as a combination of both these meanings, those who are Khasiruun, through their acts of Kufar and of shirk, and killing of their Nafs-e-Mut’mainna and their Zulm towards their Ahle, they end up losing on all the benefits of this Hayyat e-e- Duniya as well as their Akhira.

 

Thus, after identifying what they were asked to do, in terms of being made obligatory for them to implement Deen and what benefits that would have brought to them, this Ayah then comes back to those who are living the state of hell-fire by asking a very thought-provoking question that ‘Do they even perceive and observe anything else except the Taweel- the end result of the Deen?’ The reason why Allah is asking this question and why this question is so deep and thought provoking is that most people are misled far away from the path of Allah, based on their Taweel, in terms of fabricating lies and causing confusions as if this is going to be beneficial for people in the hereafter, as per their result and destination. Whereas Allah has advised us clearly that the focus of Allah’s Deen, is it’s implementation in this worldly life, and to get the benefits thereof from such implementation, in this worldly life. The Taweel, the end result and the destination, is used by those who compel people to do Shirk and Kufar, in order to mislead them away from the path of Allah, by causing confusions, deceptions and wishful thinking related to their Taweel, the end result, the hereafter and the final destination. Thus, Allah is asking a thought-provoking question to these people who are in the state of hell-fire, do they even observe or perceive anything with their intellectual focus, other than the Taweel of Deen, through which they have been misled. Whereas it is a well-known and confirmed fact that the result and final destination of the Deen will be brought sooner or later, whereby everyone would face their perfect recompense and accountability as their end results and final destination. Thus those who were the earlier ones, who came before these people in the state of Hell fire, who were basically their leaders and guides who also discontinued, gave up the Deen by treating it of lesser significance and importance, by diverting away from it and disregarding it, they did it in the name of Allah’s Deen by communicating and reflecting from their conducts as if what they are preaching and propagandizing has come to them as Allah’s message with justice and truth, so that what they are preaching is taken by people as if they are supporting, working for, contributing to, backing, encouraging, endorsing, cooperating and strengthening themselves and Allah’s Deen. Allah is then asking a very thought-provoking question that ‘Is it their strength, support, contribution to Allah’s Deen and to their own selves that they did or what they all did was that they all rejected Allah’s Deen, repelled it, negated it, made it futile and rendered it useless? What they did was in direct opposition and contradiction to that which they were supposed to do, which was to implement Allah’s Deen and to reach its implementation as their destination through their conducts. But what they did, resulted in them destroying their Nafs-e Mut’mainna, due to their acts of Kufar and Shirk, and doing extreme acts of injustices against those whom they were supposed to take care as their Ahle. Thus, they ended up destroying both the worlds, not only the temporary life here on earth, and before the perfect recompense, but also their ever-lasting life after the perfect accountability and recompense for them. Based on their own choices, decisions, and actions they got misled far away from the path of Allah as being engulfed in utter and complete darkness and state of confusion. All this has resulted because of what they expressed their own opinions as if those are from the Kalam of Allah and as if those opinions are part of the Deen and thus, the state of hell fire, darkness and confusion came upon them as their destination, which has resulted due to their own endeavors.

 

C.    LESSONS AS PER THESE AYAHS:

Keeping in consideration the context of these ayahs talking about As’haab-e-Naar, companions of hell fire, these Ayahs of Surah Al-A’raf i.e., 7:51 to 7:58 continue the same discussion by telling us the reasons behind such people being in the state of hellfire and give us the following divine guidance.

 

• HAVE TAKEN THEIR DEEN AS L’AHWAN AND LA’ABAN: The reasons why these people are in the state of hell fire is because they have taken their Deen as an amusement, enjoying activities and entertainments that are of no benefit to anyone. This can be a form of distraction that takes them away from the Sabeel of Allah and causes them to forget the concept of perfect accountability and recompense. By engaging in such activities and entertaining these deceptions, wishful thinking, delusions, and falsehoods, they are inadvertently leading themselves away from the path of Allah and weakening their Emaan. It is important to remember that the Deen is not a game or pastime, but rather a serious spiritual journey that should be taken seriously. Taking it lightly can lead to dangerous consequences and cause people to miss out on the true rewards of this life. Those who ignore the protection and implementation of Allah’s Deen, and choose instead to pursue activities that are of no benefit to them, are ultimately setting themselves up for their own punishment in the form of hellfire. This is because by disregarding Allah’s teachings, they are denying the Ayaat of Allah and refusing to accept the perfect recompense and accountability that is due to them. As such, it is important to remember that all of our actions have consequences, and that by choosing to ignore Allah’s commands, we are putting ourselves in danger of facing the ultimate punishment.

 

• THE BASIC COMMANDMENTS OF ALLAH AND THE REASONS THEREOF: The implementation of Allah’s Deen was sent to humanity as a written obligation. If they had implemented it, they would have been greatly rewarded with Allah’s Rahmat, knowledge, guidance, and blessings. Allah’s Deen would have been a source of life and protection for them, providing them with a shield against any harm and providing them with miraculous growth and development. The primary purpose of Allah’s Deen is to strengthen the humanity, and to help them use their intellect and faculties to seek knowledge and to have utter and deep conviction with Allah.

 

• HUMANITY’S FOCUS ON AFTERLIFE: In these Ayahs, Allah has asked a very thought-provoking question that ‘Do they even perceive and observe anything else except the Taweel- the end result of the Deen?’ Allah’s question is thought-provoking because it highlights how many people focus too much on the end result of the Deen and ignore its implementation in this life. These people use the promise of a better afterlife to lead people astray and away from the path of Allah. Allah’s question is asking if these people can see anything other than their own Taweel and result, or if they are too focused on the afterlife to understand the importance of living a life of faith in this world. Ultimately, Allah’s Deen should be implemented in this life to reap its benefits, and not just focused on for its promises of the afterlife.

 

• HOW PREACHERS USE THIS TO MISLEAD HUMANITY: It is a well-established and confirmed fact that everyone will eventually face the consequences of their actions and be held accountable for them. However, those who were the first to abandon the Deen and disregard its teachings, despite claiming to do so in the name of Allah and presenting their own views as if they were divinely inspired, are even more culpable. They misled and misguided people, and led them away from the truth of Allah’s message. They further contributed to the weakening of the Deen and rendering it ineffective by encouraging and supporting their own practices of Kufar and Shirk.

 

• INSTEAD OF CARRYING OUT WHAT WAS DIVINLY ORDAINED, WHAT THEY ACTUALLY DID AND WHY: In these Ayahs Allah is asking another very thought-provoking question: In reality, did they do things to strengthen, support, and contribute to Allah’s Deen and to themselves, or did they reject Allah’s Deen, repel it, negate it, make it futile and render it useless? What they did was in direct opposition and contradiction to what they were supposed to do, which was to implement and establish Allah’s Deen and make it their ultimate destination. The reality of what they did was that they destroyed their own Nafs-e Mut’mainna by committing acts of kufr and shirk and by committing extreme acts of injustice against those whom they were supposed to care for as their Ahle. This resulted in them destroying both their temporal life here on earth and their eternal life after the perfect recompense. As a result of their own choices, decisions, and actions, they strayed far away from the path of Allah, becoming engulfed in utter and complete darkness and confusion. All of this was the result of them expressing their own opinions as if those were from Allah’s words and as if those opinions were part of the Deen, resulting in this destination of hellfire, darkness and confusion.

 

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/