Surah Baqara- Ayah No. 62-74 i.e., 2:62 – 2:74

Surah Al-Baqarah – Ayah no. 62 -74 i.e., 2:62-74

A.    Translation

٦٢  إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَىٰ وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

[Quran 2:62] Indeed, those who Amanu (آمَنُو), and the Haadu (هَادُوا) and the Nasaara (وَالنَّصَارَىٰ) and the Sa’beana (وَالصَّابِئِينَ)— who Amanu (آمَنُو) with Allah and the Youm (وَالْيَوْمِ) Al-Akhira (الْآخِرِ), and perform deeds of S’walehaat (صَالِحًا) —will have their Ajar (أَجْرُهُمْ) with their Rabb (رَبِّهِمْ), and they will not have any Khoof (خَوْفٌ) or Yahzanuna (يَحْزَنُونَ).

 

٦٣  وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

[Quran 2:63] And when We Akhazna (أَخَذْنَا) your Mesaaq (مِيثَاقَكُمْ) and Ra’fa’ana (وَرَفَعْنَا) the Toor (الطُّورَ) Fouqakum (فَوْقَكُمُ) you: “Khuzu (خُذُوا) what We have given you with Quwwat (بِقُوَّةٍ) and do Zikr (اذْكُرُو) with what is in it that you may you Tattaqun (تَتَّقُونَ).”

 

٦٤  ثُمَّ تَوَلَّيْتُمْ مِنْ بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنْتُمْ مِنَ الْخَاسِرِينَ

[Quran 2:64] Then you Tawala’etum (تَوَلَّيْتُمْ) from after that. Were it not for Allah’s Fazal (فَضْلُ) upon you and Allah’s Rahmat (رَحْمَتُهُ), you would have been among the Khasireen (الْخَاسِرِينَ)!

 

٦٥  وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَوْا مِنْكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُوا قِرَدَةً خَاسِئِينَ

[Quran 2:65] And indeed, you have the knowledge of those of you who transgressed in the Sabbath (السَّبْتِ), and We Qulna (فَقُلْنَا) to them, “Kunu (كُونُوا) despised Qirdatan (قِرَدَةً)!”

 

٦٦  فَجَعَلْنَاهَا نَكَالًا لِمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِلْمُتَّقِينَ

[Quran 2:66] Then We Ja’alna (فَجَعَلْنَاهَا) this a Nakaalan (نَكَالًا) for those between their Yadeha (يَدَيْهَا) and what was Khulfaha (خَلْفَهَا) them and a Maw’ezotan (مَوْعِظَةً) for the Muttaqueen (لِلْمُتَّقِينَ).

 

٦٧  وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً ۖ قَالُوا أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

[Quran 2:67] And when Musa Qaala (قَالَ) to Qoumehi (لِقَوْمِهِ) that, “Allah Ya’marukum (يَأْمُرُكُمْ) you to Tazbahu (تَذْبَحُوا) Baqaratan (بَقَرَةً),”. Qalu (قَالُوا) “Have you Takhizna (أَتَتَّخِذُنَا) us Huzu’an (هُزُوًا)?” Qala (قَالَ), “A’auzu (أَعُوذُ) with Allah that Akuna (أَكُونَ) of the Jaheleena (الْجَاهِلِينَ).”

 

٦٨  قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ

[Quran 2:68] Qaalu (قَالُوا), “Ada’u (ادْعُ) for us your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what it is.” Qala (قَالَ), “Indeed, Allah Yaqulu (يَقُولُ) that it is Baqaratun (بَقَرَةٌ) not Faa’riz (فَارِضٌ) and not Bikrun (بِكْرٌ) A’awanun (عَوَانٌ) among that. So, do what you are Ta’maruna (تُؤْمَرُونَ).”

 

٦٩  قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَوْنُهَا تَسُرُّ النَّاظِرِينَ

[Quran 2:69] Qaalu (قَالُوا), “Ada’u (ادْعُ) upon your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what is its L’aunaha (لَوْنُهَا).” Qala (قَالَ), “Allah Yaqulu (يَقُولُ) it is Baqaratun (بَقَرَةٌ) S’ifra’a (صَفْرَاءُ) Faqa’u (فَاقِعٌ) it’s L’aunaha (لَوْنُهَا) Tasurru (تَسُرُّ) the Naazireena (النَّاظِرِينَ).”

 

٧٠  قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّنْ لَنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِنْ شَاءَ اللَّهُ لَمُهْتَدُونَ

[Quran 2:70] Qaalu (قَالُوا), “Ada’u (ادْعُ) for us upon your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what that is it- indeed, the Baqaratun (الْبَقَرَ) Tashabahu (تَشَابَهَ) it upon us, and we, InshaAllah (إِنْشَاءَاللَّهُ) so that Muhtaduna (لَمُهْتَدُونَ).”

 

٧١  قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَا ذَلُولٌ تُثِيرُ الْأَرْضَ وَلَا تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لَا شِيَةَ فِيهَا ۚ قَالُوا الْآنَ جِئْتَ بِالْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا يَفْعَلُونَ

[Quran 2:71] Qala (قَالَ), “Indeed, Allah Yaqulu (يَقُولُ), that it is Baqaratun (بَقَرَةٌ) not Zalulu (ذَلُولٌ) Tus’eer (تُثِيرُ) the earth and not Tasaquey (تَسْقِي) the Haras’a (الْحَرْثَ) Muslamata (مُسَلَّمَةٌ) – not Shayyata (شِيَةَ) in it.” Qalu (قَالُوا), “Now Ja’ita (جِئْتَ) with the Haqq (بِالْحَقِّ).” So, they Zabuha (فَذَبَحُوهَا) it and what Kaadu (كَادُوا) they did.

 

٧٢  وَإِذْ قَتَلْتُمْ نَفْسًا فَادَّارَأْتُمْ فِيهَا ۖ وَاللَّهُ مُخْرِجٌ مَا كُنْتُمْ تَكْتُمُونَ

[Quran 2:72] And when you Qatal (قَتَلْتُمْ) a Nafs (نَفْسًا)- then, you Addra’atum (فَادَّارَأْتُمْ) in it. And Allah brought out what Kuntum (كُنْتُمْ) you Taktumuna (تَكْتُمُونَ).

 

٧٣  فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْيِي اللَّهُ الْمَوْتَىٰ وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

[Quran 2:73] We Qulna (فَقُلْنَا), “Adarabau (اضْرِبُوهُ) with some of it.” Like this, Allah Yuhyi (يُحْيِي) the Mouta (الْمَوْتَىٰ) and Yur’aekum (وَيُرِيكُمْ) you Allah’s Ayaat (آيَاتِهِ) so that you Ta’qaluna (تَعْقِلُونَ).

 

٧٤  ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ ۗ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[Quran 2:74] Then Qasat (قَسَتْ) your Quloob (قُلُوبُكُمْ) from after that so they like stones or Ashaddu (أَشَدُّ) Qaswatan (قَسْوَةً). And, indeed, from the stones to what Yatafajjaru (يَتَفَجَّرُ) from it the Anhaaru (الْأَنْهَارُ). And indeed, from them to what Yashaqqaqu (يَشَّقَّقُ), then brought forth from it the Ma’aa (الْمَاءُ). And indeed, of them to what Yahbe’tu (يَهْبِطُ) of Khasheyate (خَشْيَةِ) of Allah. And what Allah unaware of what they do?

 

B.    THE CONCEPT:

 

Before we analyze these verses, there are four important concepts which needs further discussion (1) What does it means by Yahood, Nasara and Sabaeen (هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ) as per Quran? (2) What is the story of Sabbath (السَّبْتِ) and what did they do to warrant Allah’s Azzab (3) what does it mean by ‘Despised Qirdatan (قِرَدَةً), and if it means despicable monkey/apes what does it refer to? and (4) what does it mean Tazbahu (تَذْبَحُوا) Baqaratan (بَقَرَةً) in these Ayahs and if it refers to slaughtering of cow, where is the divine wisdom?

 

WHAT DOES IT MEAN WHEN QURAN REFERS AS HAADU, S’ABBIYUN & NAS’ARA (هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ)?

Are these referring to the religions of the world or something else entirely?

In order to understand the divine guidance and warnings associated with the phrase and the use of these words, we need to look and analyze all the Ayahs with the use of these words. Let’s discuss Ayah 5:69, as follows

[Quran 5:69] “Indeed, those who Amanu and those who Haadu and the Nas’aara and the S’aabeyeen- whoever, Amanu with Allah and with Youm Al Akhira and does Amal-e-Swalehan, then towards them is their Ajar near their Rabb and not they have Khoofa nor they Yahzenun.”

In our day to day life, we are surrounded by people who play different roles for us, all trying to bring us towards their ways and practices- these differing aspects might be confusing for anyone, hence here Allah is giving a clear criterion, in terms of, it does not matter, whether anyone has Amanu (who calls him/her self as Momin), is Yahood (your religious leader, teacher, preacher, or anyone who you look up to for guidance); is a Nas’ara (your well-wishers, supporters, protectors, friends, family, near and dear ones) or S’aba’yeen (those who are not yet in your life as either Yahood or Nas’ara but they aspire to be one of the two, they are still a new comer in your life)- it does not matter whatever roles people play in your life and whatever they say, you should do in accordance with what Allah is giving a clear criterion which is three folds (1) Amanu with Allah; (2) Amanu with Youm Al Akhira and (3) do Amal-e-Swalehan- don’t get confused, just stay focused on these, and also advise all those around you as per these clear directives and criterion. Exactly similar message is there in Ayah 2:62 as well. Let’s now discuss Ayahs 2:111-112 as follows

[Quran Ayahs 2:111-112] “They say, ‘None will enter the Jannat unless is a Yahood or Nasaara’. That is your wishful thinking. Say, ‘bring your proof if you are truthful’. Indeed, whoever Aslama his/her Wajahu to Allah, while being Mohsin, then for him/her is a great reward from his/her Rabb.”

Allah is telling us about false claim in the name of Allah by Yahuud- leaders, scholars and Nasaara, their helpers and supporters, about their lies and wishful thinking that “None will enter the Jannat unless is a Yahood or Nasaara.” Allah is giving an argument against their lie that “Bring your proof, if you are truthful”. In Ayah 2:112 Allah is giving us the answer against their lie and wishful thinking and also a very important guidance to us; Allah says “Indeed, whoever Aslama his/her Wajahu to Allah, while being Mohsin” this is a very broad and comprehensive phrase which embodies three important foundations i.e., whoever will do these, will have their reward with Allah and there will be no fear or grieve. These three foundations are 1) Aslama – not only the complete submission to Allah’s Deen but included all the meanings of this word 2) Wajahu Allah, striving to reach the desired destination through complete attention, focus and submission to Allah’s established Laws and Commandments and 3) Mohsin, the one who has Husn Deeds – the one who does Ahsan. Let’s now discuss Ayahs 2:135-137 as follows

[Quran Ayahs 2:135-137] “And they say, “Kunu Yahood and Nas’ara, and you will Tahtadu.” Say, “Rather, the Millat of Ibrahim, the Hanifan, and what kana of the Mushrikeen.” Say, “We Amanu with Allah; and in what was Anzala upon us; and in what was Anzala to Ibrahim and Ismael, and Ishaac, and Yaqub, and the Asbaat’; and in what was given to Musa and Easa; and in what was given to the Nabiyeen—from their Rabb. We make no Faraqna between Ahad of them, and to Allah we’re Muslimoon.” If they Amanu in the same as you Amanu, then they are on they are Ahtadu. But if they Tawalu, then they are in Shiqaqin. Then, Allah is sufficient for you. And Allah is Same’u Aleem (All-knowing.”

These ayahs are extremely important and powerful which bring home the concept of Yahood and Nas’ara to refer to the roles and people all around us rather than talking about followers of Christianity or Judaism. Here in these Ayahs, Allah is not talking about Jews or Christians at all, but the roles and behaviors of all those people all around us, such as Yahood, our teachers, our religious leaders, those we look up to for guidance as well as Nas’ara- our supporters and protectors, such as our parents, our family, our friends, our well-wishers etc.; with each trying to convince us to follow their way through the phrase “And they say, ‘Kunu Yahood and Nas’ara and you will be Tahtadu” could be interpreted as them saying that either follow their ways only if we want to be on Hidayah or be either of the religious leaders or their supporters if we are to be considered on the Hidayah. However, Allah gives the clear direction as to how one can be on Hidayah which is “Rather, the Millat of Ibrahim, the Hanifan; he was not one of the Muskrikeen.” This ayah is basically an instruction to everyone who has this wishful thinking that just being a Yahood- leader, preacher, scholar, teacher or a Nasara- a helper, protector, supporter, no matter what role or behavior we adopt, in our mind, and as our behaviors and accords in terms of work towards Deen, we cannot be termed as the guided ones unless and until we “follow the Millat of Ibrahim, Hanifan, he was not of the Mushrikeen.” As we know Hanifan means to leave the wrong path and take the right path and remain steadfast on the right path by being persistent and perseverant in remaining on the right path. The avoidance of Shirk at all costs is inherent in the meanings of being Hanifan. The next Ayah 2:136, then identifies the basic characteristics of Amanu with Allah’s Nabiyeen as another couple of criteria of being on Hidayah as “We make no Faraqna between Ahad of them and to Allah we Muslimon” means that we have to treat all of Allah’s Nabiyeen on equal footings, treating them as a whole and cannot differentiate, or single out any Nabiy from others. And another criterion is that we need to be Muslimun ONLY to Allah. Had these ayahs refer to people of other religions, what would then it means by the next phrase as “If they Amanu in the same as you Amanu, then they are on they are Ahtadu” meaning that if they, the Yahood and Nas’aar Amanu like you Amanu, after defining the clear criteria of how to Amanu, then they, the Yahood and Nas’ara, are on Hidayah as well. The terms Yahood and Nas’ara refers to clearly defined roles and behaviors of people all around us, as confirmed by the next phrase as well, “But if they Tawalla then they are Shiqaqan.” The word Tawallu basically means to make a U-turn away from one’s Deen, Emaan and Allah as opposed to Touba, which means making a u-turn towards Allah and away from Kufar. Hence these ayahs are clearly talking about Yahood and Nas’ara to refer to people and roles all around us. Throughout Quran, Allah has given us specific guidance w.r.t. what our role, our behaviors and conducts should be for instance refer to the following another very important Ayahs

[Quran Ayah 3:67, “Ibrahim was neither a Yahood nor a Nasara, but he was a Hanifan Musliman. And he was not of the Mushrekeen”.

The phrase to focus here is that the argument is that Ibrahim was neither a Yahood or a Nasara but he was Hanifan…the word Hanifan was then defined further as Musliman and not of Mushrikeen. Had the words Yahood and Nasara would have referred to the followers of religions such as Jews and Christian’s then the word Hanifan should not have been there. We need to understand the two words Hanifan and Mulsiman and then ask ourselves if there any possibility of anyone from Jews or Christian’s to be of Hanifan or not? The answer is there is always a possibility of anyone to be a Hanifan, no matter to which religion he/she belongs to in the eyes of the world. Allah has referred to the terms such as Hanifan and Musliman in specific definitions and usages. These are the roles and the behaviors and have nothing to do with anyone calling themselves as Jews or Christians or Muslims etc. Therefore, here Allah is not referring to Yahood and Nasara as Christian’s or Jews, as is widely misunderstood, but in terms of roles of Yahood as preachers, scholars and Nas’ara as helpers or protectors. Nabiy Ibrahim is Imam of mankind in his role, conducts and behaviors not as a role of Yahood (those who are preachers or scholars etc.) Neither that of a Nasara (one’s helper or protector) but as the role of Hanifan Musliman.  Therefore, in these ayahs, Allah confirms that Ibrahim was neither a Yahood nor a Nasara but he was a Hanifan Musliman, meaning he was one of those who left the wrong path through his own efforts, found and took the right path by himself and remained steadfast on the right path by being persistent and perseverant. Quran Defines the word Hanifan as someone who remain steadfast on the right path by avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifa. And also highlighted in the subsequent phrase as “He was not of the Mushrikoon” Since Ibrahim was surrounded by Idols and idol-worshippers growing up, but he found Allah himself through the use of his own faculties and reasoning, therefore the word Hanifan is used in Quran most of the times in reference to Ibrahim and keeping him as a benchmark and also as a word opposite to Shirk. Which is also highlighted in this Ayah through the phrase “..and he was not of the Mushrikeen..” since the clear criteria of being a Hanifan, and of being on Hidayah, is not that we becomes Yahood or Nas’ara but follow the Millat of Ibrahim- Hanifan and not be a Mushrik. That is the meanings of a true Muslim is a Hanifa Lil Allah & Wajha Illal Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. Dividing oneself in sects is like following the laws of someone other than Allah and therefore those from the people of the Kitaab, who call themselves, or those who associates themselves with any sects, or groups such as Sunni, Shia, Wahaby, Salafi, etc. are all Shirk as per the definitions of the Kitaab.

[Quran Ayah 22:17] “Indeed, those who Amanu and those who Haadu and the S’abayeen and the Nas’ara and the Majusa and those who Ashraku. Indeed, Allah Yufs’il between them on Youm Al Qayyamate. Indeed, Allah A’ala over everything Shaheed.”

This Ayah is again mistranslated as if Allah is talking about all the different religions, whereas in fact these refers to the roles and positions of people all around us, in our day to day lives, that they have taken upon themselves. Thus here, Allah is identifying six  different categories of people depending upon the roles they have assumed themselves, which include (1) those who Amanu, and (2) those who Haadu- who present themselves as leading the way for others as guide, teacher or preacher, (3) the S’aba’yeen- those who are not yet matured in any role, but aspire to, since they are still juvenile and in early stages, either as those who Amanu, Kaffaru, Ashraku (doing of Shikr), Haadu, Nas’ara etc.; and (4) the Nas’ara- those who present themselves as Nas’eer, well-wishers, supporters, protectors, friends, family, near and dear ones; and (5) the Majusa- those who peer around people, interfering, meddling, inquiring and snooping around them, making assumptions and guessing rather than basing their actions on facts or factual information; and (6) those who Ashraku- those who do shirk with Allah. After identifying these 6 roles, that people take upon themselves by their own choice and freewill, Allah then says, that it will be on the Youm Al Qayamat, when there would be perfect recompense of their choice and actions, that Allah will then Yufs’il them- judge between them, by segregating and identifying them clearly in their respective roles that they have chosen to play by their own freewill, since Allah is A’ala (height, eminence, peak of) Shaheedan- judgment process inclusive of each and every step.

Being Nasara, or S’abbiyun or Yahood, are the roles and the behaviors and have nothing to do with anyone associating themselves with any religion or calling themselves as Jews or Christians, etc. Therefore, these refer to the roles and people all around us with Yahood as those who one looks up to, the preachers, scholars, etc.; Nas’ara- those all around us, who may be our helpers or protectors or facilitators etc. and S’abayeen- those who aspire to reach a certain role or position but are still juveniles, in terms of either being one of Yahood or Nas’aara or those who Amanu, Ashraku or Kafaru. In the sight of Allah, it’s not what religion one associate themselves with for instance as Atheists, or Hindus or Buddhist or Jews or Christians or Muslims but in specific roles. Whoever has Emaan and does Amal-e-Swalehat is one category and all the rest are other than that and termed as Ummat e Wahida by Quran.

 

THE CONCEPT OF SABBATH (السَّبْتِ)

What is the story of Sabbath and what did they do to warrant Allah’s Azzab?

The concept of Sabbath is normally assumed to refer to Saturday or working on Saturday but this understanding is not backed by Quran. The basic meanings of the word are to rest, to calm down, to take a break or to recharge, to discontinue work, struggle or exertion for instance in Ayah 78:09 “We Ja’alna your Noum Sabbatt” meaning we appointed your sleep as Sabbat, period of rest, to recharge, to discontinue work etc. Similar meanings and usages are in Ayah 78:09. In Ayah 25:47 “And Allah has Ja’ala the layl for you as Libaasan and the Nnoum Sabatan and ….” means Allah has Ja’ala (appointed, made) the layl (night) for you as Libaasan (covering, hiding, shield) and the Nnoum (sleep, rest) Sabatan (rest, recharge, calm down).

 

The concept of Sabath as per Quran is explained by Quran itself for instance mention of Ashaab (companions, people)-e- Sabbath, in Ayah 4:154. In the earlier Ayah, 4:153, Allah addresses the Ahl-e-Kitaab (the owners, responsible ones of the Kitaab- Allah’s book of revelation) and stresses the Kitaab as Bayyinaat (distinct identification of right from wrong, explained in details with examples, clear evidence & proofs) as well as Mubin (same meanings as Bayyinat) Sultanan (authorization) of Allah. Then in Ayah 4:154, “We Rafa’ana Fouqahum them the T’oor with Meesaq and Qulna to them, ‘Admit the Baaba Sajadan’ and Qulna to them, ‘do not transgress in the S’abbathe’ and we Akhazna from them a Ghaleezan Meesaq” means that Allah has Rafa’ana (raised the status and prestige) Fouqahum (giving the Ahl-e-Kitaab preference over other) in respect of the T’oor (the stage of them getting the Hidayah- the Kitaab) with Meesaq (unbreakable covenant with Allah) and Qulna to them, ‘Admit the Baaba (doors of opportunity) Sajadan (in complete submission, internally convinced of its benefits) and Qulna to them, ‘do not transgress in the S’abbathe’ and we Akhazna (seize) from them a Ghaleezan (solemn) Meesaq’. This ayah shows that the divine instructions to not transgress in the S’abbathe is applicable to each and every one of us, as Ahl-e-kitaab, which is to abide by the Meesaq- the unbreakable covenant with Allah as Ahl-e-Kitaab.

 

The same reference of entering the Baaba (gates of opportunity) of the Kitaab (hidayah) in Sajda (humbly submissive & obedient to the laws of Allah) as divine instruction is mentioned in Ayah 7:161. Thereafter in Ayahs 7:162-163, “then they replaced those who do Zulm among them the Quool Ghaira which was Qeela to them. Then, we Arsalna upon them torment from the sky because they were Yazlimun. And ask them about the town which was situated on the Bahar, when they transgressed in the Sabath, when came to them the Hiyaat Youma their Sabtahum Shura’an and Youma not they Yasbatuna not came to them. Thus, we Nablu them with what they Yafsaquna” means ‘then they (those who do Zulm injustice at its height) among them, replaced the Quool (of Allah’s divine instructions) Ghaira (other than, against, in opposition to) what was Qeela (the divine command) to them. Then Arsalna (sent down) upon them torment from the sky because they were Yazlimun (did Zulm- injustice). And ask them about the town which was situated on the Bahar, when they transgressed in the Sabath, when came to them the Hiyaat (life in all its sources and manifestations, including the Hidayah) Youma (well-known aspects) their Sabtahum (recharge, giving life, rest, and sleep) Shura’an (man-made laws inserted as laws of Deen) and Youma (well-known aspects) not they Yasbatuna (rest, recharge, got life, calm down) not came to them. Thus, we Nablu (Mubtala, surround) them with what they Yafsaquna (did Fasaq, disobey, transgress)’. This Ayah shows that they replaced the specific Kalam and divine orders of Allah, with aspects that were Ghair- contradictory, against, other than those divine commands by making man-made laws as Shura’a (laws of Deen) which are not by Allah. Thus, instead of those Youm (well-known aspects) of Sabath (rest, recharge, sleep) that gives life- Hayyat (such as sleep, food, drink, source of personality and Character development, Hidayah etc.) they put forth such laws in the name of Deen, where the Youm (well-known aspects) of Sabathum (recharge, life, sleep, rest, calm) through which they could have received Hayaat (life, Emaan) they let go of those and used those as periods of activities and deprivation from Sabbath – All in the name of Allah’s laws as Shaura’a.

 

The similar concept is obvious from Ayah 2:63-74- after talking about Meesaq with Allah and Rafa’a (raising the prestige) as T’oor in Ayah Ayah 2:63, Allah then says in Ayah 2:64-65 “Then, you Tawallu from after that. Then if not the Fazal of Allah upon you and Rahmat, surely you would have been Khasireen. And indeed, you have the knowledge of those who transgressed among you in the Sabbath, then Qulna to them, ‘be Qirdatan despised/despicable” means ‘Then, you Tawallu (turn away from, disconnected from, repelled away) from after that. Then if not the Fazal (blessings) of Allah upon you and Rahmat, surely you would have been Khasireen (losers in both worlds, lost your Nafs-e-Mut’mainna). And indeed, you have the knowledge of those who transgressed among you in the Sabbath, then Qulna to them, ‘be Qirdatan (those who do not use their intellect, Aqal and are lazy) despised/despicable. Shows the concept of Sabath, as those who not only transgressed against Allah’s divine instructions as mentioned in the Kitaab, they Tawalla- turn away from in repulsion, disobedience and dislike- from such laws and Deen, and because of their blind following and lack of use of their Aqal, thinking and reasoning, they become despicable and despised Qirdatan (who do not use their Aqal-intellect, who are lazy). The Ayahs after that i.e., from Ayah 2:66 to 2:74, all discussed the divine order, Amar to Zabiha (deprive from, disconnect from & part with for good from) Baqaratun (creation of discord or dissention among members of the society that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them) as strongly aligned with the concept of Sabaath.

 

In Ayah 4:47 refers to such acts of the As’haabe Sabatth who are Haadu (religious scholars, leaders & preachers)- for whom their Wajahu, their attention and focus has been the worldly benefits of this temporary life, such as popularity, fame, attention, wealth, money etc. In this ayahs 4:47, after Allah said that Allah would obliterate, destroy and eliminate all these priorities and focus, because of which they went against Allah’s commands due to these specific acts of kufar with their Wajahu, focus instead on the worldly benefits, Allah then says, “We La’nahum them as what La’naa the Ashaab-e-Sabatth” means exactly like the Ashab-e-Sabath, they are La’ana- get disconnected from the blessings of Allah, as a consequences of their own acts of Kufr, them going against Allah’s explicit commands, not utilizing their faculties including thinking and pondering, are therefore unable to enjoy the pleasures of life by being deprived from Allah’s blessings and get disconnected due to their own actions thus face the same situation as Ashaab-e-Sabath- blind followers who lost their intellect, becomes mentally slaves and despised by everyone.

 

The concept of Sabath is beautifully explained in Ayahs 16:123-124, “Then We Auhiyena upon you that you Atabea’ Millat of Ibrahem Haneefan and not was of the Mushrikeen. Only Ja’ala the Sabbath upon those who Akhtalafu in it. And Indeed, your Rabb to Hikam between them Youma Qayyamate in what they Yakhtalefuna in it” means ‘ then We Auhiyena (give life, wahiy) upon you that you Atabea’ (follow, obey with internal conviction of its benefits) the Millat (the ways and methods) of Ibrahem Haneefan (opposite of Shirk, doing Abd of Only Allah, following the laws of only Allah) and not was of the Mushrikeen (who do Shirk, assigned partners with Allah in matters where Allah is the only authority, for instance being Hikm- lawmaker & judge, in matters of Deen, is only Allah, no one else, but if one follows the laws of anyone from outside of Quran, this is Shirk). Only Ja’ala (appointed, made) the Sabbath (the concept of transgressing Allah’s laws, inserting their own man-made laws as Shur’aa in Deen) upon those who Akhtalafu (differ in deen) in it. And indeed, your Rabb to Hikam (judge) between them Youma Qayyamate in what they Yakhtalefuna (they differ amongst each other as well as differ from the Kitaab and contradict) in it. This Ayah is defining the concept of Sabath a bit more in terms of the acts of those people who do Shirk, who are not Hanifan, who do not follow the Millat of Ibrahim, in terms of them Ikhtilaaf, contradict, differ not only from the commands of Allah as mentioned in the Kitaab but also from each other, diving themselves in different sects and groups, where each follow their own man-made laws, are all Ashaa’be Sabaath, people of Sabath.

 

Thus, as obvious from all these Ayaat, the concept of Sabbath refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc. Thus, if someone ordain to pray during night time, or wake up for certain activities during periods of rest, sleep or recharge, in the name of Deen and Allah’s Laws (shura’a) which are not as per Quran, then those are the acts of Sabaath, in terms of transgressing beyond Allah’s Kitaab and commands and replacing Allah’s commands with man-made orders in the name of Deen. Similarly, if anyone ask another to stay away from food and drink (for instance in the name of fasting during the month of Ramadan) that is also deprivation from aspects that are made to give us life and Hayyat. Also, if someone deprives Hayyat from the Kitaab (Quran) to restrict it only for recitation, all in the name of Deen, then that is also Sabath. Basically, each and every aspect of Allah’s blessings whose main purpose was supposed to be Sabbath (to calm down, to give rest, to recharge, to give life) and as Hayyat by Allah, but when people are deprived from such blessings of Allah due to these man-made laws, then that leads to them being despicable Qirdatan and being disconnected from the blessings of Allah (the concept of La’ana of Allah). And this is the basic concept of Ashaab-e-Sabaath- those people who insert man-made laws in the name of Shura’a (laws of Deen) that result in deprivation of Hayyat from Sabaath. Quran refers to the Ashaab-e-Sabbath as those who committed these acts as well as those who blindly follow these man-made laws, they get La’ana (disconnected from the blessings) of Allah; they get Azaab of Allah as despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by the world due to them being lazy and not using their Aqal and intellect.

 

AZAAB AS DESPISED / DISPLICABLE QIRDATAN (قِرَدَةً)

What does it mean by Despicable Qirdatan. And if it means despicable monkeys/apes, what does it really mean?   

In the Ayahs 2:62-63 as well as in Ayahs of Surah Al-A’raaf 7:163-166 and al-Maa’idah 5:59-60; Allah has referred to one of the forms of Azaab as being turned into despicable Qirdatan normally translated as Monkeys and Apes. The punishment of Ashaab-e-Sabbath is mainly mentioned in the chapters of al-Araf, al-Baqara and an-Nisa. Although normally mistranslated and misinterpreted as to be turned into monkeys and apes in the physical sense, which does not make sense logically- even if we translate the word Qirdatan as monkey or apes, the reference as being turned into despicable Qirdatan is more with respect to the behavioral and psychological sense, just like a popular saying, ‘Monkey see monkey do’. In spite of being given a high intellectual ability, a typical behavior of a monkey is to imitate others and not to use its own brain and faculties. When Allah says, “be Qirdatun despised” this form of Azaab basically means to be like such people who instead of following their own reasoning and intellect, would be involved in blind following of others devoid of any logics or reasoning. In addition to being turned into blind followers, the other word mentioned alongside is the word ‘Despicable’, which means someone who is shameful, disgraceful, hated and disliked. Therefore, when Allah says “Be Despicable Qirdatun!”, it doesn’t only refer to becoming such humans who blindly follow others and who do not use their own intellect and reasoning; but it also means that such humans would be hated, disgraced, dishonored and disliked by everyone around them.

 

The word Qirdatan (قِرَدَةً) is normally mistranslated as apes or monkeys, but the word is used in Quran only few times. If we look at the use of the word in classical or medieval Arabic, the word was used to refer to the medical or scientific terminology of Achordal- meaning not connected with or developed from the notochord, meanings not having a spinal cord.  The used of the word in Quran could be interpreted in one of two ways when it comes to the use of the word for us as humans, (1) Not having a spinal cord- means that although we have been blessed by brain and intellectual faculties by Allah, but such faculties are not being able to be used by the person due to lack of spinal cord- hence the person is not using intellect and reasoning abilities. And (2) Not having the spinal cord- Since the spinal cord connects your brain with the rest of your body, allowing you to control your movements. Without the spinal cord, the person is not able to move any part of the body by him/her self and hence is lazy as well as being controlled by someone or something other than the person’s own brains. Hence whenever Allah uses the word for instance in Ayah 5:60, “Say, ‘Shall I Naba (inform) you with Sharin (opposed to Khair, destruction, evil) from that which Mas’ubatun (gives return) from Allah of Allah’s La’anahu (disconnection from Allah’s Blessings) and Ghazaba (deprivation of Allah’s Naimat) upon it/him/her and Ja’ala (appointed, made) of them The Qiradata and The Khanazeera and Abada (follow, submit, to the laws of) the T’aghoot. Those are Sharr makanan (situations/positions) and Azalal (farthest misled away) from Sawa (soundness, thoroughness, strength, dependability, trustworthiness, safety and security) the Sabeel”. Here if we look at the uses of the word AL-Qirdata- meaning specific Qirdata. Here Allah is not referring to some specific apes or monkey, but such people who have been made the Qirdate and are Sharr (opposite of Khair), which is reflective of such attributes of people who do not have the spine, have no control over their own self, desires and wishes, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties.

 

In ayah 2:65 “And you surely knew those of you who violated the Sabbath. We said to them, ‘Be despicable (قِرَدَةً) Qirdata!’.” defining the word Qirdata being characteristics of the people who transgress negatively and violate the boundaries set by Allah which clearly shows that they have no control over their own self, desires and wishes. Similarly in ayah 7:166 “So when they took pride about that which they had been forbidden, WE said to them, ‘Be despicable (قِرَدَةً) Qirdatan!’.” Again, the ayah defining the word Qirdata being characteristics of the people who transgress negatively and violate the boundaries set by Allah, feeling pride over their transgression- showing that they have no control over their own self, desires and wishes.

 

Therefore, when Allah uses the phrase “Qirdatan Khase’ena” with respect to the Azaab by Allah, for instance as used in Ayah 2:65, and 7:166, it refers to becoming such people, who do not use their own intellect, have no control over their own self, desires and wishes, who are lazy and who blindly follow others and whose decisions and movements are controlled by others and because of such attributes they are despised and hated.

 

The concept of becoming despicable Qirdatan is strongly linked to the concept of Sabaath which refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc; the end result is not only the deprivation and disconnection from All of Allah’s blessings and Hayaat, but also when people follow these man-made laws, it leads them to become despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by everyone around them, due to them being lazy and not using their Aqal and intellect.

 

 

WHAT DOES IT MEAN BY TAZBAHU (تَذْبَحُوا) BAQARATAN (بَقَرَةً)

And if it refers to slaughtering of cow, where is the divine wisdom and Why would Allah ask to slaughter a cow?

The word Baqaratun is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. the word is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. Thus, the term refers to creating discord or dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them- Thus this is in direct contradicting to the divine command of ‘Aqemu S’S’alat’ to establish and strengthen permanent and strong connection as a system of social care, compassion and justice among all, because Baqaratun disrupts Deen, discord society and create Fasad and unrest among the members. Thus, when Allah discuss the concept of Sabath in Ayah 2:65-266, the basic concept of Sabbath refers to such man-made laws inserted in Deen as Shura’a (laws of Deen) which are Ghair (opposite to, contradictory of and against) Allah’s divine orders in the Kitaab as well as the explicit terms of our Meesaq (strong, unbreakable covenant) with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). As consequences of these acts of Sabath, they get La’ana (disconnected from the blessings) of Allah as Azaab of being despicable Qirdatan- not apes in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by the world. Thereafter in Ayah 2:67, when Allah says, “And when Musa Qala to Quomihi, ‘Indeed, Allah Yamarukum you that Tazbehu Baqaratun’. Qalu, ‘Do you Attakhizna us Huzua’n?’ Qaala, ‘ Aa’uzu with Allah that I be among the Jahileen” here the Amar, order, of Allah, which Allah has asked them to carry out, was not to slaughter a cow, as is normally misinterpreted as slaughtering of a cow, even metaphorically is devoid of any divine wisdom and not aligned with the context, the divine placement. These ayahs from 2:67 and onwards are strongly connect to earlier Ayahs of 2:65 and 2:66 (Concept of Sabath) and are giving us more details about the same concept of Sabath. Thus here, the divine instruction is to Tazbehu (deprive yourselves, disconnect and separate from yourselves) the Baqaratun- those aspects of the Sabaath that you have inculcated which have caused people to be divided in groups and sects, corrupted the Deen due to inserting man-made laws as Shuraa’a – laws of Deen; have separated and divided people and led them to animosity against each other.

 

Then the next Ayahs from 2:68 to 2:71 describes the Baqaratun in greater details in terms of its specific traits and characteristics, which are all basically Sabaath, for instance in Ayah 2:68 describes Baqaratun as that kind of discord and divide in society that is neither Faariz (ordained as mandatory; neither the one who has imposed it, is the Faariz, the one who could make or insert man-made laws as Faraz in Deen) nor is it any Bikrum (the first time) that such laws have been inserted in Deen through A’waanun- mutual help and cooperation of people. The Ayah 2:69 describes the Baqaratun as those man-made laws led discord and split in the society which is Sa’far’a (has useless and futile impacts as) Fa’qeun (in terms of any treatment, healing, or any benefit whatsoever); but in spite of the fact that it’s futile and useless but for those who see and observe it, it’s Lunaha (distinguishing aspects of it being futile and useless) is Tussurru (hidden and concealed). Then Ayah 2:71, mentions clear distinguishing feature of the Baqaratun as that discord and dissention among the society members, that is neither Zalulan (subservient, willing to be influenced, amended, changed or subject to anyone) to Tuseer (create impression, benefit, impact or influence) the earth; nor it is Tasqey (can heal, treat humanity nor can satisfy their needs and requirements, nor it can satisfy the needs and requirements) of their Haras’a (their earnings, their deeds that they put forward for their nafs for the Akhira) Musalmimatin (i.e. Haras’a done in complete submission as Aslamtu of Allah’s Deen) – in fact it is not Shayyatan (there is nothing in it for the benefit of the society, humanity, their Harasa or even the earth).

 

Thus, if we combine all the messages from these Ayahs, the divine Amar/ order is to Zabiha (deprive from, disconnect from, part with for good from) Baqaratun (creation of discord or dissention among members of the society that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them). The concept of the specific Baqaratun that Allah’s Amar is to Zabiha is basically linked to the concept of Sabaath which refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc; the end result is not only the deprivation and disconnection from All of Allah’s blessings and Hayaat, but also when people follow these man-made laws, it leads them to become despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by everyone around them, due to them being lazy and not using their Aqal and intellect. The specific features and characteristics of the Baqaratun that Allah’s specific Amar/ order to Zabiha are then defined in Ayahs 2:68 to 2:71- as (1) Ayah 2:68- that kind of discord and divide in society that is neither Faariz- ordained as mandatory and Faraz by Allah, nor those who impose these laws are the Faariz- imposer, forcer for any laws as Faraz in Deen (2) Ayah 2:68, it’s not the first or the last time that people have inserted these man-made laws in Shura’a and have been forced through A’waanun- mutual help and cooperation of people (3) Ayah 2:69 these man-made laws are Sa’far’a- useless and futile in terms of their impacts and influence as any sort of Fa’qeun- treatment, healing, or any benefit whatsoever for the society (4) Ayah 2:69, in spite of the fact that it’s futile and useless for those who see, follow, abide by these rules, it’s Lunaha- distinguishing aspects of it being futile and useless is Tussurru- hidden and concealed; (5) Ayah 2:71, it’s not Zalulan- subservient, willing to be influenced, amended, changed, subject to  or could be used by anyone to Tuseer- create impression, benefit, impact or influence the earth in any positive way; (6) Ayah 2:71, It’s not Tasqey- cannot heal, treat humanity nor can satisfy their needs and requirements in any way whatsoever nor, it can satisfy the needs and requirements of their Haras’a- their earnings, their deeds that they put forward for their Nafs for the Akhira) as Musalmimatin- Haras’a done in complete submission as Aslamtu of Allah’s Deen. (7) Ayah 2:71, in fact it is not Shayyatan- there is nothing in it for the benefit of the society, the humanity, their Harasa or the earth, in any manner whatsoever.

 

 

CONTEXT OF THESE AYAHS:

Through the earlier Ayahs of Surah Baqara up to Ayah no. 61, Allah has not only told us about what our forefathers narrating us the story of the nation of Musa, but have also highlighted all the major and significant favors on us and our forefathers. Through this story of Bani-Israel Allah has warned us about the acts of Shaytaan which works through our own desires, working its way through our own thoughts. The Evil Nafs- Nafs Al-Ammara compels us towards the wrong path, encouraging us to do evil deeds and pushes ourselves to commit sins.  The Lessons from these ayahs and the story of Bani-Israel is that we must control our desires and stay on the righteous path so that we get the bounties that is destined along the righteous path. This is extremely important for us to control our desires and suppress the Evil-Nafs- which is under the influence of Shaiytan. By not suppressing the first evil thought that appears in our own hearts and minds, the first desire that we want to fulfill that can divert us from our righteous path, if we let go of this first desire, following it and chasing it, this creates a snow-balling effect leading from one desire to the next and compelling us on the path of Baatil. We must kill and suppress our desires emanating from our own thoughts that come to our hearts and minds all the times compelling us to do evil deeds, so that we can follow and strive for what Allah asks us to do by following the righteous path.

 

CONCEPT OF THESE AYAHS 2:62 to 2:74

Keeping the above four concepts in mind, and the context of earlier Ayahs, when we view these ayahs from ayah no. 62 to 74, the very first ayah 2:62 is perhaps the most important ayah, giving us the basic fundamental of our Deen i.e. – Thus, when Allah says, in Ayah 2:62, “Indeed, those who Amanu (آمَنُو), and the Haadu (هَادُوا) and the Nasaara (وَالنَّصَارَىٰ) and the Sa’beana (وَالصَّابِئِينَ)— who Amanu (آمَنُو) with Allah and the Youm (وَالْيَوْمِ) Al-Akhira (الْآخِرِ), and perform deeds of S’walehaat (صَالِحًا) —will have their Ajar (أَجْرُهُمْ) with their Rabb (رَبِّهِمْ), and they will not have any Khoof (خَوْفٌ) or Yahzanuna (يَحْزَنُونَ).”  In our day to day life, we are surrounded by people who play different roles for us, all trying to bring us towards their ways and practices- these differing aspects might be confusing for anyone, hence here Allah is giving a clear criterion, in terms of, it does not matter, whether anyone has Amanu (who calls him/her self as Momin), is Yahood (your religious leader, teacher, preacher, or anyone who you look up to for guidance); is a Nas’ara (your well-wishers, supporters, protectors, friends, family, near and dear ones) or S’aba’yeen (those who are not yet in your life as either Yahood or Nas’ara but they aspire to be one of the two, they are still a new comer in your life)- it does not matter whatever role people play in your life and whatever they say, you should do in accordance with what Allah is giving a clear criterion which is three folds (1) Amanu with Allah; (2) Amanu with Youm Al Akhira and (3) do Amal-e-Swalehan- don’t get confused, just stay focused on these, and also advise all those around you as per these clear directives and criterion. The same roles can also be w.r.t. matters of Deen so regardless of whether you think you’re Amanu (those who seek knowledge & use Aqal to be at Aman w.r.t. 5 fundamentals of Emaan, who are At Aman in terms of being at peace, harmony and good will for others and those who are the upholders of their covenant- promise with Allah), or Yahood (who present themselves as leading the way to Hidayah as preachers, religious leaders and scholars) or Nasaara (who are helpers, protectors, for the Sabeel of Allah) or Sabeans (who have just started in any of these role and are still juvenile; they will be the ones on the day of judgment who will not have any fear or grief.

 

The next Ayah 2:63, “And when We Akhazna (أَخَذْنَا) your Mesaaq (مِيثَاقَكُمْ) and Ra’fa’ana (وَرَفَعْنَا) the Toor (الطُّورَ) Fouqakum (فَوْقَكُمُ) you: “Khuzu (خُذُوا) what We have given you with Quwwat (بِقُوَّةٍ) and do Zikr (اذْكُرُو) with what is in it that you may you Tattaqun (تَتَّقُونَ).” Here the word Meesaq means any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable which mostly refers to the covenant with Allah that has become Meesaq as unbreakable based on Allah’s honoring Allah’s part of the covenant in the form of giving Hidayah- and guidance to the humanity through Allah’s Kitaab, Rasool and Nabiyeen. The word Ra’fa’na: means we Rafa’a- The word Rafa’a is used in Quran in the meanings of raising the position, the prestige, the honor, respect, standing or stature. The word T’oor: is normally mistranslated as mountain or mount but it’s not mount or mountain but the word is used in Quran in the meanings of a particular moment, stage or point of time etc. The word Fouqakum- means We Fouqa you- The word Fouq is used in Quran in the meanings of giving preference to someone or something, over someone or something, in importance, value, significance or position. The word Quwwat: shares the same meanings as the word Taaqat which basically means one’s strength, courage, power, ways and means, resources, capabilities, and resources. The word Azkaru- means do Zikar. The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). The word Tattaqun: means you observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen 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 being in complete harmony & integration with these rules & regulations.

 

Thus, here when Allah says, “And when We Akhazna (أَخَذْنَا) your Mesaaq (مِيثَاقَكُمْ) and Ra’fa’ana (وَرَفَعْنَا) the Toor (الطُّورَ) Fouqakum (فَوْقَكُمُ) you: “Khuzu (خُذُوا) what We have given you with Quwwat (بِقُوَّةٍ) and do Zikr (اذْكُرُو) with what is in it that you may you Tattaqun (تَتَّقُونَ).” Means that T’oor is specific moment or stage where in the status of Nabiy Musa and Bani-Israel was elevated, raised in status, prestige and importance as Fouqa- giving preference and importance to them; and the revelation was revealed on the Nabiy in the form of Allah’s Kitaab, that was given as the Hidayah – the kitab. The specific divine instruction is the turning of the covenant with Allah as Meesaq- strong unbreakable contract based on this Hidayah, which is now to be hold fast with Quwwat- with all your strength, resources, abilities and faculties and to do Zikr with it, where the word Zikar is used in all of its meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. It’s only when we, as Bani Israel- followers of any of Allah’s Nabiyeen, hold fast with all our Quwwat to the Hidayah, the Kitaab of Allah and do Zikar with it, then we would be able to observe Taqwa and become Muttaqueen.

 

The next Ayah 2:64, “Then you Tawala’etum (تَوَلَّيْتُمْ) from after that. Were it not for Allah’s Fazal (فَضْلُ) upon you and Allah’s Rahmat (رَحْمَتُهُ), you would have been among the Khasireen (الْخَاسِرِينَ)!” here the word Tawala’etum: meaning you Tawalla from after that- the word Tawalla is normally translated as turn away but in Quran the word Tawalla and S’alla are put in opposite to each other. As we know the basic meaning of the word S’ally is to ‘Connect with, be obedient of, in complete submission, commit to, reach out or turn towards one’s whole being’. Thus, when it’s contrasted with the word Tawalla, the meanings of these words are then as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc.’ The word Fazal: is used in Quran as opposed to the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an 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 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 word Rahmat: shares the same meanings with words like Rahman, Raheem and Raham- all share the same basic characteristics with the word Arham, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/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. The word Khasireen: 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 (those that are dependent upon those, those they care and responsible for), as acts of Zulm. The word is also described as those acts that are reflective of breaking of one’s Aemaan (covenant and Meesaq) with Allah, through acts of shirk and Kufar, that would lead them to be not only disconnected from Allah’s blessings in this worldly life but also would be loser in the Akhira.

 

Thus, here when Allah says, “Then you Tawala’etum (تَوَلَّيْتُمْ) from after that. Were it not for Allah’s Fazal (فَضْلُ) upon you and Allah’s Rahmat (رَحْمَتُهُ), you would have been among the Khasireen (الْخَاسِرِينَ)!” means that then, in spite of clear divine instructions and Allah’s Hidaya, you, the Bani Israel, turned away from, repel from, cause to be disobedient from and in disobedience of Allah’s Hidaya, the Kitaab in direct contradiction of Allah’s specific divine instruction to you to grab hold strongly with all your Quwwat and do Zikar with it. When Allah says, that ‘Had it not be for Allah’s fazal upo  you and Allah’s Rahmat, you would have been among the Khasireen’  is referring to all the aspects of Allah’s Fazal that are in addition to Allah’s Hidayah- a huge part of which is played by our own Nafs-e-Mut’mainna. Quran tells us that we’re created on the Fitrat of Allah, which means that as per our basic creation, Allah has inbuilt in us, those desired aspects, which are reflective of Allah as Rabb, Rahman, Hakim, All wise, All knowing, for everything and everyone. Thus, as per our basic nature, these aspects of Fitrat of Allah is what is proposed and recommended to us, time and again by our own Nafs. Because had it not been for the Fazal and Rahmat of Allah, (both words used here in all their meanings), then we, as Bani-Israel- followers of any of Allah’s Nabiyeen, would have been among the Khasireen. As a combination of both the sets of meanings for the word Khasireen, refers here to those people who through their acts of Kufar & shirk, and killing of their Nafs-e-Mut’mainna (whereby it does not exist anymore) and their Ahle (those that depend on them, for whom they care and are responsible for)- they end up losing on all the benefits of this worldly life as well as the Akhira.

 

The next Ayah 2:65, “And indeed, you have the knowledge of those of you who transgressed in the Sabbath (السَّبْتِ), and We Qulna (فَقُلْنَا) to them, “Kunu (كُونُوا) despised Qirdatan (قِرَدَةً)!” Here we need to keep in mind that when Allah says the word Qulna- normally translated as meaning we, as in Allah, said which is a complete mistranslation since Allah does not say anything, but here it means that the whole of Allah’s system, including all the natural laws, Allah’s Malaik and the laws of Deen as mentioned in the Kitaab, will lead you towards facing the consequences of your own actions, decisions and conducts. The word Kunu: is normally translated as ‘is, or be’ but the real meanings of the word is to refer to such actions, decision, code, conducts, and behaviors which are leading towards reaching or becoming a final, end result, the most permanent form or situation etc. Also, for the purpose of these and subsequent Ayahs, we need to keep in mind the “Concept of Sabaath’ and the concept of “Despised Qirdatan” as linked to the concept of Sabaath. The word Qirdatan: is normally mistranslated as apes or monkeys, but the word is used in Quran only few times. If we look at the use of the word in classical or medieval Arabic, the word was used to refer to the medical or scientific terminology of Achordal- meaning not connected with or developed from the notochord, meanings not having a spinal cord.  The used of the word in Quran could be interpreted in one of two ways when it comes to the use of the word for us as humans, (1) Not having a spinal cord- means that although we have been blessed by brain and intellectual faculties by Allah, but such faculties are not being able to be used by the person due to lack of spinal cord- hence the person is not using intellect and reasoning abilities. And (2) Not having the spinal cord- Since the spinal cord connects your brain with the rest of your body, allowing you to control your movements. Without the spinal cord, the person is not able to move any part of the body by him/her self and hence is lazy as well as being controlled by someone or something other than the person’s own brains.

 

Thus, when Allah says, “And indeed, you have the knowledge of those of you who transgressed in the Sabbath (السَّبْتِ), and We Qulna (فَقُلْنَا) to them, “Kunu (كُونُوا) despised Qirdatan (قِرَدَةً)!” After telling us about Allah’s Rahmat and Fazal in terms of All of the blessings that Allah has bestowed upon us, that do not let us be of the Khasireen, Allah is then reminding us, as a warning about those who transgressed in the Sabaath. As we know the concept of Sabbath refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc. Thus, if someone ordain to pray during night time, or wake up for certain activities during periods of rest, sleep or recharge, in the name of Deen and Allah’s Laws (shura’a) which are not as per Quran, then those are the acts of Sabaath, in terms of transgressing beyond Allah’s Kitaab and commands and replacing Allah’s commands with man-made orders in the name of Deen. Similarly, if anyone ask another to stay away from food and drink (for instance in the name of fasting during the month of Ramadan) that is also deprivation from aspects that are made to give us life and Hayyat. Also, if someone deprives Hayyat from the Kitaab (Quran) to restrict it only for recitation, all in the name of Deen, then that is also Sabath. Basically, each and every aspect of Allah’s blessings whose main purpose was supposed to be Sabbath (to calm down, to give rest, to recharge, to give life) and as Hayyat by Allah, but when people are deprived from such blessings of Allah due to these man-made laws, then that leads to them being despicable Qirdatan and being disconnected from the blessings of Allah (the concept of La’ana of Allah). And this is the basic concept of Ashaab-e-Sabaath- those people who insert man-made laws in the name of Shura’a (laws of Deen) that result in deprivation of Hayyat from Sabaath. Quran refers to the Ashaab-e-Sabbath as those who committed these acts as well as those who blindly follow these man-made laws, they get La’ana (disconnected from the blessings) of Allah; they get Azaab of Allah as despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by the world due to them being lazy and not using their Aqal and intellect.

 

The next Ayah 2:66, “Then We Ja’alna (فَجَعَلْنَاهَا) this a Nakaalan (نَكَالًا) for those between their Yadeha (يَدَيْهَا) and what was Khulfaha (خَلْفَهَا) them and a Maw’ezotan (مَوْعِظَةً) for the Muttaqueen (لِلْمُتَّقِينَ).” Here the word Ja’alna is normally translated as made, however we need to keep in mind that the word Ja’al is not used in Quran in the general literal meanings of making something physically, but more so in a metaphorical and allegorical terms, in terms of making something without the physical materials as the same word is used for making of night, of sun and moon orbiting around their axis, following natural laws and aiding our calculations. Thus, Quran has used the word for different aspects, all in the sense of making of something in a non-physical, metaphorical and allegorical sense, thus the word is in terms of ‘setting up’ of a system, rules and processes for instance of Shirk and Andadan or for ‘appointing of’ someone for certain duties or for Allah’s setting up of natural laws & systems. The word Nakalan: means heavy and strong anchor in the meanings of heavy shackles and anchors; to stop a person from doing something that a person was doing; to make someone return from a path which that person has already taken; a deterrent to create someone as an example / as a deterrent punishment. The word Yadeha: is normally translated as ‘their hands’, however the word is not used in the meanings of ‘their hands’ in ALL of its usages in Quran but more so in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something (not only in this temporary worldly life but also for the day of Akhira) as consequences of one’s efforts. The word Khulfaha: shares the same characteristics and meanings as the words like Khulfa, Khaleefa etc, which basically means successor, left behind, coming after another, one after the other. The words also mean to take care of the affairs as a caretaker or the one responsible. The word Maw’ezotan: means that upon whom Waaz has been done. The word Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum. Therefore, Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds.

 

Thus, here when Allah says, “Then We Ja’alna (فَجَعَلْنَاهَا) this a Nakaalan (نَكَالًا) for those between their Yadeha (يَدَيْهَا) and what was Khulfaha (خَلْفَهَا) them and a Maw’ezotan (مَوْعِظَةً) for the Muttaqueen (لِلْمُتَّقِينَ).” Is actually highlighting that if one transgressed in the Sabbath, keeping in mind the concept of Sabbath, as those acts, which are man-made laws, created and inserted in Deen as Shura’a (laws of Allah), but these laws are in fact Ghair (opposite to, contradictory of, other than and against) Allah’s laws as mentioned in the Kitaab; transgressing in Sabaath and following these man-made laws, leads to the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc. as a result whoever transgresses in the Sabaath, face Azaab as despicable Qirdatan- by becoming blind followers, they don’t use their intellect, reasoning, get into mental slavery and despised by the world due to them being lazy and Qirdatun. After highlighting what these acts of transgression can lead them to as the final and the most permanent stage of being despicable Qirdatun, Allah explains this concept further as Nakalan- a deterrent punishment for people who are present there, as well as for those who come behind, who should take heed from someone else being punished, so could be stopped from doing the wrongful deed. Basically, those who transgressed in Sabaath becoming despicable Qirdatan is in accordance with Allah’s whole Yureeda- Allah’s system, rules of nature, rules of Deen, and the laws of the universe in terms of if one transgressed in Sabbath (by either inserting man-made law in deen, or following such laws as blind following) then the person would face the consequences of such actions sooner or later. Them becoming despicable Qirdatan is a deterrent punishment for those who were present there at that time as well as for those who were to come in later generations as well as its Waa’az for the Mutaqueen, so that they don’t even think about transgressing in Sabaath.

 

The next Ayah 2:67, “And when Musa Qaala (قَالَ) to Qoumehi (لِقَوْمِهِ) that, “Allah Ya’marukum (يَأْمُرُكُمْ) you to Tazbahu (تَذْبَحُوا) Baqaratan (بَقَرَةً),”. Qalu (قَالُوا) “Have you Takhizna (أَتَتَّخِذُنَا) us Huzu’an (هُزُوًا)?” Qala (قَالَ), “A’auzu (أَعُوذُ) with Allah that Akuna (أَكُونَ) of the Jaheleena (الْجَاهِلِينَ).” Here the word Ya’marukum: means Allah Amar you- the word Amar is used here in the meanings of specific divine commandment, order, enjoin, or command by Allah. The word Tazbahu: means you Zubeha: The word Zabiha is normally mistranslated as slaughtered the Islamic or Halal way. However, when we look at the usages of the word in Quran, it is not used in these meanings at all, but in the meanings of being deprived of, destroyed, killed, eliminated, disconnected from or part with for good. The word Baqaratan: is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. the word is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. Thus, the term refers to creating discord or dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them- Thus this is in direct contradicting to the divine command of ‘Aqemu S’S’alat’ to establish and strengthen permanent and strong connection as a system of social care, compassion and justice among all, because Baqaratun disrupts Deen, discord society and create Fasad and unrest among the members. The word Huzu’an: is normally mistranslated as to make fun of or to ridicule but the word is used in Quran in terms of causing disorientations and confusions, creating doubts and uncertainties, or causing misperceptions and misunderstandings. The word A’auzu: is used in the meanings of seeking refuge and protection, with Allah, in terms of complete Tawakkul, reliance and putting one’s trusts on Allah. The word Jaheleen: is normally translated as ignorant but is used in Quran more in the meanings of someone who doesn’t have knowledge, illiterate, or those who are considered foolish, unwise or stupid, as they do not use their Aqal, reasoning and intellect- common sense or they do not have knowledge.

 

Thus, when Allah says, “And when Musa Qaala (قَالَ) to Qoumehi (لِقَوْمِهِ) that, “Allah Ya’marukum (يَأْمُرُكُمْ) you to Tazbahu (تَذْبَحُوا) Baqaratan (بَقَرَةً),”. Qalu (قَالُوا) “Have you Takhizna (أَتَتَّخِذُنَا) us Huzu’an (هُزُوًا)?” Qala (قَالَ), “A’auzu (أَعُوذُ) with Allah that Akuna (أَكُونَ) of the Jaheleena (الْجَاهِلِينَ).” This is soon after Allah’s discussing the concept of Sabaath in the earlier Ayahs, here the Amar, order, of Allah, which Allah has asked them to carry out, was not to slaughter a cow, as is normally misinterpreted as slaughtering of a cow, even metaphorically is devoid of any divine wisdom and not aligned with the context, the divine placement. These ayahs from 2:67 and onwards are strongly connect to earlier Ayahs of 2:65 and 2:66 (Concept of Sabath) and are giving us more details about the same concept of Sabath. Thus here, the divine instruction is to Tazbehu (deprive yourselves, disconnect and separate from yourselves) the Baqaratun- those aspects of the Sabaath that you have inculcated which have caused people to be divided in groups and sects, corrupted the Deen due to inserting man-made laws as Shuraa’a – laws of Deen; have separated and divided people and led them to animosity against each other. To this specific divine Amar, the response from the Bani-Israel was they didn’t understand the Amar, and it was creating confusions to them, to which the reply from the Nabiy was that ‘I seek refuge, protection and wisdom with Allah in terms of seeking complete Tawakkul, reliance and putting my trust on Allah so that I do not be among the Jaheleen- those who don’t have knowledge, illiterate, who are considered foolish, unwise or stupid, as they do not use their Aqal, reasoning and intellect- common sense and they do not have knowledge.

 

 

[Quran 2:68] Qaalu (قَالُوا), “Ada’u (ادْعُ) for us your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what it is.” Qala (قَالَ), “Indeed, Allah Yaqulu (يَقُولُ) that it is Baqaratun (بَقَرَةٌ) not Faa’riz (فَارِضٌ) and not Bikrun (بِكْرٌ) A’awanun (عَوَانٌ) among that. So, do what you are Ta’maruna (تُؤْمَرُونَ).” Here the word Ada’u: means make Dua’a- that is call upon your Rabb for us. The word Yubayyin: means to make Bayyin the basic meaning of which is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making something distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidence or proof. The word Faariz: means the one who made Faraz or something that has been Faraza. The word Faraz means obligation or something that is compulsory or mandatory. The word Bikrun: is normally translated as young, virgins, or early morning. However, the word is used in Quran in the meanings of unprecedented; new; novel; or something being done for the first time. The word A’awanun: is normally mistranslated as middle aged, while describing the concept of Baqaratun (misinterpreted as cow) whereas the basic characteristics of this word is in terms of Ta’awun meaning helping, cooperating with, and supporting each other, or doing something with the help and cooperation of each other.

 

Thus, here when Allah says, “Qaalu (قَالُوا), “Ada’u (ادْعُ) for us your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what it is.” Qala (قَالَ), “Indeed, Allah Yaqulu (يَقُولُ) that it is Baqaratun (بَقَرَةٌ) not Faa’riz (فَارِضٌ) and not Bikrun (بِكْرٌ) A’awanun (عَوَانٌ) among that. So, do what you are Ta’maruna (تُؤْمَرُونَ).” These ayahs from 2:68 and onwards describes the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) in greater detail that Allah has asked Bani Israel through Nabiy Musa to Zabiha (Part with, separate from, disconnect with for good). Thus, here the phrase is “Baqaratun Not Faariz and not Bikrun A’waanun between that” is normally mistranslated as ‘cow that is neither old nor young but middle aged between that’ whereas this is not at all what Allah is saying. In fact, this phrase means that ‘Baqaratun is that kind of discord and divide in society that is neither Faariz (ordained as mandatory) nor is it any Bikrum (the first time, unprecedented, novel thing) to be A’waanun (helped, cooperated with each other or promoted) between that (i.e., between and in the Baqaratun). The use of the word Faariz, here could also be interpreted as you’re not the Faariz- the imposter of Faraz (mandatory laws) in Deen- meaning you’re not the one who could propose any law as Faraz, obligatory and compulsory, only Allah is the Hikm- the lawmaker in Deen; nor is it the first time or unprecedented that people have helped and cooperated with each other in enforcing or blind following of such man-made laws in the name of Deen.

 

The next Ayah 2:69, “Qaalu (قَالُوا), ‘Ada’u (ادْعُ) upon your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what is its L’aunaha (لَوْنُهَا).’ Qala (قَالَ), ‘Allah Yaqulu (يَقُولُ) it is Baqaratun (بَقَرَةٌ) S’ifra’a (صَفْرَاءُ) Faqa’u (فَاقِعٌ) it’s L’aunaha (لَوْنُهَا) Tasurru (تَسُرُّ) the Naazireena (النَّاظِرِينَ).” Here the word L’aunaha: is normally mistranslated as color but the basic characteristic of the word is in terms of those distinct and unique aspects and traits that differentiate one from another. The word S’ifra’a: is normally mistranslated as ‘yellow’, however, the word is used in Quran in the meanings of something being futile, fruitless, useless, pointless or having zero or nil effects. The word Faqa’u: is normally translated as bright or shining. However, the word basically means healing, treatment of the sick, in terms of getting better in health, in terms of illness being treated and the person is back in health. The word Tasurru: meaning they Asarru: The word is normally mistranslated as ‘pleasing’, however the basic meanings of the word are in terms of keeping secrets or hiding or concealing something in terms of things being kept as secrets, hidden and concealed from others. The word Nazireen: plural of those who Nazar: the word basically means to look from one’s eyes- but has meanings of thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. Thus, here when Allah says, “Qaalu (قَالُوا), ‘Ada’u (ادْعُ) upon your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what is its L’aunaha (لَوْنُهَا).’ Qala (قَالَ), ‘Allah Yaqulu (يَقُولُ) it is Baqaratun (بَقَرَةٌ) S’ifra’a (صَفْرَاءُ) Faqa’u (فَاقِعٌ) it’s L’aunaha (لَوْنُهَا) Tasurru (تَسُرُّ) the Naazireena (النَّاظِرِينَ).” In response to Allah’s Amar of Zabiha (part with for good, deprive themselves, destroy, kill, separate for good) the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society, Bani Israel asked Musa through the phrase “They Qaalu, Ada’u for us your Rabb to Yubbayin to us what is it Launaha”, here Bani-Israel is not asking the Nabiy for its color as is normally misinterpreted but basically asking the Nabiy for its distinguishing features and aspects so that they could identify the Baqaratun that they need to Zabeha (destroy, kill, part with for good). The response by the Nabiy within the same Ayah is described by the phrase “It is Baqaratun, S’ifra’a Fa’qeun Lunuha Tusurru the Naazireen” meaning the Baqaratun is that kind of split in the society which is a S’far’a (has useless and futile impacts as) Fa’qeun (in terms of any treatment, healing, or any benefit whatsoever); but in spite of the fact that it’s futile and useless but for those who see and observe it, it’s Lunaha (distinguishing aspects of it being futile and useless) is Tussurru (hidden, kept as a secret and concealed).

 

The next Ayah 2:70, “Qaalu (قَالُوا), “Ada’u (ادْعُ) for us upon your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what that is it- indeed, the Baqaratun (الْبَقَرَ) Tashabahu (تَشَابَهَ) it upon us, and we, InshaAllah (إِنْشَاءَاللَّهُ) so that Muhtaduna (لَمُهْتَدُونَ).” Here the word Tashabahu: means they are Tashabiha for us- the word means similar, look-alike. The word Insha-Allah: meaning Mashiat of Allah, or Man Sha of Allah- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘Will’ – But there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable.” Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. This means that each and everything in this universe is based on these cause-and-effect laws that have been put in place by God Almighty.  Thus, here when the Bani-Israel responded to the divine instructions in terms of saying “Qaalu (قَالُوا), “Ada’u (ادْعُ) for us upon your Rabb (رَبَّكَ) to Yubayyin (يُبَيِّنْ) to us what that is it- indeed, the Baqaratun (الْبَقَرَ) Tashabahu (تَشَابَهَ) it upon us, and we, InshaAllah (إِنْشَاءَاللَّهُ) so that Muhtaduna (لَمُهْتَدُونَ).” Means that call upon your Rabb for us to Make Bayyin (distinctly clear and identiy) to us what that Baqaratun is that Allah’s Amar is for us to Zabeha it, since all Baraqara are similar and look alike to us, But once we know which one to Zabiha, then Inshallah- as per the Sha’aa of Allah we would be on the Hidayah.

 

The next Ayah 2:71, “Qala (قَالَ), ‘Indeed, Allah Yaqulu (يَقُولُ), that it is Baqaratun (بَقَرَةٌ) not Zalulu (ذَلُولٌ) Tus’eer (تُثِيرُ) the earth and not Tasaquey (تَسْقِي) the Haras’a (الْحَرْثَ) Muslamata (مُسَلَّمَةٌ) – not Shayyata (شِيَةَ) in it.’ Qalu (قَالُوا), ‘Now Ja’ita (جِئْتَ) with the Haqq (بِالْحَقِّ).’ So, they Zabuha (فَذَبَحُوهَا) it and what Kaadu (كَادُوا) they did.” Here the word Zalula: is normally translated as trained, but the word is used in Quran in the meanings of subservient, or willing to be influenced, used, changed or employed for the benefit of others. The word Tus’eer: is normally mistranslated as dug or plough the earth, but the word shares the same meanings as the word As’ar- with the basic meanings are in terms of impacts, impressions, effects and influences. The word Tasaquey: is normally translated as water, however the word is used in specific meanings of anything which heals, treats or brings the person back to health and life. The word is also used in Quran in the meanings of anything that can satisfy one’s needs, requirements, thirst and hunger for something, i.e., not just restricted to drinks or food etc. but used in all across meanings and implications. The word Haras’: is normally translated as crop or cultivation but the basic characteristic of the word is in the meanings of sowing of seed. Therefore, it’s used in the Quran to sow the seeds for cultivation later, to strive towards earning something for the hereafter, to put forward for oneself for the future or the next life in the meanings of earnings, deeds etc. The word Muslamta: Shares the same meanings as the word Muslim, Islam and the one who Aslam. These words are used in Quran in a combination of meanings which are at the foundations of Deen-e-Islam, being that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society. Therefore, whenever these words are used, they refer to all-encompassing meanings in terms of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.  The Word Shayyata: shares the same meanings as the word Shayyin, which are both used in Quran in the meanings of powers, abilities, earnings, facts, events or anything and everything that exist and could be of benefit or use for anyone. The word Ja’aa: is used in Quran in meanings of ‘be mentioned; be reported; be said; be stated; appear; get to; show up; arrive; come; reach; Report for duty, present oneself; bring to fruition; be present; be there; go to; attend; visit or come together with’. The word Kaadu: is normally mistranslated as seems, almost or near, but the word is used in Quran in terms of making efforts for, endeavor to, make attempts to or try to do something. The word Haqq: is used here in the meanings of 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.

 

Therefore here, when Allah says, “Qala (قَالَ), ‘Indeed, Allah Yaqulu (يَقُولُ), that it is Baqaratun (بَقَرَةٌ) not Zalulu (ذَلُولٌ) Tus’eer (تُثِيرُ) the earth and not Tasaquey (تَسْقِي) the Haras’a (الْحَرْثَ) Muslamata (مُسَلَّمَةٌ) – not Shayyata (شِيَةَ) in it.’ Qalu (قَالُوا), ‘Now Ja’ita (جِئْتَ) with the Haqq (بِالْحَقِّ).’ So, they Zabuha (فَذَبَحُوهَا) it and what Kaadu (كَادُوا) they did.” while discussing the features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) Bani-Israel that they should Zabiha (destroy, kill, part with for good, deprive themselves, separate for good from) it, this is describing the Baqaratun in terms of clear, distinct and distinguishing features of the Baqaratun as “it is Baqaratun not Zalulun Tus’eeru the earth and not Tasqey the Haras’a Muslimatun not Shiyatan in it”  which is normally mistranslated as ‘it is cow, not trained to plough the earth, neither to water the field but is sound and has no blemish’ which is not what Allah is saying at all. This Ayah is basically saying that Baqaratun is that discord in society that is not Zalulan (not subservient, willing to be influenced, amended, changed or subject to anyone) to Tuseer (create impression, benefit, impact or influence) the earth; and not Tasqey (neither it can heal, treat humanity nor can satisfy their needs and requirements, nor it can satisfy the needs and requirements) of their Haras’a (their earnings, their deeds that they put forward for their nafs for the Akhira) Musalmimatin (i.e. Haras’a done in complete submission as Aslamtu of Allah’s Deen) – in fact it is not Shayyatan (there is nothing in it for the benefit of the society, humanity, their Harasa or even the earth).

 

The next Ayah 2:72, “And when you Qatal (قَتَلْتُمْ) a Nafs (نَفْسًا)- then, you Addra’atum (فَادَّارَأْتُمْ) in it. And Allah brought out what Kuntum (كُنْتُمْ) you Taktumuna (تَكْتُمُونَ).” Here the word Qatal means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to degrade, abuse or humiliate someone, to kill confidence; To make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities. Or to deprive someone of knowledge, education & training or block the means in any way; even in terms of hindering the ways and means of personality and character development for anyone is termed as Qatal by Quran. The word Addara’atum: means you Addra’a- the word is normally translated as dispute but the basic meanings of the word is in terms of averting, repelling from, preventing the consequences of some actions or deeds. The word Taktumuna: means you Aktamun- the word is normally mistranslated as hide or conceal, which are wrong translations. The word appears in Quran in the meanings opposite to the word Iqra. Thus, as an opposite to the word Iqra, the word Yaktumun means (1) not to read, understand or apply the Quran, i.e., blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications. Thus, here when Allah says, “And when you Qatal (قَتَلْتُمْ) a Nafs (نَفْسًا)- then, you Addra’atum (فَادَّارَأْتُمْ) in it. And Allah brought out what Kuntum (كُنْتُمْ) you Taktumuna (تَكْتُمُونَ).” This Ayah is strongly connected to earlier Ayahs of Allah’s Amar of Zabeha (destroy, kill, separate, disconnect, part with for good) the Baqaratun (the discord in society, through the Sabaath, that creates divide and animosity among people) in terms of all these concepts of Sabaath and Baqara are basically the Qatal of Nafs, one own self, One’s Nafs-e-Mutmainna as well as those of others. This Ayah therefore means that when you Qatal (physical or allegorical killing) of a Nafs (either another person, or one’s own Nafs-e-Mutmainna) then you Addra’tum- tried to avert, repel and prevent the consequences of this acts of Qatal, but Allah brought forth what you Kuntum (aim to reach the final destination of) Taktumuna (used here in all the meanings in terms of not reading, understanding, or apply the Hidaya of the Kitaab, i.e., blindly follow others without using one’s own intellect and Aqal; not make an attempt to compile and gather the divine guidance in one self and practically in one’s life and not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications).- basically telling us that in case of Qatal of Nafs, whether metaphorically or allegorically killing someone else or one’s own Nafs-e- Mut’maiina (which compels one to do Amal-e-Swalehaat), your basic response was to try and prevent, avert, and repel to face the consequences of these act of Qatal, but Allah brought forth what you aimed to Taktumuna- as opposite of Iqra, in terms of your efforts to conceal and hide the truth, to not implement the Kitaab of Allah, to not proclaim to others, to go against the Meesaq of Allah, in terms of you trying to amend, change or falsify Allah’s Laws.

 

The next Ayah 2:73, “We Qulna (فَقُلْنَا), “Adarabau (اضْرِبُوهُ) with some of it.” Like this, Allah Yuhyi (يُحْيِي) the Mouta (الْمَوْتَىٰ) and Yur’aekum (وَيُرِيكُمْ) you Allah’s Ayaat (آيَاتِهِ) so that you Ta’qaluna (تَعْقِلُونَ).” The word Adarabau: is normally

translated as to beat or to strike. However, the word is basically used in the meanings of setting forth or to advance in terms of going forward, putting forth or putting in front of someone or something etc. The word Yuhiy: Shares the same characteristics in terms of Hayaat, as in life. The word Hayyat is used in Quran as opposed to the word Mo’ut- death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah. The word has a variety of interpretations, depending upon the context, but based on the basic concept of life, living or being alive. The word Mouta: shares the same meanings as the words Mai’tata or Mayyit, meanings death or dead. The word Mouthe is used in Quran as opposed to Hayyat- life. And thus, the word metaphorically is also used in Quran for those people who do not use their faculties, especially of Aqal, intellect and thinking, being blind followers, who do not reflect and act upon the guidance; who are extreme in their Kufar and have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well. The word Yura’ekum: means you Ara’a- which is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by. The word Ayaat: means a sign or evidence that would give us an indication of the presence of Allah. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. The word Ta’qaluna: means use Aqal. The Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use the brain, our intellectual and reasoning faculties to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in Quran. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal- our brain, our thinking, reasoning and intellectual faculties.

 

Thus, here when Allah says, “We Qulna (فَقُلْنَا), “Adarabau (اضْرِبُوهُ) with some of it.” Like this, Allah Yuhyi (يُحْيِي) the Mouta (الْمَوْتَىٰ) and Yur’aekum (وَيُرِيكُمْ) you Allah’s Ayaat (آيَاتِهِ) so that you Ta’qaluna (تَعْقِلُونَ).” Musa was asked by Allah to put forth some of Allah’s Ayaat, the Kalam, the Kitaab- basically this means to enlighten these people with some of the Allah’s commandments and Hidayah. And this is how Allah gives Hayyat- brings to light, to Emaan, from their utter and deep state of Kufar, back to Allah’s Hidayah and Allah’s Noor. And this is how Allah brings those who are gone extreme in Kufar, as metaphoric dead like states back to Hayyat, life, Emaan and on Allah’s Hidayah. Thus, in the end of this Ayah, when Allah says “Yur’aekum you Allah’s Ayaat so that you Ta’qaluna.” here the divine instructions to the address of the Quran, us, as You Yura’ekum- the concept of Ara’a includes all-encompassing meanings of proven, validated, and given evidence of something, through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. Thus, whenever Allah refers Allah’s Kitaab and Hidayah the same word is used, since in order to be on Hidayah, we need to apply all of our faculties, especially of reasoning and intellect, and so that we Ta’aqaluna.

 

The next Ayah 2:74, “Then Qasat (قَسَتْ) your Quloob (قُلُوبُكُمْ) from after that so they like stones or Ashaddu (أَشَدُّ) Qaswatan (قَسْوَةً). And, indeed, from the Hijarate (الْحِجَارَةِ) to what Yatafajjaru (يَتَفَجَّرُ) from it the Anhaaru (الْأَنْهَارُ). And indeed, from them to what Yashaqqaqu (يَشَّقَّقُ), then brought forth from it the Ma’aa (الْمَاءُ). And indeed, of them to what Yahbe’tu (يَهْبِطُ) of Khasheyate (خَشْيَةِ) of Allah. And what Allah unaware of what they do?” Here the word Qasat: is normally used in the meanings of hard. But the word is mostly used alongside with the word Quloob. The basic meanings of the word are in terms of firm and solid, hard to break, in terms of hardened Quloob, that is someone being that extreme in Kufar that they have become stubborn, in terms hard- hearted and their fixed unchanged patterns of their lives, conducts and behaviors.  The word Quloob: is normally mistranslated as hearts but the word is used in Quran as a combination of what is in their hearts as well as what their faculties are perceiving, in terms of firm intention and deep conviction of heart, mind and all faculties and their perceived decisions. The word Ashadu: is normally translated as strong, greater or stronger, but the word is not only used in these meanings in Quran but also in the meanings of reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone. The word Fajar: is normally translated as dawn or the emergence of light. Although the word is used in these meanings in terms of dawn, emergence of light, or something to appear or becoming obvious, but the word is also used as ‘gushed forth’, in terms of surging of wisdom and knowledge from the Ayaat of Allah.  The word Anhaar: is normally translated as day or as streams, or rivers, but the real usage of the word in Quran refers to all those things that we crave for, desire for, in order to lead a self-actualized, happy life, such as wealth, children, Jannat (serene and comfortable environment to live in), peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word Yashaqaqu: means they Shaqqaqan- the word is used in the meanings of splitting, taking a separate or another route, opposition, disagreement, dissent, discord, rebellion or conflict as in under the influence of Egos and Shaitan; by those who do Kufr in pride, arrogance, influence of Shaitaan, in terms of reflective of extreme dissention under the influence of Shaitan or egoistic Nafs. The word Ma’aa: is normally translated as water or rain in all of its usages, however the real meanings of the word as used in Quran is in terms of ‘means and ways of providing life, sustenance, nourishment and survival, basically the basic necessities and requirements for life’. The word Yahbet’u: is used here in the meanings of falling down, in terms of humbling oneself as being most humbled in Khashiy- humbly submissive with hearts softened and respectful of Allah as ultimate authority. The word Khashiyeat: the act of Khashiya- normally translated as fear or being afraid. But the word is used in Quran in the meanings of being humbled, with heart being softened and respectful for someone as an opposite of heart being hardened, being arrogant and proud.

 

Thus, here when Allah says, “Then Qasat (قَسَتْ) your Quloob (قُلُوبُكُمْ) from after that so they like stones or Ashaddu (أَشَدُّ) Qaswatan (قَسْوَةً). And, indeed, from the stones to what Yatafajjaru (يَتَفَجَّرُ) from it the Anhaaru (الْأَنْهَارُ). And indeed, from them to what Yashaqqaqu (يَشَّقَّقُ), then brought forth from it the Ma’aa (الْمَاءُ). And indeed, of them to what Yahbe’tu (يَهْبِطُ) of Khasheyate (خَشْيَةِ) of Allah. And what Allah unaware of what they do?” After giving direct divine instructions in the earlier Ayah, “Yur’aekum you Allah’s Ayaat so that you Ta’qaluna.” Allah is now telling us what we, as Bani-Israel did, in direct contradiction of Allah’s commands. Thus, here when Allah says, “Then Qasta your Quloob from after that so they became like stones or Ashaddu Qaswatan…” Allah has used a example of a stone to give us an idea how and to what extent were they Qasata Quloob. From the perspective of Quranic teachings, being far extreme in Kufar, means one is not able to use one’s Aqal anymore, and therefore in a metaphoric state of dead, where the person is not able to perceive or sense anything and hence the Quloob, is Qaseyat, meaning the state of extreme Kufar, metaphorical dead, and therefore a firm and strong situation of hardened Quloob- firm and solid, hard to break, hard to bring back to life, Hayyat and to Emaan. Thus, here the word Ashaddu is used here in the meanings of their Qasat Quloob being greater and stronger in hardness as compared to stone, as well as in the meanings of their Quloob reaching, finishing or achieving the milestone of a Qaswatan stone. Thereafter, when Allah says, “And, indeed, from the stones to what Yatafajjaru from it the Anhaaru” using the example of stone, Allah is illustrating the fact that even stones can be the source of Yatafajar- gushing forth of Allah’s Hidayah and Noor is possible as well as the possibility of them being the source of Anhaar- all things that we desire for in order to lead a happy and self-actualized life. Thereafter, when Allah says, “And indeed, from them to what Yashaqqaqu, then brought forth from it the Ma’aa. And indeed, of them to what Yahbe’tu of Khasheyate of Allah. And what Allah unaware of what they do?” here the word Ma’aa is not water or rain, as is normally mistranslated but instead used in the meanings of all the ways and means of providing life, sustenance, nourishment and survival of humanity. The phrase “And indeed, of them to what Yahbe’tu of Khasheyate of Allah” Here the word Khashiya is used in the meanings of humbly submissive, respectful, being softened in one’s ego and in obedience to Allah’s authority and greatness. This Ayah is warning us about the Qaswat of Qaloob, that could be so hardened that they couldn’t be brought back to Hidayah, telling us that those who go extreme in Kufar, their Quloob, become hardened due to their kufr like rocks and in fact even harder. Allah then goes on to describe the different types of stone with different benefits for the humanity, some providing Anhaar, some providing Maa’a; some of which even fall down with utmost respect, fear, submission to and divinity of Allah in Khashiyaa. At the end, Allah is warning these people through a thought-provoking question that are they under the impression, like is it even possible that Allah is not heedless of what they do.

 

C.     IMPLEMENTATION IN TODAY’S LIFE

The lessons that we can learn and apply through these ayahs in today’s day and age is to keep on reminding ourselves these stories of our forefathers – of Bani Israel – the followers of any of Allah’s Nabiyeen. Through these stories, Allah has taught us the following important divine wisdom that we can apply in our day to day lives

 

• Those who Amanu, the Haadu, the S’abaeau’na, and the Nas’aara- refers to the different roles of people all around us, such as those who call themselves as Momin, or as our Haadu- religious leaders or preachers, or guide or teachers; or our Nas’ara- our parents, family, friends or supporters; or S’abaeeun- those who aspire to be any of these roles in our lives, but have not reached there yet

 

• The Clear Criteria- Amanu with Allah and the Youm Al Akhira and Amal-e-Swalehan: The clear criteria, of success in the eyes of Allah, is not in terms of what and how people present themselves as- it does not matter, what they say, and how they want to guide you towards the Hidaya, the clear criteria is three folds, which is (1) Amanu with Allah: that is be at Aman with Allah by using one’s faculties, especially thinking and Aqal, in order to seek knowledge and implement both the Ayaat of Allah, the Kalam of Allah and the Creations of Allah. Be at Aman, in terms of peace, security, harmony and goodwill with others and be upholders of our Meesaq with Allah. (2) Amanu with Youm Al Akhira: Mean be at Aman with Youm- the well-known and confirmed fact and event of Akhira- the concept of perfect recompense, which is going to happen sooner or later. The concept of Amanu with Youm Al Akhira, means being certain of the fact that this Hiyaat-ud-Duniya, is a temporary life here on earth and the Qayyam Akhira is the life hereafter, where we will abide forever. Whether that is heaven or hell is based on the perfect recompense and the scale of justice whereby not even an atom weight of our deeds will be held unaccountable for. (3) Do Amal-e- Swalehan: The deeds of Is’lah – in order to create the balance, to restore peace, law & order, to resume the situation back to its correct place- right and balanced in all aspects by removing all lacks, deficiencies & mistakes. Thus, it really does not matter, what people call themselves as or the roles they assume for themselves, in our lives, what matters in the eyes of Allah are these three clear distinct criteria, as long as we focus on these, then we have no Khoof- concerned, anxious, apprehensive, nervous or worried and nor we would Yahzenun- feel sadness, grief, sorrow or helpless. By communicating these very clear criteria, to those around all of us, would also absolve us of feeling helpless, worries or sorrow since through this clear guidance, we all can be on Hidayah.

 

• The Concept of Sabbath and Divine warnings about transgression in Sabaath: The concept of Sabbath refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc. Thus, if someone ordain to pray during night time, or wake up for certain activities during periods of rest, sleep or recharge, in the name of Deen and Allah’s Laws (shura’a) which are not as per Quran, then those are the acts of Sabaath, in terms of transgressing beyond Allah’s Kitaab and commands and replacing Allah’s commands with man-made orders in the name of Deen. Similarly, if anyone ask another to stay away from food and drink (for instance in the name of fasting during the month of Ramadan) that is also deprivation from aspects that are made to give us life and Hayyat. Also, if someone deprives Hayyat from the Kitaab (Quran) to restrict it only for recitation, all in the name of Deen, then that is also Sabath. Basically, each and every aspect of Allah’s blessings whose main purpose was supposed to be Sabbath (to calm down, to give rest, to recharge, to give life) and as Hayyat by Allah, but when people are deprived from such blessings of Allah due to these man-made laws, then that leads to them being despicable Qirdatan and being disconnected from the blessings of Allah (the concept of La’ana of Allah). And this is the basic concept of Ashaab-e-Sabaath- those people who insert man-made laws in the name of Shura’a (laws of Deen) that result in deprivation of Hayyat from Sabaath. Quran refers to the Ashaab-e-Sabbath as those who committed these acts as well as those who blindly follow these man-made laws, they get La’ana (disconnected from the blessings) of Allah; they get Azaab of Allah as despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by the world due to them being lazy and not using their Aqal and intellect.

 

• Divine Warnings of Azaab as Despicable Qirdatun: The word Qirdatan (قِرَدَةً) is normally mistranslated as apes or monkeys, but the word is used in Quran in terms of the scientific terminology of Achordal- meaning not connected with or developed from the notochord, meanings not having a spinal cord. The used of the word in Quran could be interpreted in one of two ways when it comes to the use of the word for us as humans, (1) Not having a spinal cord- means that although we have been blessed by brain and intellectual faculties by Allah, but such faculties are not being able to be used by the person due to lack of spinal cord- hence the person is not using intellect and reasoning abilities. And (2) Not having the spinal cord- Since the spinal cord connects your brain with the rest of your body, allowing you to control your movements. Without the spinal cord, the person is not able to move any part of the body by him/her self and hence is lazy as well as being controlled by someone or something other than the person’s own brains. The concept of becoming despicable Qirdatan is strongly linked to the concept of Sabaath which refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc; the end result is not only the deprivation and disconnection from All of Allah’s blessings and Hayaat, but also when people follow these man-made laws, it leads them to become despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by everyone around them, due to them being lazy and not using their Aqal and intellect.

 

• Divine Instructions of Tazbihu Baqaratun: The word Baqaratun is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. the word is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. Thus, the term refers to creating discord or dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them- Thus this is in direct contradicting to the divine command of ‘Aqemu S’S’alat’ to establish and strengthen permanent and strong connection as a system of social care, compassion and justice among all, because Baqaratun disrupts Deen, discord society and create Fasad and unrest among the members. The divine Amar/ order is to Zabiha (deprive from, disconnect from, part with for good from) Baqaratun (creation of discord or dissention among members of the society that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them). The concept of the specific Baqaratun that Allah’s Amar is to Zabiha is basically linked to the concept of Sabaath which refers to all such man-made laws inserted in Deen as Shura’a which are Ghair- opposite to, contradictory of and against what Allah has ordered in the Kitaab and are against the explicit terms of Meesaq- strong, unbreakable covenant with Allah as Ahl-e-Kitaab (owners of and responsible for the Kitaab of Allah). By transgressing in Allah’s Deen, and going against the laws of Allah as Faasiq, by inserting the man-made laws as laws of Deen; the basic end result of which is the deprivation of Hayyat- life, which is supposed to give people Sabbath- rest, recharge, sleep, calm, life etc; the end result is not only the deprivation and disconnection from All of Allah’s blessings and Hayaat, but also when people follow these man-made laws, it leads them to become despicable Qirdatan- not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by everyone around them, due to them being lazy and not using their Aqal and intellect. The specific features and characteristics of the Baqaratun that Allah’s specific Amar/ order to Zabiha are then defined as that kind of discord and divide in society that (1) It is neither Faariz- ordained as mandatory and Faraz by Allah, nor those who impose these laws are the Faariz- imposer, forcer for any laws as Faraz in Deen (2) It’s not the first or the last time that people have inserted these man-made laws in Shura’a and have been forced through A’waanun- mutual help and cooperation of people (3) These man-made laws are Sa’far’a- useless and futile in terms of their impacts and influence as any sort of Fa’qeun- treatment, healing, or any benefit whatsoever for the society (4) In spite of the fact that it’s futile and useless for those who see, follow, abide by these rules, it’s Lunaha- distinguishing aspects of it being futile and useless is Tussurru- hidden and concealed; (5) It’s not Zalulan- subservient, willing to be influenced, amended, changed, subject to or could be used by anyone to Tuseer- create impression, benefit, impact or influence the earth in any positive way; (6) It’s not Tasqey- cannot heal, treat humanity nor can satisfy their needs and requirements in any way whatsoever nor, it can satisfy the needs and requirements of their Haras’a- their earnings, their deeds that they put forward for their Nafs for the Akhira) as Musalmimatin- Haras’a done in complete submission as Aslamtu of Allah’s Deen. (7) In fact it is not Shayyatan- there is nothing in it for the benefit of the society, the humanity, their Harasa or the earth, in any manner whatsoever.

 

• And when you Qatal a Nafs- then, you Addra’atum: Highlighting our nature as humans, that whenever you Qatal (physical or allegorical killing) of a Nafs (either another person, or one’s own Nafs-e-Mutmainna) then you Addra’tum- tried to avert, repel and prevent the consequences of this acts of Qatal, but Allah brought forth what you Kuntum (aim to reach the final destination of) Taktumuna (used here in all the meanings in terms of not reading, understanding, or apply the Hidaya of the Kitaab, i.e., blindly follow others without using one’s own intellect and Aqal; not make an attempt to compile and gather the divine guidance in one self and practically in one’s life and not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications).- basically telling us that in case of Qatal of Nafs, whether metaphorically or allegorically killing someone else or one’s own Nafs-e- Mut’maiina (which compels one to do Amal-e-Swalehaat), your basic response was to try and prevent, avert, and repel to face the consequences of these act of Qatal, but Allah brought forth what you aimed to Taktumuna- as opposite of Iqra, in terms of your efforts to conceal and hide the truth, to not implement the Kitaab of Allah, to not proclaim to others, to go against the Meesaq of Allah, in terms of you trying to amend, change or falsify Allah’s Laws. But Adarabau with some of it will Yuhyi the Mouta: Musa was asked by Allah to put forth some of Allah’s Ayaat, the Kalam, the Kitaab- basically this means to enlighten these people with some of the Allah’s commandments and Hidayah. And this is how Allah gives Hayyat- brings to light, to Emaan, from their utter and deep state of Kufar, back to Allah’s Hidayah and Allah’s Noor. And this is how Allah brings those who are gone extreme in Kufar, as metaphoric dead like states back to Hayyat, life, Emaan and on Allah’s Hidayah. Thus, in the end of this Ayah, when Allah says “Yur’aekum you Allah’s Ayaat so that you Ta’qaluna.” here the divine instructions to the address of the Quran, us, as You Yura’ekum- the concept of Ara’a includes all-encompassing meanings of proven, validated, and given evidence of something, through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. Thus, whenever Allah refers Allah’s Kitaab and Hidayah the same word is used, since in order to be on Hidayah, we need to apply all of our faculties, especially of reasoning and intellect, and so that we Ta’aqaluna.

 

 

Foot Notes:

D.   THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/