The fact is that this is a general law, that each animal and each species is provided with means of livelihood. It is not applicable to every individual. Vamaa-min-daapatin can be translated both as Vamaa-ahadum-min-daapatin or Vamaa-naum-min-daapatin. Whenever there is a word missing between maa and the following min, it is up to the reader to find out the missing word according to the context of the situation. So here it is maa-naum-min-daapatin.
For instance, there is an analogy elsewhere, and when you understand the phenomena correctly, then you also solve some very difficult problems which are facing people nowadays according to some verses of the Holy Quran. For instance, it is said about Hazrat Jesus Christ, peace be upon him, after it is mentioned that Vamaa-min-ahal-il-kitaabih, Vamaa-min-ahal-il-kitaabih illa la-yumin-nanna bihi qabla mauteh, because people have been translating it as Vamaa-ahadum-min-ahal-il-kitaabih, so they always found themselves in difficulty.
Only one explanation is acceptable in this, and that has been shown to Hazrat Masih Maud al-Asad, peace be upon him, through Kashf. But if you replace ahadum with tabila-tun, for instance, then immediately the whole picture is solved and becomes very clear. It may mean Vamaa-firqatum-min-ahal-il-kitaabih, or Vamaa-fariqum-min-ahal-il-kitaabih illa la-yumin-nanna bihi qabla mauteh. Ahl-e-kitaab had twelve fariq, or what would be the most suitable word for that, qabail, of Ahl-e-kitaab? Tribes. Tribes, no, in Arabic. The missing word. But that is Vamaa-sabtum-min-ahal-il-kitaabih. Sabt is feminine or masculine? That’s what I think. Vamaa, this could mean, instead of Vamaa, one word has to be replaced, that has to be understood. Because there is definitely a word missing, carrying some sense, which becomes automatic.
So it could mean either Vamaa-ahadum-min-ahal-il-kitaabih, and all the previous interpreters have landed themselves into difficulty because of understanding this, the word ahadum to be missing. While I replaced it with sabtum, and immediately the whole meaning became very clear. Vamaa-sabtum-min-ahal-il-kitaabih illa la-yumin-nanna bihi qabla mauteh. Now read it in the context of the Salih, and a beautiful new meaning appears before you. Where did Jesus Christ go?
That was the question. If he did not die upon the cross, and Allah saved him, where did he go? There Allah says in the following verse, Vamaa-sabtum-min-ahal-il-kitaabih illa la-yumin-nanna bihi From there on, he must travel to those lost tribes of Israel, who had not yet accepted him. And because he was Rasulun illa Bani Israel, he could not have fulfilled his mission entirely, unless he has delivered his message to all the tribes of Israel. So after crucifixion, he was to leave for the lost tribes of Israel, and it was declared that Jesus will not die, until all the tribes have heard his message and have accepted him.
So when tribes accept, that does not mean every individual. Just a few from one tribe accept, and according to the general statements, this can be said that now every tribe has accepted. And this is also evident from the style of other verses of the Holy Quran. kullu na’mana billahi wa malaikatahi wa kutubahi wa rasulihi Why everyone has not? All those who are worth any meaning, worth anything. That is Rasul and the Momineen. They have believed in Allah, not everybody. Yet the Holy Quran says, kullu na’mana billahi wa malaikatahi wa kutubahi wa rasulihi That who means, all those who mean anything.
So when tribes are represented, even by a few, then you can say every tribe has believed in Jesus Christ and he has fulfilled his mission. So this is the new interpretation of this verse, which Allah gave me once I was pondering over this question. And the key lay in this thing, that between ma and min, there has to be something mazoor. And that could be either ahadun, a singular or a plural. So in that verse too, exactly the same style has been adopted by the Holy Quran. Because if you, like people have made this mistake, if you translate, ma min daabatin illa allaha rizquha ayat.
There is no individual animal, but Allah must feed him. Then there is no question of anybody dying out of hunger. So it means every species of animal, every kind of animal, has been provided with a system of provision, which would look after him. So if individuals make mistakes, or the communities make mistakes, they suffer for those mistakes, but then because Allah has categorically said that we have provided, then the fault would always lie with the communities or individuals who die of hunger, not with Allah.
Because Allah says we have positively provided you with a good system, correct system, enough to meet your requirements, and also we have provided you with enough material. Yet, out of some problems created by people themselves, some mistakes committed by some, and some other factors, temporarily some individuals are deprived of those provisions.
