Surah Al-Ma’idah Ayah No.1-2

Surah Al-Ma’idah Ayah #1-2 (5:01 – 5:02)

A.   TRANSLATION

١  يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ ۚ أُحِلَّتْ لَكُمْ بَهِيمَةُ الْأَنْعَامِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّي الصَّيْدِ وَأَنْتُمْ حُرُمٌ ۗ إِنَّ اللَّهَ يَحْكُمُ مَا يُرِيدُ

[Quran 5:1] O you who Amanu (آمَنُوا)! Aufu (أَوْفُوا) with the A’quod (بِالْعُقُودِ). Auhellat (أُحِلَّتْ) to you Bahematu (بَهِيمَةُ) the An’a’am (الْأَنْعَامِ) except what is Yutla (يُتْلَىٰ) upon you Ghaira (غَيْرَ) Muhilli (مُحِلِّي) the S’ayede (الصَّيْدِ) and Hurumun (حُرُمٌ) upon you. Indeed, Allah Yahkum (يَحْكُمُ) what Yureedu (يُرِيدُ).

 

٢  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ

[Quran 5:2] O you who Amanu (آمَنُوا)! Do not Tuhillu (تُحِلُّوا) Sha’aira (شَعَائِرَ) of Allah and not the Shahara (الشَّهْرَ) the Haram (الْحَرَامَ) and not the Hudya (الْهَدْيَ) and nor the Qalalaida (الْقَلَائِدَ), and not Aaimeena (آمِّينَ) the Baiyt (الْبَيْتَ) Al Haram (الْحَرَامَ) seeking Fazalan (فَضْلًا) of their Rabb (رَبِّهِمْ) and Rizwaanan (رِضْوَانًا). And when you Halaltum (حَلَلْتُمْ), then As’t’adu (فَاصْطَادُوا). And let not Yajremannakum (يَجْرِمَنَّكُمْ) you Shana’anu (شَنَآنُ) people that S’uddukum (صَدُّوكُمْ) you from the Masjid (الْمَسْجِدِ) Al Haram (الْحَرَامِ) that you commit transgression. And cooperate upon the Birre (الْبِرِّ) and the Taqwa (وَالتَّقْوَىٰ) and do not cooperate upon the Is’m (الْإِثْمِ) and the A’udwane (وَالْعُدْوَانِ) and do Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is severe of the A’eqaab (الْعِقَابِ).

 

B.   THE CONCEPT:

 

Before we discuss these beginning ayahs of Surah Al-Ma’idah, it is important we understand the following concepts and keywords as per the Quran.

 

THERE ARE NO RITUALS IN QURAN: Allah’s Deen is perfect, practical, logical, just, and gives us Hidayah how to live our lives and how to help and support every other lifeform on this world. There are no rituals in Quran, whenever any translation makes us to think that there are rituals in Quran, it means these are mistranslations and misinterpretations in order to inculcate Rituals and limit Muslims to Rituals only. We find rituals in Hinduism, Buddhism, Sikhism, etc. All man-made religions consist of rituals since rituals belong to human nature. Allah does not need any rituals from humans and Allah’s Kitaab does not mention or encourage rituals, unless promoted through mistranslation and misinterpretations of divine Guidance by traditional translators and religious scholars. Allah needs practical and physical efforts from humans in their lives in order to look after others, live with Taqwa and spend Allah’s Fazal- wealth, money, title, resources, knowledge, etc. for the benefits of others. On the other hand, rituals are invented by humans to make other humans mentally slaves, without any benefit or impact to better the lives of peoples or communities. Allah does not need for us as humans to worship Allah through rituals which are useless to benefit anyone.

 

THE WORD AL-ANA’AM- the word Nai’mat is translated as Favors or Blessings of Allah whereas the word Ana’am is normally mistranslated as cattle or livestock. Both of these words are the same as the word Anamta Alehim (أَنْعَمْتَ عَلَيْهِمْ) in first surah, and have same meanings in four broad categories of definitions (1) Success & Prosperity in all walks of life for instance in Ayah 2:40 & 2:47 before and after describing all the blessings from Allah in the form of success and prosperity the phrase is “O Bani Israel, Zikar of Nai’mati (My Na’imat) that I An’amta (given Na’imat) upon you…”. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. for instance in ayah 46:15 with respect to the brought up by parents, in terms of not only success and prosperity but also shield and security provided by parents to children, the phrase is “…I Ashkur (be grateful) for Na’imataka (your Nai’mat) that you have Ana’amta upon me…” Both these meanings are used in ayahs 44:27 and 73:11. (3) Height, Benchmark, Role-model as in Na’mat-khaana for instance in per the usage of these words in ayah 5:65 as “Jannatin Naeem”. (4) Unity of nations in terms of common purpose and same set of values and beliefs for instance as its usage in Ayah 3:103. Therefore, when in Surah Fatiha we make Duaa to make us part of the nation which is on the right path and on whom Allah has blessed with Nai’mat, the same word is used in the phrase “Ana’mta Alehim” where all these meanings of the word are used. Similar meanings of above being all-inclusive are used in Ayah 5:03 when Allah says “…. Today, I have perfected for you the Deen, and have completed My Nai’mat (Nai’mati) upon you and have chosen for you Islam as Deen…”  The word An’aam is wrongly translated as cattle or livestock in many ayahs of Quran, which are wrong translations since it is the same word An’aam which is used with the same meanings as above for instance in Ayah 19:58 “Those were the ones upon whom Allah Ana’am from among the Nabiyeen…” here the use of the word is NOT cattle or livestock at all. Similarly in Ayah 33:37 both the words An’aam as well as Nai’mats are used “When you said to the person upon whom Allah has Ana’am (bestowed Naimat), and you had Nai’mat (bestowed Nai’mat)…” Here both words are used in the same meanings. Therefore, wherever the word Al’Ana’am is mentioned in Quran, for instance in Ayah 5:01, or in 22:28, or 22:34, the word Al Ana’am is mistranslated as livestock or cattle but actual meanings are the same as that for Nai’mat and Ana’am.

 

THE WORD BAHIMATE- the word Bahimate is normally mistranslated as the quadruped animals or animals to be slaughtered in order to misinterpret and wrongly insert the concept of Zabiha Animal slaughtering. The word is used thrice in Quran in ayahs 22:28, 5:01 and 22:34 and is mistranslated at all these places as beast or quadruped animal. If we look at classical medieval Arabic, we would come to know that the word Baheem is used in those times in the meanings of ‘with no or very little light, something that is not obvious, hidden or mysterious, something that is not fully understood or comprehended’. Thus, in Ayah 22:28 when Allah says “so that they may witness the benefits for them and do Zikar of the name of Allah on the Ayaamim Ma’doodatin over what Allah has provided as Rizq from the Bahimate Al An’aam, so Kulu (consume, utilize) of it and feed the Libaasa of Miskeen”. As we know the word Rizq, is not just food, or income, but all ways and means of personality and character development, a major source of which comes from Hidayah, the Kitaab. Hajj is the appointed set time and commitment in order to do Hujjat on the Kitaab in order to uncover and understand the wisdom of the Hidayah. Therefore, this ayah is not talking about animal slaughter at all. But is in fact referring to Bahimate (the hidden, mysterious, unknown) aspects of Al-An’aam (the Naimat in plural) referring to Hidayah and those aspects of Hidayah that are hidden before the process of Hajj is undertaken. Similar meanings and context are mentioned in Ayah 22:34 as well. The word Bahimate is normally translated as beast because the basic characteristics of its meanings is in terms of something which is unknown and something which we do not understand. Beast even in general does not mean animal but something that you are scared of since you do not understand it completely and you do not know. But what is worth noticing is that in All of the word Bahimate occurrences in Quran it comes along with the word Al-Ana’am. In ALL of its occurrences with Al-Anaam which is also mistranslated as livestock, one may wonder, why does Allah need to use this word when the livestock in isolation is enough. Both these words are mistranslated and misinterpreted in order to prove animal slaughtering through Quran. The phrase Bahimate Al Anaam means those aspects of Nai’mat specifically Allah’s Hidayah the Quran which we don’t know as yet and have not yet comprehended. In Ayah 5:01, “…Auhillat (are made permitted/lawful) to you Bahimate (the unknown, not yet understood) Al-Anaam (Nai’mat- blessings) …”  is not talking about slaughtering of animal beasts as is widely misunderstood, but in fact those aspects, and those Ana’am (plural of Na’imat) which are not yet understood, explored or known.

 

THE WORD SHA’AIR- is normally translated as symbols, or rites, rituals or emblems of Allah in order to inculcate rituals, rites or symbols in Islam, but the basic characteristics is from the word Shaair is used in Quran in the meanings of poetry with the word Shaaair as poet. The word also has the meanings as from Shaa’or as in understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge by the use of ones’ cognitive and intellectual abilities. Therefore, the phrase of Sha’air of Allah, which is used in Quran four times, is basically a combination of both of these meanings of poetry and understanding. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as Shaair of Allah شَعَائِرِ اللَّهِ a combination of poetry, music, understanding and cognition.  This happens when the Hajj al bayat is completed; i.e., repairing of our own thought process which is why Safaa and Marwa are termed as Shaair of Allah in Ayah 2:158. It’s also because that Allah has termed the whole system, the Deen’s aspects of establishing Salat and spending for the benefit of others as Shaair of Allah, wherein there is much Khair in it for everyone in Ayah 22:36. In Ayah 5:02, again Shair of Allah is mentioned as one of the key components of Allah’s Yureedu- the whole system of Allah on the basis of which Allah gives Hidayah.

 

Keeping in considerations the above concepts and keywords, as defined and used by Quran, the Ayah 5:1, Allah says,”O you who Amanu (آمَنُوا)! Aufu (أَوْفُوا) with the A’quod (بِالْعُقُودِ)…” We need to keep in mind that this Ayah is addressed specifically to those who Amanu, that is those who are at Aman- utter and deep conviction that comes out of pursuit of knowledge; those who are Amanu, without any doubt, concern or uncertainty and those who are the upholders of their Aiemaan, the covenant with Allah. Here the word Aufu, is normally translated as fulfil or give full, but the word is used in Quran in the specific meanings of abiding by the terms of contract, or fulfilling the promise or oath by giving in with one’s whole being, in terms of giving your 100 percent towards someting. Therefore when Allah says, “Oh those who Amaanu (have are at Aman, upholders of their promise with Allah) Aufu with the Aquood…” Allah is basically telling us clearly that once you have Emaan, entered the ambit of Islam, you have entered into the Aemaan (the contract and covenant) with Allah, as well as this ayah refers to one’s general oaths and promise, in addition to the contract with Allah, asking us to Aufu, fulfill and abide by Aquood- essentials, fundamentals, the terms, contract, laws and foundations of these contracts, by giving in our 100 percent and by our whole being.

 

The next phrase “…Auhellat (أُحِلَّتْ) to you Bahematu (بَهِيمَةُ) the An’a’am (الْأَنْعَامِ)…” Normally mistranslated as ‘are made lawful for you the quadruped beast and grazing livestock…” widely misinterpreting this ayah to inculcate the ritual of Zabiha and animal slaughtering. Whereas this Ayah is not talking about any slaughtering of animals but in fact Bahimatu Ana’am refers to such unknown, not yet understood and exposed aspects of the Ana’am – plural of Na’imat, of Allah’s blessings which can only be found by thinking, pondering, Hujjat on the Kitaab and its implementation in our lives. Thus, addressing specifically those who Amanu, are at Aman, utter and deep conviction due to their pursuit of knowledge, and upholders of their Aieman- contracts with Allah, that the Bahemate (the unknown, un exposed, not yet understood aspects) of the Ana’am (Allah’s blessings) have been permitted for them.

 

The next phrase then identifies two exceptions of these Ana’am both of which have been Yutla (asked you to follow and obey) upon you “…except what is Yutla (يُتْلَىٰ) upon you Ghaira (غَيْرَ) Muhilli (مُحِلِّي) the S’sayede (الصَّيْدِ) and Hurumun (حُرُمٌ) upon you…”  Thus, the two exceptions are (1) Ghaire Muhalli the S’sayede, which is normally mistranslated as ‘not permitted the hunt’ which is not what this phrase is saying at all. The word Muhalli does not mean permitted or allowed. The word is even mistranslated as place of animal sacrifice or slaughtering as well, but the basic meanings of the word is in terms of desired destination, reaching a desirable stage or situation. The word S’sayede is normally mistranslated as hunt or game in all of its usages in Quran, which is a wrong translation. If we look at the usage of the word in classical medieval Arabic, the word was used in meanings of Ginning process- i.e., the process in which the cotton fibers are separated from the cotton seeds or lint. Also resulting in removing impurities like dust, small stones, wooden particles etc., thus it’s a process of segregating the cotton from the seeds & lint by removing impurities in a nutshell. W.r.t. Deen, the concept is beautifully described in Quran in Ayahs, 5:93-95, as the process of removing impurities through Amanu, Amal-e-Swalehaat, observing Taqwa and doing Ahsan in perpetual continuous cycles and repeating this process again and again until one becomes Mohsin. Thus, when Allah says here “Oh those who Amanu, Aufu with the Aquood. Auhillat to you Bahimate Al-Anaam except what is Yutla upon you, Ghaire Muhalli S’ayede ….” It means Oh those who Amanu- have Emaan, enter into Aeman- promise with Allah, Aufu- fulfil, abide by giving your 100 percent with the Aquood- their terms, essentials, rules, and fundamentals. Auhillat- are made permitted to you Bahimate- the unknown, not yet understood aspects of Al-Anaam- Nai’mat- blessings, except what is Yutla- asked you to follow & abide by, upon you, Ghaire- in contradiction of, other than, opposition to, without, Muhalli- reaching the end destination of the S’ayede- the process of removing impurities through Amanu, Amal e Swalihaat, observing Taqwa and doing Ahsan. That is anything that contradicts, opposes, hinders, is without, or outside of this process of S’ayede reaching its desired destination, is one of the exceptions. The second exception is to what is not permitted from the Bahimate Al Ana’am is (2) Hurumun (حُرُمٌ) upon you: refers to all the prohibitions that have been mentioned in the Kitaab and has already been Yutla- asked you to follow and obey upon you.

 

The next phase “…Indeed, Allah Yahkum (يَحْكُمُ) what Yureedu (يُرِيدُ).” Here the word Yureedu is normally mistranslated as Allah wills. Keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything, Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, the end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to Allah’s Hidayah. Thus, here it means that Allah Yahkum- gives rules, judgments, decision, decrees, what Allah’s Yureedu, the whole system of Allah, built on certain parameters with the basic aim to lead to Allah’s Hidayah.

 

What this system of Yureedu actually comprises of, is then mentioned in the next Ayah 5:2, wherein Allah says, “O you who Amanu (آمَنُوا)! Do not Tuhillu (تُحِلُّوا)…” Here the word Tuhillu is normally mistranslated as violate but the word basically is the same word as the word Ahillat as used in the earlier ayah where the words Auhillat and Tuhillu are both used not so much in the meanings of lawful, but more in terms of something being allowed or permitted. The next phrase then describes the different aspects of Allah’s Yureedu as “…Sha’aira (شَعَائِرَ) of Allah and not the Shahara (الشَّهْرَ) the Haram (الْحَرَامَ) and not the Hudya (الْهَدْيَ) and nor the Qalalaida (الْقَلَائِدَ), and not Aaimeena (آمِّينَ) the Baiyt (الْبَيْتَ) Al Haram (الْحَرَامَ)…” which is mostly mistranslated as ‘do not violate the rites/rituals of Allah, and not the sacred month, and not the Hadya (sacrificial animals) and not the garlanded, and not the coming of the sacred house”- which is a completely wrong translation done in a bid to inculcate the rituals of animal slaughtering.  These are in fact various aspects of Allah’s Yureedu- the whole system of Deen, rules, regulations etc. which are as follows.

 

Sha’aira (شَعَائِرَ) of Allah: the word Sha’air is normally translated as symbols or rites or rituals but the basic characteristics is from the word Shaair which is used in Quran in the meanings of poetry with the word Shaaair as poet. The word also has the meanings as from Shaa’or as in understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge by the use of ones’ cognitive and intellectual abilities. Therefore, the phrase of Sha’air of Allah is basically a combination of both of these meanings of poetry and understanding. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as Shaair of Allah as a combination of Shaair as in poetry and Shaar as in cognition or understanding. This normally happens when the Hajj al bayat is completed; i.e., repairing of our own thought process [حَجَّ الْبَيْتَ] which is why Safaa and Marwa are termed as Shaair of Allah in Quran. Similarly, the Ayaat of Allah, once understood and witnessed/exposed in benefits, are also referred in Quran as Allah’s Sha’air, since once understood through the use of one’s cognitive abilities, Allah’s ayahs then become Shaair of Allah in terms of combination of Shaair as in poetry and Shaaor as in cognition and understanding.

 

Shahara (الشَّهْرَ) the Haram (الْحَرَامَ): the basic characteristics of the meaning of the word Haram is in terms of prohibitions or stopping with extreme caution to do or say anything. The shahr-e- Haram therefore refers to the specific periods during which, everything as per the defined rules are strictly prohibited and has to be abided by, wherein no violation should take place. These periods are of intense application of Allah’s Hidaya and are normally done during Hajj process, the process of Hujjat, investigating, exploring and seeking evidence, through appointment of fixed timings and dedications, and the process of Umra- applying practically the guidance as understood during Hajj process.

 

The Hudya (الْهَدْيَ) The basic meanings of the word Hudya are to make things clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. The word Hudaa, Hidayah, or Hudya therefore has broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to the mankind to lead them to the desired destination which is to become a Muttaqi- the highest level of being a Muslim (Ayah 2:02).

 

The Qalalaida (الْقَلَائِدَ): The word is normally mistranslated as garland, a drape of some sort, as used by many different cultures from around the world. But this is not what Allah is referring to in these Ayahs. The word shares the same characteristics and meanings as that of the word Maqa’leed which refers to the basic foundations, the keys to unlock the potential, to knock off and access the secrets, the doors to get the knowledge of all the Ayaat of Allah as scattered in science and universe, across all the skies and the earth. Thus, here Allah is not talking about any garlands, which are part of Allah’s Yureedu- the whole system of Allah’s Deen rules and regulations, but in fact, these refers to the basic foundations, the keys through which one can unlock the potential, through which Allah gives knowledge of what is in the skies and the earth. Allah is talking about Qala’aid- the basic keys to unlock the potential and knowledge of whatever is in the skies and the earth, the basic foundations of Allah’s Ayaat, the doors to access these and to get the knowledge as integral parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah.

 

Aaimeena (آمِّينَ) the Baiyt (الْبَيْتَ) Al Haram (الْحَرَامَ): here the word Ameen is normally mistranslated as those heading to, or coming for instance the animal for slaughtering, in order to misinterpret the ayah as if it’s talking about animal slaughtering, but these are wrong translation of the word. The word Ameen is used in Quran in the meanings of trustworthy, dependable, reliable, truthful, honorable and honest. The word Ba’ait is normally translated and misinterpreted as physical house of Allah, but in Quran, the word Ba’iat is not used in the general literal meanings of the word. The Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in Quran, Allah talks about the Ba’ait, Allah is basically talking about the house (not in physical but a metaphoric sense), could be the house of the righteous, a place on land represent ba’ait of Allah wherein people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally misunderstood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the basis of principals, foundations, the Qawa’aid of Deen. Thus, here when Allah says “Aaimeena of the Baiyt Al Haram” as parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah, the word Ameenal Baiyt al Harama, does not mean coming to the Kaaba as is normally mistranslated but basically refers to the Ameen-the trustworthy, the secure, Baiyt (of Allah) the Haram (the sacred), as part of the whole system of Allah’s Yureedu towards the Hidayah.

 

After highlighting all the different parts of Allah’s Yureedu, the whole system of Allah’s Deen, and specially asking to those who Amanu that not Tuhillo (permitted/allowed) all these aspects to “…seeking Fazalan (فَضْلًا) of their Rabb (رَبِّهِمْ) and Rizwaanan (رِضْوَانًا)…” This ayah is not stopping us to use and take benefit of these different aspects of Allah’s system in our life but basically advising us not to use them in order to seek Fazal of THEIR Rabb (SHURAKA Besides Allah) and THEIR Rizwaan. This Ayah is basically, giving an immense guidance and wisdom not to use any aspect of Allah’s Yureedu- the whole system of Allah, which is meant to get the Hidayah, do not use any of these to get the Fazal (the many benefits and blessings) of THEIR Rabb, not your Rabb. Meaning referring to those who do Shirk, who have Rabb besides Allah, whose laws they follow and abide by instead of Allah’s. On the contrary if it had been used to get the Fazal and Rizwan from YOUR Rabb, it would have been fine. The whole divine wisdom here is not to seek the Fazal of their Rabb (SHURAKA Besides Allah) and their Rizwaan by using any of Allah’s Yureedu.

 

The next phrase “…And when you Halaltum (حَلَلْتُمْ), then As’t’adu (فَاصْطَادُوا)…” This phrase is again widely mistranslated to say that ‘when you come out of Ihram then you may hunt’. Here the word As’t’adu is normally mistranslated as ‘you may hunt or sport or fish etc.’ as per the only usage of this word in Quran. If we look at the classical medieval Arabic, the basic meanings of the word are in terms of springe, a trap or a snare, which is used for hunting or fishing purposes. Therefore, when Allah says here, not to allow the Yureedu- the system of Allah, comprising of “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” in order to get the Fazal (benefits) of their Rabb (the Rabb of those who do Kufar & shirk) and to achieve their Rizwaan (approval and permission), thereafter Allah says, “and when you Halal (allow/permit to use Allah’s Yureedu to get the Fazal of their Rabb and Rizwaan), then As’t’adu…” means if you do that, then it means you’re going to get trapped in the same web of Kufar and shirk as they are, whose Rabb (SHURAKA Besides Allah) you’re trying to get the fazal from and the Rizwan of. Because if and when you do permit to use Allah’s Yureedu, then know that these are like traps and baits, designed to entrap you into their whole system of Kufar and Shirk.

 

The next phrase “…And let not Yajremannakum (يَجْرِمَنَّكُمْ) you Shana’anu (شَنَآنُ) people that S’uddukum (صَدُّوكُمْ) you from the Masjid (الْمَسْجِدِ) Al Haram (الْحَرَامِ) that you commit transgression…”. Here the word Yajremannakum, is normally translated as not let them incite you to crime. The word Jarama is normally translated as crime or sin but the basic meanings are used in Quran as opposite to the word Amanu (being at Aman- having utter and deep conviction, safety, security and certainty). Thus, as opposed to Aman, the word Jaram basically means having doubts, fears, or reservations, being uncertain, unsure or unsafe.  The word Shana’anu: is normally mistranslated as hatred or animosity. If we look at the classical medieval Arabic, the word was used in the meanings of exhibiting or indicative of a lack of common sense or sound judgment in terms of committing a very silly mistake or being weak in intellect or acting like a silly or a fool. There here, after giving the divine wisdom not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk, Allah then says, “and not Yajremannakum (let them Jarama you) Shana’anu the people…” which means do not let them Jaram you- cause any doubts or uncertainties, in an attempt to swing you away from your Emaan, making you act silly, with weak intellect and without the use of sound judgment, and you end up acting silly, not using intellect and misjudging of the people.  The reason of this divine guidance is then mentioned in the subsequent phrase as “as they have S’addukum (mislead, hinder, divert etc.) you from the Masjid al Haraam that you may commit transgression”.

 

The next phrase “…And cooperate upon the Birre (الْبِرِّ) and the Taqwa (وَالتَّقْوَىٰ)…” here the word Birre is normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance and beautifully defined in Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word Birre consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle, perseverance, being steadfast) and spending out of wealth and efforts in order to help others. 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. The concept of Taqwa is closely aligned with the concept of Emaan. The word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it is used with respect to both of these meanings of Emaan. Thus, here when Allah says, “Ta’awan upon the Birre and the Taqwa” the overall broad concepts of Barre and Taqwa are highlighted, aligned and kept in the same importance in terms of the divine guidance to help, assist, cooperate each other in Birre and Taqwa.

 

The next phrase “…and do not cooperate upon the Is’m (الْإِثْمِ) and the A’udwane (وَالْعُدْوَانِ)…” The word Is’m: means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction.  It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. The word A’udwane: basically, means distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend. So as opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’daa, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity – in basic terms of being enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. Since the basic foundations of Deen is S’alat, the permanent and strong connection not just to the fundamentals of Deen, but connecting each and every member of the society with each other in love, care, compassion and justice. Therefore, the divine guidance is not to assist, help, or cooperate with each other in creating divisions, divide, animosity, Is’m and A’udwane.

The next phrase “…and do Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is severe of the A’eqaab (الْعِقَابِ).” After reiterating that we should observe Taqwa of Allah only and steer clear of Shirk or kufar, Allah says that Allah is severe, perfect and strong in A’eqaab. The word is normally mistranslated as punishment but is used in Quran in the meanings of end result or recompense as it shares the same characteristics and meanings as that of the word Aaqibat. Thus where ever the phrase is used as “Allah is Shadeed (most perfect, strong, severe) of the A’eqaab” for instance as used here, it means that Allah is most perfect in giving the recompense in accordance with one’s Amaal and deeds in terms of their end result as consequences of their own actions and choices is to be given to them as per the most perfect accountability.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah from Ayah no. 1 to 2, give us the following divine guidance that we can apply in our day to day lives:

 

• There is no concept of rituals, or rites, or animal slaughtering as per Quran. The many Ayahs have been misinterpreted in order to inculcate rituals in the name of Deen. These Ayah are directly addressing us as those who Amanu, that is those who are at Aman- utter and deep conviction that comes out of pursuit of knowledge; those who are Amanu, without any doubt, concern or uncertainty and those who are the upholders of their Aiemaan, the covenant, and oath with Allah. Once we have Amanu, and have entered the ambit of Islam, it’s like entering the covenant with Allah. the divine guidance is to, Aufu, fulfill and abide by the Aquood- essentials, fundamentals, the terms, contract, laws and foundations of this contract as well as all our contracts and oaths by giving in our 100 percent and by our whole being.

 

• All the Bahemate- the unknown, un exposed, not yet understood aspects of the Ana’am- Allah’s na’imat and blessings- have been permitted for those who Amanu, except what is Yutla- asked of us in the Kitaab, to follow & abide by, which are of two broad types (1) Ghaire Muhalli the S’sayede- that is anything that contradicts, opposes, hinders, is without, or outside of this process of S’ayede (process of removing impurities through continuous cycle of Amanu, Amal-e-Swalehat, observing of Taqwa and doers of Ahsan) reaching its desired destination of becoming Mohsin. And (2) Hurumun (حُرُمٌ)- refers to all the prohibitions that have been mentioned in the Kitaab.

 

• These Ayahs also talk about fundamental key components that Allah Yahkum- gives rules, judgments, decision, decrees of Allah’s Yureedu- the whole system of Allah, built on certain parameters which are 5 as mentioned in this ayah with the basic aim to lead to Allah’s Hidayah. These are (1) Sha’aira (شَعَائِرَ) of Allah: is basically a combination of both of the meanings of Shaair as poetry and Shaaor as understanding. The Ayaat of Allah, once understood and witnessed/exposed in benefits, are also there referred as Allah’s Sha’air, since once understood through the use of one’s cognitive abilities, Allah’s ayahs then become Shaair of Allah in terms of combination of Shaair as in poetry and Shaaor as in cognition and understanding. (2) Shahara (الشَّهْرَ) the Haram (الْحَرَامَ): the basic characteristics of the meaning of the word Haram is in terms of prohibitions or stopping with extreme caution to do or say anything. The shahr-e- Haram therefore refers to the specific periods during which, everything as per the defined rules are strictly prohibited and has to be abided by, wherein no violation should take place. These periods are of intense application of Allah’s Hidaya and are normally done during Hajj process, the process of Hujjat, investigating, exploring and seeking evidence, through appointment of fixed timings and dedications, and the process of Umra- applying practically the guidance as understood during Hajj process. (3) The Hudya (الْهَدْيَ) The basic meanings of the word Hudya are to make things clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. The word Hudaa, Hidayah, or Hudya therefore has broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is the guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to the mankind to lead them to the desired destination which is to become a Muttaqi- the highest level of being a Muslim. (4) The Qalalaida (الْقَلَائِدَ): refers to the basic foundations, the keys through which one can unlock the potential, through which Allah gives knowledge of what is in the skies and the earth. Allah is talking about Qala’aid- the basic keys to unlock the potential and knowledge of whatever is in the skies and the earth, the basic foundations of Allah’s Ayaat, the doors to access these and to get the knowledge as integral parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah. (5) Aaimeena (آمِّينَ) the Baiyt (الْبَيْتَ) Al Haram (الْحَرَامَ): refers to the Ameen-the trustworthy, the secure, Baiyt (of Allah) the Haram (the sacred), as part of the whole system of Allah’s Yureedu towards the Hidayah.

 

• The divine guidance in these Ayahs is not to use the Allah’s Yureedu, any of the five components as mentioned above, m in order to seek Fazal of THEIR Rabb (SHURAKA Besides Allah) and THEIR Rizwaan. We should never use any of these to get the Fazal (the many benefits and blessings) of THEIR Rabb, not our Rabb. Those who do Shirk, who have Rabb, whose laws they follow and abide by instead of Allah’s, are basically doing Shirk and Kufar. Had it been to get the Fazal and Rizwan from OUR Rabb, it would have been fine. The whole divine wisdom here is not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu since if and when we do that, then these are like traps and baits, designed to entrap us in to their whole system of Kufar and Shirk. As those who Amanu, we should never let them Jaram us, cause any doubts or uncertainties, in an attempt to swing us away from our Emaan, making us act silly, with weak intellect and without the use of sound judgment, and by not using our intellect, we could misjudge the people same people who try to mislead us, hinder, or divert us from the Masjid al Haraam so that we end us committing transgression.

 

• The divine guidance in these ayahs, by keeping in mind the broad concepts of Barre and Taqwa in terms of their importance and comprehensive concepts, we should also help, assist, cooperate each other in Birre and Taqwa. Since the basic foundations of Deen is S’alat, the permanent and strong connection not just to the fundamentals of Deen, but connecting each and every member of the society with each other in love, care, compassion and justice. Therefore, the divine guidance is not to assist, help, or cooperate with each other in creating divisions, divide, animosity, Is’m and A’udwane and we should always observe Taqwa of Allah only and steer clear of Shirk or Kufar.

 

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/