Surah Al-Ma’idah Ayah No. 3

Surah Al-Ma’idah Ayah #3 (5:03)

A.   TRANSLATION

٣  حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

[Quran 5:3] Huremat (حُرِّمَتْ) to you the Mayyatu (الْمَيْتَةُ) and the Dammu (وَالدَّمُ) and Lahamu (وَلَحْمُ) of the Khanzeer (الْخِنْزِيرِ), and not Auhillo (أُهِلَّ) for Ghaire (لِغَيْرِ) of Allah with it; and the Munkhaniqatu (وَالْمُنْخَنِقَةُ); and the Mouqouzatu (وَالْمَوْقُوذَةُ); and the Mutaraddiyatu (وَالْمُتَرَدِّيَةُ); and the Nat’eyahatu (وَالنَّطِيحَةُ) and what Akala (أَكَلَ) the Sabua’u (السَّبُعُ) – except what you Zakkiyyatum (ذَكَّيْتُمْ); and not Zubeha (ذُبِحَ) upon the Nus’ube (النُّصُبِ); and that you Tastaqsemu (تَسْتَقْسِمُوا) with the Aazlame (بِالْأَزْلَامِ). That is Fisqun (فِسْقٌ) the day. Despaired are those who Kafaru (كَفَرُوا) of your Deen (دِينِكُمْ), then, do not Taghshuhum (تَخْشَوْهُمْ) them, and Aghshune (وَاخْشَوْنِ) the day. I have perfected for you your Deen (دِينَكُمْ) and I have completed upon you MY Nai’mati (نِعْمَتِي) and Razeetu (وَرَضِيتُ) for you the Islaama (الْإِسْلَامَ) as Deen (دِينًا). Then, whoever is forced due to emptiness, Ghair (غَيْرَ) inclining to commit error towards the Is’m (لِإِثْمٍ), then indeed, Allah is Ghafoorun (غَفُورٌ) Raheemun (رَحِيمٌ).

 

B.   THE CONCEPT:

 

Before we discussed these Ayahs, it is important to understand the following concepts and keywords as used by Quran and especially with respect to Ayah 5:3

 

THE PIG BEING CONSIDERED FILTHY, UNCLEAN OR HATEFUL IS NOT BACKED BY QURAN: Even if we consider for the sake of an argument, that the meat or flesh of pig is mentioned as per the list of prohibitions as Ayahs 2:173, 5:03, 6:145 and 16:11. The specific prohibition even with the mistranslation refers to ONLY the flesh or meat of pigs which as per these mistranslations are considered as prohibited and Haram by these translators. The point to wonder and think is that if only the flesh of pigs is prohibited, then why would a vast majority of Muslims approach animal pig with hatred, disgust and animosity. Pigs are also Allah’s creations and therefore one of Allah’s Ayaat as well. We as Muslim cannot approach any of Allah’s Ayaat or creations with hate, disgust, dislike, loathing or abhorrence. Even with that mistranslation, it would only be the flesh of pigs which are instructed not to be eaten, the commandment would have ended there and anything more towards that animal, any cruel act like hatred or killing them would be injustice. Some Muslims even consider uttering the name of the pig from their mouths as Haram. This is associating things in the name of Deen, transgressing beyond the restricted boundary and saying things in the name of Allah which Allah has not said in Quran. Even with the mistranslation of the phrase “Lahma Al Khinzeer” as meat of pigs, only kulu (Consumption) of the flesh of pig is to be considered as haram, nothing else and nothing more.

 

SCIENTIFIC BACKGROUND: Pigs are considered unclean or filthy, not just by Muslims but by Jews as well, because it is believed that pig wallow in its own filth and eats its own feces, but usually only under conditions of severe drought. Cows and sheep will also eat their own feces under extremely dry conditions, and hence scientifically speaking, there is no proof to show that pigs are unclean with the exception of them taking bath in mud, that too to regulate their body temperatures due to absence of sweat glands. The pig is essentially a creature of forests, riverbanks and the edges of swamps. It is physiologically maladapted to high temperatures and direct sunlight because it cannot regulate its body temperature without external sources of moisture – it cannot sweat. Although, it is believed that scientific research has shown correlation between pork consumption and several diseases, the correlation is actually between red meats of all types, including that from pig. Actually, pigs wallow in their own feces and urine only when they are deprived of alternative sources of the external moisture necessary for cooling their hairless and sweatless bodies. Moreover, the pig is scarcely the only domesticated animal that will, given the chance, gobble up human excrement (cattle and chickens, for example, show little restraint in this regard). The notion that the pig was tabooed because its flesh carried the parasite that causes trichinosis should also be laid to rest. Recent epidemiological studies have shown that pigs raised in hot climates seldom transmit trichinosis. On the other hand, naturally “clean” cattle, sheep and goats are carriers of anthrax, brucellosis and other human diseases that are as dangerous as anything the pig can transmit, if not more so.

 

THE LAHMA AS PER QURAN IS NOT MEAT OR FLESH:  The word is normally mistranslated as meat or flesh, but it is basically used in Quran on the basis of overall characteristics of outer layers or external layers, something which we can see, observe or are generally exposed to, for instance as described during the creation process in Ayah 23:14, the word, “Lahaman” is not just flesh or meat as is normally understood, but each and everything that are observable, whatever is ‘external’, and includes, flesh, veins, skin etc. whatever can be observed and witnessed by us. Similar meanings are in Ayah 2:259 as well. In Ayah 16:14, when talking about the sea as a source of Rizq for us, the word does not include just meat from the sea as is normally mistranslated, but each and everything that we can see and benefit from, as in whatever is ‘external’ or ‘obvious’ in regards to the sea. In Ayah 52:22, when Allah is providing support to those who Amanu and do Amal-e-Swalehaat with respect to their offspring, Allah says, “and Allah will Amdaad (help & support) them with Fakihatin and Lahamin for what they desire” is not talking about Allah helping and supporting them with meat and fruits as is normally mistranslated but in terms of helping and supporting them both from external and internal sources, layers, aspects etc. which include both Lahman- those aspects that can be conceived, observed as well as Fakihatin- those that cannot be perceived or observable. Similar meanings are in Ayah 56:21. In Ayah 49:12, when talking about backbiting, the phrase “…would you like one of you to consume Lahama of Akhehi Mayyatan, so you must hate it?” means would you like to consume, eat, etc. in external, observable basis, as perceived by everyone, which is exposed to everyone of your Akhehi when he/she has died.

 

THE WORD KHINZEER AS PER QURAN IS NOT PIG OR SWINE:  The word is normally translated as swine or pig, but what is worth thinking is ‘Why Allah would say ‘Al-Khinzeer’ for instance as used in the list of prohibitions in Ayahs 2:173, 5:03, 16:115 or 6:145, like what specific Khinzeer is mentioning here by Allah, and if we translate it as pig or swine, what specific pig or swine is referred in these Ayahs. In all of its occurrences in Quran, it appears alongside with Laham, which is mistranslated as meat or flesh, but the basic meanings of the word Laham is used in Quran in terms of anything that can be observed, perceived or is obvious. In order to understand the specific definition of the word Al-Khinzeer, refer 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 both the uses of the word Qiradata as monkeys or apes as well as Khinzeer as pigs, as is normally mistranslated, one would wonder, what specific pigs and monkeys is Allah talking about due to the use of the word ‘Al’ meaning ‘the’, therefore these words are not used as pigs or monkeys at all. The word AL- Qirdata– meaning specific Qirdata- referring to such people who have been made the Qiradate and are Sharr (opposite of Khair), which is reflective of such attributes of people who do not have the spine, 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. Similarly, the word used here is ‘Al-Kinzeer” not referring to some specific pig but used here to refer to some attributes or traits. If we refer to the use of the word Khinzeer, in classical or medieval Arabic, the word basically means ‘of or relating to or affected by Scrufula’- a type of disease with run-down appearances, disfigurement and therefore the term refers to any behavior or conduct which is morally, socially and ethically degenerated, contaminated, run down or disgusting. In order to understand the description of the particular Khinzeer with respect to the list of prohibitions, refer to Ayah 6:145 wherein the word Khinzeer is mentioned without any ‘AL’, in front of it, which defining the word Al- Khinzeer, Ayah 6:145 “Say, ‘I do not find in what has been Wahi (revealed) to me Muharraman (prohibited) to T’aa’emin (consumption) Yat’a’mahu (for consuming) except that it Yakuna (aim to reach the final status) of Mayyat (death) or Damman (blood) Masfuhan (killing, blood shedding) or Laham (observable appearance, all external parts, meat, skin, veins etc.) of Khinzeer then indeed it is Rijsun…”. Thus, ‘AL-Kinzeer’ refers to Khinzeer that is Rijsan.

 

THE WORD RIJSAN AS PER QURAN DOES NOT MEAN FILTHY OR UNCLEAR: The word is normally mistranslated as dirty, filthy or impure, and normally associated with pigs as being unclean or filthy for instance as used in Ayah 6:145, but these are wrong interpretations of both the word Khinzeer as pigs and Rijsan as filthy or unclean. Being the creation of Allah, pig is one of Allah’s Ayat and we cannot consider it filthy or unclean or disgusting. The word Rijsan as defined by Quran itself does not mean unclean, or filthy or impure at all but in fact refers to such behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah for instance as defined in Ayah 5:90, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ins’aabu and Azlaamu are Rijsun from the Amal (work) of the Shaytaan so avoid it so that you may be successful.”  Shows that Rijsan is basically the Amal- the work of the Shaytaan. In Ayah 6:125, “…Thus Allah places the Rijsa upon those who do not Yuminoon (Amanu, have Eman).” showing that those who do not Amanu are vulnerable and susceptible to Rijsan. The Ayah 7:70-71 define the word a bit more, “They said, ‘Have you come to us so that we Na’abid (do Abd) of Allah Wahidahu (same, all-encompassing) and forsake what used to Ya’bid (do Abd) our forefathers? Then bring with what you appointed if you are sincere.’ He said, ‘verily has fallen upon you, from your Rabb Rijsun and Ghazaba (deprivation of Allah’s Naimat)..…”  describes the word- Rijsan as doing of Abd to other than Allah. In Ayah 9:125, “And as for those who have Maraza in their Quloob, Allah increases them in Rijsan to their Rijsehim and they will not die except while they are Kaafiruna” showing that another trait of being Rijsan is having Maraza in Quloob and doing of Kufar. Thus, when Allah says in Ayah 9:95, “Indeed, they are Rijsan” it means that they are those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah.

 

CONCLUSION BASED ON ABOVE CONCEPTS & KEYWORDS: Based on above keywords and concepts, whenever Quran talks about prohibitions for instance in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is “Lahma of the Khinzeer”, i.e., the Lahma- all the external aspects, the observable, the perceivable aspects of Al-Khinzeer, i.e., the Khinzeer- which includes the specific Khinzeer type behavior and attributes which are Rijsan. In Quran, the word Rijsan is mistranslated as filthy, impure or unclean, but in fact it refers to such behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah. With specific reference to Khinzeer, the Rijsan would thus include all the typical attributes and behaviors of Khinzeer (contaminated, disfigured or disgusting) behavioral aspect that one exhibits when under the influence of and engulfed by the Shaytan. Thus, whenever Allah talks about the prohibitions Lahma of the Khinzeer, i.e., the Lahma- all the external aspects, the observable, the perceived aspects of the Khinzeer- which includes the specific Khinzeer type behavior that are disgusting, contaminated, and disfigured and done under the influence of and engulfed by Shaytan.

 

HOW WOULD ONE ZAKKIYATUN THE LAHMA OF KHINZEER IF THIS IS MEAT OF PIG? Another point to note is that Lahma of the Khinzeer is included in the list of seven prohibitions as referred towards the later part of Ayah 5:3 with the phrase “and what Akala of the S’aba’au (the seven) except what you Zakeyatum…”. After highlighting all the seven aspects of prohibitions, including Lahma of the Khinzeer, this phrase is an exception allowed for each of these seven prohibitions. This means that, ONLY in case if the purpose is to do set it ablaze or destroy something, then ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. If the word Lahma of the Khinzeer mistranslated as flesh of pig or swine, how is one supposed to destroy it or set it ablaze and then kala- consume or utilize it in any manner? It is because of this reason that the traditional translators have mistranslated the word Saba’u as wild animals instead of the seven prohibitions, one of which is the Lahma of the Khinzeer. Thus, what is meant as per the divine guidance is that ONLY, if one is able to do Zakkiyatum- to destroy it, all the prohibitions, including Lahma of the Khinzeer, then and only then one is allowed to kulu- consume or engage in any manner, the Lahma (the observable behavior) of the Khinzeer (disgusting behavior done under the influence of Shaytan).

 

CONTEXT OF EARLIER AYAHS: In the earlier first two Ayahs of Surah Al-Maidah, we have learned the divine guidance addressed to us as 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 is 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. The earlier Ayahs also advise us about the Bahemate- the unknown, unexposed, not yet understood aspects of the Ana’am- Allah’s Na’imat and blessings- which 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. The divine guidance in the earlier ayahs, by keeping in mind the broad concepts of Barre and Taqwa in terms of their importance and comprehensive concepts, we should only help, assist, cooperate each other in Birre and Taqwa, but never in creating divisions, divide, animosity, Is’m and A’udwane and we should always observe Taqwa of Allah only by steering clear of Shirk or Kufar.

 

CONCEPT OF AYAH 5:3: Keeping in considerations the keywords vocabulary and concepts as defined above and the context of these Ayahs, the next ayah 5:3, is one of the most important Ayahs of Quran which highlights the boundaries and parameters of prohibitions as per Quran. Thus, in Ayah 5:3, when Allah says, “Huremat (حُرِّمَتْ) to you the (1) Mayyatu (الْمَيْتَةُ)…” This phrase is normally mistranslated as if Allah has prohibited the dead animals. First of all there is no mention of any animal in this phrase and hence is applicable in much broader and general sense than just animals. Here the word Mayyat or Mouthe is used in Quran as opposite of life. The word is also used for such people as well who have become kaafir to an extreme end, and have therefore become dead in the metaphoric sense, in terms of paying no attention to Allah’s Hidayah and therefore dead in terms of their moral and ethical values as well. Since the word animal is not mentioned here by Quran, we cannot and should not restrict it to animals only. In fact, it is used in Quran for everything on earth, both living and non-living things, including plants, animals and human beings on an overall basis. Therefore, when looking at this prohibition we have to keep the all-inclusive meaning of the words Mayyiat and Maitata in mind. It’s an easier interpretation when it comes to dead animals, which we cannot Kulu after they have been dead since it can become contaminated with time and not healthy to be consumed or eaten such dead or decaying flesh of an animal. Similarly, when the word is used for lifeless plants and vegetables and fruits, its more in the meanings of rotten, expired, germinated with unhealthy germs etc. If we look at the interpretations for people who are lifeless, either after the death or before the birth due to Kufar, we can take it to mean, not to go after; not to kulu, consume, use or benefit from a dead/lifeless human being in any manner whatsoever. It could also mean despicable human being, who is dead in metaphoric sense, in terms of heart being hardened or w.r.t. moral and ethical values. As we know the word is also used metaphorically in Quran to refer such people who do not reflect and act upon guidance /Hidayah, who 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. Therefore, it could also mean we should not take anything from, or benefit from, or consume anything from such people who are dead metaphorically with respect to their approach towards hidayah and their moral and ethical values. Since, the word Kulu is not mentioned in this phrase, it could also be interpreted as to not become Mayyat, in terms of metaphoric dead, due to lack of Emaan, morally or ethically deprived so as our hearts would become hardened and dead.

 

The second prohibition in this Ayah is (2) “…and the Dammu (وَالدَّمُ)…” The word Dammu is normally translated as blood in this ayah and interpreted to include flowing blood. The halal way of slaughtering of animal is then misinterpreted to suggest that it is only in that way we can get rid of the blood from an animal, which is not the correct assumption since after their so-called Halal way of slaughtering an animal, the blood would still remain within the veins and valves. The point to note here is the actual word used in Quran is “AL-Dammu” meanings The Blood, referring to some specific blood. In order to identify, what specific type of blood is mentioned here, the Ayah 6:145, gives the description of this blood as “…Yakuna (aim to reach the final status) of Mayyat (death) or Damman Masfuhan (killing, blood shedding)…”  thus, the prohibition related to blood means Yakun- all such acts and deeds which aim to reach the final end result of Masffuhan- killing or shedding of Damma- blood. Thus, the Prohibitions is related to not “Yakun Damman Masfuhan”- meaning all such acts and deeds which aim to reach the final situation of flowing of blood or blood shedding. Here it could be interpreted in two ways. In the meanings of no drinking or consuming blood in any way whatsoever, as well as bloodshed being prohibited and all such acts and deeds being prohibited which might result in blood shedding, however if we refer to Ayah 2:30 about the Adam being made Khalifa on earth the arguments by Malaik was “…adam Yasfeka (spilling, flowing) the Damma (blood).” All these ayahs are clearly directing us not to do killing and blood shedding. which shows that ‘the Damme’ as mentioned in Ayah 5:03, is NOT related to consuming flowing blood, but more specifically to ‘killing or blood shedding’. Hence prohibition that relates to blood, is more in terms of killing, blood shedding or being the cause – Yakun of Damman Masfuhun– the killing or shedding of blood. Therefore, the prohibition related to Al-Damme– meaning ‘the blood’ basically means killing or blood shedding. Another point to note is that when Allah says, that one should not Qatal a Nafs without Haqq- Ayah 6:151, it means that even if and when there is Haqq, i.e., someone’s due right to be Qatal (one of the meanings of which is physically killing), even in that case, the Damme- blood shedding, physical killing is not allowed, leading to the conclusion that ‘capital punishment’ is not allowed as per Quran, unless and until there is a clear exception, as mentioned later in this Ayah.

 

The next prohibition is (3) “…and Lahamu (وَلَحْمُ) of the Khanzeer (الْخِنْزِيرِ)…” Which does not mean flesh or meat of pigs or swine as it is normally mistranslated. Based on above mentioned keywords and concepts, whenever Quran talks about prohibitions of Lahmu Al Khinzeer, basically refers to Lahma- all the external aspects, the observable, the perceivable aspects of Al- Khinzeer, i.e., the Khinzeer- which includes the specific Khinzeer (disfigured, morally and ethically contaminated and disgusting) behavior and attributes which are Rijsan- behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah. Thus, here it refers to all the external aspects, the observable, the perceived aspects of the specific Khinzeer type behavior full which are disgusting, contaminated, and disfigured aspects which are done under the influence of and being engulfed by Shaytan.

 

The next statement is not a separate prohibition, but defines further prohibited aspects related to the first three prohibitions which are “…and not Auhillo (أُهِلَّ) for Ghaire (لِغَيْرِ) of Allah with it…” here the word with it, in the end, refers to either of the above three aspects and prohibitions. This phrase is normally mistranslated as ‘what is dedicated to other than Allah’, which is a wrong translation. The word Ahleha is normally translated as families, but the overall meanings of the word Ahle, Ahleha and Auhillo are more in terms of ‘those who take care of’ or ‘responsible for’ or owners and caretakers for, as used in the phrase Ahle-kitaab, referring to those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s Kitaab and are therefore responsible for, as caretakers and owners. Therefore, when Quran mentions the phrase “Auhilla for Ghair (in contradiction, opposition, other than, without) of Allah with it…” basically means to anyone, anything, any behavior, any conduct, any deed at all which is Ahilla- owned, responsible for, dedicated, in pursuit of, taking care of Ghair- something or someone, in opposition of or contradiction of Allah, with it, that is with either the Mayyat, the Damma or the Lahme Al Khinzeer, i.e., anything or anyone which is, either Mayyat, the Damma, or the Lahme Al Khinzeer, is to be avoided at all cost since it is mentioned as one of the prohibitions, including and especially if any of these, is used and utilized in any manner whatsoever by those and as Auhillu- responsible, dedicated, focused, and owners, using it for Ghair- contradicting or opposing Allah.

 

The next prohibition is (4) “…and the Munkhaniqatu (وَالْمُنْخَنِقَةُ)…” here the word is normally mistranslated as flesh of animals strangled. First and foremost, there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in general sense. The word is also not restricted to just the food category or consumption, only. The normal understanding of this word is ‘as something strangled or suffocated to death’, but if we look at the usage of this word in classical and medieval Arabic, the word basically refers to the breathing impairment that occurs when there is insufficient oxygen in the body, resulted in decreased delivery of oxygen to the brain that leads to unconsciousness or death as well as including chocking or killing someone through suffocation by stopping the breath as basis of life. Serious infections that make toxins (poison) leading to difficult breathing, heart failure, paralysis, and even death would also be included in this. The word therefore would also refer to take life out of something or someone through slow and painful process of disconnecting oxygen or the basic necessities of life. Therefore, when Allah says, the word as one of the prohibitions “the Munkhaniqatu…” as per the divine instruction, we must steer clear of any act, deed, behavior that results in anyone being suffocated by lack of oxygen, being led to slow death, or taking life out of someone through disconnecting basic necessities of life. In the food category, this would be interpreted to include Kulu- consumption of anything that has serious infections, toxins or contaminations, which would include not just meat, but also any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. as well as anything that pertains to this definition of Munkhaniqatu.

 

The next prohibition is (5) “…and the Mouqouzatu (وَالْمَوْقُوذَةُ)…” Here the word is normally mistranslated as an animal beaten to death or killed violently. Since there is no mention of any animal alongside with the word, this prohibition is not related to just animals but each and everything in general sense. This word is normally translated as something hit fatally or killed violently, whereas the actual meanings are Pigue, Chiggers or something that’s fatally ill, and about to die. (1) Pique, the verb pique means to make someone angry or annoyed. But when something piques your interest or curiosity, the word also means to arouse, stimulate, or excite. (2) Chiggers, are tiny mite whose parasitic larvae live on or under the skin of warm-blooded animals, where they cause irritation and dermatitis and sometimes transmit scrub typhus – an infectious disease caused by bacteria, characterized by a purple rash, headaches, fever, and usually delirium. (3) Fatally ill refers to terminal illness, which cannot be treated and there is no hope of life since the person or the animal is leading towards death as the only sure end result of such condition. Therefore, when Allah says, the word as one of the prohibitions “the Mouqouzatu…”  As per the divine instruction when the word Mouquozatu is used as a list of prohibition it could be interpreted in one of the three ways; (1) we are not allowed to consume, in any manner whatso ever or engage in any act or deed, whose basic aim is to make someone angry, annoyed or arouse, stimulate or excite as well as (2) anything which has developed any kind of rashes, fungus or disfigures which can clearly indicate a sign of a disease, spoilation, deterioration or degeneration. With regards to the food category, this prohibition, does not include just meat but may include any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. which qualifies the definition of the word Mouquozatu and (3) leading towards or becoming the cause of someone’s fatal illness- we need to keep in mind that Allah has regarded the extreme Kufar as a form of metaphoric death, from where there is no hope of the person coming back to Emaan. Hence any such acts, or behaviors which are reflective of such state of Kufar is what is mentioned here as one of the prohibitions, that is we should not engage in, or become any such person which kufar has reached this status of Mouquozadatun.

 

The next prohibition is (6) “…and the Mutaraddiyatu (وَالْمُتَرَدِّيَةُ)…” here the word is normally mistranslated as an animal that has been killed by a fall. Since, there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in general sense. The word is normally translated as something killed by a fall or fatal fall, whereas the actual meanings as per Quran is “ruining, or being destroyed, dying in loss or in vain or all of one’s effort becoming in vain or futile”. Therefore, when Allah says the word, “….and Mutarraddiyatu…”  the divine guidance is to avoid consumption of anything or engaging in any deed or act which is without purpose, reason, principle or rationale, that falls without any purpose, in a loss, or is dead, metaphorically that is without any purpose or objective, which is futile and in-vain.

 

The next prohibition is (7) “…and the Nat’eyahatu (وَالنَّطِيحَةُ)…” here the word is normally translated as an animal which has been gored to death by horns. Since there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in general sense. The normal translation of this word as something which has been gored to death by horns, whereas the actual meaning of this word is a thing that has been butted, i.e., strike against something, mostly used for a head strike, but general as well, to include striking or hitting anything or anyone violently or with a force, or with a sharp object or tool. Therefore, when Allah says the word, “…and Nat’eyahatu…” the divine guidance is to avoid and steer clear of any such act or deed, which involves using force or violation in any shape or form against anyone.

 

“…and what Akala (أَكَلَ) the Sabua’u (السَّبُعُ) – except what you Zakkiyyatum (ذَكَّيْتُمْ)…” The word Kulu is normally mistranslated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form. The word Sabua’a, is normally translated as seven except here wherein it is mistranslated as ‘wild animals’, which is a completely wrong interpretations in order to inculcate the wrong concept of animal slaughtering in this Ayah. The word is generally use as the number seven in all of its usages in Quran, including this Ayah. The word Zakkiyyatum- is normally mistranslated as ‘what you slaughter in Islamic way, which is a gross mistranslation. The word Zakkiyatum appears only once in Quran in Ayah 5:03 and is mistranslated as animal slaughtering. If we look at the meanings of the word in classical and medieval Arabic, it means to set ablaze to something, to burn or destroy something. Therefore, here when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed.

 

The next prohibition is “…and not Zubeha (ذُبِحَ) upon the Nus’ube (النُّصُبِ)…” Normally mistranslated as what is slaughtered on stone altars. Here the word Zubeha- is normally mistranslated as slaughtered the Islamic or Halal way. However, the real usages and meanings of the word Zabiha is in terms of eliminating, killing, destroying or depriving someone of someone or something. The word Nus’ube- is normally mistranslated as stone altars, which was a piece of natural stone containing relics in a cavity and intended to serve as the essential part of a religious rites or celebrations; it is a table or flat surface, topped block used as the focus for a religious ritual, especially for making sacrifices or offerings to a deity or idols and accordingly, the phrase is mistranslated as what is sacrificed on stone altars. But the word Nus’eba was used in classical and medieval Arabic in terms of ‘causing distress or botheration, displeasure or a cause of annoyance; extreme tiredness after exertion, disease or illness; embezzlement; misappropriation of funds, by the use of title or authority in undue manner; the act of deliberately making someone believe something that is not true – cheating; deception; fraud, etc.” Thus, here when Allah says “…and what Zubiha on Nus’ube…” the actual word by word translation of this phrase is “and what Zubeha (destroyed, killed, eliminated, being deprived of) by/through/upon the Nas’ube (cheating, fraud, misappropriation, deception etc.)” As we know the word Zabiha basically means depriving someone of something, someone being destroyed, killed (physically or allegorically), eliminated, deprived of something. Thus, this phrase refers to the prohibitions to cover such acts, behavior and conducts, wherein the person uses deception, cheating, or fraudulent ways and methods to deprive (someone) of money or possessions or a fraudulent scheme or action, or anything is done through deception or cheating in any manner whatsoever.

 

The next prohibition is “…and that you Tastaqsemu (تَسْتَقْسِمُوا) with the Aazlame (بِالْأَزْلَامِ)…” normally translated is you seek division by diving arrows. The word Tastaqsemu- is normally translated as seek division, or divide people in an attempt to seek power or dominance.  The word Aazlame- is normally translated as by dividing arrows or the practice of drawing lots or bidding or lottery process, whereas the word Azlaame was used in Medieval or classical Arabic to refer to the practice of featherless arrows used by ancient Arabs in divination, future telling, predictions, or prophecy; and the word basically refer to all such acts of fortune or foretelling, which are sortilege in nature- that is to refer to the practice of foretelling the future from a card or randomly drawn method, or other item drawn at random from a collection.  Hence the definition of the word Aazlaame will not include weather forecast or any other scientifically based method of forecast which is not based on some random drawn object but more so on the basis of scientific knowledge and discovery. Hence when Allah says, “Tastaqsemu with the Azlaame” as one of the prohibitions, it basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame- fake fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection since such methods are termed as Rijsan and work/Amal of Shaytan, and includes each and every act, that aims to seek division, divide, animosity of people through fake methods of cheating and deceiving.

 

The next phrase “…That is Fisqun (فِسْقٌ) the day…” This phrase is normally disconnected in between by traditional translators, to end the sentence as ‘this is Fisqun’, which is not what this phrase is saying. The word Fisqun, Faasiq or Fasaq- Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able benefit from these impacts, would remain malnourished and underdeveloped. The definition of Fassiq by Quran is also someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Therefore, anyone who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq, and all the acts of Faasiq is termed as Fasaq (noun) and Fasqun (verb). The word Al-youm- i.e., the day, refers to the day of perfect accountability, based on Allah’s solid judicial principals, wherein not even a deed worth of an atom weight will be held unaccountable for. Therefore, after highlighting all the prohibitions in clear and concise manner, when Allah says, “That is Fasaq of the Youm” , it means that, if you engage in any of these prohibition, Kula, consume, engage, utilize, or use any of these clearly defined prohibitions, then it would be similar to the acts of Faasiq- who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations.

 

The next phrase “…Despaired are those who Kafaru (كَفَرُوا) of your Deen (دِينِكُمْ)…” As we know, Deen is comprised of all the rules, regulations, set of instructions, the commandments given to us by Allah, as a complete code of conduct, a way of life, which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. Thus, when Allah says, “Despaired are those who Kufaru of your Deen” it means, that those who Kufar, do not seek knowledge, are not at Aman- utter and deep conviction, do not use their faculties and reject and deny Allah’s Ayahs, they are hopeless and despaired, due to the lack of conviction on the Youm- the day of accountability, which will be based on the Deen, and hence they do not have any hope or conviction of the Deen and the day of accountability.

 

The next phrase “…then, do not Taghshuhum (تَخْشَوْهُمْ) them, and Aghshune (وَاخْشَوْنِ) the day…” This phrase is normally disconnected in between by traditional translators, to end the sentence as ‘then do not fear them, but fear ME (wrong translation of the word Aghsune), as this is not what Allah is saying. The word Aghshon, Taghsuna is normally mistranslated 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 or something as an opposite of heart being hardened, being arrogant and proud for instance due to Kufar. Thus here, Allah is basically advising us not to Taghsuhum- them- do not be submissive, impressed with, respect and be obedient to the Kaafireen who are despair and hopeless of your Deen; but Aghsune the day of the accountability, in terms of being humbly submissive, respectful, being softened in greatness and in obedience of Allah’s authority and greatness of your Deen and the day of accountability. The reason of this divine instruction is then mentioned in the next phrase “…I have perfected for you your Deen (دِينَكُمْ)…” This is an important phrase to remember that nothing is imperfect or incomplete in Deen. Whatever Allah has mentioned in Quran in terms of Deen-e-Islam, it is perfected by Allah, who has created us and given to us the Deen as the code of life for us, which has the basic purpose of utilizing our faculties to its maximum.

 

The next phrase is “…and I have completed upon you MY Nai’mati (نِعْمَتِي)…” As we know the word Na’imat normally translated as Favors or Blessings of Allah is used in Quran in four broad categories of definitions (1) Success & Prosperity in all walks of life (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, and Role-model and (4) Unity of nation in terms of common purpose and same set of values and beliefs. Therefore, here when Allah says “…I have perfected for you the Deen, and have completed My Nai’mat (Nai’mati) upon you…” The word is used in all of these meanings. Thus, Deen is Nai’mat for those who follow these rules and boundaries in terms of being the source of success and prosperity in all walks of life; as peace, contentment, law and order, protection and shield from lawlessness, death, disability, destruction etc.; as source of reaching heights, becoming benchmarks and role models for others and as source of unity of nations in terms of common purpose and same set of values and beliefs.

 

The next phrase “…and Razeetu (وَرَضِيتُ) for you the Islaama (الْإِسْلَامَ) as Deen (دِينًا)…” here the word Aslam and Islaam are used in four broad meanings in Quran (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected (3) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (4) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islaam, it is 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.

 

The next phrase is a usual phrase, mentioned in almost all the ayahs which highlight the list of prohibitions, giving us a broad guideline as to under what conditions and circumstances, we are allowed the exception from these prohibitions. “…Then whoever is forced due to emptiness, Ghair (غَيْرَ) inclining to commit error towards the Is’m (لِإِثْمٍ)…” Means whoever is forced, means not by choice, but forced or compelled due to emptiness, or sparseness or desolation in any manner, whereby being engaged in, consuming, or utilizing any of the prohibitions become inevitable, then it is allowed as long as it is Ghair (without, against, in contradiction or opposition of) inclination to commit a mistake or error towards any Is’m. As we know Is’m basically refers to such acts, deeds, or speech which is at such worst level that if become known, would lead to extreme embarrassment, and therefore for the purpose of use in this ayah, refers to all such list of prohibitions as mentioned in this Ayah.

 

The next phrase, “…Then, indeed, Allah is Ghafoorun (غَفُورٌ) Raheemun (رَحِيمٌ).” The word Ghaforan Raheem normally appears in connection with the need to do Touba. The word Ghafoor- is normally mistranslated as Oft-forgiving or a being who pardons or forgives but the word Ghafar basically mean to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path and previously done wrong deeds. Just Like one would take a preventive, healthy lifestyle through diet, etc. to ward off and protect against diseases. It is not a cure; it is a prevention! Ghafoor (غَفُورٌ), being one of the attributes of Allah means Allah is the one who does Ghafr, that is provides protection and shield against the impacts of wrong path and previously done wrong deeds, only if one has let go of the wrong path. The word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, or in this case as a compulsion or by force, we lose that privilege of Allah being with us as Raheem and Ghafoor. It’s because of this that the concept of Allah being ‘Ghafuran Raheem’ is used in Quran inclusive of advice to do Toubah and Is’lah- reform, correction, making mends, etc. or doing Touba- Making a U-turn by doing Is’lah or remaining steadfast in the path/Sabeel of Allah, or after highlighting the list of prohibitions, so as to remain protected and shielded from the impacts of wrong path; basically indicating both these words, Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

This Ayah of Surah Al-Ma’idah, Ayah no. 3, lists all the prohibition as follows, that we have to avoid and steer clear away from as per the very clear Quranic guidance.

 

(1) The Mayyat: includes all-inclusive meanings of the word to include, i.e., not Kulu, consume, engage, utilize, or use in any manner, dead animals after they have been dead since it can become contaminated with time and not healthy to be consumed or eaten such dead or decaying flesh of an animal; lifeless plants, vegetables and fruits, since these rotten, expired, germinated with unhealthy germs etc.; people who are lifeless, either after the death or before the birth due to Kufar; despicable human beings who are dead in metaphoric sense, in terms of heart being hardened or w.r.t. moral and ethical values. This could also be interpreted to not to become Mayyat, in terms of metaphoric dead, due to lack of Emaan, morally or ethically deprived so as our hearts would become hardened and dead.

 

(2) The Dammu- the prohibition related to blood means Yakun- all such acts and deeds which aim to reach the final end result of Masffuhan- killing or shedding of Damma- blood. Thus, this prohibition is related to not “Yakun Damman Masfuhan”- meaning all such acts and deeds which aim to reach the final situation of shedding of blood in terms of physical killing of people.

 

(3) Lahamu of the Khanzeer- does not mean flesh or meat of pigs or swine as is normally mistranslated but refers to Lahmu- all the external aspects, the observable, the perceived aspects of the specific Khinzeer type behavior which are disgusting, contaminated, and disfigured aspects which are done under the influence of and being engulfed by Shaytan.

 

And not Auhillo for Ghaire of Allah with it- anything or anyone which is, either Mayyat, the Damma, or the Lahme Al Khinzeer, is to be avoided at all cost since it is mentioned as one of the prohibitions, including and especially if any of these, is used and utilized in any manner whatsoever by those and as Auhillu- responsible, dedicated, focused, and owners, using it for Ghair- contradicting or opposing Allah.

 

(4) The Munkhaniqatu: we must steer clear of any act, deed, behavior that results in anyone being suffocated by lack of oxygen, being led to slow death, or taking life out of someone through disconnecting basic necessities of life. In the food category, this would be interpreted to include Kulu- consumption of anything that has serious infections, toxins or contaminations, which would include not just meat, but also any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. as well as anything that pertains to this definition of Munkhaniqatu.

 

(5) The Mouqouzatu: As per the divine instruction when the word Mouquozatu is used as a list of prohibition it could be interpreted in one of the three ways; (1) we are not allowed to consume, in any manner whatso ever or engage in any act or deed, whose basic aim is to make someone angry, annoyed or arouse, stimulate or excite as well as (2) anything which has developed any kind of rashes, fungus or disfigures which can clearly indicate a sign of a disease, spoilation, deterioration or degeneration. With regards to the food category, this prohibition, does not include just meat but may include any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. which qualifies the definition of the word Mouquozatu and (3) leading towards or becoming the cause of someone’s fatal illness- we need to keep in mind that Allah has regarded the extreme Kufar as a form of metaphoric death, from where there is no hope of the person coming back to Emaan. Hence any such acts, or behaviors which are reflective of such state of Kufar is what is mentioned here as one of the prohibitions, that is we should not engage in, or become any such person which kufar has reached this status of Mouquozadatun.

 

(6) The Mutaraddiyatu- the divine guidance is to avoid consumption of anything or engaging in any deed or act which is without purpose, reason, principle or rationale, that falls without any purpose, in a loss, or is dead, metaphorically that is without any purpose or objective, which is futile and in-vain.

 

(7) The Nat’eyahatu: the divine guidance is to avoid and steer clear of any such act or deed, which involves using force or violation in any shape or form against anyone.

 

What Akala the Sabua’u, except what you Zakkiyyatum- after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibitions, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set them ablaze or to destroy them, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed.

 

(8) Not Zubeha upon the Nus’ube- not to engage in such acts, behavior and conducts, wherein we use deception, cheating, or fraudulent ways and methods to deprive (someone) of money or possessions or a fraudulent scheme or action, or anything is done through deception or cheating in any manner whatsoever.

 

(9) You Tastaqsemu with the Aazlame: as one of the prohibitions, it basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame- fake fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection since such methods are termed as Rijsan and work/Amal of Shaytan, and includes each and every act, that aims to seek division, divide, animosity of people through fake methods of cheating and deceiving.

 

Whoever is Forced or compelled due to emptiness, Ghair inclining to commit error towards the Is’m- After highlighting the list of prohibitions as above, Allah has given us a broad guideline as to under what conditions and circumstances, we are allowed the exception from these prohibitions, which is whenever, if we are forced, not by choice, but forced or compelled due to emptiness, or sparseness or desolation in any manner, whereby being engaged in, consuming, or utilizing any of the prohibitions become inevitable, then it’s allowed as long as it is Ghair (without, against, in contradiction or opposition of) inclination to commit a mistake or error towards any of these Is’m.

 

That is Fisqun of the day: if you engage in any of these prohibitions, Kula- consume, engage, utilize, or use any of these clearily defined prohibitions, then it would be similar to the acts of Faasiq- who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations.

 

Despaired are those who Kufaru of your Deen- those who Kufar, do not seek knowledge, are not at Aman- utter and deep conviction, do not use their faculties and reject and deny Allah’s Ayahs, they are hopeless and despaired, due to the lack of conviction on the Youm- the day of accountability, which will be based on the Deen, and hence they do not have any hope or conviction of the Deen and the day of accountability. Do not Taghshuhum them, and Aghshune of the day- do not be submissive, impressed with, respect and be obedient to the Kaafireeen who are despair and hopeless of your Deen; but Aghsune the day of the accountability, in terms of being humbly submissive, respectful, being softened in greatness and in obedience of Allah’s authority and greatness of your Deen and the day of accountability.

 

Allah has perfected for us our Deen and has completed upon us Allah’s Nai’mat and has Razeetu for us, the Islaam as Deen – Nothing is imperfect or incomplete in Deen. Whatever Allah has mentioned in Quran in terms of Deen-e-Islam, it’s perfected by Allah, who has created us and given to us the Deen as the code of life for us, which has the basic purpose of utilizing our faculties to its maximum. Deen is Nai’mat for those who follow these rules and boundaries in terms of being the source of success and prosperity in all walks of life; as peace, contentment, law and order, protection and shield from lawlessness, death, disability, destruction etc.; as source of reaching heights, becoming benchmarks and role models for others and as source of unity of nations in terms of common purpose and same set of values and beliefs. Islam is the way of life, which is given in Quran, 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.

 

 

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/