Surah Al-Ma’idah Ayah No. 4-5

Surah Al-Ma’idah Ayah #4-5 (5:04 – 5:05)

A.   TRANSLATION

٤  يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۙ وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ ۖ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ

[Quran 5:4] They ask you what is Auhilla (أُحِلَّ) for them. Say, “Auhilla (أُحِلَّ) for you the T’ayyibaat (الطَّيِّبَاتُ), and what you have trained of the Jawaareh (الْجَوَارِحِ) Mukallebena (مُكَلِّبِينَ), you taught them from what Allah has taught you. So Kulu (فَكُلُوا) of what they Amsakna (أَمْسَكْنَ) for you, and do Zikar (وَاذْكُرُوا) Isma (اسْمَ) of Allah upon it. And observe Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is Sarea’u (سَرِيعُ) in the Hisaab (الْحِسَابِ).

 

٥  الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ ۖ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ ۗ وَمَنْ يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

[Quran 5:5] Al-Youm (الْيَوْمَ) Auhilla (أُحِلَّ) for you the T’ayyibaatu (الطَّيِّبَاتُ). And T’a’amu (وَطَعَامُ) of those who were given the Kitaab (الْكِتَابَ) Hillun (حِلٌّ) for you and your T’a’amukum (وَطَعَامُكُمْ) is Hillun (حِلٌّ) for them. And the Mohs’inaatu (وَالْمُحْصَنَاتُ) of the Mominaate (الْمُؤْمِنَاتِ) and the Mohs’inaatu (وَالْمُحْصَنَاتُ) of those who were given the Kitaab (الْكِتَابَ) from before you when you have given them their Ajwarahunna (أُجُورَهُنَّ), Mohs’ineena (مُحْصِنِينَ) Ghaira (غَيْرَ) Musafeheena (مُسَافِحِينَ) and not Mutakhazzi (مُتَّخِذِي) secrets. And whoever Yakfur (يَكْفُرْ) with the Aiemaane (بِالْإِيمَانِ) then, indeed, become worthless his/her deeds and he/she in the Akhira (الْآخِرَةِ) of the losers.

 

B.   THE CONCEPT:

 

In the earlier ayahs of Surah Al-Maidah, we have learned the divine guidance that 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.

 

Keeping in considerations the context of earlier Ayahs with reference to the prohibitions, Allah then continues the discussion of defining the boundaries of Deen- comprising of both prohibitions and freedom. In the next Ayah 5:4, Allah says, “They ask you what is Auhilla (أُحِلَّ) for them…” Shows that Allah would now highlight and recapping what is already allowed or permitted as per the boundaries of Deen. The next phrase is “…Say, “Auhilla (أُحِلَّ) for you the T’ayyibaat (الطَّيِّبَاتُ)…” The word T’ayyibaat, is normally translated as good, as in good things, but the word is used in Quran in much broader meanings to refer to something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses. The word is used in the perspective of anything that we value or give importance to in terms of wealth, valuables, resources or property as well as something that is lawful and legally acquired. Thus, the word Tayyibaat is used in Quran in three broad categories of definitions (1) things/aspects that are pleasant and desirable to us- pleasant to all our senses as well as our soul or our most favorite things (2) things/aspects that people give value to in terms of things that are valuable and (3) things that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired.

 

The next phrase “…and what you have trained of the Jawaareh (الْجَوَارِحِ) Mukallebena (مُكَلِّبِينَ), you taught them from what Allah has taught you…” here the word Jawaareh, is normally mistranslated as hunting animals as per its only usage of the word here. But if we look at the classical or medieval Arabic, the word was used to refer to all extremities, raptors and predatory birds as well as basically all forms of birds associated with the family of Accipitridae- which is a large family (order Falconiformes) of carnivorous birds having comparatively rounded wings, long legs, and an unnotched bill and including the typical hawks and goshawks, the kites, and eagles etc.  Mukallabillen- the word ‘Kalb’ is used in Quran to refer to any common domesticated animal with many breeds such as dogs, canines, hounds etc. and the word ‘Mukallabena’ as used here to such Kalb which has been trained, thus such domesticated animal, like dog or a canine, which has been trained to be used as a domesticated pet, or hunting, or as search, watch or police dogs. Thus, when Allah says here, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you…” is referring to all those domesticated predatory birds, dogs, canines and animals which have trained for either hunt or domesticated for pet, for help, and any other use, then these are permitted, since you have taught them based on the knowledge that Allah has given you.

 

The next phrase “…So Kulu (فَكُلُوا) of what they Amsakna (أَمْسَكْنَ) for you…”  normally translated as then eat of what they catch for you. Here the word Kulu, 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 at all. The word Amsakna, shares the same characteristics of meanings as the word Sakoon- which basically means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of self-sufficiency, that does not require any further changes or movements, in terms of one being at Sakoon, to rest, to have peace and tranquility in life. Thus, here when Allah says, “…say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you. So Kulu of what they Amsakna for you…” Allah is referring to those domesticated animals or pets, such as birds, dogs or canines, which have been trained to be a pet, hunting, search, help, or for any other purpose, then these have been made Halal for you to Kulu, consume, utilize, get benefits from, use in any manner whatsoever of what Amsakna (Sakoon) upon you, due to them- could be as a pet, their hunt, their sense of smell, or any other help or support by them, that one can use for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal for us.  Thus, if anyone keeps a dog as a family member, that is Sakoon; when you keep birds to talk to them or as a pet, that is Sakun; if someone is keeping a pet dog to help the elderly of the house, for their day-to-day activities, then that is Sakun; if police or search authorities use dogs for their amazing and strong sense of smell for their research, and search purposes, that is Sakun. For all these and many other instances, these are Kulu, utilization, or getting the benefits from these domesticated and trained pets for one’s Sakoon and are specifically permitted by Allah. One may wonder, why did Allah have specifically allowed and permitted these, when for instance Allah has not allowed driving a car, then why did Allah feel the need to specifically allow and permit keeping pets and or using these trained animals for any reason for the purpose of one’s Sakun? The reason is the many misconceptions among Muslims, surrounding keeping or using of dogs as pets, as guide, as aid, or for any other purpose, as well as keeping or using other domesticated animals, being wrongly considered as Haram- that are then specifically addressed through this ayah.

 

The specific divine instructions for the Kulu of these as well for any other Kulu is then mentioned in the next phrase as “…and do Zikar (وَاذْكُرُوا) Isma (اسْمَ) of Allah upon it…” normally misinterpreted as a requirement to remember the name of Allah at the time of animal slaughtering. Here the word Zikr is used in Quran in multiple meanings. It is used for Quran itself as well as in the meanings of ‘reminder’ not as an utterance of word from one’s mouth but more so in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah. Understanding and seeking knowledge of Ayaat of Allah by utilization of all Allah’s-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also taking lesson (Ibrat) from narrated stories in Quran. The word Ism- is normally translated as ‘name’ but in Quran the word is used in much broader and deeper meanings in terms of in-depth and thorough knowledge. Thus, when Allah says in Ayah 5:4, “…say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you and do Zikar of Allah’s Ism upon it…” means that the only divine requirement to kulu and get the sakon from such trained domesticated birds, dogs and animals is that ‘to do Zikar of Allah’s Ism upon it’ does not mean uttering of Allah’s name by your tongues, as is normally misinterpreted, but doing Zikar, in terms of being Shaakir of Allah, doing the required acts, deeds as per Deen, in utter and deep gratitude of Allah, and understanding and following the Ayaah of Allah with Ism- deep and thorough knowledge of Allah.

 

The next condition is mentioned as per the next phrase as “…And observe Taqwa (وَاتَّقُوا) of Allah…” Normally mistranslated as ‘and fear Allah’. 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. The next phrase is “…Indeed, Allah is Sarea’u (سَرِيعُ) in the Hisaab (الْحِسَابِ).” Here the word Sare’u is normally translated as swift but is basically used in much deeper and all-encompassing meanings of both ‘Precise and Swift’ as well as ‘Generous’ in terms of Allah’s accountability process to be precise, swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish. The word Hisaab basically means accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Thus, when here Allah says, that “Allah is Sarea’u Al Hisaab” it means Allah is the being who is Sarea’u- precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best, of the Hisaab- the accountability process, the measurement, the assessments etc.

 

The next Ayah 5:5, Allah says “Al-Youm (الْيَوْمَ)…” Here the word youm is translated as day and Al-YOUM is normally mistranslated as ‘the day, today or that time period’, but the word is used in Quran in the meanings of events, aspects, or practices that are confirmed in nature, which are well-known and upon which there cannot be any doubt or uncertainty at all. When Quran mentions the phrase ‘Al-Youm Al Akhira’, it is not talking about a certain day of accountability, but the event, aspects, and practices of accountability, or recompense, in the most just manner, which is bound to happen sooner or later, in this world as well as in the hereafter. This phrase is not referring to a day or a period but aspects, events, practice that could spread over the years, or could be an instant, but which is confirmed either already happened and or bound to happen. The concept of ‘Amanu with Al-Youm-Al Akhira’, does not mean Amanu with the day of Akhira but basically means Amanu– utter and deep conviction of the Youm-Al Akhira– confirmed event of meeting with Allah for the purpose of accountability and the perfect recompense in the most just manner. Thus, here when Allah says, “Al-Youm- Auhilla for you the T’ayyibaat…” does not mean that ‘this day Allah has permitted the food of the Ahl-e-Kitaab’ as if before it was not permitted, as it is normally mistranslated, but refers to the confirmed and undeniable aspects of the Deen, wherein the T’ayyibaat are permitted and allowed. As we know Tayyibaat are all such things which are most desirable and pleasant to oneself, maybe one’s most favorite or likable, the things which one gives value and are valuable as well as those which are lawful, both in terms of legally acquired as well as lawful as per the laws of the deen as well as the law of the land. Thus, whatever is not mentioned specifically as per the list of prohibitions in Quran, is allowed and if Tayyibaat as per this definition, are permitted by Deen. For example, if driving of a car or playing of music is not mentioned as a list of prohibitions in Quran, then these things would be allowed as long as they are Tayyibaat, pleasant, acceptable, most favorite, valuable and lawful, legally acquired as well as allowed by the laws of the land.

 

The next phrase “…Auhilla (أُحِلَّ) for you the T’ayyibaatu (الطَّيِّبَاتُ) And T’a’amu (وَطَعَامُ) of those who were given the Kitaab (الْكِتَابَ) Hillun (حِلٌّ) for you and your T’a’amukum (وَطَعَامُكُمْ) is Hillun (حِلٌّ) for them…” normally mistranslated as ‘permitted for you the good things and food of those who were given the book are permitted for you and your food is permitted for them’. The word T’a’ama is normally mistranslated as food only, whereas the word is used in Quran in much more broader meanings in terms of indulging in, experiencing, recognizing or practicing or taking up something. Both the word T’aam and Sharaba are mistranslated as food and drink, but T’ama is more in terms of tasting, experiencing, practicing or indulging in something whereas the word Sharaba refers to more in terms of being consumed, overwhelmed or engulfed by something. Thus, here when Allah, “Al-Youm- Auhilla for you the T’ayyibaatu and T’aamu of those who were given the Kitaab hallun for you and your T’aamakum is Hilun for them…” is not talking about making the food lawful for each other of the Ahl-e-Kitaab, but used in the general sense of all the shared values, practices, aspects of each other in terms of whatever is T’aayibaat (desirable, pleasant, favorite, valuable and lawful and acceptable as per the laws of the Deen and the land) of each other. For example, the practice of celebrating new year, which is permitted as per this ayah, as long as it is Tayyibaat, since this would lead to more joint celebration and connecting of people in the society.

 

The next phrases of this ayah are misinterpreting to give an impression that Allah has allowed to marry the married /chaste women from among the believers and married/chaste women from among those who were given the Scripture before you, when you have given them their bridal dues/ dowries compensation, desiring chastity, not unlawful sexual relations or taking secret lovers- which is a wrong interpretation, in fact there is no concept of marriage in this ayah and this is not what Allah is saying. Thus, when Allah says, “…And the Mohs’inaatu (وَالْمُحْصَنَاتُ) of the Mominaate (الْمُؤْمِنَاتِ)…” both these words are normally misinterpreted to refer to women only, which is not the usage of these words in Quran. The word Mohs’inaat is normally mistranslated as married women and Mohs’ineen as men who are keeping guard, i.e., the husbands. These are wrong translations. The meanings of the word Mohs’inaat as per Quran is in terms of being fortified, protected, well-guarded, defended, garrisoned, armored and shielded from all sides. The word is basically an instruction divine commandment to Mohs’inaat- protect, shield, garrison, keep guard, fortify and defend those who are of the Mominaat, that is those who are at Aman, regardless of their gender, whether male or female, who have Emaan as they are upholders of their Aemaan- covenant with Allah. Also refer to state of them being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind. The word Mominaat also refers to all those who are at a state of Aman, those who are at peace, harmony, cease-fire and goodwill and are not engaged in any sort of fight against anyone. Thus, the basic divine instruction is to Mohs’inaat- protect, shield, guard, fortify and defend all those who are Mominaat- have Emaan, upholders of their Aiemaan with Allah, as well as Amanu- utter and deep conviction of Emaan as well as are at Aman- peace, harmony, and goodwill for everyone around them.  The same is also a divine instruction for all those who were given the Kitaab before us, as mentioned in the next phrase as “…and the Mohs’inaatu (وَالْمُحْصَنَاتُ) of those who were given the Kitaab (الْكِتَابَ) from before you…”

 

For both of these, and while you’re instructed to Mohs’inaate them, the next phrase is an important one, highlighting what one should always keep in mind while defending, protecting and shielding such people. The next phrase “…when you have given them their Ajwarahunna (أُجُورَهُنَّ)…” This phrase again is not saying that ‘Allowed to marry the married/chaste women from among those who were given the Scripture before you, when you have given them their bridal dues/ dowries compensation’ as is normally misinterpreted. Here the word Ajwarahunna, is normally mistranslated as bridal dues or dowries. The word Ajar is used in Quran in the meanings of recompense, in accordance with one’s due Haq, earned right. Whatever one has earned as a consequence of their own action, they have to face the result accordingly which is termed as their Ajar in Quran. When the same word is used as plural word ‘Ajoor”, for instance as used here, it is widely mistranslated as bridal dues to induce the misconception of payment of dowries to women for sexual relation after the marriage. Thus, while one is Mohs’inaate these people, we need to keep in mind that whatever services they perform for you, be it as in your employment, or as per their own initiative, whatever benefit we receive from them, then we should repay them their Ajar- the reward, the compensation, in accordance with their Haqq- their due right.

The next phrase identifies how to guard and protect these people, while all the time, making sure we pay them their Ajar, “…Mohs’ineena (مُحْصِنِينَ) Ghaira (غَيْرَ) Musafeheena (مُسَافِحِينَ) and not Mutakhazzi (مُتَّخِذِي) secrets…” which is normally mistranslated as ‘desiring chastity, not unlawful sexual relations or taking secret lovers. Here the word Musafeheen is normally translated as lustful or full of sexual desires beyond limits, which are completely wrong translations of this word. The real meanings of these words are in terms of bloodshed, killing, violence, serial killings, or pouring of blood. Thus, the phrase “…Mohs’ineen Ghair (without, against, contradiction of, in opposition of) Musafiheen…” means that you should provide this protection and guardianship as Ghair (without, contradiction of, against and opposition of any) Musafiheen – any violence, force, bloodshed, or killing. And neither Mutakhazzi- seizing, grabbing, taking, any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. Thus, both of these things, i.e., bloodshed, any killings as well as any deals being done behind closed doors, both are not allowed while one aims to Mohs’ineen- protect, guard and shield these people.

The next phrase “…And whoever Yakfur (يَكْفُرْ) with the Aiemaane (بِالْإِيمَانِ)…” is very thought provoking in the sense that here it means, ‘whoever does Kufar with the Aiemaan’, showing the word Aiemaan, does not refer here in the meanings of deep and utter conviction of Emaan that comes out of knowledge but in terms of one’s Aiemaan, promise, oath, covenant with Allah. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran as Ahad and Meesaq. The word Kufar here, is used as opposite to Emaan, in terms of not seeking knowledge, not using one’s intellect and other God-given faculties, deny, reject, or hide the Ayaah of Allah. Therefore, here when Allah says, “Whoever Yakfur with the Aiemaan” means whoever does Kufar, hide, reject, does not seek knowledge, does not utilize one’s intellect, and go against these Ayahs and Hidaya as given to us as a part of our Aiemaan- covenant with Allah, then next phrase is “…then, indeed, become worthless his/her deeds and he/she in the Akhira (الْآخِرَةِ) of the losers.” The word Akhira is the opposite of Awwal– Awwal means the first and Akhir means the last- basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred to the day of Akhira as the last of temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Al Youm-Al Akhira is the life hereafter, after the accountability, which refers to the confirmed event of meeting with Allah for the purpose of accountability and the perfect recompense in the most just manner. And whoever does Kufar with the Aiemaan, then indeed, will be among the losers in the Akhira- the accountability, since his/her deeds would have become worthless, in vain due to this kufar, showing the weight of the Kufar with the Aiemaan on the scale of justice.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 4-5, in combination with earlies Ayahs defines the whole boundaries of Deen, our restrictions- through prohibitions in earlier Ayah, and our freedom, as to what is permitted, through these ayahs as follows

 

• Al-Youm- Halal for you the Tayyibaat- this is the confirmed and undeniable aspects of the Deen, wherein the T’ayyibaat were always been permitted and allowed- all such things which are most desirable and pleasant to oneself, maybe one’s most favorite or likable, the things which one gives value and are valuable as well as those which are lawful, both in terms of legally acquired as well as lawful as per the laws of the Deen as well as the law of the land. Thus, whatever is not mentioned specifically as per the list of prohibitions in Quran, is allowed and if Tayyibaat are permitted by Deen.

 

• AlJawaareh and Mukallebeen: All the domesticated and trained predatory birds, dogs, canines and animals which have trained for either hunt or domesticated as a pet, or for any other use, then these are permitted, and we are allowed to Kulu- consume, utilize, get benefits from, use in any manner whatsoever of whatever Amsakna (Sakoon- peace and tranquility) we receive from them, as a pet, or could be their hunt, their sense of smell, or any other help or support by them, that one can use for Sakoon, peace & tranquility- if that is among the T’ayyibaat, it has always been permitted and Halal for us.

 

• The Prerequisite while Kulu- are two folds (1) ‘to do Zikar of Allah’s Ism upon it’ – in terms of being Shaakir of Allah, doing the required acts, deeds as per Deen, in utter and deep gratitude of Allah, and understanding and following the Ayaah of Allah with Ism- deep and thorough knowledge of Allah. and (2) Observe Taqwa of Allah- 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. With regards to our Aiemaan- as covenant with Allah, we need to be extra careful and protective.

 

• T’a’amu of those who were given the Kitaab and your T’a’ama for them: All the shared values, practices, aspects of all Ahl-e-Kitaab in terms of whatever is T’aayibaat (desirable, pleasant, favorite, valuable and lawful and acceptable as per the laws of the Deen and the land) of each other are Halal for each other.

 

• Mohs’inaatu of the Mominaate and of those who were given the Kitaab: to Mohs’inaat- protect, shield, guard, fortify and defend all those who are Mominaat- have Emaan, upholders of their Aiemaan with Allah, as well as Amanu- utter and deep conviction of Emaan as well as are at Aman- peace, harmony, and goodwill for everyone around them as well as those who were given the Kitaab before you. However, the broad divine guidelines are three- folds while one is protection and guarding the Mominaat and the Ahle-Kitaab. (1) Pay them their Ajwaar: while we Mohs’inaate them, we need to keep in mind that whatever services they perform for us, be it as in our employment, or as per their own initiative, whatever benefit we receive from them, then we should repay them their Ajar- the reward, the compensation, in accordance with their Haqq- their due right. And (2) Should be Ghair Musafeheena- we should provide this protection and guardianship as Ghair (without, contradiction of, against and opposition of any) Musafiheen – any violence, force, bloodshed, or killing. (3) Should not Mutakhazzi secrets: should not take, enter into, or engage in any secret deals or consultations which can not be made public, or which is done behind closed doors and therefore could be devoid of legitimate transactions.
• Abiding by these terms strictly are part of our Aiemaan- the covenant with Allah- our promise, oath, covenant with Allah. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran as Ahad and Meesaq. By doing kufar, hiding, rejecting, not seeking knowledge, not utilizing one’s intellect, and going against these explicit boundaries of Deen, Ayahs and Hidaya which form an integral part of our Aiemaan, means that our deeds would be in vain and futile in the Akhira and the time of accountability since this act of Kufar with the Aiemaan has a huge impact on the scale of justice at the time of accountability.

 

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/