Surah Al-Ma’idah Ayah No. 12

Surah Al-Ma’idah Ayah # 12 (5:12)

A.   TRANSLATION

 

١٢  وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ

[Quran 5:12] And certainly Akhaza (أَخَذَ) Allah Meesaq (مِيثَاقَ) Bani (بَنِي) Israel (إِسْرَائِيلَ) and WE Ba’as’na (وَبَعَثْنَا) among them As’na (اثْنَيْ) Ashra (عَشَرَ) Naqeeban (نَقِيبًا). And Allah Qala (وَقَالَ), “Indeed, I AM with you; if you Aqamtum (أَقَمْتُمُ) the S’alat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ), and Amantum (وَآمَنْتُمْ) with MY Rusul (بِرُسُلِي) and Azartumuhum (وَعَزَّرْتُمُوهُمْ), and Aqraztum (وَأَقْرَضْتُمُ) Allah Hasanan (حَسَنًا) Qarzan (قَرْضًا); I will Akfirrana (لَأُكَفِّرَنَّ) from you, your Saiyyatukum (سَيِّئَاتِكُمْ) and admit you to Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) Al-Anhaar (الْأَنْهَارُ). Then whoever, kafara (كَفَرَ) from after that among you, then certainly, Zalla (ضَلَّ) Sawa’u (سَوَاءَ) the Sabeel (السَّبِيلِ).”

 

B.   THE CONCEPT:

 

Before we discuss the concepts of these Ayahs, it is important to understand the concept of who is Bani-Israel?

 

WHO EXACTLY ARE BANI-ISRAEL AS PER QURAN?

 

A normal misinterpretation is that, when Quran refers to Bani Israel, it is assumed that Allah is talking about Jews, which is a completely wrong understanding because it restricts the divine guidance as if the Quran is talking about someone else, especially where Allah is addressing ‘Oh Bani Israel’ or where Allah is talking about specific duties and responsibilities as per the ‘Meesaq with Bani Israel’. By misinterpreting Bani-Israel to someone else instead of ourselves, such important divine guidance is then completely ignored as it pertains to ‘them’ not ‘us’. Additionally, and in alignment with considering bani-Israel to someone else, another common misinterpretation is that Bani-Israel, mistranslated as children of Israel were the Children of Nabi Yaquoob as his title/name was Israel. This is again not substantiated by Quran and not mentioned in any of the Ayahs, but this concept purely based on assumptions and inferences not backed by Quran. Whenever Allah has mentioned the word Nabi Yaquoob, Allah has never associated his name as Israel so why would Allah call these people Bani-Israel instead of Bani Yaquoob?

 

WHAT IS THE MEANING AND USAGES OF THE WORD BANI (بَنِي ُ) AS PER QURAN?

 

The word ‘Bani’ is used in Quran in different phrase such as ‘Bani-Israel’ or ‘Bani- Adam’. If we translated the word bani in the phrase ‘Bani-Adam’ as ‘children of Adam’, this will not be the right translation, since we know the word Adam does not refer to a single person or a single couple even, but it refers to that stage of mankind, where they were made Khalifa on earth on the basis of knowledge. The Bani in the phrase ‘Bani-Adam’ is used in multiple meanings. First and foremost, it means ‘of the same type or kind’, therefore ‘Bani Adam’ means, same type or kind as that of Adam, who was appointed as Khalifa on earth and therefore the phrase ‘Bani- Adam’ refers to all those who are Khaifa- caretakers, trustees of the earth on the basis of Ism- deep and thorough knowledge. Secondly the word bani and Ibn shares the same meanings in terms of those who follow in the same footsteps, for instance Maseeh Ibne Maryam means those who follow the footsteps of Maryam as being Rasool of Allah, because the word Ibn is also used in Quran in the meaning of building or making or laying the foundation for something as well as working on the footsteps of someone or in alignment with someone. All the following Ayahs confirms this understanding of the meanings of the word, Ibn, Bani, etc.

[Quran 66:1] “…said my rab, Ban for me a Baitan in Jannat…”  here the meanings are used in the meaning of making or building or laying the foundations for.

[Quran 4:172 & 5:75] “Al (the) Maseeh ibne Maryam”, means those who are laying the groundwork, working for, and are the foundations for the Maseeh as Ibne (foundations, footsteps) of Maryam, the Risalat, the Rasool.

[Quran 4:34, 2:177 & 2:215] “Ibn-s Sabeel” it does not mean children of the Sabeel, if we translate the word Ibn as children, but it means through our wealth and resources we need to Ibn- make, build, construct, lay the foundations of Sabeel- a way out for those who really are in need of a way out, as an exit out, as well as to support those who are working as Ibn- footsteps, laying the foundations for the Sabeel of Allah.

[Quran 5:18] “And the Yahood and the Nas’ara say, ‘We are Ibna Allah and Allah’s beloved….”  It does not mean that they are saying we are sons or children of Allah, but it means that we are working for, laying the foundations for and making the Sabeel of Allah.

 

WHAT IS THE MEANING AND USAGES OF THE WORD ‘ISRAEL’ AS PER QURAN?

 

The word is normally assumed to be title of Nabi Yaquoob and Bani-Israel are assumed to be children of Nabi Yaquoob, however both of these assumptions are not substantiated by Quran. The basic meanings of the word Israel, basically means to adopt new ways and ideas by letting go of the previously adopted ways and methods. Let’s analyze some of the related ayahs mentioning the term “Bani-Israel”.

 

[Quran 17:02-4] “And We gave Musa the Kitaab, and Ja’alna (appointed/made) it Hudan (Hidayah) for Bani-Israel- so that you do not Tattakhuzu (seize) other than ME, Wakeelan (judge, lawmaker). Zurriyatin (followers of- on whose footsteps they follow) of those we Hamalna (carried) with Nuh. Indeed, he was Abdan (Aabid-obedient, follower of laws of Allah) Shakkoran (doer of deeds by Allah in utter gratitude). WE Qaza’ena (judged, decreed) to Bank Israel in the Kitaab”.  Thus Bani-Israel are the Zurriyat who follow in the same footsteps of those who were carried with Nabi Nuh in his boat. Nabi Yaqoob came way later. So, there is no possibility of Allah calling the children of Nabi Yaqoob as Bani Israel. Additionally, a point to note here, is that the traits and characteristics of those who rode with Nabi Nuh in his boat, was that they let go of their preconceived ideas, practices, had Amanu with nabi Nuh, sacrificed everything, their families, their business, etc. in order to adopt the Nabi’s Naba. Hence whenever Allah says Zurriyat of Nabi Nuh, means those who follow in the same footsteps as those who accompanied him in his boat. Thus, they were ‘Israel’ in the meanings of who adopted the Naba’s new ways and ideas by letting go of the previously adopted ways and methods and by making personal sacrifices.

 

[Quran 19:58] “These are the ones who Allah Ana’am (blessed with Na’imat) upon them from the Nabiyeen from the Zurriyaat (followers of- on whose footsteps they follow) of Adam and of those we carried with Nuh and of Zurriyaat (followers of- on whose footsteps they follow) of Ibrahim and Israel and of those WE Hadayna (give Hidayah) and WE choose. When were Tutla (asked to follow) to them Ayaat of the Rahman, they fell in Sajadan and Bukeyyan.” This Ayah is an important Ayah, which is highlighting the three important stages of mankind 1) Adam- refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge. 2) Israel- refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh; referring to the stage of mankind, where people follow the Naba of Allah’s Nabi, by letting go of previously adopted practices and making personal sacrifices and 3) Ibrahim- by which time, we, as mankind, had already fell into the depths of darkness from where Millat-e-Ibrahim, pulled us on the basis of reasoning and intellect, and through Hanifan and perfection of the Deen.

 

[Quran 7:69] “Do you wonder that there has come to you a Zikar from your Rabb A’ala (a prestigious) Rajulan (resourceful people) from among you, so that he/she may warn you? And do Zikar when Allah Jalakum (made/appointed) you Khulufa’a (successors, caretakers) from after the Quom-e- Nuh and increased you in the stature extensively. Then Do Zikar of A’ala (prestige, height) Allah so that you may be successful.” Basically, this Ayah is telling us that we, as Bani Israel, have been made Khalifa- successors, caretakers from after the Quom e Noh, in terms of walking in their footsteps and becoming their successors of Nabi Nuh and his Quom.

 

[Quran 6:84] “And WE bestowed to him (Ibrahim) Ishaq and Yaquob —All Hadeyna (were on Hidayah). And Nuh- WE Hadeyna (give Hidayah) from before. And of his (Nuh) Zurriyatahi (followers of- on whose footsteps they follow)- Daud and Suleman and Ayyub and Yousuf and Musa and Haroon. Thus, WE reward the Mohsineen.” This Ayah is basically telling us in unclear terms, that Nabi Yaquoob is NOT Israel. This Ayah also shows that all the Nabiyeen, such as Zurriyyat (followers of- on whose footsteps they follow) of Nuh- such as Nabi Daud, Suleman, Ayyub, Yousuf, Musa and Haroon were all mentioned as Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh. It is also obvious from these ayahs that Nabi Ibrahim was also among Bani Israel as well. And so was the Nabi Musa, also termed as Zurriyyat (followers of- on whose footsteps they follow) of Nabi Noah and his companions.

 

[Quran 22:78] “And Wajahadu (your focus, attention, and desired destination) for Allah, is the Haqq (due right, your duty towards) Jehaadehi to Allah. Allah is the one who has chosen you and what would Ja’ala (appointed) upon you in the Deen any Haraj (difficulty)?- Millat of your Abae’kum (forefather) Ibrahim- He named you the Muslimeen from before…” This Ayah proves that Nabi Muhammad is the descendants of Nabi Ibrahim as clearly stated here as Ibrahim being our forefather.  Therefore, all of these Anbiya such as Nabi Musa, Nabi Ibrahim, as well as Nabi Muhammad are all the Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh and his companions in the ship.

 

WHO IS THE ADDRESSEE OF THE QURAN AND WHAT DOES IT REALLY MEAN?

 

We know that Quran is the Kitaab that was revealed on Nabi Muhammad, and upon us, those who Amanu. If Nabi Muhammad was not amongst the Bani-Israel then why would Allah tell us about how Allah has given Fazeelat to Bani-Israel over the world- Ayah 2:40. Are these some other people, who have been given Fazeelat over the worlds?. Why would Allah tell us about Allah’s Meesaq with Bani Israel and its important aspect- terms of duties and responsibilities, if these terms of Meesaq belongs to someone else and someone else is supposed to take care of these responsibilities? Why would Allah tell us about the different stories of how Allah has Given Fazeelant to Bani-Israel, saved them and honored them; about how Bani-Israel has been addressed times and times again in Quran as “O Bani Israel”? If Quran is for us, why would Allah address someone else and then tells us in Quran that it has our Zikar?

[Quran 21:10] Indeed, WE have Anzalna (revealed) upon you Kitaaban- in it is your Zikar. Then will you not Ta’qalon (used reason)

Here if we notice, the word Zikr is used in the meanings of such stories being narrated in Quran for Ibrat and lesson, telling us very clearly that all these stories are of us, we are the addressee of the Quran. In Quran, Allah is not addressing ‘them’ but ‘us’. Bani-Israel is not some other-third persons addressed by Allah, such as Jews or those who already died, but the actual direct addressees are those who are the followers of Quran i.e., all of us and these Ayahs are telling us about all the Nabiyeen of Allah, that we follow. Thus, wherever Quran is talking about Bani Israel, it is addressing to ALL of us directly, i.e., whoever is follower of any or more or All of Allah’s Nabiyeen is termed as Bani-Israel as per Quran.  If we look at the way Allah addresses us in Quran, the way we’re addressed, sets the tone for the subsequent divine guidance that follows the addresses and specifically addressing that particular group only. Therefore, when Allah says the following, the divine guidance that follows, pertains to that group only as explained below

Ya- Aheyyu- An-Naas (يَا أَيُّهَا النَّاسُ): Allah is addressing all of us as mankind, who are Insaan, who may or may not also belong to those who Amanu, Bani-Adam, Bani-Israel, etc.

Ya- Bani- Adam (يَا بَنِي آدَمَ): Since Adam refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge. Therefore, whenever Allah addresses, Ya Bani Adam, Allah is addressing all of us, who take up this responsibility of being Khalifa on earth by seeking knowledge and acting as caretakers and trustees of earth

Ya- Aheyyu- Allazeena- Amanu (يَا أَيُّهَا الَّذِينَ آمَنُوا): Allah is addressing all those who Amanu- not in the meanings of believes but in the meanings of being at Aman- utter and deep conviction on the five fundamentals of Emaan (Allah, Allah’s Malaik, Allah’s Kitaab, Allah’s Nabiyeen and Youm Al Akhira) on the basis of seeking of knowledge and after using one’s faculties especially of Aqal, reasoning and intellect. Being at Aman, also means being in peace, love and harmony with the members of the community and society, providing security and peace. Being at Aman also means upholders of our Aiemaan- promise, Meesaq with Allah.

Ya-Ahl-Al-Kitaab (يَا أَهْلَ الْكِتَابِ): The word Ahl basically means those who are caretakers, owners, responsible ones. Thus whenever Allah addresses those who are Ahl of the Kitaab, it means those who take it upon themselves to be owners, caretakers and responsible ones of the Kitaab in terms of abiding by the terms of the Meesaq with Ahl-e-Kitaab, of Iqra and tatla of the Kitaab as per its Haqq, of understanding and practically implementing it and proclamation to others through all ways and means including ones conducts and behaviors, of never to hide or amend any aspect, and to never mix Haqq with Baatil.

Ya- Bani- Israel: Since Israel refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh in that region; Israel refers to the stage of mankind, where people follow the Naba of Allah’s Nabi, by letting go of previously adopted practices and making personal sacrifices. Thus, whenever Allah addresses, Oh Bani-Israel, Allah is addressing all of us, who follow the Naba of Allah’s Nabiyeen (any, more or all of them) by letting go of their preconceived ideas, and making personal sacrifices.

Thus if, we are, those of the mankind, those of the Bani Adam as Khalifa on earth, those who Amanu, those who are Ahl of the Kitaab, those who Amanu on Allah’s Nabiyeen as ‘Israel’ by letting go of preconceived ideas and adopting the Naboat, then All the Ayahs, where Allah has addressed any of the above groups of people, then, Allah is basically addressing us.

 

CONCLUSION: WHO IS BANI-ISRAEL?

If we analyze the basic concepts of keyword ‘Bani’ and all the above ayahs and discussions, we would realize that, all the Nabiyeen, including, Nabi Musa, Nabi Easa and Nabi Ibrahim were appointed for the Bani-Israel. Allah has addressed Bani-Israel as the Zurriyyat (followers of- on whose footsteps they follow) of those who rode with Nabi Noah in his ship during the big flood. This means that the Bani-Israel were basically amongst those who survived the big flood along with the Noah in the same ship. Nabi Muhammad is the descendants of Nabi Ibrahim as clearly stated here as Ibrahim being our forefather.  Whenever the phrase ‘Bani-Israel’ is used for instance in Ayah 5:12, it refers to those who were of the same type, kind, took over the same responsibilities and follow the footsteps of those who rode in the boat with Nabi Noh – Ayah 17:2-4 & Ayah 19:58, as their Khalifa, their successors. Therefore, all of these Anbiya such as Nabi Musa, Nabi Ibrahim, as well as Nabi Muhammad are all the Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh and his companions in the ship. The phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else but us, those who are followers of any and all of Allah’s Nabiy and whenever Allah tells us about Bani-Israel, it’s like telling us about those who are Bani-Israel, with respect to any of Allah’s Nabiyeen, that we are Zurriyaat of and Khalifa of.

 

CONTEXT OF THE AYAH 5:12: While reading this ayah, we have to keep the context in mind especially earlier ayahs up to 5:12, through which we have learned the divine guidance about Allah’s Meesaq- which is the sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable and that we have entered to as covenant with Allah and that has now become unbreakable since Allah has fulfilled Allah’s part of the contract being our Rahman, Rabb and Raheem, and by giving us Hidayah in the form of the Kitaab. In terms of Meesaq with Allah, Quran tell us about our duties which are (1) to Amanu and to Observe Taqwa, (2) to do Abd only of Allah, never to do Shirk and to do Ahsan with mankind (3) duties as Ahle-Kitaab, (4) To do Shahada for Allah and (5) To do Zikar of Allah, to Aqama the S’alat and commit the Zakat. This Meesaq with Allah becomes Meesaq when we, as those who Amanu, who are at Aman, and are upholders of our Aieman, Qultum- through our conducts and behaviors that we have Sama’ena- listened and observed with complete intellectual presence with a firm decision to obey and then we At’a’na- obey and follow with our own inclinations, without any force or compulsion, but through own willingness and desires after having witnessed the benefits of doing so; then it’s at that point of time, that we have entered into this Messaq, being unbreakable, and strong covenant with Allah.

 

 

CONCEPT OF THE AYAH 5:12: Keeping in considerations the above concept of Bani-Israel and the context of earlier Ayahs as mentioned above, especially the divine instructions with respect to Meesaq with Allah, the Ayah 5:12, “And certainly Akhaza (أَخَذَ) Allah Meesaq (مِيثَاقَ) Bani (بَنِي) Israel (إِسْرَائِيلَ)…” Allah is then discussing the terms of Meesaq with Bani-Israel- that is each and every one of us, who are Bani- followers, laying the foundations for, working for, as Israel as Zurriyaat and Khalifa by letting go of our preconceived ideas and adopting the Naba of Allah’s Nabiyeen. What these terms of the Meesaq are, is then mentioned in the next phrase “…. and WE Ba’as’na (وَبَعَثْنَا) among them As’na (اثْنَيْ) Ashra (عَشَرَ) Naqeeban (نَقِيبًا)…” is normally mistranslated as ‘we appointed among them twelve leaders’ which is a wrong translation. The word Ba’asna: is normally mistranslated as appointed, or raised, or sent but these are all wrong translations. The basic meanings of the word are in terms of sending on a mission or an expedition with clear duties; in terms of a delegate or an envoy or a person, or anything even an Azaab, but that who/which is dispatched with defined duties and responsibilities with a clearly defined mission and objective. The word As’na: is normally mistranslated as two or as in this Ayah along with Ashara is mistranslated as twelve. The basic meanings of the word are in the meanings of groups, altogether, crowds or congregates in the meanings of supporting and with coordination of each other. The word Ashara: is mistranslated as ten, but the word does not mean any number but basic meanings of the word is in terms of living with someone in close companionship and support in terms of supporting or living with them as a close friend or close companion. The word Naqeeb: is normally translated as leaders or chiefs but the basic meanings of the word are in terms of acts of excavating in terms of excavation, prospecting, as exploration, researcher or investigator. Thus, here when Allah says, “…and WE Ba’as’na (وَبَعَثْنَا) among them As’na (اثْنَيْ) Ashra (عَشَرَ) Naqeeban (نَقِيبًا)…” means Allah Akhaza- seize, Meesaq of Bani-Israel and Ba’as’na- the specific duties and responsibilities as per this Meesaq given as a mission and objective to carry out, which should be done in As’na- close coordination with each other, Ashara- as close companionship with each other by exploring, investigating and researching in Qumtum of S’alat and committing of Zakat as explained further in the next phrase.

 

The next phrase “…And Allah Qala (وَقَالَ), “Indeed, I AM with you; if you Aqamtum (أَقَمْتُمُ) the S’alat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ)…”, normally translated as ‘And Allah said, indeed, I AM with you if you stand for prayers and pay zakat’, which is a complete mistranslation. The word Qala: especially when used for Allah, as it is used here, does not mean speech or saying but in fact refers to the whole system of Allah, which is all-inclusive of all the duties performed by All the Malaik of Allah. The word Aqumtum: is normally mistranslated as to stand, but the word is used in Quran more in the meanings of progressing something, advancing of something or helping something to move headway. The word S’alat: is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. S’alat has nothing to do with rituals or prayers at all but the word basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. ‘S’alaat’ as per Quran basically means a system, which we establish physically to look after everything and everyone and every life form in that system accordingly, through which we connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing this system of Salaat- these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone.  The word Zakat: is normally mistranslated as charitable donation payable only 2% to 10% once a year applicable on Muslims only, which is a completely wrong concept of Zakat. The word Zaka is used in Quran in means of ‘to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings. As per Quran, whatever Allah’s Fazal, Allah’s bounties & Na’mat Allah has given to us, it always has a portion which belongs to others and that portion of our Allah’s Fazal needs to be giveaway to its right beneficiary, once that portion of Allah’s fazal has been given away to its right beneficiary then rest of the Allah’s fazal will become clean and lawful as per deen for us to consume. Thus, here when Allah says, “…And Allah Qala (وَقَالَ), “Indeed, I AM with you; if you Aqamtum (أَقَمْتُمُ) the S’alat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ)…” Means Allah’s whole system will be supportive of you, if you Aqam the S’alat and commit the Zakat. ‘Aqum the Salat’ means- work towards advancement, progressing and helping S’alat to be established and move headway- i.e., to ensure progress, advancement and development of the system of S’alat as a social care system built on the parameters of Deen, in order to permanently and strongly connect to the basic foundations of Deen as well as to all the members of the society with each other. To commit Zakat means to contribute towards the Aqum of S’alat, it’s establishment and maintenance, as one carries out their day-to-day activities, through and with the help of committing all of one’s resources and Amwaal- knowledge, money, property, wealth, connections, title, etc.

 

Another important aspect of this Meesaq with Bani-Israel is then explained in the next phrase as “…and Amantum (وَآمَنْتُمْ) with MY Rusul (بِرُسُلِي)…” Here the word Rusuly, is normally translated as my Rasool, which is not what Allah is saying here. The word Rusul is generally misinterpreted as plural of Rasool as in my messengers as well, whereas the word Rusul, as in Rusuli, or MY Rusul, is used in Quran in the meanings of whatever Allah has sent as Risaalat, i.e., the Kitaab, the Hidayah, the Nabowat and the Risaalat. Thus here, as another important aspect of this Meesaq is mentioned as “…and Amantum (وَآمَنْتُمْ) with MY Rusul (بِرُسُلِي)…” Meaning Amuntum- be at Aman- through seeking of knowledge attain the level of utter and deep conviction, devoid of any concern or doubt, by the use of your faculties and intellect; as well as be at Aman, in terms of providers and upholders of peace and security, living in harmony with others; and be upholders of your Aieman- oath and promises with Allah, with respect to Allah’s Rusul- the Hidayah, the Kitaab and Risaalat. Basically, this means to seek knowledge of Allah’s Risalat, the Kitaab, by using one’s faculties and Aqal and reach the level of utter and deep conviction of Emaan, being upholders of Aman and Aieman- Meesaq with Allah. The next phrase “…and Azartumuhum (وَعَزَّرْتُمُوهُمْ)…” Which is normally translated as to honor or to assist someone, but the basic meanings of the word is in terms of ‘to confirm or to corroborate, to strengthen or to fortify’. Thus here, after highlighting the specific duties of S’alat and Zakat as a part of Meesaq with Bani-Israel, Allah is then giving a direct divine instruction to Aa’mantum- be at Aman, upholders of your Aieman, Meesaq, with the Rusuly- Allah’s Rusul, the Risalat, the Hidayah- and Azartumutuhum- corroborate, strengthen, & fortify your Aieman with Allah- the Messaq.

 

The next phrase, “…and Aqraztum (وَأَقْرَضْتُمُ) Allah Hasanan (حَسَنًا) Qarzan (قَرْضًا)…” here the word Qaraz is normally translated as a loan, but it is used in Quran in the concept of ‘paying forward’. The simplest way to define the concept of “pay it forward” is that when someone does something good for you, instead of paying that person back directly, you pass it on to the benefit and gratitude to another person. Especially in case of Allah, no one can give a loan to Allah and Allah is not asking you to give a loan to Allah. But what the reality is that Allah has blessed us with so many of Allah’s Naimat, Fazal and blessings. As a result of these blessings and in order to do acts of deeds in accordance with the Deen, as utter and deep gratitude towards Allah, Allah basically ask us to ‘Give Allah a Qarz’ basically by ‘Paying it forward’ in terms of benefiting those in need and spending, these Fazal, knowledge, Amwal, wealth, money, properties, titles, resources, for the benefit of others, in deep and utter gratitude of Allah, by being a Shaakir. This concept of Qaraz to Allah also means sending forward for accountability your good deeds, that are going to be considered at the time for the scale of justice. Thus, here “…and Aqraztum Allah a Hasanan Qaraza…” does not mean Allah is asking you to give Allah a goodly loan as is normally mistranslated but basically Allah is asking you to be A Shakir and in deep and utter gratitude towards Allah, carry out these duties as a means of paying it forward, to benefit others, to strengthen and support the creations of Allah and to send it forward for the accountability for your scale of justice.

 

The next phrase “…I will Akfirrana (لَأُكَفِّرَنَّ) from you, your Saiyyatukum (سَيِّئَاتِكُمْ)…” The word Saiyyiat is used in the meanings of such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when Allah says, after asking us to Aqraztum Allah a Qarze Hasanan, “…I will Akfirrana (لَأُكَفِّرَنَّ) from you, your Saiyyatukum (سَيِّئَاتِكُمْ)…”, means Allah will Kufar- hide and conceal the Sayyiat- in terms of such worst level of acts and speech of someone, being covered, concealed and hide due to that person’s Ahsan towards someone else. These Qarze Hasanan would hide and conceal the Sayyiat.

 

The next phrase “…and admit you to Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) Al-Anhaar (الْأَنْهَارُ)…” is normally mistranslated as ‘and will admit you to heaven below which rivers flow’ which is not how Allah is describing the Jannat. Each of us, as humans are different and there could be many humans, to whom gardens below which rivers flow, is not the most desirable feature or aspect in order to compel them to do Amal-e-Swalehat and for Qaraze Hasana. The word Jannat- basically means something, which is invisible, hidden, does not make sense, or one cannot comprehend, for instance Jannat as heaven is that place, which is not only invisible to us, but also something which we are not able to comprehend or understand completely. But through these and many others Ayahs in Quran, Allah gives a description of Jannat in order for us to visualize what it would be like in Jannat. The word Tajri: is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes and Allah’s carrying out Allah’s Amar. The word Tahteha: is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’. The word Anhaar: is normally translated as rivers, but the real meaning of the word is in terms to all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, love, compassion, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life. Thus, whenever in Quran, Allah describes Jannat through the phrase “Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) Al-Anhaar (الْأَنْهَارُ)”, it does not mean heaven below which rivers flow, as it has nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for ).

 

The next phrase “…Then whoever, kafara (كَفَرَ) from after that among you, then certainly, Zalla (ضَلَّ) Sawa’u (سَوَاءَ) the Sabeel (السَّبِيلِ).” As we know the word Kufar is used in Quran in apposite to Emaan and Amanu, in terms of hiding, concealing, not seeking knowledge, not using one’s faculties especially of Aqal and reasoning. And the word Sawa’aun means is also used in two broad meanings, as 1) alike, similar or of the same type and 2) as trustworthiness, or soundness. Thus here, Kufar has specific reference to the Meesaq of Allah with Bani-Israel, meaning whoever does Kufar- hides, conceal, goes against, the Meesaq, from after all the terms have been clearly ordained in details in Quran, then certainly, that person is Zalla Sawa’u Sabeel- means Zalla- being led towards destruction & failure, is unclear, not obvious, under confusion and creates confusion, is misled and misleads; is ambiguous, doubtful, questionable and uncertain as well as creates uncertainties and doubts, being misled away from Sawaa’u the Sabeel (of Allah)- where the word Sawa’a is used in both the meanings of soundness, evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security of the Sabeel of Allah, as well as Same and alike in the sense of similar to the Sabeel of Allah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

 

The Ayah no. 12 of Surah Al-Ma’idah, Ayah no. 5:12, gives us the following divine guidance that we can apply in our day to day lives.

 

• Quran is the Kitaab that was revealed upon us, those who Amanu and each and every Ayah pertains to us. Because our stories are mentioned in Quran as Zikar, as Ibrat and lesson- all the stories are of us as well as we are the addressee of the Quran. The way Allah addresses us in Quran sets the tone for the subsequent divine guidance that follows the addressee and specifically addressing that particular group only. Therefore, when Allah says in Quran, Ya- Aheyyu- An-Naas (يَا أَيُّهَا النَّاسُ): Allah is addressing all of us as mankind, who are Insaan, who may or may not also belong to those who Amanu, Bani-Adam, Bani-Israel, etc.; Ya- Bani- Adam (يَا بَنِي آدَمَ): Since Adam refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge. Therefore, whenever Allah addresses, Ya Bani Adam, Allah is addressing all of us, who take up this responsibility of being Khalifa on earth by seeking knowledge and acting as caretakers and trustees of earth; Ya- Aheyyu- Allazeena- Amanu (يَا أَيُّهَا الَّذِينَ آمَنُوا): Allah is addressing all those who Amanu- not in the meanings of believes but in the meanings of being at Aman- utter and deep conviction on the five fundamentals of Emaan (Allah, Allah’s Malaik, Allah’s Kitaab, Allah’s Nabiyeen and Youm Al Akhira) on the basis of seeking of knowledge and after using one’s faculties especially of Aqal, reasoning and intellect. Being at Aman, also means being in peace, love and harmony with the members of the community and society, providing security and peace. Being at Aman also means upholders of our Aiemaan- promise, Meesaq with Allah. ;  Ya-Ahl-Al-Kitaab (يَا أَهْلَ الْكِتَابِ): The word Ahl basically means those who are caretakers, owners, responsible ones. Thus, whenever Allah addresses those who are Ahl of the Kitaab, it means those who take it upon themselves to be owners, caretakers and responsible ones of the Kitaab in terms of abiding by the terms of the Meesaq with Ahl-e-Kitaab, of Iqra and tatla of the Kitaab as per its Haqq, of understanding and practically implementing it and proclamation to others through all ways and means including ones conducts and behaviors, of never to hide or amend any aspect, and to never mix Haqq with Baatil; or Ya- Bani- Israel: Since Israel refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh; Israel refers to the stage of mankind, where people follow the Naba of Allah’s Nabiy, by letting go of previously adopted practices and making personal sacrifices. Thus, whenever Allah addresses, Oh Bani-Israel, Allah is addressing all of us, who follow the Naba of Allah’s Nabiyeen (any, more or all of them) by letting go of their preconceived ideas, and making personal sacrifices.

 

• Allah Meesaq with us as Bani- Israel- Overriding Principal: is then mentioned in Ayah 5:12 with the overriding principal of “Ba’as’na As’na Ashra Naqeeban- Our Meesaq with Allah as Bani-Israel is to be carried out with Ba’as’na- the specific duties and responsibilities given as a mission and objective to carry out, should be As’na- close coordination with each other, Ashara- as close companionship with each other Naqeeban- by exploring, investigating and researching.

 

• Our Meesaq with Allah- broad Terms and Duties- # (1) Aqamtum the S’alat: Allah’s whole system will be supportive of us, in terms of All natural laws and Malaik of Allah in Sajda to us, if we Aqam the S’alat. ‘Aqum the Salat’ means- work towards advancement, progressing and helping S’alat to be established and move headway- i.e., to ensure progress, advancement and development of the system of S’alat as a social care system built on the parameters of Deen, in order to permanently and strongly connect to the basic foundations of Deen as well as to all the members of the society with each other.

 

• Our Meesaq with Allah- broad Terms and Duties- # (2) Commit the Zakat: Allah’s whole system will be supportive of us, in terms of All natural laws and Malaik of Allah in Sajda to us, if we commit the Zakat. Zakat is normally mistranslated as charitable donation payable only 2% to 10% once a year applicable on Muslims only, which is a completely wrong concept of Zakat. The word Zaka is used in Quran in means of ‘to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings. To commit Zakat means to contribute towards the Aqum of S’alat, it’s establishment and maintenance, as one carries out their day-to-day activities, through and with the help of committing all of one’s resources and Amwaal- knowledge, money, property, wealth, connections, title, etc.

 

• Our Meesaq with Allah- broad Terms and Duties- # (3) Amantum with Allah’s Rusul: means Amuntum- be at Aman- through seeking of knowledge attain the level of utter and deep conviction, devoid of any concern or doubt, by the use of your faculties and intellect; as well as be at Aman, in terms of providers and upholders of peace and security, living in harmony with others; and be upholders of your Aieman- oath and promises with Allah, w.r.t. Allah’s Rusul- the Hidayah, the Kitaab and Risaalat. Basically, this means to seek knowledge of Allah’s Risalat, the Kitaab, by using one’s faculties and Aqal and reach the level of utter and deep conviction of Emaan, being upholders of Aman and Aieman- Meesaq with Allah.

 

• Our Meesaq with Allah- broad Terms and Duties- # (4) Azartumuhum: corroborate, strengthen, & fortify our Aieman with Allah- the Messaq as well as those for whom one is Aqum the Salat and commit the Zakat, spending for the benefit of others, strengthening, supporting and fortifying them.

 

• Our Meesaq with Allah- broad Terms and Duties- # (5) Aqraztum Allah Hasanan Qarza: the direct divine instruction and important part of our Meesaq to be a ‘Shakir’ and in deep and utter gratitude towards Allah, carry out these duties as a means of paying it forward, to benefit others, to strengthen and support the creations of Allah and to send it forward for the accountability for your scale of justice.