Surah Al-Ma’idah Ayah No. 15 – 18

Surah Al-Ma’idah Ayah # 15 – 18 (5:15 – 5:18)

A.   TRANSLATION

١٥  يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ ۚ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ

[Quran 5:15] O Ahle (أَهْلَ) of the Kitaab (الْكِتَابِ)! Surely has Ja’akum (جَاءَكُمْ) to you, MY Rasool (رَسُولُنَا), Yubayyin (يُبَيِّنُ) to you much of what you Kuntum (كُنْتُمْ) Tukhfuna (تُخْفُونَ) of the Kitaab (الْكِتَابِ) and Ya’fu (وَيَعْفُو) much. Surely Ja’akum (جَاءَكُمْ) from Allah Noorun (نُورٌ) and Kutibun (وَكِتَابٌ) Mubeynun (مُبِينٌ).

 

١٦  يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ

[Quran 5:16] Allah Yahdi (يَهْدِي) with it from Ataba’a (اتَّبَعَ) Allah’s Rizwanahu (رِضْوَانَهُ). Subula (سُبُلَ) the Salaame (السَّلَامِ) and brings them out from the Zulemaate (الظُّلُمَاتِ) to the Noore (النُّورِ) with Allah’s Iznehi (بِإِذْنِهِ). And Allah Yahdihim (وَيَهْدِيهِمْ) to S’iraat’in (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).

 

١٧  لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۚ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 5:17] Certainly, Kafara (كَفَرَ) those who Qaalu (قَالُوا), “Indeed, Allah is the Maseh (الْمَسِيحُ) Ibnu (ابْنُ) Maryam.” Say, ‘Then, who Yamleka (يَمْلِكُ) of Allah Shayyin (شَيْئًا) if intends to destroy the Maseh (الْمَسِيحَ) Ibna (ابْنَ) Maryam and Ummahu (وَأُمَّهُ) and whatever is in the earth Jameyan (جَمِيعًا). And to Allah belongs Mulku (مُلْكُ) the skies and the earth and what is between them. Allah creates what Yashau (يَشَاءُ) and Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).

١٨  وَقَالَتِ الْيَهُودُ وَالنَّصَارَىٰ نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ ۚ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ ۖ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ الْمَصِيرُ

[Quran 5:18] And Qalat (وَقَالَتِ), the Yahudu (الْيَهُودُ) and the Nas’ara (وَالنَّصَارَىٰ), “We are Abna’u (أَبْنَاءُ) of Allah and Allah’s beloved.” Say, “Then, what give you Azaab (يُعَذِّبُكُمْ) with your Zunubekum (بِذُنُوبِكُمْ). Nay, you are Bashara (بَشَرٌ) from among Allah’s creations. Yaghfir (يَغْفِرُ) to whom Yashau’ (يَشَاءُ) and Yuazzebu (وَيُعَذِّبُ) whom Yashau (يَشَاءُ). And to Allah belongs Mulku (مُلْكُ) of the skies and the earth and what is between them. And to Allah is the final destination.

 

B.   THE CONCEPT:

 

Before we understand the concept behind these Ayahs, it is important to understand the following concepts

WHO IS MASEEH IBN-E-MARYAM?

 

The word Maseh is normally assumed to be the title of Nabi Easa but there are three points which needs to be notice is that; Point no. (1) the word is used alongside with ‘AL’, meaning ‘the’ referring to a specific Maseh among the many. Point no. (2) Quran has not used Al-Maseh alongside with Easa in all of the places where Nabiy Easa is mentioned and neither the phrase Ibn-e-Maryam is mentioned along with Nabiy Easa in All of the places where Nabiy Easa is mentioned. And Point no. (3) Quran has not always used the word Al-Maseh with Ibn-e-Maryam and not across all the usages of the word Al-Maseh, it appears along with Ibn-e-Maryam. Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh as well as that is of Ibn-e-Maryam.

 

THE WORD IBN AS PER QURAN:

 

Normally translated as children or child only, the word Ibn is used in Quran in multiple meanings. It is used in the meanings of laying the foundations, building or working for something for instance as per the phrase Ibn-e-Sabeel, which does not mean children of Sabeel, but basically those who are working for, a laying the foundations for the Sabeel, as well as referring to laying the foundations for, and working for the Sabeel- as in exit out for those who don’t have an exit out options.

 

Therefore, when used alongside with Maryam, as in “Easa Ibne Maryam”, or “Al (the) Maseh ibne Maryam” it means laying the groundwork, working for, and the foundations, on the same way as done by Maryam.

 

THE WORD AL-MASEH AS PER QURAN:

 

In order to identify meanings of the word “AL-Maseh- The Maseh”, Quran defines the word to be possessor of certain characteristics for instance as used in Ayah 4:172, “Never will Yastankif (hesitate) the Maseh to Yakuna (aim to reach the final destination/form of) Abd of Allah and not the Muqrrebuna (those who are Qareeb) of the Malaik. And whoever hesitates from Allah’s Aibadehi (doing Abd for Allah), and Yastakbir (proud and arrogant), then will be gathered to Allah altogether”. Here the definition of the word ‘Al Maseh’ is that of such a person who does not Yastankif (hesitate) to do Abd only of Allah, and not to the Muqreboon (those who are Qareeb) of The Malaik. We all know the Malaik being such powers, processes, on the basis of which Allah has created and is running the affairs of the whole universe. Thus the Muqrabuna of the Malaik are such people who are Qareeb of the Malaik, in terms of Any of Allah’s Nabiyeen, Rasool, who were Muqrabuna of the Malaik of Jibrael and Michael as well as all those people who, due to their seeking of knowledge of the Malaik, have been able to get the Malaik to do Sajda to them, such as the scientists, the discoverers, those who are using any of the malaik to carry out their duties of Khalifa on each, could be a scientist, holders of knowledge of any Malaik, a teacher, a guide, or a person with an authority or power. As humans, we tend to do Abd of these Maqrobuna of the Malaik, either any Nabiy or Rasool of anyone who is Qareeb of any Malaik, i.e., we tend to submit to, follow their laws, blindly follow them or consider them as our deities and gods. Whereas the basic quality of the Maseh is that instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik, the Maseeh only Does Abd to Allah and Allah only. Another trait of the Maseh is that the person is not Mutakkabir, that is neither proud nor arrogant.

 

Thus, when in Ayah 9:30, Allah says “And said the Yahood (the scholars, the leaders) that ‘Uzair is Ibnu of Allah’ and said the Nas’ara (friends & family) that ‘the Maseh is Ibnu of Allah’. That is their saying with their mouths; they imitate their speech of those who do Kufar from before. Allah will Qataluhum for how they are deluded.”, Here Allah is not referring to two titles or names of any specific people but the characteristics of people. Word Uzair referring to the traits of self-discipline and chastisement and Al-Maseh referring to the characteristics as defined above, with both as Ibn of Allah- does not mean son/child of Allah, but is used to refer to the basic requirement for those who are Ibn of Allah, laying the foundations for, working for and striving in the Sabeel of Allah. This ayah is basically saying that the Yahood- your scholars & leaders preach to make you self-discipline and chastise and Nasara- your helpers, friends and family ask you to be the Maseh; as the basic requirement to be Ibn of Allah, whereas both of them do nothing except utterance of words from their mouths, imitating those who are Kaafir.

 

THE PHRASE ‘AL MASEH IBN-E-MARYAM’ AS PER QURAN:

 

If we combine the two words Ibn and Al-Maseh in the phrase Al-Maseh Ibn-e-Maryam, it means the Maseh, who is Ibn-e-Maryam, i.e., followed, laid the foundations and worked in the Sabeel of Allah like Maryam did. This is beautifully explained in Ayah 5:75, “And the Maseh Ibne Maryam is not except Rasoolun; Certainly, many Rasool and Ummuhu S’adeeqatun (truthful) have passed from before her…” shows that the Maseh Ibne Maryam is nothing except the Rasool of Allah who is Ibn- laying the foundations and building Allah’s Risalaat. Thus, if we combine all the characteristics of the word “Al-Maseh”, as defined by Quran, is to refer to those people are Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are not Mutakabbir- proud or arrogant.

 

Thus, the phrase Al-Maseh Ibn-e-Maryam, refers to All of Allah’s Rasool, whoever is acting as Ibn-e-Maryam, in line with what Maryam did, in terms of Allah’s Risalat, i.e., who lay the foundations and build the groundwork, working for Allah’s Risalaat; who aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and who are not Mutakabbir- proud or arrogant. Therefore, in Ayah 9:31, “they have taken their Ahbarehim (religious scholars) and their Rahbanhum (preachers, clerics, monks) as their Arbaab (plural of Rabb) from besides Allah and the Maseh Ibne Maryam, and they were not commanded except to do Abd of only one Allah…” Here it does not mean as it is normally mistranslated that ‘they have taken their religious scholars and their clerics as their Arbab, including the Maseh Ibn-e-Maryam, but here the phrase ‘Besides Allah and the Maseh Ibna Maryam’ are together, which means that those who consider their religious scholars and clerics as their Rabb besides Allah and Allah’s Risalat (referred here through the phrase Maseh Ibna Maryam).

 

IMPLICATIONS AND MEANINGS OF THE EIGHT IMPORTANT PHRASES AS PER QURAN:

 

1) AN NAAS (النَّاسُ): Refers to all of as mankind, who are Insaan, who may or may not also belong to any other category.

 

2) BANI ADAM (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 seeking knowledge, Allah’s Malaik have done Sajda to us.

 

3) THOSE WHO AMANU (الَّذِينَ آمَنُوا): This includes 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.

 

4) AHL-E- Kitaab (أَهْلَ الْكِتَابِ): The word Ahl basically means those who are caretakers, owners, responsible ones. Thus, Ahl-e-Kitaab are 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.

 

5) BANI-ISRAEL (بَنِي إِسْرَائِيلَ): 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 Nabiy, by letting go of previously adopted practices and making personal sacrifices. Thus, Bani-Israel, are those who are Khalifa and Zurriyat (followers) of those who rode along with Nabiy Nuh, and therefore refers to all of us, who are the followers of the Naba of any or all of Allah’s Nabiyeen.

 

6) MILLAT OF IBRAHIM (مِلَّةَ إِبْرَاهِيمَ): Times and times again in Quran, we have been instructed by Allah to follow the Millat of Ibrahim. The basic characteristics of the word Millat is from the word Imlaa, means to have something written, decreed or dictated, and consequently refers to written law, instruction or a binding. Millat-e-Ibrahim therefore refers to such methods and ways of doing things, that have been perfected in the form of Deen-e-Islam by Allah. Islam is called Millat -e-Ibrahimi in Quran, to refer to such ways and methods of following the Allah’s Laws and commandments as followed by Nabi Ibrahim that have been later confirmed and written as obligatory way of life for Muslims in the form of Deen-e-Islam.

 

7) THE YAHOOD AND THE NAS’ARA (الْيَهُودُ وَالنَّصَارَىٰ): Normally mistranslated as the jews and Christians. The word Yahood refers to all those people around us, who we look up to for guidance, inspiration and Hudan (Hidayah) and who present themselves as those who can guide us as Hudaa, referring to all those who are our teachers, guides, preachers, elders etc. The word Nas’ara refers to those who are Nas’eer for us, helpers, supporters, protectors, our loved ones, our family and friends, our near and dear ones. Thus, together the phrase, the Yahood and the Nas’ara- refers to all the people and roles all around us, including those whom we get inspired or guided by such as our teachers, our leaders, our scholars, preachers, elders, etc. as well as those who are our Nas’eer- our family, friends, near and dear ones.

 

8) THE MASEH IBN-E-MARYAM (الْمَسِيحَ ابْنَ مَرْيَمَ): Al-Maseh Ibn-e-Maryam, refers to All of Allah’s Rasool, whoever is acting as Ibn-e-Maryam, in line with what Maryam did, in terms of Allah’s Risalat, i.e., who lay the foundations and build the groundwork, working for Allah’s Risalaat; who aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and who are not Mutakabbir- proud or arrogant.

 

CONCLUSION: The Maseh Ibn-e- Maryam does not mean son of Maryam, but refers to each and every one who is the Maseh Ibn of Maryam means those who are laying the foundations and building the groundwork, working for Allah’s Risalaat. Al Maseh, i.e., The Maseh just like Maryam did, as Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat, as a Rasool; with the clear aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of Allah’s Malaik, and who is not Mutakabbir- proud and arrogant. The Maseh-ibn-e-Maryam, refers to such people who qualify based on these characteristics and traits as that of Maryam, just like Nabi Easa who was the Maseh, as Ibn of Allah’s Risalat, did Abd only of Allah; did not Abd to any Muqrabuna of the Malaik, and was not Mutakabbir- proud and arrogant.

 

THE CONCEPT OF AYAHS 5:15-18:

 

While reading these ayahs, we have to keep their context in mind, especially Ayah no. 170-173 of Surah Nissa, which defines the concept of the Maseh, as well as earlier ayahs of Surah Maidah up to 5:14 from where we have learned our duties and responsibilities of us as Ahl-e-Kitaab, the caretakers, the owners of, who are responsible for the Kitaab- Allah’s revelations, we should not Taghlu- enter into any agreements, go with a force, power drive to break the back of opponents etc., in the Deen and should not Taqulu- engage in any such conducts, actions, speech & behaviors, upon Allah except with Haqq, the absolute truth, the absolute justice, the due rights and our duties and responsibilities as Ahl-e-Kitaab, which means that we should neither Taghlu in Deen except with Haqq, nor Taqulu upon Allah, except with Haqq. The Maseh Ibne Maryam is nothing but Allah’s messenger whose only duty was to deliver the message. Allah has defined the Maseh as that person who is not Mutakabbir- proud and arrogant; does not Yastankif- abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; look down on with contempt, have no respect, or dismiss, to Yakun- aim to reach the final destination and end result of becoming the Abd (humbly submissive and follow the laws) of Allah and all only, not to any Muqarrabun of Malaik. Instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik as gods, the Maseeh only Does Abd to Allah and Allah only meaning that the Maseh does not get influenced by knowledge or power of anyone who is using Malaik or who is Qareeb of the Malaik, but the Maseh does Abd only of Allah and is not proud or arrogant. From the earlier Ayahs of Surah Maidah, we also learned the divine guidance with regards to us, as Bani-Israel and our Meesaq with Allah as Bani-Israel- the term of it and the consequences that we would face if we Naqze this Meesaq, in terms of breaking it, or breaching it in any manner whatsoever or not following or obeying its terms.

 

Keeping in considerations the above concept of Al-Maseh Ibn-e-Maryam and the context of earlier Ayahs, Allah now address us as Ahl-e-Kitaab in the next Ayah 5:15, “O Ahle (أَهْلَ) of the Kitaab (الْكِتَابِ)…” shows that Allah is going to now address us as Ahl-e-Kitaab, with specific divine guidance that pertain to us as Ahl-e-Kitaab- the owners, the caretakers, with explicit duties and responsibilities as Ahl of the Kitaab. The Kitaab, referring to the Book of Revelations as revealed by Allah that has been Kutiba i.e., made Farz (fard)- obligatory to follow and to be complied with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool.

 

The next phrase is “…Surely has Ja’akum (جَاءَكُمْ) to you, MY Rasool (رَسُولُنَا)…” Here the word Ja’akum is normally translated as ‘to come or to bring’, but the word is used in Quran in much deeper and much wider in all-encompassing meanings of ‘be mentioned; be reported; be said; be stated; appear; get to; show up; arrive; come; reach; Report for duty, present oneself; bring to fruition; be present; be there; go to; attend; visit or come together with’.  The word MY Rusool- is normally translated as a messenger who has delivered Allah’s Risaalat- the message, with explicit role and duties of Rasool as the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. Wherever Quran uses the word Rasool, it refers to ALL of Allah’s Rasool in plural. And wherever the word Rusul is used, it is generally misinterpreted as plural of Rasool, whereas the word Rusul is used in Quran in the meanings of Risalat. Thus, here when Allah, after addressing the Ahl-e-Kitaab, specifically, says that, “…Surely has Ja’akum (جَاءَكُمْ) to you, MY Rasool (رَسُولُنَا)…”, it means that Allah’s Kitaab, has been delivered, communicated, carried out through Allah’s Rasool- the many messengers as appointed by Allah, who have Rusulna the Kitaab, in terms of carrying out their duties and objectives by presenting the Kitaab, showing it, making to appear, explaining it in details etc.

 

How these messengers have Ja’alakum the Kitaab, is then explained in the next phrase “…Yubayyin (يُبَيِّنُ) to you much of what you Kuntum (كُنْتُمْ) Tukhfuna (تُخْفُونَ) of the Kitaab (الْكِتَابِ)…” here the word Yubayyin’s basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making something distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidence or proof. The word Kuntum- or KANA is normally translated as ‘should be, was, is, etc.’ but the real meanings of the word is to refer to such conducts, behaviors and acts which aim reaching a final state, situation or form which is the most permanent form, end result or situation.  The word Tukhfuna- is used in Quran in the meanings of hiding, concealing or in meanings of keeping something secret or private as opposed to the word Jahara which means publicizing, declaring, announcing, proclaiming, or manifesting openly something. Thus, here when Allah says, “O Ahle the Kitaab! Surely has Ja’akum to you, MY Rasool, Yubayyin to you much of what you Kuntum Tukhfuna of the Kitaab…” it means that the Ahl-e-Kitaab what aimed to hide, conceal or kept it (much of the Kitaab) a secret through their conducts, speech and behavior, Allah’s Rasool- messengers made it Bayyin- distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. Other important duty of Allah’s Rasool- all of Allah’s messengers is mentioned in the next phrase as “…and Ya’fu (وَيَعْفُو) much…”, here the word Ya’fu is normally mistranslated as pardoning or forgiving but the main characteristics of this word is in the meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. Thus, here other aspects of Allah’s Rasool, is that they give freely, abundantly, generously- way more than the Haqq of the Ahl-e-kitaab.

 

The next phrase “…Surely Ja’akum (جَاءَكُمْ) from Allah Noorun (نُورٌ) and Kutibun (وَكِتَابٌ) Mubeynun (مُبِينٌ).” Here the word Ja’akum means ‘shown, mention, report, made to appear, come, reach, present, bring to fruition etc. The word Noor- is normally translated as light, but in Quran describes the word Noor as that light from Allah which is the basis of Allah’s Hidayah, through which Allah gives Hidayah to everyone and those who have Emaan, got the Noor, through which they got the Hidayah since Allah has made the Hidayah a Noor, and Allah Yahdi- gives Hidayah with Allah’s Noor. Quran has also used the word Noor as opposed to the word Zulm meaning darkness of Kufar, of being metaphorically dead, darkness of ignorance etc. Thus, here when Allah says, “…Surely Ja’akum (جَاءَكُمْ) from Allah Noorun (نُورٌ) and Kutibun (وَكِتَابٌ) Mubeynun (مُبِينٌ)”, it means that Allah’s Rasool has Ja’akum- made to appear, shown, delivered, put to task, present, made to reach it is objective, bring to fruition, from Allah’s Noor- the Hidayah, the knowledge of Emaan, the ability to being alive, by distinctly making clear as being in the light, being at Aman- utter and deep conviction, in the state of Aman- safety, security and conviction that comes out of knowledge and Mubiyyan- Distinctly clear, explained in detail, created clear distinction and as proof from Allah, the Kutiban- Allah’s Kitaab, and all of Allah’s Commandments which have been Kutiba upon us, made Fard.

 

The next Ayah 5:16, “Allah Yahdi (يَهْدِي) with it from Ataba’a (اتَّبَعَ) Allah’s Rizwanahu (رِضْوَانَهُ)…” here the word Ata’ba’a is normally mistranslated as to follow or to obey someone or something but the word is used in Quran in the meanings of seeking something, follow-up actions or deeds, in terms of something being done subsequently or after something else, in order to seek or lead towards something. Therefore, in these Ayah 5:15-16, when Allah says, addressing specifically the Ahl-e-Kitaab “…surely has Jaa’kum you MY Rusul, they Yubayyin to you much of what you Kuntum Takhfuna of the Kitaab and Ya’fu of much. Surely Ja’akum you from Allah Noorun and Kitabun Mubeen. Allah Yahdi with it from Attaba’a Allah’s Rizwaan…” means that Allah has Jaa’kum- presented, shown, bring to fruition, deliver Allah’s Rasool- the messengers, who Yubayyin- make Bayyin, distinctly clear, explained in detail, give as proof, to you much of what you Kuntum – aimed through your conducts and behaviors to reach the final objective of Takhfuna- concealing, hiding, keeping a secret much of the Kitaab and much Ya’fu- give much generously in abundance beyond your Haqq. Surely Ja’akum– presented, shown, bring to fruition, deliver you from Allah Noorun- of Hidayah, of knowledge, of Emaan and Mubeen Kitabun. Allah Yahdi- gives Hidayah with it (the Kitaab) from Attaba’a Allah’s Rizwaan- that is as a subsequent to be given Hidayah, given of Allah’s Noor of Kitabin Mubeen, is basically achieved when one Atta’ba’a- seek and aim to reach Allah’s Rizwaan- Allah’s approval and assurance.

 

In the next phrase Allah says this is the only way to “…Subula (سُبُلَ) the Salaame (السَّلَامِ)…”, meaning the Subula- a way out, a route, means and ways towards achieving the Salaame. The words Aslam, Islaam and Salam are used in Quran in five broad meanings (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 in all manners (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. Therefore the word Salaame denotes a combination of meanings which are at the foundations of Deen-e-Islam, being the practical follower of 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. Therefore, when one is Subela the Salaame, then and only then, the person is out of the Zulemaate into the Noor as mentioned in next phrase “…and brings them out from the Zulemaate (الظُّلُمَاتِ) to the Noore (النُّورِ) with Allah’s Iznehi (بِإِذْنِهِ)…” Here the word Zulm is used in the meanings of darkness as Zulemaat and as opposite of Noor. Therefore, Zulemaate refers to situations, state of people or things that are confusing, not clear, kept in dark, something not obvious i.e., not clarified clearly as an opposite to distinctly made clear as in the Noor of Allah, through Hidayah. The word Izne- is normally mistranslated as permission but it is used in Quran in the meanings of announcing, declaring, proclaiming, revealing, publicizing, asserting, affirming or making known something. Therefore here, when Allah says, “…and brings them out from the Zulemaate (الظُّلُمَاتِ) to the Noore (النُّورِ) with Allah’s Iznehi (بِإِذْنِهِ)…”, it means that Allah’s Kitaab, once Jaa’akum by the Rasool- the messengers of Allah, and once a person Subela the Salaame, then this brings the person out of the Zulemaate of darkness and confusion to the Noor of Allah, the Hidayah, the life, the knowledge and state of being at Aman, with the help of Allah’s Izne- the declaration, the proclamation and announcement by Allah through Allah’s Rasool.

 

The next phrase “…And Allah Yahdihim (وَيَهْدِيهِمْ) to S’iraat’in (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).” It is normally translated as ‘And Allah guides to the straight path’. Here the word S’iraatin is normally mistranslated as path or way but the word which is used in Quran for path or way is ‘Sabeel’ or ‘Subal’ as used earlier in this ayah. The word S’iraat is used in Quran in the meanings of rules, principals, methods, boundaries, etc. The word Mustaqueem- is used in Quran in the meanings of standing up for justice, for people’s due rights, for Haqq, in terms of standing firm, persistent and strong as per the characteristics of the word Astaqim and Istahqaam that means standing firm and strong with perseverance and in being steadfast. Therefore here, when Allah says, that this is how “Allah Yahdihim (وَيَهْدِيهِمْ) to S’iraat’in (صِرَاطٍ) Mustaqueem (مُسْتَقِيمٍ).”, it is referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq- giving Allah’s commandment to us to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the the Risaalat, Allah’s Noor and through Subula the Salaame.

 

The next Ayah 5:17, “Certainly, Kafara (كَفَرَ) those who Qaalu (قَالُوا)…” As we know the word Kufr- means concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The meaning of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Kalam of Allah in the Kitaab and creations of Allah. The word Qaalu- is normally translated as said, but Allah is not saying here that ‘those who said this… are the ones who did kufar’. The word Quool or Qaala is not restricted to just some speech or sayings only, but it is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, conducts and behaviors in all-encompassing manner. Thus here when Allah says, “Certainly, Kafara (كَفَرَ) those who Qaalu (قَالُوا)…” Allah is going to tell us about the conducts and behaviors of some people which is reflective of the fact that they are doing Kufar. And that behavior and conduct of Kufar is described in the next phrase as “…‘Indeed, Allah is the Maseh (الْمَسِيحُ) Ibnu (ابْنُ) Maryam’…” it is not saying that ‘indeed, Allah is the Maseh son of Maryam’ as if this Ayah is talking about certain factions of Ahl-e-Kitaab who treat Nabiy Easa as God’s son of Maryam. This is not what this Ayah is telling us since had it been Nabiy Easa, then aligning him with Allah would be shirk not kufr and the word used here would have been Shirk instead of Kufar. The phrase ‘The Maseh Ibne Maryam’ – is not talking about Nabi Easa but it is referring to those who are the Maseh Ibn-e-Maryam. The Maseh Ibn-e- Maryam does not mean son of Maryam, but refers to the acts of the Maseh Ibn of Maryam- those who are laying the foundations and building the groundwork, working for Allah’s Risalaat. AL-Maseh i.e., The Maseh just like Maryam did, as Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat, as Allah’s Rasool, messengers, with the clear aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of Allah’s Malaik, and who is not Mutakabbir- proud and arrogant. The Maseh-ibn-e-Maryam, refers to such people who qualify based on these characteristics and traits as that of ibn-e-Maryam, as Ibn of Allah’s Risalat, did Abd only of Allah; did not do Abd to any Muqrabuna of the Malaik, and was not Mutakabbir- proud and arrogant. Thus, here when Allah says, “Certainly, Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah is the Maseh (الْمَسِيحُ) Ibnu (ابْنُ) Maryam”, is describing the behaviors of those who do Kufar as reflective of such conducts and behaviors when they treat The Maseh-Ibn-e-Maryam (All those people who are laying the foundations and building the groundwork, working for Allah’s Risalaat) equal or same to Allah. Thus, treating The Maseh who is working for Allah’s Risalaat just like Maryam did, as equal or similar to Allah, is a criterion which reflects their acts of Kufar with the Kitaab. For instance, if any of us, who call themselves as Muslim, treat Nabiy Mohammad’s words other than Quran as equal to Allah’s Kalam, then this is reflective of the act of Kufar with Allah’s Kitaab.

 

To such people, Allah’s reply is that “…Say, ‘Then, who Yamleka (يَمْلِكُ) of Allah Shayyin (شَيْئًا) if intends to destroy The Maseh (الْمَسِيحَ) Ibna (ابْنَ) Maryam and Ummahu (وَأُمَّهُ) and whatever is in the earth Jameyan (جَمِيعًا)…” Here the word Ummahu, is normally mistranslated the mother of Nabiy Easa, which is a wrong translation. The word Umm has the same characteristics as a person’s residence, which is called one’s Umm. Similarly, one’s nation or community is called Ummath. Thus, the words have basic meanings of residence, abode, nation, community etc. as well as the foundation, groundwork, basis or footings of anything or anyone. Thus here when Allah says, as an arguments to the Kaafireen who treats Allah and the Maseh ibne Maryam as equal or same, ‘Then, who Yamleka (يَمْلِكُ) of Allah Shayyin (شَيْئًا) if intends to destroy the Maseh (الْمَسِيحَ) Ibna (ابْنَ) Maryam and Ummahu (وَأُمَّهُ) and whatever is in the earth Jameyan (جَمِيعًا)” means who would have the authority and power against Allah in anything, if Allah intends to destroy the Maseh Ibn-e-Maryam, i.e. if Allah intends to destroy the whole process of Allah’s Risalat, being Ja’ala- shown, evidenced, presented, proven, brought to fruition, the whole process of Anzalna of Rislat as well as all the Allah’s Rasool- the messengers, as well as Ummahu- their foundations, basis, groundworks and footing, as well as whatever is in the earth- Jameyan- all together as an assembly. Since, as in next phrase, “…And to Allah belongs Mulku (مُلْكُ) the skies and the earth and what is between them- Allah creates what Yashau (يَشَاءُ) and Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).” As we know the word A’ala means eminence, glory, height, prestige, superiority and dignity. The word Qadeer- the word Qadar is used in Quran in the meanings of valuation, ability, estimation, measure, appraisal or assessment as well as in the meanings of abilities, measures, resources and means. Therefore, in this Ayah, as a counter argument to those who Kafara through their conducts and behaviors of treating The Maseh Ibne Maryam as Allah, Allah says, “Then, who Yamleka (يَمْلِكُ) of Allah Shayyin (شَيْئًا) if intends to destroy the Maseh (الْمَسِيحَ) Ibna (ابْنَ) Maryam and Ummahu (وَأُمَّهُ) and whatever is in the earth Jameyan (جَمِيعًا). And to Allah belongs Mulku (مُلْكُ) the skies and the earth and what is between them. Allah creates what Yashau (يَشَاءُ) and Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).” Basically, telling us in clear concise terms that Allah is the Khaliq- creator, and Qadeer- all powerful over everything that is between the skies and the earth as Khaliq, including the Maseh Ibn-e-Maryam. Had Allah intend to destroy everything all together including the Maseh Ibn-e- Maryam, the basic foundation, basis, groundwork of Allah’s Risalat and whatever is in the skies and the earth, no one could have power or any ability against that, since Allah is A’ala- being the one to whom all powers, pride, prestige, height and honor belongs, who is Qadeer over all things- Allah is capable, powerful, and resourceful over all things. Allah has created the universe, the Risalat, the Maseh Ibn-e-maryam- as jaa’aa of Allah’s Hidaya and it is Umme- foundations and groundwork, as determined by Allah.

 

The next Ayah 5:18, “And Qalat (وَقَالَتِ), the Yahudu (الْيَهُودُ) and the Nas’ara (وَالنَّصَارَىٰ)…”, which is normally mistranslated as the Jews and the Christians. The word Yahood refers to all those people around us, who we look up to for guidance, inspiration and Hudan (Hidayah) and who present themselves as those who can guide us as Hudaa, referring to all those who are our teachers, guides, preachers, elders etc. The word Nas’ara refers to those who are Nas’eer for us, helpers, supporters, protectors, our loved ones, our family and friends, our near and dear ones. Thus, here when Allah says, “And Qalat (وَقَالَتِ), the Yahudu (الْيَهُودُ) and the Nas’ara (وَالنَّصَارَىٰ)…”, it means Allah is now going to tell us about the reflection of conducts, actions and behaviors of all the people and roles all around us, including those whom we get inspired or guided by such as our teachers, our leaders, our scholars, preachers, elders, etc. as well as those who are our Nas’eer- our family, friends, near and dear ones; in terms of what these conducts and behaviors are projecting, which is “…We are Abna’u (أَبْنَاءُ) of Allah and Allah’s beloved…” Again the word Abna’u does not mean that they say, they are sons of Allah, but in fact their conducts, speech, sayings and behaviors project as if they are Abnu- laying the foundations of, working for and in the Sabeel of Allah, and as if they are Allah’s beloved in terms of being loved by Allah. Therefore, Allah’s reply to them, is then explained in the next Ayah, “…Say, “Then, what give you Azaab (يُعَذِّبُكُمْ) with your Zunubekum (بِذُنُوبِكُمْ)…” The word Azaab: is used in Quran as opposite of Na’mat & Bark’aat i.e., harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease and deprivation of Allah’s Naimat, in terms of being divided in sects, with confusion in Deen, overshadowed by death, destruction, animosity and hatred against each other as penalty and punishment based on one’s due right. The word Zunub- is normally mistranslated as sins, but is basically used in Quran in very specific meanings of “intense impacts” of sufferings, anguishes, distresses, or miseries caused by one’s acts of Zulm (injustice, going against someone’s Haqq, suppression etc.). Thus, here when Allah says, “And Qalat the Yahood and Nas’ara, ‘We are Abnu of Allah and Allah’s beloved’. Say, Then, what Yuazzabakum you with Your Zunubukum…” means as a response to the Yahood and Nas’ara who Qalat- through their behaviors and conducts project as if they are Ibn- Laying the foundations, working for the Sabeel of Allah and Allah’s Beloved, then Allah’s response is to ask them, why do they then are suffering from the Azaab- the punishment as a consequences of their own actions, them being deprived of Allah’s Naimat for their Zunuub- as the impacts and sufferings of their acts of Zulm- injustice and Na-Haqq.

 

Continuing the response to such Yahood and Nas’ara, Allah then says, “…Nay, you are Bashara (بَشَرٌ) from among Allah’s creations. Yaghfir (يَغْفِرُ) to whom Yashau’ (يَشَاءُ) and Yuazzebu (وَيُعَذِّبُ) whom Yashau (يَشَاءُ) And to Allah belongs Mulku (مُلْكُ) of the skies and the earth and what is between them. And to Allah is the final destination.” Means you, the Yahood (our teachers, guides, preachers, elders etc) and Nas’ara (our helpers, supporters, protectors, loved ones, family and friends) are nothing but Allah’s creations, just like The Maseh Ibn-e-Maryam, the Umma of the Maseh- the foundations, whatever is in the skies and the earth, everything is created by Allah, and you, the Yahood and Nas’ara are nothing but Bashar from among Allah’s creations. The word Bashar- means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference between Bashar and Insaan, is that Insaan is a combination of both physical and non-physical aspects, whereas Bashar would mean a human as it is obvious to our eyes i.e., physical aspects. Thus, whenever the word ‘Bashar’ is used in Quran it means human beings like every other human being, regardless of their individual personal characteristics and – just like other humans in terms of physical aspects and needs, being a human as a Bashar. Thus, whatever is in the skies and the earth, including all the creations of Allah and All Bashar are creations by Allah and belong to Allah. The word Yaghfir: is normally mistranslated as pardon or forgive but the words basically mean to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it is also used in Quran as an opposite of Aza’ab. It is also used as an opposite to and shield or protection 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. Thus, here when Allah says, “Yaghfir (يَغْفِرُ) to whom Yashau’ (يَشَاءُ) and Yuazzebu (وَيُعَذِّبُ) whom Yashau (يَشَاءُ)”, both are as a consequence of one’s own decisions and choices. Thus Allah being Yaghfir who provides protection and shield against the impacts of wrong path and previously done wrong deeds only when one is on Hidayah, so as to remain protected and shielded from the impacts of wrong deeds; basically indicating Allah Yaghfir is like a privilege only applicable for those on the right path. Similarly, Allah gives Azaab, only as a consequence of one’s own actions and decisions, as Zunuub, the impacts and suffering of one’s acts of Zulm, injustice, Na-Haqq and Suppression.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 15 to 18, give us the following divine guidance that are applicable to us as Ahl-e-Kitaab- that is owners, caretakers and responsible ones of the Kitaab- the Hidaya, that we can apply in our day to day lives.

 

• Allah has Ja’a Allah’s Rasool- Allah’s Kitaab, has been delivered, communicated, carried out through Allah’s Rasool- the many messengers as appointed by Allah, who have Rusulna the Kitaab, in terms of carrying out their duties and objectives by presenting the Kitaab, showing it, making to appear, explaining it in detail and bringing it to fruition. These Rasool have Ja’aa the Kitaab by carrying out their duties as Allah’s Rasool, which are three-fold- Duties of Allah’s Rasool #(1) Bayyin the Kitaab: Allah’s Rasool- messengers made the Kitaab Bayyin- distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. Duties of Allah’s Rasool #(2) Ya’fu much- they give freely, abundantly, generously- way more than the Haqq of the Ahl-e-kitaab. Duties of Allah’s Rasool #(3) Ja’a from Allah Noor and Kutibun Mubeyan: Allah’s Rasool has Ja’a- made to appear, shown, delivered, put to task, present, made to reach its objective, bring to fruition, from Allah’s Noor- the Hidayah, the knowledge of Emaan, the ability to being alive, by distinctly making clear as being in the light, being at Aman- utter and deep conviction, in the state of Aman- safety, security and conviction that comes out of knowledge and Mubiyyan- Distinctly clear, explained in detail, created clear distinction and as proof from Allah, the Kutiban- Allah’s Kitaab, and all of Allah’s Commandments which have been Kutiba upon us, made Fard.

 

• How Allah gives Hidayah and to whom- Allah Yahdi- gives Hidayah with the Kitaab, through Allah’s Rasool, from Attaba’a of Allah’s Rizwaan- that is as a subsequent to be given Hidayah, given of Allah’s Noor of Kitabin Mubeen, is basically achieved when one Atta’ba’a- seek and aim to reach Allah’s Rizwaan- Allah’s approval and assurance as a Subula- way, exit out, and means to Salaame- to become the practical follower of the 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.

 

• What does it mean to be on Hidaya- Allah’s Kitaab, once Jaa’a by Allah’s Rasool- the messengers of Allah, and once a person Subela the Salaame and is on the Hidaya, then this brings the person out of the Zulemaate of darkness and confusion to the Noor of Allah, the Hidayah, the life, the knowledge and state of being at Aman, with the help of Allah’s Izne- the declaration, the proclamation and announcement by Allah through Allah’s Rasool. And this is how Allah Yahdi to the S’iraat’in Mustaqueem- all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq- giving Allah’s commandment to us to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Risaalat, Allah’s Noor and through Subula the Salaame.

 

• Those who Qaalu, Allah is the Maseh ibne Maryam, are Kafara: the behaviors of those who do Kufar as reflective of such conducts and behaviors when they treat Allah and the Maseh-Ibn-e-Maryam as equal or same. Al-Maseh Ibne Maryam, refers to acts and conducts of All of Allah’s Rasool, whoever are acting as Ibn-e-Maryam, in line with what Maryam did, in terms of Allah’s Risalat, i.e., who lay the foundations and build the groundwork, working for Allah’s Risalaat; who aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and who are not Mutakabbir- proud or arrogant. Thus, treating The Maseh Ibne Maryam equal or same as Allah, is a criterion which reflects their acts of Kufar with the Kitaab. For instance, if any of us, who call themselves as Muslim, treat the Nabiy Mohammad’s words other than Quran as equal or same as Allah’s kalam, then this is reflective of the act of Kufar with Allah’s Kitaab.

 

• Qalat of the Yahood and the Nas’ara: the conducts, actions and behaviors of all the people and roles all around us, including the Yahood- those whom we get inspired or guided by such as our teachers, our leaders, our scholars, preachers, elders, etc. as well as those who are our Nas’eer- our family, friends, near and dear ones; in terms of their conducts and behaviors may project as if they are Abnu- laying the foundations of, working for and in the Sabeel of Allah, and are Allah’s beloved, but the real criteria to judge if they are working for the Sabeel of Allah or as Ibn of Allah is if they are blessed with Allah’s Naimat or they are deprived of it. Because if it’s the later, then it means that they are suffering from the Azaab- the punishment as a consequence of their own actions, them being deprived of Allah’s Naimat for their Zunuub- as the impacts and sufferings of their acts of Zulm- injustice and Na-Haqq and hence cannot and should not be trusted.