Surah Al-Ma’idah Ayah No. 19 – 26

Surah Al-Ma’idah Ayah # 19 – 26 (5:19 – 5:26)

A.   TRANSLATION

 

١٩  يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ ۖ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 5:19] O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)! Indeed, has Ja’akum (جَاءَكُمْ) to you OUR Rasool (رَسُولُنَا), Yubayyin (يُبَيِّنُ) upon you A’ala (عَلَىٰ) Fatratin (فَتْرَةٍ) of the Rusul (الرُّسُلِ)—lest you Taqulu (تَقُولُوا), “What Ja’ana (جَاءَنَا) to us of Basheerin (بَشِيرٍ) and not Nazeerin (نَذِيرٍ)”. So, indeed, Ja’akum (جَاءَكُمْ) to you Basheerun (بَشِيرٌ) and Nazeerun (وَنَذِيرٌ). And Allah A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeerun (قَدِيرٌ).

 

٢٠  وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ

[Quran 5:20] And when Musa Qala (قَالَ) to his Quom (لِقَوْمِهِ), “YaQuom (قَوْمِ) Azkaru (اذْكُرُوا) of Allah’s Nai’mat (نِعْمَةَ) upon you when Allah Ja’ala (جَعَلَ) among you Anbiya’a (أَنْبِيَاءَ) and Ja’alakum (وَجَعَلَكُمْ) you Malukan (مُلُوكًا) and Allah gave you what not have given Ahadan (أَحَدًا) from the worlds.”

 

٢١  يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَىٰ أَدْبَارِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ

[Quran 5:21] “YaQuom (يَا قَوْمِ) admit the earth, Muqaddasata (الْمُقَدَّسَةَ) is which Allah Kutiba (كَتَبَ) for you and do not Tartadu’(تَرْتَدُّوا) A’ala (عَلَىٰ) your Adbaarekum (أَدْبَارِكُمْ), So, you will turn back as losers.”

 

٢٢  قَالُوا يَا مُوسَىٰ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَنْ نَدْخُلَهَا حَتَّىٰ يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ

[Quran 5:22] They Qalu (قَالُوا), “O Musa, indeed, in it, are Quoman (قَوْمًا) Jabbareen (جَبَّارِينَ); and indeed, we will not admit it until these withdrawn from it. And if withdrawn from it, then, indeed, we will enter.”

 

٢٣  قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللَّهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ ۚ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ

[Quran 5:23] Qaala (قَالَ) Rajulane (رَجُلَانِ) from those who Yukhafuna (يَخَافُونَ) of Ana’ama (أَنْعَمَ) of Allah upon them, “Admit upon these the Baaba (الْبَابَ); then, when you have admitted it, then, indeed, you will be Ghalibuna (غَالِبُونَ). And A’ala (وَعَلَى) Allah, then Tawakul (فَتَوَكَّلُوا) if Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).”

 

٢٤  قَالُوا يَا مُوسَىٰ إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا ۖ فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ

[Quran 5:24] They Qalu (قَالُوا), “O Musa, we will not admit it forever what Daamu (دَامُوا) in it. So, go you and your Rabb (وَرَبُّكَ), then Qatela (فَقَاتِلَا). Indeed, we are here, Qa’aiduna (قَاعِدُونَ).”

 

٢٥  قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي ۖ فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ

[Quran 5:25] He Qaala (قَالَ), “My Rabb (رَبِّ)! Indeed, I do not Amleku (أَمْلِكُ) except my Nafs (نَفْسِي) and Akhiy (وَأَخِي). So Afraq (فَافْرُقْ) between us and between the Quoma (الْقَوْمِ) the Faasiqueen (الْفَاسِقِينَ).”

 

٢٦  قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةً ۛ يَتِيهُونَ فِي الْأَرْضِ ۚ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ

[Quran 5:26] Allah Qaala (قَالَ), “Then, Indeed, Muharramate (مُحَرَّمَةٌ) to them Arba’een (أَرْبَعِينَ) Sanatan (سَنَةً)- them wandering aimlessly in the earth. So, do not grieve A’ala (عَلَى) the Quom (الْقَوْمِ) the Faasiqueen (الْفَاسِقِينَ).”

 

B.   THE CONCEPT:

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:18 from where we have learned the divine guidance that 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. From earlier Ayahs, we have also learned 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. And 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.

 

Keeping in considerations the context of earlier Ayahs which were addressed to Ahl-e-Kitaab, Allah continues the discussion by directly addressing us as Ahl-e-Kitaab again in the next Ayah 5:19, “O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)! Indeed, has Ja’akum (جَاءَكُمْ) to you OUR Rasool (رَسُولُنَا), Yubayyin (يُبَيِّنُ) upon you A’ala (عَلَىٰ) Fatratin (فَتْرَةٍ) of the Rusul (الرُّسُلِ)…” Here the addressee is us, as Ahl-e-Kitaab which means those who are Ahl- the owners and caretakers, those who are responsible of the Kitaab- Allah’s book of revelations which include all that Allah has kutiba- ordained upon us. As we know the word Ja’akum- which 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 Rasool- is normally translated as messengers, as in plural, meaning all of Allah’s messengers who deliver the Risaalat- the message, then lead the way to follow the Ayaat of Allah (Yatlu), teache the mankind knowledge (ilm) of the Kitaab, and give Hikmat to people and (Yuzaki) cleanse, purify and grow them. Quran also tells us that that the only duty of Allah’s Rasool is to deliver the Risaalat. The second use of the word Rusoolana- means MY Rusul, i.e., refers to Allah’s Risalat, the Kitaab. The word Bayyin: 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 A’ala: is normally translated as proposition upon or on only, but the word is not used only in the meaning for the proposition on or upon here in this Ayah, where the word is used in the meanings of ‘best of the best, or height of eminence, glory, prestige, superiority and dignity’. The word Fatra: is used in Quran in opposite meanings to the word Sabah. The word Sabah basically meanings striving through persistent and continuous efforts, therefore as opposed to the word Sabah, the word Fatara would mean, with intervals, not continuously, and not in persistent or continuous basis. Therefore, here when Allah says, “O Ahl-e-the Kitaab! Indeed, has Ja’akum to you OUR Rasool, Yubayyin upon you A’ala Fatratin of the Rusul…” this ayah is basically telling us as Ahl-e-Kitaab, that Allah have Jaakum- presents, made to appear, shows the objectives and duties with the Kitaab, A’ala- height of eminence, glory, height, prestige, superiority & dignity, of Rusul- Allah’s Risalat, the Kitaab, and Allah has Yubayyin- made distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil, the Kitaab to us, through Allah’s Rasool,  as Fatarin, in gradual intervals, suspending it, over a period of time, not as Subah- continuous or persistent basis but more in terms of intervals and gradual basis.

 

The reason of this is beautifully explained in the next phrase as “…lest you Taqulu (تَقُولُوا), “What Ja’ana (جَاءَنَا) to us of Basheerin (بَشِيرٍ) and not Nazeerin (نَذِيرٍ)”. So, indeed, Ja’akum (جَاءَكُمْ) to you Basheerun (بَشِيرٌ) and Nazeerun (وَنَذِيرٌ). And Allah A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeerun (قَدِيرٌ).” Here the word Taqulu, or Quool- is normally translated as speech or say, but the usage of the word is not restricted to just speech or sayings only, but it is used in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. The word Bashar- means the skin or the outer surface of human and the word Bashareen and Basharat, refers to any extremely good or bad news, which changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief and sadness. The word Nazar- is used in Quran in the meanings planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, advice, notification, or preparation for future. Therefore, here in this Ayah when Allah says, “O Ahl-e-the Kitaab! Indeed, has Ja’akum to you OUR Rasool, Yubayyin upon you A’ala Fatratin of the Rusul – lest you Taqulu, “What Ja’ana to us of neither Basheerin and nor Nazeerin”. So, indeed, Ja’akum to you Basheerun and Nazeerun. And Allah A’ala every Shayyin Qadeerun” Addressed to only those who are Ahl of the Kitaab, this Ayah is basically saying that if Allah had not Jaakum upon you A’ala- eminence, glory, height, prestige, superiority & dignity, of Rusul- Allah’s Risalat, the Kitaab, as Fatarin, in gradual intervals, suspending it, over a period of time, then Allah’s Basheer and Nazeer would not have reached you in effective manner, since then you would have wondered what was that Basheer and Nazeer that came, as if either it did not came at all or it came too fast, in order for it to be truly Jaa’a – shown, evidenced, played its part, reached its objective and come to fruition as Allah’ Basheer and Nazeer upon you, since indeed Allah has Ja’akum to you the Basheer and Nazeer and Allah is Qadeer- all powerful and all capable over everything.

 

The next Ayah 5:20, “And when Musa Qala (قَالَ) to his Quom (لِقَوْمِهِ)…”, which is normally translated as ‘and when Musa said to his nation’, however the word Quomehi, could also be interpreted as Quom it, instead of his Quom ““And when Musa Qala (قَالَ) to Quom it (the Rusul)…”. As we know the word Quom is normally translated as people or nation in ALL of its usages in Quran. But the word does not only mean people or nation, but it is also reflective of the act of becoming Qawwameen. As we know the word Aqwama means to contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice, i.e., in accordance with the Haqq of each and every individual aligned with their due rights. Qawwameen are those who do Aqwama and the act itself is termed as Quom as well. Thus, here when Allah says, “And when Musa Qala (قَالَ) La (to) Qoum-ihi…”, this could be interpreted in two ways, (1) this means that Musa’s conducts, interactions with his Quom is being discussed, in terms of those people, his nation or community, for whom he was aiming to be Qawwameen for. Additionally, (2) this could be interpreted in terms of the overall conducts, behaviors and interactions of Nabiy Musa with the clear objective of, ‘Laqoumihi- to Quom it- Allah’s Rusul- as discussed in the previous Ayah, that is now this Ayah is going to tell us about Musa’s conducts and behaviors with the objective to Quom Allah’s Rusul- the Risalat, in order to contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice in alignment with Allah’s Hidayah.

 

Thus, the next phrase describes, as to how, Nabiy Musa was doing this, “…Yaquom (قَوْمِ) Azkaru (اذْكُرُوا) of Allah’s Nai’mat (نِعْمَةَ) upon you…”. Here, the word Zikar- 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 God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means taking lessons (Ibrat) from narrated stories in Quran. Similarly, the word Na’imat- is also used in Quran in multiple meanings, as (1) Success & Prosperity in all walks of life (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, becoming inspiration and Role-model and (4) Unity of nations in terms of common purpose and same set of values and beliefs. Therefore, here, when Allah says, “…Yaquom (قَوْمِ) Azkaru (اذْكُرُوا) of Allah’s Nai’mat (نِعْمَةَ) upon you…”, this means that basic aims and objectives of Nabiy Musa was to inspire his Quom, those for whom he was Qawameen for, to do Zikar of Allah’s Naimat upon them, where the word “Zikr” is used in all of these meanings including understanding Ayahs of Allah (the Rusul), believing and following these Ayahs, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with the Rusul in utter and deep gratitude, and taking lessons (Ibrat) from the narrated stories in Rusul, but more specifically in meanings of being Shakir, by remembering and being grateful to all of Allah’s Naimat.

 

The next phrase then describes, how has Allah’s Na’imat bestowed upon them, “…when Allah Ja’ala (جَعَلَ) among you Anbiya’a (أَنْبِيَاءَ)….” Here the word Ja’ala is normally translated as made or sent, however the word is used here in meanings of ‘appointing of’ someone for certain duties. The word Anbiya- and Nabiy is normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It is also used in meanings of information, news, condition, situation, or an expression of actual facts, events and situations. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. Nabi as per Quran is someone who communicates such Naba which is devoid of lies, fabrications or falsehood and which would result in benefits by giving advantage; and on whom Allah has bestowed Nabo’at. Therefore, both the words Nabi and Nabo’at are combination of both these set of meanings. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whatever Allah has addressed any Nabi in his personal capacity, the word Nabi is used and not Rasool. Therefore Nabi, is used more in terms of a personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi, being a Human a person only, whereas Rasool, could be from Malaik as well. Thus, here when Allah says, “…when Allah Ja’ala (جَعَلَ) among you Anbiya’a (أَنْبِيَاءَ)…” It means that Allah is referring to all the Nabiyeen, of Allah, who were appointed by Allah, not in terms of Allah’s Rusul- Hidaya, but in terms of delivering the Risalat, the Nabo’at of Allah’s Hidaya, the Kitaab to us as mankind.

 

The next phrase “…and Ja’alakum (وَجَعَلَكُمْ) you Malukan (مُلُوكًا) and Allah gave you what not have given Ahadan (أَحَدًا) from the worlds.” Here the word Malukan- is normally mistranslated as kings, but the word shares the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership. The word Malukan therefore means owners or possessors of power, authority, kingdom, ownership of resources and Allah’s Nai’mat, could be of property, or knowledge, or resources, or title or anything at all, which pertains to one of the Fazal, blessings from Allah, and for which you have been made owner, authority and sovereign of. The word Ahad: is normally translated as one, but Quran has used the word more in terms of something which is beyond the average, peerless, singular, matchless or unrivalled. Thus, here when Allah says, “…and Ja’alakum (وَجَعَلَكُمْ) you Malukan (مُلُوكًا) and Allah gave you what not have given Ahadan (أَحَدًا) from the worlds.” It means that Allah has appointed and made you as Malukan, owners, possessors of any or more of Allah’s Fazal and that Allah has given you what is Ahadun in the worlds, that is unmatched or unrivalled in the worlds.

 

The next Ayah 5:21, “YaQuom (يَا قَوْمِ) admit the earth, Muqaddasata (الْمُقَدَّسَةَ) is which Allah Kutiba (كَتَبَ) for you…” this Ayah is misinterpreted as ‘oh my people, enter the holy land, which Allah has ordained for you’ and misinterpreted as if Allah is talking about Bani-Israel (misinterpreted as Jews) to be ordained the holy land- Palestine by Allah, which is a completely wrong understand. Whatever is in the skies and the earth, the Mashriq and the Maqghrib, all belong to Allah, there is no possibility that a certain place on earth, such as Palestine, or Saudi Arabia, would be considered holy or sacred by Allah. The word Muqaddast- is normally translated as holy or sacred but the word is used in specific meanings of something being regarding as special or for dedicated purpose, in terms of to be dedicated in terms of one’s time, energies, resources and focus, as ordained by Allah, i.e., for specific purpose and duties. Thus, here when Allah says, “YaQuom (يَا قَوْمِ) admit the earth, Muqaddasata (الْمُقَدَّسَةَ) is which Allah Kutiba (كَتَبَ) for you…”, it does not mean, as it is normally mistranslated that ‘O my people, enter the holy land, which Allah has ordained for you’. The word Quom does not only mean people or nation, but it is also reflective of the act of becoming Qawwameen- to contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice, i.e., in accordance with the Haqq of each and every individual aligned with their due rights. Thus, this Ayah is basically saying that ‘Ya-Quom enter the earth, Muqaddas is which Allah has Kutiba upon you’ that is whatever Allah has Kutiba- ordained for you in the Kitaab, especially the Quom- act of becoming Qawwameen by admitting, entering, spreading throughout the earth, Quom (establishment, supported, strengthened system of Qist justice) is Muqaddas- special, dedicated as an objective to which you should dedicate all your time, resources, attention and focus to, as this is your special duty and objective as per what is Kutiba, ordained upon you by Allah.

 

The next phrase “…and do not Tartadu’(تَرْتَدُّوا) A’ala (عَلَىٰ) your Adbaarekum (أَدْبَارِكُمْ), So, you will turn back as losers.”

Here the word Tartadu- is normally translated as turn back in terms of making a U-Turn, or returning back to its original state but in more specific terms of making a U-turn as opposed to Touba, i.e., going away from one’s Emaan, state of Aman, and as upholders of their Emaan (Meesaq with Allah) towards the Kufar, Fasaq and Shar. The word Adbaar- is normally translated as backs, but this is a wrong translation. Quran has used this word in the meanings of powers, resources, ways and means of providing strength and stability. Thus here when Allah says, “Yaquom enter the earth, Muqaddasata is which Allah Kutiba for you and do not Tartadu’A’ala your Adbaarekum….” here, the phrase is basically saying that whatever Allah has Kutiba upon you, in terms of the special purpose and objective of aiming to become Qawwameen on earth, is Muqaddas, therefore do not Tartadu- make a U-turn away from your Aieman, Meesaq with Allah, the Kitaab, the Deen, and whatever Allah has Kutiba upon you as it is Aa’la (height of eminence, glory, prestige, superiority & dignity) amongst all your Adbaar- your strengths, resources, ways and means of providing strengths to you. This ayah is basically saying that whatever Allah has Kutiba upon you to Quom on earth, is Muqaddas (your objective, special duty, required your dedicated time, resources, energy and focus) and is at the height of your Adbaar- your strengths and resources that provide you strength, security and stability.

 

The next Ayah 5:22, “They Qalu (قَالُوا), “O Musa, indeed, in it, are Quoman (قَوْمًا) Jabbareen (جَبَّارِينَ) and indeed, we will not admit it until these withdrawn from it. And if withdrawn from it, then, indeed, we will enter.” Here the word Jabbareen is normally translated as tyrannical, or something or someone full of tyranny, oppression and cruelty, however the word is used in Quran in the meanings of compelling or forcing anyone, not by their own choice but as a compulsion. Thus, here as a response to Nabiy Musa, asking them to Admit Quom to earth, since whatever Allah has ordained for them is Muqaddas- special, obligatory duty, need their dedicated time, resources and focus and also is going to be source of Aa’la – height of Adbaar- strenght and stability for them. But their response was, “O Musa, indeed, in it, are Quoman (قَوْمًا) Jabbareen (جَبَّارِينَ) and indeed, we will not admit it until these withdrawn from it. And if withdrawn from it, then, indeed, we will enter.” Is talking about that, for Ahl e kitab, there are many conditions of Quom- aiming to become Qawwameen, which are Jabbareen, that is to be forced and compulsory in nature which includes Qatal- fighting in the way of Allah etc., but if such conditions of force and compulsion of Quom- becoming Qawameen are removed, then and only then, they would be able to abide by what Allah has Kutiba for them.

 

The next Ayah 5:23, “Qaala (قَالَ) Rajulane (رَجُلَانِ) from those who Yukhafuna (يَخَافُونَ) of Ana’ama (أَنْعَمَ) of Allah upon them…” Here the word Rajulaan/Rijaal- is normally translated as men but the basic characteristics of the word is used in the meanings of resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.). The word Yakhafuna/Khoof is normally translated as to be afraid of, or fear of something, but these are wrong translations. Thus, here when Allah says, “Qaala (قَالَ) Rajulane (رَجُلَانِ) from those who Yukhafuna (يَخَافُونَ) of Ana’ama (أَنْعَمَ) of Allah upon them…”, is not talking about any men, but a particular person, who could be either man or women, but was Rijaal- resourceful and was Yakhufuna- concerned and worried about Allah’s Nai’mat upon them and who was trying to explain and convince these people by saying in next phrase, “…Admit upon these the Baaba (الْبَابَ); then, when you have admitted it, then, indeed, you will be Ghalibuna (غَالِبُونَ)…” Here the word Al-Baab- the Baab- is normally translated as gate or doors, but is used in Quran not in the physical sense of doors or gates but more in the allegorical sense in terms of accesses, chances, opportunities and means of accessing or approaching anything or gateways for, as means of access for chances or opportunities. The word Ghalib- is normally translated as victory, but the real characteristics of this word is much deeper and broader for in terms of something that is thick, dense, covered, surrounded by all sides, condensed, crowded or impenetrable, Thus here when Allah says“…Admit upon these the Baaba (الْبَابَ); then, when you have admit it, then, indeed, you will be Ghalibuna (غَالِبُونَ)…” is not saying to enter any physical gate of any city, but is in reference to the gateways, the means and ways of accessing all these opportunities that Na’imat of Allah provides to the mankind, the top most of which is the basic directive of Quom- to become Qawwamon. Because once and only when, they admit Quom on the earth, will they be able to Ghalibun- that is become predominant, impenetrable, covered, prevalent, the principal, leading, successful and victorious in all walks of life

 

The next phrase “…And A’ala (وَعَلَى) Allah, then Tawakul (فَتَوَكَّلُوا) if Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).” Here the word Tawakul- is normally translated as trusts or putting one’s trusts on someone, for instance putting trust on Allah. Both words Tawakul and Wakeel have the same characteristics of meanings as the word Wakal, which is used in Quran in the meanings of entrusting someone, or putting someone in charge or authority of something as in charge, trustee, or authority. The word Kuntum/Kana- is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of aiming for or reaching the final state or situation or form. The word Momineen/Momin- are those who Amanu or those who have Emaan. The word Aman means safety, security, peace, contend and tranquility. Therefore, the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of 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 A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands or slave girls, but the basic characteristics of Ai’man is in the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being upholders of one’s A’emaan- committed in oath, promises, vows, pledges & undertakings for instance the Meesaq with Allah. The word Momin, & plural Momineen- is used in Quran, not only in meanings of a person who has Emaan, but also referring to anyone who is at a state of Aman, someone who is at peace, harmony, cease-fire and goodwill as well as those who are upholders of their A’emaan- Meesaq with Allah. Thus, here, when Allah says, “…And A’ala (وَعَلَى) Allah, then Tawakul (فَتَوَكَّلُوا) if Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).” this means that Allah is A’ala- the best of the best, the height of prestige, honor, and dignity, for those who Tawakul- take Allah as their Wakeel- trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. by doing Tawakul, putting their trusts on Allah and Allah’s deen in terms of complete reliance and Kuntum- aim to reach the final destination of becoming Momineen- who have Emaan (w.r.t. the five fundamentals of Emaan), at a state of Aman- at peace, harmony, cease-fire and goodwill for everyone and upholders of their A’emaan- Meesaq with Allah; and who

 

The next Ayah 5:24, “They Qalu (قَالُوا), “O Musa, we will not admit it forever what Daamu (دَامُوا) in it. So, go you and your Rabb (وَرَبُّكَ), then Qatela (فَقَاتِلَا). Indeed, we are here, Qa’aiduna (قَاعِدُونَ).” Here the word Dammu– is normally mistranslated as ‘what is in it’ which is a completely wrong translation. The word Daamu shares the same meanings with the word Dammu as in ayah 5:03, which is normally translated as blood but in Quran the words refer to all such acts and deeds which aim to reach the final end result of Masfuhan- killing people or blood shedding as Damman Masfuhan. The word Qatal- although is normally translated as to Kill or to take the life out of someone physically, but is used in Quran in a much broader terms of fighting, metaphorically or physically killing someone, that is to degrade, abuse or humiliate someone, to kill their confidence; to make someone in-effective dead by destroying their confidence, inbuilt faculties and abilities; to block or not to let use or nurture those abilities, or to deprive someone of knowledge, education and training or to block their ways and means of personality and character development in any way. The word Qa’aiduna- is normally mistranslated as sitting but the basic meanings of the word Qaad and Mq’aida are in terms of taking on the position, the view, or the beliefs of something from where the person is not like to budge, in terms of taking on a fixed or solid standing, views, positions or beliefs. Thus, here when, reflective of their response, Allah says, “They Qalu (قَالُوا), “O Musa, we will not admit it forever what Daamu (دَامُوا) in it. So, go you and your Rabb (وَرَبُّكَ), then Qatela (فَقَاتِلَا). Indeed, we are here, Qa’aiduna (قَاعِدُونَ).” It means that their Qalu- conducts, actions and behaviors to Musa was that they will not willing to admit Quom in earth forever, since they were of the view that it is likely to involve Qatal- fighting, killing, taking stern actions as well as Dammu- blood shedding or killing. They were Qa’iaduna- fixed, stern and solid in this view and standing of them from which they were not likely to move from, since they were not willing to support the Nabiy and their Rabb, in Qatal- fighting in the way of Allah or in any manner whatsoever.

 

The next Ayah 5:25, “He Qaala (قَالَ), “My Rabb (رَبِّ)! Indeed, I do not Amleku (أَمْلِكُ) except my Nafs (نَفْسِي) and Akhiy (وَأَخِي)…” Here the word Amleku- means owner of, authority of, possessor of, something or someone. The word Nafs- is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. The word Auky- is normally translated as my brother. The basic concept of the word is in terms of those who are one’s partners, helpers, associates and collaborators, the pillars of strength and support for a person- could be one’s most trusted employee, friend, relative, neighbor, anyone who is like a pillar of strength and support for that person. Thus, here, when Allah says, “He Qaala (قَالَ), “My Rabb (رَبِّ)! Indeed, I do not Amleku (أَمْلِكُ) except my Nafs (نَفْسِي) and Akhiy (وَأَخِي)…” means that Nabiy Musa was demonstrating through his Quool- conducts and behaviors, that he did not have any ownership or authority over such people, who were not willing to budge from their stance. The only Amleku- authority and ownership he had was over his own self and those who were his Akhi- his partners, helpers, associates and collaborators, those who were like a pillar of strength and support for him. It is because of this fact that Nabiy Musa was making Duaa to Allah to “…So Afraq (فَافْرُقْ) between us and between the Quoma (الْقَوْمِ) the Faasiqueen (الْفَاسِقِينَ).” Here the word Faraq- means to make distinctly clear and separate in terms of identifying distinct differences between those who are distinct or separated as a group from the rest. The word Quoma- is used here to refer to those people, nation, for whom one has been Qawameen for, in terms of reflective of one’s nation or people, for whom one is Qawwameen for, which in this case is what Nabiy Musa was trying to do in terms of aiming to Quom in terms of him trying to establish, support, strengthen and become the pillar of strength and support of Qist justice for these people. The word Faasiq- means a person who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Since Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to their maximum, therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished, underprivileged and underdeveloped. Thus here, when Nabiy Musa expressed his inability to convince these people by saying that “He Qaala (قَالَ), “My Rabb (رَبِّ)! Indeed, I do not Amleku (أَمْلِكُ) except my Nafs (نَفْسِي) and Akhiy (وَأَخِي). So Afraq (فَافْرُقْ) between us and between the Quoma (الْقَوْمِ) the Faasiqueen (الْفَاسِقِينَ).” These people who still are the Quom of Nabiy Musa, since he still would try to establish, support, strengthen and become the pillar of strength and support of Qist justice for these people; but because of their Fasaq- their disobedience, their decisions of not to abide by these laws to become Qawwameen, they would be deprived from Allah’s Nai’mat and hence expressing his inability to convince them or to possess, own or be taken as a Nabiy except by his own self and his Akhiy- Nabiy Musa’s Duaa to Allah was to make a clear and distinct difference between those who are with Nabiy Musa, i.e. Nabiy Musa and his Akhy as well as all those who were Faasiqueen.

 

The next Ayah 5:26, “Qaala (قَالَ), “Then, indeed, Muharramate (مُحَرَّمَةٌ) to them Arba’een (أَرْبَعِينَ) Sanatan (سَنَةً)- them wandering aimlessly in the earth. So, do not grieve A’ala (عَلَى) the Quom (الْقَوْمِ) the Faasiqueen (الْفَاسِقِينَ).” This ayah is mistranslated as ‘Allah said, then indeed, forbidden to them, forty years; they will wonder in the earth’ which is a completely wrong interpretations of this Ayah. Here, the word Muharram- is not prohibited, but used here in the meanings of something which is sacred for someone in the meanings of Hurmat. The word Arba’een- is normally translated as forty, but this word is nothing to do with number four. If we look at the word Ruba’a in classical medieval Arabic, the word is used in the meanings of to remain in or stay in something as the most permanent form, or the form, shape or situation wherein one stays or remain in for a long term on most permanent basis. The word Sannatan- is normally mistranslated as years, but the word shares the characteristics with the word Sunnan, that is normally mistranslated as Sunnat of Mohammad, or sayings or actions of Mohammad, but in Quran, the word Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion. Thus, here, when Allah says, “Qaala (قَالَ), “Then, indeed, Muharramate (مُحَرَّمَةٌ) to them Arba’een (أَرْبَعِينَ) Sanatan (سَنَةً)- them wandering aimlessly in the earth. So, do not grieve A’ala (عَلَى) the Quom (الْقَوْمِ) the Faasiqueen (الْفَاسِقِينَ).” Means that the reply from Allah to the Duaa of Musa, was in clear concise terms the situations for such Quome Faasiqueen, that for them, it would become Muharramate- sacred and honorable to them, that their such Sanatan- their practice, the ways and the acts which they have been demonstrating often repeatedly in similar fashion would become Arba’een- the most permanent and long term in nature, because of which, due to their lack of Quom- them not wanting to become Qawwameen on earth, they would wonder aimlessly on earth. Since what kutiba to them, was Muqaddas, had a purpose, a defined objective, which they Fasaq, becoming Faasqiqueen of, they would not have any aim or objective on earth. Therefore, do not worry about them, since they are A’ala- height as Faasiqueen.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 19 to 26, 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 Hidayah, that we can apply in our day to day lives.

 

• The reason why Allah has Fatarin A’ala of Allah’s Rusul: In order to Ja’aa- presents, made to appear, shows the objectives and duties, A’ala- height of Allah’s Rusul- the Risalat, the Kitaab, Allah has Yubayyin- made distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil, the Kitaab to us, through Allah’s Rasool, as Fatarin, in gradual intervals, suspending it over a period of time, not as Subah- continuous or persistent basis but more in terms of intervals and gradual basis. If Allah would not have Ja’aa Allah’s Risalat as Fatarin, then we would not have received Allah’s Basheer -extremely good or bad news pertaining to our past actions and Nazeer- planning for future, in effective manner- since from our individual perspectives, either it would not have been received at all or it would come too fast, in order for Allah’s Hidaya to be truly Jaa’akum, that is shown, evidenced, played its part, reached its objective and come to fruition, upon us, as Ahl-e-Kitaab.

 

• Allah’s greatest Fazal- which is Ahadan from the worlds & our duties thereof. Allah has appointed and made us Malukan- owners, possessors of any or more of Allah’s Fazal, through sending many of Allah’s Nabiyeen and that’s how, through Allah’s Risalat and Naboa’t, Allah has given us Fazal, which is Ahadun- unmatched or unrivalled in the worlds. As a result, and as an act of Shaakir, our first and foremost duty is to do Duty #1- Quom it (the Rusul) that is endeavor to become Qawwameen by Quom the Allah’s Rusul, i.e., to aim and contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice, i.e., in accordance with the Haqq of each and every individual aligned with their due rights. Duty # 2- Zikar of this Na’imat of Allah. We have been advised, as Ahl-e-Kitaab to do Zikar of Allah’s Naimat upon us where the word “Zikr” is used in all of these meanings including understanding Ayahs of Allah (the Rusul), believing and following these Ayahs, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with the Rusul in utter and deep gratitude, and taking lessons (Ibrat) from the narrated stories in Rusul, but more specifically in meanings of being Shakir, by remembering and being grateful to all of Allah’s Naimat, but more specifically Allah’s Rusul- the Hidayah. Duty # 3- Tawakul on Allah by Kana Momineen: that is take Allah as our Wakeel- trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. by doing Tawakul, putting all our trusts on Allah and Allah’s Deen in terms of complete reliance by Kana- aiming to reach the final destination of to become Momineen- who have Emaan (w.r.t. the five fundamentals of Emaan), at a state of Aman- at peace, harmony, cease-fire and goodwill for everyone and as upholders of our A’emaan- Meesaq with Allah.

 

• Enter Quom on earth- is Muqaddas Kutiba by Allah- upon us Ahl-e-Kitaab: Whatever Allah has Kutiba- ordained for us in the Kitaab, especially the Quom- act of becoming Qawwameen by admitting, entering the earth, Quom (establishment, supported, strengthened system of Qist justice) is Muqaddas- special, dedicated as an objective to which we should dedicate all our time, resources, attention and focus to, as clear and defined objective as our special duty and objective, what has been Kutiba, ordained upon us by Allah. Therefore, we should never Tartadu- make a U-turn away from our Aieman, Meesaq with Allah, the Kitaab, the Deen, and whatever Allah has Kutiba upon us as it is Aa’la (height of eminence, glory, prestige, superiority & dignity) amongst all our Adbaar- our strengths and resources that will provide us strength, security and stability.

 

• Ibrat from story of Musa’s Quom: These Ayahs also tell us about what Nabiy Musa faced and through it we learn important lessons that we can apply in our day to day lives, especially the fact that his nation was reluctant about many conditions of Quom- aiming to become Qawwameen, which are Jabbareen, that is to be forced and compulsory in nature that would include Qatal- fighting etc.. As per them, if such conditions of force and compulsion of Quom- becoming Qawameen are removed- as requirement to admit Quom on earth, then and only then, they would be able to abide by what Allah has Kutiba for them. In spite of resourceful factions among them who were concerned about Allah’s Nai’mat who tried to convince them, they were Qa’iaduna- fixed, stern and solid in this view and standing of them from which they were not likely to move from, since they were not willing to support the Nabiy and their Rabb, in Qatal- fighting in any manner whatsoever. When Nabiy Musa showed his inability to convince them, that he did not have any ownership or authority over such people, who were not willing to budge from their stance, except his own self and those of his Akhi- his partners, supporters, helpers, associates and collaborators, those who were like a pillar of strength and support for him; the reply from Allah to the Duaa of Musa, was for such Quome Faasiqueen, that for them, it would become Muharramate- sacred and honorable to them, that their such Sanatan- their practice, the ways and the acts which they have been demonstrating often repeatedly in similar fashion would become Arba’een- the most permanent and long term in nature, because of which, due to their lack of Quom- them not wanting to become Qawwameen on earth, they would wonder aimlessly on earth. Since what kutiba to them, was Muqaddas, had a purpose, a defined objective, which they Fasaq, becoming Faasqiqueen of, they would not have any aim or objective on earth. Therefore, do not worry about them, since they are A’ala- height as Faasiqueen.