Surah Al-Ma’idah Ayah No. 64 – 68

Surah Al-Ma’idah Ayah # 64 – 68 (5:64 – 5:68)

A.   TRANSLATION

٦٤  وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ كُلَّمَا أَوْقَدُوا نَارًا لِلْحَرْبِ أَطْفَأَهَا اللَّهُ ۚ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا ۚ وَاللَّهُ لَا يُحِبُّ الْمُفْسِدِينَ

[Quran 5:64] And the Yahood (الْيَهُودُ) Qalat (وَقَالَتِ), “Yadu (يَدُ) Allah Maghlulat (مَغْلُولَةٌ).” Ghulat (غُلَّتْ) their Aedehim (أَيْدِيهِمْ), and La’anu (وَلُعِنُوا) with what they Qaalu (قَالُوا). Nay, Allah’s Yadahu (يَدَاهُ) Mabsut’atan (مَبْسُوطَتَانِ) Yunfiqu (يُنْفِقُ) as Yashau (يَشَاءُ). And to Yazedanna (وَلَيَزِيدَنَّ) many of them what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ) T’ughyanan (طُغْيَانًا) and Kufran (وَكُفْرًا). And WE Alqa’ena (وَأَلْقَيْنَا) between them the Auduwat (الْعَدَاوَةَ) and the Baghza’ (وَالْبَغْضَاءَ) until Youme (يَوْمِ) the Qayyamat (الْقِيَامَةِ). All of them Au’qada (أَوْقَدُوا) fire to the Harbe (لِلْحَرْبِ) At’faha (أَطْفَأَهَا) of Allah. And Yasa’una (وَيَسْعَوْنَ) in the earth Fasadan (فَسَادًا). And Allah does not love the Mufsedeen (الْمُفْسِدِينَ).

 

٦٥  وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوْا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ

[Quran 5:65] And if that Ahle (أَهْلَ) Al Kitaab (الْكِتَابِ) Amanu (آمَنُوا) and observe Taqwa (وَاتَّقَوْا) so that WE Kafarna (لَكَفَّرْنَا) from them their Sayyiatehim (سَيِّئَاتِهِمْ) and so that WE admit them Jannate (جَنَّاتِ) the Na’aeem (النَّعِيمِ).

 

٦٦  وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ ۚ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ ۖ وَكَثِيرٌ مِنْهُمْ سَاءَ مَا يَعْمَلُونَ

[Quran 5:66] And if that they Aqaamu (أَقَامُوا) the Toura’t (التَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ) and what Anzala (أُنْزِلَ) upon them from their Rabb (رَبِّهِمْ)- not Kalu (لَأَكَلُوا) from Fouqehim (فَوْقِهِمْ) them and from Tahte (تَحْتِ) their Arjulehim (أَرْجُلِهِمْ) of them Ummatun (أُمَّةٌ) Muqtas’edatun (مُقْتَصِدَةٌ), and many of them are Sa’aa (سَاءَ) of what they do.

 

٦٧  يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ

[Quran 5:67] O those who are the Rasool (الرَّسُولُ), Balagha (بَلِّغْ) what has been Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ). And if not, you do, then not you Balaghat (بَلَّغْتَ) Allah’s Risalatahu (رِسَالَتَهُ). And Allah Yas’emuka (يَعْصِمُكَ) you from the humankind. Indeed, Allah not Yahdi (يَهْدِي) the Quoma (الْقَوْمَ) the Kaafireen (الْكَافِرِينَ).

٦٨  قُلْ يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَىٰ شَيْءٍ حَتَّىٰ تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۖ فَلَا تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ

[Quran 5:68] Qul (قُلْ), “O Ahle (أَهْلَ) Kitaab (الْكِتَابِ)! You are not A’ala (عَلَىٰ) Shayyin (شَيْءٍ) until you Taqueemu (تُقِيمُوا) the Tora’at (التَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ), and what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكُمْ).” And to Yazedanna (وَلَيَزِيدَنَّ) many of them what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ) T’ughyanan (طُغْيَانًا) and Kufran (وَكُفْرًا).  Then, do not grieve A’ala (عَلَى) the Quome (الْقَوْمِ) the Kafireen (الْكَافِرِينَ).

 

B.   THE CONCEPT:

 

In order to understand these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:63, from which we learnt the divine guidance the those from Ahl-e Kitaab Tanqemuna us only because we Amanna whereas most of them are Faasequna:  Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished and underdeveloped. Since being Faasiq, one gets deprived of the benefits and bounties of Allah’s Hidaya and system, therefore this ayah is basically telling us about the psychology of most of the Ahl-e-Kitaab that being a Faasiq, they get deprived and hence are jealous and envious of, with feelings of grudge, animosity, detest, vindication, malice and vengeance against, those who Amanu with Allah, in terms of seeking knowledge to be at Aman with both the types of Ayaat of Allah, the Kalam and the creations- hence blessed with knowledge, success and wisdom that comes with Amanu with Allah. Additionally, by Amanu with the Kitaab, that is Anzala upon us and that was Anzala from before, one gets the wisdom and the success and Nai’mat of being on the Hidayah which is being Muflehun- successful in both the worlds. Thus, looking at all these blessings upon those who Amanu, while they themselves remain deprived due to being Faasiq, led to feelings of jealousy and envy, leading to them feeling grudge, animosity, detest, vindication, malice and vengeance against those who Amanu.

 

We also learned from earlier Ayahs the Divine Instructions as to how to deal with such people which is to Amanu- If and when they Ja’akum you- means they carried out and attend to their duties and present to you with their deeds of trying to Quomin- establish and strengthen the not using of your Aqal in order to make you blind followers of the laws of Taghoot, like they have; then you should reflect with your conducts and behaviors that you have Amanu- means you’re at Aman, by seeking of knowledge, through use of your intellect and Aqal and as a result of this knowledge you’re at Aman, utter and deep conviction with full mental acceptance and knowledge with respect to the five fundamentals of Emaan, Amanu with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Nabiyeen and Youm Al Akhira. They, on the other hand, they have admitted the Kufar- as opposite to Amanu, they have admitted Kufar by not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying the Ayaat of Allah, both or any type of Allah’s Ayaat, withholding and hoarding Allah’s Fazal and they have departed with the Aman and the concept of Emaan. Allah is All-knowing of what they Kanu- their deeds and behaviour aim to reach the final end result and the most permanent form as Yaktumun- that is not to understand the importance of Hidayah, not paying attention, not using their intellect and Aqal, not taking Allah’s Fazal as great Amaanat and trust and distributing it to others for their benefits but hiding and hoarding for themselves.

 

The earlier ayah i.e. Ayah 5:63 asked a very thought provoking question to us, as to Why do they not Yunhahumu them- the Rabbaneyuna and the Ahbaaru from their Quolememu the Is’me and their Auklehemu the Suhta to Ba’isa what Kanu Yas’nea’una? is basically asking us, as those who Amanu, through a very thought provoking questions to observe the behaviors of those who are Rabbaneyuna – the Aabid of the same Rabb- that is the blind followers of the same person who they treat as their Rabb- who could be either of the Haadu- the religious scholar or the Ahbaar, as well as observe the Ahbaar-those religious leaders who teach and preach people religion by claiming themselves as the only connection with Allah and their ways as the only ways in religion not that of the Kitaab. The thought-provoking question that Allah ask us to observe and think about as to why these who call themselves as Rabbaneyuna – followers of the same Rabb as well as Ahbaar- who present themselves as the ONLY connection to Allah; why do they not Nahi- forbid, curtail, block, deter, fight, stop or control these Quol- acts, conducts and behaviors of Is’m and their consumption of and engaging in the Sahta- the destruction and devastation that leads them to the Ba’isa. Because whatever they are Yas’na’aun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Laws and Hidayah, is what is Ba’isa- that is they are going to face extreme hardship, difficulty and problems as consequences of and as a recompense of their own wrongful acts and deeds.

 

Keeping in mind the context of the earlier Ayahs talking about the Rabbaneyuna and the Ahbaaru, Allah is continuing the same discussions in the next ayahs now, talking about Yahood. The next Ayah 5:64, “And the Yahood (الْيَهُودُ) Qalat (وَقَالَتِ), “Yadu (يَدُ) Allah Maghlulat (مَغْلُولَةٌ)…” here the word Yahood is normally mistranslated as Jews and then interpreted as if this ayah is talking about them, the Jews, and thus not applicable to us as Muslims, thereby restricting and limiting these ayahs to the Jews ONLY; these are extremely wrong translations and interpretations. The word Yahood shares the basic characteristics and the meanings as the words Haad, Haadu, Haadi, and Hidayah, which is in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others- who is a guide, a leader, conductor, pilot, barrister, counsel, preacher, lawyer etc., and thus these words refer to all such religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. The word Qalat: or Quool, is normally translated as speech or saying, but the words like Qul, Qalat, Quool are not restricted to just some speech or sayings only, but it is used in Quran in an all-encompassing manner referring to one’s conducts and behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. The word Yada: is normally mistranslated as hands of Allah, whereas the word Yada is used here in terms of the basic aim, purpose or theme of the whole system of Allah’s Deen, laws and Hidayah. The word Mughlulat: is normally mistranslated as restricted or chained, but the basic meanings of the word are in terms of shackles, iron chains, restraints, handcuff, force, compulsion, binding etc. Thus, here when Allah says, “And the Yahood (الْيَهُودُ) Qalat (وَقَالَتِ), “Yadu (يَدُ) Allah Maghlulat (مَغْلُولَةٌ)…” is not saying that Jews said, Allah’s hands are chained, as is normally mistranslated and misinterpreted. But basically, is describing the conducts and behaviors of the Yahood- the religious scholars and leaders who present themselves to lead the way for others in matters of Deen. Thus, as the religious scholars, they present Allah’s Deen as if Allah’s Yada is Mughlulat- as if Allah’s Deen and laws are compulsive, forceful in nature, just to force and compel people to follow these religious scholars’ guidance only. Their conducts and behaviors are reflective of the image of Deen as a very strict and restrictive religion with many aspects that are forced and made compulsory, restricting the freewill and freedom of choice for humans in general and their followers in particular, through their (the Yahood’s) fabricated laws of Haram, and a huge list of what is forbidden and what to do in rituals. They create an impression of Allah as if Allah is very strict, forcing and compelling through their own man-made laws in the name of Allah, and they define the religion in a very narrow boundary wherein one needs to operate thereby completely restricting human choice and freewill.

 

After telling us about the conducts and behaviors of our religious scholars, which is a very true depiction of them if we look all around us, Allah then tells us the actual reality in the next phrase as “…Ghulat (غُلَّتْ) their Aedehim (أَيْدِيهِمْ), and La’anu (وَلُعِنُوا) with what they Qaalu (قَالُوا)…” Here the word Aedehim- is normally translated as their hands, whereas the word is used here in the meanings of their intended end result of their man-made laws, actions, conducts and behaviors. The word La’anu- is normally mistranslated as wretched or cursed. Allah being supreme deity does not require to curse anyone or become angry, these are human’s characteristics and these interpretations are completely wrong, neither they go along with the concept of Allah as Rahman and Raheem. The word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Thus, here when Allah says, describing the conducts and behaviors of the Yahood- our religious scholar and leaders, that “And the Yahood Qalat, ‘Yadu Allah Maghlulat.’ Ghulat their Aedehim and La’anu with what they Qaalu…” means that as per Yahood- the religious scholars, the whole focus, the basic purpose of Allah’s Deen, laws as in Yada of Allah is Maghlulat- compulsive, restrictive and as shackles, whereas, the reality is that these Yahood- the religious scholars’ own basic intention and their Aedehim- the resources and tools are the ones that force compulsion in Deen, which is not as per Allah’s Deen since there is no compulsion in Deen. Even Allah tells us in Ayah (3:161) that it is not even in the hands of Allah’s Nabi, one who is appointed by Allah as Allah’s Nabi, even that person cannot exert any type of force or compulsion in Deen, shackles or iron chain (real or metaphoric) in order to bind or create pressure on other persons, because whoever does that restricting the freedom of choice of the other person in Deen or in any matter, then he/she will bring along that wrong deed on the day of judgment and it will be like the same shackles and chains for that person and everyone will pay in full what they have earned, on the day of judgment. Since as per Quran there cannot be any force or compulsion in Deen, therefore about these Yahood- the religious scholars, Allah says that they are La’ana because of these conducts and behaviors of Yahood, that is, they are unable to enjoy the pleasures of life as deprived from Allah’s blessings and got disconnected in terms of facing the consequences of their own conducts and behaviors in terms of being disconnected form Allah’s blessings and Nai’mat in this worldy life as well as the Akhira.

 

What Allah’s Yada really is, is then explained in the next phrase as “…Nay, Allah’s Yadahu (يَدَاهُ) Mabsut’atan (مَبْسُوطَتَانِ) Yunfiqu (يُنْفِقُ) as Yashau (يَشَاءُ)…”, Here the word Mabsut’atun: shares the same characteristics with the word Yabsutu, both of which are normally mistranslated as stretch or being stretched, but the word Basat’u basically is used in Quran in terms of facilitating something by explaining it in detail, making it easy or less difficult; cause something to be seen, or explain or make something clear by giving details; to strip down, to spread, to level or flatten, or extend something. The word Yunfiq: is normally translated as the one who spends in the way of Allah, but the word Nafaq means anything or anyone that is active and obvious to our perception, that is something or someone that/who is active or in the process of doing something as obvious to others or as perceived by others. The word Yasha’u: is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and Allah’s Sha’aa. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Yusha’u’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It is also the Allah Yasha’au to give humankind freedom, freewill to choose and decide; no one can hinder that birth right. Whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Thus, here when Allah says, to describe the whole system of Allah’s laws and universe as created and set in motion by Allah, “…Nay, Allah’s Yadahu (يَدَاهُ) Mabsut’atan (مَبْسُوطَتَانِ) Yunfiqu (يُنْفِقُ) as Yashau (يَشَاءُ)…”, means the whole system of Allah, Allah’s laws and Deen, and Hidayah is based on important elements of Mabsut’atan, that is making it easy, giving in detail, spreading out, extending, making clear by giving details, explaining in detail, and making it less difficult, without any force, compulsion of any kind. When it comes to the humankind, Allah has given us freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill and freedom of choice. There is no concept of force or compulsion in Deen. When Allah says Allah Yunfiqu as Yashau, it means that everyone, all those people who are active, whose actions are perceived as of those who are involved in doing something, or deeds which may or may not be the Amal-e-Swalehaat, but are perceived as those who are active and doers; all of those who Yunfiqu would be given recompense at its best as per the Allah’s Yada which is Mabsut’atun and Allah’s Yashau- the set of Laws originated by Allah which are unchangeable.

 

After telling us about the basic foundations, the intended result, the overall parameters of Deen, wherein there is no compulsion or force, which has been made simple and easy, explained in detail, with giving complete free will and freedom to choose and exercise one’s freewill, Allah then says in the next phrase, “…And to Yazedanna (وَلَيَزِيدَنَّ) many of them what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ) T’ughyanan (طُغْيَانًا) and Kufran (وَكُفْرًا)…” Here the word Yazedanna: is used in Quran in the meanings of augmenting, aggravating, increasing or rising as well as in the meanings of advancing, developing, bolstering, bracing, cementing, confirming, consolidating, or fortifying someone or something. The word T’ughyanan: is used in Quran in the meanings of overstepping the boundaries, crossing the boundaries in terms of extreme transgression. The word Kufran: means to conceal, hide or to cover. The definition of Kufr also includes 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: The Words of Allah in Quran and Work of Allah, which is the creations of Allah scattered all around us in science and the universe.  Thus, here, when Allah says, “…And to Yazedanna (وَلَيَزِيدَنَّ) many of them what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ) T’ughyanan (طُغْيَانًا) and Kufran (وَكُفْرًا)…”, means that the most of the Ahl-e-Kitaab and especially those described in these ayahs such as Yahood (religious scholars), Ahbaar (those who restrict and present themselves as the ONLY way to Allah) and Rabbaneyuna (the followers of the same Rubb, either the followers of any of the Ahbaar or the Yahood, who are Abideen of the same person)- they Yazedanna- increase, advance, augment, cement and fortify their acts, conducts and behaviors with respect to the Kitaab that has been Anzalna. They not only Yazedanna in Tuyghyani- cross the boundaries in extreme transgression, in terms of associating laws in matters of Deen, not mentioned in the Kitaab, in terms of them exaggerating it, crossing boundaries in acts of extreme transgression; but they also Yazedanna in Kufr it- hide and conceal it, by being Kaafir with regards to the Kitaab, in terms of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting or denying Haqq, the Ayaat of Allah, and withholding and concealing Allah’s Fazal and bounties what they should be spending for the benefits of others.

 

It is because of these acts and behaviors of the majority of the Ahl-e-Kitaab, and especially those of Yahood (religious scholars), Ahbaar (those who restrict and present themselves as the ONLY way to Allah) and Rabbaneyuna (the followers of the same Rubb, either the followers of any of the Ahbaar or the Yahood, who are Abideen of the same person), the consequences of these acts are then described in the next phrase “…And WE Alqa’ena (وَأَلْقَيْنَا) between them the Auduwat (الْعَدَاوَةَ) and the Baghza’ (وَالْبَغْضَاءَ) until Youme (يَوْمِ) the Qayyamat (الْقِيَامَةِ)…” Here the word Alqa’ena: and the word Alqay, are used in Quran in the meanings of molding, manufacturing, forming, delivering, presenting, or casting something in a particular manner, form or role. The word Auduwat: shares the meanings with the word Adu’u meaning distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distance between two other pieces of wood. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend. So as opposed to Sadeeq, the word Au’du would mean enemy or opponent but with the addition of Transgression. The word Baghza: is normally translated as hatred but is used in Quran in all-encompassing feelings of Intense dislike or ill will; A persistent feeling of hate and grudge; Spite, hatred, enmity or grudge in terms of feeling intense hatred towards someone; Have an aversion and antipathy for someone; Be abominable, detestable, hateful, loathsome, odious, offensive or despicable. The word Youm: is normally mistranslated as ‘the day or today’, but the word is used in Quran in the meanings of events, aspects, or practices that are confirmed and well-known and upon which there cannot be any doubt or uncertainty at all. The word Qayyamat: is normally mistranslated as resurrection as in the day of resurrection, however the word shares the same meanings and characteristics with words like Qayam, Aquemu, Qayyemu and Qayyemat. As per Quran, the Deen-e-Islam is referred as the Deen ul Qayyemu. The basic foundation of the Deen ul Qayyamate is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. Hence not only the basic Foundations of S’alat is Deen Al Qayyamat but also the perfect recompense is judgment based on the “Deen ul Qayyemu”. Youm-Al Qayyamate thus, refers to the well-known and certain fact of perfect recompense, of accountability and judgment as per the Deen al Qayyama.

 

Thus, here, as a consequence of their own conducts and behaviors of Tughyani and Kufr with Allah’s Kitaab, when Allah says, “…And WE Alqa’ena (وَأَلْقَيْنَا) between them the Auduwat (الْعَدَاوَةَ) and the Baghza’ (وَالْبَغْضَاءَ) until Youme (يَوْمِ) the Qayyamat (الْقِيَامَةِ)…” It means Allah Alqa- cast, produced, generated, created, molded, formed and shaped between them Auduwat and Bughza until the youm al Qayamat. It is not Allah who is doing this, All this is as per the Yasha of Allah, as a recompence of their own conducts and behaviors, because of which they are engulfed with Auduwan and Baghza, that is they would have feelings and expressions of animosity, hostility, bitterness, hatred, intense dislike, despise and grudge, etc. against each other until the Youm Al Qayammate- the well-known and certain event of recompense at its best as per the Deen-e-al Qayammat- when they would face the perfect recompense, of accountability and judgment- this could be in this world as well as in the Akhira.

 

The next phrase “…All of them Au’qada (أَوْقَدُوا) fire to the Harbe (لِلْحَرْبِ) At’faha (أَطْفَأَهَا) of Allah. And Yasa’una (وَيَسْعَوْنَ) in the earth Fasadan (فَسَادًا). And Allah does not love the Mufsedeen (الْمُفْسِدِينَ).” Here the word Au’qadu is used in Quran in the meanings of inflame, ignite, kindled, light up or started. The word Harbe: is used in the meanings of conflict, or fighting and the word Haarebun is used in Quran in the meanings of engaging in a battle, waging war or engaging in a war against someone or something. The word At’faha: is normally translated as extinguished, but the word is used in Quran in the meanings of curtailing, stopping, killing, shutting down, or turning off in any manner. The word Yasa’una: meaning they Sa’yee- the word means to strive with one’s full force and might, with one’s whole being, by employing one’s whole faculties, abilities, resources and powers with complete focus, attention and dedication. The word Fasaad & Mufsedeen. Mufsedeen are those who commit acts of Fasaad. The word Fasaad means corruption or disorder, something not being able to retain its original better state. Fasaad is an opposite of the word Is’lah. Therefore, the word Fasaad means to create disorder or imbalance. It is also used in the meaning of going against Haqq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It is also used in Quran as an opposite to the word Ahsan. As opposed to Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction. Therefore, here when Allah says, “…All of them Au’qada (أَوْقَدُوا) fire to the Harbe (لِلْحَرْبِ) At’faha (أَطْفَأَهَا) of Allah. And Yasa’una (وَيَسْعَوْنَ) in the earth Fasadan (فَسَادًا). And Allah does not love the Mufsedeen (الْمُفْسِدِينَ).” Here, with the phrase ‘All of them’ Allah refers to all of those who are majority from the Ahl-e-Kitaab, those of Yahood, Ahbaar, and Rabbaneyuna, who Yazyed in Tughyani and Kufr with what Allah has Anzalna. All of them ignite, kindled, light up and start the fire towards the Harbe- the engaging of battle, waging of war with Allah by going directly in opposition to Allah, The Harbe which Allah At’faha wants to curtail and stop. All of them Yasa’una- strive with complete focus, attention and dedication, with their full force and might, with their whole beings, by employing their whole faculties, abilities, resources and powers to commits acts of Fasaad on earth- they cause corruption, disorder and imbalance; create unevenness in the society and communities; and they disrupt law and order to create lawlessness and destruction. All such acts of Fasaad and those doing these are not liked by Allah, as Quran and Deen’s laws teach us entirely the opposite deeds of Amal-e-Swalehat to become Mohsineen instead.

 

The next Ayah 5:65, “And if that Ahle (أَهْلَ) Al Kitaab (الْكِتَابِ) Amanu (آمَنُوا) and observe Taqwa (وَاتَّقَوْا) so that WE Kafarna (لَكَفَّرْنَا) from them their Sayyiatehim (سَيِّئَاتِهِمْ) and so that WE admit them Jannate (جَنَّاتِ) the Na’aeem (النَّعِيمِ).” Here the word Ahle: means ‘those who take care of’ or ‘responsible for’, as used in the phrase Ahle-kitaab, meaning those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of their duties and responsibilities as caretakers and owners of the Kitaab as a trust. The word Kitaab: refers 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 word Amanu: is normally mistranslated as believe, whereas the word Amanu shares the same characteristics with the word Aman meaning safety, security, peace, contend and tranquility. Therefore, the concept of Amanu, means 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; 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. The word Momin is also used in Quran, not only in meanings of a person who has Emaan or who Amanu, but also refers to anyone who is at a state of Aman, someone who is at peace, harmony, cease-fire and goodwill with others. The word A’eman has the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being committed in oath, promises, vows, pledges or undertakings, i.e., being upholders of one’s covenant, Meesaq with Allah. The word Taqwa: is normally mistranslated as fear Allah, but the word means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations.

 

Thus, here when Allah says, “And if that Ahle (أَهْلَ) Al Kitaab (الْكِتَابِ) Amanu (آمَنُوا) and observe Taqwa (وَاتَّقَوْا)…” Means that this Ayah is directly addressing giving specific divine instructions to those who are Ahle- owners, responsible for the Kitaab, which has been Anzalna upon us. The specific instructions are two folds extremely broad in scope but concisely mentioned as two words as (1) Amanu- meaning be at Aman- in a state of utter and 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; as well as be at Aman, in terms of peace, safety, good will and harmony with other members of the society and communities as well as be upholder of your Aemaan- Meesaq with Allah. and the second divine instruction is (2) Attaqu: the concept of Taqwa is closely aligned with the concept of Emaan, meaning be extra careful, cautious, protective, nurturing and nourishers of your Emaan, in terms of Emaan as utter and deep conviction based on knowledge and using of your intellect with respect to the five fundamentals of Emaan, as well as you being a Momin ensuring peace, safety, goodwill and harmony for others, and observe Taqwa by being extra careful, cautious and nurturing of your Meesaq- Emaan- promise with Allah.

 

The next phrase is then telling us, if we as Ahle-Kitaab, follow these two divine instructions, what should we expect as a result, “…so that WE Kafarna (لَكَفَّرْنَا) from them their Sayyiatehim (سَيِّئَاتِهِمْ) and so that WE admit them Jannate (جَنَّاتِ) the Na’aeem (النَّعِيمِ).” Here, the word Kufar: means hide and conceal. The word Sayyiatehim: is used in the meanings of ‘Misfortunes’ as well as ‘Evils’ but more specifically used as Opposite of husn & ahsan- and thus refer to (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus these are such acts, deeds and sayings 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. The word Na’eem: shares the same meanings as the word Naimat which is used in Quran in the meanings of all the blessings of Allah such as Success & Prosperity in all walks of life; Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc.; Height, Inspiration, Benchmark, Role-model and Unity of nations in terms of common purpose and same set of values and beliefs. Thus, here when the word appears in the phrase Jannatin Naeem, it means both in terms of being supplied in abundance with All the Nai’mat of Allah and more specifically as source of inspiration. Therefore when Allah says, “…so that WE Kafarna (لَكَفَّرْنَا) from them their Sayyiatehim (سَيِّئَاتِهِمْ) and so that WE admit them Jannate (جَنَّاتِ) the Na’aeem (النَّعِيمِ).” Thus, our acts of Amanu and Attaqu, is going to lead to Allah Kafaru- hiding and concealing, our Sayyiat- our acts and speech at such worst level that if known to public would lead to extreme embarrassment for us. We need to keep in mind that Allah’s whole system of Deen is based on certain laws, if we follow these laws, through Amanu and Attaqu, then this means that the cause-and-effect laws of Allah’s system would lead to all of our Sayyiat to be hiden and concealed under the pile of Ahsanaat and good deeds, that we are going to perform through acts of Amanu and Attaqu by following these laws of Deen. Thus, we would be admitted to Jannat which is Naeem- that is full of all of Allah’s Naimat.

 

The next Ayah 5:66, “And if that they Aqaamu (أَقَامُوا) the Toura’t (التَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ) and what Anzala (أُنْزِلَ) upon them from their Rabb (رَبِّهِمْ)…” Here, Allah is not talking about standing up Tourat and Injeel, the same word and phrase for salat is used as ‘Aqamu the S’alaat’ which is mistranslated as stand up for ritual prayers. The word Aqaamu: is normally translated as standing, but in Quran it is used in much deeper and broader context in being upholder of justice at its best, as per Allah’s solid judicial principals in terms of establishing, supporting, strengthening and providing the foundation of justice and standing firm with justice and Qist in accordance with the Haqq of each and every individual aligned with their due rights. The word Toura’t: is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that it is referred as the Kitaab revealed on Bani-Israel before Nabi Easa. In Quran it is not just used as a name of the Kitaab, but as qualities of the Kitaab, referring to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. The word Injeel: is normally referred as the name of the book which was revealed on Easa Ibn-e-Maryam. However, Quran has used the word Injeel not just as a name of the book but also as an aspect of the Kitaab which are Wa’az in nature. Wa’az means to explain to someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for the wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing them of the consequences of such actions. Here, when Allah says, “And if that they Aqaamu (أَقَامُوا) the Toura’t (التَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ) and what Anzala (أُنْزِلَ) upon them from their Rabb (رَبِّهِمْ)…”, means that this is connected to the earlier Ayah where Allah gave us divine instructions to Amanu and Attaqu. This ayah is also addressed to all of those who are Ahle- responsible for the Kitaab, who would be admitted to Jannatin Naeem if they Aqamu- establish, strengthen, uphold Allah’s system, be upholders of justice with the help of and strengthening, establish and uphold the Tourat- Allah’s laws and regulations- the Mohkimaat and the Injeel- the Waaz.

 

The divine instructions to the Ahl-e-Kitaab continues, in terms of what Ahl-e-Kitaab should be doing, if they want to be admitted to the Jannatin Naeem is “…not Kalu (لَأَكَلُوا) from Fouqehim (فَوْقِهِمْ) them and from Tahte (تَحْتِ) their Arjulehim (أَرْجُلِهِمْ)…” Here the word Kulu: is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form. The word Fouqehim- mean Fouq them. The word Fouq is used in Quran in the meanings of giving preference to someone or something, over someone or something, in importance, or significance or position etc. The word Tahte: 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 Arjulehim- means their Rijaal- the word Rijaal is normally mistranslated as men whereas the basic characteristics of the word in terms of being resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal and bounties. Thus, here when Allah says, “…not Kalu (لَأَكَلُوا) from Fouqehim (فَوْقِهِمْ) them and from Tahte (تَحْتِ) their Arjulehim (أَرْجُلِهِمْ)…” means a direct divine instructions to Ahl-e-Kitaab related to them- the majority of Ahl-e- Kitaab (who are Yazeyd the Tughyani and Kufr of the Kitaab) as those who have been described already including the Yahood, the Ahbaar and the Rabbaneyuna, as to not to Kalu- consume, utilize, use or take benefit from them in any way by Fouqehim- them, giving them preference in importance, or significance at all and from Tahte- in accordance with’ or ‘in alignment with’ or within their Rijaal- their resources, ways and means.

 

After giving the divine instructions to the Ahl-e-Kitaab, as to what they should be doing, the next phrase gives us the reality as to what is happening “…of them Ummatun (أُمَّةٌ) Muqtas’edatun (مُقْتَصِدَةٌ) and many of them are Sa’aa (سَاءَ) of what they do.” Here, the word Ummat: shares the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath, also referring to the same type or kind of people with the same behaviors and conducts. The word Muqtas’edatun: is normally mistranslated as moderate; however, the word shares the same characteristics as the word Qatas’id meaning economic, or more specifically a bubble economy that is not real economic growth but bubble that flattens sooner or later. Therefore, the word Muqtas’edatun is used to refer to those who save money, are meagre, penny-wise, stingy as well as those who are fabricators and inventors of something that is not real, and has no founding or basis at all. Thus, here, when Allah says, “…of them Ummatun (أُمَّةٌ) Muqtas’edatun (مُقْتَصِدَةٌ) and many of them are Sa’aa (سَاءَ) of what they do.” After telling us, what Ahl-e-Kitaab should have done, Allah is now telling us the reality as to what they are actually doing, which is described in two aspects (1) of them are those who are Ummatun Muqtas’edun:- meanings those who are of the same type as Ummat, as those who are stingy and hoarders of Allah’s Fazal upon them, while they fabricate and invent in the name Allah’s Laws and Wa’az (Touraat & Injeel) what is not mentioned as per Deen, showing and projecting aspects which are not real while (2) A majority of them are Sa’aa in terms of their deeds and actions- means that majority of the Ahl-e-Kitaab’s conducts and behaviors are reflective of Sayyiat acts and deeds- which are in such a worse state that if known publicly would be extremely embarrassing for them.

 

The next Ayah 5:67, “O those who are the Rasool (الرَّسُولُ)…” Here, the word Rasool is normally misinterpreted to refer to only the Rasool- that is Nabi Mohammad, whereas this Ayah and onwards are basically referring to those of us who are the Rasool- referring to all of us, who have taken upon ourselves as the basic duty and responsibility of the Rasool, as those who delivers Allah’s message- the Risalat; then leads the way to follow the Ayaat of Allah (Yatlu) by being obedient follower him/herself first, and then teaches others the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, Yuzaki- cleanses, purifies and grows them. Upon the Rasool, is nothing except- the Balagha, the delivery, conveying in detail, proclaiming Allah’s Risalat. Thus, here when Allah addresses us, as “O you who are the Rasool (الرَّسُولُ)…”, contrary to general perception about this ayah and the upcoming discussion in next ayahs, it is NOT limited to Nabi Mohammad ONLY but it refers to each and every one of us, who takes it upon ourselves to be responsible to protect, understand, implement and spread out to others the Risalat of Allah and carry out these duties and responsibilities. Therefore, this ayah is as applicable to you and me, everyone, as it was applicable to Nabi Mohammad, and to each and very Rasool of any time, until the end of times; who take it upon themselves to be the Rasool of Allah’s Risalat.

 

The direct divine instructions to all of us as those who are the Rasool, that is responsible to protect, understand, implement and spread out to others the Risalat of Allah is then as per the next phrase as “…Balagha (بَلِّغْ) what has been Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ). And if not, you do, then, not you Balaghat (بَلَّغْتَ) Allah’s Risalatahu (رِسَالَتَهُ)…”, Here the word Nazool: is normally understood to relate to only the revelations on Allah’s Nabiyeen- the general mistranslation is very narrowly defined and restricted to ONLY Allah’s Wahi, the revelations on ONLY Allah’s Nabiyeen, whereas Allah has used the same word Nazool and Anzalna (WE nazool) for everything that is sourced from Allah as the main source and given to mankind, or received by mankind, through any of Allah’s Malaik with the use of the same word Nazool to reflect the results of the duties performed by any Malaik of Allah. Thus the term Anzalna, or Nazool, does not just mean revelations of Allah’s Kitaab or Hidaya on Allah’s Nabiyeen but the basic meanings is all encompassing and very broad to include each and every things, that is originated from Allah, whose basic source is Allah- be it knowledge, or any other source of information or thought; or any other aspects of Allah’s Fazal, Risalaat, or Na’imat or Rizq, as well as to include even Shaytani thoughts, elements and acts, which reach mankind as a result of the duties performed by and communicated through Allah’s Malaik (26:221). The word Balagha: is normally translated as to convey the message or to deliver the Allah’s revelations but it is used in Quran in much broader meanings to refer to ensure reaching of something to a certain milestone or desired end destination; as well as to make sure it reaches its desired goal.  So here, when Allah says, “O you who are the Rasool (الرَّسُولُ)!, Balagha (بَلِّغْ) what has been Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ). And if not, you do, then, not you Balaghat (بَلَّغْتَ) Allah’s Risalatahu (رِسَالَتَهُ)…”, Allah is addressing each and every one of us who are the Rasool, who take it upon ourselves to be the Rasool of Allah’s Risalat, that our duty is with respect to each and every aspect what has been Anzalna upon us, that is whatever aspects of Allah’s Hidayah and wisdom we have understood, and have reached us, sourced from Allah and as a result of the duties performed by Allah’s Malaik; then it becomes incumbent upon us to Balagha it-  to make sure it reaches its desired destination of humankind, in terms of them getting the message, in terms of us, not only delivering the message but also explaining it in detail as is, and us making sure the message reach it’s desired destination of reaching the humankind. Because if as a Rasool, we do not do this duty, then we have not Balaghat Allah’s Risalat. This is our ONLY duty as the Rasool of Allah- which is deliver Allah’s Risalat, explain it in detail as is, and to make sure it reaches its desired destination of the message reaching the humankind.

 

After identifying our duties as the Rasool of Allah’s Risalat, Allah then addresses our natural concerns in the next phrase as “And Allah Yas’emuka (يَعْصِمُكَ) you from the humankind. Indeed, Allah does not Yahdi (يَهْدِي) the Quoma (الْقَوْمَ) the Kaafireen (الْكَافِرِينَ).” Here the word Yas’emuka: is normally translated as Allah will guard or protect you, however the word is used in much deeper and broader meanings in terms of not only guarding or protecting someone by immunizing and shielding them, but also in terms of the action of holding someone in position or role they are in, making them preserve, strengthen in their roles by immunizing them, making them virtuous and sinless. The word Quomin: is normally translated as people or nation, but the word is reflective of the act of Aqwama with basic meanings of ‘to contribute towards establishing, supporting, strengthening and being the pillar of strength and support for something. The word Kufr: means to conceal, hide or to cover. The definition of Kufr also includes 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. Thus, here when Allah says, “Oh those who are the Rasool, Balagha what Aazala upon you from your Rabb. And if not you do that, then not you Balaghat the Allah’s Risalat. And Allah Ya’s’emuka you from the humankind. Indeed, Allah does not Yahdi Quomin Kaafireen.”  Means that after identifying the duties of the Rasool, Allah is now addressing a natural concern and worry of us, when we are working as Allah’s Rasool, in terms of our duties and responsibilities; one of our major concerns and worries is to be Qatal by the humankind, because this path is not an easy one, and we should expect lot of resistance, even to the extent of our allegorical, or physical deaths by the humankind, in order to silence us. But Allah is giving us the surely that it is Allah who is going to Ya’s’emuka us from the humankind- that is Allah will not only guard and protect you from the mankind, by immunizing and shielding you, but also hold and strengthen you in your role of the Rasool, making you preserve, strengthening you in your role of the Rasool by immunizing you with the help of Allah’s Risalat- those of us who have been working as the Rasool, would have noticed this feeling of being immune to the attacks of the humankind, the more we carry out our duties as the Rasool. It’s like a shield, as if we don’t care about such attacks because we know that Allah is Ya’s’em us. Soon after giving this surety, Allah is basically giving us a warning, as not to Kufr, hide or conceal any aspect of Allah’s Risalat from being Balaghat, because if we do, then not only we have not carried out our duties of balaghat of Allah’s Risalat, but Allah does not Quomin- establish, support and strengthen as well as give Hidayah to those who are Quomin strengthen, establish and support acts of Kufr.

 

The next Ayah 5:68, “Qul (قُلْ), “O Ahle (أَهْلَ) Kitaab (الْكِتَابِ)! You are not A’ala (عَلَىٰ) Shayyin (شَيْءٍ) until you Taqueemu (تُقِيمُوا) the Tora’at (التَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ), and what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكُمْ)…”, Here, the word A’ala: is normally translated as proposition upon or on only, but the word is used in Quran in the meanings of ‘eminence, glory, height, prestige, superiority or dignity’. The word Shayyin: is used in Quran in the meanings of powers, abilities, earnings, facts, events or anything which exists. The word Taqueemu: means you Qayyam or Aqueemu- the word Qayyam is normally translated as means of support but is used in Quran in much deeper meanings in terms of to support, strengthen, back, encourage, provide assistance and help. The word Toura’t: is not used here in terms of name of the book but as qualities of the Kitaab, referring to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. The word Injeel: is also not used here in terms of the name of the book, but as attributes of the Kitaab which are Wa’az in nature. Wa’az means to explain to someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for the wrong choice. It basically means to stop someone from doing wrong deeds by informing them of the consequences of such actions. So here when Allah says, “Qul (قُلْ), “O Ahle (أَهْلَ) Kitaab (الْكِتَابِ)! You are not A’ala (عَلَىٰ) Shayyin (شَيْءٍ) until you Taqueemu (تُقِيمُوا) the Tora’at (التَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ), and what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكُمْ)…” Allah wants us, as the Rasool, to Qul- reflect through our conducts, behaviors, speech to and interactions with those who are the Ahl-e-Kitaab, as those of who are responsible with clear duties and responsibilities as Ahl of the Kitaab, to give them a very clear message that until and unless they Taqueemu- provide support, strengthen, back, encourage, assistance and help to establish and strengthen what has been Anzalna upon them, as in the Kitaab and specifically the Toura’t- Allah’s Mohkimaat, laws and regulations and the Injeel- Allah’s Waaz, Aspects of the kitaab with clear warnings and identification of pros and cons; they are not Aa’la- eminence, glory, prestige, superiority, dignity or height of any Shayyin- any power, ability, earnings, fact, event or anything at all. Thus, unless and until the Ahl-e-Kitaab Aqueemu the Kitaab, the Tourah, the Injeel, they are not going to attain the eminence, the glory and height in anything such as their powers, abilities, earnings etc.

 

The next phrase is the exact same phrase as appears in Ayah 5:64 “…And to Yazedanna (وَلَيَزِيدَنَّ) many of them what Anzala (أُنْزِلَ) upon you from your Rabb (رَبِّكَ) T’ughyanan (طُغْيَانًا) and Kufran (وَكُفْرًا)…” After highlighting what they should be doing as Ahl-e-Kitaab, Allah is then given us the reality in terms of what they are doing as Ahle-kitaab which is means that the most of the Ahl-e-Kitaab Yazedanna- increase, advance, augment, cement and fortify their acts, conducts and behaviors with respect to the Kitaab that has been Anzalna. They not only Yazedanna in Tuyghyani- cross the boundaries in extreme transgression, in terms of associating laws in matters of Deen, not mentioned in the Kitaab, in terms of them exaggerating it, crossing boundaries in acts of extreme transgression; but they also Yazedanna in Kufr it- hide and conceal it, by being Kaafir with regards to the Kitaab, in terms of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting or denying Haqq, the Ayaat of Allah, and withholding and concealing Allah’s Fazal and bounties what they should be spending for the benefits of others.

 

It is because of this that, in the next Ayah Allah is advising us as the Rasool as “…Then, do not grieve A’ala (عَلَى) the Quome (الْقَوْمِ) the Kafireen (الْكَافِرِينَ).” Being a person who is trying to deliver Allah’s Hidayah, the message to other people, as a Rasool of Allah’s Risalat, it is human nature for us, when we are trying to Balagha Allah’s Risalat, trying to make the Ahl-e-Kitaab and the humankind understand Allah’s Risalat as it is, trying to give them Allah’s wisdom, trying our best to lead them the way to follow the Ayaat of Allah (Yatlu) by being obedient followers ourselves, and trying our best to make others understands the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, trying our best to Yuzaki- cleanse, purify and grow them; but in spite of all of our efforts, when we see them going towards Kufar, we feel helpless, sadness, sorrow and grief, knowing what lies ahead for them. Therefore, Allah is giving the divine guidance to the Rasool not to feel the sadness, sorrow, grief and helplessness- just focus on trying our best, and leave the results, whatever the consequences of their acts of Kufr in the hands of Allah. Since those who Quome- establish, support, engage, strengthen the Kufar- they have made their choice, and they will have to face the consequences sooner or later for their acts of Kufr- of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying Haqq, and Ayaat of Allah (both the Kalam and creations of Allah). You, as Rasool, should not worry about them, should not feel sad, sorrow, grieve or helpless, since they have gone towards Kufr out of their own freewill.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, from Ayah no. 64 to 68 are strongly connected to Ayah no. 63. Thus, all of these Ayahs from 63 to 68 give us the following divine guidance that we can apply in our day to day lives.

 

• Divine Warnings about The Rabbaneyuna and the Ahbaaru: We, as those who Amanu, are given divine guidance and warning to observe the behaviors of those who are Rabbaneyuna – the Aabid of the same Rabb- that is the blind followers of the same person who they treat as their Rabb- who could be either of the Haadu- the religious scholar or the Ahbaar, as well as observe the Ahbaar-those religious leaders who teach and preach people religion by claiming themselves as the only connection with Allah and their ways as the only ways in religion not that of the Kitaab. We should observe as to why these who call themselves as Rabbaneyuna – followers of the same Rabb as well as Ahbaar- who present themselves as the ONLY connection to Allah; why do they not Nahi- forbid, curtail, block, deter, fight, stop or control these Quol- acts, conducts and behaviors of Is’m and their consumption of and engaging in the Sahta- the destruction and devastation, because whatever they are Yas’na’aun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Laws and Hidayah, is what is Ba’isa- that is they are going to face extreme hardship, difficulty and problems as consequences of and as a recompense of their own wrongful acts and deeds.

 

• The Yahood- who project as if Yadu of Allah is Maghlulat: the conducts and behaviors of the Yahood- the religious scholars and leaders who present themselves to lead the way for others in matters of Deen- they present Allah’s Deen as if Allah’s Yada is Mughlulat- as if Allah’s Deen and laws are compulsive, forceful in nature in order to force and compel people to follow their guidance. Their conducts and behaviors are reflective of the image of Deen as a very strict and restrictive religion with many aspects that are forced and made compulsory, restricting the freewill and freedom of choice for humans and their followers, through their (the Yahood’s) fabricated laws of Haram, and a huge list of what is forbidden. They create an impression of Allah as if Allah is very strict, forcing and compelling their own man-made laws in the name of Allah, and they define the religion in a very narrow boundary wherein one needs to operate thereby completely restricting human choice and freewill.

 

• The Divine Warning- Their Yada is Ghulat: As per Yahood- the religious scholars, the whole focus, the basic purpose of Allah’s Deen, laws as in Yada of Allah is Maghlulat- compulsive, restrictive and as shackles, whereas, the reality is that their own basic intention and their Aedehim- the resources and tools are the ones that force compulsion in Deen, not as per Allah’s Deen since there is no compulsion in Deen. Even Allah tells us that it’s not even in the hands of Allah’s Nabi, that is even if someone is appointed by Allah as Allah’s Nabiy, even that person cannot exert any type of force or compulsion in Deen, shackles or iron chain (real or metaphoric) in order to bind or create pressure on other persons, because whoever does that restricting the freedom of choice of the other person in Deen or in any matter, then he/she will bring along that wrong deed on the day of judgment and it will be like the same shackles and chains for that person and everyone will pay in full what they have earned, on the day of judgment. Since as per Quran there cannot be any force or compulsion in Deen, therefore about them Allah says that they are La’ana because of these conducts and behaviors of Yahood, that is, they are unable to enjoy the pleasures of life as deprived from Allah’s blessings and got disconnected in terms of facing the consequences of their own conducts and behaviors in terms of being disconnected form Allah’s blessings and Nai’mat in this worldy life as well as the Akhira.

 

• Allah’s Yada is Mabsut’atan: The whole system of Allah, Allah’s laws and Deen, and Hidayah is based on important elements of Mabsut’atan, that is making it easy, giving in detail, spreading out, extending, making clear by giving details, explaining in detail, and making it less difficult, without any force, compulsion of any kind. When it comes to the humankind, Allah has given us freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill and freedom of choice. There is no concept of force or compulsion in Deen. When Allah says Allah Yunfiqu as Yashau, it means that everyone, all those people who are active, whose actions are perceived as of those who are involved in doing something, or deeds which may or may not be the Amal-e-Swalehaat, but are perceived as those who are active and doers; all of those who Yunfiqu would be given recompense at its best as per the Allah’s Yada which is Mabsut’atun and Allah’s Yashau- the set of Laws originated by Allah which are unchangeable.

 

• The depiction of Reality with clear divine warnings- (1) Yazedanna many of them what Anzala in T’ughyanan and Kufran: this aspect has been stressed and mentioned twice in exactly the same words and phrases depicting the current situations of the most of the Ahl-e-Kitaab and especially those described in these ayahs such as Yahood (religious scholars), Ahbaar (those who restrict and present themselves as the ONLY way to Allah) and Rabbiyuna (the followers of the same Rubb, either the followers of any of the Ahbaar or the Yahood, who are Abideen of the same person)- they Yazedanna- increase, advance, augment, cement and fortify their acts, conducts and behaviors with respect to the Kitaab that has been Anzalna. They not only Yazedanna in Tuyghyani- cross the boundaries in extreme transgression, in terms of associating laws in matters of Deen, not mentioned in the Kitaab, in terms of them exaggerating it, crossing boundaries in acts of extreme transgression; but they also Yazedanna in Kufar it- hide and conceal it, by being Kaafir with regards to the Kitaab, in terms of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting or denying Haqq, the Ayaat of Allah, and withholding and concealing Allah’s Fazal and bounties what they should be spending for the benefits of others.

 

• The depiction of Reality with clear divine warnings- (2) Alqa’ena between them the Auduwat and the Baghza’: Thus, as consequences of their own conducts and behaviors of Tughyani and Kufar with Allah’s Kitaab, Allah Alqa- cast, produced, generated, created, molded, formed and shaped between them Auduwat and Bughza until the youm al Qayamat. It’s not Allah who is doing this, All this is as per the Yasha of Allah, as a recompence of their own conducts and behaviors, because of which they are engulfed with Auduwan and Baghza, that is they would have feelings and expressions of animosity, hostility, bitterness, hatred, intense dislike, despise and grudge, etc. against each other until the Youm Al Qayammate- the well-known and certain event of recompense at its best as per the Deen-e-al Qayammat- when they would face the perfect recompense, of accountability & judgment- this could be in this world as well as in the Akhira.

 

• The depiction of Reality with clear divine warnings- (3) All of them Au’qada fire to the Harbe At’faha of Allah and Yasa’una Fasaad: All of those who are majority from the Ahl-e-Kitaab, and especially those who are Yahood, Ahbaar, and Rabbiyuna, who Yazyed in Tughyani and Kufar with what Allah has Anzalna- All of them ignite, kindled, light up and start the fire towards the Harbe- the engaging of battle, waging of war with Allah by going directly in opposition to Allah, which Allah At’faha wants to curtail and stop. All of them Yasa’una- strive with complete focus, attention and dedication, with their full force and might, with their whole beings, by employing their whole faculties, abilities, resources and powers to commits acts of Fasaad on earth- they cause corruption, disorder and imbalance; create unevenness in the society and communities; and they disrupt law and order to create lawlessness and destruction. All such acts of Fasaad and those doing these are not liked by Allah, as Quran and Deen’s laws teach us entirely the opposite deeds of Amal-e-Swalehat to become Mohsineen instead.

 

• The depiction of Reality with clear divine warnings- (4) of them are Ummatun Muqtas’edatun, while majority are Sa’aa of what they do: this is depiction of the reality in two aspects (1) of them are those who are Ummatun Muqtas’edun:- meanings those who are of the same type as Ummat as those who are stingy and hoarders of Allah’s Fazal upon them, while they fabricate and invent in the name Allah’s Laws and Wa’az (Touraat & Injeel) what is not mentioned as per Deen, showing and projecting aspects which are not real while (2) A majority of them are Sa’aa in terms of their deeds and actions- means that majority of the Ahl-e-Kitaab’s conducts and behaviors are reflective of Sayyiat acts and deeds- which are in such a worse state that if known publicly would be extremely embarrassing for them.

 

• The Ideal Code of Conducts for the Ahl-e- Kitaab: These Ayahs also give us specific divine instructions to us as those who are Ahle- owners, responsible for the Kitaab, which has been Anzalna upon us, which are basically four folds. The first two specific instructions are extremely broad in scope but concisely mentioned in two words as (1) Amanu– meaning be at Aman- in a state of utter and 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; as well as be at Aman, in terms of peace, safety, good will and harmony with other members of the society and communities as well as be upholder of your Aemaan- Meesaq with Allah. and the second divine instruction is (2) Attaqu: the concept of Taqwa is closely aligned with the concept of Emaan, meaning be extra careful, cautious, protective, nurturing and nourishers of your Emaan, in terms of Emaan as utter and deep conviction based on knowledge and using of your intellect w.r.t. the five fundamentals of Emaan, as well as you being a Momin ensuring peace, safety, goodwill and harmony for others, and observe Taqwa by being extra careful, cautious and nurturing of your Meesaq- Emaan- promise with Allah.

 

• The Ideal code of Conduct for the Ahl-eKitaab: (3) To Aqaamu the Toura’t and the Injeel- what Anzala from our Rabb: These Ayahs give us the divine instructions to us as those who are Ahle- responsible for the Kitaab, that in addition to Amanu and Attaqu, we should Aqamu- establish, strengthen, uphold Allah’s system, be upholders of justice with the help of and strengthening, establish and uphold the Tourat- Allah’s laws and regulations- the Mohkimaat and the Injeel- the Waaz. Ahle Kitaab are not A’ala Shayyin until Aqueemu the Tora’at and the Injeel- what Anzala upon us from our Rabb: Those of us, who are responsible with clear duties and responsibilities as Ahl of the Kitaab, are given clear divine message that until and unless we Aqueemu- provide support, strengthen, back, encourage, assistance and help to establish and strengthen what has been Anzalna upon us, as in the Kitaab and specifically the Toura’t- Allah’s Mohkimaat, laws and regulations and the Injeel- Allah’s Waaz- those aspects of the kitaab with clear warnings and identification of pros and cons; we will not be able to reach Aa’la- eminence, glory, prestige, superiority, dignity or height of any Shayyin- any power, ability, earnings, fact, event or anything at all. Thus, unless and until, we as the Ahl-e-Kitaab Aqueemu the Kitaab, the Tourah, the Injeel, we are not going to attain the eminence, the glory and height in anything such as our powers, abilities, resources, earnings etc.

 

• The Ideal code of Conduct for the Ahl-eKitaab: (4) Not to not Kalu from Fouqehim them and from Tahte their Arjulehim: this is a direct divine instructions to us as Ahl-e-Kitaab related to them- the majority of Ahl-e- Kitaab (who are Yazeyd the Tughyani and Kufar of the Kitaab, including the Yahood, the Ahbaar and the Rabbiyuna, as to not to Kalu- consume, utilize, use or take benefit from them in any way by Fouqehim- them, giving them preference in importance, or significance at all and from Tahte- in accordance with’ or ‘in alignment with’ or within their Rijaal- their resources, ways and means. Thus, not to be impressed and get influenced by them in any way.

 

• If Ahl-e-Kitaab, follows the ideal code of conduct as per the divine instructions then Allah will Kafuru our Sayyiat and admit us to Jannatin Naeem: If we, as Ahl-e-Kitaab, follows these divine instructions then Allah will Kafaru– hide and conceal our Sayyiat– our acts and speech at such worst level that if known to public would lead to extreme embarrassment for us. We need to keep in mind that Allah’s whole system of Deen is based on certain laws, if we follow these laws, through Amanu and Attaqu, then this means that the cause-and-effect laws of Allah’s system would lead to all of our Sayyiat to be hiden and concealed under the pile of Ahsanaat and good deeds, that we are going to perform through acts of Amanu and Attaqu by following these laws of Deen. Thus, we would be admitted to Jannat which is Naeem- that is full of all of Allah’s Naimat. Additionally,

 

• Addressed to us, as those who are the Rasool: Contrary to general perception, whenever Allah address as “Oh you the Rasool’, it is NOT limited to Nabi Mohammad ONLY but it refers to each and every one of us, who takes it upon ourselves to be responsible to protect, understand, implement and spread out to others the Risalat of Allah and carry out these duties and responsibilities. Therefore, these ayahs are as applicable to you and me, everyone, as it was applicable to Nabi Mohammad, and to each and very Rasool of any time, until the end of times; who take it upon themselves to be the Rasool of Allah’s Risalat. The ONLY duty of the Rasool is to Balagha Allah’s Risalat: our duty is with respect to each and every aspect what has been Anzalna upon us, that is whatever aspects of Allah’s Hidayah and wisdom we have understood, and have reached us, sourced from Allah and as a result of the duties performed by Allah’s Malaik; then it becomes incumbent upon us to Balagha it- to make sure it reaches its desired destination of humankind, in terms of them getting the message, in terms of us, not only delivering the message but also explaining it in detail as is, and us making sure the message reach its desired destination of reaching the humankind. Because if as a Rasool, we do not do this duty, then we have not Balaghat Allah’s Risalat. This is our ONLY duty as the Rasool of Allah- which is deliver Allah’s Risalat, explain it in detail as is, and to make sure it reaches its desired destination of the message reaching the humankind.  Allah does not Yahdi the Quoma the Kaafireen: Allah is basically giving us, as the Rasool of Allah’s Risalat, a dire warning, as not to Kufar, hide or conceal any aspect of Allah’s Risalat from being Balaghat, because if we do, then not only we have not carried out our duties of balaghat of Allah’s Risalat, but Allah does not Quomin- establish, support and strengthen as well as give Hidayah to those who are Quomin strengthen, establish and support acts of Kufar.

 

• Allah Yas’emuka us from the humankind: Allah has addressed our natural concern and worry of us, when we are working as Allah’s Rasool, in terms of our duties and responsibilities; one of our major concerns and worries is to be Qatal by the humankind, because this path is not an easy one, and we should expect lot of resistance, even to the extent of our allegorical, or physical deaths by the humankind, in order to silence us. But Allah is giving us the surely that it is Allah who is going to Ya’s’emuka us from the humankind- that is Allah will not only guard and protect you from the mankind, by immunizing and shielding you, but also hold and strengthen you in your role of the Rasool, making you preserve, strengthening you in your role of the Rasool by immunizing you with the help of Allah’s Risalat- those of us who have been working as the Rasool, would have noticed this feeling of being immune to the attacks of the humankind, the more we carry out our duties as the Rasool. It’s like a shield, as if we don’t care about such attacks because we know that Allah is Ya’s’em us.

 

• Us, as the Rasool should not grieve A’ala the Quome Kafireen: When one is the Rasool, it is human nature for us, when we are trying to Balagha Allah’s Risalat, trying to make the Ahl-e-Kitaab and the humankind understand Allah’s Risalat as it is, trying to give them Allah’s wisdom, trying our best to lead them the way to follow the Ayaat of Allah (Yatlu) by being obedient followers ourselves, and trying our best to make others understands the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, trying our best to Yuzaki- cleanse, purify and grow them; but in spite of all of our efforts, when we see them going towards Kufr, we feel helpless, sadness, sorrow and grief, knowing what lies ahead for them. Therefore, Allah is giving the divine guidance to the Rasool not to feel the sadness, sorrow, grief and helplessness- just focus on trying our best, and leave the results, whatever the consequences of their acts of Kufr in the hands of Allah. Since those who Quome- establish, support, engage, strengthen the Kufr- they have made their choice, and they will have to face the consequences sooner or later for their acts of Kufr- of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying Haqq, and Ayaat of Allah (both the Kalam and creations of Allah). You, as Rasool, should not worry about them, should not feel sad, sorrow, grieve or helpless, since they have gone towards Kufr out of their own freewill.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

 

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