Surah Al-Ma’idah Ayah No. 69 -71

Surah Al-Ma’idah Ayah # 69 -71 (5:69-5:71)

A.   TRANSLATION

 

٦٩  إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

[Quran 5:69] Indeed, those who Amanu (آمَنُوا) and those who are Haadu (هَادُوا) and the S’abaeau’na (وَالصَّابِئُونَ) and the Nas’aara (وَالنَّصَارَىٰ)—whoever Amanu (آمَنَ) with Allah and the Youm (وَالْيَوْمِ) Al Akhira (الْآخِرِ) and does Amal-e-Swalehan (صَالِحًا), then not Khufa (خَوْفٌ) upon them and not they Yahzenuna (يَحْزَنُونَ).

 

٧٠  لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلًا ۖ كُلَّمَا جَاءَهُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُهُمْ فَرِيقًا كَذَّبُوا وَفَرِيقًا يَقْتُلُونَ

[Quran 5:70] Certainly, WE Akhazna (أَخَذْنَا) Meesaq (مِيثَاقَ) Bani (بَنِي) Israel (إِسْرَائِيلَ) and WE Arsalna (وَأَرْسَلْنَا) upon them OUR Rusul (رُسُلًا). Whenever Ja’ahum (جَاءَهُمْ) them Rasool (رَسُولٌ) with what they not Tahwa (تَهْوَىٰ) their Nafs (أَنْفُسُهُمْ), a Fareeq (فَرِيقًا) Kazzabu (كَذَّبُوا) and a Fareeq (وَفَرِيقًا) they Yaqtuluna (يَقْتُلُونَ).

 

٧١  وَحَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَصَمُّوا ثُمَّ تَابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ ۚ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ

[Quran 5:71] And Hasebu (وَحَسِبُوا) except Takuna (تَكُونَ) Fitnatun (فِتْنَةٌ), then A’amu (فَعَمُوا) and S’ammu (وَصَمُّوا). Then, Ta’ba (تَابَ) of Allah upon them, then A’mu (عَمُوا) and S’amu (وَصَمُّوا) many of them. And Allah is Bas’eerun (بَصِيرٌ) with what they do.

 

B.   THE CONCEPT:

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:69, from which we learnt the 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. Whereas 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.

 

Because of such Acts of Yahood, Ahbaar and Rabiyyuna- Yazedanna many of them what Anzala in T’ughyanan and Kufran: this depicts 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.

 

We also need to keep in mind that the earlier as well as these Ayahs of Surah Ma’idah are 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.

 

Keeping in mind the context of the earlier Ayahs, Allah is continuing the same discussions, by addressing us, as the Allah’s Rasool, in the next ayahs now, giving explicit divine instructions. Therefore, the next Ayah 5:69, “Indeed, those who Amanu (آمَنُوا) and those who are Haadu (هَادُوا) and the S’abaeau’na (وَالصَّابِئُونَ) and the Nas’aara (وَالنَّصَارَىٰ)…..” Here Allah is giving clear divine instructions as well as a clear criterion of self-judgment w.r.t. four groups of people. (1) Those who Amanu: those who are in a state of being at Aman- conviction based on reasoning and seeking of knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind, that comes out of seeking of knowledge and utilization of one’s faculties, especially Aqal, intellect, thinking and reasoning. This category would also include those who are at a state of Aman, in terms of being at peace, harmony, cease-fire and goodwill for others as well as those who are upholders of their Aemaan- promise, oath, Meesaq with Allah. (2) Those who are Haadu: Those who present themselves as the one leading towards the Hidayah, as guide, as preacher, in terms of leading the way for others and towards the Hidayah. (3) Those who are the S’abaeau’na: Those who have just started in their respective journeys, either being of those who Amanu, who Haadu, who Nas’ara, but they are still juvenile in this role and have not yet matured. (4) Those who are the Nas’ara: refers to all those who act as Nas’eer – supporter, protector, guardian or present themselves as Nas’eer in matters of Deen and towards the Sabeel of Allah. Thus, here when Allah says, “Indeed, those who Amanu (آمَنُوا) and those who are Haadu (هَادُوا) and the S’abaeau’na (وَالصَّابِئُونَ) and the Nas’aara (وَالنَّصَارَىٰ)…..” means that whatever role someone present them as, such as those who Amanu- who seek knowledge and use their faculties to be at Aman, be at peace, security, harmony and good will with others and as upholders of their Emaan with Allah, as promise, oath and Meesaq; those who are Haadu- who present themselves as leading the way for others towards the Hidayah; or those who are Nas’ara- who present themselves as Nas’eer w.r.t. us, in our individuals lives, or as Nas’eer- guardian, protector, supporter for the Sabeel of Allah; or those who are S’abaeeun- those who are still juvenile in their chosen aspect, be it as Amanu, or as Haadu, or as Nas’ara etc; it really does not matter, what people call themselves as or the roles they assume for themselves, what matters in the eyes of Allah is then clearly defined in the next phrase.

 

The clear criteria is “…..whoever Amanu (آمَنَ) with Allah and the Youm (وَالْيَوْمِ) Al Akhira (الْآخِرِ) and does Amal-e-Swalehan (صَالِحًا), then not Khufa (خَوْفٌ) upon them and not they Yahzenuna (يَحْزَنُونَ).” The clear criteria, of success in the eyes of Allah, is not in terms of what and how people present themselves as, or with reference to the different roles of people all around us, such as those who call themselves as Momin, or as our Haadu- religious leaders or preachers, or guide or teachers; or our Nas’ara- our parents, family, friends or supporters; or S’abaeeun- those who aspire to be any of these roles in our lives, but have not reached there yet; it does not matter, what they say, and how they want to guide you towards the Hidaya, the clear criteria is three folds, which is (1) Amanu with Allah: that is be at Aman with Allah by using one’s faculties, especially thinking and Aqal, in order to seek knowledge and implement both the Ayaat of Allah, the Kalam of Allah and the Creations of Allah. Be at Aman, in terms of peace, security, harmony and goodwill with others and be upholders of our Meesaq with Allah. (2) Amanu with Youm Al Akhira: Mean be at Aman with Youm- the well-known and confirmed fact and event of Akhira- the concept of perfect recompense, which is going to happen sooner or later. The concept of Amanu with Youm Al Akhira, means being certain of the fact that this Hiyaat-ud-Duniya, is a temporary life here on earth and the Qayyam Akhira is the life hereafter, where we will abide forever. Whether that is heaven or hell is based on the perfect recompense and the scale of justice whereby not even an atom weight of our deeds will be held unaccountable for. (3) Do Amal-e- Swalehan: The deeds of Is’lah is a very broad concept, with the basic meanings to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by one’s mistakes and Zulm, getting things back in order, putting them in their rightful place and giving the compensation of whatever harm was done. The deeds of Is’lah are also used in Quran as opposed to deeds of Fasaad, therefore, it means to create the balance, to restore peace, law & order, to resume the situation back to its correct place- right and balanced in all aspects by removing all lacks, deficiencies & mistakes. Thus, it really does not matter, what people call themselves as or the roles they assume for themselves, in our lives, what matters in the eyes of Allah are these three clear distinct criteria, as long as we focus on these, then we have no Khoof- concerned, anxious, apprehensive, nervous or worried and nor we would Yahzenun- feel sadness, grief, sorrow or helpless. By communicating these very clear criteria, to those around all of us, would also absolve us of feeling helpless, worries or sorrow since through this clear guidance, we all can be on Hidayah.

 

WHAT IS THE MEESAQ WITH BANI ISRAEL SPECIFICALLY WITH REGARDS TO ALLAH’S RASOOL?

Before we discuss the next Ayah, i.e., Ayah 5:70, we need to understand the Meesaq with Bani Israel w.r.t. Rasool. There are many Ayahs that give us an indication as to the terms of this Meesaq, purely w.r.t. Allah’s Risalat and Rasool for instance in Ayah 3:81, “And when WE Akhaza Meesaq the Nabiyeen, “to whatever I have given you of Kitaab and Hikmatin, then Ja’akum to you Rasool Mus’adiqun to what is with you to Touminun with it and to Tans’unahu”. Qaala, “do you affirm and Akhaztum A’ala of this condition of MY covenant?”. They Qaalu, “We Affirm”. Qaala, “Then Ashaddu and I am with you as the Shaahedeen.” This Ayah is basically telling us two important aspects (1) the difference between a Nabiy and Rasool whereby Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who Balagha- deliver, make it reach its final destination, in terms of delivering the message to his/her communities. Therefore, Nabiy is always a Rasool, whereas the Rasool may not be Nabiy. (2) this ayah is basically informing us about the a Meesaq to All of Allah’s Nabiyeen, which is basically a reference to our covenant with Allah, as Bani-Isral- that is, as the followers of Allah’s Nabiyeen, this Meesaq is basically applicable to all of us as well. The terms of this Meesaq with Allah that are applicable to us, as Bani Israel is that whatever Allah has given us, through Allah’s Nabiyeen, Allah’s Kitaab and Hikmat, then, whenever any Rasool Ja’akum- carry out his/her duties, bring to fruition, Allah’s Rusul & Risalat upon you Mus’adiqun- confirming what is with us in order to be at Aman with him/her & it, i.e. be at Aman with Allah’s Kitaab, through seeking of knowledge and using of our Faculties and Aqal as well as be at Aman with Allah’s Rasool, by seeking knowledge and using our faculties and Aqal. Additional aspect of this Meesaq is to be a Nas’eer for him/her. These aspects of Meesaq w.r.t. Allah’s Rasool, to Amanu with him/her as well as to be Nas’eer for him/her are infact the peak the most important condition of Allah’s Covenant, as it means that we need to Ashaddu- be upholders of this justice in any or all role that we can play, in order to make sure that we become upholders of this Meesaq with Allah in terms of strengthening Allah’s Rusul. Then and only then, Allah would be with us as the Shaahedeen- upholders of justice at its best.

 

In Ayah 5:12, “And certainly Akhaza Allah Meesaq Bani Israel and WE Ba’as’na among them As’na Ashra Naqeeban. And Allah Qala, ‘Indeed, I AM with you; if you Aqamtum the S’alat and commit the Zakat, and Amantum with MY Rusul and Azartumuhum, and Aqraztum Allah Hasanan Qarzan; I will Akfirrana from you, your Saiyyatukum and admit you to Jannatin Tajri of Tahteha Al-Anhaar. Then whoever, kafara from after that among you, then certainly, Zalla Sawa’u the Sabeel.” This Ayah is a broad spectrum of such terms of the Meesaq with Bani-Israel that are basically Qarze Hasna for Allah- in terms of Allah asking us to pay it forward in acts of gratitude to benefit others. The terms of this contract that Allah Ba’as’na- appointed us as Bani-Israel, with the specific duties & responsibilities, to carry out these duties as As’na- close coordination with each other, Ashra- close companionship and support for each other, by Naqeeban- exploring, investigating and researching, into the Allah’s Risalat, the Ayaat and the Hidayah, which include among other things, the Amantum with Allah’s Rusul, that is Amanu, be at Aman by seeking knowledge and using our faculties, in order to understand and implement Allah’s Risalat and the Rasool of Allah. This aspect is then further stressed to say that we should Azartumuhum- confirm, corroborate, strengthen & fortify, Allah’s Rasool and Risalat, as a part of this Qarze Hasna for Allah.

 

In Ayah 5:32, “From Ajale that, WE Katabne upon Bani Israel that he who Qatala Nafsan Baghaire Nafsin or Fasadin on the earth—then, it is as if he/she Qatala the mankind Jama’ean; and whoever Aheyaha him/her—then, it is as if he/she Ahe’a the mankind Jame’an. And surely, Ja’atahum to them our Rusul with Bayyinaat, yet, indeed, many of them, from after that, on the earth to become transgressors committing excesses.” Many of Allah’s Rusul have been Ja’aa- presented to us, doing their duties of Balagha the Risalat, bring to fruitition Allah’s Rusul, through whose efforts, the Kitaab has been Bayyinat, made distinctly clear, obvious, explained with examples, as proofs and evidence by distinctly making clear the two paths, the Haqq and Baatil, but even after that, many of those on whom, Allah has Rusulna Allah’s Hidayah, they became transgressors, committing excesses and crossing boundaries of these laws.

 

THE TERMS OF MEESAQ OF BANI-ISRAEL W.R.T. ALLAH’S RASOOL & RUSUL?- Thus, it’s obvious that with regards to Allah’s Meesaq- the unbreakable covenant as is applicable to us as Bani-Israel, followers of any of Allah’s Nabiyeen, through whom we have been given Allah’s Nabo’at, has following important three broad contract terms that are binding upon us

Allah’s Meesaq with Bani-Israel- Terms of the covenant- No. 1- Amanu with the Rasool: Whenever any Rasool Ja’a carry out his/her duties, bring to fruition, Allah’s Rusul & Risalat upon you that confirms Allah’s Naboa’at, the Kitaab, that you’re holding in your hands, then Amanu with the Rasool, that is be at Aman with him/her & it, i.e., be at Aman with Allah’s Rasool, by seeking knowledge and using our faculties and Aqal.

Allah’s Meesaq with Bani-Israel- Terms of the covenant- No. 2- Be his/her Nas’eer: Additional aspect of this Meesaq is to be a Nas’eer for him/her, that is become his/her supporter, protector, guardian, strengthening and supporting him/her in the duties of Balagha of Allah’s Risalat.

Please note that both these aspects of the contract are in fact the most important ones near Allah.

Allah’s Meesaq with Bani-Israel- Terms of the covenant- No. 3- Azartumuhum- Confirm, strengthen & fortify Allah’s Rasool and Asna Ashra Naqeeban: Allah has Ba’as’na- appointed us as Bani-Israel, with the specific duties & responsibilities, to carry out these duties as As’na Ashra- close coordination, close companionship and support for each other, by Naqeeban- exploring, investigating and researching, into the Allah’s Risalat, the Ayaat and the Hidayah, which include among other things, the Amantum with Allah’s Rusul, that is Amanu, be at Aman by seeking knowledge and using our faculties, in order to understand and implement Allah’s Risalat and strengthen, support the Rasool of Allah. this has to be done in order to Azartumuhum- confirm, corroborate, strengthen & fortify the Allah’s Rasool as a part of Qarze Hasna (as Shakir, paying it forward to benefit others) for Allah.

Keeping in mind the terms of the Meesaq of Allah with us, as Bani-Israel, that is those who are the followers of any or all of Allah’s Nabiyeen, and the key different between Allah’s Nabiy and Allah’s Rasool as Nabiy being the one who receives the Kitaab of Allah, whereas the Rasool is the one who Balagha- delivers, makes sure that it reaches its final destination, in terms of delivering the message to their communities. Therefore, Nabiy is always a Rasool, whereas the Rasool may not be Nabiy. Allah is discussing this Meesaq with Bani-Israel, in the next Ayah 5:70, “Certainly, WE Akhazna (أَخَذْنَا) Meesaq (مِيثَاقَ) Bani (بَنِي) Israel (إِسْرَائِيلَ) and WE Arsalna (وَأَرْسَلْنَا) upon them OUR Rusul (رُسُلًا)…..” The terms of the covenant with Allah, became as Meesaq– binding and unbreakable upon us, as the Bani- Israel, as followers of any of Allah’s Nabiyeen, when Allah has sent to us Allah’s Nabiyeen with the Kitaab & Hidaya and Allah’s Rasool with clear duties of Balaghat of Allah’s Risalat- these three folds terms of this Meesaq which were binding upon us as Bani Israel are Amanu with the Rasool, be his/her Nas’eer and Azartum- Confirm, strengthen & fortify him/her.

 

The next phrase then reflects the reality, versus their commitment, the Meesaq with Allah as “…. Whenever Ja’ahum (جَاءَهُمْ) them Rasool (رَسُولٌ) with what they not Tahwa (تَهْوَىٰ) their Nafs (أَنْفُسُهُمْ), a Fareeq (فَرِيقًا) Kazzabu (كَذَّبُوا) and a Fareeq (وَفَرِيقًا) they Yaqtuluna (يَقْتُلُونَ).” On the contrary, whenever Allah’s Rasool, Ja’aka– carried out the duties with, present with, attend to the duties of the Rasool with the Kitaab, bring to fruition their duties of Balaghat of Allah’s Risalat, telling them in detail and explaining to them the Allah’s Hidaya, with what their Nafe-e- Ammara- did not Tahwa– desire, since they were into a delusionary state, distracted from, deviated from- Zalal away from the Deen and the Hidaya, which had made them forget and ignore the day of accountability and recompense. Since they do not want to come out of that wishful thinking, the corresponding phrase identifies two different set of responses, with the use of the word ‘Fareeq’– meaning those who repeat the same behavior again and again in repeated fashion. Thus either 1) a Free of them Kazaba- reject, deny, take it as a joke, made fun and ridicule the Rasool or 2) a Fareeq of them Qatal the Rasool- either in physical or metaphorical terms, with the basic intention to render the Rasool ineffective, either by killing him/her or killing his/her confidence, suppressing and silencing the Rasool.

MEANINGS OF THE WORDS- S’UMMUN, BUKUM & A’MUN (صُمٌّ بُكْمٌ عُمْ) BY QURAN:

Before we discuss the next Ayah 5:71, we need to understand the important concept of ‘What does it mean by S’ummun Bukum and A’umun (صُمٌّ بُكْمٌ عُمْ) as per Quran’. The meanings of the three terms as defined and used by Quran are as follows:

 

A’AMU (فَعَمُوا) & UMYUN (عُمْيٌ): The word is used in Quran in much deeper and wider meanings in terms of not only the state of being blind, unable to see anything or blindness, but also used in terms of making something ambiguous, mysterious, cryptic, enigmatic, unknowable, puzzling, unfathomable, or obscure; To change someone’s or something’s appearance so that they look like someone or something else altogether; To hide something by making it look something else in terms of making it, or the reality of it blind or to be perceived by others; Camouflage something, or cause something to be camouflaged; etc. Thus, the word A’amu or Umyun refer to the acts of and the people themselves who blinded to the Hidayah because of their Shirk and by their Shuraka, because of which they do not pay attention to the many Rasool who brough to them the Hidayah, because they were blinded; with the Hidayah being camouflaged from them, due to their own acts of Kufar and Shirk. These terms also refer to the fact that by not using their Aqal, by not Amanu, by not seeking knowledge, their faculties have been hidden and camouflaged- with them becoming what they were not supposed to be as Humankind by blindly following these Shuraka’a, and appearing what they are something else entirely.

 

BUKUM (بُكْمٌ): The word is used in Quran to refer to such people who although may be Rijaal, that is given resources and blessings from the Rabb, but do not have the Qadar, the ability, the power, over anything, because of the fact that they are Aabid of- following the laws of other than Allah, being blindly obedient and follower of their Moulana, the Waliy upon whom they rely on instead of Allah. Wherever the Moulana, turns their attention and focus to, that Wajha, focus, attention, desired destination, is not with Khair- construction of human faculties, with benefits for everyone. The basic reason that they are blind followers, is because they do not Yaqaluna- do not use their brain, their Aqal, reasoning, intellect and thinking.

 

S’AMUN (صُمٌّ) & S’AMMU (وَصَمُّوا): The word refers to the “Action of holding something in position or containing it; conning something or someone; memorization by rote or learning by repetition, routine or conditioning; be unable to hear – be deaf; knowing or learning something by heart through rote, repetition, routine, or conditioning etc. Thus, the word S’amun and S’ammu refers to acts of and to such people who do not pay attention or listen with complete attention and focus, nor with complete intellectual presence- they neither listen nor have the intention to follow or obey the Hidayah- due to the reason that they do not Ya’qaluna- do not use their Aqal, thinking, reasoning and intellect- such people have been conditioned to and have memorized by learning through repetition, routine and ritualistic actions and words, because of which they are fixed and contained in their positions, in their comfort zones, and are therefore not able to use their Aqal, make any effort, listen or pay attention to the Hidayah.

 

THE DIVINE WARNINGS AGAINST NOT USING OF ONE’S AQAL- BRAIN, THINKING & INTELLECT: Use of one’s Aqal, thinking, intellect and reasoning is one of the most powerful blessings given by Allah, and the basic requirement of Amanu- to be at Aman, one has to seek knowledge and has to use one’s faculties especially that of Aqal, thinking, reasoning and intellect. The basic root cause of these acts of S’ummun Bukum and Am’un is that the person does not Ya’qaluna- does not use his/her Aqal, thinking, reasoning and intellect. Those who do not Yaqaluna- do not use their brain, their Aqal, reasoning, intellect and thinking, end up being blind followers of others, of obeying and following the laws other than those of Allahs, of taking Moulana, and Waliy other than Allah, of going extreme in Kufar, of following certain repetitive rituals and behaviors as guided to them by the ones whom they follow blindly from which there is no Khair for anyone- these rituals do no benefit anyone and are designed to continue to make them blind followers and be dependent upon their Maulanas and Awliyas.  Since the basis of Emaan, seeking knowledge to be at Aman, is the use of one’s faculties, especially that of one’s intellect this shows that these types of people have gone worst in the extent of their Kufar, from which stage there is no return possible. There are many Ayahs of Quran that gives us this explicit guidance in harshest terms possible, for instance in ayah 8:22, “Indeed, the worst of living creatures in the sight of Allah are the Summun and Bukum who do not Ya’qalun (use Aql/Reason).” Thus, by not using one’s Aqal and intellect, such humans become the worse type of Allah’s creations, even worse than animals and the same message we get times and again from Quran, giving us explicit warnings not to blindly follow anyone or anything, ask questions, think, ponder, reason and use one’s intellect. Allah even give us divine warning, not to fall upon Allah’s Ayahs as Summun, Bukum and Umyun, but use one’s Aqal for instance as per Ayah 25:73, “And those who, when Azkaru of the Ayaat of their Rabb, do not fall upon them S’umun & Umyanun.”

 

Keeping in mind the concept of the meanings of the phrase Summun, Bukum and A’umun as per Quram, Allah is continuing the same discussions about the conducts and behaviors of Bani-Israel, towards Allah’s Rasool and Allah’s Risalat- the Hidayah in the next Ayah 5:71, “And Hasebu (وَحَسِبُوا) except Takuna (تَكُونَ) Fitnatun (فِتْنَةٌ), then A’amu (فَعَمُوا) and S’ammu (وَصَمُّوا)…..” Thus, after the Qatal or Kazaba of Allah’s Rasool, the Bani-Israel, Hasebu- earned as their due right based on their deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals, nothing else except the Kunu- aiming to reach the final destination and status of being a Fitna- ways and means of tempting people away from Allah’s Risalat, by diverting away from or misleading them from the Hidayah. Then they A’amu– become blind, unable to see or perceive anything, as well as being led into ambiguity, mysteriousness, puzzling and consumed state since Allah’s Hidayah has been hidden from them, camouflaged from them, due to their own acts of Kufar and Shirk; as well as them becoming anything but an intellectual human being since to seek knowledge and be at Aman with the use of one’s Aqal is the basic criteria of a human being. Additionally, they S’ammu– became such people who do not pay attention or listen with complete attention and focus, nor with complete intellectual presence- they neither listen nor have the intention to follow or obey the Hidayah- due to the reason that they do not Ya’qaluna- do not use their Aqal, thinking, reasoning and intellect- such people have been conditioned to and have memorized by learning through repetition, routine and ritualistic actions and words, because of which they are fixed and contained in their positions, in their comfort zones, and are therefore not able to use their Aqal, make any effort, listen or pay attention to the Hidayah. The Basic fundamental reason- the use of one’s Aqal, thinking, intellect and reasoning is one of the most powerful blessings given by Allah, and the basic requirement of Amanu- to be at Aman, one has to seek knowledge and has to use one’s faculties especially that of Aqal, thinking, reasoning and intellect. The basic root cause of these acts of S’ummun Bukum and Am’un is that the person does not Ya’qaluna- does not use his/her Aqal, thinking, reasoning and intellect. Those who do not Yaqaluna- do not use their brain, their Aqal, reasoning, intellect and thinking, end up being blind followers of others, of obeying and following the laws other than those of Allahs, of taking Moulana, and Waliy other than Allah, of going extreme in Kufar, of following certain repetitive rituals and behaviors as guided to them by the ones whom they follow blindly from which there is no Khair for anyone- these rituals do no benefit anyone and are designed to continue to make them blind followers and be dependent upon their Maulanas and Awliyas.

 

 

The next phrase is a directly addressed to us, as the Rasool, “……Then, Ta’ba (تَابَ) of Allah upon them, then A’mu (عَمُوا) and S’amu (وَصَمُّوا) many of them. And Allah is Bas’eerun (بَصِيرٌ) with what they do.” So when Allah says, “Ta’ba of Allah upon them”, it is a direct divine instruction to us, as the Rasool of Allah to try our best to make them take U-turn towards Allah, in terms of doing Touba as per the concept of Touba- making a U-turn towards Allah and Emaan, which includes three steps 1) realizing their mistakes, and errors, which in this case, making them realize their acts of A’mu and S’amu, 2) the second step is for them to make Is’lah- that is to put things in their rightful place, which is for them to start using their Aqal and intellectual faculties and then 3) the final step is to make a firm commitment never to commit the mistakes and continuing Amanu and doing Amal-e-Swalehaat, i.e., deed of Is’lah. While telling us as the Rasool to try our best to ensure Taaba of Allah upon them, Allah is also giving us a reality check that “then A’mu (عَمُوا) and S’amu (وَصَمُّوا) many of them…” that no matter how hard we try, as the Rasool of Allah, to make them make a U-turn of coming back to the Deen and the Hidayah, in terms of us trying to make them take a U-turn towards Amanu and Allah, but since they were in that condition because of the lack of use of their Aqal, reasoning and intellect, therefore we, as the Rasool of Allah, should keep in mind that most of them are going to remain in that state of Am’mu and S’amu as, due to the lack of use of their Aqal and intellect, most of the Bani-Israel would solidify their state as A’mu and S’amu by being blind followers who do not Ya’qalun. Whereas Allah is Bas’eer- All knowing of everything that they are doing.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah from Ayah 69 to 71, give us the following divine guidance that we can apply in our day to day lives.

 

• Those who Amanu, the Haadu, the S’abaeau’na, and the Nas’aara- refers to the different roles of people all around us, such as those who call themselves as Momin, or as our Haadu- religious leaders or preachers, or guide or teachers; or our Nas’ara- our parents, family, friends or supporters; or S’abaeeun- those who aspire to be any of these roles in our lives, but have not reached there yet

 

• The Clear Criteria- Amanu with Allah and the Youm Al Akhira and Amal-e-Swalehan: The clear criteria, of success in the eyes of Allah, is not in terms of what and how people present themselves as- it does not matter, what they say, and how they want to guide you towards the Hidaya, the clear criteria is three folds, which is (1) Amanu with Allah: that is be at Aman with Allah by using one’s faculties, especially thinking and Aqal, in order to seek knowledge and implement both the Ayaat of Allah, the Kalam of Allah and the Creations of Allah. Be at Aman, in terms of peace, security, harmony and goodwill with others and be upholders of our Meesaq with Allah. (2) Amanu with Youm Al Akhira: Mean be at Aman with Youm- the well-known and confirmed fact and event of Akhira- the concept of perfect recompense, which is going to happen sooner or later. The concept of Amanu with Youm Al Akhira, means being certain of the fact that this Hiyaat-ud-Duniya, is a temporary life here on earth and the Qayyam Akhira is the life hereafter, where we will abide forever. Whether that is heaven or hell is based on the perfect recompense and the scale of justice whereby not even an atom weight of our deeds will be held unaccountable for. (3) Do Amal-e- Swalehan: The deeds of Is’lah – in order to create the balance, to restore peace, law & order, to resume the situation back to its correct place- right and balanced in all aspects by removing all lacks, deficiencies & mistakes. Thus, it really does not matter, what people call themselves as or the roles they assume for themselves, in our lives, what matters in the eyes of Allah are these three clear distinct criteria, as long as we focus on these, then we have no Khoof- concerned, anxious, apprehensive, nervous or worried and nor we would Yahzenun- feel sadness, grief, sorrow or helpless. By communicating these very clear criteria, to those around all of us, would also absolve us of feeling helpless, worries or sorrow since through this clear guidance, we all can be on Hidayah.

 

• Our Meesaq with Allah as Bani Israel w.r.t. Allah’s Rasool & Risalat: The terms of the covenant with Allah, became as Meesaq- binding and unbreakable upon us, as the Bani- Israel, as followers of any of Allah’s Nabiyeen, when Allah has sent to us Allah’s Nabiyeen with the Kitaab & Hidaya and Allah’s Rasool with clear duties of Balaghat of Allah’s Risalat- these three folds terms of this Meesaq which were binding upon us as Bani Israel are Amanu with the Rasool, be his/her Nas’eer and Azartum- Confirm, strengthen & fortify him/her.

 

• Conducts & Behaviors of Bani-Israel towards Allah’s Rasool: On the contrary, whenever Allah’s Rasool, Ja’aka- carried out the duties with, present with, attend to the duties of the Rasool with the Kitaab, bring to fruition their duties of Balaghat of Allah’s Risalat, telling them in detail and explaining to them the Allah’s Hidaya, with what their Nafe-e- Ammara- did not Tahwa- desire, since they were into a delusionary state, distracted from, deviated from- Zalal away from the Deen and the Hidaya, which had made them forget and ignore the day of accountability and recompense. Since they do not want to come out of that wishful thinking, there could only be two responses from them, which was either they Kazaba- reject, deny, take it as a joke, made fun and ridicule the Rasool or they Qatal the Rasool- either in physical or metaphorical terms, with the basic intention to render the Rasool ineffective, either by killing him/her or killing his/her confidence, suppressing and silencing the Rasool.

 

• Conducts & Behaviors of Bani-Israel towards Allah’s Risalat: Bani- Isral Hasebu- earned as their due right based on their deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals, nothing else except Kunu- aiming to reach the final destination and status of being a Fitna- ways and means of tempting people away from Allah’s Risalat, by diverting away from or misleading them from the Hidayah. Then they A’amu– become blind, unable to see or perceive anything, as well as being led into ambiguity, mysteriousness, puzzling and consumed state since Allah’s Hidayah has been hidden from them, camouflaged from them, due to their own acts of Kufar and Shirk; as well as them becoming anything but an intellectual human being since to seek knowledge and be at Aman with the use of one’s Aqal is the basic criteria of a human being. Additionally, they S’ammu– became such people who do not pay attention or listen with complete attention and focus, nor with complete intellectual presence- they neither listen nor have the intention to follow or obey the Hidayah- due to the reason that they do not Ya’qaluna- do not use their Aqal, thinking, reasoning and intellect- such people have been conditioned to and have memorized by learning through repetition, routine and ritualistic actions and words, because of which they are fixed and contained in their positions, in their comfort zones, and are therefore not able to use their Aqal, make any effort, listen or pay attention to the Hidayah.

 

• The Basic fundamental reason- the use of one’s Aqal, thinking, intellect and reasoning is one of the most powerful blessings given by Allah, and the basic requirement of Amanu- to be at Aman, one has to seek knowledge and has to use one’s faculties especially that of Aqal, thinking, reasoning and intellect. The basic root cause of these acts of S’ummun Bukum and Am’un is that the person does not Ya’qaluna- does not use his/her Aqal, thinking, reasoning and intellect. Those who do not Yaqaluna- do not use their brain, their Aqal, reasoning, intellect and thinking, end up being blind followers of others, of obeying and following the laws other than those of Allahs, of taking Moulana, and Waliy other than Allah, of going extreme in Kufar, of following certain repetitive rituals and behaviors as guided to them by the ones whom they follow blindly from which there is no Khair for anyone- these rituals do no benefit anyone and are designed to continue to make them blind followers and be dependent upon their Maulanas and Awliyas.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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