Our Covenant with Allah, it’s Binding Terms & Kuffara

IN LIGHT OF AYAH 5:89

٨٩  لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ

[Quran 5:89] Allah does not Yua’khizukum (يُؤَاخِذُكُمُ) you with Laghue (بِاللَّغْوِ) in your A’iemaan (أَيْمَانِكُمْ) but Allah Yu’akhizukum (يُؤَاخِذُكُمْ) with what A’qadtum (عَقَّدْتُمُ) the Aiemaan (الْأَيْمَانَ). Then Kafarata (فَكَفَّارَتُهُ) it At’a’amu (إِطْعَامُ) A’sharata (عَشَرَةِ) Masakeena (مَسَاكِينَ) of Awsat’e (أَوْسَطِ) what you Tut’a’emuna (تُطْعِمُونَ) your Ahlekum (أَهْلِيكُمْ) or Kiswatuhum (كِسْوَتُهُمْ) them or you Hareeru (تَحْرِيرُ) Raqabatin (رَقَبَةٍ). Then whoever does not Yajed (يَجِدْ), then S’ayyamu (فَصِيَامُ) S’alas’ate (ثَلَاثَةِ) Ayyamin (أَيَّامٍ). That is Kaffaratu (كَفَّارَةُ) of your Aiemaan (أَيْمَانِكُمْ) when you Halaftum (حَلَفْتُمْ). And Hafezu (وَاحْفَظُوا) your Aieman (أَيْمَانَكُمْ). Thus, Allah Yubayyina (يُبَيِّنُ) for you Allah’s Ayaat (آيَاتِهِ), so that you may Tashkuruna (تَشْكُرُونَ).

 

IMPORTANT KEYWORDS IN BRIEF:

 

IMPORTANT KEYWORDS OF THIS AYAH

The most important Key word for the purpose of the Ayah no. 5:89 is to understand- What is A’emaan- our Covenant with Allah?

 

The Aiemaan (الْأَيْمَانَ):

The word A’emaan is used in Quran in the meanings of oath, promise, vows, pledge, or covenant. Thus, here the use of the word A’emaan refers to that covenant with Allah which we, those who Amanu, are required to abide by, the terms of which are mentioned in the Quran. Thus, the basic characteristics of Ae’maan is in the same meanings of Aman and Emaan- i.e., to be at Aman, in terms of being with utter and deep conviction w.r.t. Allah based on one’s use of Aqal, intellect as well as seeking of knowledge, but with additional aspects of being committed in the covenant with Allah. this covenant with Allah becomes Meesaq, unbreakable as soon as one receives Allah’s revelation, i.e. the Kitaab, the Hidayah, Allah’s message and the guidance.

 

Other keywords which are important to understand for the purpose of this Ayah are as follows

 

The word A’qadtum (عَقَّدْتُمُ):

Means your Aqad: The word is normally mistranslated as pledged or contracted but the word for contract or pledge are Aimaan or Nikaah. The basic characteristics of the word Aqd is in the meanings of knot, loop, or band which is used to join or secure things or people together and thus used to refer ‘making anything a firm and solid in terms of it being secured and strong’ and w.r.t. Aemaan- one’s promise and oath, those aspects of the oath, which are firm, solid and strong aspects in terms of those basic mandatory aspects without which this promise, oath or a contract has no meanings, effectiveness or validity.

 

The word Kafarata:

The word Kafaara is normally translated as penalty, but the word kafara shares the basic meanings with the word Kufar which means to conceal, hide or to cover. Thus, whenever the word is used w.r.t. one’s sins (Sayyiat) as in Kafara of Sayyiat or any other acts, it basically means to hide, conceal or cover these sins with the help of acts of Is’lah, Khair or other such good deeds (Hasanaat) because of which the sins get overpowered and dominated- resulting in them being concealed and hidden under the heap of these good deeds.

 

The word At’a’amu:

Means a direct instruction to T’a’amu. The word is normally mistranslated as food only, whereas the word is used in Quran in much broader meanings in terms of benefitting from or providing benefit to someone or something, indulging in, experiencing, recognizing, practicing or taking up something or for someone.

 

The word A’sharata:

The word Ashara shares the meanings with the word A’shara. The word is Ashara is normally mistranslated as number ten. But the word does not mean any number but basic meanings of the word is in terms of living with someone as close companion, in terms of supporting, strengthening or living with them as a close friend or close companion.

 

The word Masakeen:

The word Masakeen is plural of the word Miskeen. The word Maskan/sakoon means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have their own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who does not have Askan- Sakoon, home, residence, both in physical as well as allegorical sense, that is some who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities; who is unable or who does not have the ability to take care of themselves; either is poor in a poverty situation, or old age person or someone with extreme physical or mental disability, condition, or someone whose responsibilities such as those towards themselves or their family is beyond the means that they can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored, disrespected and/or discriminated against by the society as a whole and they are weaker in terms of their abilities or resources.

 

The word Awsat’e: 

The word Awsat’e shares the same meanings as the word Wust’a- both of which are normally mistranslated as the middle ground or middle of the road, middle weight and height or middle way- but these are wrong translations. But these words are used in Quran in the meanings of being just as per the justice at its best or in terms of standing with Allah in Justice and equality.

 

The word Kiswatahum:

Means Kiswa them, the word shares the same meanings with the word Aksoo, both of which are mistranslated as to clothe them, but the actual meanings of the word are in terms of ‘covering something’ with something else. But the words are used in much broader terms to refer to fulfilling and filling in the gaps for all the basic needs and requirements, in terms of covering whatever they might need.

 

The word Hareeru:

The word Hareeru is normally translated as free, but it basically means to warm and heat as in the meanings of Hararat and refer to anything or anyone that is warm, and alive, and thus means to give life to them.

 

The word Raqabatin:

Is normally translated as freeing of slaves, it does not mean slaves or necks only, it has much broader meanings and interpretations in terms of being held captive, indebted, suppressed, and or oppressed in any manner whatsoever. The word Riqaab is defined by Quran in terms of people whose Qalb (hearts and minds) are captives or indebted by someone else, because of which they cannot exercise their freewill and freedom of choice. These could be those farmers who work in the agriculture fields held captive by the feudal lords who hold their generations after generations, under the mounting debt of money and without any payment for their work and efforts, basically held as slaves. It could also include those people who got trapped into the mounting debts or those who are enslaved mentally or under any forms of abuse or suppression of any sort.  Therefore, any such person who is not free as per the freedom of choice given as a due right to each and every human being and is not treated with respect and dignity, being exploited and traded, being used and abused in terms of the person’s efforts and faculties, without the right payment in lieu of such efforts, or any person who has mounting debts that his/her earnings are insufficient to pay back.

 

The word Fa’S’ayyama:

Means then S’ayaam it: The word S’oum or S’iyaam is normally translated as fasting from food and drink, but the basic meanings of the words are in terms of ‘to abstain, to stop, to control, to halt, to discontinue, to prevent, to break, to adjourn, to interrupt or to pause or to put an end to something as well as used in Quran in the meanings of ‘restrain, put an end to, to control, to discipline, to halt or to restrain either something or oneself in the meanings of self-control, self-restraint or self-discipline’.

 

The word S’alas’ate:

The word S’alas’ate is normally translated as number ‘three’ but the basic meanings of the word are in terms of transformative, growth and development phase, aspects and periods, which, due to the intense transformation, growth or development requirements, can be vulnerable, full of hardship, challenges, demanding and extremely stressful in nature.

 

The word Ayyamin

The word Ayyamin is plural of Youm and is normally translated as day, but the word is used in Quran in the meanings of such events, aspects, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all.

 

The word Tashkaruna:

Means you do Shukar: which is not just some utterance of words from one’s mouth or even be grateful deep down insude one’s heart but the word Shukar is used in Quran to refer to actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings.

 

For the detailed Keyword Vocabulary including Ayah reference kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/

 

CONTEXT OF THE AYAH 5:89

In order to consider the context of this Ayah 5:89; we need to keep in mind that all these Ayahs from 5:87 to 5:89 are addressed to those who Amanu: that is those who use their faculties and Aqal, thinking and intellect, to seek knowledge and to be at Aman- utter and deep conviction w.r.t. the five fundamentals of Emaan (with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Rasool and Nabiyeen and Youm Al Akhira) and are upholders of their Aiemaan- promise and oath with Allah. Thus the context of this Ayah 5:89, has to be understood by keeping in considerations earlier Ayahs of 5:87 and 5:88. The Ayah no. 5:87- gives explicit divine instructions not to prohibit what Allah has allowed of the Halalan T’ayyibaat and Ayah 5:58 gives explicit instructions to treat these Halalan T’ayyibaat as source of personality and character development (Rizq) and their consumption, engagement or utilization (Kulu) should be done by being extra careful and cautious of the laws of Allah/ Deen as mentioned in Quran (observing Taqwa).

CONCEPT OF THE AYAH 5:89

Keeping in considerations the important keywords and the context of Ayah 5:89, let’s now discuss this Ayah phrase wise

 

“Allah does not Yua’khizukum (يُؤَاخِذُكُمُ) you with Laghue (بِاللَّغْوِ) in your A’iemaan (أَيْمَانِكُمْ) but Allah Yu’akhizukum (يُؤَاخِذُكُمْ) with what A’qadtum (عَقَّدْتُمُ) the Aiemaan (الْأَيْمَانَ)…..”

This phrase is talking about the A’iemaan, which refers to our promise, oath and covenant especially the covenant with Allah, which has become binding upon us, as those who Amanu, and has become unbreakable (Meesaq) when Allah has revealed to us Allah’s message, the Kitaab, the Hidayah. This means that Allah will not seize or hold us accountable strongly (Khizu) for the unplanned, unintentional mistakes as well as those aspects which are non-binding in nature (Laghu) in our oaths, promises and covenant with Allah (Aieman) but will seize (Khizu) us with what are the firm, basic, mandatory and binding aspects (Aqad) of this promise, oath, covenant with Allah (Aieman).  Thus, if one is not able to abide by these firm and solid aspects of their covenant with Allah, such aspects without which the whole validity of the promise or oath is ineffective since its inception, would be the aspects of Aqad; and thus, for these aspects (the Aqad) of the covenant with Allah, Allah would hold the person accountable and responsible to abide by.  This phrase in fact tells us that the divine instructions of not to prohibit (Yuharremu) what Allah has permitted (Ayah no. 5:87) and how to treat and consume, benefit from (kulu) the Halalan T’ayyibaat while observing Taqwa (Ayah no. 5:88) are a couple of these firm, basic, mandatory and binding aspects (Aqad) of our covenant with Allah (Aieman), that we need to uphold and abide by as those who Amanu and those who observe Taqwa, at all costs.

 

“…. Then Kafarata (فَكَفَّارَتُهُ) it At’a’amu (إِطْعَامُ) A’sharata (عَشَرَةِ) Masakeena (مَسَاكِينَ) of Awsat’e (أَوْسَطِ) what you Tut’a’emuna (تُطْعِمُونَ) your Ahlekum (أَهْلِيكُمْ) or Kiswatuhum (كِسْوَتُهُمْ) them…..”  

If anyone is not able to abide by any of the firm, basic, mandatory and binding aspects (Aqad) of their covenants (Aieman) with Allah, that are required to be uphold and abide by upon those who Amanu and those who observe Taqwa- such aspects without which the whole validity of the promise and oath (Aieman with Allah) becomes ineffective since its inception. Therefore, if one is not able to honor these basic aspects, then the person should aim for Kafara as per the clear divine instructions as given in this phrase and within this Ayah. The basic purpose of this Kafara is to cover these mistakes and errors pertaining to the Aqad aspects of Aieman that one committed, with such acts of good deeds (Amal-e-Swalehat, acts of Is’lah and Khair) that these mistakes and errors get overwhelmed and over powered by these good acts and thus become hidden and concealed (Kufar).

 

Important points w.r.t. this phrase:

Here two important aspects need to be considered

• The word Aiemaan- is not restricted to one’s promise, oath and covenant with Allah only, then why is it that the word A’emaan in Ayah 5:89 refers to ONLY the covenant with Allah. The reason is that whenever we make a promise to someone, other than Allah, Allah asks us to do Is’lah- that is revert the situation, position to where it was before we committed that mistake, to reform, to correct, to amend, to pay the penalty of whatever is needed in order to make sure that the situation is rectified. But here in this Ayah Allah does not talk about is’lah at all or even Touba- which includes the key step of Is’lah which shows that this Ayah is not talking about our promises, oath or contracts in the general sense but ONLY w.r.t. our covenant with Allah, that becomes an unbreakable and binding one sooner we, as those who Amanu, receive Allah’s revelations in the form of Allah’s Hidayah and Guidance.  

 

• The basic definition of ‘Masakeen’ as those who do not have their home (askan) both physically as well as in metaphoric sense- in terms of them either being homeless, or lack of peace and tranquility (Sakun) in their lives, or the inability to take care of their own needs and requirements, whatever the situation be, Masakeen have variety of needs and requirements, which pertain not just to food and clothes but they could be Miskeen for many other reasons and factors.

 

Therefore, whenever Quran talks about ‘T’a’ama Masakeen’ for instance here in in this Ayah, this phrase is not just talking about feeding the poor, but used in a much broader sense that is not restricted to giving food to poor or needy only but basically providing benefits, being of help, indulging with them with the aim for them not to feel the limitations of being Miskeen anymore and to fill their void, deficiencies, requirements and needs, whatever are the reasons of them being Miskeen, in order for them to be able to lead a respected life like others. Additionally, this Ayah not just give us the divine instruction to T’a’ama Miskeen but here the exact phrase is ‘At’a’amu A’sharata Masakeena’ – referring to not just limited to the concept of T’a’ama Miskeen but in fact to become their supporter and to strengthen them as would a close friend or companion (A’shara) would do for them. But, Allah doesn’t just stop here, but define the exact divine instruction to make it clear what that Kafara should be through the complete phrase which means that based on justice and equality at its best (Awsat’e), the same way that you take care of the needs and requirements for those who are under your care, in terms of your family, close relatives or those who are your responsibility (Ahlekum), the same way, you should take care of the void, the insufficiencies, the needs and requirements of these Masakeen, trying your best, based on justice and equality at its best (Awsat’e), to become their support, to strengthen them and to benefit them (At’a’ama) as close friends or companions to them (A’sharata) or fulfil and cover up the gaps for all the basic needs and requirements, in terms of covering whatever they might need (Kiswatuhum).

 

“…. or you Hareeru (تَحْرِيرُ) Raqabatin (رَقَبَةٍ)…..”

This phrase is normally mistranslated and restricted as free a slave, whereas has much broader interpretations and scope in terms of the direct divine instruction as a Kaffara to bring alive a person or rescuing a person from debt, captivity, suppression, or from an oppressed state and any situation or condition because of which a person is not able to exercise their freewill, freedom of choice or is not being treated with respect and kindness.

 

“….Then whoever does not Yajed (يَجِدْ), then S’ayyamu (فَصِيَامُ) S’alas’ate (ثَلَاثَةِ) Ayyamin (أَيَّامٍ)…..”

This phrase is normally mistranslated as to keep a three day of fast, which is not at all what Allah is saying in this Ayah. We need to keep in mind the context and the discussion so far, which is a set of divine instructions pertaining to how to hide and conceal (Kaffara) in case if anyone is not able to abide by any of the firm, basic, mandatory and binding aspects (Aqad) of their promise, oath, covenants (Aieman) with Allah. This Kaffara as already discussed in this Ayah is basically two folds- (1) At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them and (2) Hareeru Raqabatin: as a Kaffara to bring alive a person or rescuing a person from debt, captivity, suppression, or from an oppressed state and any situation or condition because of which a person is not able to exercise their freewill, freedom of choice or is not being treated with respect and kindness. Thus, here, Allah is saying that if it’s not possible for anyone to switch the situations of the Masakeen, through “At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them” or to switch the situation of those who are Raqabatin by ‘Hareeru Raqabatin’, then should endeavor to control, put an end, halt or restraint (S’iyaam) all those conditions and situations which are well-known (Ayyam) because of which the Masakeen and Raqabatin have been transformed and developed (S’alas’ate) into their current situations of Masakeen and Raqabatin. Controlling, putting an end to or halting such conditions or situations is not an easy task and therefore, this phrase could also be interpreted as Allah’s divine warning that if it’s not easy for anyone to pay the Kaffara in terms of either (1) At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them and (2) Hareeru Raqabatin or (3) you try to control, restraint or put an end to such well-known conditions (S’alas’ate Ayaamin) that lead to their situations of Masakeen and Raqeebatin- ; then the person should excise extreme self-restraint and control (S’aiyaam) in order to ensure that such well-known aspects (Ayyamin) that leads to development of such situations (S’alas’a) because of which one ends up going against these confirmed and binding aspects (Aqad) of the covenant with Allah, as mentioned in Quran, an example of which is the divine directives surrounding Halal and Haram.

 

“….. That is Kaffaratu (كَفَّارَةُ) of your Aiemaan (أَيْمَانِكُمْ) when you Halaftum (حَلَفْتُمْ). And Hafezu (وَاحْفَظُوا) your Aieman (أَيْمَانَكُمْ). Thus, Allah Yubayyina (يُبَيِّنُ) for you Allah’s Ayaat (آيَاتِهِ), so that you may Tashkuruna (تَشْكُرُونَ). “

The use of the word ‘Aqad’ earlier in this Ayah refers to those aspects of one’s covenant with Allah (Aemaan), that are firm, solid and strong aspects in terms of these aspects being the basic mandatory nature, without which this promise, oath or a contract has no meanings, effectiveness or validity (Aqad). Therefore, if one is not able to honor these basic aspects, then the person should aim for Kafara as per the detailed divine instructions given in this Ayah, after which the phrase is, “That is Kafarata of your Aiemanukum when you Halaftum and Hafzu your Aiemanukum….” Shows that the Aqad aspects of one’s Aieman, being binding and firm, are actually those that one undertakes as a part of that oath, promise (Aiemaan) as solemn affirmation and declaration that is actually made to Allah as the ultimate authority, w.r.t. these Aqad aspects, which become the basic mandatory ones that now have to be honored, guarded, protected and be abided by (Hafzu). Thus “Ahfizu your Aiemaan” means guard, protect and abide by the terms of your Ai’emaan (oath, promise, Messaq with Allah) as well as your Emaan- utter and deep conviction on 5 fundamentals of Emaan. Thus, Allah has made clear and distinct, explained in detail, given as evidence and prove (Yubayyina) the signs of Allah, that if you think and ponder, use your intellect and reasoning, and seek knowledge, you would witness the greatness and wisdom of Allah hidden behind these signs (Ayaat). The purpose of all of Allah’s message, the Ayaat, the Hidayah is to make you Shaakir, in deep and utter gratitude to Allah, as your creator, as Rab and Rahman, Allah does not need your words of thanks from your mouth or even from your heart, but need definite actions and deeds (do Shukar) by being follower of Allah’s Laws (be Aabid) in utter and deep gratitude towards Allah.

 

CONCLUSION

 

These Ayahs of Surah Al-Ma’idah from Ayah no. 87 to 89 are addressed to those who Amanu, that is those who use their faculties and Aqal, thinking and intellect, to seek knowledge and to be at Aman- utter and deep conviction w.r.t. the five fundamentals of Emaan (with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Rasool and Nabiyeen and Youm Al Akhira) and are upholders of their Aiemaan- covenant with Allah; and this Ayah 5:89 gives us the divine guidance w.r.t. our covenant with Allah that we, as those who Amanu, can apply in our day to day lives.

 

We, as those who Amanu, need to keep in mind that Allah will never hold us accountable strongly for the unplanned, unintentional mistakes as well as those aspects which are non-binding in nature, with reference to the terms of this covenant with Allah, as mentioned in Quran. However, Allah would hold us accountable for those aspects and terms of this covenant that are firm, basic, mandatory and binding in nature, without which the whole validity of our covenant with Allah becomes ineffective. There are many of these terms which are binding in nature such as the divine instructions never to prohibit what Allah has not mentioned as Haram- prohibited in Quran; to treat the Halalan T’ayyibaat as source of personality and character development; to make sure that their consumption, engagement or utilization is done by being extra careful and cautious of the laws of Allah and to abide by the laws that mention specially aspects related to what is the haram- prohibited in Deen-e-Islam.

 

If, we, as those who Amanu, are not able to abide by any of these firm, basic, mandatory and binding aspects of our covenant with Allah, then we need to do Kaffaara- the basic purpose of which is to cover these lapses on our part of this important covenant with Allah, with such acts of good deeds that these lapses get consumed, dominated, concealed and hidden under the pile of good deeds. This Kaffara basically is two as mentioned in this Ayah

 

(1) T’a’ama Masakeen based on Awsat’e of what we Ta’aama our Ahlekum or to Kiswa them: As a Kaffaara, we should aim to provide benefits and be of help for the Masakeen, with the aim so that they do not feel or face the limitations of being Miskeen anymore; to fill their void, deficiencies, requirements and needs, whatever are the reasons of them being Miskeen, in order for them to be able to lead a respected life like others; to fulfil and cover up the gaps for all the basic needs and requirements, in terms of covering whatever they might need; to become their supporter and to strengthen them as would a close friend or companion would do for them- and we should do all this based on justice and equality at its best the same way that we would take care of the needs and requirements for those who are under our care, in terms of our family, close relatives or those who are our responsibility- helping, supporting, being their close companion, fulfilling their needs and requirements based on justice at its best just like how we take care of and full fill the needs and requirements of those who are dependent upon us and are under our care. Or

 

(2) Hareeru Raqabatin: as a Kaffara we should aim to give life to a person who is not alive anymore in metaphoric and allegorical sense in terms of our aim to bring alive a person (to Emaan, and to the path of Allah’s Hidayah) or rescue a person from debt, captivity, suppression, or from an oppressed state and any situation or condition because of which a person is not able to exercise their freewill, freedom of choice or is not being treated with respect and kindness.

 

If, however, we are not able to do the Kuffara then we should excise extreme self-restraint and control in order to control, put an end to, restraint and curtail such well-known aspects, situations, decision, company and actions that lead to development of such situations because of which one ends up going against these confirmed and binding aspects of the covenant with Allah, as mentioned in Quran.