Surah Al-Ma’idah Ayah No. 106 – 109
Surah Al-Ma’idah Ayah # 106 – 109 (5:106 – 109)
A. TRANSLATION
١٠٦ يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ
[Quran 5:106] O you who Amanu (آمَنُوا)! Shahadatu (شَهَادَةُ) among you when Hazara (حَضَرَ) Ahada (أَحَدَكُمُ) you the Mout (الْمَوْتُ) Haena (حِينَ) the Was’eyat (الْوَصِيَّةِ), As’naane (اثْنَانِ) Zawa (ذَوَا) A’dal (عَدْلٍ) of you, or Akhirane (آخَرَانِ) from Ghaire (غَيْرِكُمْ) of you if you Darabtum (ضَرَبْتُمْ) in the earth then As’abatkum (فَأَصَابَتْكُمْ) you Mus’eebat (مُصِيبَةُ) the Mout (الْمَوْتِ). Tahabesunaha (تَحْبِسُونَهُمَا) them from after the S’alaat (الصَّلَاةِ) then let them Qasam (فَيُقْسِمَانِ) with Allah if Artabtum (ارْتَبْتُمْ), not do exchange with it S’amna (ثَمَنًا) even if Kana (كَانَ) of Qurba (قُرْبَىٰ) and do not do Naktum (نَكْتُمُ) Shahadata (شَهَادَةَ) Allah. Indeed, then to be of the Aas’emeen (الْآثِمِينَ).
١٠٧ فَإِنْ عُثِرَ عَلَىٰ أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَنِ فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ
[Quran 5:107] Then, if A’us’era (عُثِرَ) A’ala (عَلَىٰ) that indeed, Astahaqqa (اسْتَحَقَّا) Is’man (إِثْمًا), then A’akhirane (فَآخَرَانِ) Yaqumane (يَقُومَانِ) their Maqamahuma (مَقَامَهُمَا) from those who Astahaqqa (اسْتَحَقَّ) upon them the Awaleen (الْأَوْلَيَنِ), then let them Qasam (فَيُقْسِمَانِ) with Allah so that Shadatatna (لَشَهَادَتُنَا) Ahaqqa (أَحَقُّ) of their Shahadatehuma (شَهَادَتِهِمَا). And what Aa’tadeyna (اعْتَدَيْنَا) indeed, except then to be of the Zwalimeen (الظَّالِمِينَ).
١٠٨ ذَٰلِكَ أَدْنَىٰ أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَىٰ وَجْهِهَا أَوْ يَخَافُوا أَنْ تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ ۗ وَاتَّقُوا اللَّهَ وَاسْمَعُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ
[Quran 5:108] That is Adna’a (أَدْنَىٰ) that they give with Shahadate (بِالشَّهَادَةِ) A’ala (عَلَىٰ) their Wajehehuma (وَجْهِهَا) or they Yakhafu (يَخَافُوا) that you Turadad (تُرَدَّ) your Aemaan (أَيْمَانٌ) from after their Aemaan (أَيْمَانِهِمْ). And observe Taqwa (وَاتَّقُوا) Allah and Asma’u (وَاسْمَعُوا). And Allah does not Yahdi (يَهْدِي) the Quoma (الْقَوْمَ) the Faasiqueen (الْفَاسِقِينَ).
١٠٩ يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ
[Quran 5:109] Youma (يَوْمَ) Allah Yajma’u (يَجْمَعُ) the Rusula (الرُّسُلَ) and then Yaqulu (فَيَقُولُ), ‘What you Ajebtum (أُجِبْتُمْ).’ Qalu (قَالُوا), ‘no knowledge came to us. Indeed, you’re the all-knowing of the Ghayub (الْغُيُوبِ).”
B. THE CONCEPT:
IMP KEYWORDS FOR THESE AYAHS
Let’s first discuss some of the keyword’s vocabulary in these Ayahs that are important to understand the concept, which are as follows in brief:
The word Shahada: is normally mistranslated with a very restrictive meanings as witness but the word is used in Quran, in terms of standing up for and upholders of justice- basically doing whatever is in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc.
The word Hazara: is used in Quran in the meanings of being present or faced with a situation
The word Mout: is normally translated as death. In Quran, the word is used as opposed to Hayyat- meaning life, thus it refers to any situations of death or death like events. Metaphorically it is also used in Quran for those people who do not reflect and act upon the guidance. Therefore, it’s used in Quran for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphorically dead in terms of their moral and ethical values as well.
The word Ha’ena: is normally mistranslated as either a time period, during, when, or at the time, but these are wrong translations. The word is used in Quran in the meanings of anything or anyone that/who gives Hayyat or is a source thereof. Thus, the word shares the same meanings as the word Hayaat- meanings life, which is used in Quran as opposed to the word Mo’ut- death. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of any use. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah. The word has a variety of interpretations, depending upon the context, but based on the basic concept of life, living or being alive, in both physical as well as metaphoric meanings.
The word Was’iyat: is normally translated as will or a dying wish. Although, interpretation of this word as the bequest, the will as to distribution of inheritance or how the estate is to be managed and run etc. would be in accordance with the usage of the word in Quran but the word is used in Quran not only in these meanings but in a much broader and deeper terms in terms of a set of instructions and guidelines that has been enjoined, charged, ordered, instructed or commanded for others to be carried out, even referred in Quran as those laws of Allah in matters of Deen (Shara’a) that have been enjoined, commanded and ordained (Was’iya) through which Allah has asked the addressee of the Quran to take the impact of in terms of change in your behaviors and conducts as influenced by these laws (Wahiyena) through implementing what Allah is ordaining, commanding, instructing (Was’iyena) with those laws.
The word As’naan: is normally mistranslated as two. The word shares the same characteristics as the word Mas’na which is normally mistranslated as twos but these words are used in Quran as opposed to the word ‘Furadiya’ meanings individually or in individual capacities. Therefore, as opposed to Furadiya, the word As’nan and Mas’na basically means in groups, altogether, crowds or congregates and with support, help and coordination of each other.
The word Zawa: (ذَوَا) with an alif at the end is normally mistranslated as men or two men which is a wrong translation. The word is the same as the word Zu (ذُو) without the alphabet Alif at the end which is used in Quran in the meanings of owners and possessors of certain things, qualities and aspects. Thus the phrase ‘Zawa Adal’ means those who possess and are owners of the Adal- justice at its best.
The word Darabtum: means you Daraba: is normally translated as to travel, but the word is basically used in Quran in the meanings of setting forth something, or to advance in terms of going forward, putting forth or putting in front of someone, something.
The word Tahabeunaha: means you Tahabesu all of that/ them: The word is used in Quran in the meanings of cause something or someone to go slow, stop something from happening, curtail, arrest or control anything or anyone etc. Similar meanings are in Ayah 11:8 as well, “And if we Akharna from them the Aza’aab for the Ummatin Ma’dudat, then they will say, ‘What Yahibsuhu it……” means that if Allah would have postponed and delayed (Akharna) the punishment as their recompense based on justice as its best (Azaab) for them for the well-known and confirmed (Ummatin) recompense which have been established due to their own acts, ways and conducts (Millatin), then they would say, ‘what has stopped it, put it on hold and slowed it (yahibsuhu) it’. X-Reference – 5:106, 11:8. (تَحْبِسُونَهُمَا)
The word S’alaat: is normally mistranslated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. S’alat has nothing to do with rituals or prayers at all but the word basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. ‘S’alaat’ as per Quran basically means a social care system built for mutual care, compassion and justice for everyone and every member of the community.
The word Fayaqseman- means then, let it/them do Qasam: the word Qasam is normally mistranslated as swore or oath, in all of their usages in Quran. The basic meanings of the word are in terms of seeking division or separation between something or someone, in terms of being made distinctly divided, or separated from one another.
The word Artabtum: means you Ra’iba: the word is normally translated as doubt, but the word has dual meanings of doubts as well as concerns, worries, fear, or distress etc.
The word S’amnan: is used in Quran in the meanings of price, value or cost of something or some action that one has to pay, before or after the action is done.
The word Qurba’: is normally translated as near relative but words like Qareeb, Qurbaan and Qurba’a all share the same meanings in terms of ‘to approach, to go near or to come close’ as well as refer to someone or something, that is valuable, significant or near to someone, in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would refer to not only all close friends, close relatives, important and significant people, near and dear ones, but also refer to anything that person values or is of significant importance to the person.
The word Naktum: shares the same meanings with words like Yaktumun, Taktumun, which are all normally mistranslated as hide or conceal but the words are used in Quran as opposite to the word Iqra, meanings to read, understand & practically apply; compile within yourselves and proclaim and distribute to others as is, through all means i.e., via verbally, in written form and through one’s conducts and behaviors. Thus, as an opposite to the word Iqra, these words mean (1) not to read, understand or apply the divine guidance and/or to blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications.
The word Al-Aas’imeen (plural of Is’m) & the word Is’man: means do Is’m: the word Is’m is normally translated as Sins but the means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction. It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right.
The word A’us’era: is used in Quran in the meanings of being discovered, come to light, being surfaced, come to the knowledge or made known etc.
The word A’ala: is normally translated as proposition upon or on only, but the word is not used only in these meaning but also to refer to something that is being done at its peak, maximum, height, or of any superior manifestations.
The word Astahaqq: basically, means someone or something, upon whom/that the Haqq is established. As we know the word Haqq is used in Quran in multiple meanings, one of which is to refer to anybody, anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haqq as per Quran, and the person, thing or system upon which that due right has been established based on justice at its best is termed as Astahaqq.
The word Quome & Yaquma: means they Quoma: The word Quom is normally translated as people or nation in ALL of its usages in Quran. 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 or someone.
The word Maqamuhuma: means the Maqam of all of them: the word Maqam is normally translated as place or standing place, but the word is in the meanings of status, title, respect, dignity, rank, position, standing, prestige, eminence, importance and significance.
The word Haqq: is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice at its best- could be either reward or punishment, that recompense, the due right is termed as Haq 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities.
The word A’tadena: means you all do A’tadu. The word A’tadu is normally mistranslated as but the word is used in Quran as opposed to the word Ta’wan- meaning supporting, strengthening and helping each other. Thus as opposed to Ta’wan, the word Ta’tadu or A’tadu means going against, in terms of weakening or being of hinderance to someone or something.
The word Adna: is normally mistranslated as closer, or more likely, which is a wrong translation. The word is used in Quran as opposite of the word Khair. Since Khair means better or superior, the word Adna would mean inferior, mediocre, low-grade, poorer, or of least value etc. Similarly, if Khair means better or good or best, the word Adna would mean inferior, worse or worst, or bad. If the word Khair means anything that one desires or is his/her most favorite, the word Adna would refer to everything that one would despise or unlike or detest. If the word Khair means money, property, state, wealth and prosperity and all the blessings of Allah, the word Adna means, poverty, scarcity, weakness, shabbiness, deficiency etc.
The word Wajhahuma: means all their Wajha: the word is normally mistranslated as face but is used in Quran in the meanings of one’s attention, focus, epi-center or center of attention or desired destination.
The word Yukhafu: means they do Khoof: the word is normally translated as to be afraid of, or fear of something, but these are wrong translations. The word is used in Quran in terms of being concerned, anxious, apprehensive, nervous or worried about something to refer to people’s concerns and worries among its Awliya therefore do not be concerned or worried about them (Shaytan and its Awliya) but be concerns, focus and worries.
The word Turaddu: means you Radd. The word is normally translated as refuted or turn back or taken back. But the words are used in Quran in the meaning ‘to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘something end up being useless or futile’.
The word Asma’u: is a direct divine instruction to do Sama’ena: The word Sama’ is normally mistranslated as to listen and hear. However, these words are used in Quran not in terms of listening but more in terms of to perceive (from all of one’s faculties and abilities) something or someone carefully, to give undivided attention and focus. It’s also used in terms of perceiving something with the basic aim to follow and practically apply whatever is being perceived. Therefore, the word is used in both these meanings i.e., perceiving with complete focus, undivided attention and intellectual presence and also to apply with complete obedience whatever is being perceived and understood.
The word Faasiqueen: plural of Faasiq- Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries.
The word Youm: is normally translated 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 in nature and upon which there cannot be any doubt or uncertainty at all.
The word Yajma’a: means Allah will Jama’a: The word Jama’a means gatherings, together, all together, assembly etc. for the purpose of accountability.
The word Rusul: is plural of Rasool, and is normally misinterpreted to restrict it ONLY to Nabiy Mohammad in his role as a Rasool, or to all the Nabiyeen only, whereas as per Quran the word Rasool refers to any messenger who delivers and ensures that Allah’s message (the Risaalat) reaches its final destination of reaching the humanity and people in his/her communities (Balagha the Risalaat).
The word Ajebtum: means do you Ajeba: The word is used in Quran in the meanings of responding to something, with explicit actions, endeavors and striving with one’s whole being. When used in connection with Allah’s laws, it refers to responding to obligatory divine commandments as per the laws of Deen/Allah and the requirement to respond to such laws of Allah with definite actions obeying and following these divine commandments in letter and spirit.
Ghayuub: is plural of Ghaib. The word Ghaib is normally mistranslated as knowledge of the future. It is used in Quran in the meanings of something that one is unaware of, for which the person does not have any knowledge of its existence, something that is absent, hidden, not present or unheard of or unseen aspects.
CONTEXT OF THESE AYAHS
These Ayahs are strongly connected to the earlier Ayahs of Surah Al-Ma’idah which are also addressed to those who Amanu, along with giving us the divine instructions related to the duties of the Rasool which is to deliver Allah’s message- addressing those who take it upon themselves to be the Rasool, in terms of their duties and responsibilities to deliver Allah’s message to the humanity and to make sure that the Allah’s Deen and the foundations of Deen as described in Quran, reach their end destination of being delivered to the humanity, established and strengthened in accordance with the divine commandments.
We have also learnt from earlier Ayahs that our only responsibility is towards our own Nafs and nothing is going to cause any intense harm as long as one remains on guidance and follow these laws of Deen. No matter how hard those people try, who are misled far away from Allah’s path, who try to deviate us away from Allah’s path and cause hinderance to our guidance towards Allah’s path; but they will never cause us any extreme hurt, harm or injury, as long as we remain on the Hidayah, follow the guidance of Allah by obeying and following the laws of Deen as mentioned in Quran by Allah. Because to Allah is what All of us are going to be returning to not only as a place of retreat, refuge, safety and security; but also, in terms of Allah being the judge, as the competent authority in matters of Deen who is going to judge all matters, whether we are the ones who Amanu, whether we are the Rasool of Allah’s message as well as for those who do Kufar and fabricate in the name of Deen and Allah; because Allah is the only Hikm, the only lawmaker and the only judge in matters of Deen.
CONCEPT OF THESE AYAHS
Keeping in above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows
Ayah 5:106, “O you who Amanu (آمَنُوا)! Shahadatu (شَهَادَةُ) among you when Hazara (حَضَرَ) Ahada (أَحَدَكُمُ) you the Mout (الْمَوْتُ) Haena (حِينَ) the Was’eyat (الْوَصِيَّةِ), As’naane (اثْنَانِ) Zawa (ذَوَا) A’dal (عَدْلٍ) of you, or Akhirane (آخَرَانِ) from Ghaire (غَيْرِكُمْ) of you if you Darabtum (ضَرَبْتُمْ) in the earth then As’abatkum (فَأَصَابَتْكُمْ) you Mus’eebat (مُصِيبَةُ) the Mout (الْمَوْتِ). Tahabesunaha (تَحْبِسُونَهُمَا) them from after the S’alaat (الصَّلَاةِ) then let them Qasam (فَيُقْسِمَانِ) with Allah if Artabtum (ارْتَبْتُمْ), not do Nashtary (نَشْتَرِي) with it S’amna (ثَمَنًا) even if Kana (كَانَ) of Qurba (قُرْبَىٰ) and not do Naktum (نَكْتُمُ) Shahadata (شَهَادَةَ) Allah. Indeed, then to be of the Aas’emeen (الْآثِمِينَ).”
A CASE OF GROSS MISINTERPRETATIONS:
These Ayahs have been grossly misinterpreted by restricting the meanings of two key words– Shahada is mistranslated as witness and Was’iyat as will. This has seriously restricted and limited the divine guidance from these Ayahs to be applicable ONLY in case of the death of a person and carrying out the will of the deceased. This is not at all what these Ayahs are all about and these misinterpretations have extremely restricted the divine guidance addressed to those who Amanu- which is a great act of injustice and Zulm to the message of Allah. The word Shahada is used here in all its meanings of standing up for and being upholders of justice and not just restricted to witness. Similarly, the word Was’iyat is used here not in the meanings of the deceased’s will, but basically refers to the complete set of instructions and commandments – the laws of Allah in matters of Deen, that Allah has enjoined, commanded and ordained upon those who Amanu, as obligatory and compulsory to be understood, abided by and implemented in letter and spirit by striving with our whole being and doing whatever best we can do as per our capabilities and efforts to carry out these instructions.
Additionally, how, as per the normal translations, all of a sudden, Allah would change the expression from giving divine instructions towards those being addressed, starting from the phrase ‘we will not withhold the testimony of Allah. Indeed, we would then be of the sinful’ This sudden shift does not make sense. If we look at the usage of the use of the word Na, in the beginning the word Na in the beginning is normally mistranslated as We or us, but it actually reflects the ‘direct instruction, directed to all, in order to do something with specific actions being highlighted’.
THE ACTUAL CONCEPTS OF THESE AYAHS:
Just like the previous Ayah, this Ayah is also strongly connected to the earlier Ayahs of Surah Al-Ma’idah which gives us the divine instructions related to duties and responsibilities of those of us, who take it upon ourselves to deliver Allah’s message to the communities we live in, to ensure the Deen is established and strengthened. Just like the previous set of Ayahs, this Ayah and onwards are also specifically addressed to those who Amanu– who use their faculties, thinking and intellect to seek knowledge and to be at a state of utter and deep conviction w.r.t. the five fundamentals of Emaan; who are at Aman w.r.t. their society members in terms of being at peace, goodwill and harmony with others as well as those who are upholders of their Aemaan- covenant with Allah, the terms of which are mentioned in the Quran. Thus, addressed to those who Amanu, these Ayahs are giving explicit divine instructions about Shahada for Allah- to be upholders of justice at its best (Shahada) among themselves when presented with (Hazara) any such situation of any Mout, death, or death like situations (Mout), including situations of extreme Kufar, injustices; lack of moral and ethical values, or darkness situations, aspects, conditions- For all of such situations, the life, the Hyaat, the solution (Ha’ena) is the Was’iyat of Allah- the whole set of Allah’s laws and instructions- the laws of Deen that govern how to be upholders of justice and Shahada for Allah. The Was’iyat of Allah is the Hayyat- the life through which such situations of Mout- extreme difficult life and death situations or extreme cases of dark nesses and injustices can be countered.
These laws of Deen (Allah’s Was’iyat) needs, to be carried out with mutual help, coordination and support of each other (As’naane) by those who are owners and possessors (Zawa) of justice at its best (Adal) among you, i.e., among those who Amanu. However, this solution would be other than Allah’s Wasiyaat (Akhirane) for those who are Ghair of you, i.e., for those who are not from among those who Amanu (Ghairakum), the solution would be other than through the owners and possessors of justice. Since you, as those who Amanu, are the ones whose responsibility it is to bring forth and establish (Darabtum) on earth Allah’s message as upholders of justice (Shahada), if any calamity, disaster, destruction, or extreme event or situations of injustices like matters of life and death or extreme Kufar (Mus’eebat Al Mouth) befalls you, your attempts should be to put an end, curtail, cause it to slow down, and/or stop it from happening (Tahabesunahuma) all of these aspects, events and situations. But such efforts can only be put in to practice after the System of Social care, justice and care that has been established and strengthened by you (S’alat) is not able to do its job. This means, that you should control such situations, put it to stop, and halt it through the system of social case and justice (S’alat) and not outside of it.
Thus, the divine instructions (the Was’iyaat of Allah) under such situations is to curtail and put an end to these situations, through the social care system by letting it make distinctly clear, identify and establish (do Qasam) to uphold the justice along with the help of Allah’s laws, if you are in doubt or have any worries or concerns (Ra’ebtum). But under no circumstances, should you exchange (Ashtara) with the system of Allah’s laws or the system of social care for a price and cost (S’aman) even if it is to achieve what is significant in your or anyone’s eyes, or of value for the near and dear ones (Qurba). However, you, as those who Amanu, as well as those, who are the Rasool and upholders of justice, should never go against your duties of reading, understanding, implementing, compiling and proclaiming to others through establishment (Naktum) of these divine laws related to upholding of justice (Shahada for Allah) as ordained and commanded by Allah. If you do, then know that this would make you among those who not only destroy human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction; but you would also be among those who go against justice and Haqq, due rights of everyone and of Allah’s divine commandments (the Aas’imeen)
Ayah 5:107, “Then, if A’us’era (عُثِرَ) A’ala (عَلَىٰ) that indeed, Astahaqqa (اسْتَحَقَّا) Is’man (إِثْمًا), then A’akhirane (فَآخَرَانِ) Yaqumane (يَقُومَانِ) their Maqamahuma (مَقَامَهُمَا) from those who Astahaqqa (اسْتَحَقَّ) upon them the Awaleen (الْأَوْلَيَنِ), then let them Qasam (فَيُقْسِمَانِ) with Allah so that Shadatatna (لَشَهَادَتُنَا) Ahaqqa (أَحَقُّ) of their Shahadatehuma (شَهَادَتِهِمَا). And what Aa’tadeyna (اعْتَدَيْنَا) indeed, except then to be of the Zwalimeen (الظَّالِمِينَ).”
In the earlier Ayah, Allah gives the divine instructions to uphold justice and System of social care and justice (S’alat) at all times, and not to exchange the system of Allah’s laws for a price, even if it is to achieve what is significant in one’s eyes, or of value for the near and dear ones and never to go against one’s duty of Iqra. Whoever does that, then would be among those who go against the Haqq, the divine guidance and the due rights (Is’m). This Ayah is strongly connected to the earlier one, that if it has come to light, discovered and become known (A’us’era) that indeed, they have earned their due right (Astahaqq) based on them going against justice and System of S’alat in any way, by taking away the due right of others either preferring the temporary benefits of this world, and/or going against the divine instructions, and/or achieving and giving value to their own focus, priorities over Allah’s laws of upholding of justice; and/or benefiting and valuing their near and dear ones and/or concealing, amending, fabricating, hiding, going against or keeping these divine directives of upholding of justice as a secret or amending these in any shape or form; then let those who are other than (Akhirana) those committing these acts- establish, strengthen and support (Yaqumane) the rightful status, situation, position, prestige, entitlement, etc. (the Maqaam) of those from whom these people took away the rights from (Astahaq Awaleen) – basically returning the due rights as per the Haqq of those who were the rightful owners of these rights (Astahaqq) from before, and from those whose right were violated. The whole point is to ensure the upholding of justice (Shahdat) as per Haqq- the justice at its best, in accordance with due rights of everyone.
Ayah 5:108, “That is Adna’a (أَدْنَىٰ) that they give with Shahadate (بِالشَّهَادَةِ) A’ala (عَلَىٰ) their Wajehehuma (وَجْهِهَا) or they Yakhafu (يَخَافُوا) that you Turadad (تُرَدَّ) your Aemaan (أَيْمَانٌ) from after their Aemaan (أَيْمَانِهِمْ). And observe Taqwa (وَاتَّقُوا) Allah and Asma’u (وَاسْمَعُوا). And Allah does not Yahdi (يَهْدِي) the Quoma (الْقَوْمَ) the Faasiqueen (الْفَاسِقِينَ).”
Linked to the earlier Ayah, whereby Allah, after stressing that you should uphold justices at all cost, then warns against those who go against, weaken or hinder the upholding of justice in any way as being of the Zwalimeen. Allah is then raising a surprise statement as to how Adna- inferior and of least value near Allah, is this act of Zulm and injustice, that you, as those who Amanu, whose job is it to set forth on earth Allah’s message, to make sure that justice is uphold with the help of and through Allah’s message; if you let them of you yourselves give more preference to their attention, focus, (Wajha) or their near and dear ones, things that they value (Quraba) or their concerns and worries (Khoof) over the establishment and upholding of justice, it’s extremely inferior to you being of those who Amanu. If you let them give more preference at its height (A’ala) to their concerns, worries, focus and attention, than the upholding of justice for Allah; then this is in fact, equivalent to you negating, making it futile and rendering useless (Taradda) your covenant with Allah (Aiemaan), from after their (the communities’ members) oath and promise (Aiemaanehim, of Shahada). Thus, you as those who Amanu, who are the Rasool, and whose duties and responsibilities is to set forth on earth Allah’s message, should make sure that you follow these laws extremely carefully and cautiously nurturing your Aemaan and as upholders of your covenant with Allah (Taqwa) and perceive, take note of these laws, with complete intellectual focus to understand with a firm intention to follow, obey and implement these laws (Asma’u) because Allah does not guide towards the path of Allah (Gives Hidayah) to those who establish, strengthen or support in any way (Quomin) those who go against, work outside the boundaries of and are disobedient to Allah’s laws (Faasiqueen).
Ayah 5:109, “Youma (يَوْمَ) Allah Yajma’u (يَجْمَعُ) the Rusula (الرُّسُلَ) and then Yaqulu (فَيَقُولُ), ‘What you Ajebtum (أُجِبْتُمْ).’ Qalu (قَالُوا), ‘no knowledge came to us. Indeed, you’re the all-knowing of the Ghayub (الْغُيُوبِ).”
Connected to earlier Ayahs, wherein Allah has described the whole foundations of how to be upholders of justice as Shahada for Allah, this Ayah is directly addressing all of us, as those of us who take it upon ourselves to be Rasool, in terms of our duties and responsibilities to deliver Allah’s message to the humanity and to make sure that the Allah’s Deen and these foundations, reach their end destination of being delivered to the humanity/ the communities that we live in (Balagha), and to establish and set forth Allah’s laws that are the commandments (Was’iyat) for upholding of justice (Shahada). Thus, this Ayah reflects the day of accountability where we will be questioned by Allah as to whether we have responded to these divine commandments of upholding of justice with our whole being, in terms of obeying and following these laws of Allah (Ajtib) and especially w.r.t. being upholders of justice and Shahdat for Allah in letter and spirit and in accordance with the divine guidance as given in the earlier Ayahs. Since these aspects are not Ghaib, unseen, hidden, and unknown, but for which we, as the Rasool, have been given the knowledge and these laws have been clearly highlighted by Allah through these Ayahs, our answer as if we did not have the knowledge or we were not aware, will not be acceptable. Thus, on the day of judgement, if we have not responded to Allah’s commandments by not striving nor making efforts with our whole being, by not practically implementing these laws in our day to day lives; then, at that time, there would not be any way out, since these laws have been clearly communicated with complete knowledge and instructions. Thus, on the day of judgment we won’t be able to say that we did not have the knowledge or these are the matters that we were unaware of, or were not given any knowledge of (Ghayyub).
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Al-Ma’idah Ayah 5:106-109, are connected to the earlier Ayahs of Surah Al-Ma’idah which gives us the divine instructions related to duties and responsibilities of those of us, who take it upon ourselves to deliver Allah’s message to the communities we live in, to ensure the Deen is established and strengthened; as well as specifically addressed to those who Amanu- who use their faculties, thinking and intellect to seek knowledge and to be at a state of utter and deep conviction w.r.t. the five fundamentals of Emaan; who are at Aman w.r.t. their society members in terms of being at peace, goodwill and harmony with others as well as those who are upholders of their Aemaan- covenant with Allah, the terms of which are mentioned in the Quran. Thus, to us, as those who Amanu, as well as those who take it upon ourselves to be the Rasool, these Ayahs give the following divine guidance that we can apply in our day to day lives.
- DIVINE COMMANDMENTS TO UPHOLD JUSTICE AT ALL COSTS AND THROUGH S’ALAAT: These Ayahs give us specific divine instructions and commandments to up hold the justice at all times, and especially situations of extreme injustices, lack of moral and ethical values and periods of darkness, and especially for communities which are not of us, whereby we have been ordained to curtail and put an end to these situations, through the S’alaat- the divine system of social care and justice by making sure that the system is able to make distinctly clear, identify, establish and uphold the justice. Under no circumstances, can we exchange the benefits and application of the system of S’alaat for anything that is more valuable to us, any member/s of the communities we live in or of value for our near and dear ones. Additionally, we can never go against our duties of reading, understanding, implementing, compiling and proclaiming to others through establishment of these divine laws related to upholding of justice as ordained and commanded by Allah. If, in any way, shape or form, we end up going against these laws of upholding of justice or the system of S’alat, then this is equivalent to acts of Is’m- such acts that destroy human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction; as well as such acts that go against justice and Haqq, due rights of everyone and of Allah’s divine commandments and of Allah’s divine system of S’alaat. We can never make any attempt, whatsoever, to hinder, weaken, or go against this divine directive of upholding of justice and the system of S’alaat because these are acts of extreme injustices and Zulm.
- HOW TO BE UPHOLDERS OF JUSTICE TO ENSURE EVERYONE IS GIVEN THEIR DUE RIGHTS: If acts of human rights violations and injustices are brought to light, are established and discovered, whereby some people of society have gone against and violated the due rights of others, then not only should these people face the consequences of their actions but also justice should be upheld by ensuring the due rights are given to those as per their rightful prestige, honor, status and situation- who are the rightful owners of these due right, in terms of ensuring that justice should prevail at all cost and in all manners. This is how we should let the system of S’alaat make it distinctly clear and separate in terms of its manifestation and implication the upholding of justice with Allah. This is how we should carry out the upholding of justice for the Haqq, the due rights, in terms of whatever role we can play- the end result and aim should be to make sure that the justice prevails. It’s our most important duty and responsibility to set forth on earth, the Allah’s message. We should make sure that we follow these laws of upholding of justice extremely carefully and cautiously as upholders of our covenant with Allah. We should also make sure that we perceive, through all our faculties, these laws, with complete intellectual focus in order to understand with firm intention to follow, obey and then implement these laws.
- IF WE GIVE MORE PREFERENCES TO PEOPLE’S FOCUS, CONCERNS & WORRIES THAN THE UPHOLDING OF JUSTICE: If we give more preference to people’s attention, focus, their or our near and dear ones’, things that they or we value or their or our concerns and worries over the establishment and upholding of justice, then not only this is an inferior act, near Allah on the part of us, as those who Amanu and who are the Rsool, but this is in fact equivalent to us negating, making futile and rendering useless our own covenant with Allah.
- ACCOUNTABILITY OF US AS THE RASOOL: Since we as those who Amanu and those who are the Rasool, we are responsible to set forth Allah’s message on the earth and are responsible to uphold justice on earth as Shauhuda of Allah with the help of Allah’s message and through proclaiming and establishing these laws to everyone and the communities we live in; we have to uphold the justice at all times in accordance with Allah’s divine instructions. Because on the day of judgment, when Allah will gather all of us for the purpose of accountability, i.e., all of us as the Rasool, who are supposed to deliver and set forth these laws on earth, we would be questioned by Allah as to how have we responded and taken action of these direct and very clear divine warnings. Even if, then we respond that we did not get the knowledge or that it was hidden or unknown to us, it won’t be acceptable, since these Ayahs clearly identify and communicate our responsibilities and duties. Thus, on the day of judgement we cannot then respond to Allah that we did not get the knowledge or these things were unknown or hidden from us, as these have been made very clear and through this explicit divine guidance.
Footnotes:
D. THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link
https://quranthinkers.com/keyword-vocabulary-by-wqt/