Surah Al-Ma’idah Ayah No. 110 – 120

Surah Al-Ma’idah Ayah # 110 – 120 (5:110 – 120)

A.   TRANSLATION

 

١١٠  إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ

[Quran 5:110] When Allah Qala (قَالَ), ‘Oh Easa (عِيسَى) Ibn (ابْنَ) Maryam, Azkur (اذْكُرْ), my Na’imat (نِعْمَتِي) upon you and A’ala (وَعَلَىٰ) your Walida (وَالِدَتِكَ) when A’edatukua (أَيَّدْتُكَ) with Rohe (بِرُوحِ) the Quduus (الْقُدُسِ), Tukallamu (تُكَلِّمُ) the Naasa (النَّاسَ) in the Mahde (الْمَهْدِ) and in maturity. And when gave knowledge the Kitaab (الْكِتَابَ) and the Hikmat (وَالْحِكْمَةَ) and the Toura’t (وَالتَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ). And when you created from the T’aene (الطِّينِ) Kahea’te (كَهَيْئَةِ) the T’eere (الطَّيْرِ) with my Izan (بِإِذْنِي), then you Tanfukhu (فَتَنْفُخُ) from it, then Takuna (فَتَكُونُ) T’aeran (طَيْرًا) with my Izan (بِإِذْنِي). And Tubriyu (وَتُبْرِئُ) the Akmaha (الْأَكْمَهَ) and the Abras’a (وَالْأَبْرَصَ) with my Izan (بِإِذْنِي). And when you exited the Moute (الْمَوْتَىٰ) with my Izan (بِإِذْنِي). And when Kafaftu (كَفَفْتُ) Bani (بَنِي) Israel (إِسْرَائِيلَ) upon you when you Ja’aetahum (جِئْتَهُمْ) them with Bayyinaat (بِالْبَيِّنَاتِ). Then Qala (فَقَالَ) those who Kafaru (كَفَرُوا) among them, ‘Not this is except Sehrun (سِحْرٌ) Mubeen (مُبِينٌ).’

 

١١١  وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ

[Quran 5:111] ‘And when Auheetu (أَوْحَيْتُ) to the Hawareen (الْحَوَارِيِّينَ) to Amanu (آمِنُوا) with me and with my Rasool (وَبِرَسُولِي), they Qalu (قَالُوا), ‘We Amanna (آمَنَّا) and Ashhad (وَاشْهَدْ) with indeed, we’re Muslemun (مُسْلِمُونَ).’

 

١١٢  إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ ۖ قَالَ اتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ

[Quran 5:112] ‘When Qala (قَالَ) the Hawaryun (الْحَوَارِيُّونَ), ‘Oh Easa (عِيسَى) Ibna (ابْنَ) Maryam, is you Rabb (رَبُّكَ) able to Yunazela (يُنَزِّلَ) upon us Ma’edatan (مَائِدَةً) from the skies?’ Qala (قَالَ), ‘Observe Taqwa (اتَّقُوا) of Allah if you Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).’

 

١١٣  قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ

[Quran 5:113] Qalu (قَالُوا), ‘Nureedu (نُرِيدُ) that Nakula (نَأْكُلَ) from it and satisfy Quloobuna (قُلُوبُنَا) and get knowledge that certainly S’daqtana (صَدَقْتَنَا) and Nakuna (وَنَكُونَ) over it from the Shahedeen (الشَّاهِدِينَ).’

 

١١٤  قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ ۖ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ

[Quran 5:114] Qala (قَالَ) Easa (عِيسَى) Ibnu (ابْنُ) Maryam, ‘Oh Allah, Rabbuna (رَبَّنَا), ‘Anzala (أَنْزِلْ) upon all Ma’edatan (مَائِدَةً) from the skies- Takunu (تَكُونُ) for all Eidan (عِيدًا) for Awallena (لِأَوَّلِنَا) and A’akhirna (وَآخِرِنَا) and Ayatan (وَآيَةً) Minka (مِنْكَ). And Arzuqna (وَارْزُقْنَا) and indeed, this is Khair (خَيْرُ) the Raaziqueen (الرَّازِقِينَ).’

 

١١٥  قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ ۖ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ

[Quran 5:115] Allah Qala (قَالَ), ‘Indeed, I Munazillaha (مُنَزِّلُهَا) it upon you. So, whoever Yakfur (يَكْفُرْ) from after that among you then indeed, I Auazebuhu (أُعَذِّبُهُ) the person Aza’aban (عَذَابًا) not A’aezubuhu (أُعَذِّبُهُ) Ahadan (أَحَدًا) from the worlds.’

 

١١٦  وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

[Quran 5:116] And when Qala (قَالَ) Allah, ‘Oh Easa (عِيسَى), Ibna (ابْنَ) Maryam, do you Qulta (قُلْتَ) to the Naase (لِلنَّاسِ), ‘Attakhizu (اتَّخِذُونِي) me and my Ummiy (وَأُمِّيَ) as your deities from besides Allah? Qala (قَالَ), ‘Subhanaka (سُبْحَانَكَ) what they Yakuna (يَكُونُ) for me that I Aqula (أَقُولَ) what is not with Haqq (بِحَقٍّ)? If I Kunta (كُنْتُ) Qultuhu (قُلْتُهُ) it, then indeed, you have the knowledge of it. You know what is in my Nafs (نَفْسِي) and not know what is in Nafseka (نَفْسِكَ). Indeed, you’re the All-knower of the Ghayuub (الْغُيُوبِ).’

 

١١٧  مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

[Quran 5:117] What I Qultu (قُلْتُ) to them except what you Amar (أَمَرْتَنِي) me with it that ‘A’abadu (اعْبُدُوا) Allah- my Rabb (رَبِّي) and your Rabb (وَرَبَّكُمْ)? And Kunta (وَكُنْتُ) over them Shaheedan (شَهِيدًا) what Dumtu (دُمْتُ) in them. Then when Tuwafeti (تَوَفَّيْتَنِي) me Kunta (كُنْتَ) you the Raqueeb (الرَّقِيبَ) over them. And you A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Shaheed (شَهِيدٌ).

 

١١٨  إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ

[Quran 5:118] Indeed, You Tua’zeb (تُعَذِّبْهُمْ) them, then indeed, they A’ebadeka (عِبَادُكَ). And indeed, you Taghfir (تَغْفِرْ) for them, then indeed, you’re the Aziz (الْعَزِيزُ) the Hakeem (الْحَكِيمُ).’

 

١١٩  قَالَ اللَّهُ هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

[Quran 5:119] Qala (قَالَ) Allah, ‘This Youm (يَوْمُ) Yanfa’u (يَنْفَعُ) the S’aadiqueena (الصَّادِقِينَ) their S’idguhum (صِدْقُهُمْ). For them is Jannat (جَنَّاتٌ) Tajriy (تَجْرِي) from Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ)- in it, Khalideen (خَالِدِينَ) forever. Allah Razee (رَضِيَ) upon them and Razu (وَرَضُوا) upon it. That is the great success.

 

١٢٠  لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 5:120] To Allah Mulku (مُلْكُ) the skies and the earth and whatever is in them. And Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).

 

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 Quol, Qalu, Qulta & Aqul: are all normally translated as speech or saying of anyone, but the words as used in Quran does not just refer to speech or sayings only, but in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc.

 

The word Azkur: means do Zikar. The word Zikar is used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’ not as a utterance of word from one’s mouth but more so in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means taking lessons (Ibrat) from narrated stories in Quran.

 

The word Na’imat: is used in Quran in four broad categories of definitions (1) Success & Prosperity in all walks of life (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana (4) Unity of nations in terms of common purpose and same set of values and beliefs.

 

The word A’ala: is normally translated as proposition upon or on only, but the word is not used only in the meaning for the proposition on or upon in all of its usages in Quran, but the word is also used in the meanings of “maximum, eminence, glory, height, prestige, superiority or dignity’.

 

The word Walida: is normally translated as mother, but the word is used here in the meanings of anything or anything that is the source of creating, raising, making, giving rise, bringing about or resulting in the creation of Easa Ibna Maryam, in terms of referring to the foundation, the source of creation of Allah’s Nabiyeen.

 

The word A’edatukua: the word Aeda is normally translated as ‘hands’ but the word is used in Quran to refer to one’s efforts, resources or consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something etc.

 

The word Rooh: is translated as spirit or soul and w.r.t. the concept of Easa Ibna Maryam is misinterpreted as if Allah’s spirit was the father of the Easa. These are wrong interpretations. The word Rooh refers to the part of us, which is Allah’s Fitrat, those traits and characteristics, inbuilt in us at the time of our creation that Allah has embedded in us (Reference Ayah 30:30). Therefore, Rooh is the combination of all those traits and characteristics which are basically Fitrat of Allah. But after our birth, due to our environment and upbringing we divert away from Allah’s path, and therefore the Rooh of Allah is also referred in Quran as the revelations of Allah’s Kitaab upon the Nabiyeen and the process of revelation by Allah.

 

The word Qudoos: The word Muqadas means being assigned set duties and responsibilities. The word Qudoos means the duties, tasks and responsibilities of the Rooh- the Fitrat of Allah. The process of revelations of Anzalna the Fitrat of Allah to the humanity in the form of Allah’s Wahi and the Kitaab is referred as ‘Rooh-il-Qudoos’ as per Quran.

 

The word Toura’t: is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that it is referred as the Kitaab revealed on Bani-Israel. In Quran, the word is not just used as a name of the Kitaab, but as qualities of the Kitaab, in terms of referring to all the Mohkimaat, the laws, the rules, the regulations, the Hikm by Allah.

 

The word Injeel: is normally referred as the name of the book which was revealed on Nabi Easa, but Quran has also used the word Injeel not just as a name of the book but also as an aspect, trait and quality of the Kitaab which is Wa’az in nature. Wa’az means to explain to someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for the wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing them of the consequences of such actions. Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az.

 

The words Kunta, Takuna, Kuntum, Nakuna, Takunu, Yakuna & Kunta: are normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of doing acts, making efforts in order to reach a certain final state, situation or form as reflective of one’s reaching their desired destination.

 

The word Kafaftu: is used here in the meanings of restricting, controlling, limiting, curtailing, averting, saving from etc.

 

The Phrase Bani-Israel: refers to those who are followers of any and all of Allah’s Nabiyeen.

 

The word Sehar: is normally translated as magic, or anything which does not make sense to us based on logics and reasoning or available information. It is also used in Quran to refer all such delusions which are not true or real, as well as for such knowledge which does not make sense to people and therefore creates an illusion, magic, or a delusion of a magic.

 

The word Auheetu: means wahiy upon them: The word Wahiy is normally translated as revealed or revelations from Allah, inspired or inspiration from Allah, as is done for Allah’s Nabiyeen but there is a difference between the word Wahi and Anzalna. The word Anzalna is used in Quran in the meanings of something the source of which is Allah and is transmitted to humanity through Allah’s Malaik, whereas, the word Wahiy or Auhiya is to do with people changing their behaviors and conducts, – in both good and bad ways, as a result of and being under the influence of something, that has been Anzalna, such as Allah’s Nazal (revelations) or Shaytani thoughts.

 

The word Hawareen: is normally translated as disciple or specifically referring to Christians’ belief that it refers to the twelve messengers sent forth by Christ to preach Gospel and spread his teachings- as apostle. But these are wrong interpretations. If we look at the usage of the word in Quran, the word is used to refer to those people who interacted and responded to Easa Ibne Maryam, where Easa Ibne Maryam refers to the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen, i.e. All or any of the Nabiyeen of Allah are referred as Easa’ Ibna Maryam in Quran.

 

The word Ashad and Shaheed: both shares the same meanings as the word Shahada- the word is normally mistranslated to very restrictive meanings of being or giving or calling of a witness and the word Shaheed is normally mistranslated as martyrs in few of its usages in Quran but the basic characteristics of these words is not restricted to just witness and nothing to do with martyrs, but in terms of standing up for and as 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 taking a stand against injustice of any sort, of raising one’s voice, calling of witness, documentation, gathering, or providing of proof and evidence, giving witness, to making decision & taking judgment etc.

 

Muslimun: is plural of the word Muslim, which is used in Quran as the one who Aslam. The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected  (3) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (4) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience.

 

Rabb & Rabobiat: Rabb is the being that’s carrying out the process of Robobiat for each & everyone and everything in the universe.  The process of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection.

 

The words Munazillaha, Yunazela and Anzala: are all used in Quran for everything that is sourced from Allah as the main source and given to us, as human beings, or received by humanity, through any of Allah’s Malaik.

 

The word Nuredu: and Yureedu are normally mistranslated as desire or intends but the real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to the end desired destination of Allah’s whole system.

 

The word Nakul: and the word Kulu: is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming in any shape or form.

 

The word Qaloobuna: means plural of Qalb. Is normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad. The word is used in Quran as a combination of what is in minds and hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties in terms of intentional decision making based on all perceptions.

 

The word Minka: as used in Ayah 5:114 is a combination of two words. The word Min, is used in Quran in the meanings of ‘of, from, though, etc.’ Whereas the word ‘Ka’ at the end is normally mistranslated as ‘you’, but the word at the end for that is Kum, not Ka. The word Ka, at the end denotes, from the past, or in the past tense.

 

The word Ahad: the word ‘Ahad’ is used in Quran in the meanings of one as well but here the word is used in Ayah 5:114, in the meanings of matchless, unrivalled, or incomparable.  to whom there is no equivalent.

 

The word Subhanaka: I Subah in the past. The word Sabbah is normally translated as to glorify and praise Allah, but the basic meanings of the word is “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in quick persistent efforts with full force; to struggle; to strive towards something or someone with your whole being.

 

The word Ghayuub: is plural of the word Ghaib which is normally mistranslated as knowledge of the future, but it is used in the meanings of something that one is unaware or something that is hidden or unseen.

 

The word Amar: is used here in the meanings of Allah’s commandments, order, what has been enjoin, or commanded by Allah.

 

The word A’abadu: means do Abd of- normally mistranslated as worship, but the basic meanings of the word is in terms of following or obeying the laws of Allah.

 

The word Dumtu: Is used in the meanings of someone or something that has been killed.

 

The word Tuwafeti: shares the meanings with the word Aufu, that is normally translated as fulfil or give full, but the word is used in Quran in the specific meanings of abiding by the terms of contract, or fulfilling the promise or oath by giving in with one’s whole being, in terms of giving your 100 percent towards the covenant and oath.

 

The word Taghfir: is normally mistranslated as you forgive or pardon but the words basically mean to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield or protection against the impacts of wrong path such as pain, suffering, immorality Etc. So, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path and previously done wrong deeds. Just Like one would take a preventive, healthy lifestyle through diet, etc. to ward off and protect against diseases.

 

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 Yanfa’u: shares the meanings with the word Nafa’a that is normally translated as benefit or welfare but the basic characteristics of the meanings of this word are, as opposite to the word Zarar which means extreme harm or injury, therefore as an opposite to the word Zarar, the word Nafa’a means extreme help, assistance, benefit, improvement, compensation, advantage, benefit, remedy or utility. It is also used in Quran in terms of profit or earning of a due right in terms of return on someone’s investment of their efforts, Amwaal, their spending on money, property, title, resources etc.

 

The phrase Jannat- Tajri Min Tehteha Al Anhaar: The word Jannat is normally translated as heaven. The words such as Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend. Thus, the word ‘Jannat’ is that place in the Akhira, which is hidden and invisible to us, that we cannot comprehend completely at the moment. Allah has described the concept times and again in Quran in terms of ‘Jannatan Tajri Min Tahteha Al Anhaar” which is normally mistranslated as ‘heaven below which rivers flow’ is a completely wrong interpretations and description of Jannat, not intended by the divine guidance. This phrase has nothing to do with the flowing of rivers and actually describes the concept of Jannat beautifully and in a very concise manner.  Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance the phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for in order to lead a happy, content and self-actualized life).

 

CONTEXT OF THESE AYAHS

The earlier Ayahs of Surah Al-Ma’idah have given us important divine guidance by specifically addressing 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.  Through the earlier Ayahs we have learnt the divine instructions as to how to be upholders of justice at all costs and through the system of S’alaat; how to ensure everyone’s due right is honored and given to them based on Haqq, justice at its best in accordance with the laws of Deen and how under no circumstances situations, or conditions, are we to give anything or anyone more priority than over the system of S’alaat and/or the laws of Deen pertaining to being upholders of justice.

 

Additionally, we have also learned that 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.

 

CONCEPT OF THESE AYAHS

Keeping in above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows

 

Ayah 5:110, “When Allah Qala (قَالَ), ‘Oh Easa (عِيسَى) Ibn (ابْنَ) Maryam, Azkur (اذْكُرْ), my Na’imat (نِعْمَتِي) upon you and A’ala (وَعَلَىٰ) your Walida (وَالِدَتِكَ) when A’edatukua (أَيَّدْتُكَ) with Rohe (بِرُوحِ) the Quduus (الْقُدُسِ), Tukallamu (تُكَلِّمُ) the Naasa (النَّاسَ) in the Mahde (الْمَهْدِ) and in maturity. And when gave knowledge the Kitaab (الْكِتَابَ) and the Hikmat (وَالْحِكْمَةَ) and the Toura’t (وَالتَّوْرَاةَ) and the Injeel (وَالْإِنْجِيلَ). And when you created from the T’aene (الطِّينِ) Kahea’te (كَهَيْئَةِ) the T’eere (الطَّيْرِ) with my Izan (بِإِذْنِي), then you Tanfukhu (فَتَنْفُخُ) from it, then Takuna (فَتَكُونُ) T’aeran (طَيْرًا) with my Izan (بِإِذْنِي). And Tubriyu (وَتُبْرِئُ) the Akmaha (الْأَكْمَهَ) and the Abras’a (وَالْأَبْرَصَ) with my Izan (بِإِذْنِي). And when you exited the Moute (الْمَوْتَىٰ) with my Izan (بِإِذْنِي). And when Kafaftu (كَفَفْتُ) Bani (بَنِي) Israel (إِسْرَائِيلَ) upon you when you Ja’aetahum (جِئْتَهُمْ) them with Bayyinaat (بِالْبَيِّنَاتِ). Then Qala (فَقَالَ) those who Kafaru (كَفَرُوا) among them, ‘Not this is except Sehrun (سِحْرٌ) Mubeen (مُبِينٌ).’”

 

THE CONCEPT OF ‘عِيسَى ابْنَ مَرْيَمَ’ NORMALLY MISTRANSLATED AS EASA ‘SON OF MARYAM’  

Before we discuss these Ayahs, it’s important to understand the phrase ‘Easa Ibna Maryam’ as per Quran. The word ‘Ibn’ is used in Quran in the meanings of building or making or laying the foundation for something or working in alignment with, or walking in the footsteps of someone. The phrase ‘Ibn-e-Maryam’, does not mean child or son of Maryam, as is normally mistranslated, but basically used in the meanings of the person(s) who is laying the foundations for, building, constructing the same way as, and working in the footsteps of Maryam. Just like the phrase ‘Millat-e-Ibrahim’, Which Allah asks us to follow and obey times and times again in Quran, the phrase ‘Ibn-e-Maryam’ holds special significance in the eyes of Allah and as per Deen-e-Islam, which means that both Al-Maseh and Easa are Ibn-e-Maryam, referring to certain characteristics, whereby one can work in alignment with and walk in the footsteps of Maryam. The word ‘Easa’ besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa but instead the phrase refers to all those who have been appointed as Allah’s Nabiyeen with defined duties i.e., to deliver Allah’s Hidayah, the Kitaab, to establish S’alat and Zakat aligned with the basic parameters of Deen; through their duties, they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan and Allah’s path of guidance and Hidayah. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at. Quran also tells us that they were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah.

 

CONCEPT OF ‘تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا’ NORMALLY MISTRANSLATED AS ‘YOU SPOKE TO THE PEOPLE IN THE CRADLE’

Whenever we read any translation, such as this one, as if a child can speak from its cradle, as if that’s even possible. We need to question such weird translations. When Allah says in Quran that there is no change in the Sunnat of Allah, means there cannot be any change in the natural laws of the universe that Allah has created and set in motion. Once created and set in motion, Allah never goes against these laws. Hence there is no possibility of a child to speak to people soon after it’s born, or from its cradle. The word Mahde is normally translated as bed or cradle or softness or childhood, but these are all wrong translations and interpretations to somehow create an impression as if Nabiy Easa was given miracles by Allah. The only miracle is Allah’s message, the Kitaab revealed to a Nabiy from out of this world, nothing else. The word is used in Quran in the meanings of habitat, communities, societies or localities where one resides in and thus this phrase means that all the Nabiyeen of Allah communicated Allah’s Kalam, the words of wisdom to their communities, societies and localities wherein they resided and with maturity.

 

THE CONCEPT OF ‘وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ’ BEING GIVEN THE TOURAH AND THE INJEEL:

Here both these words are not used in the meanings of the names of the books of revelations but in respect of their qualities and traits. Therefore, the word Tourah reflects the kitaab contains Allah’s Mohkimaat, the laws of Deen and the word Injeel refers to the trait of the Kitaab of Allah being embodiment of Wa’az- Wa’az means to explain to someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for the wrong choice. Thus, all the Nabiyeen got the Kitaab, the wisdom, the laws of deen as well as the Wa’az- warnings and precautions against taking on the wrong path.

 

CONCEPT OF ‘إِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِ’ NORMALLY MISTRANSLATED AS ‘WHEN YOU CREATED FROM CLAY LIKE THE FORM OF BIRD & THEN YOU BREATHE INTO IT AND IT BECAME A BIRD’

The Four Keywords in this phrase are 1) The word T’aene: The word is normally translated as clay or mud but the word does not mean clay or mud but refers to the specific traits of us as human beings, which can be distracted, molded into becoming delusive, blind followers and superstitious beings. One of the most prominent of our qualities as we, as human beings, tend to slip away (those that slip away, get diverted) from the Fitrat of Allah that we have been created upon, and gets diverted away from the path of Allah and towards the path of Shaytan. 2) The word Kahea’te: The word is normally translated as like the form of or the shape of something, but the word is used in Quran in the meanings of anyone or anything that performs the functions of an officer, minister or a deputy, referring to anything, that represent, protects and perform duties in accordance with the laws of that office. 3) The word T’aeer: is normally translated as bird, but the word T’aeer, as per Quran, refers to anything which is NOT on the planet earth and therefore would include each and everything that is in the skies, including but not limited to all the other planets, the stars, the galaxy etc. The word T’aeer, meanings all that is not from the earth also includes Allah’s Hidayah and message which is also sent from the skies, that is from outside the planet earth. And 4) The word Tanfukhu: is normally mistranslated as breathing in air, or inflating something or blowing something but the word is used in Quran in the meanings of transforming, conditioning, or causing something or someone to move in a particular way, manner or direction. Therefore, the concept of this phrase is not talking about breathing life into a bird as is normally misinterpreted as if Nabi Easa had some magical powers and abilities to create a life bird. On the other hand, this phrase is talking about Allah’s kitaab and Hikmat, as already discussed in the beginning of this Ayah and means ‘and when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which does not belong to the earth (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from out of the earth (T’aeer) with my announcement & proclamation (Izan).

 

THE CONCEPT OF ‘وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِ’ NORMALLY MISTRANSLATED AS ‘YOU HEALED THE BLIND AND THE LEPER WITH MY PERMISSION AND WHEN YOU BROUGHT FORTH THE DEAD WITH MY PERMISSION’

The Four Keywords in this phrase are 1) The word Tabriya: means you Bariy: is normally translated as you cure. But the word does not mean to cure or to heal, it used more in the meaning of free, disassociate from something, become innocent, considered or set as innocent. 2) The word Akmaha: is normally translated as blind since birth, but what is worth noticing that in the usages of the word in this Ayah is that the word is used in specific terms with the addition of Al- meaning ‘the’ in front of the word referring to the specific ones who are blind and are already introduced and mentioned within the same Ayah as those who are blind followers or blind sighted from Allah’s message. 3) The word Abras’a: The word is normally translated as the leper or any person who is suffering from leprosy or those who have been disabled or unable to use their faculties and abilities, but it’s worth noticing that the word is used alongside with the word Al- meaning ‘the’ referring to the specific Abras’a is mentioned. 4) The word Mout: is normally translated as dead but the word metaphorically 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 metaphoric dead in terms of them being in the extreme state of their Kufar. Therefore, the concept of this phrase is not that Nabiy Easa healed the blind and the leaper and brought dead to life as is normally misinterpreted but basically is connected to the earlier part of this Ayah talking about blind followers who got misled from the path of Allah, those human beings who have slipped away from Allah’s path, and became delusive, blind followers. And this phrase is a metaphoric conversation of Allah to Allah’s Nabiyeen that you rendered them innocent and free of any blame (Tubrey) those that were blindly following others, as well as those that were blind-sighted from Hidayah (Akmahu) and those that were incapacitated and disabled to unable to use their faculties (the Abras’a) with my proclamation (Izn) and that’s how you extracted, exited and saved (Tukhrij) the dead- those from extreme Kufar (the Mout). The same phrases can also be taken literally in terms of considering innocent and without blame those who are born blind and/or any form of disability because of which the accountability for them is going to be much easier.

 

CCONCEPT OF THE AYAH 5:110

Thus this whole Ayah is a depiction of a metaphoric conversation of Allah and Allah’s Nabiyeen, ‘Remember & be grateful (Azkur) by doing Abd of my Naimat- the best blessing, source of all success and prosperity, peace, law & order, source of inspiration and you becoming the role model for others and for reaching the heights, source of unity for the humanity (Na’imaty); that I have blessed upon you, and the peak and the maximum (A’ala) blessings that I bestowed upon your foundations, the source of your existence, the aspects that lead to you becoming Nabiyeen (Walida); when I strengthened efforts and resources (Aidetuka) with the help of the source of guidance, revelations (Rooh) through the Malaik who is dedicated for the task of bringing Allah’s revelations upon you (Qudoos). You communicate words of wisdom (Tukallimu) to humanity in your communities and neighborhood (the mahde) with maturity. And when I gave you the knowledge of all the laws that I have ordained upon the humanity as the book of revelations (the Kitaab), and the wisdom (Hikmat) and the laws on the basis of which judgment is to be done among the members of the communities (Tourat); and the warnings and glad tidings to communicate the pros and cons of each path that one is free to decide and take (Injeel). And when you created from among those of the human beings who have slipped away from the path of Allah towards the path of Shaytan, in terms of them being misled away from Allah’s path and the Fitrat of Allah (the Ta’een); in order to represent, protect and perform duties (Khae’ate) in accordance with that which does not belong to the earth (i.e. Allah’s Kitaab- T’aeer) with MY announcement & proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from those who slipped away from the path of Allah (T’aene) with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah that was out of the earth (T’aeer) with my announcement & proclamation (Izan).  And you transformed them into innocent, free of blame (Tubriyu) individuals who were earlier the blind followers and blindsided from the Allah’s guidance (Akmaha) and were disabled earlier to use their own faculties (the Abras’a) with my announcement & proclamation (Izan). And when you exited the death like state which they were in due to the extreme nature of their Kufar (Moute) from them, with the help of my proclamation (Izan). And when controlled, restricted and limited (Kafaftu) those who were followers of Allah’s Nabiyeen (Bani Israel) upon you when you bring to fruition, perform your duties (Ja’aetahum) upon them with the help of clear, distinct guidance, give as proof and evidence (Bayyinaat). But the conducts and behaviours (Qala) of those who hide and concealed their faculties, Aqal and the Ayaat of Allah (Kafaru) among the Bani-Israel, was reflected as if Allah’s Ayaat are clear magic, something that they are not able to understand due to them not using their own faculties and lack of them seeking knowledge (Sehrun Mubeen)

 

Ayah 5:111, “And when Auheetu (أَوْحَيْتُ) to the Hawareen (الْحَوَارِيِّينَ) to Amanu (آمِنُوا) with me and with my Rasool (وَبِرَسُولِي), they Qalu (قَالُوا), ‘We Amanna (آمَنَّا) and Ashhad (وَاشْهَدْ) with indeed, we’re Muslemun (مُسْلِمُونَ).’

Talking about the Hawareen- those people who interacted and responded to Allah’s Nabiyeen as reflected here as Easa Ibne Maryam and describing the traits and characteristics of basically three types of such people in these ayahs, wherein the first type of these people is described in Ayah 5:111, based on how they responded and in what manners. Thus, this Ayah is saying that ‘And when those who interacted and responded to Allah’s Nabiyeen (Hawareen) managed to change their behaviors and conducts under the influence of Allah’s revelations (Auheetu) because they sought knowledge, used their faculties and intellect in order to be at a state of utter and deep conviction (Amanu) with Allah and with Allah’s Rasool, as to whoever was communicating Allah’s message to them. Because of this influence of Allah’s message leading them to change their conducts and behaviors in accordance with the message (Auheetu), they became of those who Amanu and became as upholders of justice (Ashhad) and indeed, they became of those who are humbly submitted to the laws of Allah and of Deen-e-Islaam (Muslemun).

 

Ayah 5:112, “When Qala (قَالَ) the Hawaryun (الْحَوَارِيُّونَ), ‘Oh Easa (عِيسَى) Ibna (ابْنَ) Maryam, is you Rabb (رَبُّكَ) able to Yunazela (يُنَزِّلَ) upon us Ma’edatan (مَائِدَةً) from the skies?’ Qala (قَالَ), ‘Observe Taqwa (اتَّقُوا) of Allah if you Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).”

 

THE CONCEPT OF MA’EDATAN ‘ مَائِدَةً’ IS NOT THEIR REQUEST FOR DINNER TABLE AS IS NORMALLY MISINTERPRETED

The word Ma’edatan is normally translated as dining table. If we look at the usage of the word in classical and medieval Arabic, it’s referred to as stage or a display and refers to anything which is spread out in a gradual phase wise manner.  Thus, this ayah is not talking about them asking for the dinner table as is normally mistranslated but talking about their request for the Kitaab of Allah, the Hidaya to be spread out to them in a gradual manner, so that they could understand it better. This Ayah is describing the second set of Hawareen- those who responded to the efforts of Allah’s Nabiyeen, whose conducts and behaviors (Qala) were such that they requested the Allah’s Nabiyeen (Easa Ibna Maryam) to reveal, make them understand Allah’s Revelations (Yunazela) in a spread out, explained in detail and in gradual manner (Ma’idatan) from the skies. To which the Nabiye responded to them, as long as whatever they understood of these laws, they observe extreme caution and care to follow these laws (Observe Taqwa), they would become of those who Amanu, who seek knowledge, be at utter and deep conviction with Allah and upholder of their covenant with Allah (Momineen).

 

Ayah 5:113, “Qalu (قَالُوا), ‘Nureedu (نُرِيدُ) that Nakula (نَأْكُلَ) from it and satisfy Quloobuna (قُلُوبُنَا) and get knowledge that certainly S’daqtana (صَدَقْتَنَا) and Nakuna (وَنَكُونَ) over it from the Shahedeen (الشَّاهِدِينَ).”

This Ayah is explaining the concept of Ma’aidatun, as requested by the Hawareen, to spread out in gradual manner Allah’s message, telling us that the desired end result of Allah’s whole system of laws, including the laws of the universe and those of the Deen (Nureedu) is that people take benefit from, consume, engage and get maximum advantage (Nakula) from Allah’s system and they are able to satisfy based on both their feelings and intellect, their intentional decision making, which is based on confirmed synchronization of their hearts and minds (Quloobuna) and they receive knowledge that is based on complete sincerity of hearts and minds and complete alignment of their actions with their intentions (S’adaqtana) and they aim to reach the final most permanent position and their role (Nakuna) as upholders of justice, based on whatever role they can play in order to ensure that justice prevails as per the system and laws of Deen for the members of the community (Shaahedeen).

 

Ayah 5:114, “Qala (قَالَ) Easa (عِيسَى) Ibnu (ابْنُ) Maryam, ‘Oh Allah, Rabbuna (رَبَّنَا), ‘Anzala (أَنْزِلْ) upon all Ma’edatan (مَائِدَةً) from the skies- Takunu (تَكُونُ) for all Eidan (عِيدًا) for Awallena (لِأَوَّلِنَا) and A’akhirna (وَآخِرِنَا) and Ayatan (وَآيَةً) Minka (مِنْكَ). And Arzuqna (وَارْزُقْنَا) and indeed, this is Khair (خَيْرُ) the Raaziqueen (الرَّازِقِينَ).”

 

THE CONCEPT OF EID:

The word as used in this Ayah 5:114, is normally mistranslated as fair, festival, carnival, gala or a celebration of any sort. But the word is the same as the word Ma’eid which is used in Quran in the meanings of ‘returning, repeating or restoring’. We, as human beings, are all created as per the Fitrat of Allah (Refer 30:30)- those desired set of characteristics and traits that Allah wants to see in us as human beings, but later on, due to environment and upbringing we get diverted away from the Fitrat of Allah. Thus, when we’re directed towards Allah’s message, it’s like we have been restored back to where we belong- the Fitrat of Allah. Therefore, this Ayah is again a metaphoric conversation, a request by Allah’s nabiyeen to ask Allah to reveal (Anzalna) upon us in the gradual phase wise manner (Maidatan) from the skies, so that to lead us to the desired destination (Takuna)- in repeated restorative fashion so as to restore us all back to the Fitrat of Allah, the stage when we were all born (Eidan) for the former people (Awwaleen) as well as the later ones (Akhireen) and as Ayaat from the past. Ayaat of the past, could be reference to the Ayaat of the Kitaab, that were revealed in the past. Indeed, this is how Allah gives nourishment for personality and character development (Arzaqna) and indeed this is the best and source of all constructive efforts (Khair-, opposite of baatil) nourishment (Rizq).

 

Ayah 5:115, “Allah Qala (قَالَ), ‘Indeed, I Munazillaha (مُنَزِّلُهَا) it upon you. So, whoever Yakfur (يَكْفُرْ) from after that among you then indeed, I Auazebuhu (أُعَذِّبُهُ) the person Aza’aban (عَذَابًا) not A’aezubuhu (أُعَذِّبُهُ) Ahadan (أَحَدًا) from the worlds.”

 

This is a metaphoric statement, depicting what the whole system of Allah’s Laws are geared towards (Yureedu- as Allah Qala), that, ‘Indeed, I make you understand (Munazillaha) Allah’s revelations upon you. So, whoever hide and concealed their faculties, by not using those, and hide and concealed Ayaat of Allah by not seeking knowledge of those (Yakfur) from after that it has been clearly communicated and made you understand the Ayat, from among you then indeed, I will give punishment (Auazebuhu) to the person, such punishment (Aza’aban) which is matchless and cannot be compared (Ahadan) to any punishment (A’aezubuhu) from the worlds i.e., such punishment that does not have any equivalent from the worlds.

 

Ayah 5:116, “And when Qala (قَالَ) Allah, ‘Oh Easa (عِيسَى), Ibna (ابْنَ) Maryam, do you Qulta (قُلْتَ) to the Naase (لِلنَّاسِ), ‘Attakhizu (اتَّخِذُونِي) me and my Ummiy (وَأُمِّيَ) as your deities from besides Allah? Qala (قَالَ), ‘Subhanaka (سُبْحَانَكَ) what they Yakuna (يَكُونُ) for me that I Aqula (أَقُولَ) what is not with Haqq (بِحَقٍّ)? If I Kunta (كُنْتُ) Qultuhu (قُلْتُهُ) it, then indeed, you have the knowledge of it. You know what is in my Nafs (نَفْسِي) and not know what is in Nafseka (نَفْسِكَ). Indeed, you’re the All-knower of the Ghayuub (الْغُيُوبِ).”

 

WHY THE WORD UMMY IS MENTIONED AND NOT WALIDA- both of which are mistranslated as mothers, whereas in both the use of the word Walida in Ayah 5:110 as well as the word Ummy in 5:116; the words are not meant as mother in either of these usages. On one hand, the word Walida as used in Ayah 5:110, when Allah was describing how Allah has strengthen Nabiyeen and their source of existence & foundations, Allah has used the word Walida- referring to all such ways, methods, aspects that has resulted in Allah’s Nabiyeen being appointed as Allah’s Nabiyeen; and thus, Allah has strengthened not only the Nabiyeen but also the source of their existence and the foundations on the basis of which they became Allah’s Nabiyeen. But here in Ayah 5:116, when talking about people taking their Nabiyeen as deities the word Walida is not used but the word Ummy is used. The word Umm has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in Quran in the meanings of Foundations, Residence, Abode, Nation, Community etc. The word Al-Ummi or Ummiyun which are normally mistranslated as illiterate or uneducated; but basically, refer to such people who are educated only from their home since birth or innocent or pure. And that’s why the word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in Quran, meaning those for whom the Kitaab is not yet revealed before the Quran or not yet understood by them. Additionally in Quran the same concept is used for such people who do not have knowledge of the Kitaab, Allah’s book of revelations’, except through hearsay, and they are only assuming. Thus, the combination of all these meanings refers to such ways, methods and practices of the Nabiyeen which they understood and learned from their homes, environment or culture, either before the revelations of the Kitaab or that has nothing to do with the Kitaab or Allah’s book of revelations.

 

THE CONCEPT OF PEOPLE GOING AGAINST NABIYEEN’S HAQQ BY TAKING NABIYEEN OR THEIR UMMY AS DIETIES FROM BESIDES ALLAH: The word Haqq is normally just translated as truth, whereas the word 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”- destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. 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 it could be either reward or punishment, that recompense, the due right is termed as Haq in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities. Thus if people take up as deities from besides Allah, either any of the Nabiyeen or their Ummy, then this is explicitly going against the Haqq of Nabiyeen, where the word Haqq is used in All of these meanings in terms of w.r.t. to the Nabiyeen’s due right in accordance with the justice; as well as going against the explicit duties and responsibility of the Nabiyeen, which is to encourage people to do Abd and follow laws ONLY of Allah in matters of Deen, as well as going against Haqq, as absolute truth in terms of any of their actions to be linked to the intentions or the desired result is extremely against the truth, as Allah’s Nabiyeen could never intend people to obey or follow their laws or to take up their personal habits and practices as laws of Deen.

 

THE CONCEPT OF NAFSUKA- NORMALLY TRANSLATED AS YOUR NAFS- REFERRING TO NAFS OF ALLH

Here if we translate the word ‘ka’ in the end of the word ‘Nafseka’ as in your Nafs, then it begs the question, does Allah has a Nafs, whereas Quran talks about our, as human beings’ Nafs only. The word ‘Ka’ in the end refers to the past or the past tense and this phrase would read as ‘You know what is in my Nafs (نَفْسِي) right now, how is it that you do not what was in my Nafs before or in the past (reflected by the word Nafseka (نَفْسِكَ)).

 

Thus, here this is a metaphoric conversation, i.e., when Allah metaphorically asked Allah’s Nabiyeen (Easa ibna Maryam), ‘do your conducts and behaviors (Qulta) reflected to the people (Naase) to seize, grab hold strongly (Attakhizu) me and my such ways, methods and practices that I understood and learned from my home, environment or culture, either before the revelations of the Kitaab or that has nothing to do with the Kitaab or Allah’s book of revelations (Ummy) as your deities from besides Allah? the Nabiyeen said, ‘All striving and efforts (Subhanaka) have always been towards your system of laws. What they have been aiming for as their end destination that they aim to reach (Yakuna) w.r.t. to me that is due to my conducts and behaviors (Aqula) is not in accordance with the justice, my due right that I have earned as a consequence of my conducts, the absolute truth and not in accordance with my duties and responsibilities as Allah’s Nabiyeen(Haqq). If I aimed to reach the end destination (Kunta) that their conducts and behaviors (Qultuhu) of treating me and my foundations as their deities instead of Allah, as if I would have intended this as my desired destination, then indeed, you have the knowledge of it. You know what is in the reality right here right now, in terms of what is deep hidden in my thoughts and intentions (Nafsy). How is it possible that you do not have the knowledge as to what was in my thoughts and intentions before, as in the past (Nasfeka). Indeed, you’re the All-knower of the Ghayuub, unseen and hidden from the rest, but you have the knowledge of every point of time, my Nafs then and my Nafs now.

 

Ayah 5:117, “What I Qultu (قُلْتُ) to them except what you Amar (أَمَرْتَنِي) me with it that ‘A’abadu (اعْبُدُوا) Allah- my Rabb (رَبِّي) and your Rabb (وَرَبَّكُمْ)? And Kunta (وَكُنْتُ) over them Shaheedan (شَهِيدًا) what Dumtu (دُمْتُ) in them. Then when Tuwafeti (تَوَفَّيْتَنِي) me Kunta (كُنْتَ) you the Raqueeb (الرَّقِيبَ) over them. And you A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Shaheed (شَهِيدٌ).”

This is the continuation of the Nabiyeen’s response to Allah as ‘What my conducts and behaviors (Qultu) towards them, were nothing except what you have ordained and commanded (Amar) me with the Kitaab and Hikmat- the book of revelations- that they should be humbly submissive and follow the laws of only Allah (A’abadu Allah) who is carrying out the process of Rabobiat for me as well as for them (Rabby and Rabbukum) And I aim to reach the desired end destination (Kunta) of being over them as upholder of justice at its best in accordance with the laws of Deen (Shaheedan) wr.t. those aspects in society, people as well those people who have gone in extreme Kufar and therefore were metaphorically dead, killed (Dumtu) in them. Then when I abided by the terms of my covenant as Nabiyeen, my oath by giving in with my whole being, in terms of giving my 100 percent towards the covenant and oath (Tuwafeti) in order to reach the desired end destination (Kunta) of you (Allah) becoming close in value, significance and impacts (the Raqueeb) over them. And you are the peak, the epitome of prestige (A’ala) upon every process, act, element, people, thing (Shayyin) as upholder of justice (Shaheed).’

 

Ayah 5:118, “Indeed, You Tua’zeb (تُعَذِّبْهُمْ) them, then indeed, they A’ebadeka (عِبَادُكَ). And indeed, you Taghfir (تَغْفِرْ) for them, then indeed, you’re the Aziz (الْعَزِيزُ) the Hakeem (الْحَكِيمُ).”

Means that ‘Indeed, you gave them punishment (Azaab) by surrounding them with aspects, situations and elements that shook them out of the Kufar that they were in. Thus first, they got the Azaab, the punishment and thereafter, because of their realization and coming to the right path, they followed the laws of Allah by becoming humbly obedient to these Laws- thus they became Aabid (A’ebadeka). And indeed, you provide protection and shield from the impacts of wrong path as well as their wrong decisions (Taghfir) for them, then indeed, you’re the best of the best source for all prestige, height, respect, status, standing, esteem and reputation (the Aziz) the all-wise, the source of all laws and judgments (the Hakeem).

 

Ayah 5:119, “Qala (قَالَ) Allah, ‘This Youm (يَوْمُ) Yanfa’u (يَنْفَعُ) the S’aadiqueena (الصَّادِقِينَ) their S’idguhum (صِدْقُهُمْ). For them is Jannat (جَنَّاتٌ) Tajriy (تَجْرِي) from Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ)- in it, Khalideen (خَالِدِينَ) forever. Allah Razee (رَضِيَ) upon them and Razu (وَرَضُوا) upon it. That is the great success.”

 

Ayah 5:120, “To Allah Mulku (مُلْكُ) the skies and the earth and whatever is in them. And Allah is A’ala (عَلَىٰ) every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).”

 

Here the word Razee and Razu: is normally translated as approval but in Quran the word is used in much deeper and broader sense especially when used for Allah, it’s not used in the meanings of Allah’s approval or pleasure as we have been given freewill, and there is no compulsion or force in Deen, therefore the words such as Razee or Rizwaan when used for Allah, are used in the meanings of being aligned and connected with Allah’s blessings, in terms of what Allah’s Yureedu, that is what is the desired end result of Allah’s system of natural laws as well as the laws of the deen. Thus, when one follows this system and is aligned with this system of Allah’s laws, the person gets connected to Allah in terms of Rizwaan or Razee with Allah and gets connected with and blessed by such system of Allah’s laws, when one follows these laws and their behaviors and conducts are aligned with Allah’s system.

 

Thus this Ayah is means that this is a well-known fact, process, aspects (Youm) that is of extreme help, assistance, benefit, improvement, compensation, advantage, benefit, remedy and utility ( Yanfa’a) for those who are sincere in their hearts and minds, and whose intentions and actions are aligned (Saadiqueen) for their acts of sincerity, in order to benefit others as charity in the path of Allah (Sadaqat). For them is the phase, place, residence of Jannat as a life, wherein will be provided in abundance and ample supply in accordance with what one desires and wish for in order to lead a happy and self-actualized life (Jannat Tajri Min Tehteha Al Anhaar), wherein they will abide forever. They are well connected, and blessed by the whole system of Allah, including Allah’s laws of nature and laws of the Deen (Razee Allah) and they are connected to and respond to the system of Allah and Allah’s Yureedu (Razu it). This is a depiction of great success. Because to Allah belongs the dominion, the powers, the resources, the ownerships (Mulku) of whatever is in the skies and the earth and Allah is indeed all powerful and capable (Qadeer) over everything, process, aspect, ability, event (Shayyin).

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah Ayah 5:110 to 120, give the following divine guidance that we can apply in our day to day lives.

 

• ALLAH STRENGTHENED NABIYEEN WITH THE KITAAB, HIKMAT, TOURAT AND INJEEL: Allah’s Nabiyeen were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah. They got the Kitaab, the wisdom, the laws of Deen as well as the Wa’az- warnings and precautions against taking on the wrong path. Being Nabiyeen of Allah, the greatest blessing, that they received is in the form of Allah’s Kitaab, through which Allah has bestowed them and their source of existence, their foundations, all such ways, methods, aspects that has resulted in Allah’s Nabiyeen being appointed as Allah’s Nabiyeen; and thus, Allah has strengthened not only the Nabiyeen and the source of their existence and the foundations on the basis of which they became Allah’s Nabiyeen, but also their efforts and resources to the peak and the maximum heights with the help of Allah’s Rooh and Fitrat, the source of revelations and Allah’s guidance and the source of all of Allah’s Na’imat- success and prosperity, peace, law & order, source of inspiration and them becoming the role model for others and for reaching the heights, source of unity for the humanity.

 

• DUTIES AND RESPONSIBILITIES OF ALLAH’S NABIYEEN: Allah’s Nabiyeen have been given defined duties i.e., to deliver Allah’s Hidayah, the Kitaab, to establish the Deen aligned with the basic parameters as mentioned in the Kitaab. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at. They communicate Allah’s Kalam, the words of wisdom to their communities, societies and localities wherein they resided and with maturity and wisdom. Their desired end destination is only to be and for their communities and societies to be upholders of justice at its best in accordance with the laws of Deen. Through their duties, they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan and Allah’s path of guidance and Hidayah and especially wr.t. those aspects in society, people as well those people who have gone in extreme Kufar and were metaphorically dead, killed in them; in order to transform them towards Allah’s message. They abide by their covenant as Nabiyeen, their oath by giving in with their whole being, in terms of giving their best towards the fulfillment of their covenant; the desired end destination of them is to make sure that the humanity realizes Allah being their Raqueeb- close in value, significance and impacts as well as the peak source of, the epitome of prestige, reputation, honor and success for them.

 

• HOW THEY CARRY OUT THEIR DUTIES: In order to take the humanity out of the extreme darkness and death like state of Kufar towards the light of Emaan and Allah’s guidance, Nabiyeen have communicated Allah’s Kalam- words of wisdom to the humanity and the communities, neighborhood and localities that they live in with maturity. From such human beings who slipped away from the Fitrat of Allah, on the basis of which we are all born with- when they got diverted away from the path of Allah, Allah’s Nabiyeen have represented, protected and performed their duties of Nabo’at in accordance with Allah’s Kitaab, thereby transforming these individuals back to the Allah’s Fitrat and path, with the help of Allah’s message- the Kitaab. Thus, such people who had become blind followers and were blind sighted to Allah’s message; who have lost the use of their abilities and faculties and had become metaphorically disabled, were transformed into innocent, free of blame individuals by Allah’s Nabiyeen. And that’s how they have taken the humanity out of their death like state of extreme Kufar and that’s how Allah’s Nabiyeen were able to influence those who responded to them.

 

• DEPICTION OF GENERAL HUMAN TENDENCY TO TREAT NABIYEEN & THEIR UMMY AS DEITIES INSTEAD OF ALLAH: As per Quran deity is the one whose laws one obeys and follows as Laws of Deen and since in Deen the only Hikm is Allah and all the laws of Allah are mentioned in the Kitaab, the Quran, therefore, whoever follows anyone else’s laws in matters of Deen, then that is like treating that person and/or personal practices as deities instead of Allah. These Ayahs depict the general human tendency to treat Allah’s Nabiyeen as well as their personal ways, methods and practices (that has nothing to do with the Kitaab of Allah) as laws in Deen. Thus, not only that the people take their Nabiy’s sayings and practices as laws in the matters of Deen but also, they take up such ways, methods and practices of the Nabiy that their Nabiy understood and learned from their homes, environment or culture, either before the revelations of the Kitaab or that has nothing to do with the Kitaab/Allah’s book of revelations. Thus, if anyone follows any laws of the Nabiy that they are the follower of, thinking that law is the law of the Deen, whereas the only Hikm, lawmaker in Deen is Allah; it means that the person is doing Abd of that Nabiy from besides Allah and this is like taking the Nabiy as their deity. Similarly, if one takes up any practice of the Nabiy, which has nothing to do with Allah’s Kitaab, as a law in Deen, that is like taking up such practices as their deity for instance if people would prefer eating a certain fruit, or fasting on a certain day since their Nabiy used to do that, in the name of Deen, then that is like taking up such practices of the Nabiy as their deity from besides Allah. Whereas this could never be the intention of any of Allah’s Nabiyeen that instead of following the laws of Allah, Allah’s Nabiy would advise the humanity to follow their laws or their personal habits or practices as laws of Deen- this is not possible. Hence whoever does that, is not only an act of kufar and shirk but directly contracts the Haqq, the due right and the duties of the Nabiyeen, which is ONLY to deliver and establish Allah’s message, the Naboat and to ask humanity to do Abd- follows ONLY Allah’s laws as laws of Deen as mentioned in the Kitaab.

 

• THE THREE GROUPS OF PEOPLE WHO RESPONDED TO NABIYEEN: These Ayahs also describe three types of such people, who upon their interactions with Allah’s Nabiyeen, responded in either of the three manners such as (1) Those who do not use their intellect, thinking, who do not seek knowledge and therefore they are unable to comprehend Allah’s message as it does not make sense to them- for such people is punishment that is matchless and incomparable in the worlds (2) Those whose conducts and behaviors got influenced due to Allah’s Kitaab because they seek knowledge, use their intellect, to be at the level of utter and deep conviction with respect to the five fundamentals of Emaan; they are the upholders of Justice and they submit, follow the laws of Allah and (3) Those who needed more explanation in detail and through spreading out of the message to be explained to them in a gradual manner so that they could take benefit from it- for this group of people, the divine guidance – as a reply from Allah’s Nabiyeen, is that such people need to follow these laws extremely carefully and cautiously whatever has been understood by them as to what Allah has revealed upon them, so that they could be of those who Amanu- seek knowledge, use their thinking and intellect in order to be at Aman- utter and deep conviction with Allah. Then and only then can they be transformed and restored back to the Fitrat of Allah, that we are all born with as Mominoon.

 

• HOW ALLAH’S SYSTEM LEADS PEOPLE TO FOLLOW ALLAH’S LAWS: those people who responded to Allah’s Nabiyeen, are surrounded with such harsh situations, conditions and aspects that shake them to the core in order to transform them from the dead-like state of extreme Kufar towards Allah’s path and guidance. As a result, these severe and harsh situations lead them towards their realization and coming to the right path- then they follow the laws of Allah by becoming humbly obedient to these Laws. This is how, Allah’s whole system of universe, natural laws and the laws of Deen work in complete synchronization to help those people who respond to Allah’s Nabiyeen, towards Emaan and that’s how such people are provided protection and shield from the impacts of wrong path as well as their own earlier committed wrong decisions.

 

• THE DESIRED END RESULTS OF ALLAH’S SYSTEM AND LAWS- TRANSFORM US BACK TO FITRAT OF ALLAH: the desired end result of Allah’s laws, including the laws of the universe as well as natural laws, is that we should consume it, engage it and benefit from it and full fill the requirements for convinced intentional decision making of our hearts and minds, and our seeking of knowledge and that we become sincere with complete alignment of our intentions and actions, and that we become upholders of justice in accordance with Allah’s message. The final desired end destination of Allah’s system and laws, is also and most importantly, is to restore us, as human beings, back to the Fitrat of Allah, upon which we all were born with but later got diverted away from. And this Allah’s Yureedu, the desired end destination of the whole system of Allah, the laws of nature, universe and the laws of Deen. The system of Allah is the best source of nourishment for our souls, as ways and means for our personality and character development, and is the source of all blessings of Allah. Thus, if we follow this system and get aligned with this system of Allah’s laws, we get connected to Allah’s system and get the best benefits, extreme help, assistance, benefit, improvement, compensation, advantage, benefit, remedy and utility from that system of Allah.

 

• FOR SUCH PEOPLE WHO ARE RESPOND, GET CONNECTED TO AND ALLIGNED WITH THE SYSTEM OF ALLAH: For such people who respond to Allah’s Nabiyeen, who are sincere in their hearts and minds, and whose intentions and actions are aligned, for their acts of sincerity, in order to benefit others and remain steadfast in the path of Allah, and their connection with and benefits from Allah’s system- they get the life wherein will be provided in abundance and ample supply in accordance with what they desire and wish for in order to lead a happy and self-actualized life, wherein they will abide forever. They remain well connected, and blessed by the whole system of Allah, including Allah’s laws of nature and laws of the Deen as a result of and due to them being connected to and responding to the system of Allah and Allah’s Yureedu. This is the depiction and recipe of great success for both the worlds.

 

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/