Surah Al-Ma’idah Ayah No. 13 – 14

Surah Al-Ma’idah Ayah # 13 – 14 (5:13 – 5:14)

A.   TRANSLATION

 

١٣  فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَائِنَةٍ مِنْهُمْ إِلَّا قَلِيلًا مِنْهُمْ ۖ فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ

[Quran 5:13] Then with what their Naqs’e (نَقْضِهِمْ) of their Meesaq (مِيثَاقَهُمْ), WE La’ana (لَعَنَّاهُمْ) them and WE Ja’alna (وَجَعَلْنَا) their Quloob (قُلُوبَهُمْ) Qaseyatan (قَاسِيَةً). They Yuharrefuna (يُحَرِّفُونَ) the Kalima (الْكَلِمَ) from Mawaze’i (مَوَاضِعِهِ). And Nasu’ (وَنَسُوا) Hazzan (حَظًّا) of what they Zikar (ذُكِّرُوا) with it. And not cease to Tat’le’u (تَطَّلِعُ) Ala’a (عَلَىٰ) Khainatu (خَائِنَةٍ) from them, except a few of them. So, A’afu (فَاعْفُ) upon them and As’fah (وَاصْفَحْ). Indeed, Allah likes the Mohsineen (الْمُحْسِنِينَ).

 

١٤  وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ اللَّهُ بِمَا كَانُوا يَصْنَعُونَ

[Quran 5:14] And from those who Qaalu (قَالُوا), “Indeed, we are Nas’ara (نَصَارَىٰ),” WE Akhazna (أَخَذْنَا) their Meesaq (مِيثَاقَهُمْ), then they Ansu’ (فَنَسُوا) Hazzan (حَظًّا) of what they Zikar (ذُكِّرُوا) with it. Then WE Aghra’ena (فَأَغْرَيْنَا) between them the Auduwata (الْعَدَاوَةَ) and the Baghza’a (وَالْبَغْضَاءَ) until Youm (يَوْمِ) Al Qayyamate (الْقِيَامَةِ). And Saofa (وَسَوْفَ) Allah Naba (يُنَبِّئُهُمُ) them with what they kanu (كَانُوا) Yas’a’nun (يَصْنَعُونَ).

 

B.   THE CONCEPT:

 

While reading these ayahs, we have to keep their context from earlier ayahs up to 5:12 in mind, especially the Ayah no. 5:12, through which we learnt the divine guidance that Quran is the Kitaab that was revealed upon us, those who Amanu and each and every Ayah pertains to us. Because our stories are mentioned in Quran as Zikar, as Ibrat and lesson- all the stories are of us as well as we are the addressee of the Quran. The way Allah addresses us in Quran sets the tone for the subsequent divine guidance that follows the addressee and specifically addressing that particular group only. Therefore, when Allah says in Quran, Ya- Aheyyu- An-Naas (يَا أَيُّهَا النَّاسُ): Allah is addressing all of us as mankind, who are Insaan, who may or may not also belong to those who Amanu, Bani-Adam, Bani-Israel, etc.; Ya- Bani- Adam (يَا بَنِي آدَمَ): Since Adam refers to the stage of mankind at which stage, we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge. Therefore, whenever Allah addresses, Ya Bani Adam, Allah is addressing all of us, who take up this responsibility of being Khalifa on earth by seeking knowledge and acting as caretakers and trustees of earth;  Ya- Aheyyu- Allazeena- Amanu (يَا أَيُّهَا الَّذِينَ آمَنُوا): Allah is addressing all those who Amanu- not in the meanings of believes but in the meanings of being at Aman- utter and deep conviction on the five fundamentals of Emaan (Allah, Allah’s Malaik, Allah’s Kitaab, Allah’s Nabiyeen and Youm Al Akhira) on the basis of seeking of knowledge and after using one’s faculties especially of Aqal, reasoning and intellect. Being at Aman, also means being in peace, love and harmony with the members of the community and society, providing security and peace. Being at Aman also means upholders of our Aiemaan- promise, Meesaq with Allah. ;  Ya-Ahl-Al-Kitaab (يَا أَهْلَ الْكِتَابِ): The word Ahl basically means those who are caretakers, owners, responsible ones. Thus, whenever Allah addresses those who are Ahl of the Kitaab, it means those who take it upon themselves to be owners, caretakers and responsible ones of the Kitaab in terms of abiding by the terms of the Meesaq with Ahl-e-Kitaab, of Iqra and tatla of the Kitaab as per its Haqq, of understanding and practically implementing it and proclamation to others through all ways and means including ones conducts and behaviors, of never to hide or amend any aspect, and to never mix Haqq with Baatil; or Ya- Bani- Israel: Since Israel refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh; Israel refers to the stage of mankind, where people follow the Naba of Allah’s Nabiy, by letting go of previously adopted practices and making personal sacrifices. Thus, whenever Allah addresses, Oh Bani-Israel, Allah is addressing all of us, who follow the Naba of Allah’s Nabiyeen (any, more or all of them) by letting go of their preconceived ideas, and making personal sacrifices.

 

In the earlier Ayah, we have also learned about, Allah’s Meesaq with us as Bani-Israel and the Overriding Principal of Ba’as’na As’na Ashra Naqeeban- Our Meesaq with Allah as Bani-Israel is to be carried out with Ba’as’na- the specific duties and responsibilities given as a mission and objective to carry out, should be As’na- close coordination with each other, Ashara- as close companionship with each other Naqeeban- by exploring, investigating and researching. We also learned about Our Meesaq with Allah which has five broad Terms and Duties- # (1) Aqamtum the S’alat: Allah’s whole system will be supportive of us, in terms of All natural laws and Malaik of Allah in Sajda to us, if we Aqam the S’alat. ‘Aqum the Salat’ means- work towards advancement, progressing and helping S’alat to be established and move headway- i.e., to ensure progress, advancement and development of the system of S’alat as a social care system built on the parameters of Deen, in order to permanently and strongly connect to the basic foundations of Deen as well as to all the members of the society with each other. (2) Commit the Zakat: Allah’s whole system will be supportive of us, in terms of All natural laws and Malaik of Allah in Sajda to us, if we commit the Zakat. Zakat is normally mistranslated as charitable donation payable only 2% to 10% once a year applicable on Muslims only, which is a completely wrong concept of Zakat. The word Zaka is used in Quran in means of ‘to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings. To commit Zakat means to contribute towards the Aqum of S’alat, it’s establishment and maintenance, as one carries out their day-to-day activities, through and with the help of committing all of one’s resources and Amwaal- knowledge, money, property, wealth, connections, title, etc. (3) Amantum with Allah’s Rusul: means Amuntum- be at Aman- through seeking of knowledge attain the level of utter and deep conviction, devoid of any concern or doubt, by the use of your faculties and intellect; as well as be at Aman, in terms of providers and upholders of peace and security, living in harmony with others; and be upholders of your Aieman- oath and promises with Allah, w.r.t. Allah’s Rusul- the Hidayah, the Kitaab and Risaalat. Basically, this means to seek knowledge of Allah’s Risalat, the Kitaab, by using one’s faculties and Aqal and reach the level of utter and deep conviction of Emaan, being upholders of Aman and Aieman- Meesaq with Allah. (4) Azartumuhum: corroborate, strengthen, & fortify our Aieman with Allah- the Messaq as well as those for whom one is Aqum the Salat and commit the Zakat, spending for the benefit of others, strengthening, supporting and fortifying them, and (5) Aqraztum Allah Hasanan Qarza: the direct divine instruction and important part of our Meesaq to be a ‘Shakir’ and in deep and utter gratitude towards Allah, carry out these duties as a means of paying it forward, to benefit others, to strengthen and support the creations of Allah and to send it forward for the accountability for your scale of justice.

 

Keeping in considerations the above concept of Bani-Israel and the context of earlier Ayahs as mentioned above, especially the divine instructions with respect to Allah’s Meesaq with us, as Bani- Israel, and our five broad terms of duties and responsibilities as per this Meesaq, the next Ayah 5:13, “Then with what their Naqs’e (نَقْضِهِمْ) of their Meesaq (مِيثَاقَهُمْ)…” Here the word Naqze is normally translated as breaking but the word is used in Quran in much wider and all-encompassing meanings of ‘Fraudulently alter or make false; To breach, break or infringement of a contract; Contravention, or infraction; Act of proving something wrong in terms of crush, smash or nullification, abolition, overruling, repudiation, abrogation, annulment, or quashing of something or someone; The state of being voided; Committing breach or violation; To Break one’s promise or to not follow or obey something”. Thus, here with respect to Allah’s Meesaq with us, and those before us, as Bani-Israel, our acts of Naqzehim is used here not just in terms of breaking of Meesaq by those before us, of the Bani-Israel, but in all-encompassing meanings of them fraudulently altering or making false the terms of this Meesaq; their breaching, breaking or infringing the Meesaq; their acts of proving the Meesaq & its terms wrong through nullification, abolition, overruling, repudiation, abrogation, annulment, or quashing of these terms; The state of the Meesaq being voided by them committing breach and violation of the Meesaq and them breaking their promise, Aieman and Meesaq with Allah by not following and obeying its terms.

 

The punishment of which is mentioned in the next phrase as “…WE La’ana (لَعَنَّاهُمْ) them…” normally mistranslated as ‘WE curse them’ Allah being supreme deity does not require to curse anyone or become angry, these are human’s characteristics and these interpretations are completely wrong and does not go along with the concept of Allah as Rahman and Raheem. The word Lana’ or Lana’t is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Whenever Allah has used the word La’nat by Allah, it is not in the meanings of cursing them or Allah’s curse or wretch, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings.

 

Other consequences for us, as Bani-Israel, when we Naqze Allah’s Meesaq, is mentioned as warning in the next phrase as “…and WE Ja’alna (وَجَعَلْنَا) their Quloob (قُلُوبَهُمْ) Qaseyatan (قَاسِيَةً)…” Here the word Quloob is normally mistranslated as hearts but Quran has used the word as a combination of what is in their 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 one’s deep conviction and intentions of heart, mind and all of human faculties- basically, in meanings of assurances, tranquility and conviction of one’s heart, mind and all faculties. The word Qaseyatan, is normally used in the meanings of hard. But the word is mostly used alongside with the word Quloob, as used here. The word Qasat, Qasiyat and Qaswat means firm and solid, hard to break, in terms of hardened Quloob, that is someone being that extreme in Kufar that he/she has become stubborn, in terms of being hard- hearted. Thus here when Allah is describing the consequences of Naqze of Allah’s Meesaq with Bani-Israel as a warning by saying that “WE Ja’alna (وَجَعَلْنَا) their Quloob (قُلُوبَهُمْ) Qaseyatan (قَاسِيَةً).”, this is from the perspective effectively saying that Naqze of Allah’s Meesaq by Bani-Israel is being far extreme in Kufar, means one is not able to use one’s Aqal anymore, and therefore in a metaphoric state of being dead, where the person is not able to perceive or sense anything and hence the Quloob become Qaseyat, meaning the intentional decision making based on one’s faculties, in state of extreme Kufar is that of being metaphorically dead, and therefore a firm and strong situation of hardened Quloob- firm and solid, hard to break, hard to bring back to life, from Kufar dead like state to Emaan- life like state.

 

After describing the consequences of Naqze of this important Meesaq with Allah, then in the next phrase there is a description of what this practically means in terms of their explicit actions which shows they have Naqze the Meesaq. “…They Yuharrefuna (يُحَرِّفُونَ) the Kalima (الْكَلِمَ) from Mawaze’I (مَوَاضِعِهِ)…” Here the word Yuharreffuna is normally translated as distort, but the word is used in Quran in much deeper and all-encompassing meanings of misinterpret, represented wrongly, bend or amend, to distort, twist or corrupt; to deviate; be corrupted; be falsified; be misrepresented; be misstated; be twisted; be altered or changed in any manner; be misconstrued or misinterpreted in any manner whatso ever. The word the Kalaam, is normally translated as the word, or the speech. But one point to note here is the use of the word Al-Kalaam as in the Kalaam. Wherever in Quran the phrase “Kalamat of Rabb’ or the Kalamat w.r.t. Allah is used, it does not just include, Amar, phases or periods or tests of life from Allah, but also extends to include Allah’s rules and commandments as per Deen as well as Allah’s systems and Laws of nature. Therefore, Al-Kalaam, or Kalaam of Rabb, would include All of Allah’s Ayaat, revelations and the Kitaab. The word Mawazehi- The word Wazah is used in Quran in the meanings of settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which Allah’s Kalaam is originally intended and planned.  Thus, when used as the word Mawazihi, it is an action noun denoting that Allah’s Kalam to which Wazeha, the act of placement, context, framework has been done. Thus, here when Allah says, “…They Yuharrefuna (يُحَرِّفُونَ) the Kalima (الْكَلِمَ) from Mawaze’I (مَوَاضِعِهِ)…” Means they Yuherrefuna- distort, misinterpret, represented wrongly, bend or amend, twist or corrupt; deviate; falsify, misrepresent, misstate; twist; alter or change it, misconstrued, the Kalaam of Allah, from Mawazehi. The Mawajihi of the Kalam of Allah, the Kitaab, is the original intended placement, the framework, the setting, as revealed and given to the mankind as Hidayah by Allah, but the, as a reflection of their act of Naqze of Allah’s Meesaq- they distort it by taking it out of its Mawajihi. This refers to their act of taking a phrase or an Ayah out of its settings and context, thereby using the phrase or the ayah to distort the real divine message- completely distorting the rule/commandment and aspects of Deen communicating an entirely different or opposite meanings and interpretations.

 

Their other explicit actions which show they have Naqze the Meesaq is then described in the next phrase as “…And Nasu’ (وَنَسُوا) Hazzan (حَظًّا) of what they Zikar (ذُكِّرُوا) with it…”, which is normally mistranslated as ‘And they forgot a part of what they mentioned’ which is a wrong translation. The word Nas’u- is normally mistranslated as to forget but it’s used in Quran in the meanings of to discontinue, to give up or leave anything, to consider less in importance, to ignore or discontinue protection or implementation of or fall into utter oblivion or to abandon. The word Hazzan- is normally mistranslated as share, portion or part whereas the word is not used in Quran in these meanings. The basic meanings of the word are in terms of fortune, reserves, riches or treasure such as Hidayah, Fazal, Na’imat, Allah’s blessings, rewards as recompense etc.  Thus, here when Allah says, “…And Nasu’ (وَنَسُوا) Hazzan (حَظًّا) of what they Zikar (ذُكِّرُوا) with it…” it means that the same Kitaab, Risalat, Allah’s Kalaam, their Meesaq with which they do Zikar, they Nasuu- considered less in importance, left, abandoned, fell into oblivion with it- the Zikar, which was supposed to be Hazzan- great fortunes and Allah’s greatest blessing.

 

After describing what most of the Bani-Israel have done, and are still doing in regards to Allah’s Meesaq with them, Allah then gives explicit direct instructions to us, as Bani-Israel as well as those who Amanu- and are upholders of our Aiemaan, including Allah’s Meesaq with us as Bani-Israel. “…And not cease to Tat’le’u (تَطَّلِعُ) Ala’a (عَلَىٰ) Khainatu (خَائِنَةٍ) from them, except a few of them…” this is normally translated as, and do not cease to discover of treachery from them, except a few’. The word Tatle’u- is normally translated as discover, but the word is used in the broader and all-encompassing meanings of ‘layers or removing the layers, in order to understand, distinguish and explore something, expecting or longing for; yearning for; aspiration; expectation; hope; aim; anticipation; long for; or look forward to something in the meanings of what to expect as an outlook for something or someone’. The word A’ala: is normally translated as proposition of, upon or on, but here the word is not used in the meaning as a proposition but in the meanings of “eminence, height, pinnacle, or peak’. The word Khainatu: is normally translated as treachery but the word is used not just in the meanings of treachery, traitor referring to a person who lies or involved or guilty of treason, who betrays a friend; a felon; Betrayer or a Disloyal person’ but also used in the meanings of ‘Acts of treason as well, to distrust or mistrust anyone or anything, any treacherous act or agreement, act of deceiving or disloyalties, etc. Thus here, when Allah says, “…And not cease to Tat’le’u (تَطَّلِعُ) Ala’a (عَلَىٰ) Khainatu (خَائِنَةٍ) from them, except a few of them…” means; do not cease to Tat’la’a- expect, look forward to, discover and anticipate, Aa’la- height, extreme, peak, pinnacle of Khainate- acts of treason, treacherous behaviors, acts of deceiving or disloyalties from them, except a few of them, warning us in clear terms, that we should expect, anticipate and be warned, about treacherous behaviors, inclusive of acts of deceiving and disloyalties from the most of the Bani-Israel, except a few of them.

 

The next phrase “…So, A’afu (فَاعْفُ) upon them and As’fah (وَاصْفَحْ). Indeed, Allah likes the Mohsineen (الْمُحْسِنِينَ).” Here the word Af’ua- is normally translated as forgive or pardon them, but the word is used in Quran in the meanings of giving away freely and generously after keeping our own Haqq, that is whatever is there over and above our rightful needs & expenses, we should spend generously for the benefit of these people. The word As’fah: is normally translated as pardon or overlook. But the basic meanings of the word are in terms of laminate something as coat or cover with metal plates; furnishing or supply with protective covering, in order to put it up as an armor or covering. Therefore, the meanings of the word are in terms of condone; forgive; excuse or pardon, through acts of overlooking their deeds and actions, as if these actions never took place, even for the one who is witnessing these actions. Thus, here when Allah says, “…Then A’afu (فَاعْفُ) upon them and As’fah (وَاصْفَحْ). Indeed, Allah likes the Mohsineen (الْمُحْسِنِينَ).” Is a direct divine instruction in the face of all what the Bani-Israel are doing. ‘Aa’fu upon them and As’fahu’ means Aa’fu upon them- to give to them in abundance and generously beyond their Haqq as their due rights and As’fahu- ignore, overlook and completely disregard their actions. Thus, here after highlighting the Meesaq and its terms, and after Allah’s warning us not to expect anything from most of them, except disloyalty, mistrust, fraudulent acts, deception etc. but the direct divine instruction to us from the Rahman, is to only Aa’fu upon them and Asfau them, showing that these acts of Aa’fu- to give to them in abundance and generously beyond their Haqq as their due rights and As’fahu- ignore, overlook and completely disregard their actions, are basically acts of Mohsineen, those who do Ahsan and Allah wants us to be Mohsineen even in such situations, and even while dealing with such people, among us, as Bani-Israel.

 

The next Ayah 5:14, “And from those who Qaalu (قَالُوا), “Indeed, we are Nas’ara (نَصَارَىٰ)…” is normally mistranslated as ‘and from those who said, ‘indeed, we are Christians”. Here the word Nas’ara shares the same meanings as that of words such as Ans’aar and Nas’eer, as the basic characteristic of water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Without water, all efforts of farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, these words are not only used in terms of as aid or helpers, but basically in terms of being the source for producing results as well as protection and shield in the meanings providers of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. So here, Allah is not talking about the speech of those who are Christians, but of those from us, as Bani-Israel, who through their actions, deeds and speech, gave an outright impression of being Nas’ara- as helper, protectors, aids, catalyst and source of life to the Deen. After describing the intentions of such people of the Bani-Israel who take it upon themselves as roles and behaviors of Nas’ara, Allah then says, “…We Akhazna (أَخَذْنَا) their Meesaq (مِيثَاقَهُمْ)…” Telling us in very clear terms, that even for such people, within us, as Bani-Israel, if they want to be Nas’ara, they have to keep in mind and be upholders of the same Allah’s Meesaq with Bani-Israel, the terms of which is described in Ayah 5:12. The next phrase  “…then they Ansu’ (فَنَسُوا) Hazzan (حَظًّا) of what they Zikar (ذُكِّرُوا) with it…” thus even those, who present themselves as helpers and protectors in Deen, even for such people Allah says that the same Kitaab, Risalat, Allah’s Kalaam, their Meesaq with which they do Zikar, which was supposed to be a Hazzan- great fortunes and Allah’s greatest blessing, but instead of benefiting from it, they Nasuu- considered less in importance, left, abandoned, fell into oblivion with it.

 

The consequences of such acts of Nas’ara is then described in the next phrase as “…Then WE Aghra’ena (فَأَغْرَيْنَا) between them the Auduwata (الْعَدَاوَةَ) and the Baghza’a (وَالْبَغْضَاءَ) until Youm (يَوْمِ) Al Qayyamate (الْقِيَامَةِ)…” is normally translated as ‘so we aroused between them enmity and hatred until the day of resurrection’. Here the word Aghra’ena: is normally mistranslated as aroused or tempt, but the word is used in Quran in the meanings of overpowering, ruling, controlling, overshadowing or dominating someone. The word Au’duwat: have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity – in basic terms of being enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty. The word Baghza’a: is normally translated as hatred but is used in Quran in all-encompassing feelings of Intense dislike or ill will; A persistent feeling of hate and grudge; Spite, hatred, enmity or grudge in terms of feeling intense hatred towards someone; Have an aversion and antipathy for someone; Be abominable, detestable, hateful, loathsome, odious, offensive or despicable for someone. Thus, here when Allah says, “…Then WE Aghra’ena (فَأَغْرَيْنَا) between them the Auduwata (الْعَدَاوَةَ) and the Baghza’a (وَالْبَغْضَاءَ)…” It means that Audu’wat- being enemy or opponents of each other by crossing all boundaries in each other’s animosity – in basic terms of being enemy of each other in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty against each other, And Baghza’a- with persistent feelings of intense dislike, ill will, hate, grudge, spite, aversion and antipathy for each other in terms of treating each other as abominable, detestable, hateful, loathsome, odious, offensive or despicable- Thus both Auduwat and Baghza, Aghra’ena overpower, rule, control, overshadow and dominate them. The next phrase “…until Youm (يَوْمِ) Al Qayyamate (الْقِيَامَةِ)…” here, the word Youm: is normally mistranslated as ‘day’, 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 Qayyamate: is normally translated as resurrection as in the day of resurrection, however the word shares the same meanings and characteristics with words like Qayam, Aquemu, Qayyemu and Qayyemat which is based on the concept of Deen AL Qayyemu. The basic foundation of the Deen ul Qayyamate is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. Thus, Auduwat and Baghza’a – animosity, hostility, bitterness, hatred, intense dislike, despise and grudge, etc. Aghraena- dominate, overpower, and overshadow among them until the Youm AL-Qayyama, when they will be recompensed on the basis of their acts in terms of accountability, when there will be judgment based on the “Deen ul Qayyemu”.

 

The next phrase “…And Saofa (وَسَوْفَ) Allah Naba (يُنَبِّئُهُمُ) them with what they kanu (كَانُوا) Yas’a’nun (يَصْنَعُونَ).’ Is normally translated as ‘And soon Allah would inform them what they used to do’, which is a completely wrong translation. The word Saofa: is normally mistranslated as soon, but the word is used as an expression to reflect the approaching of, acknowledging of or realizing of something. The word Naba: means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It is also used in meanings of information, news, condition, situation, or an expression of actual facts, events and situations. The word Kana: is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of reaching the final state or situation or form. Since the word Kana actually denotes the most permanent and final situation or form and we as humans keep on evolving, the use of the word Kana for us as humans, always relates to the end result, the final situation of our actions, and sayings. On the other hand, since there is no changing w.r.t. any aspect of Allah, when the word Kana is used for Allah, it’s used in the meanings of ‘is, always have been, and will always be’ in terms of the most permanent aspect, which is devoid of any change or variation. The word Yas’na’un: is normally mistranslated as do or deeds but the word is used in Quran in the meanings of industrializing something, in terms of drawing up, crafting, creating, drafting, fabricating, making, producing or manufacturing; to cause something to exist, to work out or industrialize something or to manufacture or fabricate something. Thus here, after describing the acts of Bani-Israel in earlier ayahs such as that of ‘Muharrif the Kalam from its Mawazi’ and ‘of Nasuu Hazzan of what Zikar with it’, and telling us about the consequences of their actions, in terms of being overshadowed and overpowered by Auduwat and Baghza until the youm al Qayyama, Allah then says, “…And Saofa (وَسَوْفَ) Allah Naba (يُنَبِّئُهُمُ) them with what they kanu (كَانُوا) Yas’a’nun (يَصْنَعُونَ).” This means- Saofa, – they have reached the situation of, realized and achieved the situation where, Allah will Naba- give them news, show them, with what they Kaanu- aimed to reach the end destination of Yas’na’aun- means on the Youm Al Qayammat of what they used to Yas’na’aun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Meesaq and Hidayah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These couple of Ayahs of Surah Al-Ma’idah, Ayah no. 13 & 14, continues the discussion of Allah’s Meesaq with us as per the terms mentioned in Ayah 5:12, as Bani-Israel and give us the following divine guidance that we can apply in our day to day lives.

 

• Naqz’e this Meesaq: with respect to Allah’s Meesaq with us, and those before us, as Bani-Israel, our acts of Naqzehim means breaking of Meesaq in all-encompassing meanings of fraudulently altering or making false the terms of this Meesaq; breaching, breaking or infringing the Meesaq; our acts of proving the Meesaq & its terms wrong through nullification, abolition, overruling, repudiation, abrogation, annulment, or quashing of these terms; The state of the Meesaq being voided by us committing breach and violation of the Meesaq and our breaking of our promise, the Aieman and Meesaq with Allah by not following and obeying its terms.

 

• Act of Naqze of Allah’s Meesaq- Is reflected through specific behaviors such as Act # (1) Yuharrefuna the Kalima from Mawaze’: if we Yuherrefuna- distort, misinterpret, represented wrongly, bend or amend, twist or corrupt; deviate; falsify, misrepresent, misstate; twist; alter or change it, misconstrued, the Kalaam of Allah, from it is Mawazehi- the original intended placement, the framework, the setting, as revealed and given to the mankind as Hidayah by Allah. If we distort Allah’s Kalam by taking it out of its Mawajihi such as taking a phrase or an Ayah out of its settings and context, thereby using the phrase or the ayah to distort the real divine message- completely distorting the rule/commandment and aspects of Deen communicating an entirely different or opposite meanings and interpretations; then this is a reflection of our Naqze of Allah’s Meesaq. Act # (2) Nasu’ Hazzan of what Zikar with it: The same Kitaab, Risalat, Allah’s Kalaam, our Meesaq with which we do Zikar, which was supposed to be a Hazzan- great fortunes and Allah’s greatest blessing for us, but instead of benefiting from it, instead, we, Nasuu- considered less in importance, left, abandoned, fell into oblivion with it, then this act of ours is a reflection of our Naqze of Allah’s Meesaq.

 

• If We, Naqse the Meesaq, then we would have to face its Consequences- # 1- Allah La’na us: The punishment of these acts, is that we would have to face the consequences of these actions in terms of being disconnected from Allah’s blessings, Nai’mat and Fazal in all its meanings and forms. And #2- Quloob Qaseyatan: By Naqze of Allah’s Meesaq is an act of extreme Kufar, where one is not to use one’s Aqal anymore, and therefore is dead, metaphorically since we would no longer be able to perceive or sense anything, with the use of our faculties, our Quloob will become Qaseyat- in state of extreme Kufar- metaphorically dead, and firm and strong situation Kufar

 

• The Divine Instructions to us as Bani-Israel and those who Amanu- is three folds; (1) Do not cease to Tat’le’u Ala’a Khainatu from them, except a few: The direct divine instructions to face and handle such members of Bani-Israel, is that we should not cease to Tat’la’a- expect, look forward to, discover and anticipate, Aa’la- height, extreme, peak, pinnacle of Khainate- acts of treason, treacherous behaviors, acts of deceiving or disloyalties from them, except a few of them, warning us in clear terms, that we should expect, anticipate and be warned, about treacherous behaviors, inclusive of acts of deceiving and disloyalties from the most of the Bani-Israel, except a few of them. (2) A’afu upon them: to give to them in abundance and generously beyond their Haqq as their due rights (3) As’fah- ignore, overlook and completely disregard their actions. Thus, the direct divine instruction to us from the Rahman, is to only Aa’fu upon them and Asfau them, showing that these acts of Aa’fu and As’fahu are basically acts of Mohsineen, those who do Ahsan and Allah wants us to be Mohsineen even in such situations, and even while dealing with such people, among us, as Bani-Israel.

 

• Allah warns us even about those people who call themselves and project themselves as Nas’ara: Even those, who present themselves as helpers and protectors in Deen, even for such people Allah says that the same Kitaab, Risalat, Allah’s Kalaam, their Meesaq with which they do Zikar, which was supposed to be a Hazzan- great fortunes and Allah’s greatest blessing, but instead of benefiting from it, instead, they Nasuu- considered less in importance, left, abandoned, fell into oblivion with it.

 

• Consequences of their Actions Aghra’ena between them the Auduwata and the Baghza’a until Youm AL Qayyamate: Thus, as consequences of their Aqze of their Meesaq, Auduwat and Baghza’a – animosity, hostility, bitterness, hatred, intense dislike, despise and grudge, etc. Aghraena- dominate, overpower, and overshadow among them until the Youm AL-Qayyama, when they will be recompensed on the basis of their acts in terms of accountability, when there will be judgment based on the “Deen AL Qayyemu”. And Saofa Allah Naba them with what they kanu Yas’a’nun: By Naqze of Meesaq, they have reached the situation of, realized and achieved the situation where, Allah will Naba- give them news, show them, with what they Kaanu- aimed to reach the end destination of Yas’na’aun- means on the Youm Al Qayammat, they will witness, be shown of what they used to Yas’na’aun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Meesaq and Hidayah.