Surah Al-Ma’idah Ayah No. 27 – 34

Surah Al-Ma’idah Ayah # 27 – 34 (5:27 – 5:34)

A.   TRANSLATION

 

٢٧  وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

[Quran 5:27] And Autlu (وَاتْلُ) upon them Naba (نَبَأَ) of Ibna (ابْنَيْ) Adam (آدَمَ) with Haqq (بِالْحَقِّ) when Quruba (قَرَّبَا) Qurbanan (قُرْبَانًا), then they Tuqabbela (فَتُقُبِّلَ) from Ahade (أَحَدِهِمَا) of them and not they Taqabal (يُتَقَبَّلْ) from the Aakhir (الْآخَرِ). Say, “Surely, let them Qatal (لَأَقْتُلَنَّكَ) you”. Say, “Indeed what they Taqabalu (يَتَقَبَّلُ) from Allah the Muttaqueen (الْمُتَّقِينَ).”

 

٢٨  لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ

[Quran 5:28] “If, Basat’at (بَسَطْتَ) towards me, your Yadaka (يَدَكَ) to Qatal (لِتَقْتُلَنِي) me- what will I with Baset’in (بِبَاسِطٍ) my Yadeya (يَدِيَ) towards you to Aqtalaka (لِأَقْتُلَكَ) you? Indeed, I Akhafa (أَخَافُ) Allah- Rabb (رَبَّ) of the worlds.”

 

٢٩  إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ

[Quran 5:29] “If, I Ureedu (أُرِيدُ) that Tabau (تَبُوءَ) with my Is’mii (بِإِثْمِي) and your Ismeka (وَإِثْمِكَ), then Kuna (فَتَكُونَ) from Ashaabe (أَصْحَابِ) of the fire. And that is the Jaza’a (جَزَاءُ) of the Zwalimeen (الظَّالِمِينَ).”

 

٣٠  فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ

[Quran 5:30] Then, T’ua’at (فَطَوَّعَتْ) to him/her Nafs (نَفْسُهُ) Qatala (قَتْلَ) his/her Akhiey (أَخِيهِ), so Qatlahu (فَقَتَلَهُ)- then As’baha (فَأَصْبَحَ) from the losers.

 

٣١  فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ ۚ قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي ۖ فَأَصْبَحَ مِنَ النَّادِمِينَ

[Quran 5:31] Then Allah Baa’sa (فَبَعَثَ) Ghuraban (غُرَابًا), they Bahasu (يَبْحَثُ) on the earth to Allah’s Yureedu (لِيُرِيَهُ) how Yuware’ (يُوَارِي) Su’wata (سَوْءَةَ) his/her Akheyhi (أَخِيهِ). Say, “Wailaty (وَيْلَتَا) to me A’ajaztu (أَعَجَزْتُ) that Akuna (أَكُونَ) the like of this Al-Ghurabe (الْغُرَابِ), then Aura’e (فَأُوَارِيَ) Suwa’ata (سَوْءَةَ) my Akhiy (أَخِي).” So, As’baha (فَأَصْبَحَ) from the Nadameen (النَّادِمِينَ).

 

٣٢  مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا ۚ وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ

[Quran 5:32] From Ajale (أَجْلِ) that, WE Katabne (كَتَبْنَا) upon Bani (بَنِي) Israel (إِسْرَائِيلَ) that he who Qatala (قَتَلَ) Nafsan (نَفْسًا) Baghaire (بِغَيْرِ) Nafsin (نَفْسٍ) or Fasadin (فَسَادٍ) on the earth—then, it is as if he/she Qatala (قَتَلَ) the mankind Jama’ean (جَمِيعًا); and whoever Aheyaha (أَحْيَاهَا) him/her—then, it is as if he/she Ahe’a (أَحْيَا) the mankind Jame’an (جَمِيعًا). And surely, Ja’atahum (جَاءَتْهُمْ) to them our Rusul (رُسُلُنَا) with Bayyinaat (بِالْبَيِّنَاتِ), yet, indeed, many of them, from after that, on the earth to become transgressors committing excesses.

 

٣٣  إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

[Quran 5:33] Indeed, only Jaza’a (جَزَاءُ) of those who Yuharebuna (يُحَارِبُونَ) Allah and Allah’s Rasool (وَرَسُولَهُ) and Yasa’una (وَيَسْعَوْنَ) on the earth Fasadan (فَسَادًا), is that they be Yuqattalu (يُقَتَّلُوا) or Yus’allabu (يُصَلَّبُوا) or sever their Aiedekhim (أَيْدِيهِمْ) and their Arjuluhum (وَأَرْجُلُهُمْ) of Khilafin (خِلَافٍ) or Yunfa’u (يُنْفَوْا) from the earth. That is for them disgrace on the earth and for them on the Akhira (الْآخِرَةِ) a great Azaab (عَذَابٌ).

 

٣٤  إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ ۖ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ

[Quran 5:34] Except those who Ta’abu (تَابُوا) from before that Taqderu (تَقْدِرُوا) upon them. So, know that Allah is Ghafoorun (غَفُورٌ) Rahimun (رَحِيمٌ).

 

B.   THE CONCEPT:

 

In order to understand these ayahs, we have to keep the context of this surah in mind, especially earlier ayahs of Surah Ma’idah up to 5:26, through which we learned about Allah’s greatest Fazal to us as Ahl-e-Kitaab & our duties thereof. Allah has appointed and made us Malukan- owners, possessors of any or more of Allah’s Fazal, through sending many of Allah’s Nabiyeen and that’s how, through Allah’s Risalat and Naboa’t, Allah has given us Fazal, which is Ahadun- unmatched or unrivalled in the worlds. As a result, and as an act of Shaakir, our first and foremost duty is to do Duty #1- Quom it (the Rusul) that is endeavor to become Qawwameen by Quom the Allah’s Rusul, i.e., to aim and contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice, i.e., in accordance with the Haqq of each and every individual aligned with their due rights. Duty # 2- Zikar of this Na’imat of Allah. We have been advised, as Ahl-e-Kitaab to do Zikar of Allah’s Naimat upon us where the word “Zikr” is used in all of these meanings including understanding Ayahs of Allah (the Rusul), believing and following these Ayahs, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with the Rusul in utter and deep gratitude, and taking lessons (Ibrat) from the narrated stories in Rusul, but more specifically in meanings of being Shakir, by remembering and being grateful to all of Allah’s Naimat, but more specifically Allah’s Rusul- the Hidayah. Duty # 3- Tawakul on Allah by Kana Momineen: that is take Allah as our Wakeel- trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. by doing Tawakul, putting all our trusts on Allah and Allah’s Deen in terms of complete reliance by Kana- aiming to reach the final destination of to become Momineen- who have Emaan (w.r.t. the five fundamentals of Emaan), at a state of Aman- at peace, harmony, cease-fire and goodwill for everyone and as upholders of our A’emaan- Meesaq with Allah. Duty # 4- Admit Quom on earth- which is the Muqaddas Kutiba by Allah: Whatever Allah has Kutiba- ordained for us in the Kitaab, especially the Quom- act of becoming Qawwameen by admitting, entering the earth, Quom (establishment, supported, strengthened system of Qist justice) is Muqaddas- special, dedicated as an objective to which we should dedicate all our time, resources, attention and focus to, as clear and defined objective as our special duty and objective, what has been Kutiba, ordained upon us by Allah. Therefore, we should never Tartadu- make a U-turn away from our Aieman, Meesaq with Allah, the Kitaab, the Deen, and whatever Allah has Kutiba upon us as it is Aa’la (height of eminence, glory, prestige, superiority & dignity) amongst all our Adbaar- our strengths and resources that will provide us strength, security and stability.

 

From earlier Ayahs, we also learned Ibrat from story of Musa’s Quom- about what Nabiy Musa faced and through it we learn important lessons that we can apply in our day to day lives, especially the fact that his nation was reluctant about many conditions of Quom- aiming to become Qawwameen, which are Jabbareen, that is to be forced and compulsory in nature that would include Qatal- fighting etc. As per them, if such conditions of force and compulsion of Quom- becoming Qawameen are removed- as requirement to admit Quom on earth, then and only then, they would be able to abide by what Allah has Kutiba for them. In spite of resourceful factions among them who were concerned about Allah’s Nai’mat who tried to convince them, they were Qa’iaduna- fixed, stern and solid in this view and standing of them from which they were not likely to move from, since they were not willing to support the Nabiy and their Rabb, in Qatal- fighting in any manner whatsoever.  When Nabiy Musa showed his inability to convince them, that he did not have any ownership or authority over such people, who were not willing to budge from their stance, except his own self and those of his Akhi- his partners, supporters, helpers, associates and collaborators, those who were like a pillar of strength and support for him; the reply from Allah to the Duaa of Musa, was for such Quome Faasiqueen, that for them, it would become Muharramate- sacred and honorable to them, that their such Sanatan- their practice, the ways and the acts which they have been demonstrating often repeatedly in similar fashion would become Arba’een- the most permanent and long term in nature, because of which, due to their lack of Quom- them not wanting to become Qawwameen on earth, they would wonder aimlessly on earth. Since what kutiba to them, was Muqaddas, had a purpose, a defined objective, which they Fasaq, becoming Faasqiqueen of, they would not have any aim or objective on earth. Therefore, do not worry about them, since they are A’ala- height as Faasiqueen.

 

The same discussions of teaching us, important divine lessons from the story of Nabiy Musa, the reluctance of his people to Qatal- fight in the Sabeel of Allah and the counter-arguments given to such people is continued in the next Ayahs as well, with Ayah 5:27, “And Autlu (وَاتْلُ) upon them Naba (نَبَأَ) of Ibna (ابْنَيْ) Adam (آدَمَ) with Haqq (بِالْحَقِّ)…”  Here the word Autlu- is normally mistranslated as reading or reciting, but these words basically mean following or obeying someone. The word Naba- basically means news or story. The word Ibn- as Ibn-e-Adam is normally translated as children of Adam, but basically refers to ‘same type or kind of something’, therefore ‘Bani Adam’ means, same type or kind as that of Adam. The word Ibn is also used in the meanings of those who follow in the same footsteps in the meaning of building or making or laying the foundation for something as well as working in alignment with someone by following in his/her footsteps.  The word Adam- Unlike the normal misunderstanding, Adam was not the name of the first human, neither it was the name of the first Nabiy sent to the mankind or appointed by Allah, since it is nowhere mentioned in Quran. The word Adam is used in Quran as a distinct word to that of the word ‘Insaan’ or ‘Bashar’. While the word ‘Insaan’ means humankind or humanity in general; the word ‘Bashar’ refers to the physical or observable traits of humans; the use of the word ‘Adam’ in Quran is more in the meanings of knowledge, love, harmony and compatibility, referring to those who have knowledge, who use their faculties of thinking, pondering, reasoning, sense, logic and justice. The word ‘Adam’ refers to that stage of mankind, which has passed the initial evolutionary process of ‘Homo Sapiens’, that has now reached the stage of humankind of ‘Adam’ with faculties to seek knowledge and have

capacity for intellect as well as to that stage where Malaik has done Sajda to humankind- and thereby appointed as khalifa on earth- trustee, caretakers of the earth, who have been handed over the job to look after the earth and other lifeforms on the planet. The word Haqq- is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means 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 as per Quran (4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities. Thus, when Allah says, “And Autlu (وَاتْلُ) upon them Naba (نَبَأَ) of Ibna (ابْنَيْ) Adam (آدَمَ) with Haqq (بِالْحَقِّ)…”  Shows that this is going to be the continuation of the same discussions of teaching us, important divine lessons from the story of Nabiy Musa, the reluctance of his people towards Qatal- fight in the Sabeel of Allah and the counter-arguments are now being given about those who were ibn-e-Adam- that is laying the foundations for, working for as Adam- the Khalifa on earth, with the clear Quranic directives to Yutla- obey and follow their example and story. Thus, Allah is going to give us, examples and stories of Ibrat, as could be given to such people who are reluctant to Qatal in the Sabeel of Allah, by narrating the Naba of those, who were Ibn-e-Adam- i.e., similar, likes, followers of, laying the foundations for, working in the same way as Adam- as Khalifa on earth, on the basis of the mankind acquiring knowledge and as a result of which Malaik were asked to do Sajda to Adam- with Haqq- absolute truth and justice.

 

The next phrase “…when Quruba (قَرَّبَا) Qurbanan (قُرْبَانًا)…” Is normally mistranslated as ‘when they offered their sacrifice’, which is a completely wrong interpretations since there is no concept of sacrifice required for Allah. The word Quruba & Qurbaan- basic characteristics of these words are in the meanings of to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aeed’ in Quran. Thus, the word Qurb means being near to someone or something in terms of status, importance, significance or relation. Thus, the word Qurba would mean all close friends, close relatives, important and significant people, the near and dear ones. The same word and same meanings are there for the word Qurban- noun and Qurbanan- verb referring to such deed and Amaal being done through which one seeks Qurb of Allah. When one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It is in the sense of seeking the Hidayah and guidance of Allah to be reflected in one’s being and to follow the Allah’s Laws as perfected and given by Allah in the form of Deen in Quran. Thus, here when Allah is telling us about Naba of those of Ibn-e-Adam, “when Quruba (قَرَّبَا) Qurbanan (قُرْبَانًا)…” Does not mean when they offer their sacrifices, but when they sought Qurb of Allah through such Amaal and deeds, which according to them would get them on Hidayah and the Qurb of Allah in terms of them trying to follow the laws of Allah- this phrase is actually telling us that all those who are Ibn-e-Adam, they all engage in such Amaal and Deeds with the basic focus of seeking Qurb of Allah.

 

The reaction of people towards such Ibn-e-Adam as well as the criteria of who really are the Mutaqueen- as those who accept Allah’s Laws unconditionally, from the general humankind, is beautifully described in next phrase as “…then they Tuqabbela (فَتُقُبِّلَ) from Ahade (أَحَدِهِمَا) of them and not they Taqabal (يُتَقَبَّلْ) from the Aakhir (الْآخَرِ) Say, “Surely, let them Qatal (لَأَقْتُلَنَّكَ) you”. Say, “Indeed what they Taqabalu (يَتَقَبَّلُ) from Allah the Muttaqueen (الْمُتَّقِينَ).”  Since we know those who observe Taqwa are termed as Muttaqueen as per Quran. The word Taqwa basically means to protect one’s Emaan (both in terms of one’s utter and deep conviction on the five fundamentals of Emaan as well as one’s promise and oath with Allah), to nurture & grow it by protecting it from anything that can be harmful, to be extra cautious and careful about it, to follow Allah’s rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony and by remaining within the designated boundaries. Doing Taqwa of Allah basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. Therefore, Allah says “…then they Tuqabbela (فَتُقُبِّلَ) from Ahade (أَحَدِهِمَا) of them and not they Taqabal (يُتَقَبَّلْ) from the Aakhir (الْآخَرِ) Say, “Surely, let them Qatal (لَأَقْتُلَنَّكَ) you”. Say, “Indeed what they Taqabalu (يَتَقَبَّلُ) from Allah the Muttaqueen (الْمُتَّقِينَ).”  is not talking about Allah accepting from one of Ibn-e-Adam and not from the other, but basically the reaction of people towards one set of Ibn-e-Adam and not of others. This phrase, therefore, means that when those who have knowledge, who were Ibn-e-Adam (including Ambiyas and Allah’s Nabiyeen) when they sought Qurb of Allah through such Amaal and deeds, then these people accepted some of them and not accepted others. Therefore, Allah advised them to Say, ‘surely, let them Qatal (in the way of Allah with) you, and say, indeed what they accept from Allah are the Mutaqueen- means those who accepted Allah’s Laws in totality without any conditions, demands or exclusions, are the ones who in fact the Mutaqueen. This ayah is giving us a clear criterion of observing Taqwa which is not to be reluctant from doing Qatal in the Sabeel of Allah, if that is required and Kutiba in order for Quom, and to be Qawameen on earth. Since although all of those who are Ibn-e-Adam, sought the Qurb of Allah, people accepted only some of them and not the other. However, to Qatal in the Sabeel of Allah, is a mark of being Mutaqueen and therefore the Qurb of Allah is for those who are not reluctant to fight in the Sabeel of Allah by observing Taqwa and obeying Allah’s commandments in letter and spirit by complete synchronization.

 

The next Ayah 5:28, “If, Basat’at (بَسَطْتَ) towards me, your Yadaka (يَدَكَ) to Qatal (لِتَقْتُلَنِي) me- what will I with Baset’in (بِبَاسِطٍ) my Yadeya (يَدِيَ) towards you to Aqtalaka (لِأَقْتُلَكَ) you? Indeed, I Akhafa (أَخَافُ) Allah- Rabb (رَبَّ) of the worlds.”, This Ayah is normally misinterpreted as a conversation between two people, which is not what this ayah is telling us. Here the word Basat’at is normally translated as stretch. But the word means the act of facilitating something by explaining it in detail, making it easy, giving in detail, spreading out, extending, making clear by giving details, explaining in detail, and making it less difficult. The word Yadaka and Yadaya- are normally translated as ‘hands but the words are used in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something by putting in one’s efforts, resources or faculties. The word Akhafa- is normally translated as to be afraid of, or fear of something, but these are wrong translations. The word is used in Quran in the meanings of being concerned, or worried about something in terms of one’s focus and attention. Thus, here when Allah says in Ayah 5:28, “If, Basat’at (بَسَطْتَ) towards me, your Yadaka (يَدَكَ) to Qatal (لِتَقْتُلَنِي) me- what will I with Baset’in (بِبَاسِطٍ) my Yadeya (يَدِيَ) towards you to Aqtalaka (لِأَقْتُلَكَ) you? Indeed, I Akhafa (أَخَافُ) Allah- Rabb (رَبَّ) of the worlds.” Unlike normally understanding, this is NOT a conversation of two people where one murders another. This phrase is basically one of the counter-arguments to the reluctant people who are not willing to do Qatal in the Sabeel of Allah, which Allah has ordained upon them as a basic requirement for them to admit Quom on earth. So, one can give them a counter argument, as ‘What would I gain if I Basat’at- facilitate your Yadaka- efforts and resources to Qatal with me and what would I gain if I Basatat- facilitate my efforts and resources towards you to Qatal you, in terms of what would I gain. The only reason I am trying to convince you is because Allah has Kutiba upon you the Quom, and in order to do that Qatal in the Sabeel of Allah is Muqaddas- a must requirement, a special objective that Allah has ordained for you, since I am only Akhafa- concerned with Allah- who is the Rabb of the worlds. Since Allah is carrying out the Rabobiat for each and every one on the earth, there is no possibility of Allah ordaining Zulm or injustice against anyone.

 

The next Ayah 5:29, “If, I Ureedu (أُرِيدُ) that Tabau (تَبُوءَ) with my Is’mii (بِإِثْمِي) and your Ismeka (وَإِثْمِكَ), then Kuna (فَتَكُونَ) from Ashaabe (أَصْحَابِ) of the fire. And that is the Jaza’a (جَزَاءُ) of the Zwalimeen (الظَّالِمِينَ).” Here the word Ureedu: is normally mistranslated as desire or intends but the meanings of this word are in terms of ‘purpose of one’s acts, accords or behaviors- the desired end result of one’s acts and accords. So, for Allah, it would be purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to what end results. The word Tabau’: is normally mistranslated here in this ayah, as laden, burdened, loaded or obtained, but the word is used in Quran in the meanings of giving of specific duties and responsibilities. The word Is’m: means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction. Thus, here the words are used in its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc. The word As’haabe: is used in the meanings of companions, accompanying something or someone in the meanings of being joined together, or connected together as companions for each other. The word Jaza’a: is normally translated as reward or gift, but the word is used in Quran in the meanings of recompense, both positively and negatively, in meanings of both reward as well as punishment, for someone as a consequence of their acts, conducts and behaviors in terms of the best of the best justice for them, which they have earned as their due rights. The word Zwalimeen: Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others. Thus here, as continuation of giving counter arguments, when one is asked to say to the resultant people that “If, I Ureedu (أُرِيدُ) that Tabau (تَبُوءَ) with my Is’mii (بِإِثْمِي) and your Ismeka (وَإِثْمِكَ), then Kuna (فَتَكُونَ) from Ashaabe (أَصْحَابِ) of the fire. And that is the Jaza’a (جَزَاءُ) of the Zwalimeen (الظَّالِمِينَ).” Means, what would I gain, if I Aureedu- the basic intention and desired end result of my actions, conducts are that Taba’u- assign duties and responsibilities of My Is’m and your Is’m- such worse deeds that would invite shame and embarrassment if known publicly? So, do you think, I would Kuna- aim to reach the final end destination of the Ashaabe Naar- as companions of and jointly connected with fire, since that is the Jaza’a- the perfect recompense based on acts of Is’m of the Zwalimeen- those who do Zulm and Is’m. This Ayah is basically part of counter arguments given to those who are reluctant to Qatal- fight in the Sabeel of Allah, as ‘what will I gain, if I would appoint for you as a duty and responsibility for my Is’m and your Is’m knowing that the Jaza’a- the end result, the recompense of Zwalimeen is to be of the Ashaabe Naar.

 

The next Ayah 5:30, “Then, T’ua’at (فَطَوَّعَتْ) to him/her his/her Nafs (نَفْسُهُ) Qatala (قَتْلَ) his/her Akhiey (أَخِيهِ), so Qatlahu (فَقَتَلَهُ)…” Here the word T’ua’at- is normally translated as obey but the word shares much broader characteristics of meanings as an opposed to the word Karhan which means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as an opposite to Karhan, the word T’ua’at means to be obedient followers out of one’s own likes and abilities, without any force or compulsion, due to one’s own internal inclination, enthusiasm, motivation, likeness, eagerness and commitment. The word Akhehi: is normally translated as his or her brother or sister, but these are wrong interpretations. The word basically refers to all those who are one’s partners, helpers, associates and collaborators in establishing Allah’s Deen, in terms of being pillars of strength and support for that person. Thus, here after giving all the counter-arguments, Allah then says, “Then, T’ua’at (فَطَوَّعَتْ) to him/her Nafs (نَفْسُهُ) Qatala (قَتْلَ) his/her Akhiey (أَخِيهِ), so Qatlahu (فَقَتَلَهُ)…” means, ‘then, T’ua’t- be obedient followers of Allah’s commandments out of your own likes and abilities, without any force or compulsion, due to your own internal inclination, enthusiasm, motivation, likeness, eagerness and commitment towards their own Nafs- themselves as well as the Nafs of their Akhieyhi- those who are their supporters, partners, helpers, associates and collaborators in terms of being pillars of strength and support for them, therefore Qatalahu- fight in the Sabeel of Allah with them. As this would lead them all to “…. then, As’baha (فَأَصْبَحَ) from the losers.” Here The word S’ubah: is normally translated as morning or early morning, but the basic characteristics of the word is getting out of darkness (of Layl, darkness, Kufar) towards the light (Nahar, Emaan) in meanings of coming out of the darkness of Kufar towards the light of Emaan. Thus, here when Allah says, “Then, T’oua’t to him/her Nafs Qatala his/her Akhehi, then Qatalahu, so As’baha from the Khasireen (losers).”  Means, Qatal- fight in the Sabeel of Allah, T’oua’t- being obedient followers willingly and as likeable, out of your own accord, without any compulsion or dislike for their own Nafs- themselves and the Nafs of their Akhiey. They should Qatal- fight in the Sabeel of Allah, to help their nafs-themselves and their Akheyhi, so that they could As’baha- come out of the darkness of Kufar and Fasaq towards the light of Emaan and Taqwa.

 

The next Ayah 5:31, “Then Allah Baa’sa (فَبَعَثَ) Ghuraban (غُرَابًا)…” Which is normally mistranslated as ‘Then Allah appointed a crow, which is a completely wrong translation. Here the word Baa’sa- is normally mistranslated as appointed, or raised, or sent, but the basic meanings of the word are in terms of sending on a mission or an expedition with clear duties; in terms of a delegate or an envoy or a person, or anything, with defined duties and responsibilities with a clearly defined mission and objectives. The word Ghuraban: is normally mistranslated as crow and the Ayah is misinterpreted to prove that Islamic funeral laws are derived from this ayah, whereby they have learned the rules from a crow animal. This is a completely wrong interpretations of this ayah banking on a wrong translation of this word. If we look at the meanings of the word Ghuraba in classical and medieval Arabic, the word means ‘a sharp and clear edge like a blade, sharp cutting edge, sharp edge or a sharp razor blade in terms of creating a clear and distinct divide between two sides. Thus, here when Allah says, “Then Allah Baa’sa Ghuraban…” it is not talking about Allah appointing a crow at all, but basically means that Allah Baa’sa- send them on a mission, an expedition with clear duties; in terms of a delegating them with defined duties and responsibilities with a clearly defined mission and objective of Ghuraban- making a sharp and clear edge like a blade in terms of creating a clear and distinct divide between Haqq and Batil.

 

The next phrase “…they Bahasu (يَبْحَثُ) on the earth to Allah’s Yureedu (لِيُرِيَهُ) how Yuware’ (يُوَارِي) Su’wata (سَوْءَةَ) his/her Akheyhi (أَخِيهِ)…” Here the word Yuware’: is normally mistranslated as hide or conceal, but it is basically used in the meanings of shield, protection, or covering. The word Su’wata: is used in Quran in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’ and mean (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus these are such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Thus here when Allah says, “…Allah’s Yureedu how Yuware’ Su’wata his/her Akheyhi…” means Allah’s Yureedu- Allah’s system of laws and nature with the clear desired end result of how Yuware’- block, Su’wata- destructive acts and behaviors against his/her Akhiy- associates, partners, supporters, pillars of strengths.

 

The next phrase “…Say, “Wailaty (وَيْلَتَا) to me A’ajaztu (أَعَجَزْتُ) that Akuna (أَكُونَ) the like of this Al-Ghurabe (الْغُرَابِ), then Aura’e (فَأُوَارِيَ) Suwa’ata (سَوْءَةَ) my Akhiy (أَخِي)…” here the word Wail: is normally translated as woe but is used in Quran in the meanings of announcement of destruction, devastation, and ruining based on what people have earned as their due right because of their own actions and deeds. It is also used in the meanings of expression of a combination of guilt, embarrassment and not being able to Amanu and follow Allah’s commandments in terms of expression of pain and unhappiness to express the ultimate extent of a miserable and gloomy. The word A’ajaztu: is used in Quran in the meanings of inability of someone to do something which is based on the lack of Quwwat for that person or being in terms of lack of the required abilities, powers or resources. Thus, here when Allah says, “…Say, “Wail to me A’ajaztu that Akuna the like of this Al-Ghurabe, then Aura’e Suwa’ata my Akhiy.” Means ‘Say, “Wail- announcement of destruction and misfortune to me as I would be disconnected from Allah’s blessings and the benefits of Allah’s system, if I A’ajaztu- unable, due to lack of my abilities, strength, power, resources or faculties, to Akuna- aim to reach the end result of similar to the Al-Ghurabe- the clear razor-sharp distinction as appointed by Allah in terms of specific duties, then Aura’e- block the Suwa’ata from my Akhiy- supporter, associates, pillars of strength for me. The next phrase is a summary of what this should lead to, which is “…So, As’baha (فَأَصْبَحَ) from the Nadameen (النَّادِمِينَ).” As we know the word Nadameen, is used in Quran in the meanings of being remorseful or regretful. Thus, here when Allah says, “…then Aura’e Suwa’ata my Akhiy.” means So, As’baha- come out of the darkness towards the light from the Nadameen- those who would regret and be remorseful. Thus here, after giving more arguments to convince them to Qatal in the Sabeel of Allah, the phrase basically is saying that come out from the state, situation of those with remorse or guilt- from the darkness towards the light of Taqwa by obeying these commandments of Allah to Qatal in the Sabeel of Allah.

 

The next Ayah 5:32, “From Ajale (أَجْلِ) that, WE Katabne (كَتَبْنَا) upon Bani (بَنِي) Israel (إِسْرَائِيلَ)…” Is normally mistranslated as ‘from that time, WE ordained upon the Bani Israel- the jews, which is a completely wrong understanding of this phrase. The word Ajale: is normally translated as time determined, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed, in terms of something that is decreed and bound to happen sooner or later. The word Kutiba or Katabna: means recording, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision. Thus, Allah has Kutiba i.e., means made Farz (fard)- obligatory to follow and to be complied with on the Bani Israel.  The word Bani-Israel- refers to those who are followers of Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else, like Jews as it is normally misunderstood, but in fact addressing us, those who are followers of any and all of Allah’s Nabiyeen, who are Ibn- working for, as followers, for foundations, laying the groundwork, the strengths and supports for any of Allah’s Nabiyeen as for the Bani-Israel. Those who are Bani-Israel, with respect to any of Allah’s Nabiyeen are those who are Zurriyaat (followers, following the same footsteps) of and Khalifa (caretakers, trustees, successors) of any of Allah’s Nabiyeen. Thus, here when Allah says, “From Ajale (أَجْلِ) that, WE Katabne (كَتَبْنَا) upon Bani (بَنِي) Israel (إِسْرَائِيلَ)…”, means that Allah is going to tell us about Allah’s commandments, which have been ordained for the Bani-Israel- that is each and every one of us, who are the followers of any of Allah’s Nabiyeen, in terms of that commandments has been ordained from that time and onwards, forever for a deferred/postponed time, and it will be accounted for, in terms of accountability and recompense, sooner or later or on the day of judgment.

 

What that Kutiba is, in terms of obligatory duties and responsibilities, is then mentioned in the next phrase as “…that he who Qatala (قَتَلَ) Nafsan (نَفْسًا) Baghaire (بِغَيْرِ) Nafsin (نَفْسٍ) or Fasadin (فَسَادٍ) on the earth—then, it is as if he/she Qatala (قَتَلَ) the mankind Jama’ean (جَمِيعًا)…” is an over-riding principal, for all those who are Qatal- fighting in the Sabeel of Allah. As we know the word Ghair: is used in Quran in much deeper and all-inclusive meanings of without, other than, except, to hide, change, amend or replace something, without, or going against or contradicting something. The word Fasaad: means corruption or disorder, causing something to not retain its original better state. Fasaad is an opposite of the word Silah as used by Quran. Thus, as opposed to the word Is’lah, the word Fasaad means to create disorder or imbalance. It’s also used in the meaning of going against Haqq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It is also used in Quran as an opposite to the word Ahsan. As opposed to Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction. The word Jama’ean: is used in the meanings of gatherings, together, all together, assembly etc. Therefore, here when Allah says in this Ayah, “From Ajale (أَجْلِ) that, WE Katabne (كَتَبْنَا) upon Bani (بَنِي) Israel (إِسْرَائِيلَ) that he who Qatala (قَتَلَ) Nafsan (نَفْسًا) Baghaire (بِغَيْرِ) Nafsin (نَفْسٍ) or Fasadin (فَسَادٍ) on the earth—then, it is as if he/she Qatala (قَتَلَ) the mankind Jama’ean (جَمِيعًا)…” is an over-riding principal, for all those who are Qatal- fighting in the Sabeel of Allah, as is Kutiba, made obligatory as Fard as duties and responsibilities upon us as Bani-Israel that we need to Qatal- fight in the Sabeel of Allah, keeping in mind this over-riding principal, that we cannot Qatal, any Nafs- anyone Baghair Nafsan or Fasadain, i.e. without, against, in contradiction of, in opposition of any Nafs, that is as a recompense for any Nafs, or as a recompense for any act of Fasad on the earth. Because if we are to Qatal- fight, physically or metaphorically kill anyone, without, against any Nafs or Fasaad, then it would be like as if we have Qatal the whole of humankind altogether.

 

Similarly, on the other hand, in the next phrase “…and whoever Aheyaha (أَحْيَاهَا) him/her – then, it is as if he/she Ahe’a (أَحْيَا) the mankind Jame’an (جَمِيعًا)…” Here the word Aheyaha: is from the word Hayyat, used in Quran as opposite of Mo’ut meaning death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah. The word has a variety of interpretations, depending upon the context. Thus, here when Allah says, “…and whoever Aheyaha (أَحْيَاهَا) him/her—then, it is as if he/she Ahe’a (أَحْيَا) the mankind Jame’an (جَمِيعًا)…” Is basically giving a divine instruction to us, as Bani-Israel to do Qatal- fight in the sabeel of Allah by aiming to Aheyaha people- in terms of activating them, making them alive, turning them from a metaphorical dead like state, of being Kaafir for example, to be alive in the metaphoric sense, in terms of being on Aiemaan and on Hidaya, as well as saving people’s life in terms of physically saving them or metaphorically saving them, in terms of saving them from Zulm and oppression. This divine instruction of Ahueyha anyone is so pronounced and impactful on the scale of justice for the purpose of accountability and recompense that this Aheya of just one person is equivalent in terms of rewards as if we have Aheyaa- given life to the whole of human kind. Since Qatal- in the Sabeel of Allah should be dominated by acts of Ahsan and giving life to others, as trying to build a shield and protection against Sayyiat, Is’m and Zulm, that can only be done by giving life to people.

 

The next phrase “…And surely, Ja’atahum (جَاءَتْهُمْ) to them our Rusul (رُسُلُنَا) with Bayyinaat (بِالْبَيِّنَاتِ), yet, indeed, many of them, from after that, on the earth to become transgressors committing excesses.” As we know the word Ja’akum- is used in Quran in much deeper and much wider in all-encompassing meanings of ‘be mentioned; be reported; be said; be stated; appear; get to; show up; arrive; come; reach; Report for duty, present oneself; bring to fruition; be present; be there; go to; attend; visit or come together with’. The word Rusul: is generally misinterpreted as plural of Rasool, whereas the word Rusul, as in Rusulna, means our Rusul, verb of Rusul, means Allah’s Anzalna of whatever Allah has sent as Risaalat, i.e., Allah’s Kitaab, the Hidayah. The word Bayyin: basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making something distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidence or proof. Thus, here when Allah says, “…And surely, Ja’atahum (جَاءَتْهُمْ) to them our Rusul (رُسُلُنَا) with Bayyinaat (بِالْبَيِّنَاتِ), yet, indeed, many of them, from after that, on the earth to become transgressors committing excesses.” Means that Allah has surely Ja’aa to them- i.e., Allah presented to them, made to appear, showed them their objectives and duties with the Kitaab, which has been explained in detail and through which Allah has brought about height of knowledge, wisdom, Hidayah and Rahmat; which has been Bayyinaat to them, that is made distinctly clear, obvious, explained with examples, as proofs and evidence by distinctly making clear the two paths, the Haqq and Baatil, but even then, yet, even after that, many of those on whom, Allah has Rusulna Allah’s Hidayah, they became transgressors, exceeding the boundaries of Deen, the laws.

 

The next Ayah 5:33, “Indeed, only Jaza’a (جَزَاءُ) of those who Yuharebuna (يُحَارِبُونَ) Allah and Allah’s Rasool (وَرَسُولَهُ) and Yasa’una (وَيَسْعَوْنَ) on the earth Fasadan (فَسَادًا)…”, continues the discussion from the previous Ayah about those who became transgressors in Deen by exceeding these boundaries of Allah’s Laws and commandments. The word Yuharebuna- the word Harab is used in the meanings of conflict, or fighting and the word Haarebun is used in Quran in the meanings of engaging in a battle, waging war or engaging in a war against Allah and Allah’s Rasool. The word Rasool: is not used here in the meanings of one messenger but instead used here to refer to ALL of Allah’s Rasool, whether they are humans, as appointed as Allah’s Rasool, or Malaik such as Michael and Jibrael involved in the process of revelation. The word Yasa’una: and the word Sa’yee, basically means to strive with one’s full force and might, with one’s whole being, by employing one’s whole faculties, abilities, resources and powers with complete focus, attention and dedication. Thus here, when Allah says, Ayah 5:33, “Indeed, only Jaza’a (جَزَاءُ) of those who Yuharebuna (يُحَارِبُونَ) Allah and Allah’s Rasool (وَرَسُولَهُ) and Yasa’una (وَيَسْعَوْنَ) on the earth Fasadan (فَسَادًا)….”, means Allah is continuing the discussion about those who, in spite of being given Allah’s Risalat, through Ja’aa of Allah’s Rusul, being made Bayyinaat to them, yet they become of the transgressors, committing excesses and going beyond the laws, the commandments of Allah. Allah says that these people, who ignore Allah’s Rusul, and commit excesses, and Yuharebuna- wage war, fight against, Allah and Allah’s Rusul, in terms of them doing Sa’yee- Yasa’una- striving with their whole being on the earth to cause Fasaad- the Jaza’a- the perfect recompense for them, based on the justice at its best, in accordance with their due right they have earned as consequences of their own actions is then described in the next phrase.

 

Thus, their Jaza’a “…is that they be Yuqattalu (يُقَتَّلُوا) or Yus’allabu (يُصَلَّبُوا) or sever their Aiedekhim (أَيْدِيهِمْ) and their Arjuluhum (وَأَرْجُلُهُمْ) of Khilafin (خِلَافٍ) or Yunfa’u (يُنْفَوْا) from the earth. That is for them disgrace on the earth and for them on the Akhira (الْآخِرَةِ) a great Azaab (عَذَابٌ).” Here the word Yus’allabu, is normally translated as crucified but the basic characteristics of the word is in terms of something that is backbone, foundations and basic building blocks for someone. The word Arjulakuhum: is from the word Rijaal- the basic characteristics of which is in terms of being resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal such as knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc. The word Khilafan: or the word Ikhtilalaaf is normally translated as disagreement, disputes, discrepancy or contradiction but it is used in Quran in much broader and deeper meanings in terms of disagreements, or disputes, contradictions in terms of being at the two extreme positions, points, viewpoint or stance. The word Yunfa’u: has the same meanings as that of the word Nafa’a which are both used in the Quran as opposite to the word Zarar- meaning extreme harm or injury. Therefore, as opposed 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 or return on someone’s investment of their efforts, Amwaal, their spending on money, property, title, resources etc. Thus, here when Allah is giving us the Jaza’a for those who wage war against Allah and Allah’s Rusul as “…is that they be Yuqattalu (يُقَتَّلُوا) or Yus’allabu (يُصَلَّبُوا) or sever their Aiedekhim (أَيْدِيهِمْ) and their Arjuluhum (وَأَرْجُلُهُمْ) of Khilafin (خِلَافٍ) or Yunfa’u (يُنْفَوْا) from the earth. That is for them disgrace on the earth and for them on the Akhira (الْآخِرَةِ) a great Azaab (عَذَابٌ).” It means that the only recompense for those who wage war against Allah and Allah’s Rasool, that is in accordance with their acts as a perfect recompense for them, is that they be Yaqtalu- be killed physically or metaphorically; as well as their Yas’labu- those who are their backbones and foundations, should also be Qatal; or sever- cut off and disconnect their Aedehim- resources & means and their Arjaal- means of their strengths and resources of Khalifin- that they have employed to be the opposition; as well any of the Nafa’a that they receive from the earth is also to be sever, cut off and disconnected. This would not only lead to disgrace and embarrassment for them in this worldly life, but also in Akhira, a great Azaab awaits them.

 

The next Ayah 5:34, “Except those who Ta’abu (تَابُوا) from before that Taqderu (تَقْدِرُوا) upon them. So, know that Allah is Ghafoorun (غَفُورٌ) Rahimun (رَحِيمٌ).” After describing the Jaza’a a perfect recompense for those who create Fasaad on earth, who are transgressors by going beyond the boundaries of Deen and who wage war against Allah and Allah’s Rusul; Allah now gives a way out for any of these people to come back to Hidayah. The word Ta’abu, basically means to take a u-turn with the Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by one’s’ mistakes and Zulm, getting things back in order, putting them in their rightful place and giving the compensation of whatever harm was done. The word Taqderu: and words Qadar & Taqdeer are all normally mistranslated as Fate, predetermination of destination by Allah, divine fore-ordainment, or predestination. All these are extremely wrong interpretations and concepts and against the Quranic guidance. Allah has created the universe, and All Malaik are performing their duties as determined by Allah, once Allah has given humanity Freewill and Hidayah, then Although Allah is Capable, All-powerful over all things, but Allah does not intervene during this worldly life. Everything is determined as per the cause and effect of the natural laws, whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the Akhira. The word Qadar basically means valuation, ability, estimation, measure, appraisal or assessment as well as used in Quran in the meanings of one’s abilities, powers, resources and means. The word Ghafoor: Maghfirat and Astaghfir are normally mistranslated as pardon or forgive 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. It is not a cure; it is a prevention! The word Raheem: normally mistranslated as All-merciful, the word has nothing to do with mercy, but shares the same characteristics as Arham- a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which are in four broad definitions. (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. Thus, here when Allah says “Except those who Ta’abu (تَابُوا) from before that Taqderu (تَقْدِرُوا) upon them. So, know that Allah is Ghafoorun (غَفُورٌ) Rahimun (رَحِيمٌ).” After describing the Jaza’a a perfect recompense for those who create Fasaad on earth, who are transgressors by going beyond the boundaries of Deen and who wage war against Allah and Allah’s Rusul; Allah now gives a way out for any of these people to come back to Hidayah. Which is to do Touba- Making a U-turn by doing Is’lah or remaining steadfast in the path/Sabeel of Allah, or after highlighting the list of prohibitions, so as to remain protected and shielded from the impacts of wrong path. And the person needs to do Touba as per Quran, right now, before that Taqderu upon them- Allah is not saying that before the predetermined fate falls upon them, but basically telling them that the abilities, powers, proportions, measures and powers of their Jaza’a is brought to fruition, they should do Jaza’a since the person needs to keep in mind that Allah is Ghafoorur Raheem- that is Allah is the being who Ghafr, who provides protection and shield against the impacts of wrong path and previously done wrong deeds. Allah as Ghafoorur Raheem is mentioned soon after the divine guidance of doing Touba, basically indicating both these words, Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path and only once the person does Touba and a firm commitment never to repeat the mistakes again.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 27 to 34, give us the following divine guidance that we can apply in our day to day lives.

 

• Continued Ibrat from story of Musa’s Quom- The same discussions of teaching us, important divine lessons from the story of Nabiy Musa, the reluctance of his people to Qatal- fight in the Sabeel of Allah and the counter-arguments given to such people is continued in these ayahs as well, through which we learn important lessons. The criterion of one’s Quruba to be accepted by Allah: Through the Naba- story of Ibn-e- Adam- that is those who are all as Ibn- followers of, same footsteps as that of Adam- being khalifa on earth, seeking knowledge and acting as caretakers of earth, they sought Qurb of Allah through such Amaal and deeds, then these people accepted some of them and not accepted others, therefore Allah advised them to do Qatal in the Sabeel of Allah, since the clear criterion of observing Taqwa, is not to be reluctant from doing Qatal in the Sabeel of Allah, if that is required and Kutiba in order for Quom, and to be Qawameen on earth. Thus, a mark of being of the Mutaqueen, is to observe Taqwa, i.e., by obeying Allah’s commandments in totality and unconditionally.

 

• Counter- Argument # 1- through these ayahs, Allah gives us a couple of counter-arguments to the reluctant people who are not willing to do Qatal in the Sabeel of Allah, which Allah has ordained upon us as a basic requirement for us to admit Quom on earth. So, one can give them a counter argument, as ‘What would I gain if I Basat’at- facilitate your Yadaka- efforts and resources to Qatal with me and what would I gain if I Basatat- facilitate my efforts and resources towards you to Qatal you, in terms of what would we gain by Qatal each other? The only reason I am trying to convince you is because Allah has Kutiba upon you the Quom, and in order to do that Qatal in the Sabeel of Allah is Muqaddas- a must requirement, a special objective that Allah has ordained for you, since I am only Akhafa- concerned with Allah- who is the Rabb of the worlds. Since Allah is carrying out the Rabobiat for each and every one on the earth, there is no possibility of Allah ordaining Zulm or injustice against anyone.

 

• Counter- Argument #2- The other counter argument is to say to them ‘what would I gain, if I Aureedu- the basic intention and desired end result of my actions, conducts is that Taba’u- assign duties and responsibilities of My Is’m and your Is’m- such worse deeds that would invite shame and embarrassment if known publicly? So, do you think, I would Kuna- aim to reach the final end destination of the Ashaabe Naar- as companions of and jointly connected with fire, since that is the Jaza’a- the perfect recompense based on acts of Is’m of the Zwalimeen- those who do Zulm and Is’m. This counter arguments given to those who are reluctant to Qatal- fight in the Sabeel of Allah, as ‘what will I gain, if I would appoint for you as a duty and responsibility for my Is’m and your Is’m knowing that the Jaza’a- the end result, the recompense of Zwalimeen is to be of the Ashaabe Naar.

 

• Counter- Argument #3- Those who are unable to do Qatal in the Sabeel of Allah, because of the lack of courage, strength, abilities or powers, would Wail- face destruction and misfortune as they would be disconnected from Allah’s blessings and the benefits of Allah’s system. Following these laws, in Taqwa basically means that the people would be able to As’baha- come out of the darkness towards the light from the Nadameen- those who would regret and be remorseful- that is we should come out from the state, situation of those with remorse or guilt- from the darkness towards the light of Taqwa by obeying these commandments of Allah to do Qatal in the Sabeel of Allah.

 

• The Divine guidance is T’ua’at to Qatal: that is to Qatal- fight in the Sabeel of Allah as T’oua’t- by being obedient followers willingly and as likeable, out of our own accord, without any compulsion or dislike for our own Nafs- ourselves and the Nafs of our Akhy- those who are our supporters, acting as pillars of strengths and support for us, we should Qatal- fight in the Sabeel of Allah, to help our nafs-ourselves as well as our Akhy, so that we could As’baha- come out of the darkness of Kufar and Fasaq towards the light of Emaan and Taqwa.

 

• Baa’sa Ghuraban to Yuware’ Su’wata: We should act in accordance with what Allah has Baa’sa- send us on a mission, an expedition with clear duties; in terms of a delegating us with defined duties and responsibilities with a clearly defined mission and objective of Ghuraban- making a sharp and clear edge like a blade in terms of creating a clear and distinct divide between Haqq and Baatil. We should Baa’sa, what Allah’s Yureedu- Allah’s system of laws and nature with the clear desired end result of how Yuware’- block, curtail and shield Su’wata- destructive acts and behaviors against ourselves and our Akhiy- associates, partners, supporters, pillars of strengths.

 

• Clear Kutiba upon us as Bani- Israel: These ayahs also give us clear Allah’s commandments, which have been ordained for us, as Bani-Israel- that is each and every one of us, who are the followers of any of Allah’s Nabiyeen, in terms of Allah’s commandments that have been ordained forever for a deferred, postponed time, and it will be accounted for, in terms of accountability and recompense, sooner or later or on the day of judgment. These commandments are two folds that have been given to us over-riding principals, for us, who do Qatal- fight in the Sabeel of Allah. Kutiba #1: Not to Qatal anyone Baghaire Nafsin or Fasadin on the earth: We cannot Qatal, any Nafs- anyone Baghair Nafsan or Fasadain, i.e., without, against, in contradiction of, in opposition of any Nafs, that is as a recompense for any Nafs, or as a recompense for any act of Fasad on the earth. Because if we are to Qatal- fight, physically or metaphorically kill anyone, without, against any Nafs or Fasaad, then it would be like as if we have Qatal the whole of humankind altogether. Kutiba # 2- to Aim to Aheyah: Our aim should always be to Aheyaha people- in terms of activating them, making them alive, turning them from a metaphorical dead like state, of being Kaafir for example, to be alive in the metaphoric sense, in terms of being on Aiemaan and on Hidaya, as well as saving people’s life in terms of physically saving them or metaphorically saving them, in terms of saving them from Zulm and oppression. This divine instruction of Ahueyha anyone is so pronounced and impactful on the scale of justice for the purpose of accountability and recompense that this Aheya of just one person is equivalent in terms of rewards as if we have Aheyaa- given life to the whole of human kind. Since Qatal- in the Sabeel of Allah should be dominated by acts of Ahsan and giving life to others, as trying to build a shield and protection against Sayyiat, Is’m and Zulm, that can only be done by giving life to people.

 

• The Jaza’a and Touba for those become transgressors committing excesses: Such people, who, in spite of being given Allah’s Risalat, through Ja’aa of Allah’s Rusul, being made Bayyinaat to them, yet they become of the transgressors, committing excesses and going beyond the laws, the commandments of Allah; who wage war, fight against, Allah and Allah’s Rusul, in terms of doing Sa’yee- Yasa’una- striving with their whole being on the earth to cause Fasaad- the Jaza’a– the perfect recompense for them, based on the justice at its best, in accordance with their due right they have earned as consequences of their own actions is that they be Yaqtalu- be killed physically or metaphorically; as well as their Yas’labu- those who are their backbones and foundations, should also be Qatal; or sever- cut off and disconnect their Aedehim- resources & means and their Arjaal- means of their strengths and resources of Khalifin- that they have employed to be the opposition; as well any of the Nafa’a that they receive from the earth is also to be sever, cut off and disconnected. This would not only lead to disgrace and embarrassment for them in this worldly life, but also in Akhira, a great Azaab awaits them. The Touba: Allah also gives a way out for these people to come back to Hidayah. Which is to do Touba- Making a U-turn by doing Is’lah or remaining steadfast in the path/Sabeel of Allah, or after highlighting the list of prohibitions, so as to remain protected and shielded from the impacts of wrong path. And the person needs to do Touba as per Quran, right now, before that Taqderu upon them- the abilities, powers, proportions, measures and powers of their Jaza’a is brought to fruition, they should do Touba since the person needs to keep in mind that Allah is Ghafoorur Raheem- both these words, Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path and only once the person does Touba and a firm commitment never to repeat the mistakes again.

 

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/