Surah Al-Ma’idah Ayah No. 35 – 40

Surah Al-Ma’idah Ayah # 35 – 40 (5:35 – 5:40)

A.   TRANSLATION

 

٣٥  يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

[Quran 5:35] O you who Amanu (آمَنُوا)! Observe Taqwa (اتَّقُوا) of Allah, and seek towards Allah the Waseelata (الْوَسِيلَةَ), and Jaahidu (وَجَاهِدُوا) in Allah’s Sabeel (سَبِيلِهِ), so that you may be successful.

 

٣٦  إِنَّ الَّذِينَ كَفَرُوا لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لِيَفْتَدُوا بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ مَا تُقُبِّلَ مِنْهُمْ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ

[Quran 5:36] Indeed, those who Kafaru (كَفَرُوا), even if for them is what is in the earth Jamaea’n (جَمِيعًا), and the like of it with it, to Yaftadu (لِيَفْتَدُوا) with it from Azaab (عَذَابِ) Youme (يَوْمِ) the Qayyamate (الْقِيَامَةِ), what will be Tuqabbil (تُقُبِّلَ) from them? And for them is a painful Azaab (عَذَابٌ).

 

٣٧  يُرِيدُونَ أَنْ يَخْرُجُوا مِنَ النَّارِ وَمَا هُمْ بِخَارِجِينَ مِنْهَا ۖ وَلَهُمْ عَذَابٌ مُقِيمٌ

[Quran 5:37] They Yureedu (يُرِيدُونَ) that to exit from the fire and what they exit of it? And for them is Azaabe (عَذَابٌ) Muqueem (مُقِيمٌ).

 

٣٨  وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِنَ اللَّهِ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ

[Quran 5:38] And the Saarequ (وَالسَّارِقُ) and the Saareqaat (وَالسَّارِقَةُ), then sever their Aedehuma (أَيْدِيَهُمَا) – Jaza’a (جَزَاءً) with what they Kasaba (كَسَبَا) – Nakalan (نَكَالًا) from Allah. And Allah is Azeezun (عَزِيزٌ) Hakeemun (حَكِيمٌ).

 

٣٩  فَمَنْ تَابَ مِنْ بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللَّهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

[Quran 5:39] Then whoever Ta’aba (تَابَ) from after his/her Zulm (ظُلْمِهِ) and A’as’lah (وَأَصْلَحَ), then Indeed, Allah is Yatoubu (يَتُوبُ) upon the person. Indeed, Allah is Ghafoorun (غَفُورٌ) Raheemun (رَحِيمٌ).

 

٤٠  أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُعَذِّبُ مَنْ يَشَاءُ وَيَغْفِرُ لِمَنْ يَشَاءُ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 5:40] Do you not know that to Allah belongs the Mulku (مُلْكُ) of the skies and the earth? Allah Yua’azubu (يُعَذِّبُ) of Yashau (يَشَاءُ) and Yaghfir (وَيَغْفِرُ) to whoever Yashau (يَشَاءُ). And Allah is, upon every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).

 

B.   THE CONCEPT:

 

While reading these ayahs, we have to keep the context of the surah in mind, especially earlier ayahs of Surah Ma’idah from Ayah 19 and onwards up to 5:34, through which we have learned the divine guidance the Ibrat from the Nabiy Musa- Admit Quom on earth- is Muqaddas Kutiba by Allah- upon us as Ahl-e-Kitaab: 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. Reluctance to be Quwwameen: The earlier Ayahs also tell us about what Nabiy Musa faced with his people, and through it we learn important lessons especially the fact that his nation was reluctant about many conditions of Quom (aiming to become Qawwameen), which looks to them Jabbareen (forced and compulsory in nature) including Qatal (fighting in the way of Allah) etc. But that Quom (aiming to become Qawwameen) is a main requirement from Allah for us to become Muttaqeen.

 

We also learned about Ibn-e-Adam who came with Qurba Qurbanan with Haq, some of whom were accepted while others were not: 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’s advice to us as Ahl-e-Kitaab is to to Qatal in the way of Allah since those who accept Allah’s laws unconditionally and in totality, are those who are Mutaqueen. 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 to be Qawameen on earth. 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. Basic aim of Baa’sa Ghuraban is 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.

 

From earlier Ayahs, we also learned Clear Kutiba upon us as Bani-Israel: The earlier 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.

 

Allah continues the same discussion of admitting Quom on earth and to be Qawameen on earth by Qatal in the Sabeel of Allah in the next Ayahs as well. The Ayah 5:35, “O you who Amanu (آمَنُوا)…” Here, the word Aman: means safety, security, peace, contend and tranquility. Therefore, Amanu- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind. The word Momin therefore is used in Quran, not only in meanings of a person who has Emaan, but also referring to anyone who is at a state of Aman, someone who is at peace, harmony, cease-fire and goodwill. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands or slave girls, but the basic characteristics of Ai’man is in the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being committed in oath, promises, vows, pledges or undertakings. The word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a covenant, oath or promise (with Allah). Thus, when Allah says, “O you who Amanu (آمَنُوا)…” By addressing us as those who Amanu, who are in the state of being at Aman- utter and deep conviction with respect to the five fundamentals of Emaan- with Allah, Allah’s Malaik, Allah’s Rasool/Nabiyeen, Allah’s Kitaab and the Youm Al Akhira, as well as those are at Aman- peace, security, and harmony with others, as well as those who are the upholders of their Emaan- promise, oath, Meesaq with Allah. And Allah is now going to give us direct divine instructions, applicable only for us as those who Amanu.

 

In the next phrase, the first direct divine instruction is to “…Observe Taqwa (اتَّقُوا) of Allah…” As we know the word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa 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. The concept of Taqwa is closely aligned with the concept of Emaan. Thus, Allah’s direct divine instructions to us as those who Amanu, by saying “…Observe Taqwa (اتَّقُوا) of Allah…” basically means to be extra careful in terms of protection and nurturing of our Aemaan, as the concept of Emaan as firm conviction, and trust, being at Aman- safety, security and harmony with others, as well as upholders of our firm covenant, a promise with Allah. Thus, observing Taqwa basically means to be extra careful and protective, with respect to all these three meanings of Emaan.

 

How to observe the Taqwa, is then explained through next phrase with further divine guidance for us, as those who Amanu “…and seek towards Allah the Waseelata (الْوَسِيلَةَ), and Jaahidu (وَجَاهِدُوا) in Allah’s Sabeel (سَبِيلِهِ), so that you may be successful.”, Here the word Waseelat: is used in Quran in the meanings of the ways, means, routes and resources of achieving one’s Duaa and objectives in terms of accessing and achieving what one desires for and gives value. The word Jaahidu: and the word Jahaad is normally mistranslated as fighting in the path of Allah, but in Quran it is not used in the meanings of fighting as in the physical sense only, but more so in the meanings of striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. The word Sabeel: means a way, an option, a route or a path. It is used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it but in terms of path or route in allegorical sense in terms of methods, ways and means. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, in terms of giving Hayyat to someone, for instance as kutiba from earlier Ayah of Aheyhu a Nafs. Thus, here when Allah says, “O you who Amanu, Observe Taqwa and seek towards Allah the Waseelata (الْوَسِيلَةَ), and Jaahidu (وَجَاهِدُوا) in Allah’s Sabeel (سَبِيلِهِ), so that you may be successful.” This ayah is addressing us as those who Amanu and then giving the divine instruction to observe Taqwa of Allah and seek towards/from Allah the Waseelata- the ways, means, resources, routes etc. and Jahadu- strive with our whole beings against our own Nafs-e-Ammara, in the Sabeel of Allah, so that we be Tuflehuna- successful. Thus, by first asking us to observe Taqwa and then telling us how to do that by saying that we should seek towards and from Allah the Waseelata- ways, means, resources, routes of observing Taqwa and Jahadu – strive with our whole being by curtailiong and fighting our own Nafs-e-Ammmara and batil factions of the society in the Sabeel of Allah- not just referring to the ways, means, route, laws and commandments of Allah, but also referring to give life to people as given as kutiba upon us, making them come to light of Emaan from the earlier darkness and dead like state of Kufar, as well as giving life to them in terms of finding them Sabeel, exit out options from the current life-less like situations of Zulm and suppression. It’s only through these endeavors that we can be Tuflehuna- be successful in both the worlds, this temporary life here on the earth as well as in the Akhira.

 

The next Ayah 5:36, “Indeed, those who Kafaru (كَفَرُوا)…” after giving us direct divine instructions, as those who Amanu, Allah now talks about the other extreme- Those who Kafaru. As we know the word Kufr basically means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The meaning of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. Both types of Ayaat, the Words of Allah in Quran and Work of Allah in the creations of Allah scattered all around us in science and the universe. Word Kaafir is used in Quran as an opposite to Momin. A Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat.

 

For those who Kafaru, Allah says in the next phrase, “…even if for them is what is in the earth Jamaea’n (جَمِيعًا), and the like of it with it, to Yaftadu (لِيَفْتَدُوا) with it from Azaab (عَذَابِ) Youme (يَوْمِ) the Qayyamate (الْقِيَامَةِ), what will be Tuqabbil (تُقُبِّلَ) from them? And for them is a painful Azaab (عَذَابٌ).” Here the word Yaftadu: is normally mistranslated as Fadiya meaning ransom or redemption, but the word is used in Quran in the meanings of prevention, or preventive measures, or ways to prevent, most often, Allah’s. The word Youm: is normally mistranslated as ‘the day or today’, but the word is used in Quran in the meanings of events, aspects, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all. The word Qayyamat: is normally mistranslated as resurrection, however the word shares the same meanings and characteristics with words like Qayam, Aquemu, Qayyemu and Qayyemat with basis and foundations of the Deen ul Qayyemu- the Deen which is Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort, and which bears the characteristics of Hanifan (remaining steadfast on the right path and by avoid shirk at all costs) and Fitrat of Allah, on which Allah has created the mankind, in terms of kindness, love, care, compassion and justice towards others. Hence not only the basic Foundations of S’alat is Deen Al Qayyamat but also the Youm al Qayamma is judgment based on the Deen ul Qayyemat- the concept of recompense, of accountability & judgment. Thus, here when Allah says, “Those who Kafaru- even if for them is what is in the earth Jamaea’n (جَمِيعًا), and the like of it with it, to Yaftadu (لِيَفْتَدُوا) with it from Azaab (عَذَابِ) Youme (يَوْمِ) the Qayyamate (الْقِيَامَةِ), what will be Tuqabbil (تُقُبِّلَ) from them? And for them is a painful Azaab (عَذَابٌ).” Is basically saying that Allah wants only the Emaan, and not Kufar from the human kind, since for those, who do Kufar, even if for them, whatever is in the earth all together and the like of it with it (means the double of whatever is on the earth is for them), in order to Yaftada- as a preventive measure, in order to prevent the Azaab, it will not be accepted from them. Because for them, the Youm Al Qayamate, is a confirmed and factual event, that is the accountability event, not a day but as an events, aspects, and practices of accountability and recompense, in the most just manner, which is bound to happen sooner or later, to them, in this world as well as in the hereafter. The Azaab of the Youm Al Qayyama for those who Kafaru, is not talking about punishment for them on a particular day but aspects, events, practice that could spread over the years, or could be an instant, but which is confirmed and well-known, confirmed youm of facing the accountability, the Azaab, as the perfect recompense in the most just manner for those who do Kufar.

 

The next Ayah 5:37 continues the same discussion, that nothing is going to help prevent those who Kufara from facing the consequences of their Kufar in the form of Azaab, by saying that “They Yureedu (يُرِيدُونَ) that to exit from the fire and what they exit of it? And for them is Azaabe (عَذَابٌ) Muqueem (مُقِيمٌ).” The word Yureedu, is normally mistranslated as desire or intends but the word refers to the end result of and the consequences of one’s decisions, accords, actions, behaviors and conducts, as to what these are leading towards as a end result and consequences of such conducts. The word Muqueem: is normally translated as lasting or everlasting but the word is used in Quran in the similar meanings of the words such as Aqueem (أَقِيمُ) as in Aqueemu S’alat with basic meanings of supporting, establishing, strengthening, encouraging or backing the system of S’alat, in terms of Aqeem- establishing & strengthening the Deen-e-Qayama, as a system built on the parameters of love, compassion, recompense and justice at its best. Thus here, when Allah says, “They Yureedu (يُرِيدُونَ) that to exit from the fire and what they exit of it? And for them is Azaabe (عَذَابٌ) Muqueem (مُقِيمٌ).” Is telling us about their wishes and desires to save themselves from the fire, but what they Yureedu, what their acts of Kufar is leading them towards is nothing but towards Azaab-e-Muqueem- referring to their such deeds, conducts and behaviors which are establishing, strengthening and backing the Azaab as a perfect recompense for them.

 

The next Ayah 5:38, “And the Saarequ (وَالسَّارِقُ) and the Saareqaat (وَالسَّارِقَةُ)…” Is normally translated as male thief and female thief which are wrong interpretations. The word Saareq is used in Quran in much broader meanings that just thief or burglar, but refers to all such people who take over, and possess others’ Amwaal (money, wealth, position, title, resources) through dishonest and unjust manners- it also includes such acts of recording, using or communicating someone’s private conversations or actions and includes actions such as eavesdropping, wiretapping, or recording telephone calls of someone without taking express consent by the person or without his/her knowledge.  When Allah says here the word Saariq- means the person who commits such acts of Saraq and the acts themselves are called as ‘Saariqaat’– the word ‘Saariqaat’ is mostly mistranslated as female thieves, but these are incorrect translations. Just like Swaalihaat are basically Amal-e-Swalehat, i.e., acts of Is’lah and nothing to do with restricted to females only, the word Saariqat does not mean female thieves only, but in fact acts of Saraq.

 

How to address such acts of crime is then mentioned in the next phrase as “…then sever their Aedehuma (أَيْدِيَهُمَا) – Jaza’a (جَزَاءً) with what they Kasaba (كَسَبَا) – Nakalan (نَكَالًا) from Allah…” Here the word A’edehuma is normally mistranslated as ‘their hands’, but the word is used here in the meanings of one’s efforts and actions, putting in efforts for, making struggle for something, in this case, the Saariq- those who conducts acts of Saraq and Sariquaat, the acts themselves. The word Jaza’a: 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 Kasaba: is normally translated as earned or earnings- whereas the word is used in Quran in the meanings of ‘bringing upon oneself, absorbing or retaining within oneself the impacts, in order to either face the consequences of or gain the benefits thereof’, for something that one has done. The word Nakalan: basically, means heavy and strong anchor in order to stop a person from doing something that a person was doing; to make someone return from a path which that person has already taken; a deterrent for others who are present there as well as for those who may take heed from someone else being punished, so could be stopped from doing the wrongful deed. Thus, here when Allah says, “And the Saarequ (وَالسَّارِقُ) and the Saareqaat (وَالسَّارِقَةُ)- then sever their Aedehuma (أَيْدِيَهُمَا) – Jaza’a (جَزَاءً) with what they Kasaba (كَسَبَا) – Nakalan (نَكَالًا) from Allah…” is not talking about male and female thieves and cutting of their hands at all. All such acts of crime, such as stealing, taking over, possessing others’ Amwaal (money, wealth, position, title, resources) through dishonest and unjust manners; any acts of recording, using, or communicating someone’s private conversations or actions, including, actions of eavesdropping, wiretapping, or recording telephone calls of someone without taking express consent of the person or without his/her knowledge; are basically at the root and foundation of Fasaad and corruption for any society, therefore here, we get Hidayah from Allah as to how to tackle these acts. The phrase means the Saariq- who commits the acts of Saraq and Sariqaat- the acts of Saraq themselves, then sever their Aedehim- ways and means, resources of not only those who are committing such acts, but also the whole system and ways and meanings of the Saraq acts as well, since this would be not only the Jaza’a- a perfect recompense for such people and such acts, as well Nakallan from Allah- a heavy anchor, shackles in order to stop them from committing such acts of crime, as well as from such crime be committed by others, as to devise such system of Jaza’a- punishment as well as road blocks, which would act as deterrent for others who are present there as well as for those who may take heed from someone else being punished, so such acts could be stopped at their roots; to make them return to the path of Is’lah and away from the path of Saraq which these people might have already taken, basically such measures that act as deterrent for anyone thinking about committing such crimes. This is an Hidayah to eliminate the cause of these crimes from their foundations in order to reform the system. Cutting the hands of thieves is not going to solve anything but to spread acceptance of Zulm in the society, so for instance if the cause of steeling is immense poverty, instead of cutting the hands of thieves, the idea is to improve the economic conditions of everyone and punishing the thieves as a deterrent to bring everyone on the path of Is’lah, so that such acts are not repeated and committed.

 

After giving the divine guidance in order to tackle such acts of crime from their roots, Allah then says, “…And Allah is Azeezun (عَزِيزٌ) Hakeemun (حَكِيمٌ).” Here the word Aziz: has the same characteristics of meanings as the word Izzat basically means honor, pride, status, power or reputation. The word Hakeem: shares the same meanings and characteristics as the word Hikm – normally translated as judge or an arbitrator but used in much broader meanings of not just judge or arbitrator but also in the meanings of the one who is an authority for all the laws, regulations, decree, rulings, verdicts etc. since the work Mohkimaat are used in Quran to refer to all ayahs with clear verdict, laws and Allah’s commandments. Therefore, here when Allah says, “…And Allah is Azeezun (عَزِيزٌ) Hakeemun (حَكِيمٌ).”  Allah as Aziz means Allah being the one to whom all powers, pride, prestige and honor belongs, who can give the best of the best Izzat to anyone. Not only that, when the same word is used for Allah as ALLAH is AZIZ, it is also used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, and honor belong. Allah as Hakeem is based on the concept of Allah being Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner, as well as Allah being Hakeem means Allah being full of wisdom and Hikmat.

 

The next Ayah 5:39, “Then whoever Ta’aba (تَابَ) from after his/her Zulm (ظُلْمِهِ) and A’as’lah (وَأَصْلَحَ), then Indeed, Allah is Yatoubu (يَتُوبُ) upon the person. Indeed, Allah is Ghafoorun (غَفُورٌ) Raheemun (رَحِيمٌ).” Aligned with the earlier ayahs through which Allah has described the concept of Touba, here again the concept is re-iterated. The word Touba: basically, means to take a u-turn – 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 word Zulm: basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. 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. The word A’s’lah: is used in meanings of 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. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. The word Ghafoor: is normally mistranslated as All-forgiving. But the word Ghafar 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: shares the same characteristics as Arham- a mother’s womb during pregnancy- refer to Ayahs 2:228, 3:06 and 6:143 for instance. 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. Thus, here when Allah says, “Then whoever Ta’aba (تَابَ) from after his/her Zulm (ظُلْمِهِ) and A’as’lah (وَأَصْلَحَ), then Indeed, Allah is Yatoubu (يَتُوبُ) upon the person. Indeed, Allah is Ghafoorun (غَفُورٌ) Raheemun (رَحِيمٌ).” Shows that the most important and critical step in the process of Touba, as per Quran, is the step of Is’lah- that is 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. It’s then and only then, that Allah Yatoubu upon the person, in terms of turns towards that person, in the meanings of acceptance of Touba, and turning of Allah towards the person as Ghafoor and Raheem- since the concept of Allah as Raheem is only in one’s life as a privilege once and only when, one has done Touba and remains steadfast on the path of Allah. Similarly, Allah as Ghafoor is there only as a privilege once the person has done Touba- then and only then, Allah provides protection and shield against the impacts of Zulm done earlier and previously done wrong deeds. It’s because of this that the concept of Allah being ‘Ghafuran Raheem’ is used in soon after the advice of doing Is’lah – reform, correction, making amends, etc. or doing Touba- Making a U-turn by doing Is’lah by remaining steadfast in the path/Sabeel of Allah, so as to remain protected and shielded from the impacts of wrong path; basically, indicating both these words, Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path.

 

The next Ayah 5:40, “Do you not know that to Allah belongs the Mulku (مُلْكُ) of the skies and the earth? Allah Yua’azubu (يُعَذِّبُ) of Yashau (يَشَاءُ) and Yaghfir (وَيَغْفِرُ) to whoever Yashau (يَشَاءُ). And Allah is, upon every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).” Here the word Yashau basically means to plan, to wish, to will or to intend to do anything. Allah Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and Allah’s Sha’aa’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Yusha’u’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Allah Yasha’au to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, here the use of the word Allah Yashau, basically means according to the set of Laws originated by Allah which are unchangeable. Thus, here when Allah says, “Do you not know that to Allah belongs the Mulku (مُلْكُ) of the skies and the earth? Allah Yua’azubu (يُعَذِّبُ) of Yashau (يَشَاءُ) and Yaghfir (وَيَغْفِرُ) to whoever Yashau (يَشَاءُ). And Allah is, upon every Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).” Is a counter argument given to all those who do Zulm, and after advising them to do Touba, in order to have Allah back in their lives as Ghafoor and Raheem, Allah now, gives a counter argument to them in terms of asking a surprise question as to how you do not know that to Allah belongs the Mulke- dominion, authority, ownership, powers, capabilities, of whatever is in the skies and the earth, since this is a confirmed fact? And thereafter Allah gives the confirmed fact that since we as humans are given freewill, and we have the freedom to choose, whether to be of those who Amanu or do Kufar, but we should be ready to face the consequences of our actions, since the concept of Accountability, a perfect recompense, is as per Allah Yashau- according to the set of laws originated by Allah which are unchangeable, and we would face the perfect recompense in terms of Azaab or Yaghfir depending upon our own choices. And since Allah is Qadeer- all powerful, over everything in the universe.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 35 to 40, give us the following divine guidance that we can apply in our day to day lives.

 

• Divine Instructions for us as Amanu: These divine instructions are given specifically to us, as those who Amanu, who are in the state of being at Aman- utter and deep conviction with respect to the five fundamentals of Emaan- with Allah, Allah’s Malaik, Allah’s Rasool/Nabiyeen, Allah’s Kitaab and the Youm Al Akhira, as well as us, as those are at Aman- peace, security, and harmony with others, as well us as those who are the upholders of our Emaan- promise, oath, Meesaq with Allah. Divine Instruction #1- Observe Taqwa of Allah: we should be extra careful in terms of protecting and nurturing of our Aemaan, as the concept of Emaan as firm conviction, and trust, being at Aman- safety, security and harmony with others, as well as upholders of our firm covenant, a promise with Allah. Thus, observing Taqwa basically means to be extra careful and protective, with respect to all these three meanings of Emaan. Divine Instruction #2- Seek towards/ from Allah the Waseelat: We should seek towards and from Allah the Waseelata- ways, means, resources, routes of observing Taqwa and for all of our Duaas and desires. Divine Instruction #3- Seek towards/ from Allah the Jahad in the Sabeel of Allah: We should seek towards and from Allah the Jahadu – strive with our whole being by curtailing and fighting our own Nafs-e-Ammmara and Baatil factions of the society in the Sabeel of Allah- not just referring to the ways, means, route, laws and commandments of Allah, but also referring to our endeavors to give life to people as kutiba upon us, making them come to light of Emaan from the earlier darkness and dead like state of Kufar, as well as giving life to them in terms of finding them Sabeel, exit out options from the current life-less like situations of Zulm and suppression. It’s only through these endeavors that we can be Tuflehuna- be successful in both the worlds, this temporary life here on the earth as well as in the Akhira

 

• Warning for those who do kufar: for those who do not seek knowledge, or utilize their faculties, especially the intellect to Amanu with Ayaat of Allah, end up concealing and hiding, not just the Ayaat of Allah but their own faculties as well. As a result, they end up denying and rejecting Allah’s Ayaat through non-utilization of their faculties and intellect, not seeking knowledge and with-holding of Allah’s Fazal- information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Allah wants only the Emaan, and not Kufar from the human kind, since for those, who do Kufar, even if for them, whatever is in the earth all together and the like of it with it (means the double of whatever is on the earth is for them), in order to Yaftada- as a preventive measure, in order to prevent the Azaab, it will not be accepted from them, and they will face the Azaab of the Youm Al Qayamate- sooner or later. Nothing is going to help prevent those who Kufara from facing the consequences of their Kufar in the form of Azaab, since what they Yureedu, what their acts of Kufar is leading them towards is nothing but towards Azaab-e-Muqueem- referring to their such deeds, conducts and behaviors which are establishing, strengthening and backing the Azaab as a perfect recompense for them.

 

• Divine guidance to reform the society from its roots: All such acts of crime, such as stealing, taking over, possessing others’ Amwaal (money, wealth, position, title, resources) through dishonest and unjust manners; any acts of recording, using, or communicating someone’s private conversations or actions, including, actions of eavesdropping, wiretapping, or recording telephone calls of someone without taking express consent of the person or without his/her knowledge; are basically at the root and foundation of Fasaad and corruption for any society, therefore here, we get Hidayah from Allah as to how to tackle these acts. The Saariq- who commits the acts of Saraq and Sariqaat- the acts of Saraq themselves, their Aedehim- ways and means, resources of not only those who are committing such acts, but also the whole system and ways and meanings of the Saraq acts as well- should be severed, since this would be not only the Jaza’a- a perfect recompense for such people and such acts, as well Nakallan from Allah- a heavy anchor, shackles in order to stop them from committing such acts of crime, as well as from such crime be committed by others, as to devise such system of Jaza’a- punishment as well as road blocks, which would act as deterrent for others who are present there as well as for those who may take heed from someone else being punished, so such acts could be stopped at their roots; to make them return to the path of Is’lah and away from the path of Saraq which these people might have already taken, basically such measures that act as deterrent for anyone thinking about committing such crimes. This is an Hidayah to eliminate the cause of these crimes from their foundations in order to reform the system.

 

• The concept of Touba even after any Zulm: The most important and critical step in the process of Touba, as per Quran, is the step of Is’lah- that is 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. It’s then and only then, that Allah Yatoubu upon the person, in terms of turns towards that person, in the meanings of acceptance of Touba, and turning of Allah towards the person as Ghafoor and Raheem. Doing Touba- Making a U-turn by doing Is’lah by remaining steadfast in the path/Sabeel of Allah, so as to remain protected and shielded from the impacts of wrong path; 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 even if they committed acts of Zulm, they do Touba and Is’lah.

 

• Allah’s Yashau- Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Yusha’u’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Allah Yasha’au to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, here the use of the word Allah Yashau, basically means according to the set of Laws originated by Allah which are unchangeable and which are set as per the perfect recompense for anyone. We would face the perfect recompense in terms of Azaab or Yaghfir depending upon our own choices.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

 

For the updated Keyword Vocabulary, kindly visit our website at the link

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