Surah Al-Ma’idah Ayah No. 41 – 43

Surah Al-Ma’idah Ayah # 41 – 43 (5:41 – 5:43)

A.   TRANSLATION

 

٤١  يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ ۛ وَمِنَ الَّذِينَ هَادُوا ۛ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا ۚ وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ

[Quran 5:41] O you who are the Rasool (الرَّسُولُ)! Do not let those who are Yusarea’una (يُسَارِعُونَ) in the Kufar (الْكُفْرِ) Yahzunka (يَحْزُنْكَ) you – from among those who Qaalu (قَالُوا), “We Ammana (آمَنَّا)” with their Afwaehim (بِأَفْوَاهِهِمْ) and not Tumenu (تُؤْمِنْ) their Quloobehim (قُلُوبُهُمْ); and from those who are Haadu (هَادُوا) Sa’amea’una (سَمَّاعُونَ) to Kazebe (لِلْكَذِبِ) Sammaa’una (سَمَّاعُونَ) to Quome (لِقَوْمٍ) Akhireen (آخَرِينَ) and not what came to you – Yuharrefuna (يُحَرِّفُونَ) the Kalima (الْكَلِمَ) from after its Muwazehi (مَوَاضِعِهِ). They Yaquluna (يَقُولُونَ), “If you are given this, then Khuzu (فَخُذُوهُ) it; but if you are not given this, then Ahzaru (فَاحْذَرُوا).” And whoever Yurdde (يُرِدِ) Allah, then his/her Fitna (فِتْنَتَهُ). Then never you Tamleka (تَمْلِكَ) to it, from against Allah in Shayyin (شَيْئًا). Those the ones, not they Yurddu (يُرِدِ) Allah, that Allah Yut’ahara (يُطَهِّرَ) their Quloob (قُلُوبَهُمْ). For them in this world is disgrace and for them in the Akhira (الْآخِرَةِ) a great Azaab (عَذَابٌ).

 

٤٢  سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ ۚ فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا ۖ وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

[Quran 5:42] Samma’una (سَمَّاعُونَ) to Kazebe (لِلْكَذِبِ) Akaluna (أَكَّالُونَ) to Suhhte (لِلسُّحْتِ). So, if they Ja’aka (جَاءُوكَ) you, then Ahkumu (فَاحْكُمْ) between them or A’araz (أَعْرِضْ) upon them. And if you Ta’raz (تُعْرِضْ) upon them, then they will never Yazarru (يَضُرُّوكَ) you Shayyin (شَيْئًا). And if Hakamta (حَكَمْتَ), then Ahkamu (فَاحْكُمْ) between them with Qist (بِالْقِسْطِ). Indeed, Allah loves the Muqset’een (الْمُقْسِطِينَ).

 

٤٣  وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ

[Quran 5:43] And how can they Yahkimunaka (يُحَكِّمُونَكَ) you, while with them- it is the Tourat (التَّوْرَاةُ)- in it are Hukm (حُكْمُ) of Allah. Then they Yatawalluna (يَتَوَلَّوْنَ) from after that, and those not with the Momineen (بِالْمُؤْمِنِينَ).

 

B.   THE CONCEPT:

 

In order to understand these ayahs, we have to keep the context of the surah in mind especially earlier ayahs of Surah Ma’idah up to 5:40, through which we have learned the divine guidance for 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.

 

Through earlier Ayahs we also learnt about the Divine 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.

 

Keeping in mind the context of the earlier Ayahs, addressed to those who Amanu, the next Ayah 5:41, is now addressed to those who are the Rasool, as the phrase “O you who are the Rasool (الرَّسُولُ)…”, The word Rasool, basically refers to anyone who has taken upon him/her self as the basic duty and responsibility of Rasool, as someone who delivers Allah’s message- the Risalat; then leads the way to follow the Ayaat of Allah (Yatlu) by being obedient follower him/herself first, and then teaches others the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, Yuzaki- cleanses, purifies and grows them. Upon the Rasool, is nothing except- the Balagha, the delivery, conveying in detail, proclaiming Allah’s Risalat. Thus, here when Allah addresses us, as “O you who are the Rasool (الرَّسُولُ)…”, contrary to general perception about this ayah and the upcoming discussion in next ayahs, it is NOT limited to Nabi Mohammad ONLY but it refers to each and every one of us, who takes it upon ourselves to be responsible to protect, understand, implement and spread out to others the Risalat of Allah and carry out these duties and responsibilities. Therefore, this ayah is as applicable to you and me, everyone, as it was applicable to Nabi Mohammad, and to each and very Rasool of any time, until the end of times; who take it upon themselves to be the Rasool.

 

The direct divine instructions to all of us as those who are responsible to protect, understand, implement and spread out to others the Risalat of Allah is then as per the next phrase as “…Do not let those who are Yusarea’una (يُسَارِعُونَ) in the Kufar (الْكُفْرِ) Yahzunka (يَحْزُنْكَ) you…”, here the word Yusarea’una: is used in Quran in the meanings of hastening towards something with internalized zeal, passion, energy, and enthusiasm, convinced with benefits thereof. The word Kufar: means to conceal, hide or to cover. 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 word Yahzanka: is used in Quran in the meanings of sadness, grief, sorrow or being worried about something feeling helpless and sorrow. Thus, here when Allah says, “Oh you who is the Rasool, do not Yahzunka (be sad, grieve) you those who Yusare’auna in the Kufar…” means those who hasten towards Kufar, with internalized conviction and energy. They have made their choice, and they will have to face the consequences sooner or later for their acts of Kufar- of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying Haqq, and Ayaat of Allah (both the Kalam and creations of Allah). You, as Rasool, should not worry about them, should not feel sad, sorrow, grieve or helpless, since they have gone towards Kufar with haste, energy and enthusiasm. When one is the Rasool, it is human nature for us, when we are trying make someone understand Allah’s Risalat as it is, trying to give Allah’s wisdom to someone, trying our best to lead them the way to follow the Ayaat of Allah (Yatlu) by being obedient followers ourselves, and trying our best to make others understands the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to humankind, and thereby, trying our best to Yuzaki- cleanse, purify and grow them; but in spite of all of our efforts, when we see them going towards Kufar, we feel helpless, sadness, sorrow and grief, knowing what lies ahead for them. Therefore, Allah is giving the divine guidance to the Rasool not to feel the sadness, sorrow, grief and helplessness- just focus on trying your best, and leave the results, whatever the consequences of their acts of Kufar in the hands of Allah.

 

In addition to those who hasten towards Kufar, there is another group of people for whom Allah advises the Rasool, us as the Rasool, not to feel sadness, grief and helplessness and those people are described in the next phrase as “…from among those who Qaalu (قَالُوا), “We Ammana (آمَنَّا)” with their Afwaehim (بِأَفْوَاهِهِمْ) and not Tumenu (تُؤْمِنْ) their Quloobehim (قُلُوبُهُمْ)…” Here the word Quool- is normally translated as speech or sayings, but the word is not restricted to just some speech or sayings only, but it is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. The word Amanu: the word Aman means safety, security, peace, contend and tranquility. Therefore, WE Amanu- is a verb, basically depicting, WE are at Aman. Amanu, being at Aman, basically 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 with others. The word is A’emaan, is also used in Quran in the meanings of promise, oath or covenant, therefore Amanu, meaning, upholding and living in accordance with the Meesaq of Allah. The word Afwahim: is normally translated as their mouths, however used in Quran in terms of reflecting a general perception and common understanding for someone based on what that person has spread out and projected. The Heresy or gossip on one hand is defined as something about a person, which is usually a mixture of truth and untruth, passed around by word of mouth, usually in order to defame someone. The word Afwah, on the other hand, is what one project about one own self, in terms of what the person wants the world to think about him or her, which again may or may not be the true reflection of what the reality is. The word Quloobehim: is normally translated as their hearts but the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Therefore the phrase “…those who Qaalu, ‘We Amanu’ with their Afwahim but their Qaloob do not Amanu…” means that such people who, although on the face of it, their Quool- their conducts, behaviors and speech, gives an impression, with their Afwahim- what they like to project about themselves, as if they Amanu- they are at Aman- utter and deep conviction, at peace, tranquility and harmony with others and as upholders of their Meesaq with Allah, but these behaviors are only Afwa- what they project since their Quloob – the their projections about themselves may seem like to you that they have Emaan, but their Quloob- their intentional decisions-based conducts, their firm intention and deep conviction of heart, mind and all faculties do not Amanu. So, Allah is basically giving us the divine instructions as the Rasool, with duties and responsibilities to Balagha the Allah’s Risalat, not to feel sad, sorrow or grief over those who hasten towards Kufar, as well as those, whose Afwa may project they are at Aman, but in reality, their Quloob, do not- since had their Quloob would have Amanu, they would have been with you as Momineen and you would not have to grieve or worry about them at all.

 

In addition to those who Kafaru and those whose Qaloob are not Amanu, there is one other group of people, for whom Allah advises us as the Rasool, not to feel sadness, grief and helplessness towards them. “…and from those who are Haadu (هَادُوا)…” The word HAADU (هَادُوا) is normally mistranslated as Yahood and misinterpreted as Jews in ALL of its occurrences in Quran, thereby restricting and limiting these ayahs to the Jews ONLY; these are wrong translations and interpretations. The word Haadu shares the basic characteristics and the meanings as the words Haad, Haadi, and Hidayah, which is in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others for. Therefore, the word Haadu and Haadi has the same meanings as the person who is a guide, a leader, conductor, pilot, barrister, counsel, preacher, lawyer etc., and thus these words refer to all such religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. So here Allah is not talking about ALL those who are Haadu, but specific ones, with certain traits and behaviors as described in the next phrases.

 

The next phrase, describing the specific Haadu, for which there is no point to feel sad, helpless, grief and sorrow for, which is “…Sa’amea’una (سَمَّاعُونَ) to Kazebe (لِلْكَذِبِ) Sammaa’una (سَمَّاعُونَ) to Quome (لِقَوْمٍ) Akhireen (آخَرِينَ) and not what came to you…”  Here the word Sa’amea’una: the word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself, but the word is used in Quran in much deeper and broader meanings in terms of ‘to listen to someone carefully, to give someone undivided attention and focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listening to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened to. The word Kazebe: is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting etc. The word Quom: is normally translated as people or nation but the word is reflective of the act of Aqwama with basic meanings of ‘to contribute towards establishing, supporting, strengthening and being the pillar of strength and support for something, for instance in terms of Aqwama to become Qawwamen, it means to strengthen, support, contribute towards, establish, assist and become pillar of strength for Qist justice- as per the Haqq of each and every individual aligned with their due rights. The word Akhira: is the opposite of Awwal- Awwal means the first and Akhir means the last or in this case, means other than the one discussed before. Therefore, here when Allah advises us as Rasool, not to feel sorrow, helplessness and grief “from those who are Haadu (هَادُوا) Sa’amea’una (سَمَّاعُونَ) to Kazebe (لِلْكَذِبِ) Sammaa’una (سَمَّاعُونَ) to Quome (لِقَوْمٍ) Akhireen (آخَرِينَ) and not what came to you…” Referring to those specific types of our religious scholars and leaders whose basic aim to Sama’ena – listen, observe with their full intellectual presence and focus to the Kalam of Allah is only to Kazebe- make fun, deny, reject, ridicule, what they Sama’ena and basically, they listen, observe with their complete intellectual presence and focus only, so that they could Quom- establish, support, contribute towards strengthening, Akhireen- other than what came upon you- the Kalam.

 

And how they do that is then described in the next phrase as “…Yuharrefuna (يُحَرِّفُونَ) the Kalima (الْكَلِمَ) from after its Muwazehi (مَوَاضِعِهِ)…”, here the word Yuharrefuna: is normally translated as distort, but the word is used in Quran in much deeper and all-encompassing meanings of misinterpret, represented wrongly, bend or amend, to distort, twist or corrupt; to deviate; be corrupted; be falsified; be misrepresented; be misstated; be twisted; be altered or changed in any manner; be misconstrued or misinterpreted in any manner whatso ever. The word Kalima: is used in the meanings of Allah’s Ayaat, revelations and Kitaab. The word Mawazihi: Shares the same meanings with the word Wazah- which is used in Quran in the meanings of settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which something is originally intended and planned. Thus, when used as the word Mawazihi, it is an action noun denoting something to which Wazeha, the act of placement, context, framework has been done for. Thus, here Allah is talking about our Haadu- our religious leaders, scholars and preachers, Allah is describing how they Quom- establish and strengthen, other than what has been revealed, the Kalam of Allah as “…Yuharrefuna (يُحَرِّفُونَ) the Kalima (الْكَلِمَ) from after its Muwazehi (مَوَاضِعِهِ)…”, means they Yuharref- distort, amend, twist, change, corrupt, falsify, misinterpret, represent it wrongly, by corrupting the kalam- the Ayaat of Allah, the Kitaab, from after it’s and away from its Mawazihi- settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which the Kalam of Allah was supposed to be originally intended and planned by Allah. The same message we also get from Ayah 4:46, “of those who are haadu they distort the Kalima from Mawajihi…” is telling us that the Mawajihi of the Kalam of Allah, the Kitaab, is the original intended placement, the framework, the setting, as revealed and given to the mankind as Hidayah by Allah, but these Haadu, they distort it by taking it out of its Mawajihi. This refers to their act of taking a phrase or an Ayah out of its settings and context, thereby using the phrase or the ayah to distort the real divine message many a times, completely distorting the rule/commandment and aspects of Deen communicating an entirely different or opposite meanings and interpretations. The same word, meanings, message and context are also used in the earlier Ayah of Surah Mai’dah Ayah 5:13 when Allah says “…They distort the Kalima from Mawazihi and they forgot a part of what Zikar of it…”. Another similar Ayah 2:75, “Do you hope that they will Amanu for you and indeed, Kaana (aim to reach the final destination) a Fareeq (a group who does this in repeated fashion) of them Yasma’um (listen, observe) the kalama of Allah, then Yuharrefunahu it, from after what Aqal (reasoned, use brains to understand) while they know?” is basically telling us about such people who understood the Kalam of Allah, just like these Haadu, and after they Yasmauna- listened, observed, read, with complete intellectual presence and focus, they Yuharrifuna it- means distort, misinterpret, represented wrongly, bend or amend, twist or corrupt; deviate; falsify, misrepresent, misstate; twist; alter or change it, misconstrued in any manner whatso ever, because sooner one adds, amends, removes or alter a Haqq, it does not remain a Haqq anymore. These Ayahs are a great reflection of how the Haadu- our religious scholars and leaders, distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the intended divine guidance.

 

The behaviors of these Haadu are then further described in the next phrase as “…They Yaquluna (يَقُولُونَ), “If you are given this, then Khuzu (فَخُذُوهُ) it; but if you are not given this, then Ahzaru (فَاحْذَرُوا)…” Here the word Khuzu, is mostly used in meanings of seized, grasp, take hold of or grab hold of something strongly and with Quwwat- strenght, focus, employing all one’s resources and faculties. The word Ahzaru: Shares the same characteristics of meanings as the word Hizra and Hazara, which are used in the meanings of warning, forewarned in expectations of or fear for something. Thus, here Allah talking about those Haadu- who Kazaba- make fun, reject, and take it as a ridicule- the kalam of Allah, “….to Quome Akhireen and not what came to you – Yuharrefuna the Kalima from after its Muwazehi. They Yaquluna, “If you are given this, then Khuzu it; but if you are not given this, then Ahzaru it…” telling us about those who are trying to Quom- establish and strengthen, other than the Kalam of Allah, by Yuharrefuna the Kalam after its Mawazehi (context, meanings, placements)- their overall conducts and behavior is that if ‘whatever they have’- which is not the Kalam of Allah, is already known to people, they ask them to Khuzu it- seize it, grab it and hold on tight to it; but if not known to others, then they use it as a forewarning, caution, a warning sign, using fear and intimidation to gain people’s trust and following.

 

Whatever these Haadu are doing are in fact their acts of Radd of Allah as described in the next phrase “…. And whoever Yurdde (يُرِدِ) Allah, then his/her Fitna (فِتْنَتَهُ). Then never you Tamleka (تَمْلِكَ) to it, from against Allah in Shayyin (شَيْئًا)…” Here the word Radd: is normally translated as they will turn you back, which is a wrong translation, the word is Rudd or Radd, meaning to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘render something being useless and ineffective’. The word Fitna: is normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in a much broader sense with the basic characteristics of the being derived from the process of melting gold or silver in hot temperatures to remove impurities from it- therefore used in the meanings of burning. Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. In addition to this, it’s also used in Quran in the meanings of Azaab, destruction, devastation, extreme trouble, harm, opposition or war in Quran. The word Tamleka: basically, shares the same characteristics of meanings in terms of the word ‘Mulk’ which means sovereignty, powers, authority or ownership. Thus, here after describing all these three different categories of people, Allah then says, “…And whoever Yuredde (يُرِدِ) Allah, then his/her Fitna (فِتْنَتَهُ). Then never you Tamleka (تَمْلِكَ) to it, from against Allah in Shayyin (شَيْئًا)…” meaning all those, including these three sets of people, such as those who Kafaru, whose Qaloob do not Amanu and these Haadu, whose basic aim, conducts and behaviors is to Quom- establish and strength, other than the kalam of Allah, by Yuharrefuna the Kalam from its Mawazihi and to Kazeba the Kalam; Allah is basically saying that although their conducts and behaviors try to Radd Allah’s Kalam, making it futile, ineffective and useless; these acts and behaviors are nothing except Fitna for such people- where the word Fitna is used in all its meanings, in terms of their behaviors to tempting people away from, diverting away from Allah’s path, as well as of revealing their real features and characteristics; as well as an Azaab, destruction and devastation for them. But Allah assures us, as Allah’s the Rasool, to continue doing our jobs and duties, as such people have no Malak- sovereignty, powers, authority or ownership, over us, and against Allah in anything.

 

After advising us as the Rasool, not to worry about them, with sorrow, grief and helplessness, Allah then tells us about the consequences of their actions, that they have to face sooner or later in the next phrase “…Those are the ones, not they Yurddu (يُرِدِ) Allah, that Allah Yut’ahara (يُطَهِّرَ) their Quloob (قُلُوبَهُمْ) For them in this world is disgrace and for them in the Akhira (الْآخِرَةِ) a great Azaab (عَذَابٌ).” Here the word Yut’ahara- means Tahara them, and is normally mistranslated as purify or clean them, which is a wrong understanding. The word Atharu or Taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable, pleasant or permitted. Thus here, after confirming that these are the one who never try not to Radd Allah to get Allah Yut’aharu them- in terms of whatever they are doing, would never be considered lawful, legal, acceptable and permitted by Allah. and Allah would never Yut’aharu their Quloob, in terms of making lawful their Quloob, their firm intention and conviction of their heart and mind, in terms of their perceived decisive acts and conducts would never be considered lawful, acceptable, permitted and legal as per the Laws of Islam, in the matters of Deen and by Allah. the consequences that they would face as a result of their acts and behaviors of trying to Radd Allah’s Kalam, is likely to led them not only disgrace, embarrassment and shame in this worldly life, but also a great Azaab in the Akhira.

 

The next Ayah 5:42, “Samma’una (سَمَّاعُونَ) to Kazebe (لِلْكَذِبِ) Akaluna (أَكَّالُونَ) to Suhhte (لِلسُّحْتِ)…”, Here the word Akaluna: is normally translated as to eat or eating but the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form. The word Suhhate: is normally mistranslated as forbidden or prohibited but the word used in Quran for forbidden or prohibited is the word Haram. The word Suhhat is used in Quran in the meanings of destruction, devastation or extreme damage. Thus here, when describing those Haadu, who Sama’ena Allah’s Kalam, Allah then says, “Sameauna to Kazabe Akaluna to Sahte…”  means that once they Samaena’ listen with attention, complete intellectual presence and focus to the Kalam of Allah, but the basic intention of them doing so is to Kazebe- make fun of it, deny it, reject it, ridicule it, in order to Quom, other than the Kalam of Allah, by Yuharrefuna the Kalam from after its Mawazihi, in order to Radd the Kalam of Allah- to render it futile, useless and ineffective; then this is equivalent to them Akuluna- consuming and engaging in Sahte- destruction, devastation and extreme damage to their own selves and others.

 

After describing their behaviors as warnings, Allah then give direct divine instructions to us as the Rasool, as to how to deal with such people in the next phrase “… So, if they Ja’aka (جَاءُوكَ) you, then Ahkumu (فَاحْكُمْ) between them or A’araz (أَعْرِضْ) upon them…” Here the word Ja’aka: is normally translated as ‘to come or to bring’, but the word 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 Ahkamu: is the action verb of the word Hikm- as in to do Hikm. The broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, implementer of laws and regulations. The word A’ariz: is normally translated as an excuse, to ignore, or to turn away. But the basic characteristics of the word is from the word Aarizan- that cloud which is spread out on the sky. Therefore, the word is used in the meanings of exposing, spreading out in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering, shield, or exposing to something. Thus, here when Allah says about those who are trying to Radd Allah’s Kalam, “…So, if they Ja’aka (جَاءُوكَ) you, then Ahkumu (فَاحْكُمْ) between them or A’araz (أَعْرِضْ) upon them…” Means that if they Ja’aka You- present to you, carry out their conducts and behaviors towards you, as the Rasool of Allah, by them trying to bring their actions to fruition and results, then the divine guidance is either to do Hikm between them or A’araz them. Thus, we should exercise one of the two options as instructed by Allah when such people Ja’a- upon us, Option #1- Ahkumu them: That is do Hikm between them, by keeping in mind the laws of the Deen and becoming lawmaker, judge, arbitrator, the maker/issuer of decree, ruling, verdict, wisdom, basically by implementing the Mohkimaat of Allah- the laws and regulations of Allah as mentioned in the Kalam of Allah, between them, in order to do Acts of Is’lah, aligned with the Mohkimaat. Or Option #2- A’araz upon them: dealing with those people, in terms of exposing them, explaining to them, becoming a covering or shield against their behaviors and conducts as well in coming out by spreading the Kalam of Allah, in front in a manner that it becomes a hindrance, shield and protection.

 

The consequences and results of both of these actions are then described in the next phrases as “…And if you Ta’raz (تُعْرِضْ) upon them, then they will never Yazarru (يَضُرُّوكَ) you Shayyin (شَيْئًا)…” As we know the word Zarar, means intense harm, injury or hurt. Therefore, if we choose to A’araz upon them, in terms of exposing them, explaining to them, becoming a covering and shield against their behaviors and conducts, coming out against them, by spreading, Allah’s Kalam in front as an hindrance, protection and shield as well as explaining the Kalam of Allah in detail thereby exposing the Haqq as is, would not only lead towards us doing our duties of the Rasool, to deliver with Balagha, in details but will also provide us a great protection and shield- since following this route would mean that such people will not be able to cause any intense harm, hurt or injury to us as the Rasool. “…And if Hakamta (حَكَمْتَ), then Ahkamu (فَاحْكُمْ) between them with Qist (بِالْقِسْطِ). Indeed, Allah loves the Muqset’een (الْمُقْسِطِينَ).” The word Qist: is normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Therefore, here, even for those people who are attempting to Radd the Kalam of Allah, the divine instruction is only to do Qist- that is do Hikm- judge, decide, implement Allah’s Laws, and Mohkimaat by doing justice at its best in accordance with each and everyone’s unique situations and conditions. Even here, we cannot punish anyone for their behaviors and conduct, since Allah is not asking us to be Hikm in matters of Deen, we cannot judge on the basis of matters of Deen, but Hikm, between them in Qist, means that we need to decide matters with justice at its best, and in accordance with each and every person’s unique requirement, conditions and situations.

 

The next Ayah 5:43, “And how can they Yahkimunaka (يُحَكِّمُونَكَ) you, while with them- it is the Tourat (التَّوْرَاةُ)- in it are Hukm (حُكْمُ) of Allah…” Here, the word Tourah: is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that, it is one of the books that was revealed on Bani-Israel before Nabi Easa. However, in Quran it is not just used as a name of the book- as the word Toorah is referred to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. Thus, Allah is basically describing the Toorah itself in this Ayah, by saying that how can these people ask you do Hikm, when they have in their hands, the same Kitaab, that was revealed on All the Allahs Nabiyeen, which is the Tourah.  Here the word Tourah is used both in the meanings of the Kitaab of Allah that was revealed on Bani Israel as well as rules and regulations by Allah, the Mohkimaat- as beautifully explained within this ayah as, “in it are the Hukm of Allah’– the Mohkimaat, the laws and regulations by Allah. The next phrase “…Then they Yatawalluna (يَتَوَلَّوْنَ) from after that, and those not with the Momineen (بِالْمُؤْمِنِينَ).” Here, the word Yutawalluna- means they Tawalla- which is normally translated as turn away but in Quran the word Tawalla and S’alla are put in opposite to each other. As we know the basic meaning of the word S’ally is to ‘Connect with, be obedient of, in complete submission, commit to, reach out or turn towards one’s whole being’. Thus, when it is contrasted with the word Tawalla, the meanings of these words are then as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc. Thus here, Allah is basically saying that “And how can they Yahkimunaka (يُحَكِّمُونَكَ) you, while with them- it is the Tourat (التَّوْرَاةُ)- in it are Hukm (حُكْمُ) of Allah. Then they Yatawalluna (يَتَوَلَّوْنَ) from after that, and those not with the Momineen (بِالْمُؤْمِنِينَ).” this is basically a sarcastic argument by Allah, that those who try to Radd Allah’s Kalam, how come they come to you for Hikm, to judge, to decide in matters of Deen, since they have Tourah- Allah’s Kitaab with all of Allah’s Mohkimaat and in it are Allah the laws and regulations of Allah. But after it came upon them, they Tawalla- turn away from, disconnect, rebelled from in disobedience of Allah’s Hidaya. Therefore, how can they be with those who are Momineen- at Aman- utter and deep conviction of the five fundamentals of Emaan, at peace and harmony with the humankind and upholders of their Meesaq with Allah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 41 to 43, give us the following divine guidance that we can apply in our day to day lives.

 

• Addressed to us as the Rasool: Contrary to general perception, these ayahs, when addressed to the Rasool, is not just limited and restricted to Nabi Mohammad ONLY but refers to each and every one of us, who takes it upon ourselves to be responsible to protect, understand, implement and spread out to others the Risalat of Allah and carry out these duties and responsibilities. Therefore, these ayahs and the divine guidance thereof, are as applicable to you and me, and everyone, as it was applicable to Nabi Mohammad, and to each and very Rasool of any time, until the end of times; who take it upon themselves to be the Rasool. Our duties as the Rasool, is to make clear Allah’s Risalat to everyone as it is, try to explain Allah’s wisdom to everyone, try our best to lead them the way to follow the Ayaat of Allah (Yatlu) by being obedient followers ourselves, and try our best to teach others the knowledge (ilm) of the Kitaab which gives Hikmat, wisdom of Allah to everyone, and thereby, try our best to Yuzaki- cleanse, purify and grow them;

 

• As Rasool, we should not Yahzanka: There are three groups of people for whom we as the Rasool, should not Yahzanka- feel sadness, grief, sorrow or being worried about them as feeling helpless or sorrow. When one is the Rasool by carrying all the duties of the Rasool, it’s human nature, that in spite of all of our efforts, when we see others not coming to the Hidayah, we feel helpless, sadness, sorrow and grief, knowing what lies ahead for them. It’s for the Rasool, therefore, Allah is giving the divine guidance not to feel the sadness, sorrow, grief and helplessness- just focus on trying our best, and leave the results, whatever the consequences of their actions in the hands of Allah. Therefore, Allah gives us the divine instruction not to feel helplessness, sorrow or grieve for three categories of people. Category no. 1: Those who Yusare’auna in the Kufar: those who hasten towards Kufar, with internalized conviction and energy. They have made their choice, and they will have to face the consequences sooner or later for their acts of Kufar- of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying Haqq, and Ayaat of Allah (both the Kalam and creations of Allah). Category no. 2: those who Qaalu, ‘We Amanu’ with their Afwahim but their Qaloob do not Amanu: those whose Afwa may project they are at Aman, but in reality, their Quloob, do not- since had their Quloob would have Amanu, they would have been with us, as the Rasool as Momineen and we would not have to grieve or worry about them at all. Category no. 3: Those who are Haadu, who Sa’amea’una to Kazebe; Sammaa’una to Quome Akhireen and not the Kalam: Those specific types of our religious scholars and leaders whose basic aim to Sama’ena – listen, observe with their full intellectual presence and focus to the Kalam of Allah is only to Kazebe- make fun, deny, reject, ridicule, what they Sama’ena and basically, they listen, observe with their complete intellectual presence and focus only, so that they could Quom- establish, support, contribute towards strengthening, Akhira- other than what came upon you- the Kalam.

 

• How these Haadu Kazeba & Quom other than the Kalam: By Yuharrefuna the Kalima from after its Muwazehi: These Haadu after they Yasmauna- listened, observed, read, with complete intellectual presence and focus, they Yuharrifuna it- means distort, misinterpret, represented wrongly, bend or amend, twist or corrupt; deviate; falsify, misrepresent, misstate; twist; alter or change it, misconstrued in any manner whatso ever, because sooner one adds, amends, removes or alter a Haqq, it does not remain a Haqq anymore. These Ayahs are a great reflection of how the Haadu- our religious scholars and leaders, distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the intended divine guidance. They Yaquluna, ‘If you are given this, then Khuzu it; but if you are not given this, then Ahzaru it: These religious scholars and preachers – their overall conducts and behavior is that if ‘whatever they have’- which is not the Kalam of Allah, is already known to people, they ask them to Khuzu it- seize it, grab it and hold on tight to it; but if not known to others, then they use it as a forewarning, caution, a warning sign, using fear and intimidation to gain people’s trust and following.

 

• Yurdde Allah- then his/her Fitna: All those, including these three sets of people, such as those who Kafaru, whose Qaloob do not Amanu and these Haadu, whose basic aim, conducts and behaviors is to Quom- establish and strength, other than the kalam of Allah, by Yuharrefuna the Kalam from its Mawazihi and to Kazeba the Kalam; Allah is basically saying that although their conducts and behaviors try to Radd Allah’s Kalam, making it futile, ineffective and useless; these acts and behaviors are nothing except Fitna for such people- where the word Fitna is used in all its meanings, in terms of their behaviors to tempting people away from, diverting away from Allah’s path, as well as of revealing their real features and characteristics; as well as an Azaab, destruction and devastation for them. But Allah assures us, as Allah’s the Rasool, to continue doing our jobs and duties, as such people have no Malak- sovereignty, powers, authority or ownership, over us, and against Allah in anything.

 

• Consequences of such people: They can never Radd Allah in anything, as indeed, Allah would never Yut’aharu them- in terms of whatever they are doing, would never be considered lawful, legal, acceptable and permitted by Allah. and Allah would never Yut’aharu their Quloob, in terms of making lawful their Quloob, their firm intention and conviction of their heart and mind, in terms of their perceived decisive acts and conducts would never be considered lawful, acceptable, permitted and legal as per the Laws of Islam, in the matters of Deen and by Allah. the consequences that they would face as a result of their acts and behaviors of trying to Radd Allah’s Kalam, is likely to led them not only disgrace, embarrassment and shame in this worldly life, but also a great Azaab in the Akhira. Since what they are in fact doing is Sameauna to Kazabe Akaluna to Sahte: their basic conducts and behaviors are reflective as if they are Akuluna- consuming and engaging in Sahte- destruction, devastation and extreme damage to their own selves and others.

 

• The divine instructions to us as the Rasool, as to how to deal with such people: if they Ja’aka us- present to us, carry out their conducts and behaviors towards us, as the Rasool of Allah, by them trying to bring their actions to fruition and results, then the divine guidance is either to do Hikm between them or A’araz them. Thus, we should exercise one of the two options as instructed by Allah when such people Ja’a- upon us, Option #1- Ahkumu them: That is do Hikm between them, by keeping in mind the laws of the Deen and becoming lawmaker, judge, arbitrator, the maker/issuer of decree, ruling, verdict, wisdom, basically by implementing the Mohkimaat of Allah- the laws and regulations of Allah as mentioned in the Kalam of Allah, between them, in order to do Acts of Is’lah, aligned with the Mohkimaat. When we are doing Hikm, the divine instruction is only to do Qist- that is do Hikm- judge, decide, implement Allah’s Laws, and Mohkimaat by doing justice at its best in accordance with each and everyone’s unique situations and conditions. Even here, we cannot punish anyone for their behaviors and conduct, since Allah is not asking us to be Hikm in matters of Deen, we cannot judge on the basis of matters of Deen, but Hikm, between them in Qist, means that we need to decide matters with justice at its best, and in accordance with each and every person’s unique requirement, conditions and situations. OR Option #2- A’araz upon them: dealing with those people, in terms of exposing them, explaining to them, becoming a covering or shield against their behaviors and conducts as well in coming out by spreading the Kalam of Allah, in front in a manner that it becomes a hindrance, shield and protection. If we choose to A’araz upon them, in terms of exposing them, explaining to them, becoming a covering and shield against their behaviors and conducts, coming out against them, by spreading, Allah’s Kalam in front as an hindrance, protection and shield as well as explaining the Kalam of Allah in detail thereby exposing the Haqq as is, would not only lead towards us doing our duties of the Rasool, to deliver with Balagha, in details but will also provide us a great protection and shield- since following this route would mean that such people will not be able to cause any intense harm, hurt or injury to us as the Rasool.

 

• How can they ask you do Hikm upon them, while with them – is the Tourat – in it are Hukm of Allah. Then they Yatawalluna from after that, and those are not with the Momineen. Basically, a sarcastic argument by Allah, that those who try to Radd Allah’s Kalam, how come they come to you for Hikm, to judge, to decide in matters of Deen, since they have Tourah- Allah’s Kitaab with all of Allah’s Mohkimaat and in it are Allah the laws and regulations of Allah. But after it came upon them, they Tawalla- turn away from, disconnect, rebelled from in disobedience of Allah’s Hidaya. Therefore, how can they be with those who are Momineen- at Aman- utter and deep conviction of the five fundamentals of Emaan, at peace and harmony with the humankind and upholders of their Meesaq with Allah.

 

 

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/