Surah Al-Ma’idah Ayah No. 46 – 47

Surah Al-Ma’idah Ayah # 46 – 47 (5:46 – 5:47)

A.   TRANSLATION

 

٤٦  وَقَفَّيْنَا عَلَىٰ آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ۖ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ

[Quran 5:46] And Qafa’ena (وَقَفَّيْنَا) A’ala (عَلَىٰ) their As’arahim (آثَارِهِمْ) with Easa (بِعِيسَى) Ibn-e- (ابْنِ) Maryam- Mus’addiqan (مُصَدِّقًا) with what is between their Yadehi (يَدَيْهِ) of the Toura’t (التَّوْرَاةِ). And WE gave them the Injeel (الْإِنْجِيلَ)- in it is Hudan (هُدًى) and Noor (وَنُورٌ) and Mus’addiqan (مُصَدِّقًا) with what is between them Yadehi (يَدَيْهِ) of the Toura’t (التَّوْرَاةِ) and Hudan (وَهُدًى) and Moua’zatan (وَمَوْعِظَةً) for the Muttaqueen (لِلْمُتَّقِينَ).

 

٤٧  وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ

[Quran 5:47] So, let Yahkum (وَلْيَحْكُمْ) Ahle (أَهْلُ) the Injeel (الْإِنْجِيلِ) with what Allah Azala (أَنْزَلَ) in it. And whoever does not Yahkum (يَحْكُمْ) with what Allah Anzala (أَنْزَلَ), then those are the Faasiquon (الْفَاسِقُونَ).

 

B.   THE CONCEPT:

 

WHO IS EASA IBN-E-MARYAM (عِيسَى ابْنِ مَرْيَمَ)?

 

Before we discuss the concepts of next ayahs from 5:46 and onwards, it is important to understand what exactly Quran means with the phrase ‘Easa Ibn-e-Maryam’. In order to understand it, we need to understand the following.

 

The word IBN (ابْنَ):  is normally mistranslated as son or child but the word is basically used in Quran in the meaning of building or making or laying the foundation for something or working in alignment with someone, for instance as used as in Ayah 66:11 “…said my rab, Ban for me a Baitan in Jannat…” Here the meanings are used in the meaning of making or building or laying the foundations for. In the Ayahs 2:177 and 2:215, the phrase ‘Ibn-s Sabeel’ is used, which cannot be translated as sons or children of the Sabeel but in the meanings of making, building, constructing, laying the foundations of Sabeel- an exit out way or a path for those who really are in need of a way out, as an exit out, as well as to support those who are working as Ibn- building, laying the foundations for the Sabeel of Allah.

 

The phrase Ibn-e-Maryam (ابْنِ مَرْيَمَ): The phrase Ibn-e-Maryam, does not mean child or son of Maryam, as is normally mistranslated, but basically used in the meanings of the person/s who is laying the foundations for, building, constructing the same way as, and working in the footsteps of Maryam. Just like the phrase “Millat-e-Ibrahim (مِلَّةِ إِبْرَاهِيمَ)”, Which Allah asks us to follow and obey times and again in Quran, the phrase “Ibn-e-Maryam (ابْنِ مَرْيَمَ)” holds special significance in the eyes of Allah and as per Deen-e-Islam.

 

The phrase Al Maseh Ibn-e-Maryam (الْمَسِيحُ ابْنُ مَرْيَمَ): The phrase when used with Al-Maseh, refers to such Rasool of Allah, who do not Yastankif (hesitate) to do Abd only to Allah, and not to the Muqreboon (those who are Qareeb) of the Malaik; who are not Mutakkabir, that is neither proud nor arrogant; and who are nothing except the Rasool of Allah i.e., Ibn- laying the foundations and building Allah’s Risalaat, just like and in the same manner as Maryam did. Thus the phrase Al Maseh Ibn-e-Maryam means those who are Ibn- laying the foundations and building the groundwork, working for Allah’s Risalaat, just like the way Maryam did, by doing Abd only of Allah, and never to anyone who are Muqrabuun of the Malaik (such as those with power, knowledge, status, authority) and they are not Mutakabbir- proud and arrogant.

 

The phrase Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ)- The word ‘Easa’ is similar to the word ‘Adam’ as per Quran. The word Adam means a specific level of humanity with knowledge and it was also the name of one of Allah’s Nabi among other Nabiyeen, but definitely was not the first man on earth. Similarly, the word Easa besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa, for instance let’s look at all the usages of the phrase Easa Ibn-e-Maryam in Quran as follows

 

Ayah 2:87, “We certainly gave Musa the Kitaab ‎‏and followed up after him with Risalat. ‏And We gave Easa Ibn-e- Maryam the Bayyanat ‏and strengthened them with Rooh-il-Qudoos. Is it that whenever a Rasool came to you with anything that your Nafs did not desire, ‏you became arrogant, ‏a Fareeq of you denied and a Fareeq did Qatal?”

This Ayah is showing clearly that this phrase Easa Ibn-e-Maryam is not referring to just Nabiy Easa, but in fact all of Allah’s Rasool, who were appointed by Allah, after Nabiy Musa- who were either denied or rejected or were Qatal (killed allegorically or physically)- Thus the basic characteristics of being Easa is being Allah’s Rasool, who are all Ibn-e-Maryam, that is followed in her footsteps, worked for, laying the foundations for, as Allah’s Rasool, who were given Bayyinaat and were strengthened with Rooh-il-Qudoos (the process & end result of the revelation).

 

Ayah 2:253, “These Rusul: ‏WE gave Fazal (Allah’s blessings) ‏some of them over others- and some of them from the Kalaam (Allah’s revelations), ‏and Allah raised some of them in Darajaat (prestige, respect). ‏WE gave Easa Ibn-e-Maryam, ‏the Bayyinaat ‏and supported them with the Ruuhil Qudoos. ‏And if Allah Shaa’a, ‏those after them would not have Qatal (Qatal) them, from after what had come to them of the Bayyinaat but they disputed; ‏and among them were those who Amanu ‏and among them were those who did Kufr. And if Allah had Shaa, they would not have Eqtatalu (Qatal) them, ‏but Allah does what Allah Yureedu (as per Allah’s system, laws & processes).”

This Ayah is showing that All of Allah’s Rasool, were different from each other, in the sense that some were given Fazeelat over others. Some were given Fazeelat with the Kalam of Allah and some were given more Darajaat (preferences) by Allah. The definition of Easa Ibn-e- Maryam as per this Ayah is also confirming the definition of Easa-Ibn-e-Maryam, as referring to all such Rasool of Allah, who were given Bayyinaat (clear, distinct Ayaat of Allah), but such Rasool, who were strengthened and supported with Rooh-il-Qudoos (the process & end result of the revelation).

 

Ayah 3:45-47, When the Malaik ‎‏said, “O Maryam, ‏Indeed, ‏Allah gives you Yubasshiruka (good news) with Kalematin (Kalaam) from Allah, the Is’m (deep and thorough knowledge) of Al-Maseh Easa Ibn-e-Maryam, ‏Wajehan (desired end destination, role model, focus & attention) ‏in this worldly life and the Akhira and of the Muqrabeen (those who sought to be Qareeb of Allah). And they will Yukallimu (say Kalam of Allah) to the people in the Mahde (their habitat and communities) and will be mature and will be of the Swaliheen ‎(doing acts of Is’lah). She said, “My Rabb, ‏how is it that I kunu (aim to reach the final destination) of Walada (bring someone to life, create), ‏when a Bashar (a human being) has not Yamasasny (discovered, unearthed) me?” ‏Allah said, “Thus, ‏Allah creates what Yashau. When Allah decrees an Amaran then only Allah Qulu Kun to it and then it Yakoon.”- same message is in Ayah 5:110

Here Allah’s Malaik are not giving Basharat to Maryam for her Son, whose name is Easa,- as it is normally mistranslated; but in fact the word Ism means deep and thorough knowledge and here the Malaik are giving Maryam with the Kalam of Allah, the deep and thorough knowledge of both Al-Maseh and Easa- the basic foundations of how to be Allah’s Rasool, which is the Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people, both Al-Maseh and Easa, would be responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. Maryam’s reply is again, not, as is normally mistranslated as that how can that be as no Bashar has touched me. The word Massasna does not mean touch, but is used in Quran in the meanings of discover, unearth, investigate, seek, explore or finding something or someone. Thus here, the reply from Maryam was in fact that, how is that possible that I could Walad (bring to life, create) the Maseh and Easa as Ibn-e-Maryam, since no Bashar has Massasna me- discover, unearth, seek me or got influenced by me.

 

Ayah 4:171, “O Ahla the Kitaab, do not Taghlu in your Deen and do not Taqulu upon Allah except the Haqq. Indeed that, the Maseh Esa Ibne Maryam Rasool of Allah and kalamata Alqaha to Maryam and Roohun from it…” Here Allah is addressing directly those who have taken upon themselves as Ahle- the caretakers, the owners of, those responsible for the Kitaab- Allah’s revelations, giving them explicit instruction as not to Taghlu- enter into agreements, go with a force, power drive to break the back of opponents etc., in the Deen and not to Taqulu- engage in any such conducts, actions, speech & behaviors, upon Allah except the Haqq, the absolute truth, the absolute justice, the due rights and your duties and responsibilities as Ahl-e-Kitaab. Additionally, this ayah is clearly telling us, that Al-Maseh and Easa Ibn-e-Maryam, are nothing but Rasool of Allah; since Allah Alqaha- conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Rooh of the Kalaam. This ayah shows that Maryam was one of Allah’s Nabiyeen and Rasool and Both Al-Mashe and Easa, are Ibn-e-Maryam- referring to such characteristics of Allah’s Rasool, which are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Risalat, just like Maryam did.

 

Ayah 5:78, “La’ana upon those Kufara from the Bani Israel A’ala (height) Lisaane (language) of Daude, and of Easa Ibn-e-Maryam. That was with what they disobeyed and they Kaanu (aim to become) the transgressors”.

This Ayah is not showing the significance of two Nabiy out of the many, but in fact the use of the phrase Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is reflective of All of Allah’s Rasool, who are embodiment of characteristics of Easa, which is Ibn-of Maryam. Here Allah is basically saying – La’ana- disconnected from Allah’s blessings, are those who Kufara (hide, conceal, reject) from the Bani-Israel (followers of any of Allah’s Nabiy) the height and prestige of Lisaane (eloquent expressions) of Daude and Easa Ibn-eMaryam. Because it’s through their Kufar that they disobeyed and aim to become the transgressors.’ Here the word Kufara is with the phrase Daud and Easa Ibn-e-Maryam, meanings they did Kufar, and not Amanu, with such Rasool who embodies the characteristics of Daud and Easa Ibn-e-Maryam.

 

Ayah 19:30-34, “He/she Qaala, ‘Indeed, I am Abd of Allah. Allah gave me the Kitaab and appointed me a Nabiyan. And Allah appointed me Mubarakan (blessed) and what I am. And has enjoined upon me with the S’alat and the Zakaat what Dumtu Hayyan (gives live). And Barran (Birra) with my Wildaty (who gave me life) and not Allah has appointed for me Jabbaran (compulsion, tyrant) Shaqeeqan. And the Salama A’ala (height, prestige) Youma (well-known event) of Waladat (my creation) and Youma Amuta (my death) and Youma Aba’as’u (raising of my prestige) Hayyan (Life). That is Easa Ibn-e-Maryam- A Quol (conducts and behaviors) of Haqq- that which in it, they dispute.”

Here the Quool of Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is explained in detail telling us about the conducts and behaviors of those who are Easa Ibn-e-Maryam as those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Nabo’at is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. and they come with to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with Naboa’at.

 

Ayah 33:7, “And when We took from the Nabiyeen their Meesaq (a strong, unbreakable covenant) and from you and from Nuh and Ibrahim and Musa and Easa Ibn-e-Maryam; and We took from them a Ghaleezan (strong) Meesaq.”

Shows that All the Nabiyeen, including the addressee of the Quran, Nuh, Ibrahim, Musa and Easa- are all Ibn-e-Maryam, that is walked in the footsteps of Maryam, laid the foundations of Allah’s Naboa’at as Maryam did.

 

CONCLUSION- WHAT EXACTLY IS THE PHRASE EASA IBN-E-MARYAM (عِيسَى ابْنِ مَرْيَمَ)?

 

The word ‘Easa’ is similar to the word ‘Adam’ as per Quran. The word Adam means a specific level of humanity with knowledge and it was also the name of one of Allah’s Nabi among other Nabiyeen, but definitely was not the first man on earth. Similarly, the word Easa besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa. For instance, in Ayah 19-30-34, the Quool of Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is explained in detail telling us about the conducts and behaviors of those who are Easa Ibn-e-Maryam as those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Nabo’at is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at.  In Ayah 2:87, tells us that the phrase ‘Easa Ibn-e-Maryam’ is not referring to just Nabiy Easa, but in fact all of Allah’s Rasool, who were appointed by Allah who were either denied or rejected or were Qatal (killed allegorically or physically)- who were all given Bayyinaat and were strengthened with Rooh-il-Qudoos (the process & end result of the revelation). The same message is in Ayah 2:253. The Ayah 3:45-47 inform us about Allah’s Malaik Basharat to Maryam whose Ism is Al Maseh Easa. The word Ism is used in Quran in the meanings of deep and thorough knowledge. Here the Malaik were giving Maryam the Basharat with the Kalam of Allah, the deep and thorough knowledge of both Al-Maseh and Easa– the basic foundations of how to be Allah’s Rasool, which is the Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people, both Al-Maseh and Easa, would be responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. Maryam’s reply ‘how can that be as no Bashar has Massasna me’. The word Massasna is used in Quran in the meanings of discover, unearth, investigate, seek, explore or finding something or someone. Thus here, the reply from Maryam was in fact that, how is that possible that I could Walad (bring to life, create) ‘the Maseh and Easa as Ibn-e-Maryam’, since no Bashar has Massasna me- discover, unearth, seek me or got influenced by me as yet. The Ayah 4:171 addresses those who have taken upon themselves as Ahle- the caretakers, the owners of, those responsible for the Kitaab- Allah’s revelations, telling us, that ‘Al-Maseh and Easa Ibn-e-Maryam’, are nothing but Rasool of Allah; since Allah has Alqaha– conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Rooh of the Kalaam. This ayah shows that Maryam was one of Allah’s Nabiyeen and Rasool and Both Al-Maseh and Easa, are Ibn-e-Maryam– referring to such characteristics of Allah’s Rasool, which are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Risalat and Nabo’at just like Maryam did. Ayah 33:7 shows that All the Nabiyeen, including the addressee of the Quran, Nuh, Ibrahim, Musa and Easa- are all Ibn-e-Maryam, that is walked in the footsteps of Maryam, laid the foundations of Allah’s Naboa’at as Maryam did.

 

CONTEXT OF THESE AYAHS

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:46, through which we have learned the divine guidance about the Toura’t- in it is Huddan and Noor: The Toora’t, embodying Allah’s Hikm and Mohkimaat, is one of the characteristics of the Kitaab, as through these Mohkimaat, Allah has made the Hidayah a Noor, and Allah gives Hidayah with Allah’s Noor, taking people out of darkness and confusion, to the light of Hidayah, making distinctly clear as being in the light, and at Aman- utter and deep conviction, in the state of Aman- safety, security and conviction that comes out of knowledge. Allah’s Nabiyeen- those who Aslamu, Yahkumu with the Toura’t: Nabiyeen of Allah who have followed and submitted to the code of conduct- the way of life of Deen-e-Islam, as per these laws of Allah, in terms of their complete submission and obedience of these laws and Mohkimaat- they are the ones who Yahkum- judge, decide between people through these Mohkimaat of Allah.

 

We also learned about the Three Groups of People, who Yahkum only with what they feel protected and save with: gives us warnings about the three groups of people, who normally people follow, which are (1) Haadu– 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. (2) The Rabbiyuna: Those who are Abideens, i.e., doing Abd, obediently following the laws of single and the same Rabb- could be either of Haadu or Ahbaar- referring to blind followers of either the Haadu or the Ahbaar. (3) The Ahbaar: All such scholars who present themselves as the only ones who can understand and preach the religious methods- as per them, no one else can understand by themselves, since, as per them, ONLY they have the direct connection with Allah; and all those people who took upon the appearances of showing and presenting themselves as learned people and would include people like religious scholars, clergymen, priests, monks, clerics, pandits, Moulvis, etc. All these three groups of people, they all do Hikm- judge, decide matters, with only those aspects of the Kitaab, with what they feel safe and protected, NOT the Tourah, Allah’s Mohkimaat on an overall basis. They Shahdaa’- stand up for these chosen aspects of the Kitaab, wherein they feel Mahfooz, safe and protected, by doing whatever is in their capacity to side and support only these aspects, including each and every step of that endeavor, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc.  Divine Guidance- Do not Takhsu’ the people, and Akhsune- Since what these people are doing are in fact trading and exchanging the Ayaat of Allah for a small price- therefore the divine instruction to us, is not to Takhsu- be humbly submissive to the people but only to Allah, as they are not the authority, Allah is- therefore we need to do Akhshu- feel humbly submissive and obedient towards Allah and the Mohkimaat of Allah by acknowledging the authority and greatness of Allah as our one and only Rabb and do Hikm, judge, decide matters with the Tourat- the Mohkimaat of Allah.

From the earlier Ayahs we also learned about the System of Qis’aas as per Quran: Allah has Kutibna- made compulsory upon us the Kitaab, which has Hikm for Qis’as, which is basically the Hikm to Tas’adaq- sincerity and honestly forgiving the mistakes of others, since the current practice of Nafs- soul with Nafs, the A’aene- A’aene- enlightened vision, something that was hidden before and now brought to light with the A’ene, the A’naf- exceeding, extras, additional revenges with the A’naf, the Azaan- proclamation, announcement of war & fight with the Azaan, and the Sanan- practice with the Sanan- is all leading towards Juroohu- physical & allegorical damages, wounds, injuries, pain and sufferings, including those to human relationships with each other. Thus, after highlighting the current practice of reacting to the Juroohu in revengeful manner, as per the human nature; Allah ordains Qis’as instead of the Juroohu, as a reaction to such acts and incidents and this Kutiba is based on S’adaqaat- sincerely and honestly forgiving others as acts of Is’lah and reform, healing such wounds- physical and allegorical as well as wounds and injuries to human relationship with each other. The revengeful human behavior and practice could wipe out generations after generations of taking revenge- but as per the system of Qis’aas as per Quran, Qisaas is Hayyat- life and living as it’s based on Afu’a- not only forgiving and pardoning the other person, but giving freely and generously beyond what his/her due right could be, which is made obligatory and should be followed up by the payment with Maroof manner in Ahsan by those who committed such acts as recompense.

 

CONCEPT OF THESE AYAHS

 

Keeping in mind the context of the earlier Ayah, especially the divine guidance about Toura’t- embodying Allah’s Mohkimaat and the divine instructions to do Hikm with it, the Ayah 5:46, “And Qafa’ena (وَقَفَّيْنَا) A’ala (عَلَىٰ) their As’arahim (آثَارِهِمْ) with Easa (بِعِيسَى) Ibn-e- (ابْنِ) Maryam…” Here the word Qafa’ena is normally translated as sent but the word is used in Quran in the meanings of pursuing something as a followed-up action. The word A’ala is normally translated as proposition upon or on only, but the word is also used in the meanings of “eminence, glory, height, prestige, superiority or dignity’. The word As’aarehim: is normally translated as footsteps but the basic meanings of the word are in terms of impacts, impressions, effects and influences of one’s actions. The phrase Easa Ibn-e-Maryam: is not used here in the meanings of Nabiy Easa only but in terms of anyone. The word ‘Easa’ is similar to the word ‘Adam’ as per Quran, which although is the name of one of Allah’s Nabiyeen, but is also reflective of certain characteristics and features which is not restricted to ONLY Nabiy Easa, whose Quool- conducts and behaviors are explained in details in Ayahs 19-30-34, as of those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Nabo’at is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at.  Easa Ibn-e-Maryam- basically refers to such people as Allah’s Nabiyeen who are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Maryam did. Thus here, after talking about Tourah as embodiment of Allah’s Ahkimaat, Allah’s Hukm related to Qas’as as Haqq and Kutiba from Allah as a source of life, when Allah says, “And Qafa’ena (وَقَفَّيْنَا) A’ala (عَلَىٰ) their As’arahim (آثَارِهِمْ) with Easa (بِعِيسَى) Ibn-e- (ابْنِ) Maryam….” Allah is then telling us about what Allah Qafa’ena – pursued as a followed-up action, in terms of A’ala- height of their As’aar- their impacts and influences.

 

And how Allah Qafa’ena their As’aarehim, through Easa ibn-e- Maryam, is then explained in the next phrase, “…Mus’addiqan (مُصَدِّقًا) with what is between their Yadehi (يَدَيْهِ) of the Toura’t (التَّوْرَاةِ). And WE gave them the Injeel (الْإِنْجِيلَ)- in it is Hudan (هُدًى) and Noor (وَنُورٌ) and Mus’addiqan (مُصَدِّقًا) with what is between them Yadehi (يَدَيْهِ) of the Toura’t (التَّوْرَاةِ) and Hudan (وَهُدًى) and Moua’zatan (وَمَوْعِظَةً) for the Muttaqueen (لِلْمُتَّقِينَ).” As we know the word Injeel, is normally referred as the name of the book which was revealed on Nabi Easa Son of Maryam. However, Quran has used the word Injeel not just as a name of the book revealed on Easa but also as an all these aspects of the Kitaab which are Wa’az. The word Wa’az means to explain to someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for the wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing them of the consequences of such actions. This Ayah means that with the help of Easa Ibn-e-Maryam- since All these Nabiyeen confirmed what is already in their hands of the Tourah- the laws and Mohkimaat of Allah. Allah also gave Easa Ibn-e-Maryam- all these Nabiyeen, the Injeel- the Waaz- in it is Hidayah and Allah’s Noor- which confirms what is already between their hands of the Tourat- the laws, the Hidayah and the Wa’az for those who want to be Muttaqueen. Thus, the use of the phrase Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is not referring to just one Nabi, but the characteristics and features of All of Allah’s Nabiyeen who are Easa Ibn-e-Maryam, as per the defined characteristics as per Quran of this phrase, telling us further that they were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah in order to make them Mutaqueen.

 

The next Ayah, Allah returns to the stressing of divine guidance of doing Hikm- judgement, deciding matters with Allah’s Kitaab- as Tourah- the Allah’s Mohkimaat and Injeel- Waaz, In Ayah 5:47, “So, let Yahkum (وَلْيَحْكُمْ) Ahle (أَهْلُ) the Injeel (الْإِنْجِيلِ) with what Allah Azala (أَنْزَلَ) in it, and whoever does not Yahkum (يَحْكُمْ) with what Allah Anzala (أَنْزَلَ), then those are the Faasiquon (الْفَاسِقُونَ).” As we know the word Ahle means ‘those who take care of’ or ‘responsible for’. As Ahle-e-Kitaab are those who are given the duties and responsibilities of the Kitaab, Ahl-e-Injeel, are those who are given the duties and responsibilities of the Waaz of the Kitaab- Thus, here when Allah says, “So, let Yahkum (وَلْيَحْكُمْ) Ahle (أَهْلُ) the Injeel (الْإِنْجِيلِ) with what Allah Azala (أَنْزَلَ) in it, and whoever does not Yahkum (يَحْكُمْ) with what Allah Anzala (أَنْزَلَ), then those are the Faasiquon (الْفَاسِقُونَ).” Ahl-e-Injeel are those who are explaining Allah’s Mohkimaat and Laws to others, the pros and cons of doing Hikm, judging, deciding matters in accordance with these laws, as well as the consequences of going against these laws to create fear and intimidation about the outcomes- basically to stop trhem from doing wrong deeds by informing them of the consequences of their wrong choices. This Ayah is a direct divine instruction to let those who are Ahl-e- of the Injeel to do Hukm with what Allah has revealed. But whoever does not do Hikm, with what Allah revealed in the Injeel, the Waaz, then those are the ones who are Faasiquoon- defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran and thus would not be nourished and developed since the basic aim of Allah’s laws is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished and underdeveloped.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These couple of Ayahs of Surah Al-Ma’idah, Ayah no. 46 & 47, give us the following divine guidance that we can apply in our day to day lives.

 

• Who is Easa Ibn-e-Maryam: The word ‘Easa’ is similar to the word ‘Adam’ as per Quran, which although is the name of one of Allah’s Nabiyeen, but is also reflective of certain characteristics and features which is not restricted to ONLY Nabiy Easa, whose Quool- conducts and behaviors are explained in details in Ayahs 19-30-34, as of those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Hidayah is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at. Easa Ibn-e-Maryam- basically refers to such people as Allah’s Nabiyeen who are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Maryam did.

 

• Allah has Qafa’ena the Tourat with Aala their As’aarehim with Easa Ibn-e-Maryam: Allah has Qafa’ena – pursued as a followed-up action of Tourah- Allah’s Mohkmiaat, in terms of A’ala- height of their As’aar- their impacts and influences, with Easa Ibn-e-Maryam- the people embodying the characteristics and features as that of Easa Ibn-e-Maryam- thus All these Nabiyeen (referred here as Easa Ibn-e-Maryam) confirmed what is already in their hands of the Tourah- the laws and Mohkimaat of Allah; the Injeel- the Waaz; the Hidayah and Allah’s Noor- which confirms what is already between their hands- since it was the same Kitaab- the same laws and Mohkimaat and Waaz that was given to all of Allah’s Nabiyeen. The use of the phrase Easa Ibn-e-Maryam is not referring to just one Nabiy, but the characteristics and features of All of Allah’s Nabiyeen who are Easa Ibn-e-Maryam, as per the defined characteristics as per Quran of this phrase, telling us further that they were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah in order to make them Mutaqueen.

 

• Yahkum Ahl-e-the Injeel: Ahle means ‘those who take care of’ or ‘responsible for’. As Ahle-e-Kitaab are those who are given the duties and responsibilities of the Kitaab, Ahl-e-Injeel, are those who are given the duties and responsibilities of the Waaz of the Kitaab- Thus, Ahl-e-Injeel are those who are explaining Allah’s Mohkimaat and Laws to others, the pros and cons of doing Hikm, judging, deciding matters in accordance with these laws, as well as the consequences of going against these laws to create fear and intimidation about the outcomes- basically to stop them from doing wrong deeds by informing them of the consequences of their wrong choices. But whoever does not do Hikm, with what Allah revealed in the Injeel, the Waaz, then those are the ones who are Faasiquoon- defiantly disobedient and non-compliant.

 

 

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/