Surah Al-Ma’idah Ayah No. 48 – 50

Surah Al-Ma’idah Ayah # 48 – 50 (5:48 – 5:50)

A.   TRANSLATION

 

٤٨  وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

[Quran 5:48] And WE Anzalna (وَأَنْزَلْنَا) upon you the Kitaab (الْكِتَابَ) with Haqq (بِالْحَقِّ) Mus’addiqan (مُصَدِّقًا) for what is between his/her Yadehi (يَدَيْهِ) of the Kitaab (الْكِتَابِ) and Muheemenan (وَمُهَيْمِنًا) over him/her. So, Hikm (فَاحْكُمْ) between them with what Anzala (أَنْزَلَ) Allah, and do not Tattabea’ (تَتَّبِعْ) their Ahwahehum (أَهْوَاءَهُمْ) when has Ja’aakum (جَاءَكَ) you of the Haqq (الْحَقِّ). For all of you WE Ja’alna (جَعَلْنَا) Shira’tan (شِرْعَةً) and Minhajan (وَمِنْهَاجًا). And if, Allah Sha’a (شَاءَ) to Ja’alakum (لَجَعَلَكُمْ) you Ummatan (أُمَّةً) Wahida (وَاحِدَةً) but to Yablaukum (لِيَبْلُوَكُمْ) you from what Allah has given you. So Astabaqu (فَاسْتَبِقُوا) the Khairaat (الْخَيْرَاتِ). To Allah is your Marje’akum (مَرْجِعُكُمْ) Jama’ean (جَمِيعًا); then Allah will Naba (فَيُنَبِّئُكُمْ) you with what you were Takhtalefun (تَخْتَلِفُونَ) in it.

 

٤٩  وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ ۖ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ

[Quran 5:49] And that Hikm (احْكُمْ) between them with what Anzala (أَنْزَلَ) Allah. And do not Tattabea’ (تَتَّبِعْ) their Ahwahehum (أَهْوَاءَهُمْ) and Ahzarhum (وَاحْذَرْهُمْ) them, lest they Fatanuka (يَفْتِنُوكَ) you from some of what Anzala (أَنْزَلَ) Allah upon you. Then, if they Tawallu (تَوَلَّوْا), then be aware that indeed, Allah Yureedu (يُرِيدُ) to Yus’ebahum (يُصِيبَهُمْ) them with some of their Zunubehim (ذُنُوبِهِمْ). And indeed, Many of the humankind to Fassiquna (لَفَاسِقُونَ).

 

٥٠  أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ

[Quran 5:50] Is it then, Hikm (أَفَحُكْمَ) of the Jaheleyate (الْجَاهِلِيَّةِ) that they Yabghuna (يَبْغُونَ)? And who is Ahsan (أَحْسَنُ) than Allah in Hikman (حُكْمًا) for Qwwam (لِقَوْمٍ) Yuqinoon (يُوقِنُونَ)?

 

B.   THE CONCEPT:

 

While understanding these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:47, through which we have learned the divine guidance that Allah has Qafa’ena the Tourat with Aala their As’aarehim with All of Allah’s Nabiyeen: 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 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, 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, out of the darkness of ignorance and Kufar, to the Hidayah in order to make them Mutaqueen.

 

Through the earlier Ayahs, we have also learned the Divine guidance that Allah 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 he/she is the one who becomes that of the Faasiquoon- defiantly disobedient and non-compliant

 

Keeping in mind the context of the earlier Ayah, especially addressing the one who does not do Hikm, with what Allah revealed in the Injeel, the Waaz- who is of the Faasiquoon- defiantly disobedient and non-compliant, Allah continues the same discussion in the next Ayah 5:48, “And WE Anzalna (وَأَنْزَلْنَا) upon you the Kitaab (الْكِتَابَ) with Haqq (بِالْحَقِّ)…” here the word Anzalna: is normally translated in a very narrow and restricted manner as revealed and assumed to be linked to wahi or Allah’s Kitaab only, whereas Allah has used the same word Nazool and Anzalna (WE nazool) for everything that is sourced from Allah as the main source and given to mankind, or received by mankind, through any of Allah’s Malaik. As we know the Malaik of Allah are carrying out their duties as defined and ordained by Allah and the Nazool is the result of such duties. Thus, the term Anzalna, or Nazool, does not just mean revelations of Allah’s Kitaab or Hidaya or send down of Maa (The necessities of every lifeform on earth) by Allah, but it’s basic meanings in all-encompassing and very broad to include each and every things, that is originated from Allah, whose basic source is Allah- be it knowledge, or any other source of information or thought; or any other aspects of Allah’s Fazal, or Na’imat or Rizq, as well as it include even Shaytani thoughts, elements and acts, which reach mankind as a result of the duties performed by and communicated through Allah’s Malaik as a test to humanity. The word Al-Kitaab: the word Kutiba means recording, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book. AL-Kitaab, the book, means the Book of Revelations as revealed by Allah that has been Kutiba i.e., made Farz (fard)- obligatory to follow and to be complied with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool. The word Haqq: is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran (4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities. Thus, here when Allah says, “And WE Anzalna (وَأَنْزَلْنَا) upon you the Kitaab (الْكِتَابَ) with Haqq (بِالْحَقِّ)…”, basically telling us that Allah is the source of the Hidayah, the Kitaab, which embodies All that has been Kutiba- ordained, fard, obligatory, decreed upon us, and the basic Nazool of the Kitaab is with Haqq, where the word Haqq is used in All of its meanings, telling us that the Kitaab- the Hidaya, has been Nazool, sourced from Allah, received by mankind, with absolute truth, absolute justice wherein there is no possibility of any falsehood or injustice, as well as the Kitaab is Haqq- aimed at construction of human potential as a shield against Baatil and given to us as our duties and responsibilities.

 

The next phrase “…Mus’addiqan (مُصَدِّقًا) for what is between his/her Yadehi (يَدَيْهِ) of the Kitaab (الْكِتَابِ) and Muheemenan (وَمُهَيْمِنًا) over him/her…” is basically addressing the one who does not do Hikm, with what Allah revealed in the Injeel, the Waaz- who is of the Faasiquoon- defiantly disobedient and non-compliant. The word Mus’addiqan: shares the same meanings as the word Sadaq- which is to do with sincerity, purity of heart and mind, alignment of one’s statements with one’s actions and to prove through actions, what is deep hidden inside one’s heart and intentions. The word Mus’addiqan is used in the meanings of alignment or confirmation of something with purity and sincerity.  The word Yadehi: is used here in the meanings of his/her hands, that is the hands of the Faasiq, who does not do Hikm with what Allah has Anzalna in the Injeel. The word Muheemenan: is normally translated as guardian, however if we look at the meanings of the word in classical medieval Arabic, it’s used in all-encompassing, much broader and deeper meanings in terms of – absolute master; commanding; dominant; governing; overlord; predominant; greater, preeminent; controlling; guardian; protector; supervising; watching; absolute master; bossy commanding;- basically used in the meanings of most influential, dominative or predominant position or person. Thus, here when Allah says, “And WE Anzalna upon you the Kitaab with Haqq Mus’addiqan for what is between his/her Yadehi of the Kitaab and Muheemenan over him/her.” Means that Allah has revealed upon us the Kitaab with Haqq- absolute justice, truth, as our duty and responsibility, Mus’addiqan- confirming with truth for what is between his/her hands of the Kitaab and Muheemenan- of predominant, most influential, governing position- over him/her- that is whoever is the one who, although is holding the Kitaab in his/her hands, does not do Hikm with it, but the Kitaab is Muheemenan- the most influential, governing and predominant position over the person.

 

Therefore, Allah’s direct divine instruction in the next phrase is to “…So, Hikm (فَاحْكُمْ) between them with what Anzala (أَنْزَلَ) Allah, and do not Tattabea’ (تَتَّبِعْ) their Ahwahehum (أَهْوَاءَهُمْ) when has Ja’akum (جَاءَكَ) you of the Haqq (الْحَقِّ)…” Here the word Hikm: is normally translated as judge or an arbitrator but the broad scope of the meanings of the word Hikm and Hakeem is in terms of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat are anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in meanings of precisely clear or obvious divine instructions, that have been made clear and obvious. The word Tattabea’: is normally mistranslated as to follow or to obey someone or something but the word is used in Quran in the meanings of seeking something, follow-up actions or deeds, in terms of something being done subsequently or after something else, in order to seek or lead towards something. The word Ahwaahehum: is normally translated as their desires, but is used in Quran in much specific meanings in terms of such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. The word Ja’akum: is normally translated as ‘to come or to bring’ , but the word is used in Quran in much deeper and much wider 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’. Thus, here when Allah says, “…So, Hikm (فَاحْكُمْ) between them with what Anzala (أَنْزَلَ) Allah, and do not Tatabea’ (تَتَّبِعْ) their Ahwahehum (أَهْوَاءَهُمْ) when has Ja’akum (جَاءَكَ) you of the Haqq (الْحَقِّ)…” Means that the direct divine instruction is for us to always do Hikm, judge, arbitrate, decide matters between us, keeping in mind, what Allah has Anzalna, given to us as the Mohkimaat in the Kitaab, which is with Haqq. Since once, Allah has  Ja’akum upon us- has presented, made to appear, showed us our duties and responsibilities, with the Kitaab, which has been explained in detail and through which Allah has brought about height of knowledge, wisdom, Hidayah and Rahmat for us; then after this, we should not Tatabea’- seek their Ahwahehum- such desires, delusions, distraction, deviations, that could Zalal us away from the Sabeel of Allah, by having us forget and ignore the day of accountability and recompense, when the Haqq (of the Kitaab).

 

The next phrase identifies what is in the Kitaab- “…For all of you WE Ja’alna (جَعَلْنَا) Shira’tan (شِرْعَةً) and Minhajan (وَمِنْهَاجًا)…” Here the word Ja’alna: is normally translated as made, however we need to keep in mind that the word Ja’al is not used in Quran in the general literal meanings of making something physically, but more so in a metaphorical and allegorical terms, in terms of making something without the physical materials for instance Quran uses the word Ja’al for making of night and day because no material is required. In similar manner and meanings, Quran uses the word for different aspects, all in the sense of making of something in a non-physical, metaphorical and allegorical sense, thus the word is used for those who do shirk and making of Andadan in terms of ‘setting up’ rivals and Shareek with; or for ‘appointing of’ someone for certain duties and responsibilities; for Allah’s Ayaat; or for Allah’s setting up of natural laws & systems, or for the making of the Bai’t- the Ba’yt of Allah. The word Shiratan: is normally translated as law- but is used in Quran in much deeper and broader meanings to refer to all commandments, laws and regulations of the Deen-e-Islam. Since Allah is the only Hikm, the lawmaker, the judge, in matters of Deen, Allah has mentioned all these laws and regulations of Deen in the Kitaab- the Quran. The word Minhajan: is normally mistranslated as clear way, however if we look at the word in classical, and medieval Arabic, the word is used in the meanings of ‘Line around which something moves, A collection of formulas or set forms, Set of instructions, Syllabus or curriculum, Line of action, method or plan, Agenda, Procedure or program, the outline trace, etc.’ Thus, with respect to the Deen-e-Islam, the word Shura’a refers to the broad laws, regulations and the commandments of Allah, whereas the word Minhajin refers to the broader outline, the overall boundaries of our restrictions and freedom, the whole set of instructions, the plans, procedure, the method, since these boundaries would remain intact regardless of the geographical location, the times, the generation, etc. Thus, when Allah says here, “…So, Hikm between them with what Anzala Allah, and do not Tattabea’ their Ahwahehum when has Ja’aakum you of the Haqq. For all WE Ja’alna of you Shira’tan and Minhajan…” Basically, giving a very clear message that it is through Shura’a of the Deen- the laws, regulations and commandments, as well as Minhajin- the overall boundaries of our restrictions and freedom, the methods, the basic principles, the plans, etc. that are required to be focused and aligned when one is doing Hikm, deciding matters, judging, arbitrating etc. among the people. We should not seek and pursue their Ahwahim- such desires, delusions, distraction, deviations, that could Zalal us away from the Sabeel of Allah, by having us forget and ignore the day of accountability and recompense, but should do Hikm, only as per the Kitaab, which is justice at its best, absolute truth, a shield against Baatil and our utmost duty and responsibility.

 

In the next phrase “…And if, Allah Sha’a (شَاءَ) to Ja’alakum (لَجَعَلَكُمْ) you Ummatan (أُمَّةً) Wahida (وَاحِدَةً)…” here the word Sha’a: 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. Thus, here Allah Sha’a basically means according to the set of Laws originated by Allah which are unchangeable. The word Ummatan: The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. The word Wahida: is normally mistranslated as ‘one’; but the word is used in Quran in the meanings of the whole, the same, as in all of one type, or kind, or all-encompassing, since the word Wahid is used as opposed to the word ‘Mutafarriqa’ which means different or distinct from one another. Therefore, as opposed to Mutaffirq or Faraq, the word Wahid would mean same, or whole, or united, or of the same type or kind. Thus, here when Allah says, “…And if, Allah Sha’a (شَاءَ) to Ja’alakum (لَجَعَلَكُمْ) you Ummatan (أُمَّةً) Wahida (وَاحِدَةً)…”, means if it was as per Allah Sha’a- that is as per the defined and set in motion laws of nature by Allah, Allah would have made all of us as Ummatan Wahida, that is that nation, community or group of people who is Wahid- without any Faraq, distinction, differentiation, same, whole and united, with same set of values and believes, same common interests and desired destination.

 

The next phrase gives the divine wisdom behind why Allah has not Ja’ala us as Ummate Wahida. “…but to Yablaukum (لِيَبْلُوَكُمْ) you from what Allah has given you…”. Here The word Yabla’kum or Bala: is normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person or persons becomes evident, surfaced or known. Thus, here when Allah says “…And if, Allah Sha’a (شَاءَ) to Ja’alakum (لَجَعَلَكُمْ) you Ummatan (أُمَّةً) Wahida (وَاحِدَةً) but to Yablaukum (لِيَبْلُوَكُمْ) you from what Allah has given you…” Means that if Allah Sha’a, Allah would have set in motion the natural laws to unite us as same and whole Ummatan Wahida. But instead, Allah has Bala us, that is exposed us to such conditions through which our real characteristics would become evident. And we have been Mubtala by Allah through what Allah has given us- referring to two important aspects (1) is our freewill, our freedom to chose and decide and (2) the Hidayah- the Kitaab. It is through these two aspects, that would bring out the real characteristics and personalities of us, in order for Allah to test us, since the life, here on earth is like an examination hall. 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’s 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.

 

After giving the divine wisdom behind as to why Allah has not appointed us as ummatan Wahidatin, the next phrase is a direct divine instruction “…So Astabaqu (فَاسْتَبِقُوا) the Khairaat (الْخَيْرَاتِ)…” here the word Astabaqu: is normally translated as race but is used in Quran more in the meanings of advancing, progressing, proceeding, forward-moving on something. The word Khairaat: are basically the acts of Khair. The word Khair is normally translated as better or good or best but basically means anything that one desires or is his/her most favorite. Khair is also used in Quran in meanings of money, property, state and wealth, anything that is valuable.  The word is also used as an opposite to Adna and thus means better or superior in terms of food, rizq, honor, grace, Fazal or any other pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. It is also used as an opposite to the word Sharr. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As opposed to Sharr, the word Khair means best/good, utilization of human efforts and faculties up to maximum producing desired results as per utilized efforts.  Thus, here when Allah gives direct divine instruction “So, Astabequ the Khairaat” the phrase is used in all-encompassing meanings of advancing, progressing, promoting, encouraging, racing towards the Khairaat- meanings all acts of Khair- acts which are most valuable and desirable, including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum.

 

The next phrase “…To Allah is your Marje’akum (مَرْجِعُكُمْ) Jama’ean (جَمِيعًا); then Allah will Naba (فَيُنَبِّئُكُمْ) you with what you were Takhtalefun (تَخْتَلِفُونَ) in it.” Here the word Marje’akum: is normally translated as your return, however is used in Quran in three broad meanings (1) – A hiding place or place of retreat, in terms of a safe and secure shelter, recourse, resort or place of refuge; (2) An authoritative source; a competent authority, legal document; reference works, book of facts, an expert body, book or authority or reference; and (3) The source; head; index; origin, place to return to, coming back to the source. The word Jama’ean: shares the same meanings as the word Jama’a which is used in the meanings of gatherings, together, all together, assembly etc. The word Naba: as per Quran means to inform, to give news about authentic or confirmed truth. The word Ikhtilaaf: is normally translated as disagreement, disputes, discrepancy or contradiction but it is used in Quran in much broader and deeper meanings in terms of variety, miscellany, variability, diversity and range of differences among humans including any two extreme positions/points. Thus, here in this Ayah, when Allah says, “And if, Allah Sha’a to Ja’alakum you Ummatan Wahida but to Yablaukum you in what Allah has given you. So Astabaqu the Khairaat. To Allah is your Marje’akum Jama’ean; then Allah will Naba you with what you were Takhtalefun in it.” Basically, giving a very clear message that it is through Shura’a of the Deen- the laws, regulations and commandments, as well as Minhajin- the overall boundaries of our restrictions and freedom, the methods, the basic principles, the plans, etc. that are applicable for each point of time; that Allah’s Yureedu is for unity, otherwise there would be Ikhtilaaf- disagreement, division, animosity based on differences. And we should not follow their Ahwahim- their desires to Zalal us away from the Sabeel of Allah, that they are following, but should do hikm, only as per the Kitaab, which is Khair and Khairaat in all its meanings. Thus, when Allah says here in the end that “to Allah is your Marjea’kum Jama’ean”- the word Marje’akum is used in all these meanings of (1) place of retreat, safety and security, (2) Allah as the competent authority in matters of Deen and (3) Allah as the source of all creations, so upon death, we all will be returned to Allah, for the purpose of accountability at its best, because at that point of time, we would then be informed by Allah as to what we used to Takhtalefun- instead of Ummatin Wahidatin, what aspects we used to Faraq upon, diversity, differentiate, dispute, vary, including the two extremes- the Haqq and the Baatil.

 

The next Ayah 5:49, “And that Hikm (احْكُمْ) between them with what Anzala (أَنْزَلَ) Allah. And do not Tattabea’ (تَتَّبِعْ) their Ahwahehum (أَهْوَاءَهُمْ) and Ahzarhum (وَاحْذَرْهُمْ) them, lest they Fatanuka (يَفْتِنُوكَ) you from some of what Anzala (أَنْزَلَ) Allah upon you…” Here the word Ahzarhum: shares the same characteristics with words like Hizra/Hazara which are all used in the meanings of warning, or forewarned, or expectations of something in terms of being cautioned, warned, as being forewarned or asked to be cautious or be extra careful. The word Fitna: is normally translated as riot, rebellion, uprising, or insurgency. But here, the word is used in the meanings of test or trial, in terms of showing the real aims of people in terms of their attempts of tempting you away from, diverting away from or misleading away from the Sabeel of Allah as well as in the meanings of trouble, destruction, devastation, harm, rebelliousness or opposition. Thus, here when Allah says, “And that Hikm (احْكُمْ) between them with what Anzala (أَنْزَلَ) Allah. And do not Tattabea’ (تَتَّبِعْ) their Ahwahehum (أَهْوَاءَهُمْ) and Ahzarhum (وَاحْذَرْهُمْ) them, lest they Fatanuka (يَفْتِنُوكَ) you from some of what Anzala (أَنْزَلَ) Allah upon you…”, is a direct divine instruction to do Hikm between humankind, ONLY with what Allah has Anzalana upon us, as Mohkimaat in the Kitaab. And not to seek, pursue what their Ahwahehim are- in terms of their desires to divert us away from the Sabeel of Allah and be warned, remain cautious and extremely careful of them, otherwise they are likely to be Fitna- tempt you away from, divert away from some of what Allah has Anzalna upon us, telling us clearily that ALL of what Allah has Anzalna upon us as the Kitaab, the Mohkimaat are Haqq- our duties and responsibilities, and we can not afford to ignore or be diverted away from any aspect, since then this would be the Fitna- the destruction, the harm, the rebelliousness from our part.

 

The next phrase “…Then, if they Tawallu (تَوَلَّوْا), then be aware that indeed, Allah Yureedu (يُرِيدُ) to Yus’ebahum (يُصِيبَهُمْ) them with some of their Zunubehim (ذُنُوبِهِمْ). And indeed, Many of the humankind to Fassiquna (لَفَاسِقُونَ).” Here the word Tawalla: 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’s 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.’ The word Yuredu: is normally mistranslated as Allah desire or intends but the word has very broad parameters of definition in terms of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, the destination of what whole of the system of Allah is leading towards. The word Mus’eebat: is normally translated as disaster, but is used in Quran in all -encompassing meanings to refer to adversity, catastrophe, tragedy, failure, calamity, disaster or misfortune in any manner, shape or form in terms of facing the negative consequences as recompense of one’s own actions and bad decisions. Since these consequences are in accordance with the set defined laws of cause and effect and work on the principal of ‘whatever goes around comes around’- whenever anyone makes a bad decision or commit a bad deed, the person has to face the consequences of these actions sooner or later as per the defined natural laws of cause and effect as created and set in motion by Allah and as Kutiba- ordained, decreed by Allah. The word Zunubehim: is normally mistranslated as their sins, but is basically used in Quran in very specific meanings of “intense impacts” of sufferings, anguishes, distresses, or miseries caused by any act of Zulm (injustice, going against someone’s Haqq, suppression etc.) The word Faasiq: means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran. Thus here, when Allah says, “…Then, if they Tawalla, then be aware that indeed, Allah Yureedu to Yus’ebahum with some of their Zunubehim. And indeed, Many of the humankind to Fassiquna (لَفَاسِقُونَ).” This means that if they Tawallu- turn away, disconnect, disobey Allah’s Mohkimaat, then be aware that indeed, Allah Yureedu- the whole system of laws set in motion by Allah aims to Yus’ebahum- make them face the consequences of their own actions in the form of adversity, catastrophe, tragedy, failure, calamity, disaster or misfortune with some of their Zunubehim- the “intense impacts” of sufferings, anguishes, distresses, and miseries caused by their acts of Zulm, that they have put forth on their victims, is going to be the same that they are going to suffer themselves as like the same Zunubain. Because Allah tells us in clear terms that most of the humankind are those who are of the Faasiquon- that is those who disobey Allah’s laws, cheat others, create fasaad, and, do not do Hikm with the Kitaab of Allah, and do not work in accordance with the best interests of the society, Allah’s creations and Allah’s Mohkimaat as per the Kitaab.

 

The next Ayah 5:50, “Is it then, Hikm (أَفَحُكْمَ) of the Jaheleyate (الْجَاهِلِيَّةِ) that they Yabghuna (يَبْغُونَ)? And who is Ahsan (أَحْسَنُ) than Allah in Hikman (حُكْمًا) for Qwwam (لِقَوْمٍ) Yuqinoon (يُوقِنُونَ)?”, Here the word Jahaleyate: is normally translated as ignorant but is used in Quran more in the meanings of someone who doesn’t have knowledge, illiterate, or those who are considered foolish, unwise or stupid, as they do not use their Aqal, reasoning and intellect- common sense or they do not have knowledge. The word Yabghuna: here is used in the meanings of seeking or intensely desiring something. The word Ahsana: shares the characteristics of meanings with words like Husn, Ahsaan, Mohsinaat, Hasanat. All these words have the same basic characteristics of meanings as Husn- something that looks good or pleasant to our eyes, other faculties, spirit and soul. These words are also used in Quran as an opposite to the word Sawa or Saiyaat. As opposed to Sayyiaat, the word Husan or Ahsan means to create balance-To fill the void/lack for someone; to give something or do something for someone as Ina’am, i.e., not in expectation of any return & best/excellent conducts, speech and behaviors as a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. The word Quom: is normally translated as people or nation in ALL of its usages in Quran. 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 Yuqinoon: is normally mistranslated as firm belief, but the concept has nothing to do with beliefs or faith at all. As per the usage in Quran, the word is a description to reflect the height of one’s Emaan. Since Eman basically means being at Aman, by seeking knowledge, by using one’s faculties and intellect and reasoning, through arguments and full mental acceptance of the truth of something. Therefore, the concept of Yuqinoon and Yaqueen is the height of being at Aman, in terms of being utterly and totally convinced about the five fundamentals of Emaan, by seeking knowledge and use of one’s intellectual faculties, to an extent where one is not only at Aman, but have reached the stage of being certain with respect to the five fundamentals of Emaan- on Allah, on Allah’s Malaik, on Allah’s Kitaab, on Allah’s Nabiyeen and, on Youm Al Akhira.

 

Thus here, in accordance with the earlier ayahs from Ayah 5:44 to 5:49, which stresses the importance of doing Hikm with the Kitaab- defining different attributes of the Kitaab, through the words such as Tourah, the Injeel, the Noor, when Allah says, here, “Is it then Hikm of the Jahiliyyate that they Yabghuna? And who is Ahsana than Allah in Hikmatan to Qwwam Youqinoon?”  basically, asking a sarcastic question that instead of Allah’s Mohkimaat, do you seek and aim to do Hikm- judge, decide, follow the laws of those who are Jaahil- don’t know, are not aware, ignorant, foolish or stupid, since they do not use their Aqal and intellect? Since who could be better than Allah as Hikm, since Allah is Ahsana- the best of the best who gives more than your Haqq- as your due right as Inaam-with no expectations in return and as source of everything that is desirable, valuable and most pleasing to you, and the best of the best Hikm- as Hakeem, lawmaker, judge, arbitrator etc. The whole of Allah’s Yureedu- the system of cause-and-effect laws that Allah has created and set in motion is basically leading towards with the basic end result of and leading towards Qwwam- establish, strengthen, support, contribute towards the Yaqueen- complete conviction to the level of certainty. Thus, Allah’s Laws are such that these Qwwam- establish, support and strengthen one’s conviction to the level of certainty, only if one seeks knowledge, and use one’s Aqal and intellect.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, from Ayah no. 48 to 50, give us the following divine guidance that we can apply in our day to day lives.

 

• Allah has Anzalna upon us, the Kitaab with Haqq, which is Muheeman over us: Allah is the source of the Hidayah, the Kitaab, which embodies All that has been Kutiba- ordained, fard, obligatory, decreed upon us, and the basic Nazool of the Kitaab is with Haqq, where the word Haqq is used in All of its meanings, telling us that the Kitaab- the Hidaya, has been Nazool, sourced from Allah, received by mankind, with absolute truth, absolute justice wherein there is no possibility of any falsehood or injustice, as well as the Kitaab is Haqq- aimed at construction of human potential as a shield against Baatil and given to us as our duties and responsibilities. Allah has revealed upon us the Kitaab with Haqq- absolute justice, truth, as our duty and responsibility, Mus’addiqan- confirming with truth for what is between our hands of the Kitaab and Muheemenan- of predominant, most influential, governing position- over us.

 

• Hikm between them with what Anzala Allah, and do not Tattabea’ their Ahwahehum when has Ja’akum you of the Haqq (الْحَقِّ): is a two-fold direct divine instruction which is (1) Hikm with the Kitaab: the direct divine instruction is for us to always do Hikm, judge, arbitrate, decide matters between us, keeping in mind, what Allah has Anzalna, given to us as the Mohkimaat in the Kitaab, which is with Haqq. (2) Not to Tattabea’ their Ahwahehum: Once, Allah has Ja’akum upon us- has presented, made to appear, showed us our duties and responsibilities, with the Kitaab, which has been explained in detail and through which Allah has brought about height of knowledge, wisdom, Hidayah and Rahmat for us; then after this, we should not Tattabea’- seek their Ahwahehum- such desires, delusions, distraction, deviations, that could Zalal us away from the Sabeel of Allah, by having us forget and ignore the day of accountability and recompense, when the Haqq (of the Kitaab).

 

• Kitaab Embodies Shira’tan and Minhajan: The divine commandments are for us to always follow, obey and do hikm with the Kitaab, which is embodiment of two important aspects- the Shura’a of the Deen- the laws, regulations and commandments, as well as Minhajin- the overall boundaries of our restrictions and freedom, the methods, the basic principles, the plans, etc. that are required to be focused and aligned when one is doing Hikm, deciding matters, judging, arbitrating etc. among the people as well during our day to day lives.

 

• If, Allah Sha’a, Allah would have made us Ummatin Wahidatun: If it was as per Allah Sha’a- that is as per the defined and set in motion laws of nature by Allah, Allah would have made all of us as Ummatan Wahida, that is that nation, community or group of people who is Wahid- without any Faraq, distinction, differentiation, same, whole and united, with same set of values and believes, same common interests and desired destination.

 

• The reason why Allah has not made us Ummatin Wahidatun, is to Bala us from what Allah has given us: If Allah Sha’a, Allah would have set in motion the natural laws to unite as same and whole Ummatan Wahida. But instead, Allah has Bala us, that is exposed us to such conditions through which our real characteristics would become evident. And we have been Mubtala by Allah through what Allah has given us- referring to two important aspects (1) is our freewill, our freedom to choose and decide and (2) the Hidayah- the Kitaab. It is through these two aspects, that would bring out the real characteristics and personalities of us, in order for Allah to test us, since the life, here on earth is like an examination hall. 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’s 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.

 

• Astabaqu the Khairaat: is an all-encompassing divine instruction to us to advance, progress, promote, encourage and race towards the Khairaat- all acts of Khair- acts which are most valuable and desirable, including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. Since to Allah is our Marje’a- that is to Allah is our place of retreat, safety, refuge and security; Allah as the competent authority in matters of Deen and Allah as the source of all creations, so upon death, we all will be returned to Allah, for the purpose of accountability at its best, because at that point of time, we would then be informed by Allah as to what we used to Takhtalefun- instead of Ummatin Wahidatin, what aspects we used to Faraq upon, diversity, differentiate, dispute, vary, including the two extremes- the Haqq and the Baatil.

 

• Do Hikm with what Allah Anzala and not to Tattaba’a their Ahwahehum- lest they Fatana us from some of what Allah has Anzala upon us: to do Hikm between humankind, ONLY with what Allah has Anzalana upon us, as Mohkimaat in the Kitaab. And not to seek, pursue what their Ahwahehim are- in terms of their desires to divert us away from the Sabeel of Allah and be warned, remain cautious and extremely careful of them, otherwise they are likely to be Fitna- tempt you away from, divert away from some of what Allah has Anzalna upon us, telling us clearily that ALL of what Allah has Anzalna upon us as the Kitaab, the Mohkimaat are Haqq- our duties and responsibilities, and we cannot afford to ignore or be diverted away from any aspect, since then this would be the Fitna- the destruction, the harm, the rebelliousness from our part.

 

• If they Tawallu, then be aware that indeed, Allah Yureedu to Yus’ebahum them with some of their Zunubehim: If they, the people, Tawallu- turn away, disconnect, disobey Allah’s Mohkimaat, then be aware that indeed, Allah Yureedu- the whole system of laws set in motion by Allah aims to Yus’ebahum- make them face the consequences of their own actions in the form of adversity, catastrophe, tragedy, failure, calamity, disaster or misfortune with some of their Zunubehim- the “intense impacts” of sufferings, anguishes, distresses, and miseries caused by their acts of Zulm, that they have put forth on their victims, is going to be the same that they are going to suffer themselves as like some of their same Zunubain.

 

• Allah as Ahsan in Hikman for Qwwam Yuqinoon: Instead of Allah’s Mohkimaat, is it smart to seek and aim to do Hikm- judge, decide, follow the laws of those who are Jaahil- don’t know, are not aware, ignorant, foolish or stupid, since they do not use their Aqal and intellect? Since who could be better than Allah as Hikm, since Allah is Ahsana- the best of the best who gives more than your Haqq- as your due right as Inaam-with no expectations in return and as source of everything that is desirable, valuable and most pleasing to you, and the best of the best Hikm- as Hakeem, lawmaker, judge, arbitrator etc. The whole of Allah’s Yureedu- the system of cause-and-effect laws that Allah has created and set in motion is basically leading towards with the basic end result of and leading towards Qwwam- establish, strengthen, support, contribute towards the Yaqueen- complete conviction to the level of certainty. Thus, Allah’s Laws are such that these Qwwam- establish, support and strengthen one’s conviction to the level of certainty, only if one seeks knowledge, and use one’s Aqal and intellect.

 

 

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/