Surah Al-Ma’idah Ayah No. 51 – 53

Surah Al-Ma’idah Ayah # 51 – 53 (5:51 – 5:53)

A.   TRANSLATION

 

٥١  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

[Quran 5:51] O you who Amanu (آمَنُوا)! Do not Tatakhizu (تَتَّخِذُوا) the Yahood (الْيَهُودَ) and the Nasaara (وَالنَّصَارَىٰ) as Awliyaa (أَوْلِيَاءَ); some of them are Awliyaa (أَوْلِيَاءُ) of others. And whoever Yatawalla (يَتَوَلَّهُمْ) them from among you, then indeed, the person is of them. Indeed, Allah does not Yahdiy (يَهْدِي) the Qouma (الْقَوْمَ) the Zwalimeen (الظَّالِمِينَ).

 

٥٢  فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَنْ تُصِيبَنَا دَائِرَةٌ ۚ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ

[Quran 5:52] Then Tara’a (فَتَرَى) those in whose Quloob (قُلُوبِهِمْ) is Marazun (مَرَضٌ), Yusarea’una (يُسَارِعُونَ) in them, Yaquluna (يَقُولُونَ), ‘Naghshiy (نَخْشَىٰ) that Tus’eebana (تُصِيبَنَا) us Da’airatun (دَائِرَةٌ).’ Then A’asa (فَعَسَى) Allah that will bring Fatah (بِالْفَتْحِ) or Amarin (أَمْرٍ) from near Allah. Then Yus’behu (فَيُصْبِحُوا) A’ala (عَلَىٰ) what Asarru (أَسَرُّوا) in their Nadameena (نَادِمِينَ) Nafs (أَنْفُسِهِمْ).

 

٥٣  وَيَقُولُ الَّذِينَ آمَنُوا أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ

[Quran 5:53] And Yaqulu (وَيَقُولُ) those who Amanu (آمَنُوا), ‘Are these the ones who Aqsemu (أَقْسَمُوا) with Allah Jahada (جَهْدَ) their Aiemanehim (أَيْمَانِهِمْ)?’ Indeed, they were with you worthless their deeds- then they As’behu (فَأَصْبَحُوا) Khasireen (خَاسِرِينَ).

 

B.   THE CONCEPT:

 

Before we discuss these ayahs, it is important to understand who are Yahood and Nas’ara as per Quran.

 

WHO ARE YAHOOD AND NAS’AARA AS PER QURAN?

 

As per traditional Muslims concepts, whenever Quran refers the terms Yahood, it is considered as Jews and whenever the term Nas’aara is mentioned, it considered as Christians. These are misinterpretations and misunderstood terminologies. In Quran, Allah does not talk about Jews or Christians wherever used these words Yahood or Nasara, these are completely wrong translations. In fact, this is a distortion of Quranic ayahs, Allah’s Hidayah and the concepts. All these wrong translations have made Quran looks like a story telling book or some sort of a newspaper, whereby Allah is telling us only about two religions of Jews and Christians- what about other religions of the world or people who were neither Jews, nor Christians, could be Atheists, or Hindus or Buddhists? Is Quran not the Hidayah, the Kitaab for the whole of humanity, for people of all times and religions?

 

Wherever in Quran, Allah used these words Yahood or Nas’ara, Allah is not talking about the people following a certain religion, but the people all around us as Muslims who normally influence us in many ways. Quran is for the Hidayah of the whole of humanity, for people of all races, religions, geographies, languages and cultures for all times to come until the end of the world.

 

WHO ARE HAAD & YAHOOD?

 

The basic meanings of these words share the same characteristics as the word like Hudan, which means to make things clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 “Afalam Yahdelam (then has it not become clear and apparent) for them…” as in visible and obvious. The word therefore has broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02 with the phrase “Hudallil Mutaqueen” (Hidayah for the Mutaqueen).

 

The word HAADU (هَادُوا) and YAHOOD (الْيَهُودَ) are normally mistranslated as Yahood and interpreted as Jews in ALL of the usages 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 instance in ayah 13:7 “…for every Quom/people is a Haddin”. The same word is used for Allah as a guide through the Ahsan al Hadith, the Kitaab, in Ayah 39:23 with the phrase “…that is the Hudaa of Allah, HE Yahdi with it”. In ayah 7:156 w.r.t. Nabi Musa, the same word ‘Hudna’ is used with meanings ‘guide to you’ “And inscribe for us Hasanatun in this world and in the Akhira Hudna to YOU.”

 

Therefore, the word Yahood, 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. These people and the definitions of these words, Haadu and Haadi is beautifully described in Quran in ayahs 4:46-50 through the phrase “From among those who are Haadu, they distort the Kalima (words of wisdom) from their Muwazihi (context, place, meanings) …” Is a great reflection of how the scholars distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the divine guidance.  Similar meanings and context are in Ayah 5:41, “O you who are the Rasool (الرَّسُولُ)! Do not let those who are Yusarea’una in the Kufar Yahzunka you……and from those who are Haadu Sa’amea’una to Kazebe Sammaa’una 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…” meaning 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.  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.

 

The same divine warning about these people we receive in Ayah 62:6 as well. In Ayah 4:160, “Then with Zulm of those who are Haadu, WE Haramna for them T’ayyibaatin Auhilat for them and with their S’addehim many from Sabeel of Allah.” Here, Allah tells us about these Haadu who hinder, block and mislead Many (Kas’eer) people from the Sabeel of Allah. These ayahs also warn us against Haadu who do Zulm with the Kitaab- that is those religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. The divine guidance warns us who do Zulm with the Kitaab, who distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus creating entirely opposite meanings than the divine guidance, who present their own opinion in the name of Kalaam of Allah and that’s how they do Zulm- the gross injustice with the Kitaab of Allah. They do this Zulm by treating those Tayyibaat (things which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses, which we value and consider valuable on personal basis, and which are lawful (as per the laws of the land and Deen) and acquired lawfully as well) as Haram which are made Halal by Allah in the Kitaab. Thus, due to the Zulm by these Haadu, the things that were Tayyibaat and were allowed, they made these things as Haram on themselves and others who follow these Haadu. Such actions by Haadu are basically done to mislead people away from the Sabeel of Allah, holding them back, hindering them from, turning them away from, stopping from, averting others, or placing bottlenecks etc. to keep people away from the Sabeel of Allah by causing aversion, distaste, repulsion, disgust, etc.

 

WHO ARE ANS’ARA & NAS’AARA?

 

The word NASARA is widely misinterpreted and mistranslated as CHRISTIANS, which is wrong translation. The word Naseer is normally translated as “Helper”, but it is used in Quran in much broader meanings. Basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmfull effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah yans’urkum, then no one can overcome you, overpower you…”– here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…”  similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair.

Therefore, the word Nas’aara is normally mistranslated as Christians but the word shares the same characteristics as the word Nas’eer, which is used in the meanings of as helpers, who provide help and support, who protect and shield and therefore refers to all such people all around us, who are our helpers, our protectors, such as our parents, loved ones, our friends, etc.

 

IBRAHIM WAS NEITHER YAHOOD OR NAS’AARA BUT HANIFAN MUSLIM!

 

Let’s look at this ayah in greater detail. Aal-e-Imran 3:67, “Ibrahim was neither a Yahoodan nor a Nas’aara, but he was Hanifan Musliman. And he was not of the Mushrikeen.”

The argument here as given by Allah is that Ibrahim was neither a Yahood or a Nas’aara but he was Hanifan…the word Hanifan was then defined further as Musliman and not of Mushrikeen. Had the words Yahood and Nas’aara would have referred to the followers of religions such as Jews and Christians, as is widely misunderstood by Muslims, then the word Hanifan should not have been there. We need to understand the two words Hanifan and Mulsiman and then ask ourselves is there any possibility of anyone from Jews or Christians can be of Hanifan or not? Since they are also followers of Allah’s Nabiyeen. The answer is, obviously there is always a possibility of anyone from the Ahel e kitaab could be a Hanifan, no matter to which religion he or she belongs in the eyes of the world. Allah has referred to the terms such as Hanifan and Musliman in specific definitions and usages.

Nabi Ibrahim is Imam of mankind in his role, conducts and behaviors. His role as Imam is nothing to do with him being in the role of a Yahood (those who are preachers or scholars etc.) neither that of a Nas’aara (one’s helper or protector) but as the role of Hanifan Musliman. Therefore, in these ayahs, Allah confirms that Ibrahim was neither a Yahood nor a Nas’aara but he was a Hanifan Musliman, meaning he was one of those who left the wrong path through his own efforts, found and took the right path by himself and remained steadfast on the right path by being persistent and perseverant. Quran Defines the word Hanifan as someone who remain steadfast on the right path by avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings and roles of Hanifan. And also highlighted in the subsequent phrase as “He was not of the Mushrikoon” That is the meanings of a true Muslim is a Hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. Dividing oneself in sects is like following the laws of someone other than Allah and therefore those from the people of the Kitaab, who call themselves, or those who associates themselves with any sects, or groups such as Sunni, Shia, Wahaby, Salafi, etc. are all doing Shirk as per the definitions of the Kitaab.

 

CONCLUSION: WHO ARE YAHOOD AND NAS’AARA AS PER QURAN?

 

Being Yahood or Na’saara, are the roles and the behaviors of the people around us, it has nothing to do with anyone associating themselves with any religion or calling themselves as Jews or Christians. Therefore, here Allah is not referring Yahood and Nasa’ra as Christians or Jews, as it is widely misunderstood, but in terms of roles of Yahood as those who we look up to, the preachers, scholars, etc. and Nas’ara as those all around us, who may be our helpers or protectors or facilitators, friends and families etc. In the sight of Allah, it is not what religion one associate themselves with for instance as Atheists, or Hindus or Buddhist or Jews or Christians or Muslims but in specific roles that influence us in any way. Whoever has Emaan and does Amal-e-Swalehat is in one category being Momineen and all the rest other than that are termed as Ummat e Wahida by Quran. If these terms are Jews and Christians then what about atheists or Hindus or Buddhists etc.? Is Quran only talks about these Jews, Christians or Muslims or it is for the whole of mankind?

 

CONTEXT OF THESE AYAHS:

 

While understanding these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:50, through which we have learned the divine guidance that the Kitaab has been Anzalan over us with Haqq, which is Muheeman over us and that it embodies Shira’tan and Minhajan : 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. 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.

 

From the earlier Ayahs we have also learned that Allah is 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.

 

CONCEPT OF THESE AYAHS:

 

Keeping in mind the context of the earlier Ayah, especially the divine instructions to do Hikm with Allah’s Kitaab that is embodiment of Shura’a and Minhaaj and that is Mohimeen over us; and the concept of Yahood and Nas’aara as per Quran pertaining to the roles of people all around us- Allah then addresses the important aspect of Khuzu of Awliyaa in the next Ayahs. As we know the concept of Awliyaa as per Quran- although is normally translated as allies or friends, but the word is used in Quran in multiple meanings in the meanings of taking someone as one’s role models, inspirations and benchmarks- whose footsteps they follow, as well as those on whom they rely upon and put trusts on as their guardians, defenders, benefactors, protectors, close friends, allies and confidants.

 

Thus, the next Ayah 5:51, “O you who Amanu (آمَنُوا)! Do not Tatakhizu (تَتَّخِذُوا) the Yahood (الْيَهُودَ) and the Nas’aara (وَالنَّصَارَىٰ) as Awliyaa (أَوْلِيَاءَ); some of them are Awliyaa (أَوْلِيَاءُ) of others…” These ayahs are specifically addressed to those who Amanu, that is those who are at Aman. As we know the word Aman means safety, security, peace, contend and tranquility. The concept of Emaan 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. Thus, these ayahs are addressed specifically to those who Amanu, i.e., who are at a state of Aman, through seeking of knowledge and utilization of their faculties, intellect and reasoning, with utter and deep conviction with respect to the five fundamentals of Emaan; those who are Aman in terms of being at peace, harmony, cease-fire and feelings and acts of goodwill for others as well as those who are upholders of their Aiemaan with Allah- Meesaq, covenant with Allah, as mentioned in the Quran. We need to keep in mind that by saying Yahood o Nas’aara, Allah is referring to the roles and positions of people all around us, who could either be those who inspire us, teach us, lead or those who help or protect us. The word Yahood refers 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; and would include for us not just these religious scholars and leaders but anyone and everyone who inspire us, and we take as our benchmark, teachers and role models. The word Nas’aara refers to all such people who are our helpers, who provide help and support, who protect and shield and therefore refers to all such people all around us, who are our helpers, our protectors, such as our parents, loved ones, our friends, etc. Thus, here when Allah says, “O you who Amanu (آمَنُوا)! Do not Tatakhizu (تَتَّخِذُوا) the Yahood (الْيَهُودَ) and the Nas’aara (وَالنَّصَارَىٰ) as Awliyaa (أَوْلِيَاءَ); some of them are Awliyaa (أَوْلِيَاءُ) of others…” is a direct divine instructions specifically for those who Amanu, as to not Tattakhizu, seize, grab and hold on strongly to all the people all around us who are either Yahood- those who lead us, as religious leaders and scholars, teachers or those who inspire us and Nas’aara- those who are our friends, loved ones, our helpers, our supporters etc. as our Awliyaa. This means that the direct divine instructions to those who Amanu not to take anyone from people all around us, either Yahood or Nas’aara, as our role models, inspirations and benchmarks- whose footsteps we would then follow; those upon whom we rely upon and put trusts on as our guardians, defenders, benefactors, protectors, close friends, allies and confidants. One of fact highlighted in these Ayahs are that some of these are Awliya of others, giving us an explicit warning as to the conducts and behaviors of people all around us.

 

The next phrase “…And whoever Yatawalla (يَتَوَلَّهُمْ) them from among you, then indeed, the person is of them. Indeed, Allah does not Yahdiy (يَهْدِي) the Qouma (الْقَوْمَ) the Zwalimeen (الظَّالِمِينَ)”. Here the word Yatawalla: 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 Quomin: 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. The word Zwalimeen: Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others. Thus, here after advising those who Amanu, not to Khuzu- seize the Yahood and Nas’aara as their Awilya, Allah is giving the reasons behind this divine instruction as “…And whoever Yatawalla (يَتَوَلَّهُمْ) them from among you, then indeed, the person is of them. Indeed, Allah does not Yahdiy (يَهْدِي) the Qouma (الْقَوْمَ) the Zwalimeen (الظَّالِمِينَ)”. Means whoever Yatawalla- turn away from, repel from, cause to be disobedient from the explicit divine instructions, then, this is equivalent to that person being of the Zwaalimeen too, since by taking anyone other than Allah, Allah’s Rasool, and those who Amanu, as their Awliyaa, even if these are from the Yahood and Nas’aara, referring to the people all around them, as their leaders, scholars, teachers, friends, supporters, loved ones, etc., as their Awliyaa would mean that they would become one of them as Zwalimeen, since they would, by taking Yahood and Nas’aara as their Awliyaa is basically Quomin- establishing, supporting, contributing towards and strengthening Zulm as “the Quom Az-Zwalimeen” and Allah never gives Hidayah to such people.

 

The next Ayah 5:52, “Then Tara’a (فَتَرَى) those in whose Quloob (قُلُوبِهِمْ) is Marazun (مَرَضٌ), Yusarea’una (يُسَارِعُونَ) in them Yaquluna (يَقُولُونَ), ‘Naghshiy (نَخْشَىٰ) that Tus’eebana (تُصِيبَنَا) us Da’airatun (دَائِرَةٌ)…” here the word Ar’aa: is normally translated as seen or shown, but the concept does not just include seeing or eyesight, or shown, but includes all-encompassing meanings of proven, validated, and given evidence of something, through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. The word Quloob: is normally mistranslated as hearts 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 terms of the basis of their intentional decision making, as their firm intention and deep conviction of heart, mind and all faculties. The word Marza: is normally mistranslated as sick or ill, but is used in Quran to refer to all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our Fitrat. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. The word Yusareu’na: is used in Quran in the meanings of hastening towards something with internalized zeal, passion, energy, and enthusiasm, convinced with benefits thereof. The word Yaquluna: is normally translated as they say, but the word Quool 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 Naghshiy: is normally translated as we fear or are afraid. But the word is used in Quran in the meanings of being humbled, with heart being softened and respectful through recognizing someone’s authority and in obedience to someone as an opposite of heart being hardened, being arrogant and proud. The word Tus’eebana- 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. The word Da’airatun: is normally translated as misfortune; however, the word is used in Quran in the meanings of range of matters, circlet lock, ring or circle in terms of being surrounded from all sides and through all aspects. Therefore, here while giving arguments as to why Allah is giving a direct divine instruction, not to take Awliyaa from Yahood and Nas’aara, and warning us about those who go against this divine instruction as being of the Zwaliemeen while taking Awliyaa from them, Allah says, “Then Tara’a (فَتَرَى) those in whose Quloob (قُلُوبِهِمْ) is Marazun (مَرَضٌ), Yusarea’una (يُسَارِعُونَ) in them Yaquluna (يَقُولُونَ), ‘Naghshiy (نَخْشَىٰ) that Tus’eebana (تُصِيبَنَا) us Da’airatun (دَائِرَةٌ)…” Basically, Allah is asking us, as those who Amanu to Ara’a- understand, perceive, observe, proven, validated, and given evidence of the wisdom behind the divine instruction, to employ each and every faculty of ours, including our intellect and reasoning, i.e., and by giving logical arguments about those who hasten towards taking Yahood and Nas’aara as their Awliyaa with internalized conviction and energy. They are the ones in whose Qaloob is Marz- that is suffering from all such condition that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our nature as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat and Tawalla of direct divine instructions, their situation is more reflective of having Maraz in their Quloob – intentional decisions based on their perceptions; as they Yusarea’una- hasten and rush towards these Awliyaa wanted to be of them, their Quool, conducts and behaviors reflective of as if they are blaming and accusing the Momineen of their conducts, since while with Momineen, they felt as if Momineen have Da’ira- surrounded them from all sides and aspects with Mus’eebat- failure, disaster, trouble etc. Being steadfast in the Sabeel of Allah is not easy and requires Jahad and Quwwat.

 

The next phrase “…Then A’asa (فَعَسَى) Allah that will bring Fatah (بِالْفَتْحِ) or Amarin (أَمْرٍ) from near Allah. Then Yus’behu (فَيُصْبِحُوا) A’ala (عَلَىٰ) what Asarru (أَسَرُّوا) in their Nafs (أَنْفُسِهِمْ) Nadameena (نَادِمِينَ).” Here the word A’asa- is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when is mentioned in Quran as ‘A’asa Allah’ i.e., Allah talking about Allah’s own self, as perhaps or may be is not the language or the expression of Allah- since Allah always talk in definite terms, Allah would never say in Quran that, ‘Allah would perhaps do this….’ The word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something.  The word Fatah- is normally mistranslated as victory, but it is not used in Quran in the meanings of victory at all but used in the specific meanings of being given the understanding, the wisdom, the truth, in terms of getting exposed to Haqq, in terms of clarification, solving of mystery, wisdom, Haqq and understanding from Allah. The word Amar: basic meanings of the word are sign, indication, guidance, consultation, suggestion, planning, intending or determination to do something.  Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, a thing, commandments, order, enjoin, or command of Allah. The word Yus’behu: is normally translated as morning or early morning, but the basic characteristics of the word is getting out of darkness of Layl, darkness, Kufar, & confusion towards the light, Nahar, Emaan and knowledge.  The word, effectively therefore also means, in terms of facing the reality, or come to realization, in terms of when the reality has come to light. The word A’ala: is normally translated as proposition ‘upon’ or ‘on’ only, but the word is also used in the meaning of “eminence, height, superiority or pinnacle. The word Asarru: the basic meanings of the word are in terms of keeping secrets or hiding or concealing something. The word Naademeen: is used in Quran in the meanings of being remorseful or regretful. The word Nafs: is used in Quran in terms of our day-to-day life, in three broad meanings (1) Good Nufs or Nafs Al-Mutmainna- as per the Fitrah of Allah. This is the Nafs, which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Evil Nafs – Acts of Shaytan or Nafs Al-Ammara; through our own Nafs, we are inclined towards bad deeds and desires under the influence of our egoistic or Shaytani self and our (3) Conscience or repentance– this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine- this aspect of our own Nafs, gives us guilty feeling and compels us towards Touba. Thus, here when Allah says, “…Then A’asa (فَعَسَى) Allah that will bring Fatah (بِالْفَتْحِ) or Amarin (أَمْرٍ) from near Allah. Then Yus’behu (فَيُصْبِحُوا) A’ala (عَلَىٰ) what Asarru (أَسَرُّوا) in their Nafs (أَنْفُسِهِمْ) Nadameena (نَادِمِينَ).” Thus, after asking those who Amanu to Ara’a such people who Yatawalla the divine instructions, rushing towards the yahood and Nas’aara to take them as Awliyaa and blaming the Momineen for their actions and struggles, Allah then says that, then A’asa Allah, i.e. – Allah has the powers, resources, capabilities and the abilities to bring Fatah- Momineen will be exposed to the Haqq, truth and wisdom by Allah, or Allah’s Amar- order, commandment, law of Allah will be brought to fruition. Then the height of what they have kept as secret and hidden in their remorseful and guilty, Nafs-e-Mut’mainna would be Asbaha- brought to light and exposed.

 

The next Ayah 5:53, “And Yaqulu (وَيَقُولُ) those who Amanu (آمَنُوا), ‘Are these the ones who Aqsemu (أَقْسَمُوا) with Allah Jahada (جَهْدَ) their Aiemanehim (أَيْمَانِهِمْ)?…” the word Aqsemu: Qasam, Qismatin and Aqsema- all these words are normally mistranslated as swore or oath, in all of their usages in Quran. The basic meanings of the word ‘Qasam’ are not oath or swearing at all, but are in terms of seeking division or separation between something or someone, in terms of being made distinctly divided, or separated from one another in terms of clear and distinct separation and division as distinct from others. The word Jahad: is normally translated as fighting in the path of Allah, but in Quran it is not used in the meanings of fighting as in the physical sense, but more so in the meanings of striving against one’s own bad Nafs (Nafs-e- Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. When the word is linked along with Emaan as in Jahada A’emaanehim, it is used in the meanings of Strong and Firm Emaan, both in terms of being at Aman with respect to the five fundamentals of Emaan, being at Aman in terms of being at peace, security, goodwill and harmony with others as well as being upholders of their Aiemaan- promise, path and Meesaq with Allah. This status of Jahada A’emaanehim could be tried and tested through all tough and difficult times, as it passes these tests of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors, against all odds and in the face of all adversities and Mus’eebat. Therefore, here when in this Ayah, Allah says, “and Yaqulu those who Amanu, ‘Are these the ones who Aqsamu with Allah Jahada Aemanhim?” means that those who are leaving the Sabeel of Allah and taking the Awilyaa from other than Allah and Allah’s Rusul, since these people were complaining that it was because of the Momineen that they have been surrounded from all sides with trouble and disasters, therefore these people would say about those who Amanu, sarcastically that ‘are these the ones, who Aqsamu- were distinctly separate from others, and were with Allah in terms of Jihaad with their Aiemaan- oath, promise with Allah?, in terms of them looking down upon those who Amanu by saying that are the people who have Jahada A’emaanehim, who are standing tall against all odds and in the face of all adversities and Mus’eebat.

 

The next phrase is then directed towards those who Amanu as giving them a clear warning about such people as “…Indeed, they were with you worthless their deeds- then they As’behu (فَأَصْبَحُوا) Khasireen (خَاسِرِينَ).” Here the word Khasireen, is normally translated as losers but the basic meanings are in terms of losing one’s Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which they end up being of the Zwalimeen. The word is also described as those who acts are reflective of breaking of their Aemaan with Allah, through acts of shirk and Kufar. Thus, as a combination of both these sets of meanings, those who are Khasiruun, through their acts of Kufar & shirk, and killing of their Nafs-e-Mut’mainna and their Ahle, and going against their A’emaan- oaths and Meesaq of Allah, they end up losing on all the benefits of this worldly life as well as the Akhira. Thus, here when Allah says, “…Indeed, they were with you worthless their deeds- then, As’bahu Khasireen” means that in any case, such people could not have stood the test of times in terms of being with those who Amanu, since they themselves as well as their deeds are futile, in vain and worthless for those who Amanu. This is because them being of the Khasireen will be brought to light in terms of facing the reality, when they would come to realization, in terms of when the reality would come to light in terms of their actions and mistakes of being of the Khaasirun. The last phrase could also be interpreted as a direct divine instruction to those who Amanu, to not think about taking Yahood and Nas’aara as Awliya, as this path would lead towards being of Zwalimoon, therefore we should come out of the darkness of Khasar of kufar, shirk, Zulm on Nafs-e- Mut’mainna; and come to light towards Emaan and Allah’s Hidayah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, from Ayah no. 51 to 53, are specifically addressed to those who Amanu, that is those who are at Aman. As we know the word Aman means safety, security, peace, contend and tranquility. The concept of Emaan 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. Thus, these ayahs are addressed specifically to those who Amanu, i.e., who are at a state of Aman, through seeking of knowledge and utilization of their faculties, intellect and reasoning, with utter and deep conviction w.r.t. the five fundamentals of Emaan; those who are Aman in terms of being at peace, harmony, cease-fire and feelings and acts of goodwill for others as well as those who are upholders of their Aiemaan with Allah- Meesaq, covenant with Allah, as mentioned in the Quran. Addressing us, as those who Amanu, these ayahs give us the following divine guidance that we can apply in our day to day lives.

 

• Never to Khuzu the Yahood and the Nas’aara as Awliyaa. Whoever Yatawalla them, then the person is of them, as Zwalimeen, and not on Hidayah. This is a direct divine instruction specifically for those who Amanu, as to not Tattakhizu, seize, grab and hold on strongly to all the people all around us who are either Yahood- those who lead us, as religious leaders and scholars, teachers or those who inspire us and Nas’aara- those who are our friends, loved ones, our helpers, our supporters etc. as our Awliyaa. This means that the direct divine instructions to those who Amanu not to take anyone from people all around us, either Yahood or Nas’aara, as our role models, inspirations and benchmarks- whose footsteps we would then follow; those upon whom we rely upon and put trusts on as our guardians, defenders, benefactors, protectors, close friends, allies and confidants. One of fact highlighted in these Ayahs are that some of these are Awliyaa of others, giving us an explicit warning as to the conducts and behaviors of people all around us. Whoever Yatawalla- turn away from, repel from, cause to be disobedient from the explicit divine instructions, then, this is equivalent to that person being of the Zwaalimeen too, since by taking anyone other than Allah, Allah’s Rasool, and those who Amanu, as their Awliyya, even if these are from the Yahood and Nas’ara, referring to the people all around them, as their leaders, scholars, teachers, friends, supporters, loved ones, etc., as their Awliyaa would mean that they would become one of them as Zwalimeen, since they would, by taking Yahood and Nas’aara as their Awliyaa is basically Quomin- establishing, supporting, contributing towards and strengthening Zulm as “the Quom Az-Zwalimeen” and Allah never gives Hidayah to such people.

 

• To Aara’a those in whose Quloob is Marazun, Yusarea’una in them Yaquluna, ‘Naghshiy that Tus’eebana us Da’airatun. A’asa Allah that will bring Fatah or Amarin of Allah. Then Yus’behu A’ala what Asarru in their Nadameen Nafs.: We as those who Amanu should Ara’a- understand, perceive, observe, proven, validated, and given evidence of the wisdom behind the divine instruction, to employ each and every faculty of ours, including our intellect and reasoning, i.e., and through logical arguments about those who hasten towards taking Yahood and Nas’aara as their Awliyaa with internalized conviction and energy. They are the ones in whose Qaloob is Marz- that is suffering from all such condition that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our nature as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. As they hasten and rush towards these Awilyaa wanting to be of them, their Quool, conducts and behaviors reflective of as if they are blaming and accusing the Momineen of their conducts, since while with Momineen, they felt as if Momineen have Da’ira- surrounded them from all sides and aspects with Mus’eebat- failure, disaster, trouble etc. Being steadfast in the Sabeel of Allah is not easy and requires Jahad and Quwwat. Allah has the powers, resources, capabilities and the abilities to bring Fatah- Momineen will be exposed to the Haqq, truth and wisdom by Allah, or Allah’s Amar- order, commandment, law of Allah will be brought to fruition. Then the height of what they have kept as secret and hidden in their remorseful and guilty Nafs-e-Mut’mainna would be Asbaha- brought to light and exposed.

 

• Yaqulu those who Amanu, ‘Are these the ones who Aqsemu with Allah Jahada their Aiemanehim? Indeed, they were with you worthless their deeds- then they As’behu Khasireen. Those who are leaving the Sabeel of Allah and taking the Awilyaa from other than Allah and Allah’s Rusul, since these people were complaining that it was because of the Momineen that they have been surrounded from all sides with trouble and disasters, therefore these people would say about those who Amanu, sarcastically that ‘are these the ones, who Aqsamu- were distinctly separate from others, and were with Allah in terms of Jihaad with their Aiemaan- oath, promise with Allah?, in terms of them looking down upon those who Amanu by saying that are the people who have Jahada A’emaanehim, who are standing tall against all odds and in the face of all adversities and Mus’eebat. In any case, such people could not have stood the test of times in terms of being with those who Amanu, since they themselves as well as their deeds are futile, in vain and worthless for those who Amanu. This is because them being of the Khasireen will be brought to light in terms of facing the reality, when they would come to realization, in terms of when the reality would come to light in terms of their actions and mistakes of being of the Khaasirun. The last phrase could also be interpreted as a direct divine instruction to those who Amanu, to not think about taking Yahood and Nas’aara as Awliyaa, as this path would lead towards being of Zwalimoon, therefore we should come out of the darkness of Khasar of kufar, shirk, Zulm on Nafs-e- Mut’mainna; and come to light towards Emaan and Allah’s Hidayah.

 

Footnotes:

 

D.  THE KEY-WORD VOCABULARY:

 

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

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