Surah Al-Ma’idah Ayah No. 54 – 58

Surah Al-Ma’idah Ayah # 54 – 58 (5:54 – 5:58)

A.   TRANSLATION

 

٥٤  يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ

[Quran 5:54] O you who Amanu (آمَنُوا)! Whoever among you Yartadda (يَرْتَدَّ) from their Deen (دِينِهِ), then Suufa (فَسَوْفَ) Allah bring with Quomin (بِقَوْمٍ) Allah loves and they love Azzillatin (أَذِلَّةٍ) A’ala (عَلَى) the Momineen (الْمُؤْمِنِينَ); A’aizzatin (أَعِزَّةٍ) A’aala (عَلَى) the Kaafireen (الْكَافِرِينَ). They Yujahiduna (يُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah, and they do not Yukhafuna (يَخَافُونَ) Lu’mata (لَوْمَةَ) La’emin (لَائِمٍ)- that is Fazal (فَضْلُ) of Allah; Allah bestows whom Yasha’u (يَشَاءُ). And Allah is Waase’yu (وَاسِعٌ) All-knowing.

 

٥٥  إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ

[Quran 5:55] Only your Waliy (وَلِيُّكُمُ) is Allah and Allah’s Rusool (وَرَسُولُهُ), and those who Amanu (آمَنُوا) – they Queemuna (يُقِيمُونَ) the S’alaat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ) and they are Rakea’una (رَاكِعُونَ).

 

٥٦  وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ

[Quran 5:56] And whoever they Tawalla (يَتَوَلَّ) Allah and Allah’s Rasool (وَرَسُولَهُ) and those who Amanu (آمَنُوا) – then indeed, Hizba (حِزْبَ) Allah they the Ghalibuna (الْغَالِبُونَ).

٥٧  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ ۚ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ

[Quran 5:57] O you who Amanu (آمَنُوا)! Do not Tattakhizu (تَتَّخِذُوا) those who Attakhizu (اتَّخَذُوا) your Deen (دِينَكُمْ) Huzuan (هُزُوًا) and La’aban (وَلَعِبًا) from those who were given the Kitaab (الْكِتَابَ) from before you and the Kaffar (وَالْكُفَّارَ) as Awliya’a (أَوْلِيَاءَ). And observe Taqwa (وَاتَّقُوا) of Allah if you Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).

 

٥٨  وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ

[Quran 5:58] And when you Nada (نَادَيْتُمْ) towards the S’alat (الصَّلَاةِ), they Attakhizuha (اتَّخَذُوهَا) it Huzuan (هُزُوًا) and La’ban (وَلَعِبًا). That is because they Quomin (قَوْمٌ) not Ya’qaluna (يَعْقِلُونَ).

 

B.   THE CONCEPT:

 

In order to understand these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:53, that are specifically addressed to those who Amanu, through which we learned the divine guidance that we should Never to Khuzu the Yahood and the Nas’ara as Awliyaa. Whoever Yatawalla them, then the person is of them, as Zwalimeen, and not on Hidayah. We should never 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’ara- 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’ara, 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 Awliyaa, 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’ara 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.

 

We have also learned from earlier Ayahs the divine instructions the Quol- general conducts and behaviors of those who Yatawalla: Those who are leaving the Sabeel of Allah and taking the Awilya from other than Allah and Allah’s Rusul, they complain and blame the Momineen that they have been surrounded from all sides with trouble and disasters. Additionally, their Quol- conducts and behaviors towards those who Amanu is that of looking down upon them 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? Thus, they look down upon with disrespect and dislike towards 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. We learned the divine guidance that 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. Additionally, this was a direct divine instruction to those who Amanu, to not think about taking Yahood and Nas’ara 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.

 

Keeping in mind the context of the earlier Ayah, Allah is continuing the same discussions of the concept of Khuzu of Awliyaa through the next Ayah 5:54, “O you who Amanu (آمَنُوا)! Whoever among you Yartadda (يَرْتَدَّ) from their Deen (دِينِهِ), then Suufa (فَسَوْفَ) Allah bring with Quomin (بِقَوْمٍ) Allah loves…”, here the word Amanu: 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.  the word Yartadda: is normally translated as turn back in terms of making a U-Turn, or returning back to its original state with regards to retracing of steps. The word is also used in Quran in specific terms of making a U-turn as opposed to Touba, i.e., going away from one’s Emaan, state of Aman, and as upholders of their Emaan, towards the Kufar, Fasaq and Shar. The word Deen: is normally mistranslated as religion but as per Quran Deen is a code of conduct, a way of life, composed of all those rules, regulations, set of instructions, the commandments, perfected and given to us by our Allah which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. The word Soufa- is normally mistranslated as soon, but the word is used as an expression to reflect the approaching of, acknowledging of or realizing of something. 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. Thus, here when Allah says, “O you who Amanu (آمَنُوا)! Whoever among you Yartadda (يَرْتَدَّ) from their Deen (دِينِهِ), then Suufa (فَسَوْفَ) Allah bring with Quomin (بِقَوْمٍ) Allah loves…” 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. Specifically addressing those who Amanu, Allah says that whoever from among you Yartada- makes a U-turn away from the Deen- the laws and regulations as mentioned in the Quran, as defined and perfected by Allah as our code of conduct and way of life. Therefore, whoever makes a U-turn away from one’s Aieman, Meesaq with Allah, the Kitaab and the Deen, then Suufa- would be made to realize and acknowledge how Allah bring with Quomin- establish and strengthen those on the Sabeel of Allah whom Allah loves.

 

The next phrase “…and they love Azzillatin (أَذِلَّةٍ) A’ala (عَلَى) the Momineen (الْمُؤْمِنِينَ); A’aizzatin (أَعِزَّةٍ) A’aala (عَلَى) the Kaafireen (الْكَافِرِينَ)…” Is normally mistranslated as ‘they love Allah- they are humbled upon the Momineen and stern upon the Kaafireen’ whereas this is not what Allah is saying. Here the word A’izzat: basically, means honor, pride, status, power or reputation. Allah as Aziz means Allah being the one to whom all powers, pride, prestige and honor belongs, who can give the best of the best Izzat to anyone. Not only that, when the same word is used for Allah as ALLAH is AZIZ, it is also used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, and honor belong. The word Azzillat: is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As opposed to the word Izzat, the word Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. The word Kaafireen: those who does Kufr as opposed to Momineen who Amanu. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq. As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat. Thus, here when Allah says, “…and they love Azzillatin (أَذِلَّةٍ) A’ala (عَلَى) the Momineen (الْمُؤْمِنِينَ); A’aizzatin (أَعِزَّةٍ) A’aala (عَلَى) the Kaafireen (الْكَافِرِينَ)…” Allah is talking about those who Yartada from their Deen, as they would love Aa’la- height of Azzillat- dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute etc. upon the Momineen and upon the Kaafireen they would love to have the height and peak of Izzat- honor, pride, status, power, fame and reputation.

 

The next phrase is then talking about “Quomin Allah loves” as the phrase “…They Yujahiduna (يُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah, and they do not Yukhafuna (يَخَافُونَ) Lu’mata (لَوْمَةَ) La’emin (لَائِمٍ)- that is Fazal (فَضْلُ) of Allah; Allah bestows whom Yasha’u (يَشَاءُ). And Allah is Waase’yu (وَاسِعٌ) All-knowing.”, Here, the word Jahad: is normally translated as fighting in the path of Allah, but in Quran it’s 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. The word Sabeel: means a way, an option, a route or a path, not in the physical but metaphoric sense thus referring to ways, methods, acts, behaviors. The word Khoof: is normally translated as to be afraid of, or fear of something, but these are wrong translations. The word is used in Quran more in the meanings of being concerned with, focused on, anxious, apprehensive, nervous or worried about something. The word La’emin & Lu’mata: the word Lu’mata is used in Quran in the meanings of ‘acts of expressing disapproval and criticism in terms of warning or expression of disapproval and stern acts of criticism’ – the plurals of which is Lawa’mate. The word La’em is the person who blames another, who criticizes others with stern criticism, basically a critic. The word Fazal: is used in Quran as the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as the opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing, such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for the provision of spouses, the success, the prosperity, the parents, etc. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. The word Yasha’u: 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 Shaaa’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Yusha’u’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It is also the Allah Yasha’au to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the phrase “Allah Yasha’u” means “According to the set of Laws originated by Allah which are unchangeable. The word Was’eeyu: is normally translated as Allah as all-encompassing, with the word was’eeh translated as vast or spacious, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways, resources, knowledge and means.

 

Thus, here when Allah says, “…They Yujahiduna (يُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah, and they do not Yukhafuna (يَخَافُونَ) Lu’mata (لَوْمَةَ) La’emin (لَائِمٍ)- that is Fazal (فَضْلُ) of Allah; Allah bestows whom Yasha’u (يَشَاءُ). And Allah is Waase’yu (وَاسِعٌ) All-knowing.”, Allah is basically describing the ones who Allah loves and Allah Quomin, establish and strengthen as discussed in the beginning of this ayah as well as those referred in the earlier Ayah of 5:53, “…the ones who Aqsemu with Allah Jahada their Aiemanehim….” means that those who are steadfast in the Sabeel of Allah, who were distinctly separate from others, in terms of their Jahada Aiemanehim- that is them being steadfast on the Sabeel of Allah in terms of their 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, oath and Meesaq with Allah. Them being Jahada A’emaanehim, are those who have been tried and tested through all tough and difficult times, as they are able to pass these tests of time by standing tall with Haqq and a firm Emaan as shown through deeds, actions and behaviors, against all odds and in the face of all adversities and Mus’eebat- is referred here as they Yujahiduna in the Sabeel of Allah. It is for these that Allah then term as those who Allah loves and Allah Quomin- establish and strengthen- because they are the one who do not Yukhafuna- are concerned about, focused on, worried about the stern criticism of those who criticize and blame them.  And it is through these conducts and behavior of such people that Allah’s Fazal is upon them, where Fazal is used in all of Allah’s blessings including the Hidayah, since Allah is Wasee’u- all-encompassing, full of each and every aspect, and being abundant in resources, Allah as the one who is all-encompassing, source of abundant resources, knowledge, wisdom, ways and means for such people but more specifically as the source of all of Allah’s wisdom and knowledge.

 

The next Ayah 5:55, “Only your Waliy (وَلِيُّكُمُ) is Allah and Allah’s Rusool (وَرَسُولُهُ), and those who Amanu (آمَنُوا) – they Yuqueemuna (يُقِيمُونَ) the S’alaat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ) and they are Rakea’una (رَاكِعُونَ).” Here, the word Waliy (plural Awliya’) 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. The word Allah’s Rasool: means whatever Allah has sent as Risaalat, the Kitaab, the Hidayah and the Quran. The word Yuqueemuna: shares the same characteristics as the word Aquemu and Qayamat, based on the word which is used in Quran in the meanings of support, strengthen, backing, encouragement, assistance and help. The basic foundation of the Deen ul Qayyamate is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. The word S’alat: is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. The word S’alat basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. Thus, the word ‘S’alaat’ as per Quran basically means a system, which we establish physically to look after everything and everyone and every life form in that system accordingly, through which we connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing this system of Salaat- these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. This concept of Salaat as a social care system built for mutual care, compassion and justice for everyone in the society. The word Zakat: shares the same meanings as the word Zaka is used in Quran in means of purifying or cleansing. As per Quran, whatever Allah’s Fazal/ Allah’s bounties, & Na’mat Allah has given us, we are required to clean it, purify it and Tazikiyaah it by spending, utilizing and using it for the benefit of others; whatever is beyond our needs and requirements. It is also used in Quran in meanings of nourishment, and development. The word Raka’ein:  are those who do Rakoh, which means in Quran those who accept and do submission towards to Hidayah and commandments of Allah, with utmost humility and respect, acceptance with complete willingness. Another word used in Quran to refer to the meanings of submission is Sajda which basically means submitted with one’s whole being, to follow Hidayah and commandments of Allah with complete and utter conviction of heart and mind with full conviction and understanding of its benefits.

 

Thus, here, after giving us divine instruction not to take Awliya from the Yahood and Nas’ara and many arguments, therefore, Allah now tells us as those who Amanu, “Only your Waliy (وَلِيُّكُمُ) is Allah and Allah’s Rusool (وَرَسُولُهُ), and those who Amanu (آمَنُوا) – they Yuqueemuna (يُقِيمُونَ) the S’alaat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ) and they are Rakea’una (رَاكِعُونَ).” Telling us specifically that we can take Awilya- our role models, inspirations and benchmarks- whose footsteps we should follow, as well as those upon whom we can rely upon in terms of putting all our trusts on them as our guardians, defenders, benefactors, protectors, close friends, allies and confidants; can only be Allah, Allah’s Rasool, i.e. Allah’s Risalat, the Kitaab and those who Amanu. Thereafter, Allah is giving us the characteristics of those who Amanu, that is whom we can take as Awliya should be those who are at Aman, and upholders of their A’eimaan with Allah and those who Aqueemu the S’alat and commit to the Zakat. Giving us a very clear and concise definition and aspect that the basic Foundations of S’alat is Deen Al Qayyamat and those who Amanu, they ‘Aqeemu the S’alat’, establish, strengthen and support the establishment of the S’alat on the basis of the Deen-e-Qayama. Keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means they commit their resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contributing to Salat system for the benefit of others and the nourishment, purity, progress and development of everyone in that system. And it is through these acts of them, that is reflective of them being of the Ra’ka’een- that is those who are humbly submissive to the laws of Allah, in complete and utter obedience.

 

The next Ayah 5:56, “And whoever they Tawalla (يَتَوَلَّ) Allah and Allah’s Rasool (وَرَسُولَهُ) and those who Amanu (آمَنُوا) -then indeed, Hizba (حِزْبَ) Allah are the Ghalibuna (الْغَالِبُونَ).”  Here, the word Yatawalla: shares the same meanings with the word Tawalla which is put in opposite to the word S’ally. 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, the word Tawalla means ‘turned away from, disobeyed, disconnected from, repelled away from etc. The word Hizba: is normally translated as party, sect, factions or a group, which are not the meanings of this word. The word is used in Quran to reflect those who are steadfast and persistently working on the Sabeel of either Allah or Shaytan and hence are termed as “Hizba Allah” and “Hizba Shaytan” consequently for instance the ‘Hizba Allah’ as those who are firm in them being at Aman, as well as their Aiemaan. The word Ghalibuna: is normally translated as victorious or successful, but the real characteristics of this word is much deeper and broader in terms of something that is thick, dense, covered, condensed, crowded or impenetrable. Thus, the word Ghaalib is used in meanings of impenetrable, predominant, covered, prevalent, the principal, leading, etc. in terms of being leaders, predominant, victorious, successful, authority over others etc. Thus, after talking about those who are Jahideen in the Sabeel of Allah, Allah then says, “And whoever they Tawalla (يَتَوَلَّ) Allah and Allah’s Rasool (وَرَسُولَهُ) and those who Amanu (آمَنُوا) – then indeed, Hizba (حِزْبَ) Allah are the Ghalibuna (الْغَالِبُونَ).” Means whoever they Tawalla- turn him/her away from, repel from, cause to be disobedient from Allah and Allah’s Risalat and those who Amanu, should keep in mind that the Hazbe of Allah, that is those who are steadfast in the Sabeel of Allah will always be Muflehun and Ghalibuna- impenetrable, predominant, covered, prevalent, leaders, victorious, successful and to become authority over others.

 

The next Ayah 5:57, “O you who Amanu (آمَنُوا)! Do not Tattakhizu (تَتَّخِذُوا) those who Attakhizu (اتَّخَذُوا) your Deen (دِينَكُمْ) Huzuan (هُزُوًا) and La’aban (وَلَعِبًا) from those who were given the Kitaab (الْكِتَابَ) from before you and the Kaffar (وَالْكُفَّارَ) as Awliya’a (أَوْلِيَاءَ)…” here, the word Huzu’an: is normally translated as to make fun of or to ridicule but the word is used in Quran in terms of causing disorientations and confusions, creating doubts and uncertainties, or causing misperceptions and misunderstandings. The word La’aban: is used in Quran in the meanings of ‘amusement, entertainment, joke, game, fun, playing, etc.’ Consequently, the word La’aban is used in the meanings of acts of La’ab in terms of ‘dallying with, fooling with, playing with, wasting time, talk or act frivolously, dilly-dallying, or tampering with the Kitaab or Allah’s Hidayah. The word Kitaab: is from the word Kutiba which 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. Quran has also referred to Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. 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. Thus, here when Allah says, “O you who Amanu, do not take those who Khuzu (seize) their Deen as Huzu’an and La’ban from those who were given the Kitaab from before you and the Kaffar as Awilyaa…” Means that the direct divine instructions to those who Amanu is not to take Kuffar as their Awilyaa as well as those who although were given the Kitaab, but they took their Deen as Huzua’an- cause disorientations and confusions, create doubts and uncertainties and cause misperceptions and misunderstandings and La’aban- playing with, wasting time, dilly dallying with it, instead of taking it seriously and implementing it’s divine instructions.

 

In the next phrase, another divine instruction is “…And observe Taqwa (وَاتَّقُوا) of Allah if you Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).” Here the word Taqwa: means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. As we know, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it is used with respect to both of these meanings of Emaan. The word Kuntum: and Kana is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of reaching the final state or situation or form, in terms of referring to all such acts, conducts and behaviors in an aim to reach or become a final, end result, the most permanent form or situation etc. Thus, here, after identifying not to take the Yahood, the Nas’ara, the Kuffar and those who seize your Deen as Huzu’an and La’aban, Allah then gives the divine instruction as “…And observe Taqwa (وَاتَّقُوا) of Allah if you Kuntum (كُنْتُمْ) Momineen (مُؤْمِنِينَ).”  Means Allah is asking us as those who Amanu, to observe Taqwa i.e., to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations, by being extra protective, nurturing and nourishing of one’s Aiemaan and Emaan. It is only then, we would Kuntum- through the acts and behaviors of observing Taqwa that we can be of the Momineen, those who Amanu.

 

The next Ayah 5:58, “And when you Nada (نَادَيْتُمْ) towards the S’alat (الصَّلَاةِ), they Attakhizuha (اتَّخَذُوهَا) it Huzuan (هُزُوًا) and La’ban (وَلَعِبًا). That is because they Quomin (قَوْمٌ) not Ya’qaluna (يَعْقِلُونَ).” Here, the word Nada: means asking someone to do something or someone has done something with strong conviction and trust, or call or rely upon someone or something. 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 Yaqaluna: means act of using one’s Aqal- means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use the brain, our intellectual and reasoning faculties to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in Quran- telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal- our brain, our thinking, reasoning and intellectual faculties. Thus, here when Allah says, “and when you Nada towards the S’alat, they Attakhizu (seize) it as Huzuan La’aban because they are Quomun not Yaqulun.”  Means that when you, those who Aman, give Nada, means asking & establishing with strong conviction and trust, invite, rely upon, call upon towards the S’alat they Huzuan it- cause confusion and misrepresentations and La’aban- playing with, wasting time, dilly dallying with the Kitaab since their focus is Quoman- establish, contribute towards, strengthen and support, the lack of using of Aqal and intellect to people in terms of making them blind followers.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, from Ayah no. 54 to 58, 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; and give us the following divine guidance that we can apply in our day to day lives.

 

• Those who Yartadda from their Deen: describes those who make a U-turn away from the Deen- the laws and regulations as mentioned in the Quran, as defined and perfected by Allah as our code of conduct and way of life. These people would love Aa’la- height of Azzillat- dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute etc. upon the Momineen and upon the Kaafireen they would love to have the height and peak of Izzat- honor, pride, status, power, fame and reputation. Allah would make these people realize and acknowledge how Allah bring with Quomin- establish and strengthen those on the Sabeel of Allah whom Allah loves.

 

• Those who Allah loves and Quomin- as those who Yujahiduna in the Sabeel of Allah, what they do not Yukahfuna and how Allah’s Fazal is upon them; Hizba Allah are the Ghalibuna: then Suufa- would be made to realize and acknowledge how Allah bring with Quomin- establish and strengthen those on the Sabeel of Allah whom Allah loves. They are the ones remain steadfast in the Sabeel of Allah, who were distinctly separate from others, in terms of their Jahada Aiemanehim– that is them being steadfast on the Sabeel of Allah in terms of their 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, oath and Meesaq with Allah. Them being Jahada A’emaanehim, are those who have been tried and tested through all tough and difficult times, as they are able to pass these tests of time by standing tall with Haqq and a firm Emaan as shown through deeds, actions and behaviors, against all odds and in the face of all adversities and Mus’eebat- is referred here as they Yujahiduna in the Sabeel of Allah. It is for these that Allah then term as those who Allah loves and Allah Quomin- establish and strengthen- because they are the ones who do not Yukhafuna– are concerned about, focused on, worried about the stern criticism of those who criticize and blame them. And it’s through these conducts and behavior of such people that Allah’s Fazal is upon them, where Fazal is used in all of Allah’s blessings including the Hidayah, since Allah is Wasee’u- all-encompassing, full of each and every aspect, and being abundant in resources, Allah as the one who is all-encompassing, source of abundant resources, knowledge, wisdom, ways and means for such people but more specifically as the source of all of Allah’s wisdom and knowledge. We should keep in mind that the Hazbe of Allah, that is those who are steadfast in the Sabeel of Allah will always be Muflehun and Ghalibuna- impenetrable, predominant, covered, prevalent, leaders, victorious, successful and to become authority over others.

 

• The Waliy of those who Amanu, is only Allah, Allah’s Rusool and those who Amanu: Telling us specifically that we can take Awilya- our role models, inspirations and benchmarks- whose footsteps we should follow, as well as those upon whom we can rely upon in terms of putting all our trusts on them as our guardians, defenders, benefactors, protectors, close friends, allies and confidants; can only be Allah, Allah’s Rasool, i.e. Allah’s Risalat, the Kitaab and those who Amanu. Characteristics of those who Amanu as Yuqueemuna the S’alaat and commit the Zakat and they are Rakea’una: the characteristics of those who Amanu, that is whom we can take as Awliya should be those who are at Aman, and upholders of their A’eimaan with Allah and those who Aqueemu the S’alat and commit to the Zakat. Giving us a very clear and concise definition and aspect that the basic Foundations of S’alat is Deen Al Qayyamat and those who Amanu, they ‘Aqeemu the S’alat’, establish, strengthen and support the establishment of the S’alat on the basis of the Deen-e-Qayama. Keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means they commit their resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contributing to Salat system for the benefit of others and the nourishment, purity, progress and development of everyone in that system. And it’s through these acts of them, that is reflective of them being of the Ra’ka’een- that is those who are humbly submissive to the laws of Allah, in complete and utter obedience.

 

• Do not Tattakhizu those who Attakhizu your Deen Huzuan and La’aban from those who were given the Kitaab from before you and the Kaffar as Awliya’a: the direct divine instructions to those who Amanu is not to take Kuffar as their Awilya as well as those who although were given the Kitaab, but they took their Deen as Huzua’an- cause disorientations and confusions, create doubts and uncertainties and cause misperceptions and misunderstandings and La’aban- playing with, wasting time, dilly dallying with it, instead of taking it seriously and implementing it’s divine instructions. And to And observe Taqwa of Allah if you Kuntum Momineen: Allah is asking us as those who Amanu, to observe Taqwa- i.e., to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations, by being extra protective, nurturing and nourishing of one’s Aiemaan and Emaan. It’s only then, we would Kuntum- through the acts and behaviors of observing Taqwa that we can be of the Momineen, those who Amanu. The Reason, when we Nada towards the S’alat they Attakhizuha it Huzuan and La’ban: when we, as those who Aman, give Nada, invite, rely upon, call upon towards the S’alat they Huzuan it- cause confusion and misrepresentations and La’aban- playing with, wasting time, dilly dallying with the Kitaab since their focus is Quoman- establish, contribute towards, strengthen and support, the lack of using Aqal and intellect to people in terms of making them and ensuring them to remain as blind followers without the use of their Aqal and reasoning.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

 

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

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