Surah Al-Ma’idah Ayah No. 59 – 63

Surah Al-Ma’idah Ayah # 59 – 63 (5:59 – 5:63)

A.   TRANSLATION

 

٥٩  قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنْقِمُونَ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ مِنْ قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ

[Quran 5:59] Qul (قُلْ), “O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)! Do you Tanqemuna (تَنْقِمُونَ) of us except that we Amanna (آمَنَّا) with Allah, and what Anzala (أُنْزِلَ) upon us, and what Anzala (أُنْزِلَ) from before; and most of you are Faasequna (فَاسِقُونَ)?”

 

٦٠  قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَٰلِكَ مَثُوبَةً عِنْدَ اللَّهِ ۚ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ ۚ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ عَنْ سَوَاءِ السَّبِيلِ

[Quran 5:60] Qul (قُلْ), “Shall I Naba (أُنَبِّئُكُمْ) you with Sharr (بِشَرٍّ) of that which is Mas’ubatan (مَثُوبَةً) near Allah? from those who La’nahu (لَعَنَهُ) of Allah and Ghazaba (وَغَضِبَ) upon them and Ja’ala (وَجَعَلَ) of them the Qiradata (الْقِرَدَةَ) and the Khanazeer (وَالْخَنَازِيرَ) and A’bada (وَعَبَدَ) of the T’aghoot (الطَّاغُوتَ)- these are Sharran (شَرٌّ) Makanan (مَكَانًا) and Azallu (وَأَضَلُّ) from Sawa’n (سَوَاءِ) Sabeel (السَّبِيلِ).”

 

٦١  وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ ۚ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ

[Quran 5:61] And when they Ja’akum (جَاءُوكُمْ) you, Qaalu (قَالُوا), “We Amanu (آمَنَّا),” and indeed, they admit with Kufare (بِالْكُفْرِ), and they have departed with it. And Allah is All-knowing with what Kanu (كَانُوا) they Yaktemuna (يَكْتُمُونَ).

 

٦٢  وَتَرَىٰ كَثِيرًا مِنْهُمْ يُسَارِعُونَ فِي الْإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَعْمَلُونَ

[Quran 5:62] And Ara’a (وَتَرَىٰ) majority of them- Yusarea’una (يُسَارِعُونَ) in the Is’me (الْإِثْمِ) and the Audwane (وَالْعُدْوَانِ) and Aklehemu (وَأَكْلِهِمُ) the Suhta (السُّحْتَ) to Ba’isa (لَبِئْسَ) what they Kanu (كَانُوا) their deeds.

 

٦٣  لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ

[Quran 5:63] Why do they not Yunhahumu (يَنْهَاهُمُ) them- the Rabbaneyuna (الرَّبَّانِيُّونَ) and the Ahbaaru (وَالْأَحْبَارُ) from their Quolememu (قَوْلِهِمُ) the Is’me (الْإِثْمَ) and their Auklehemu (وَأَكْلِهِمُ) the Suhta (السُّحْتَ) to Ba’isa (لَبِئْسَ) what Kanu (كَانُوا) they Yas’nea’una (يَصْنَعُونَ)?

 

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 5:58, that are specifically addressed to those who Amanu, through which we learned the divine guidance about the characteristics of 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. Earlier ayahs tell us 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. 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.

 

From the earlier Ayahs, we also receive the divine warnings about those who Yartadda from their Deen- 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. They are those who Attakhizu your Deen Huzuan and La’aban: 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 its divine instructions. 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 with utter and deep conviction 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.

 

Keeping in mind the context of the earlier Ayah, Allah is continuing the same discussions by giving explicit responses to such people who Yartada- make a U-turn away from Emaan and their Deen by Khuzu- seizing the Deen as Huzua’an- causing disorientations and confusions, creating doubts and uncertainties and causing misperceptions and misunderstandings and La’aban- playing with, wasting time, dilly dallying with it, instead of taking it seriously and implementing its divine instructions with the basic intention of them to Quomin- establish and strengthen not using of Aqal- reasoning and intellect and thereby Quomin the blind following. Therefore, the next Ayah 5:59, “Qul (قُلْ), ‘O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)…” Here the word Qul is normally translated as speech or say, but the word is not restricted to just some speech or sayings only, but it is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. referring to overall conducts and behaviors in all-inclusive manner. The word Ahle: is normally translated as people of the kitaab, but the word Ahle means ‘those who take care of’ or ‘are responsible for’ referring to those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of Tillwat, as Haqq of Tilawat, understand, listen, follow, obey and Iqra, apply practically in lives, compile and communicate to others as it is. 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. 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, 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, as a response to such people, when Allah says, Ayah 5:59, “Qul (قُلْ), ‘O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)…” It means that through your conducts and behaviors those who amanu should respond to such people who are described in earlier Ayahs by giving a very clear message that such people are basically from those who are Ahl-e-Kitaab, that is such people are from those who were given the kitaab and who should be held responsible and owners of the duties pertaining to the kitaab. But instead these people, they make a U-turn away from Emaan and their Deen by Khuzu- seizing the Deen as Huzua’an- causing disorientations and confusions, creating doubts and uncertainties and causing misperceptions and misunderstandings and La’aban- playing with, wasting time, dilly dallying with it, instead of taking it seriously and implementing its divine instructions with the basic intention of them to Quomin- establish and strengthen not using of Aqal- reasoning and intellect and thereby Quomin the blind following.

 

After addressing such people as Ahl-e-Kitaab, through one’s conducts and behaviors, the response to such people should be “…Do you Tanqemuna (تَنْقِمُونَ) of us only because we Amanna (آمَنَّا) with Allah, and what Anzala (أُنْزِلَ) upon us, and what Anzala (أُنْزِلَ) from before; and most of you are Faasequna (فَاسِقُونَ)?” here the word Tanqemuna- is normally translated as ‘do you detest us’ but the word Naqem is used in Quran in much wider and broader meanings in terms ‘Harboring malice, Bearing grudge against, being hostile towards; taking vengeance against; being full of vindictive feelings against and harboring malice against someone’ of which are basically manifestations of feeling of jealously and envy. The concept of Amanu with Allah: is normally mistranslated as believe on Allah, but the word Amanu is from the word Aman which means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind. Thus, Amanu with Allah can only be achieved by seeking knowledge, use of one’s Aqal and faculties about both the Ayaat of Allah, the Kalam of Allah in the Kitaab and the creations of Allah in science and universe. The concept of Amanu with what Anzala upon us and with what Anzala from before: 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, such as the Wahi, the Kitaab through the Malaik of Jibrael and Michael. The concept of Amanu on the Kitaab is linked to the concept that it was the same set of laws that were Kutiba on everyone hence the concept of Amanu on the Kitaab includes not just what is Anzala upon us but also what was Anzala from before. The concept of Faasiq: 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 would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries.

 

Thus here, as a response to such people, this ayah is basically describing the human psychology of such people as “Qul, ‘Oh Ahle Kitaab, do you Tanqimuna of us, except that we Amanna with Allah and what was Anzalna upon us and what Anzala from before and that most of you are Faasiquna.” Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished and underdeveloped. Since being Faasiq, one gets deprived of the benefits and bounties of Allah’s Hidaya and system, therefore this ayah is basically telling us about the psychology of most of the Ahl-e-Kitaab that being a Faasiq, they get deprived and hence are jealous and envious of, with feelings of grudge, animosity, detest, vindication, malice and vengeance against, those who Amanu with Allah, in terms of seeking knowledge to be at Aman with both the types of Ayaat of Allah, the Kalam and the creations- hence blessed with knowledge, success and wisdom that comes with Amanu with Allah. Additionally, by Amanu with the Kitaab, that is Anzala upon us and that was Anzala from before, one gets the wisdom and the success and Nai’mat of being on the Hidayah which is being Muflehun- successful in both the worlds. Thus, looking at all these blessings upon those who Amanu, while they themselves remain deprived due to being Faasiq, led to feelings of jealousy and envy, leading to them feeling grudge, animosity, detest, vindication, malice and vengeance against those who Amanu.

 

The next Ayah 5:60, “Qul (قُلْ), ‘Shall I Naba (أُنَبِّئُكُمْ) you with Sharr (بِشَرٍّ) of that which is Mas’ubatan (مَثُوبَةً) near Allah?…” Here the word Naba: means to inform, to give news about authentic or confirmed truth. The word Shar: is used in Quran as opposite to the word Khair. As opposed to the word Khair, the word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption. The word Mas’ubatan: shares the same characteristics as the word S’awaab, meaning recompense, compensation, payback or return in terms of consequences, results and payback for one’s deeds in just and equitable manner based on justice at its best. Thus, here when Allah says, Ayah 5:60, “Qul (قُلْ), ‘Shall I Naba (أُنَبِّئُكُمْ) you with Sharr (بِشَرٍّ) of that which is Mas’ubatan (مَثُوبَةً) near Allah?…” it means that your conducts and behaviors to such people who Yartada- make a U-turn away from Emaan and their Deen by Khuzu- seizing the Deen as Huzua’an- causing disorientations and confusions, creating doubts and uncertainties and causing misperceptions and misunderstandings and La’aban- playing with, wasting time, dilly dallying with it, instead of taking it seriously and implementing its divine instructions with the basic intention of them to Quomin- establish and strengthen not using of Aqal- reasoning and intellect and thereby Quomin the blind following- should be to give them the news of their Mas’ubatan- the perfect recompense, payback and return in terms of consequences, results and payback for their deeds in just and equitable manner based on justice at its best which is basically Shar- death destruction and wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption..

 

This Mas’ubatan- their recompense at its best for their deeds is described in the next phrase as “…from those who La’nahu (لَعَنَهُ) of Allah and Ghazaba (وَغَضِبَ) upon them and Ja’ala (وَجَعَلَ) of them the Qiradata (الْقِرَدَةَ) and the Khanazeer (وَالْخَنَازِيرَ) and A’bada (وَعَبَدَ) of the T’aghoot (الطَّاغُوتَ)…”, here, the word La’nahu- is normally mistranslated as wretched or cursed. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah. Allah being supreme deity does not require to curse anyone or become angry, these are human’s characteristics and these interpretations are completely wrong and does not go along with the concept of Allah as Rahman and Raheem. The word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. The word Ghazaba: is normally translated as wrath or anger by Allah, but there is no such thing as wrath or Anger of Allah. This word is basically used in Quran as an opposite to the word Na’mat. The word Ghazab as opposed to Na’mat means (1) Failures, embarrassment and humiliations in all walks of life; (2) Lawlessness, death, destruction, illness and sufferings; (3) the lowest and most humiliated position, the ones to be despised and hated and those who are humiliated and (4) the division of nation into sects and groups with animosity and hatred with each other. Therefore, the Ghazab is basically a combination of not just individual destruction, sufferings and humiliation but the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other. The word Ja’ala: 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 in terms of ‘setting up’ or for ‘appointing of’ someone for certain duties and characteristics. The word Qirdata: is normally mistranslated as apes or monkeys. The word is normally mistranslated as apes or monkeys, but the word used in Quran to refer to such characteristics of the people who transgress negatively and violate the boundaries set by Allah, feeling proud and arrogant over their transgression, which clearly shows that they have no control over their own self, desires and wishes. If we look at the use of the word in classical or medieval Arabic, the word was used to refer to the medical or scientific terminology of Achordal- meaning not connected with or developed from the notochord, meanings not having a spinal cord.  The used of the word in Quran could be interpreted in one of two ways when it comes to the use of the word for us as humans, (1) Not having a spinal cord- means that although we have been blessed by brain and intellectual faculties by Allah, but such faculties are not being able to be used by the person due to lack of spinal cord- hence the person is not using intellect and reasoning abilities. And (2) Not having the spinal cord- Since the spinal cord connects your brain with the rest of your body, allowing you to control your movements. Without the spinal cord, the person is not able to move any part of the body by him/her self and hence is lazy as well as have no control over their own self, desires and wishes and as being controlled by someone or something other than the person’s own brains. The word Khanazeer- is plural of the word Khinzeer which is normally mistranslated as swine or pig. But the word ‘Al-Kinzeer” does not refer to some specific pig but used in Quran to refer to defined and specific attributes and traits. If we refer to the use of the word Khinzeer, in classical or medieval Arabic, the word basically means ‘of or relating to or affected by Scrufula’- a type of disease with run-down appearances, disfigurement and therefore the term refers to any behavior or conduct which is morally, socially and ethically degenerated, contaminated, run down or disgusting. Thus, ‘AL-Kinzeer’ refers to Khinzeer that is Rijsan- In Quran, the word Rijsan is mistranslated as filthy, impure or unclean, but the word Rijs refers to such behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah. With specific reference to Khinzeer, the Rijsan would thus include all the typical attributes and behaviors of Khinzeer (contaminated, disfigured or disgusting) behavioral aspect that one exhibits when under the influence of and engulfed by the Shaytan. The word Abd: is normally translated as worship, but is used in Quran in the meanings of submission and obedience to someone’s laws with complete submission and obedience. The word Taghoot: is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities instead of the word Taghoot. The word Taghoot, on the other hand, is a much broader concept in depth and meanings, in terms of Taghoot to include each and everything, could be people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which someone follows instead of Allah’s revelations, the Kitaab. The system of Taghoot is established as an opposite of Allah’s system and used by Shaiytan to mislead people far away from the Hidayah and from Sabeel of Allah. When Allah says in Quran that the only Hikm in matters of Deen is Allah, it means that all of Allah’s laws of Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker, the only judge. When those from the Ahle-e-Kitaab claim that they have Emaan, but they follow the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws that they are following and are obedient to, instead of Allah’s

 

Thus, here describing the Mas’ubatan- their recompense at its best for their deeds, when Allah says, “…from those who La’nahu (لَعَنَهُ) of Allah and Ghazaba (وَغَضِبَ) upon them and Ja’ala (وَجَعَلَ) of them the Qiradata (الْقِرَدَةَ) and the Khanazeer (وَالْخَنَازِيرَ) and A’bada (وَعَبَدَ) of the T’aghoot (الطَّاغُوتَ)…”, is a set of all the recompense that they face as a direct consequences of their actions which are basically in terms of five major aspects as (1) Allah’s La’anahu– since they are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and thus they have to face the consequences their own actions and misdeeds in terms of being disconnected from Allah’s blessings and benefits of being on the Hidayah and (2) Ghazaba– deprivation of Allah’s Naimat upon them which is manifested in either or all of the meanings such as Failures, embarrassment and humiliations in all walks of life; Lawlessness, death, destruction, illness and sufferings; the lowest and most humiliated position, the ones to be despised and hated and those who are humiliated and the division of group of people into sects with animosity and hatred against each other. and (3) Ja’ala them as the Qiradata– being made, turned into Qirdata with such attributes of people who do not have the spine, have no control over their own self, desires and wishes, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties, and (4) Ja’ala them as the Khanazeer– referring to the typical attributes and behaviors of Khinzeer- as those with contaminated, disfigured and disgusting behavioral aspect that one exhibits when under the influence of and engulfed by the Shaytan, and (5) being Aabid of Taghoot– since Abad means following of laws in total submission, willingness and no deviation, when someone follows other’s laws in Deen other than from Allah’s Hidayah, they are in fact doing the Abad of Taghoot, following other people and their rules and laws – termed as Qirdata and Khanazeer, who blindly follow others, and do Abad of Taghoot by being blind followers of and obedient to the laws of Taghoot as opposed to Allah’s system, deen and Hidayah.

 

These five aspects of such people as a perfect recompense for them is summarized in the next phrase as “…-these are Sharran (شَرٌّ) Makanan (مَكَانًا) and Azallu (وَأَضَلُّ) from Sawa’n (سَوَاءِ) Sabeel (السَّبِيلِ).” The word Shar: is used in Quran as opposite to the word Khair. As opposed to the word Khair, the word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption. The word Makanan: is normally translated as place or site but the word is used in Quran in in the meanings of place, site as well as in terms of basic purpose, roles, position, functions, responsibilities, tasks and standing of someone or something. The word is also used in terms of ‘from all sides, functions, positions, manners, in terms of all aspect’ as well. The word Zalal: is normally translated as lost or being led astray. In Quran, it is used as an opposite to Hudan or Hidayah. Thus, as opposed to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain. The word Sawa’: is normally translated as equal, alike or equitable, but it is also used in the meanings of trustworthiness, or soundness in terms of evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security. The word Sabeel: means a way, an option, a route or a path. It is used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it, but in meanings of methods or ways.

 

Thus here, after describing the five aspects of the perfect recompense for these people when Allah says, “…-these are Sharran (شَرٌّ) Makanan (مَكَانًا) and Azallu (وَأَضَلُّ) from Sawa’n (سَوَاءِ) Sabeel (السَّبِيلِ).” “ is basically defining Sharr- as opposed to Khair in terms of all-encompassing aspects to include each and everything that is done to destroy human capability and to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption, as Makanan- the basic purpose, functions, roles, duties, tasks, aspects, from all sides and in all manners of Sharr, that are manifested through the acts of those who are La’anahu (disconnected from the blessings) of Allah and Ghazaba (deprived from Allah’s Naimat) upon them- who are of the Qirdata (do not use their spine, Aqal and faculties) and Khanazeer (under the influence of Khutuwaat of Shaitan) and are Aabid (followers of laws) of Taghoot (as opposed to Allah’s) and thus through these acts, they are Makanan Sharran, means Shar from all aspects, in all manners whatsoever. And this is so because they are Zalal- being misled on such a way which is a path to destruction & failure, which is unclear, not obvious, creates confusion, are misled to a path where everything is ambiguous, doubtful, questionable or uncertain for them. And they are Zalal- far away from the Sawa’un of Allah’s Sabeel- where the word Sawa’ is used here in both the meanings of soundness, evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security as well as Same and equitable, alike the Sabeel of Allah.

 

After describing them, the perfect recompense for them, Allah then gives the direct divine instruction in the next Ayah 5:61, “And when they Ja’akum (جَاءُوكُمْ) you, Qaalu (قَالُوا), “We Amanu (آمَنَّا),” and indeed, they admit with Kufare (بِالْكُفْرِ), and they have departed with it. And Allah is All-knowing with what they Kanu (كَانُوا) Yaktemuna (يَكْتُمُونَ).” Here 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 in all-encompassing meanings of ‘be mentioned; be reported; be said; be stated; appear; get to; show up; arrive; come; reach; report for duty, present oneself; bring to fruition; be present; be there; go to; attend; visit or come together with’. The word Kufare: is normally mistranslated as disbelief but in Quran the word is used as opposed the word Amanu. Kufr means to conceal, hide or to cover. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The meaning of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and the universe. The word Kanu: is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word are in terms of referring to such acts, behaviors and conducts in an aim to reach the final state or situation or form of something or as someone in terms of the most permanent and final situation or form. The word Yaktumun: is normally mistranslated as hide or conceal, which are wrong translations. The word is used in meanings of not to distribute, not to tell, or not to communicate to you. The word appears in Quran in the meanings opposite to the word Iqra. Thus, as opposed to the word Iqra, the word Yaktumun means (1) not to read, understand or apply the Quran, i.e., blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications.

 

Thus, here after describing the recompense for such people, Allah is giving a direct divine instruction to us as those who Amanu by saying that “And when they Ja’akum (جَاءُوكُمْ) you, Qaalu (قَالُوا), “We Amanu (آمَنَّا),” and indeed, they admit with Kufare (بِالْكُفْرِ), and they have departed with it. And Allah is All-knowing with what they Kanu (كَانُوا) Yaktemuna (يَكْتُمُونَ).”  Means that if and when they Ja’akum you- means they carried out and attend to their duties and present to you with their deeds of trying to Quomin- establish and strengthen not to use your Aqal in order to make you blind followers of the laws of Taghoot, like the way they are; then you should reflect with your conducts and behaviors that you have Amanu- means you’re at Aman, by seeking of knowledge, through use of your intellect and Aqal and as a result of this knowledge you’re at Aman, utter and deep conviction with full mental acceptance and knowledge with respect to the five fundamentals of Emaan, Amanu with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Nabiyeen and Youm Al Akhira. They, on the other hand, they have admitted the Kufar- as opposite to Amanu, they have admitted Kufar by not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying the Ayaat of Allah, both or any type of Allah’s Ayaat, withholding and hoarding Allah’s Fazal and they have departed with the Aman and the concept of Emaan. Allah is All-knowing of what they Kanu- their deeds and behavior aim to reach the final end result and the most permanent form as Yaktumun- that is not to understand the importance of Hidayah, not paying attention, not using their intellect and Aqal, not taking Allah’s Fazal as great Amaanat and trust and distributing it to others for their benefits but hiding and hoarding for themselves. The way they admitted among Momineen with their kufur, they will certainly exit out from the Momineen with their same kufur due to strong Emaan of Momineem.

 

The next Ayah 5:62, “And Ara’a (وَتَرَىٰ) majority of them- Yusarea’una (يُسَارِعُونَ) in the Is’me (الْإِثْمِ) and Audwane (وَالْعُدْوَانِ) and Aklehemu (وَأَكْلِهِمُ) the Suhta (السُّحْتَ) to Ba’isa (لَبِئْسَ) what they Kanu (كَانُوا) their deeds.” Here, the word Ara’a: is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated. The word Yusarea’una: is used in Quran in the meanings of hastening towards something with internalized zeal, passion, energy, and enthusiasm, convinced with benefits thereof. The word Is’m: is normally translated as sins but the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction.  It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. The word Au’dwan: basically, means distance, or a place that is distant or far off. Also used in the meanings for a piece of wood that separates or creates distance or divide between two other pieces of wood. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend. So as opposed to Sadeeq, the word Au’du would mean enemy or opponent with the addition of Transgression. The word Aklehemu- shares the same meanings as the word Kulu, that is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form. The word Suhta: is normally mistranslated as forbidden or prohibited, but the actual word used in Quran for forbidden or prohibited is the word Haram. The word Suhta is used in Quran in the meanings of destruction, devastation, damage etc. The word Ba’isa: is normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as consequences of one’s own actions.

 

Thus, continuing the divine guidance to us, as those who Amanu about those who Yartada – make a U-turn from the Deen, when Allah says, “And Ara’a (وَتَرَىٰ) majority of them- Yusarea’una (يُسَارِعُونَ) in the Is’me (الْإِثْمِ) and Audwane (وَالْعُدْوَانِ) and Aklehemu (وَأَكْلِهِمُ) the Suhta (السُّحْتَ) to Ba’isa (لَبِئْسَ) what they Kanu (كَانُوا) their deeds.” Is basically the direct divine instructions to us as those who Amanu to Ara’a- to perceive through all our senses, through which three facts are going to be proven, given evidence of, shown, validated, verified, substantiated and authenticated through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments by the use of providing evidence, by the use of our Aqal and reasoning. The three facts are that; Fact No. 1: majority of them- the Ahl-e-Kitaab are Yusarea’una- hasten with internalized conviction and energy towards Is’m- acts and deeds to destroy human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, Fact no. 2: majority of them- the Ahl-e-Kitaab are Yusarea’una – hasten with internalized conviction and energy towards Audwaan- acts of being enemy or opponents in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. And Fact No. 3: majority of them- the Ahl-e-Kitaab are Yusarea’una- hasten with internalized conviction and energy towards Aklehemu the Suhta- consuming, benefiting from or utilizing from Suhta- the damage, destruction and devastation. The combined effects of these three aspects towards the majority of Ahl-e-Kitaab hasten with internalized conviction, energy and zeal is that this leads them towards Ba’isa- facing of extreme hardship, difficulty and problems as consequences of and as a recompense of their own wrongful acts and deeds based on what they aim as their most permanent situation based on their actions.

 

The next Ayah 5:63, “Why not they Yunhahumu (يَنْهَاهُمُ) them- the Rabbaneyuna (الرَّبَّانِيُّونَ) and the Ahbaaru (وَالْأَحْبَارُ) from their Quolememu (قَوْلِهِمُ) the Is’me (الْإِثْمَ) and their Auklehemu (وَأَكْلِهِمُ) the Suhta (السُّحْتَ) to Ba’isa (لَبِئْسَ) what Kanu (كَانُوا) Yas’nea’una (يَصْنَعُونَ)?” here the word Yunahuma: shares the same characteristics with the words like Nahi or Noho that means to forbid, to stop, curtail, contain, block or fight. The word Rabbaneyuna- is normally mistranslated as scholars whereas the word shares the same characteristics as the word Rabb and Rabobiat. The Word basically means those who are Abideens, i.e., doing Abd of the same Rabb. The word Ahbaar: is normally translated as scholars, however the word Habar is used in the broad meanings of someone or something that causes joy, looks and feels pleasant, put cosmetics on, in order to change the form so as to look and feel pleasant and acceptable. The word Ahbaar, is also used to refer to high-ranking clergymen who present themselves as the only connection between them and the higher authorities- and therefore the word Ahbaar refers to all such scholars who present themselves as the only ones who can understand and preach the religious methods and no one can understand religious methods by themselves, since, as per these scholars, ONLY they have the direct connection with Allah; and the word Ahbaar also refer to all those people who took upon the appearances of showing and presenting themselves as learned people and it would include people like religious scholars, clergymen, priests, monks, clerics, pandits, Moulvees, etc. The word Yas’nea’un: is normally mistranslated as do or deeds but the word is used in Quran in the meanings of industrializing something, in terms of drawing up, crafting, creating, drafting, fabricating, making, producing or manufacturing; to cause something to exist, to work out or industrialize something or to manufacture or fabricate something.

 

Thus, after asking us to Ara’a- perceive, observe, apply our intellect and Aqal, here when Allah says, “Why not they Yunahumu them- the Rabbea’una and the Ahbaar from Quolehim of the Is’m and Auklehimu the Sahta to Ba’isa is what they Yas’naun” is basically asking us, as those who Amanu, through a very thought provoking questions to observe the behaviors of those who are Rabbea’una- the Aabid of the same Rabb- that is the blind followers of the same person who they treat as their Rabb- who could be either of the Haadu- the religious scholar or the Ahbaar, as well as observe the Ahbaar-those religious leaders who teach and preach people religion by claiming themselves as the only connection with Allah and their ways as the only ways in religion not that of the Kitaab. The thought-provoking question that Allah ask us to observe and think about as to why these who call themselves as Rabbiyuna- followers of the same Rabb as well as Ahbaar- who present themselves as the ONLY connection to Allah; why do they not Nahi- forbid, curtail, block, deter, fight, stop or control these Quol- acts, conducts and behaviors of Is’m and their consumption of and engaging in the Sahta- the destruction and devastation that leads them to the Ba’isa. Because whatever they are Yas’naun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Laws and Hidayah, is what is Ba’isa- that is they are going to face extreme hardship, difficulty and problems as consequences of and as a recompense of their own wrongful acts and deeds.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, from Ayah no. 59 to 63, are basically the response of us, as those who Amanu towards such people who Yartada- make a U-turn away from Emaan and their Deen by Khuzu- seizing the Deen as Huzua’an- causing disorientations and confusions, creating doubts and uncertainties and causing 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 with the basic intention of them to Quomin- establish and strengthen not using of Aqal- reasoning and intellect and thereby Quomin the blind following. Thereby, these ayahs give us the following divine guidance that we can apply in our day to day lives.

 

• Such people are Ahl-e-Kitaab: These ayahs give a very clear message that such people who Yartada- make a U-turn away from Emaan and their Deen by Khuzu- seizing the Deen as Huzua’an are basically from those who are Ahl-e-Kitaab, that is such people are from those who were given the kitaab and who should be held responsible and owners of the duties pertaining to the kitaab. But instead these people, they make a U-turn away from Emaan and their Deen by Khuzu- seizing the Deen as Huzua’an- causing disorientations and confusions, creating doubts and uncertainties and causing 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 with the basic intention of them to Quomin- establish and strengthen not using of Aqal- reasoning and intellect and thereby Quomin the blind following.

 

• They Tanqemuna us only because we Amanna whereas most of them are Faasequna: Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished and underdeveloped. Since being Faasiq, one gets deprived of the benefits and bounties of Allah’s Hidaya and system, therefore this ayah is basically telling us about the psychology of most of the Ahl-e-Kitaab that being a Faasiq, they get deprived and hence are jealous and envious of, with feelings of grudge, animosity, detest, vindication, malice and vengeance against, those who Amanu with Allah, in terms of seeking knowledge to be at Aman with both the types of Ayaat of Allah, the Kalam and the creations- hence blessed with knowledge, success and wisdom that comes with Amanu with Allah. Additionally, by Amanu with the Kitaab, that is Anzala upon us and that was Anzala from before, one gets the wisdom and the success and Nai’mat of being on the Hidayah which is being Muflehun- successful in both the worlds. Thus, looking at all these blessings upon those who Amanu, while they themselves remain deprived due to being Faasiq, led to feelings of jealousy and envy, leading to them feeling grudge, animosity, detest, vindication, malice and vengeance against those who Amanu.

 

• The Sharr Mas’ubatan for them: their recompense at its best for their deeds are basically Sharr and in terms of five major aspects as (1) Allah’s La’anahu– since they are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and thus they have to face the consequences their own actions and misdeeds in terms of being disconnected from Allah’s blessings and benefits of being on the Hidayah and (2) Ghazaba– deprivation of Allah’s Naimat upon them which is manifested in either or all of the meanings such as Failures, embarrassment and humiliations in all walks of life; Lawlessness, death, destruction, illness and sufferings; the lowest and most humiliated position, the ones to be despised and hated and those who are humiliated and the division of group of people into sects with animosity and hatred against each other. and (3) Ja’ala them as the Qiradata– being made, turned into Qirdata with such attributes of people who do not have the spine, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties and (4) Ja’ala them as the Khanazeer– referring to the typical attributes and behaviors of Khinzeer- as those with contaminated, disfigured and disgusting behavioral aspect that one exhibits when under the influence of and engulfed by the Shaytan and (5) being Aabid of Taghoot– since Abad means following of laws in total submission, willingness and no deviation, when someone follows other’s laws in Deen other than from Allah’s Hidayah, they are in fact doing the Abad of Taghoot, following other people and their rules and laws – termed as Qirdata and Khanazeer, who blindly follow others, and do Abad of Taghoot by being blind followers of and obedient to the laws of Taghoot as opposed to Allah’s system, deen and Hidayah.

 

• These are Sharran Makanan and Azallu from Sawa’n Sabeel: is basically defining Sharr- as opposed to Khair in terms of all-encompassing aspects to include each and everything that is done to destroy human capability and to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption, as Makanan- the basic purpose, functions, roles, duties, tasks, aspects, from all sides and in all manners of Sharr, that are manifested through the acts of those who are La’anahu (disconnected from the blessings) of Allah and Ghazaba (deprived from Allah’s Naimat) upon them- who are of the Qirdata (do not use their spine, Aqal and faculties) and Khanazeer (under the influence of Khutuwaat of Shaitan) and are Aabid (followers of laws) of Taghoot (as opposed to Allah’s) and thus through these acts, they are Makanan Sharran, means Shar from all aspects, in all manners whatsoever. And this is so because they are Zalal- being misled on such a way which is a path to destruction & failure, which is unclear, not obvious, creates confusion, are misled to a path where everything is ambiguous, doubtful, questionable or uncertain for them. And they are Zalal- far away from the Sawa’un of Allah’s Sabeel- where the word Sawa’ is used here in both the meanings of soundness, evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security as well as Same and equitable, alike the Sabeel of Allah.

 

• Direct Divine Instructions as to how to deal with such people is three folds- Divine Instruction No. (1) We Amanu: If and when they Ja’akum you- means they carried out and attend to their duties and present to you with their deeds of trying to Quomin- establish and strengthen the not using of your Aqal in order to make you blind followers of the laws of Taghoot, like they have; then you should reflect with your conducts and behaviors that you have Amanu- means you’re at Aman, by seeking of knowledge, through use of your intellect and Aqal and as a result of this knowledge you’re at Aman, utter and deep conviction with full mental acceptance and knowledge with respect to the five fundamentals of Emaan, Amanu with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Nabiyeen and Youm Al Akhira. They, on the other hand, they have admitted the Kufar- as opposite to Amanu, they have admitted Kufar by not seeking knowledge, not using their intellectual faculties, ignoring, rejecting and denying the Ayaat of Allah, both or any type of Allah’s Ayaat, withholding and hoarding Allah’s Fazal and they have departed with the Aman and the concept of Emaan. Allah is All-knowing of what they Kanu- their deeds and behaviour aim to reach the final end result and the most permanent form as Yaktumun- that is not to understand the importance of Hidayah, not paying attention, not using their intellect and Aqal, not taking Allah’s Fazal as great Amaanat and trust and distributing it to others for their benefits but hiding and hoarding for themselves.

 

• Divine Instruction No. (2) Ara’a how majority of them Yusarea’una in the Is’me and Audwane and Aklehemu the Suhta to Ba’isa what they Kanu their deeds: the direct divine instructions to us as those who Amanu to Ara’a- to perceive through all our senses, through which three facts are going to be proven, given evidence of, shown, validated, verified, substantiated and authenticated through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments by the use of providing evidence, by the use of our Aqal and reasoning. The three facts are that, Fact No. 1: majority of them- the Ahl-e-Kitaab are Yusarea’una- hasten with internalized conviction and energy towards Is’m- acts and deeds to destroy human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, Fact no. 2: majority of them- the Ahl-e-Kitaab are Yusarea’una – hasten with internalized conviction and energy towards Audwaan- acts of being enemy or opponents in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. And, Fact No. 3: majority of them- the Ahl-e-Kitaab are Yusarea’una – hasten with internalized conviction and energy towards Aklehemu the Suhta- consuming, benefiting from or utilizing from Suhta- the damage, destruction and devastation. The combined effects of these three aspects towards the majority of Ahl-e-Kitaab hasten with internalized conviction, energy and zeal is that this leads them towards Ba’isa- facing of extreme hardship, difficulty and problems as consequences of and as a recompense of their own wrongful acts and deeds based on what they aim as their most permanent situation based on their actions.

 

• Divine Instruction No. (3) Why do they not Yunhahumu them- the Rabbaneyuna and the Ahbaaru from their Quolememu the Is’me and their Auklehemu the Suhta to Ba’isa what Kanu Yas’nea’una? is basically asking us, as those who Amanu, through a very thought provoking questions to observe the behaviors of those who are Rabbea’una- the Aabid of the same Rabb- that is the blind followers of the same person who they treat as their Rabb- who could be either of the Haadu- the religious scholar or the Ahbaar, as well as observe the Ahbaar-those religious leaders who teach and preach people religion by claiming themselves as the only connection with Allah and their ways as the only ways in religion not that of the Kitaab. The thought-provoking question that Allah ask us to observe and think about as to why these who call themselves as Rabbiyuna- followers of the same Rabb as well as Ahbaar- who present themselves as the ONLY connection to Allah; why do they not Nahi- forbid, curtail, block, deter, fight, stop or control these Quol- acts, conducts and behaviors of Is’m and their consumption of and engaging in the Sahta- the destruction and devastation that leads them to the Ba’isa. Because whatever they are Yas’na’aun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Laws and Hidayah, is what is Ba’isa- that is they are going to face extreme hardship, difficulty and problems as consequences of and as a recompense of their own wrongful acts and deeds.

 

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/