Surah Al-Ma’idah Ayah No. 6

Surah Al-Ma’idah Ayah # 6  (5:06)

A.   TRANSLATION

٦  يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَٰكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ

[Quran 5:6] O you who Amanu (آمَنُوا)! When you Qumtum (قُمْتُمْ) to the S’alat (الصَّلَاةِ), then Aughselu (فَاغْسِلُوا) your Wajuhakum (وُجُوهَكُمْ) and your Aedeyakum (وَأَيْدِيَكُمْ) until the Marafeqe (الْمَرَافِقِ) and Amsahu (وَامْسَحُوا) with your Ra’usekum (بِرُءُوسِكُمْ) and your Arjulakum (وَأَرْجُلَكُمْ) until the Alka’aba’en (الْكَعْبَيْنِ ۚ). And if you Kuntum (كُنْتُمْ) Junuban (جُنُبًا), then, At’t’aharu (فَاطَّهَّرُوا ۚ). And if you Kuntum (كُنْتُمْ) Marz’a (مَرْضَىٰ) or upon Safarin (سَفَرٍ) or has come Ahadan (أَحَدٌ) of you from the Ghai’et’e (الْغَائِطِ), or to Amastumu (لَامَسْتُمُ) the Nisa’a (النِّسَاءَ) then not Tajedu (تَجِدُوا) Ma’aan (مَاءً), then Tayammamu (فَتَيَمَّمُوا) S’a’edan (صَعِيدًا) T’ayyaban (طَيِّبًا), then Amsahu (فَامْسَحُوا) with your Wajuhekum (بِوُجُوهِكُمْ) and your Aiedekum (وَأَيْدِيكُمْ) of it. What would Allah Yuredu (يُرِيدُ) to Yaja’al (لِيَجْعَلَ) upon you of Harajin (حَرَجٍ)? But Allah Yureedu (يُرِيدُ) to Yut’aherrukum (لِيُطَهِّرَكُمْ) you and to Yutemma (وَلِيُتِمَّ) Allah’s Na’imat (نِعْمَتَهُ) upon you so that you may be Tashkarun (تَشْكُرُونَ).

 

B.   THE CONCEPT:

 

MISINTERPRETATIONS OF AYAH NO. 4:43 & 5:6 TO INCULCATE RITUALS IN ISLAM

Both these ayahs 4:43 and 5:6 are almost identical Ayahs and both have been greatly misinterpreted and mistranslated in order to inculcate all the ritualistic elements of ritual prayers, namaz, Wuzu, Masaa and Tayyamum in Quran. Please read below the traditional and entirely WRONG translation of Ayah 5:6 as done by most of the scholars and translators, wherein each and every word has been twisted and misinterpreted, which is as follows:

 

‘O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.’

 

THERE ARE NO RITUALS IN ISLAM:

 

Before we start thinking, pondering and understanding of the ayah above, we must know that, there are NO rituals in Islam. Allah’s Deen is perfect, practical, logical, just, and gives us Hidayah how to live our lives and how to help and support every other lifeform on this world. Whatever and where ever we think there are rituals in Quran, those are mistranslations, and misinterpretations in order to inculcate rituals and limit Muslims to ritualistic practices ONLY. We find rituals in Hinduism, Buddhism, Sikhism, etc. that are all man-made customs and rituals, since rituals belong to human nature. Allah doesn’t need any rituals from humans and Allah’s Kitaab (be it Quran, or Injeel, or Tourah or Zaibur) would never mention, encourage or ordain rituals ever, unless done through mistranslation and misinterpretations of the divine guidance. Allah doesn’t want us to worship anyone or enter into ritualistic practices which are of no use to anyone. Allah needs practical and physical efforts from humans in their lives to look after each other, live with Taqwa and spend our wealth and all Allah’s Fazal for the benefits of others. On the other hand, rituals are invented by humans to make other humans mentally slaves in order to pursue their own vested interests and to induce dependencies on them. Rituals have no benefit to any of Allah’s creations, these are manifestations of mental and spiritual slavery done in the name of Deen. Allah would never ask us or need for us as humans to worship Allah through rituals which are useless to the benefit anyone. Refer Ayah 112:1-4 “Say Allah is Wahid, Allah is Samad, Allah neither Yalid, nor Allah Yulad, nor to Allah is any equivalent” The same message we get from Ayah 22:37 “Neither their Lahumuha (what is observable aspects), nor their Damaha (blood), ever reaches Allah. And what reaches Allah is the Taqwa from you…”

 

The divine Quranic guidance for what Allah wants from us is very clear and crisp and explained times and times again in Quran, for instance in Ayah 2:177, it has been so beautifully summarized in few phrases. This ayah gave us the definition of the word Barre/Birra which is aligned with the concept of being a Muttaqqi – the highest level – the peak as per Quran. This ayah gives us the gist of Quranic guidance as per the 6 basic foundations of Deen, in the order of importance that they appear in this ayah as well as elsewhere in Quran – These 6 Basic foundations of Deen are as follows has been mentioned right after this very important phrase “The Birra (الْبِرَّ) is Not to turn your Wajuuha (وُجُوهَكُمْ) towards the East and the West…” What Allah is telling us in this ayah in no unclear terms is that Islam (Birra/Barra) is not about rituals at all, it is not about turning your Wajha (one’s face, attention or focus) towards east or west or any direction, since All Mashriq and Maghrib belongs to Allah. Since the whole of the earth and everything in the universe belongs to Allah, we cannot limit Allah’s presence to one geographical place on earth. Since Islam is devoid of any rituals, utterance of words from our mouths and/or any physical movement at all, for instance turning your face east or west etc., is not a part of Deen, being Muttaqi or Barre at all. This phrase is telling us that the basic foundation of Deen is not on rituals, since Islam is a Deen based on logics and reasoning- it’s practical and each and every divine guidance is built on the concept of helping and supporting each other- THERE ARE NO RITUALS IN ISLAM.  Therefore, all these basic fundamentals of Deen are defined in this ayah as “…But Birra is who have Emaan (آمَنَ) on Allah, and the day of Akhira (الْآخِرِ), and the Malaik (الْمَلَائِكَةِ), and the Kitaab (الْكِتَابِ), and the Nabiyyin (النَّبِيِّينَ); the one who gives the wealth, in spite of love for it, to the Qurbaa (الْقُرْبَىٰ), and the Yataama (الْيَتَامَىٰ), and the Miskeen(َالْمَسَاكِينَ ), and the Ibna-s-Sabeel (ابْنَ السَّبِيلِ), and those who asks, and for the Riqaabi (الرِّقَابِ); and they establish Sala’at (الصَّلَاةَ) and commit Zakat (الزَّكَاةَ), and fulfill their covenant when they make the covenant; and they are the Saabirrina (الصَّابِرِينَ) in the Ba’saa (الْبَأْسَاءِ) and the destruction, and in the times of the Ba’asi (الْبَأْسِ). These are those who are the truthful/sincere; and these are the Muttaquun (الْمُتَّقُونَ)”. We have to keep in mind that for all these basic foundations of Deen, Allah is not talking about rituals or physical movements at all but much deeper, and broader meanings and practical implications.

 

THE S’ALAAT DOES NOT MEAN NAMAZ OR RITUAL PRAYERS AT ALL:

 

The word S’alaat is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. Consider for example Surah Nur- Ayah no. 41- “Have you not seen that unto Allah Yusabeh whosoever is in the skies and the earth, and the birds with wings outspread? Each one knows its own S’alaat and Tasbih and Allah is aware of what they do”. If we translate the word Salat as ritual prayers namaz, what namaz and rituals is this verse talking about that everything in the earth and skies knows about and perform? Similarly in Ayah 9:54, “And what prevents their Nafaqahim (deeds, contributions) to be accepted from them, is nothing except that they do Kufar in Allah and in Allah’s Rasool (Risalat- the Hidayah) and not they come to the S’alaat, except while they Kusaaly (lazily, sluggish manner only done as a show-off to people) and not they Yunfaquun (do deeds, actions, contribute) except while they Karehun (unwillingly, with hate, not wanting to).” S’alat is nothing to do with rituals or prayers at all since here the specific reference is for those who do Kufar, so if we translate the word S’alat as ritual prayer, what sort of ritual prayers are these Kaafireen doing?

 

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. For instance, in ayah 2:27 the word YuS’ala is used in terms of permeant connection. Similarly in Ayah 13:21 and 13:25 the word Yus’ala is used in similar meanings and context. In Ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. Here the word Nus’leehim is normally mistranslated as burn them or roast them, but these are wrong translations. This ayah is basically giving us a description of what is going to happen to those who do Kufar in Allah’s Ayaat, through the phrase Nu-s’le-him (WE-salat-them) of fire means the process, the system of permanent and strong connection of fire. And how this is implemented is then described in the subsequent phrases of the Ayah 4:56. In ayah 75:31-32, the basic meaning of the word ‘S’ally’ is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’, because it is contrasted with i.e., put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. 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 as Salaat as a social care system built for mutual care, compassion and justice is beautifully explained in chapter 107- ayahs 1-7. When Quran uses the phrase “Aqemu us S’alaat wa Aat’uz Zakat” as used for instance in ayah 2:43, it means establishing this system of social care and justice and all our contributions towards establishment and maintenance of such a system, as we carry out our day-to-day activities, and our efforts and Amwaal towards S’alaat is termed as Zakaat.

 

THE CONTEXT OF AYAH 5:6:

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs up to 4:43, through which we have learned the whole boundaries of Deen, our restrictions- through prohibitions- what is Haraam, as well as our freedom, as to what is permitted. After defining the overall boundaries of our restrictions and our freedom, Allah has given us a clear and concise definition of our Aiemaan, being inclusive of both these restrictions and freedoms- These laws and commandments are strict part of our Aiemaan- the covenant with Allah- our promise, oath, covenant with Allah. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran as Ahad and Meesaq. By doing kufar, hiding, rejecting, not seeking knowledge, not utilizing one’s intellect, and going against these explicit boundaries of Deen, Ayahs and Hidaya which form an integral part of our Aiemaan, means that our deeds would be in vain and futile in the Akhira and the time of accountability since this act of Kufar with the Aiemaan has a huge impact on the scale of justice at the time of accountability.

 

CONCEPT OF AYAH 5:6:

 

Keeping in considerations the context of earlier Ayahs with reference to our Aieman, the next Ayah 5:6, is then addressing those who Amanu “O you who Amanu (آمَنُوا)…” We need to keep in mind that this Ayah is addressed specifically to those who Amanu, that is those who are at Aman- utter and deep conviction that comes out of pursuit of knowledge; those who are Amanu, without any doubt, concern or uncertainty and those who are the upholders of their Aiemaan, the covenant with Allah, which comprises of all the restrictions, the list of prohibitions as well the boundaries of our freedom as defined by these prohibitions and what is permitted.

 

The next phrase is “…When you Qumtum (قُمْتُمْ) to the S’alat (الصَّلَاةِ)…” The word Salaat does NOT mean ritual prayer or namaz at all. The word ‘S’alaat’ as per Quran basically means a system, which we establish physically to look after everything and everyone and every lifeform 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. The word Qumtum does not means standing as it is normally mistranslated. The word Qumtum, or the word Qum is used in Quran in the meanings of progressing something, advancing of something or helping something to move headway. Here when Allah giving a direct divine instruction to those who Amanu with the phrase ‘Qumtum the Salat’, the basic meanings are in terms of working towards advancement, progressing and helping S’alat to be established and move headway- i.e., to ensure progress, advancement and development of the system of S’alat as a social care system built on the parameters of Deen, in order to permanently and strongly connect to the basic foundations of deen as well to all the members of the society with each other.

 

The phrase after these direct instructions then describes the whole process as to how to Qumtum the S’alaat, as “…then Aughselu (فَاغْسِلُوا) your Wajuhakum (وُجُوهَكُمْ) and your Aedeyakum (وَأَيْدِيَكُمْ)…” Here the word Ghusl, Aughselu, is normally translated as washing, or cleaning or taking a bath, which is a wrong translation. The word is used in Quran in a much broader sense with much in-depth meanings of cleaning, cleansing, or removing the impurities mentally, spiritually and allegorically rather than restricted to physical cleansing only, basically in terms of removing the impact of Khutuwaat of Shaitaan. The word Wajhukum- the word Wajhu is normally mistranslated as face but is used in Quran in the meanings of one’s attention, focus, epi-centre or centre of attention, as well used in Quran in the meanings of objective, course, purpose, direction or desired destination. The word A’edeyakum- the word is normally mistranslated as ‘your hands’, however the word is used here in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts. Thus, here when Allah says, addressing those who Amanu, and telling them to Qumtum the S’alaat, “…then Aughselu (فَاغْسِلُوا) your Wajuhakum (وُجُوهَكُمْ) and your Aedeyakum (وَأَيْدِيَكُمْ)…” this refers to the direct divine instructions to Aughselu- then get rid of such impacts and aspects in your Wajhukum- your focus, priorities and desired destination as well as your Aedekum- efforts and actions, by cleansing, purifying, removing impurities of any and all influences and impacts of Khutuwaat of Shaitaan.

 

The next phrase is basically advising us, until when are we supposed to continue making these efforts of cleansing, and removing the impacts of Khutuwaat of Shaytan from our Wajhukum and our Aeidekum, is “…until the Marafeqe (الْمَرَافِقِ)…”. Here the word Marafeqe, is normally mistranslated as elbows in order to inculcate the ritual of wudu, of washing hands, elbows and legs etc. before the ritual prayers. The word does not mean elbow but is basically the plural of the word Mirfaq (18:16) is used in Quran in the meanings of convenience; facility; utility; service and establishment, the plural of which is Marafeqe. If we look up the meanings of the word Marafeqe in classical and medieval Arabic, the word was used in the meanings of not only as department; establishment; facility; convenience and ease but also in the meanings of connecting or joining people together as close friends, support, companionship, accompanying, escorting, helping and supporting each other. It is therefore used to refer to joint accounts, close friends, conjugated closely associated people who are accompanying each other and under the escort, support and shield of one another. Therefore, the word Rafeeq as used in Quran refers to all such people who are doing Marafeque for each other. Here when Allah says, “Oh you who Amanu! When you Qumtum for the S’alaat then Aghselu (get rid of the impacts of Khutuwaat of Shaytaan) your Wajhu (direction, focus, desired destination) and your Aedekum (your efforts) until the Marafeqe…”  Means until you have reached the desired destination of such convenience, establishment and ease, wherein people are connected and joined together as close friends, support, companionship, accompanying and supporting each other, you have to keep on Qumtum, making progress towards establishment of S’alat by removing the impacts of Shaytan from your focus, attention, desired destination, efforts and actions.

 

The next phrase describes the second important part of Qumtum the S’alaat, which is “…and Amsahu (وَامْسَحُوا) with your Ra’usekum (بِرُءُوسِكُمْ) and your Arjulakum (وَأَرْجُلَكُمْ)…”- Here the word Amsahu, is normally mistranslated as doing Masaa’ as in ‘wiping or sliding own hands over other part of own body as ritualistic cleaning’ which are completely wrong translations and interpretations in order to inculcate a ritualistic act into Islam. The basic characteristics of this word is in terms of layering as ointment, for the purpose of treatment, or healing, or when something is laid over another, in terms of layering or by covering one thing, a thin layer of a piece of metal for instance, over another substance or part, as a means of protection, treatment, healing or caring. It is because of this that the name of Nabi Easa is mentioned as Maseeha meaning healer and caretaker not someone who wipes and cleans being generally mistranslated.  The word Rau’sakum, is normally mistranslated as your heads or fore-heads. However, the word is used here in the meanings of priorities or urgencies, that is those matters which are one’s priorities, or main concerns, to which one gives importance and significance over everything else. The word Arjulakum: does not mean feet as it is mostly mistranslated here, but in fact it refers to the same meanings and characteristics as the word Rijaal, which means those people who have resources and are blessed by any of Allah’s fazal, knowledge, title, wealth, money, properties, connections, etc. Thus here, when Allah says, “…and Amsahu (وَامْسَحُوا) with your Ra’usekum (بِرُءُوسِكُمْ) and your Arjulakum (وَأَرْجُلَكُمْ)…” Means Amsahu- heal, take care by layering one step, level, responsibility, aspect over another as treatment and healing with your Rau’sakum- focus, valuables, priorities and your Arjulakum- your resources, efforts, Amwaal etc.

 

As per the divine instructions in this Ayah, we have to continue doing Amsahu with our Ra’usa and our Arjula until we achieved a certain stage and that stage is described beautifully in the next phrase as “…until the Alka’aba’en (الْكَعْبَيْنِ ۚ)…” The word Al-Ka’aba’en, is normally mistranslated as the ankles in usage of this word here in order to inculcate the ritual of wudu, of washing hands, elbows, ankles and legs etc. for the ritual prayers. The word does not mean ankles at all. The word Al-Ka’abain refers to those who are doing the Ka’baa. The word Ka’aba basically has the same characteristics of meanings as that part of a plant stem from which one or more leaves emerge – knot; node; knob; snarl and therefore is used in the meanings of means the joint base, the foot, the main support, the foundation which unites everyone and everything, which is the central connecting base from where everything else emerges, and takes strength and support from. The word is also used to refer to the stage of being well-known in terms reaching the birth stage and epitome of honor, distinction, dignity and glory. The word is used in both these meanings here. Therefore, when Allah says, “…And Aumsahu with your Ra’ausukum and your Arjjulakum until the Ka’aebeen”, basically means that Aumsahu- heal, take care, protect and treat with your Ra’ausakum- dedications, focus and priorities and your Arjulakum- resources, strengths and abilities until the Al-Ka’aibeen- establishment of the joint base and strong foundation that connect, provide support and strength for everyone, as a well-known epitome of excellence is established.

 

The next phrase describes different conditions and situations that we, as humans, face in our lives which are described as follows

 

CONDITION NO. 1: “…And if you Kuntum (كُنْتُمْ) Junuban (جُنُبًا)…” this phrase is normally mistranslated as ‘if you are in a state of ceremonial impurity then clean yourselves’ which is a wrong interpretation. The word Kuntum: refers to your acts, deeds and efforts which have led you to the end result and circumstances of Junuban. The word Junuban: is used here in the meanings of being distant, stranger or far away from, in this case, the Qumtum of S’alat.

 

SOLUTION FOR CONDITION NO. 1: Then the solution given by Allah in the next phrase as “…then, At’t’aharu (فَاطَّهَّرُوا ۚ)…”. The word At’taharu or Tahara is normally mistranslated as pure or clean, but the word is not used in Quran in these meanings but in the meanings of making lawful, legal, acceptable, pleasant or permitted. Thus here, in case, if you ever face a situation of Junaba, wherein you feel that you are getting distant and far away from the Qumtum of S’alaat, then it is important to revisit the Quranic guidance in terms of All of Allah’s commandments, in order to ensure Tahahra- making ourselves legally acceptable and pleasant as per the Divine guidance, in order to follow these laws and commandments by observing Taqwa and as upholders of our Aiemaan.

 

CONDITION NO. 2: in the next phrase “…And if you Kuntum (كُنْتُمْ) Marz’a (مَرْضَىٰ)…” the word Marz’a is normally translated as sick or ill, but is used in Quran in a much broader meanings and depth to refer to all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our nature. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others.  Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. The same word is used in Quran to refer to all such conditions and situations, reflective of our inability to act as human beings to focus and carry out our duties as per our nature, and therefore could refer to all situations of abuse and suppression as well as to include all such medical, physical or mental conditions due to which we are not able to be our self, the way we are supposed to be. Hence the word Marz’a is a very broad and all-encompassing term to include all such situations and conditions, where we, as human beings, are not as per our nature, the way we are supposed to be as created by Allah.

CONDITION NO. 3: the next phrase “…or upon Safarin (سَفَرٍ)…” The word Safar is normally translated as being on journey but it is used in Quran in much deeper meanings for anyone who is on a journey, not only in physical sense but in terms of mental Sakoon, in terms of being in a state which is opposed to Maskan, your residence of Sakoon- metaphorical and psychological sense as well. Thus the word ‘Safar’ refers to all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of his/her day to day duties and responsibilities, not only in terms of physical travelling, but would also include any situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., thus this is a much more broader terms to define all and every situation of not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychological tranquility and peace of mind.

CONDITION NO. 4: the next phrase “…or has come Ahadan (أَحَدٌ) of you from the Ghai’et’e (الْغَائِطِ)…”  The phrase is normally mistranslated to say ‘or has come one of you from the toilet’, which is a wrong interpretation of this phrase. The word Ahad: is not used here in the meanings of one, but more so in the meanings of being isolated, alone or lonely.  The word Gha’iete: is normally mistranslated as toilet but if we look at the meanings of the word in classical and medieval Arabic, it means cavity, depression or dejection, as well as used to refer to any manifestations, treatments or symptoms of underlying depression, dejection, sadness, misery, unhappiness or gloominess. Therefore, when Allah says “if has come Ahadun of you of the Ghaiete…” As we know the word Ahad means being isolated, or all alone and the word Ghaite, refers to any such medical or mental condition, wherein a person goes through depression, dejection, sadness, misery, unhappiness or gloominess. Thus, here Allah is referring to the specific condition and situations, wherein any condition of Ghaite has come upon to person/persons from among you, that has made that person Ahad- alone and isolated

 

CONDITION NO. 5: “…or to Amastumu (لَامَسْتُمُ) the Niss’a (النِّسَاءَ) then not Tajedu (تَجِدُوا) Ma’aan (مَاءً)…” This phrase is widely mistranslated as ‘or you have touched the women and you do not find water’ This is a very wrong translation and misinterpretation wherein all the three words have been mistranslated- Niss’a as Women, Ma’aa as water and Lamastumu as touching, which are all the wrong translations. The word Niss’a is used here, not in the meanings of women but to refer to such segments of our society, those people, whether male or female, who lack resources and are devoid of resources, such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc.  The word Amastumu is normally mistranslated as ‘touching’ but it is used in Quran in the meanings of discovering, investigating, unearthing, locating, exploring, seeking or finding anyone or anything. The word Ma’aa is normally mistranslated as water or rain, which is a wrong translation, but the real meaning of the word is in terms of ‘means and ways of providing life, sustenance, nourishment and survival’ referring to the basic necessities of life. The word Tajedu- does not mean find or get, but in terms of being able to switch your current situation or condition. Thus, here when Allah says, “…or Amastumu the Nisaa and not Tajedu Ma’aa…” is basically describing such conditions and situations wherein you’re trying to Amastumu- explore, investigate, seek, or find the Niss’a- a resource-less segment of society, in order to help and support them to be able to stand their own feet and be self-sufficient, but you are not able to Tajedu- switch their current situations and conditions of being Niss’a to Rijaal, with the help of Ma’aa- ways and means of survival and lifeline which are required as basic necessities of life for them.

 

THE SOLUTION FOR THE ABOVE CONDITIONS: The solutions for these conditions and situations as described in Conditions no. 2 to 5 as above, is in two-folds, as given by the divine guidance through these ayahs which are

 

SOLUTION No. (1): “…then Tayammamu (فَتَيَمَّمُوا) S’a’edan (صَعِيدًا) T’ayyaban (طَيِّبًا)…” this phrase is mistranslated to say ‘then do Tayyamamu with a clean earth’ which is a completely wrong translation and interpretations by mistranslating three words – Tayyaban as clean, S’aeedan as earth and Tayyamum as the ritualistic act of Tayyamum. The word Tayyaban: is normally translated as good or clean, but is used in Quran in three broad categories of definitions (1) things/aspects that are pleasant and desirable to us- pleasant to all our senses as well as our soul or our most favorite things (2) things/aspects that people give value to in terms of things that are valuable and (3) things/aspects that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired. The word Tayyamum: is normally misinterpreted as the process of Ritual Tayyamum, which is put forward as a dry Ritualistic purification act using sand or dust, which is performed in place of ritual washing (wudu or ghusl) if no water is readily available or if one is suffering from moisture-induced skin inflammation or scaling. This is a completely wrong translation and interpretation of this word and against the Quranic guidance. The word is used in Quran in the meanings of ‘targeting, planning, selecting, choosing or aiming’. The word S’aeedan: is normally mistranslated as earth or soil, but the basic characteristics of the meanings of this word are in terms of highland, plateau, upland, high or hillock, basically a large area above sea levels, a large area of high flat land or the crest of a hill or rising ground for. Thus, the word has overall meanings of ascending, uphill movements, or ascending, going up, or climbing high. Therefore, the word is used in Quran in terms of climbing uphill, ascending high or improving things by gradual improvements, in terms of scope or range of operations with rising, ascending, improving standards and levels. Thus, here when Allah says, “…Then Tayammumu S’aeedan Tayyaban…” it means Allah is giving a solution as to how to address and handles these conditions, is to Tayammam- aim, explore and seek the Tayyiban- good, pleasant and acceptable, legally allowed (as per the laws of the Deen and of the land) and acquired, Saeedan- uphill movement, gradual improvement and ascending to a higher level gradually.

 

SOLUTION No. (2): “…then Amsahu (فَامْسَحُوا) with your Wajuhekum (بِوُجُوهِكُمْ) and your Aiedekum (وَأَيْدِيكُمْ) of it…” which is normally mistranslated as ‘wipe your faces and your hands with it, which is a completely wrong interpretations by mistranslating three words- (1) Aumsuha as wipe clean and (2) Wajuhu as faces and (3) Aidehkum as your hands. As we know the word Wajuhukum: is used here in terms of turning one’s complete attention, focus and inclination. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity as well in the meanings of objective, course, purpose, direction or desired destination; The word Aumsahu: The basic characteristics of this word is in terms of layering as ointment, for the purpose of treatment, or healing, or when something is laid over another, in terms of layering or by covering one thing, a thin layer of a piece of metal for instance, over another substance or part, as a means of protection, treatment, healing or caring; and the word Aiedekum: means your efforts, abilities and resources. Thus, here when Allah says “then Aumsahu with your Wajuhukum and your Ai’edekum with it” basically means that then Aumsaahu- heal, take care, protect and shield by layering with your Wajuhukum- focus, attention, priorities and your Ai’edekum- efforts and actions i.e., Aumsahu with your Wajuhu and your Aiedekum.

 

In the next phrase Allah is giving the overall principal, the over-riding guidelines pertaining to these commandments as “…What would Allah Yuredu (يُرِيدُ) to Yaja’al (لِيَجْعَلَ) upon you of Harajin (حَرَجٍ)?…”  The word Yuredu is normally translated as what would Allah desire or intend. Keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything, Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to what. The word Haraj The word is normally translated as difficulty, but is used in Quran in much broader meanings to include all sorts of destitution; disaster; emergency; trouble; affliction; misfortune; firmness; need; poverty; lack; calamity; discomfort; blame; uneasiness, basically referring to anything that leads to the state or quality of being confused, distressed or tensed. Thus, when Allah says, here, “What does Allah Yureedu to Yaja’al upon you of Harajin?” is an argumentative question to ask, what is it that you think, Allah’s whole system and laws of Deen, intends as an end result, to Yaja’al (appoint, make) for you any Harajin (the state or quality of being confused, distressed or tensed), in terms of telling us categorically that Haraj is never what Allah Yureedu- as a desired end result of Allah’s whole system of Deen, rules, commandments. But what in fact, is Allah’s Yureedu is then beautifully explained in the next phrase as “…. But Allah Yureedu (يُرِيدُ) to Yut’aherrukum (لِيُطَهِّرَكُمْ) you and to Yutemma (وَلِيُتِمَّ) Allah’s Na’imat (نِعْمَتَهُ) upon you so that you may be Tashkarun (تَشْكُرُونَ).” Means Allah Yureedu to Yut’ahirrukum- make you pleasant, acceptable, lawful, abiding by the laws and to Yutema- complete, bring to conclusion, discharge, carry out, Allah’s Naimat, all of Allah’s blessings upon you so that you may Tashkirun- in terms of carrying out these acts as per the Deen in utter and deep gratitude of Allah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

Keeping in mind that there are no rituals in Islam and S’alaat is NOT ritual prayers. S’alat is a social care system built on the parameters of Deen, on the basis of care, compassion and justice for each other. This Ayah of Surah Al-Ma’idah, Ayah no. 6, specifically relates, addressing us, as those who Amanu- who are at Aman- utter and deep conviction that comes out of pursuit of knowledge; those who are Amanu, without any doubt, concern or uncertainty and those who are the upholders of their Aiemaan, the covenant with Allah, which comprises of all the restrictions, the list of prohibitions as well the boundaries of our freedom as defined by these prohibitions and what is permitted.  Therefore, for us, who are Amanu, this Ayah is giving us the following divine guidance that we can apply in our day to day lives, especially related to how to establish, progress and work towards establishment and maintenance of S’alaat.

 

• Aughselu your Wajuhakum and your Aedeyakum until the Marafeqe: We should Aughselu- get rid of such impacts and aspects in your Wajhukum-our focus, priorities and desired destination as well as our Aedekum- efforts and actions, by cleansing, purifying, removing impurities of any and all influences and impacts of Khutuwaat of Shaitaan. The basic desired end destination is Marafeque, i.e., until we have reached the desired destination of such convenience, establishment and ease, wherein people are connected and joined together as close friends, support, companionship, accompanying and supporting each other, we have to keep on Qumtum, making progress towards establishment of S’alat by removing the impacts of Shaytan from our focus, attention, desired destination, efforts and actions.

 

• Amsahu with your Ra’usekum and your Arjulakum until the Alka’aba’en: means we should Amsahu- heal, take care by layering one step, level, responsibility, aspect over another as treatment and healing with our Rau’sakum- focus, valuables, priorities and your Arjulakum- our resources, efforts, Amwaal etc., until the Al-Ka’aibeen- establishment of the joint base and strong foundation that connect, provide support and strength for everyone, as a well-known epitome of excellence is established.

 

• DEFINED CONDITIONS & SITUATIONS: This Ayah then, describe different conditions and situations that we, as humans, face in our lives and especially while we are trying to Qum the S’alaat- which are of 5 basic natures. 1- if you Kuntum Junuban- refers to such conditions and situations, where our acts, deeds and efforts have led us to the end result and circumstances of Junuban- being distant, stranger or far away from the S’alat. NO. 2- If you Kuntum Marz’a- refers to all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our nature. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. Similarly, all such conditions and situations, reflective of our inability to act as human beings, where we, as human beings, are not as per our nature, the way we are supposed to be as created by Allah. NO. 3- Upon Safarin- any situation or condition of being on a journey, not only in physical sense but in terms of mental Sakoon, in terms of being in a state which is opposed to Maskan- one’s residence of Sakoon, including, not just physical but metaphorical and psychological lack of being in the Maskan- referring to all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of his/her day to day duties and responsibilities, not only in terms of physical travelling, but would also include any situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., i.e., not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychological tranquility and peace of mind. NO. 4- Has come Ahadan of you from the Ghai’et’e- i.e., any condition or situation where someone is Ahad- being isolated, or all alone from/ of and due to Ghaite- any such medical or mental condition, wherein a person goes through depression, dejection, sadness, misery, unhappiness or gloominess. Thus, here Allah is referring to the specific condition and situations, wherein any condition of Ghaite has come upon to person/persons from among you, that has made that person Ahad- alone and isolated. NO. 5: If Amastumu the Nisa’a then not Tajedu Ma’aan- such conditions and situations wherein one is trying to Amastumu- explore, investigate, seek, or find the Nisa’a- a resource-less segment of society, in order to help and support them to be able to stand their own feet and be self-sufficient, but is not able to Tajedu- switch their current situations and conditions of being Nisa’a to Rijaal, with the help of Ma’aa- ways and means of survival and lifeline which are required as basic necessities of life for them.
• SOLUTION FOR THESE CONDITION: are three folds- 1- At’t’aharu- this solution is especially in case, if you ever face a situation of Junaba, wherein you feel that you are getting distant and far away from the Qumtum of S’alaat, then it is important to revisit the Quranic guidance in terms of All of Allah’s commandments, in order to ensure Tahahra- making ourselves legally acceptable and pleasant as per the Divine guidance, in order to follow these laws and commandments by observing Taqwa and as upholders of our Aiemaan. NO. 2- Tayammamu S’a’edan T’ayyaban- this is a solution as to how to address and handles all these 5 defined conditions, which is to Tayammam- aim, explore and seek the Tayyiban- good, pleasant and acceptable, legally allowed (as per the laws of the Deen and of the land) and acquired, Saeedan- uphill movement, gradual improvement and ascending to a higher level gradually. And NO. 3- Amsahu with your Wajuhekum and your Aiedekum of it- that is, as a solution to handle these situations and conditions, we should Aumsaahu- heal, take care, protect and shield by layering with our Wajuhukum- focus, attention, priorities and our Ai’edekum- efforts and actions i.e., Aumsaahu with our Wajuhu and our Aiedekum.

 

• What is the YUREDU of Allah? Allah’s Yuredu, the purpose of these divine instructions, commandments, end result of Allah’s system, Deen, rules and regulations, once followed are never aimed to lead to HARAJ- any sorts of destitution; disaster; emergency; trouble; affliction; misfortune; firmness; need; poverty; lack; calamity; discomfort; blame; uneasiness, basically referring to anything that leads to the state or quality of being confused, distressed or tensed but basically Allah’s Yuredu is to Yut’ahirrukum- to make us pleasant, acceptable, lawful, abiding by the laws and to Yutema- complete, bring to conclusion, discharge, carry out, Allah’s Naimat, all of Allah’s blessings upon us, so that we do Shukar- in terms of carrying out these acts as per the Deen in utter and deep gratitude of Allah.

 

 

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/