Surah Al-Ma’idah Ayah No. 7 – 11

Surah Al-Ma’idah Ayah # 7 – 11 (5:07 – 5:11)

A.   TRANSLATION

٧  وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمِيثَاقَهُ الَّذِي وَاثَقَكُمْ بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ

[Quran 5:7] And do Zikar (وَاذْكُرُوا) of Allah’s Na’imat (نِعْمَةَ) upon you and Allah’s Mees’aqahu (وَمِيثَاقَهُ) which Allah As’akum (وَاثَقَكُمْ) you with it, when you Qultum (قُلْتُمْ), “Sama’ena (سَمِعْنَا) and At’a’na (وَأَطَعْنَا)”. And observe Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is All-knowing with Zaat’ (بِذَاتِ) the S’uduure (الصُّدُورِ).

 

٨  يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

[Quran 5:8] O you who Amanu (آمَنُوا)! Kunu (كُونُوا) Qawwameena (قَوَّامِينَ) to Allah, Shuhada’a (شُهَدَاءَ) with Qiste (بِالْقِسْطِ). And do not let Yujremannakum (يَجْرِمَنَّكُمْ) Shana’anu (شَنَآنُ) Quom (قَوْمٍ) A’ala (عَلَىٰ), except Ta’adelu (تَعْدِلُوا). A’adelu (اعْدِلُوا) it Aqrabu (أَقْرَبُ) to Taqwa (لِلتَّقْوَىٰ). And observe Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is All-aware with what you do.

 

٩  وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۙ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

[Quran 5:9] And Allah’s Wa’ada (وَعَدَ) to those who Amanu (آمَنُوا) and do Amal-e-Swalehaat (الصَّالِحَاتِ). For them is Mughfiratun (مَغْفِرَةٌ) and great Ajarun (وَأَجْرٌ).

 

١٠  وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ

[Quran 5:10] And those who do Kufar (كَفَرُوا) and Kazzabu (وَكَذَّبُوا) with our Ayaat (بِآيَاتِنَا)- those are companions of the Jaheem (الْجَحِيمِ).

 

١١  يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ ۖ وَاتَّقُوا اللَّهَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

[Quran 5:11] O you who Amanu (آمَنُوا)! Do Zikar (اذْكُرُوا) of Na’imat (نِعْمَتَ) of Allah upon you when Hamma (هَمَّ) Quom (قَوْمٌ) that Yabsut’u (يَبْسُطُوا) towards you their A’eidehum (أَيْدِيَهُمْ). Then Kaffa (فَكَفَّ) their Aiedehum (أَيْدِيَهُمْ) from you. And observe Taqwa (وَاتَّقُوا) of Allah. And upon Allah, then let Tawakkul (فَلْيَتَوَكَّلِ) the Mominoon (الْمُؤْمِنُونَ).

 

B.   THE CONCEPT:

 

Before we discuss the concepts of these Ayahs, it is important to understand the concept of Covenant with Allah

WHAT IS THE COVENANT WITH ALLAH AND WHAT ARE OUR DUTIES AS PER THIS COVENANT WITH ALLAH?

Allah has mentioned about Covenant with Allah, times and again in Quran. If we researched about all these ayahs, so as to identify what this covenant is; we would come to know what this covenant with Allah covers and what are we abided by this covenant to do, in terms of our explicit duties and actions, which covers the following five broad aspects.

 

OUR DUTY #1- BASIC FUNDAMENTALS OF DEEN- TO AMANU & OBSERVE TAQWA

References: Al-Ma’idah 5:7-9, Al-An’am 6:152-153, Al-Baqarah 2:98-100 , Aal-e-Imran 3:80-82 , Al-Hadid 57:7-9 , Al-Ma’idah 5:69-70 , An-Nisa’ 4:155 , Al-Baqarah 2:27 , Ar-Ra’d 13:18-22 , Ar-Ra’d 13:25.

To respond to Rabb, to know and have firm Emaan on what has been revealed from the Rabb, to be reminded and to follow the Hidayah as people of understanding, and be mindful of the accountability. To have Emaan on Allah, Allah’s Malaik, and Allah’s Rasool, To Shahada (each and every act to uphold justice) and stand with Allah, to not to do Shirk and not to do Kufr of Allah’s Ayaat; to not take Malaik and Nabeen (Plural of Nabi) as Rabb and if there comes a Rasool confirming what is with us, then have Emaan on the Rasool and give our support. To have Emaan on Allah and the Youm Al-Akhira and to do Amal-e-Swalehaat, not to do Kufr in Ayaat (both of the Kitaab as well of science) of Allah and not to Qatal of Nabi and whenever there comes a Rasool, to support and have Emaan on Rasool in spite of the ego’s desiring otherwise and not to Qatal the Rasool, and not to Nafarriq, between Allah and Allah’s Rusul (All Rasool, as well as Allah’s Risalat). To observe Taqwa of Allah, both to ensure one’s Aieman is nourished and protected, in terms of one’s Aieman- covenant with Allah as well as one’s Emaan- as utter and deep conviction on these five fundamentals of Emaan.

 

OUR DUTY # 2- TO DO ABD ONLY OF ALLAH, NEVER DO SHIRK, AND TO DO AHSAN WITH MANKIND

References: Al-Ma’idah 5:7-9 ,  Al-An’am 6:152-153 , Al-Baqarah 2:83-84 , Al-Ma’idah 5:12.

To listen and obey the commandments of Allah, and Not to do Abd except for Allah; and to parents do Ahsan and to Aqraba (near & dear ones), Yateem, and the Masakee. And our conducts, behaviors and speech to people with Ahsan.

 

OUR DUTY # 3- AS AHL-E- KITAAB

References: Aal-e-Imran 3:75-78 , Aal-e-Imran 3:187-188 , Al-A’raf 7:169-172 , An-Nahl 16:94-97.

Covenant of Allah with us as Ahl-e- Kitaab- means those who are owners, caretakers and responsible for the Kitaab- who are given the Kitaab (on whome have been Kutiba- all rules and divine instructions of Allah as per the books of revelations)- to treat the books of Revelations as a great trust by Allah, fulfil the commitment of delivering the divine message as is, without any amendment or change, whatsoever and not to associate anything with Allah’s sayings as to what Allah has not said. To make it clear, deliver it/communicate to others as is, and not conceal it. Not to say about Allah except the Haq- the absolute truth, and use reason while reading the book. To hold fast to the Book. To not Kazaba or Kufar- detach, reject, deny, ridicule, conceal the Kitaab & Ayaat of Allah. To not divert from the way of Allah, and to not exchange this covenant for a small price/benefit of this worldly life. And follow the hidayah, the straight path, and not to follow any other ways/laws/rules.

 

OUR DUTY # 4- TO DO SHAHADA FOR ALLAH:

References: Al-Ma’idah 5:7-9 , Al-An’am 6:152-153.

To observe Taqwa of Allah. To Stand Firm for Allah, Shahada (each and every act & role as upholders of justice) with Qist (justice in accordance with situations, needs, requirements and due rights of people), not to let the dislike/hatred of people prevent you from Adal (being just in terms of equity and equality). To not approach the Yateem’s property except in a way that is Ahsan until reaches maturity; to give full measure and weight in as per Qist (justice based on someone’s due right). And when do Shahadaa (each and every act as upholders of justice) be Aadil/just (do Adal in terms of Equality and Equity), even if it means going against one’s own self, or Aqraba, near and dear ones or even one’s own parents or children.

 

OUR DUTY #5- TO DO ZIKAR, TO AQAMA THE SALAT AND COMMITT THE ZAKAT:

References: At-Taubah 9:75-76 , Al-Hadid 57:7-9 , Al-Baqarah 2:63 , 2:93 , At-Taubah 9:111 , Al-Baqarah 2:27 , Ar-Ra’d 13:18-22 , Ar-Ra’d 13:25 , Al-Ma’idah 5:7-9 , Al-An’am 6:152-153 , Al-Baqarah 2:27.

To be reminded and to follow the Hidayah as people of understanding, To be do Sabr seeking the countenance of Rabb, and establish Salaat and spend from what have been provided and prevent animosity & hatred with Ahsan. Not to sever that which Allah has ordered to be joined and not to do Fasaad on earth. To establish Salat and give zakah and not to shed each other’s blood or evict one another from homes and loan Allah a Qarz-e-Hasna- a goodly loan. To take what Allah has given with determination/power and do Zikr. Whatever Allah’s Fazal (Bounties- knowledge, Rizq, wealth, human faculties and resources) are given/received from Allah, to spend in charity for the benefit of others, and be among the Swaleheen and peacekeepers and as doers of acts of Is’lah and not be stingy, miserly, ungenerous with whatever Allah’s bounties and Fazal has been received. i.e. to spend out of that in which Allah has made you successors/successful ones. To spend one’s Amwaal and Nafs- lives, efforts, time, properties, wealth, money, resources in the path of Allah i.e., for the benefits of others in exchange of Jannah, to do struggle and strive in the cause of Allah with one’s whole being.

 

CONTEXT OF THE AYAHS 5:07 TO 5:11: While try to understand these ayahs, we have to keep the context in mind especially earlier ayahs up to 5:06, through which we have learned the divine guidance that, there are no rituals in Islam and S’alaat is NOT ritual prayers. S’alaat is a social care system built on the parameters of Deen, on the basis of care, compassion and justice for each other. The earlier Ayahs as well as these ayahs from 7-11 of Surah Al-Ma’idah, specifically address us 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, the earlier Ayahs give us a complete divine guidance as to how to establish, progress and work towards the establishment and maintenance of S’alaat as upholders of justice at its best. The earlier Ayahs also highlights that 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 and become Shakir- in terms of carrying out these acts as per the Deen in utter and deep gratitude of Allah.

 

CONCEPT OF THE AYAHS 5:7 TO 5:11: Keeping in considerations the covenant with Allah and the context of earlier Ayahs as mentioned above, especially the divine instructions asking us to be Shaakir, the next Ayah 5:7, “And do Zikar (وَاذْكُرُوا) of Allah’s Na’imat (نِعْمَةَ) upon you…”  As we know the word ZIKR is normally translated as ‘reminder’ or ‘remembering’ but is used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’ not as utterance of word from one’s mouth but more so in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means taking lesson (Ibrat) from narrated stories in Quran. The word Na’imat- is normally translated as favors or blessings of Allah whereas the word is used in Quran in four broad categories of definitions (1) Success & Prosperity in all walks of life, (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model or being an inspiration for others and (4) Unity of nations in terms of common purpose and same set of values and beliefs. Therefore, here when Allah says, “And do Zikar (وَاذْكُرُوا) of Allah’s Na’imat (نِعْمَةَ) upon you…”, this is a clear divine instructions to do Zikar of Allah’s Naimat upon you where the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with Deen in utter and deep gratitude, the Kitaab, and taking lessons (Ibrat) from the narrated stories in Quran, and specifically in terms of being a Shakir, in utter and deep gratitude to Allah with respect to All of Allah’s Na’imat, such as success and prosperity, law & order, protection and shield in all walks of life, being inspiration, reaching heights and becoming role model or bench mark for others as well as being united with same set of values and beliefs.

 

The next phrase “…and Allah’s Mees’aqahu (وَمِيثَاقَهُ…” That means the divine instructions is to do Zikar of Allah’s Naimat and Allah’s Meesaq. The word Meesaq has the basic characteristics of meanings in terms of any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable. Quran uses three words to define the contract with Allah, (1) Aieman- refers to the contract with Allah, the promise, the oath as soon as one has Emaan, enters the ambit of Islam, (2) Ahad- refers to the specific contract, with different people, such as with Bani-israel, with Ahl-e-Kitaab, with those who are Emaan and (3) Meesaq- when either of these contract as per 1 & 2, Allah has fulfilled Allah’s part of the contract, such as being our Rahman, Rabb and Raheem, and giving us Hidayah in the form of the Kitaab, Allah’s part of contract being Attama- discharged, the contract then becomes unbreakable and strong for us.  If we look at the broad guidelines and parameters of this Meesaq with Allah, we would realize the application of so many of our duties that we are bound by this covenant to perform, as already mentioned above.

 

WHEN DO WE ENTER INTO THIS COVENANT WITH ALLAH?

However, we may wonder, when have we really entered into this covenant with Allah? Like when did we really do this Meesaq with Allah, as per which we are bound to perform these duties. If the time when we entered into this covenant with Allah was before our birth, then it would go against the basic principals of justice to hold us accountable for such a covenant. Whereas Deen is Haqq, absolute justice, justice at its best. The answer to this important question is beautifully explained in the next phrase as “…which Allah As’akum (وَاثَقَكُمْ) you with it, when you Qultum (قُلْتُمْ), “Sama’ena (سَمِعْنَا) and At’a’na (وَأَطَعْنَا)…” Is telling us when we actually entered into this covenant with Allah. Here the word Qultum: is normally translated as speech or saying, but the word is not restricted to just speech or sayings only but is used in Quran in an all-encompassing manner referring to one’s conducts and behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. The word Sama’ena- does not just mean to listen but to listen with complete attention, listen carefully with undivided attention and complete intellectual presence and focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to listen with focus with an intention and firm decision to apply with complete obedience whatever is listened and observed.  The word At’a’na- does not mean just obeying or following someone or something, but refer to those who are obedient followers out of their own likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment, after having witnessed the benefit thereof. Thus, here when Allah says, “…which Allah As’akum (وَاثَقَكُمْ) you with it, when you Qultum (قُلْتُمْ), “Sama’ena (سَمِعْنَا) and At’a’na (وَأَطَعْنَا)…”, means that when we, as those who Amanu, who are at Aman, and are upholders of our Aieman, Qultum- through our conducts and behaviors that we have Sama’ena- listened and observed with complete intellectual presence with a firm decision to obey and then we At’a’na- obey and follow with our own inclinations, without any force or compulsion, but through own willingness and desires after having witnessed the benefits of doing so; then at that point of time, that we have entered into the Meesaq with Allah.

 

The next phrase identifies the very basic premise of this Meesaq with Allah, which is “…And observe Taqwa (وَاتَّقُوا) of Allah…” The word Taqwa, basically means to protect this Aiemaan (our covenant with Allah), to nurture and grow it, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations of Deen and of Allah’s commands, in complete harmony, by remaining within the designated boundaries. Observing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, of restrictions and freedom as already highlighted in the earlier ayahs of Surah Al -Maidah, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules and regulations. Thus, when Allah says, as a direct divine instruction here, “Observe Taqwa” it means observing Taqwa is the foundation of this Meesaq with Allah, in order for us to be extra careful, nurturing and protective, with respect to both of these meanings of Emaan- firm conviction, and trust as well as a firm covenant, a promise with Allah.

 

The next phrase “…Indeed, Allah is All-knowing with Zaat’ (بِذَاتِ) the S’udure (الصُّدُورِ).” Normally translated here as what is in the hearts. But one wonders, why would Allah talks about hearts, when talking about Meesaq? The word Zaat: is normally mistranslated as ‘what is in’. But the word is used in Quran in the meanings of the essence; the central, the nucleus, or the most important part of anything, as well as in the meanings of containing; that; full of. The word S’udure: The word S’udure as well as the word Quloob, are both normally mistranslated as hearts, but the word which is used in the meanings of hearts in Quran, is ‘Faad’. The word S’aadar, the plural of which is S’udure refers to part of the dress that is in the front, or any place which is at the front referring to the side or part nearer or towards the spectator- the one observing. The word also means ‘give preference or priority to in terms of putting in front, or giving the first place to someone in terms of being put in the front position. Accordingly, the word Sud’ure, being plural of this word, would mean the priorities or things one keeps in front, or things as they appear to those observing them in terms of appearances. Thus, here when Allah says, “Indeed, Allah is All-knowing with Zaat As’s’udur”, the word Zaat is used here in both meanings of containing, full of as well as the central, the nucleus, the most important parts, the essence. The word S’udur means the body, the form and the appearances- the aspects which are observable or in priority, at the forefront for anyone. Thus, the phrase “Zaat As’s’udur” refers to Zaat- what is within, containing, full of, the most important parts, the essence, the gist of the S’udure- the form, the appearances, what is observable, the most important aspects and refers to the Essence of the Meesaq, in terms of what it actually entails in terms of its most important aspects, and Allah is all-knowing of these.

The next Ayah 5:8, “O you who Amanu (آمَنُوا)! Kunu (كُونُوا) Qawwameena (قَوَّامِينَ) for Allah…” again, the ayah is being addressed to us, as those who are Amanu. The phrase Kunu Qawameena for Allah, is normally mistranslated as ‘stand for Allah’, whereas this phrase is much broader and deep in scope and meanings. The word Kunu, is normally translated as ‘be, is, should be, was, etc.’ but the real meanings of the word are in terms of reaching or becoming a final, end result, the most permanent form or situation etc. The word Qawwameen- is normally translated as standing, or be the ones who stand, but in Quran the word Qawameen means those who establish, stand up for someone or something, strengthen or support, or stand firm as a pillar of strength and support for someone or something. Thus here, when Allah says, as part of clear divine instructions to “O you who Amanu (آمَنُوا)! Kunu (كُونُوا) Qawwameena (قَوَّامِينَ) for Allah” it means to kunu- with your conducts and behaviors, aim to reach the final end result and destination to become Qawwameen for Allah, i.e., establish, stand up for Allah, strengthen or support, or stand firm as a pillar of strength and support for Allah’s Deen.

And how should we Kunu Qawwameen for Allah, is then defined in the next phrase “…Shuhada’a (شُهَدَاءَ) with Qiste (بِالْقِسْطِ)…”, which is normally translated as give witness with justice, which is not even the tip of the iceberg in this case. The word Shuhada’: is normally mistranslated as giving of witness but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings in terms of standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. The word Qist: is normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Therefore, here when Allah is giving a divine guidance in terms of how to Kunu Qawwameen for Allah by saying, “…Shuhada’a (شُهَدَاءَ) with Qiste (بِالْقِسْطِ)…” It means, by being upholders of justice, not just in terms of being or taking witness, but doing everything in one’s capacity to make sure that justice is done, which is Qist, that is justice, in best of the best equitable manner, in accordance with each and everyone’s unique situations, conditions, requirements and their Haqq- due rights.

The next phrase “…And do not let Yujremannakum (يَجْرِمَنَّكُمْ) Shana’anu (شَنَآنُ) Quom (قَوْمٍ) A’ala (عَلَىٰ), except Ta’adelu (تَعْدِلُوا)…”  This phrase is normally translated as ‘and do not prevent the hatred of people that you do not do justice’. Here the word Yujremannakum: which basically means do not let Jarama you. The word Jarama is normally translated as crime or sin but the basic meanings are used in Quran as opposite to the word Amanu (being at Aman- having utter and deep conviction, safety, security and certainty). Thus, as opposed to Aman, the word Jaram basically means having doubts, fears, or reservations, being uncertain, unsure or unsafe. The word Shana’anu: is normally mistranslated as hatred or animosity, but if we look at the classical medieval Arabic, the word was used in the meanings of exhibiting or indicative of a lack of common sense or sound judgment in terms of committing a very silly mistake or being weak in intellect or acting like a silly or a fool. The word Quomin: is normally translated as people or nation in ALL of its usages in Quran. But the word does not only mean people or nation, but is also reflective of the act of becoming Qawwameen. As we know the word Aqwama means to contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice, i.e., in accordance with Haqq of each and every individual aligned with their due rights. Qawwameen are those who do Aqwama and the act itself is termed as Quom in certain usages in Quran, for instance here in this Ayah. The word A’ala: is normally translated as proposition ‘upon or on’ only, but the word is not used just in the meaning of proposition ‘on, or upon’ in all of its usages in Quran, but also in terms of ‘eminence, glory, height, prestige, superiority or dignity’ for instance as per the use of the word here in this Ayah. The word Adal: means justice at its best as per Allah’s solid judicial principals, by treating everyone as equal regardless of any differentiation or distinction or any bias at all. Thus, here when Allah says, “…And do not let Yujremannakum (يَجْرِمَنَّكُمْ) Shana’anu (شَنَآنُ) Quom (قَوْمٍ) A’ala (عَلَىٰ), except Ta’adelu (تَعْدِلُوا)…” means do not let them Jaram you- cause any doubts or uncertainties, in an attempt to swing you away from your Emaan, to Shana’nu- making you act silly, with weak intellect and without the use of sound judgment, Quom- in your acts of Aqwama- to establish, support, strengthen by being the pillar of strength and support of Qist justice, Aala- to reach height, glory, prestige, except that you do Adal justice. It means that while aiming to reach the final destination to become Qawwameen for Allah, in order to establish, support, strengthen and become the pillar of strength and support of Qist justice, in order to reach the epitome, the height of becoming Qawameen- one should not aim to do all that unless and until it is done with Adal- justice at its best.

The next phrase “…A’adelu (اعْدِلُوا) it Aqrabu (أَقْرَبُ) to Taqwa (لِلتَّقْوَىٰ). And observe Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is All-aware with what you do.”.  As we know the word Aqraba and Qareeb’s basic characteristics, are in the meanings of to approach, to go near or to come close, not in terms of distance of time or physical distance, or space but in terms of status, importance or significance. Thus, here when Allah says, “…A’adelu (اعْدِلُوا) it Aqrabu (أَقْرَبُ) to Taqwa (لِلتَّقْوَىٰ). And observe Taqwa (وَاتَّقُوا) of Allah. Indeed, Allah is All-aware with what you do.”, it means that doing Adal- the justice at its best, treating everyone on equal footings without any distinction is more important, significant and of higher value when it comes to doing Taqwa, protecting, nurturing, growing our Aiemaan (both the five fundamentals of Emaan in terms of utter and deep conviction, as well our Aeiman- the Meesaq with Allah). Therefore, whenever Allah gives the divine instruction to observe Taqwa- it means we need to protect our Aieman, by being extra cautious and careful, by following the rules and regulations in letter and spirit, by being completely synchronized with these rules and regulations in complete harmony, by remaining within the designated boundaries, and never to cross these boundaries of restrictions and freedom as identified by Deen.

The next Ayah 5:9, “And Allah’s Wa’ada (وَعَدَ)…” Is normally mistranslated as promise of Allah, which is a completely wrong translation. Both the words Wa’ad and Ma’iyaad are normally mistranslated as promise but the basic meanings of these words are in terms of a recompense, and appointment of something, appointment of accountability or accountability itself. Making of promises is applicable in case of us as humans, as for us we may or may not honor our words, but Allah does not make promises, what Allah says is like carved on stone, in figure of peach, since there is no change in the Sunnah- the practice of Allah. This phrase “Wa’ada of Allah” is basically telling us that the recompense, on the basis of accountability from Allah; what it is going to be and for what types of people. The type of people is defined as per the next phrase as “…to those who Amanu (آمَنُوا) and do Amal-e-Swalehaat (الصَّالِحَاتِ)…”, The phrase Amal-e-Swalehat, means the deeds of Is’lah. The word Is’lah is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. The word is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-Islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. Thus, here when Allah is describing the type of people are two-fold 1) those who Amanu- are upholders of their Aeman- Meesaq with Allah, and those who are at Aman- in terms of them being peaceful and living with haromony with everyone as well as those who are at Aman w.r.t. the five fundamentals of Eman in terms of having deep and utter conviction by seeking knowledge and using their intellect and 2) those who do deeds of Is’lah. For such people, the Wa’ada of Allah, the recompense based on their Haqq- their due right is then what is described in the next phrase as “…for them is Mughfiratun (مَغْفِرَةٌ) and great Ajarun (وَأَجْرٌ).” Here the word Mughfirat: is normally mistranslated as pardon or forgiveness but the word basically means to hide, to cover, to protect by hiding or covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path and previously done wrong deeds. Just Like one would take a preventive, healthy lifestyle through diet, etc. to ward off and protect against diseases. It is not a cure; it is a prevention! Maghfirat basically means all these aspects of protection and shield from the impact of bad deeds and of the wrong path. The word Ajar: is used in Quran in the meanings of recompense, in accordance with one’s due Haq. Whatever one has earned as a consequence of their own action, they have to face the result accordingly which is termed as their Ajar in Quran, which in this case would include the recompense based on their Emaan and Amal-e-Swalehat.

After describing the Wa’ada of Allah- the recompense based on accountability for those who Amanu and do Amal-e-Swalehat, Allah now describes the Wa’ada of Allah for the other type of people in the next Ayah 5:10, “And those who do Kufar (كَفَرُوا) and Kazzabu (وَكَذَّبُوا) with our Ayaat (بِآيَاتِنَا)- those are companions of the Jaheem (الْجَحِيمِ).” The word Kufar: means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. 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 meanings 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 universe.  The word Kazzabu: is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, ridiculing or disrespecting etc. The word Ayaat: means sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke or smelling it, we realize the existence of the confirmed truth- burning of fire, thus smoke is the Ayat of the fire. Ayat also means to pause, to stop, to think and to reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our faculties, the five senses and our intellect given by Allah. For instance, smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think and ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our faculties (in this case, eyes, nose and intellect). Since we as humans cannot comprehend Allah (though our five sense), Emaan (conviction of heart & mind on the bases of knowledge) on Allah means in fact Emaan on Allah’s Ayaat. Quran mentions two types of Ayaat. (1) Word of Allah- the words of Quran itself (2) Work of Allah – the many creations of Allah scattered all around us in science and universe. The word Jaheem: is normally translated as blazing fore or hellfire and appears in Quran mostly alongside with the word As’haab (meaning jointed together, or connected together as companions) as in the phrase “Ashaab Al-Jaheem”. However, if we look at the classical or medieval Arabic, the word was used to refer to the land of the dead in the stories of the ancient Greece, deep hole from where no one can come out or exit, or such infernal regions /inferno to refer to places or states of eternal punishment. Thus, the basic meanings of the word are not in terms of blazing fire, or fire at all but more in terms of everlasting punishment for those deserving of such punishment, who wouldn’t be able to exit out from such state in terms of being there eternally in terms of the concept of eternal, everlasting or permanent with strong connection. Thus, here when Allah says, “And those who do Kufar (كَفَرُوا) and Kazzabu (وَكَذَّبُوا) with our Ayaat (بِآيَاتِنَا)- those are companions of the Jaheem (الْجَحِيمِ).” It means, those who do Kufar- as an opposite to Momin- means those who do not seek knowledge, do not use their intellectual faculties, ignore, reject and deny haqq; and those who Kazzabu- that is those who deny, reject, make fun of (Takzeeb), ridicule or ignore the Ayaat of Allah- Both Ayaat of Allah, the Kalaam of Allah as per the Kitaab as well as the creations of Allah scattered all around in science and universe; then these would be connected to as companions of the Jaheem- everlasting punishment from where they wouldn’t be able to exit out in terms of being there eternally, everlasting and permanent punishment with strong connection.

The next Ayah 5:11, “O you who Amanu (آمَنُوا)…” is again stressing the direct addressee as those who Amanu, who have Emaan- utter and deep conviction on all the fundamentals of Emaan, who use their intellect and seeking knowledge in order to strengthen their Emaan, who live with others in harmony and peace and who are upholders of their Aiemaan- the covenant, the Meesaq with Allah. The direct divine instruction to us as those who Amanu is then as per the next phrase which is “…Do Zikar (اذْكُرُوا) of Na’imat (نِعْمَتَ) of Allah upon you…” Meaning do Zikar- understand, seek knowledge and practically implement the Ayaat of Allah, remember and be Shaakir of all the blessings of Allah, in utter and deep gratitude by following all the divine commandments of Deen and take Ibrat- lessons from previously narrated stories in Quran. When Allah says, “Do Zikar of Na’imat of Allah upon you” the word Zikar is not just used here in the general sense but more specifically in terms of remembering all the Na’imat of Allah in terms of being able to do Shukar, explicit acts and deeds done in utter and deep gratitude of Allah when you realize all the blessings of Allah in the form of Na’imat upon you.

In addition to the general divine instruction to do Zikar of Allah’s Naimat upon us at all times, this particular divine instruction is specifically as well to situations as described in the next phrase which is “…when Hamma (هَمَّ) Quom (قَوْمٌ) that Yabsut’u (يَبْسُطُوا) towards you their A’eidehum (أَيْدِيَهُمْ)…” is normally translated as ‘when determined people stretch their hands towards you’, which is a wrong translation. Here, the word Hamma: is normally translated as determination or courageous but the word is used in Quran in the meanings of planning, making schemes, conspiring, conniving or plotting against someone. The word Yabsut’u: is normally translated as they stretch. The word means they Basat’u, with the meanings of to attack or assault someone, by exerting influence, authority, power or strength. The word A’edehum: is normally translated as ‘their hands’, but the word is used in Quran in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, etc. Therefore, here, when Allah says, “…when Hamma (هَمَّ) Quom (قَوْمٌ) that Yabsut’u (يَبْسُطُوا) towards you their A’eidehum (أَيْدِيَهُمْ)…” means when Hamma- conspire, plot, connive, Quom- people whom you’re standing up as Qawwameen, your nation, your people, that Yabsut’u- attack or assault by exerting their power, strength, influence, or authority, towards you their A’eidehum – their efforts and abilities.

Thus in situations, where you would find that your people, your nation, or those whom you are aiming to be Qawwameen for, they conspire against you, by assaulting or attacking you in any manner, exerting their influence, using power or authorities through their efforts or capabilities; then in such situations, in addition to doing Zikar of Allah’s Nai’mat upon you, by following the commandments of Allah as mentioned in the Kitaab, the specific action additionally that Allah guides us to do is “…Then Kaffa (فَكَفَّ) their Aiedehum (أَيْدِيَهُمْ) from you…” the word Kaffa is used in Quran in the meanings of withheld, restrict, or restrain, in the meanings of averting, diverting away, saving oneself by limiting, restricting, restraining, withholding, controlling and curtailing these efforts. Thus, the divine guidance here that in such situations, we should try our best to withhold, restrict, or restrain these efforts in order to save us in terms of restricting, controlling, limiting, curtailing, averting, saving from, putting on hold, stopping, one’s efforts, actions and endeavors. Additionally, the divine guidance in such situations is “…And observe Taqwa (وَاتَّقُوا) of Allah. And upon Allah, then let Tawakkul (فَلْيَتَوَكَّلِ) the Mominoon (الْمُؤْمِنُونَ).” As we know observing Taqwa is a very broad divine instructions and guidance in an all-encompassing manner of being extra careful and cautious of one’s Aiemaan. Additionally, the divine instruction is to let those who Amanu do Tawakkul on Allah. The word Tawakul is normally translated as trusts or putting one’s trusts on someone, for instance putting trust on Allah. Both words Tawakul and Wakeel have the same characteristics of meanings as the word Wakal, which is used in Quran in the meanings of entrusting Allah, or putting Allah in charge or authority of all of our affairs. The word Wakeel is used in Quran in all-encompassing meanings of trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. and is connected with doing Tawakul, putting one’s trusts on Allah and relying on Allah. Thus here, when as a solution to such situations, as well as in general terms, when Allah says, “Let Tawakul the Momineen”, means that those who Amanu, should put their reliance, trust and comfort in Allah being the trustee, the authority, the ultimate sovereign, the master, the judge, the wakeel etc.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah, Ayah no. 7-11, give us the following divine guidance that we can apply in our day to day lives.

 

• Do Zikar of Allah’s Na’imat upon you- a clear divine instructions to do Zikar of Allah’s Naimat upon you where the word “Zikr” is used in all the meanings including understanding Ayahs of Allah, believing and following these Ayahs, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with Deen in utter and deep gratitude, the Kitaab, and taking lessons (Ibrat) from the narrated stories in Quran, and specifically in terms of being a Shakir, in utter and deep gratitude to Allah w.r.t. All of Allah’s Na’imat, such as success and prosperity, law & order, protection and shield in all walks of life, being inspiration, reaching heights and becoming role model or bench mark for others as well as being united with same set of values and beliefs.

 

• Allah’s Meesaq: is the sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable and that we have entered to as covenant with Allah and that has now become unbreakable since Allah has fulfilled Allah’s part of the contract being our Rahman, Rabb and Raheem, and by giving us Hidayah in the form of the Kitaab. In terms of Meesaq with Allah, Quran tell us about our duties which are (1) to Amanu and to Observe taqwa, (2) to do Abd only of Allah, never to do Shirk and to do Ahsan with mankind (3) duties as Ahle-Kitaab, (4) To do Shahada for Allah and (5) To do Zikar of Allah, to Aqama the S’alat and commit the Zakat.

 

• Allah’s Meesaq is Asqum, when you Qultum, ‘Sama’ena and At’a’na: When we, as those who Amanu, who are at Aman, and are upholders of our Aieman, Qultum- through our conducts and behaviors that we have Sama’ena- listened and observed with complete intellectual presence with a firm decision to obey and then we At’a’na- obey and follow with our own inclinations, without any force or compulsion, but through own willingness and desires after having witnessed the benefits of doing so; then it’s at that point of time, that we have entered into this Messaq, being unbreakable, and strong covenant with Allah.

 

• Observe Taqwa of Allah and Doing Adal is Aqrabu to Taqwa: Observing Taqwa is the foundation of this Meesaq with Allah. Therefore, whenever Allah gives the divine instruction to observe Taqwa- it means we need to protect our Aieman, by being extra cautious and careful, by following the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries, and never to cross these boundaries of restrictions and freedom as identified by Deen. Doing Adal- the justice at its best means treating everyone on equal footings without any distinction is more important, significant and of higher value when it comes to observing Taqwa.

 

• Kunu Qawwameena for Allah: We need to kunu- with our conducts and behaviors, aim to reach the final end result and destination to become Qawwameen for Allah, i.e., to establish, stand up, strengthen, support, and stand firm as a pillar of strength and support for Allah’s Deen. By Shuhada’a with Qiste: We can be Qawwameen for Allah by being upholders of justice, not just in terms of being or taking witness, but doing everything in one’s capacity to make sure that justice is done, which is Qist, that is justice, in best of the best equitable manner, in accordance with each and everyone’s unique situations, conditions, requirements and their Haqq- due rights.

 

 

• Do not let Yujremannakum Shana’anu Quom except you do Adal: While aiming to reach the final destination to become Qawwameen for Allah, in order to establish, support, strengthen and become the pillar of strength and support of Qist justice, in order to reach the epitome, the height of becoming Qawameen- one should not aim to do all that unless and until it’s done with Adal- justice at its best.

 

• Allah’s Wa’ada for those who Amanu do Amal-e-Swalehaat: Those who are at Aman- in terms of them being peaceful and living with harmony with everyone as well as those who are at Aman w.r.t. the five fundamentals of Eman in terms of having deep and utter conviction by seeking knowledge and using their intellect and those who do deeds of Is’lah. For such people, the Wa’ada of Allah, the recompense based on their Haqq- their due right is Maghfirat- protection and shield from the impacts of bad deeds and paths as well as a great recompense and reward.

 

• Allah’s Wa’ada for those who do Kufar and Kazzabu with Allah’s Ayaat: Those who do Kufar- as an opposite to Momin- means those who do not seek knowledge, do not use their intellectual faculties, ignore, reject and deny haqq; and those who Kazzabu- that is those who deny, reject, make fun of (Takzeeb), ridicule or ignore the Ayaat of Allah- Both Ayaat of Allah, the Kalaam of Allah as per the Kitaab as well as the creations of Allah scattered all around in science and universe; then these would be connected to as companions of the Jaheem- everlasting punishment from where they wouldn’t be able to exit out in terms of being there eternally, everlasting and permanent punishment with strong connection.

 

• Specific Situations when Hamma Quom that Yabsut’u towards you their A’eidehum: In situations, where we might find that our people, our nation, or those whom we are aiming to be Qawwameen for, they conspire against us, by assaulting or attacking us in any manner, exerting their influence, using power or authorities through their efforts or capabilities; then in such situations, Allah gives us a three-fold solution (1) Kaffa their Aiedehum from you: We should try our best to withhold, restrict, or restrain these efforts in order to save us in terms of restricting, controlling, limiting, curtailing, averting, saving from, putting on hold, stopping, one’s efforts, actions and endeavors. (2) Observe Taqwa of Allah: We should observe Taqwa at all times and especially when faced with such situations- the concept of Taqwa being very broadly defined, divine instruction and guidance in an all-encompassing manner of being extra careful and cautious of our Aiemaan and (3) Let Tawakkul the Mominoon: Thus if we are of the Momineen, with firm Emaan, then we should put our reliance, trust and comfort in Allah being the Wakal and Wakeel, trustee, the authority, the ultimate sovereign, the master, the judge.

 

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/