Surah Al-Ma’idah Ayah No. 72 – 76

Surah Al-Ma’idah Ayah # 72 – 76 (5:72 – 76)

A.   TRANSLATION

٧٢  لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۖ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ

[Quran 5:72] Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah is the Masehu (الْمَسِيحُ) Ibnu (ابْنُ) Maryam’. And the Maseh (الْمَسِيحُ) Qala (وَقَالَ), ‘O Bani (بَنِي) Israel (إِسْرَائِيلَ) A’abadu (اعْبُدُوا) Allah- My Rabb (رَبِّي) and your Rabb (وَرَبَّكُمْ)’. Indeed, the one who Yushrik (يُشْرِكْ) with Allah, then indeed, Harama (حَرَّمَ) Allah upon the person the Jannata (الْجَنَّةَ) and the person’s Ma’wana (وَمَأْوَاهُ) is the fire. And what is to the Zwalimeen (لِلظَّالِمِينَ) any Ans’aarin (أَنْصَارٍ).

 

٧٣  لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ ۚ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ

[Quran 5:73] Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah S’ales’u (ثَالِثُ) S’aales’atin (ثَلَاثَةٍ)’. And what of the deity except Wahidun (وَاحِدٌ) deity. And if not they Yantahu (يَنْتَهُوا) from what they Yaquluna (يَقُولُونَ), surely Yamassanna (لَيَمَسَّنَّ) those who Kafaru (كَفَرُوا) among them a painful Aza’aab (عَذَابٌ).

 

٧٤  أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ

[Quran 5:74] So, will they not Yatabuna (يَتُوبُونَ) towards Allah and Yastaghfirunahu (وَيَسْتَغْفِرُونَهُ)? And Allah is Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).

 

٧٥  مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّىٰ يُؤْفَكُونَ

[Quran 5:75] What is the Maseh (الْمَسِيحُ) Ibnu (ابْنُ) Maryam except Rasulun (رَسُولٌ). Rusulu (الرُّسُلُ) have passed away from before them and their the S’adeeqatun (صِدِّيقَةٌ) Ummuhu (وَأُمُّهُ)- Kana (كَانَا) Ya’kuluna (يَأْكُلَانِ) the T’ua’ama (الطَّعَامَ). Anzur (انْظُرْ) how Nubayyanu (نُبَيِّنُ) to them the Ayaat (الْآيَاتِ), then Anzur (انْظُرْ) how Yu’fakuna (يُؤْفَكُونَ).

 

٧٦  قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ وَاللَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

[Quran 5:76] Qul (قُلْ), ‘Do you Ata’badun (أَتَعْبُدُونَ) from besides Allah what has no Yamleka (يَمْلِكُ) for you Zarran (ضَرًّا) nor Nafa’an (نَفْعًا)- And Allah is the Same’eu (السَّمِيعُ) the all-knowing?’

 

B.   THE CONCEPT:

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to 5:71, through which we learned the divine lesson in terms of the Clear Criteria of success as Amanu with Allah and the Youm Al Akhira and Amal-e-Swalehan: The clear criteria, of success in the eyes of Allah, is in three folds, which is (1) Amanu with Allah: that is be at Aman with Allah by using one’s faculties, especially thinking and Aqal, in order to seek knowledge and implement both the Ayaat of Allah, the Kalam of Allah and the Creations of Allah. Be at Aman, in terms of peace, security, harmony and goodwill with others and be upholders of our Meesaq with Allah. (2) Amanu with Youm Al Akhira: Mean be at Aman with Youm- the well-known and confirmed fact and event of Akhira- the concept of perfect recompense, which is going to happen sooner or later. The concept of Amanu with Youm Al Akhira, means being certain of the fact that this Hiyaat-ud-Duniya, is a temporary life here on earth and the Qayyam Akhira is the life hereafter, where we will abide forever. Whether that is heaven or hell is based on the perfect recompense and the scale of justice whereby not even an atom weight of our deeds will be held unaccountable for. (3) Do Amal-e- Swalehan: The deeds of Is’lah – in order to create the balance, to restore peace, law & order, to resume the situation back to its correct place- right and balanced in all aspects by removing all lacks, deficiencies & mistakes.

 

Through earlier Ayahs we also learned about Our Meesaq with Allah as Bani Israel: The specific terms of this covenant with respect to Allah’s Rasool became as Meesaq- binding and unbreakable upon us, as the Bani- Israel, as followers of any of Allah’s Nabiyeen, when Allah has sent to us Allah’s Nabiyeen with the Kitaab & Hidaya and Allah’s Rasool with clear duties of Balaghat of Allah’s Risalat- these three folds terms of this Meesaq which were binding upon us as Bani Israel are Amanu with the Rasool, be his/her Nas’eer and Azartum- Confirm, strengthen & fortify him/her. But contrary to these terms of the contract, the Conducts & Behaviors of Bani-Israel towards Allah’s Rasool: Whenever Allah’s Rasool, Ja’aka- carried out the duties with, present with, attend to the duties of the Rasool with the Kitaab, bring to fruition their duties of Balaghat of Allah’s Risalat, telling them in detail and explaining to them the Allah’s Hidaya, with what their Nafe-e- Ammara- did not Tahwa- desire, since they were into a delusionary state, distracted from, deviated from- Zalal away from the Deen and the Hidaya, which had made them forget and ignore the day of accountability and recompense. Since they do not want to come out of that wishful thinking, there could only be two responses from them, which was either they Kazaba- reject, deny, take it as a joke, made fun and ridicule the Rasool or they Qatal the Rasool- either in physical or metaphorical terms, with the basic intention to render the Rasool ineffective, either by killing him/her or killing his/her confidence, suppressing and silencing the Rasool.

 

Because these conducts and Behaviors, Hasebu of Bani-Israel: Bani- Israel Hasebu- earned as their due right based on their deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals, nothing else except Kunu- aiming to reach the final destination and status of being a Fitna- ways and means of tempting people away from Allah’s Risalat, by diverting away from or misleading them from the Hidayah. Then they A’amu– become blind, unable to see or perceive anything, as well as being led into ambiguity, mysteriousness, puzzling and consumed state since Allah’s Hidayah has been hidden from them, camouflaged from them, due to their own acts of Kufar and Shirk; as well as them becoming anything but an intellectual human being since to seek knowledge and be at Aman with the use of one’s Aqal is the basic criteria of a human being. Additionally, they S’ammu– became such people who do not pay attention or listen with complete attention and focus, nor with complete intellectual presence- they neither listen nor have the intention to follow or obey the Hidayah- due to the reason that they do not Ya’qaluna- do not use their Aqal, thinking, reasoning and intellect- such people have been conditioned to and have memorized by learning through repetition, routine and ritualistic actions and words, because of which they are fixed and contained in their positions, in their comfort zones, and are therefore not able to use their Aqal, make any effort, listen or pay attention to the Hidayah. The Basic fundamental reason- the use of one’s Aqal, thinking, intellect and reasoning is one of the most powerful blessings given by Allah, and the basic requirement of Amanu- to be at Aman, one has to seek knowledge and has to use one’s faculties especially that of Aqal, thinking, reasoning and intellect. The basic root cause of these acts of S’ummun Bukum and Am’un is that the person does not Ya’qaluna- does not use his/her Aqal, thinking, reasoning and intellect. Those who do not Yaqaluna- do not use their brain, their Aqal, reasoning, intellect and thinking, end up being blind followers of others, of obeying and following the laws other than those of Allahs, of taking Moulana, and Waliy other than Allah, of going extreme in Kufar, of following certain repetitive rituals and behaviors as guided to them by the ones whom they follow blindly from which there is no Khair for anyone- these rituals do no benefit anyone and are designed to continue to make them blind followers and be dependent upon their Maulanas and Awliyas.

 

Keeping in above context in consideration, especially those among the bani-Israel becoming blind followers due to lack of use of their Aqal, thinking and intellect, the next Ayah 5:72, Allah says, “Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah is the Masehu (الْمَسِيحُ) Ibnu (ابْنُ) Maryam….” Here the word Kafara, means those who do Kufar. The word KUFR (لْكُفْرَ) means to conceal, hide or to cover. The definition of Kufr also includes concealment, non-utilization of one’s faculties, Aqal and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of the humanity- which Allah wants to be made freely available. As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat- 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 Qaalu is normally translated as ‘they said’, 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. that are obvious to others. The word Maseh: is normally assumed to be the title of Nabi Easa but two points to notice is that (1) the word is used alongside with Al, meaning ‘the’ referring to a specific Maseh among the many. And (2) Quran has not used Al-Maseh alongside the word ‘Easa’ in all of the places where Nabiy Easa is mentioned, where ‘Easa’ is mentioned separately and in a stand-alone manner as well. Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh. The word IBN’s basic meanings are in terms of laying the foundations, building or working for something. Therefore, when used for “Al (the) Maseh ibna Maryam” it means laying the groundwork, working for, and the foundations as of Maryam, by those who are possessor of certain characteristics as defined by the word Maseh. “AlMaseh”, as defined by Quran, is to refer to those people are Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are not Mutakabbir- proud or arrogant. Thus, here when Allah says, “Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah is the Masehu (الْمَسِيحُ) Ibnu (ابْنُ) Maryam….” It means those who Kafaru, do not seek knowledge, do not use their Aqal, as already discussed in the earlier ayahs about them not using their Aqal and hence end up being S’ummun and A’umun- complete blind followers. Thus, these people, who Kafaru, certainly their Qaalu, their conducts and behaviors are as if Allah is the Maseh Ibn-e-Maryam. As we know the phrase the Maseh Ibn-e-Maryam refers to all the Rasool of Allah who are Ibn-e-Maryam, walking in the footsteps of Maryam, they lay the foundations and build the groundwork, working for Allah’s Risalaat; they aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are not Mutakabbir- proud or arrogant. Therefore, these people who Kafaru, who do not use their Aqal and intellect, their conducts and behaviors are reflective as if they consider the Rasool, whoever is the Maseh Ibn-e-Maryam, as being equal to Allah. Thus, they regard their Rasool as if the Rasool is Allah, assigning their Rasool as Shareek and equal to Allah, they follow the sayings of the Rasool instead of the Kitaab, trying to become the Rasool’s Aabid instead of that of Allah.

 

Whereas the conducts and behaviors of the Maseh Ibn-e-Maryam is described in the next phrase as “….. And the Maseh (الْمَسِيحُ) Qala (وَقَالَ), ‘O Bani (بَنِي) Israel (إِسْرَائِيلَ) A’abadu (اعْبُدُوا) Allah- My Rabb (رَبِّي) and your Rabb (وَرَبَّكُمْ)….” Here, the word Israel are assumed to be children of Nabiy Yaquoob and assumed to refer to jews only, however both of these assumptions are not substantiated by Quran. The basic meanings of the word Israel means to adopt new ways and ideas by letting go of the previously adopted ways and methods. If we look at the usages of the word Israel by Quran, they are the Zurriyat who follow in the same footsteps of those who were carried with Nabi Nuh in his boat. Nabi Yaqoob came way later. Additionally, a point to note here, is that the traits and characteristics of those who rode with Nabi Nuh in his boat, was that they let go of their preconceived ideas, practices, and had Amanu with Nabi Nuh, they sacrificed everything, their families, their business, etc. in order to adopt the Nabi’s Naba. Hence, whenever Allah says Zurriyat of Nabi Nuh, means those who follow in the same footsteps as those who accompanied him in his boat. Thus, they were Israel in the meanings of who adopted the Naba’s new ways and ideas by letting go of the previously adopted ways and methods and by making personal sacrifices. In Quran, those of the Israel refers to the stage of mankind after the big flood, wherein the humanity practically started from afresh in that region; referring to the stage of mankind, where people follow the Naba of Allah’s Nabi, by letting go of previously adopted practices and making personal sacrifices. The phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. Thus, here when the Maseh Ibn-e-Maryam, i.e., their Rasool of Allah as appointed to them, addressed them as “Oh Bani Israel” Allah is not addressing someone else but us, those who are followers of any and all of Allah’s Nabiyeen. The word Abadu- means do Abd. The word abd means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e., one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later. Therefore, Abd is not worship as is generally translated, as it does not involve any hardship or struggle, but the concept of Abd has “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits. The word Rabb: as in my Rabb and your Rabb in this ayah, cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. For instance, the process of bringing up a child, the creation of a human in a mother’s womb, the creation of a butterfly or a pearl at the bottom of sea. All these processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e., Rabb of all the worlds. Thus, here when Allah says, “….. And the Maseh (الْمَسِيحُ) Qala (وَقَالَ), ‘O Bani (بَنِي) Israel (إِسْرَائِيلَ) A’abadu (اعْبُدُوا) Allah- My Rabb (رَبِّي) and your Rabb (وَرَبَّكُمْ)….”, means as a response to those people who Kafaru, who do not use their Aqal and intellect, their conducts and behaviors are reflective as if they consider the Rasool, the Maseh Ibne Maryam, as being Allah, who regard their Rasool as if the Rasool is Allah, assigning their Rasool as Shareek and equal to Allah, they follow the laws of the Rasool, trying to become the Rasool’s Aabid instead of that of Allah; as a response to such people, the Maseh Ibne Maryam addressed to them as Bani-Israel, as those who are the followers of any of Allah’s Nabiyeen, that they should do Abd of Allah- that is follow the laws of only Allah and no one else, since Allah is the only one who is carrying out the process of Rabobiat for everyone and it is the same Rabb of the Rasool, the Maseh Ibn-e-Maryam as well them- the Bani-Israel.

 

The next phrase is the description of such people in clear concise terms, who although are the Bani-Israel, but they consider their Rasool, the Maseh Ibne Maryam as Allah, which is indeed a clear act of Shirk, “…..Indeed, the one who Yushrik (يُشْرِكْ) with Allah, then indeed, Harama (حَرَّمَ) Allah upon the person the Jannata (الْجَنَّةَ) and the person’s Ma’wana (وَمَأْوَاهُ) is the fire. And what is to the Zwalimeen (لِلظَّالِمِينَ) any Ans’aarin (أَنْصَارٍ).” As we know, the word Shirk, is normally mistranslated as idol worshipping only but it is much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. The word Jannat: and the word Jinn shares the same characteristics of meanings. The word Jinn is normally translated as some supernatural creature. But this is a wrong understanding. The word Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend, for instance Jannat as heaven is that place, which is not only invisible to us, but also something which we are not able to comprehend or understand completely. The word Ma’wana- is normally translated as abode, but if we analyze the usage of the word as per Quran, it is used mostly alongside with either the word ‘An-Naar’, meaning the fire or ‘Jahannum’ meaning hell. The word A’aawa is used in Quran in terms of being surrounded by all sides, in terms of being shielded or sheltered by being covered or surrounded from all sides. The same words are also used in the meanings of shelter, refuge or a hiding place, or a place of retreat. The word Zwalimeen- is the plural of the word Zaalim who does Zulm. Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Mazloom is the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat as an opposite of Noor. Therefore, Zulm also could refer to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the Noor (light and Hidayah). The word Ans’aar: shares the same meanings as the word Nas’eer. The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. Basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it is used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind as well as in the meanings of helper or assistance, to protect/shield and remove harmful impacts, victory or success, etc.

 

Thus, here when Allah says, “…..Indeed, the one who Yushrik (يُشْرِكْ) with Allah, then indeed, Harama (حَرَّمَ) Allah upon the person the Jannata (الْجَنَّةَ) and the person’s Ma’wana (وَمَأْوَاهُ) is the fire. And what is to the Zwalimeen (لِلظَّالِمِينَ) any Ans’aarin (أَنْصَارٍ).” is the description of such people in clear concise terms, who although are the Bani-Israel, followers of Allah’s Nabiyeen, but they consider their Rasool, the Maseh Ibne Maryam as Allah, which is indeed a clear act of Shirk, that is assigning partners to Allah, in matters where no one else is the authority. Since the only laws we’re required to follow, in matters of Deen, are Allah’s laws, which are clearly mentioned in detail in the Kitaab, when one does Abd of anyone else other than Allah, even becoming blind followers of the laws of the Rasool, as if those laws are of Allah, this is in fact Shirk since the only Hikm, the lawmaker in Deen is Allah. As per Quran, Allah can Yaghfir- protect from impacts of any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah, As it is a great Zulm- the height of injustice accorded towards Allah as our Rabb, who is carrying out the process of Rabobiat for each and everyone. Due to such acts of Zulm and Shirk, the Jannat becomes haram- prohibited for them and the person’s Ma’wana is the Fire. It means not only that the person will be surrounded by the fire from all sides, but the fire will be the person’s shelter, refuge, abode and residence, wherein the person will reside forever. Such Zwalimeen are referred here both in the meanings of those who commit injustices at their heights due to their acts of Shirk, but also them being in utter and great darkness and confusion, due to their acts of Kufar as opposed to be blessed with Allah’s Noor and Hidayah. For such people, there would be no Ans’aar, meaning assistance, help, protection, catalyst to turn efforts & struggles into results that could take them out from the extreme difficult situation in which they are which is the Ma’awna of the fire.

 

The next Ayah 5:73, Allah continues the discussion about the same people by saying that, “Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah S’ales’u (ثَالِثُ) S’aales’atin (ثَلَاثَةٍ)….”, here the word S’ales’u, S’aalesatin, is normally mistranslated as third of the three, as if Allah is the third of the three, whereas this is not what this phrase is saying. The word S’als’a is normally translated as number ‘three’ in All of its usages in Quran, for instance in Ayah 4:171, the word S’alas’atun is normally mistranslated as ‘three’ and misinterpreted to say as if Allah is talking about the concept of three Gods of Christianity. However, the basic meanings of the word are in terms of transformative, growth and development phase, aspects and periods, which, due to the intense transformation, growth or development requirements, are challenging and demanding in nature. Thus here, when Allah says, “Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah S’ales’u (ثَالِثُ) S’aales’atin (ثَلَاثَةٍ)….”, means that those who do Kufar, as continuation of the depiction of those people described in the earlier ayahs so far, who do not seek knowledge, do not use their faculties, especially Aqal and thinking, who become blind followers taking their Rasool as equal to Allah and trying to become Aabid of the Rasool instead of following the laws of Allah, committing clear acts of Shirk and Zulm- the conducts and behaviors of such people project as if they are saying that ‘Indeed Allah is the one who carries out the growth, transformative and development phase for each and every one who has matured and developed. But contrary to what they say and project, the next phrase describes the counter-argument by Allah to what their conducts and behaviors are really embodying as per the gyst of their beliefs and conducts.

 

Thus, the next phrase is, “…..And what of the Ilaahun (إِلَٰهٍ) except Ilaahun (إِلَٰهٌ) Wahidun (وَاحِدٌ) And if not they Yantahu (يَنْتَهُوا) from what they Yaquluna (يَقُولُونَ), surely Yamassanna (لَيَمَسَّنَّ) those who Kafaru (كَفَرُوا)- among them a painful Aza’aab (عَذَابٌ).”, Here the word Wahid, is normally mistranslated as ‘one’; both the words ‘Ahad’ and ‘Wahid’ are wrongly assumed to mean ‘one’ and assumed to be used interchangeably however the word ‘Wahid’ is not the same as ‘Ahad’ and is used in the meanings of the whole, the same, as in all of one type/kind, or all-encompassing as the same. The word Yantaha, meaning they Nahi. The word Nahi or Noho means to forbid, to stop, curtail, contain, block, go against as head on war, or fight as in the phrase Amar Bil Maroof wa Nahi An Al Munkir frequently used in Quran.  The word Yamassana means they Massana. The word Massana is normally mistranslated as touch or be afflicted by confusing the word with Masass without the use of the word Nuun (نَّ) at the end. The word Masanna is a thick revolving disc used for grinding purposes with razor sharp edges and thus used in the meanings of grindstone, sharpener, grinding machine, razor strop etc. It’s also used in the meanings of having lived a long life referring to a person who is very old or aged and thus is also used in the meanings of anything or anyone who or which is advanced in years, old, senior, antique or aged etc. Thus, in this Ayah, when Allah says, “Certainly Kafara (كَفَرَ) those who Qaalu (قَالُوا), ‘Indeed, Allah S’ales’u (ثَالِثُ) S’aales’atin (ثَلَاثَةٍ)’. And what of the Ilaahun (إِلَٰهٍ) except Ilaahun (إِلَٰهٌ) Wahidun (وَاحِدٌ). And if not they Yantahu (يَنْتَهُوا) from what they Yaquluna (يَقُولُونَ), surely Yamassanna (لَيَمَسَّنَّ) those who Kafaru (كَفَرُوا) among them a painful Aza’aab (عَذَابٌ).” means that those have certainly committed acts of Kufar, whose conducts and behaviors project as if they are saying that ‘Indeed Allah is the one who carries out the growth, transformative and development phase for each and every one who has matured and developed. But contrary to what they say and project, Allah is giving a counter-argument in this Ayah while at the same time telling us what their conducts and behaviors embody in reality by asking a thought-provoking question as ‘What and how can anyone be your deity if it is not a Wahidan deity? which means that by trying to do Abd of their Rasool and not Allah, becoming blind followers of the Rasool’s sayings instead of the laws of Allah, they do not treat their deity as Wahid, because the deity is the same, the whole, the all-encompassing being, who is your Rabb and my Rabb and everyone and everything in the universe- there is not possibility of any Faraqna, i.e., distinction or differentiation at all when it comes to doing Abd in matters of Deen, which is only possible towards Allah since Allah is the ONLY being who is all-encompassing, the whole, unique, the same Rabb for everyone, and without any comparison with anyone at all not even the Rasool of Allah who is the Maseh Ibne Maryam. But their conducts and behaviors Yantahu from what they Yaquluna- means their conducts and behaviors go against in terms of contradicting what they are saying from their mouths and projecting that Allah is the one who is S’ales’u S’aales’atin- who carries out the transformative process, development and growth process for all those who have been matured, grown and developed. Therefore, due to the differences in their conducts and behaviors versus what they project and say, such people have actually Yamasanna in Kufar and earned the due right of Azaabe Aleem- thus they have advanced in Kufar, being surrounded by all sides, in terms of being matured then, would have to go through the painful Azaab.

 

The next Ayah 5:74, Allah says, “So, will they not Yatabuna (يَتُوبُونَ) towards Allah and Yastaghfirunahu (وَيَسْتَغْفِرُونَهُ)? And Allah is Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).” Here the word Yatabuna- means they do Touba, which is normally translated as repent, but in Quran it is a much broader and deeper concept than just uttering few words from one’s mouth or feeling remorseful or regret. The word basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to 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 correction, correcting the damage done by one’s’ mistakes and Zulm, getting things back in order, putting them in their rightful place and giving the compensation of whatever harm was done. The word Yastaghfirunahu, means they seek Astaghfir and the word Ghafoor, means the one who is the source of Astaghfar. These words are normally mistranslated as pardon or forgive but the words basically mean to hide, to cover, to protect by hiding/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 or protection 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! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr, that is provides protection and shield against the impacts of wrong path and previously done wrong deeds. The word Raheem: is normally mistranslated as most merciful whereas the word has nothing to do with mercy or forgiveness at all. As per Quran the word, along with words like Raham, Rahmat, Rahman, shares the same characteristics as Arham- a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which are in four broad definitions. (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. It’s only after pure Touba, that we will get the privilege of Allah being Raheem back to us and in our lives. So, here when Allah says, “So, will they not Yatabuna (يَتُوبُونَ) towards Allah and Yastaghfirunahu (وَيَسْتَغْفِرُونَهُ)? And Allah is Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).” Is a divine solution given to such people to do pure Touba as per the concept of Quran in order to get back that Privilege of Allah as Ghafoor and Raheem in our lives, which is to pure TOUBA, a whole process as per Quran- i.e., take a U-turn, with the three Important Steps of Touba (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) Is’lah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. Once we make pure Touba towards Allah, then and only then, Allah is back in our lives as Ghafoor- source of protection & shield from the impact of wrong deeds and wrong path and Raheem- source of Rahmat, peace & tranquility in our lives. Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path, thus Allah is here giving a solution to such people, to come back to the righteous path, by becoming Abid of no one else but Allah.

 

The next Ayah 5:75, is then a continuation of the same arguments to these people to convince them to do Touba, “What is the Maseh (الْمَسِيحُ) Ibnu (ابْنُ) Maryam except Rasulun (رَسُولٌ)….” As we know the word Rasool is normally translated as messengers who deliver Allah’s Risaalat- the message. The role and duties of the Rasool is as described in the Quran as the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches their communities the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. Quran also tells us that the only duty of the Rasool is to Balagha- deliver the Risaalat.  Thus, here when Allah says, “What is the Maseh (الْمَسِيحُ) Ibnu (ابْنُ) Maryam except Rasulun (رَسُولٌ)….”, Allah is continuing the counter-arguments to such people who treat Allah as the Maseh-Ibn-e-Maryam, that is treat their Rasool as if Allah is the Rasool, by committing clear acts of Shirk and Kufar. Allah is saying to such people that what is the Maseh Ibne Maryam, except is a Rasool, means that how can you consider Allah and the Maseh Ibne Maryam, the Allah’s Rasool, as the same, since Allah is the Wahid deity whereas the Maseh Ibne Maryam is a Rasool of Allah, nothing less nothing more, who is delivering, the same Kitaab that you’re holding in your hands, and that have been given to Allah’s Nabiyeen, that you as Bani-israel are the Zurriyat, the followers of.

 

The next phrase “…..Rusulu (الرُّسُلُ) have passed away from before them and their the S’adeeqatun (صِدِّيقَةٌ) Ummuhu (وَأُمُّهُ)….” Is normally mistranslated as ‘Many Rasool have passed before him and his mother was a supporter of truth’ which is not what this ayah is saying at all. Here the word S’adeeqatun, means acts of Saadiq and Sadaqa- The word Sadaq is to do with sincerity, purity of heart and mind, alignment of one’s statements with one’s actions and to prove through actions, what is deep hidden inside one’s heart and intentions. The word Sadaqaat is normally translated as charity, but as per Quran it is the quality of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest at all times. Therefore, the word Sadaqa is spending in the path of Allah with purest intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intentions and honesty. The word Ummahu: has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Foundations, Residence, Abode, Nation, Community etc. Thus, when Allah says, “…..Rusulu (الرُّسُلُ) have passed away from before them and their the S’adeeqatun (صِدِّيقَةٌ) Ummuhu (وَأُمُّهُ)….” This phrase is continuing the counter-arguments to such people who treat Allah as the Maseh Ibne Maryam, their Rasool. After saying to such people to do Touba in order to get Allah back in their lives as Ghafoor Raheem, Allah then says, what is the Maseh Ibne Maryam, except is a Rasool- many Rasool have passed from before them, and theirs’ are the S’adeeqat Ummu- means that their Ummu- the and fundamentals of the Maseh Ibne Maryam as the Rasool of Allah are Sadeeqat- meaning their Ummat- foundations and fundamentals of delivering Allah’s Risalat is done with sincerity, purity of heart and mind, with complete alignment of their speech, actions and intentions that is to Balagha Allah’s Risalat is deep hidden inside their heart and intentions, that is they and their foundations on which they work are pure in heart and deeds, and are the reflective of their pure intentions of Balagha- to deliver, explain clearily Allah’s Risalat- the message. They carry out these tasks of being Allah;s Rasool with purest intentions and honesty without any pretense or faking but undertake their duties of Rasool with the purity of heart and intentions, keeping actions/deeds aligned with internal intentions and honesty.

 

The next phrase “…. Kana (كَانَا) Ya’kuluna (يَأْكُلَانِ) the T’ua’ama (الطَّعَامَ)….” Is normally mistranslated as ‘they both used to eat food’, which is a completely wrong interpretations and devoid of any divine wisdom, why Allah would tell us about them eating food. This phrase is nothing to do with food at all. Here the word Kana- is either normally translated as ‘is, should be, was, etc.’ or completely ignored for instance here in this Ayah. The real meanings of this word are in terms of reaching the final state or situation denoting the most permanent and final situation, outcome or form of one’s deeds and actions. The word Ya’kuluna, means they Kulu. The word is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but all conducts, acts of consumption, utilization, which results in benefiting from anything or engaging with it in any form or shape. The word T’ua’ama- is normally mistranslated as food only, whereas the word is used in Quran in much broader meanings in terms of indulging in, experiencing, recognizing, practicing or taking up something, in terms of tasting, experiencing or indulging in something. Thus here, as well we cannot ignore the context of this phrase and Ayaah and nothing to do with eating of food at all. Here we need to keep in mind that Allah is describing the characteristics of those who are the Maseh Ibne Maryam, that is those who are the Rasool of Allah who Balagha Allah’s Risalaat, as they “….- Kana (كَانَا) Ya’kuluna (يَأْكُلَانِ) the T’ua’ama (الطَّعَامَ)….” Means their overall conducts and behaviors are embodiment of such acts and deeds which lead them towards their desired most permanent stage where they Ya’kuluna T’ua’ama- meaning they Kulu, consume, utilize and benefit from the Risa’lat, Allah’s Kitaab as well as they T’ua’ama, indulge in, experience, practice and practically implement the divine guidance by taking it up, in terms of adopting it in their conducts and behaviors.

 

The next phrase “…Anzur (انْظُرْ) how Nubayyanu (نُبَيِّنُ) to them the Ayaat (الْآيَاتِ), then Anzur (انْظُرْ) how Yu’fakuna (يُؤْفَكُونَ).” Here the word Anzur- basically means to look from one’s eyes- but the word Nazar has meanings of thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It is also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. The word Nubayyana- means we Bayyin to them- the words’

basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making something distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidence or proof. The word Ayaat: is plural of the word Ayat. Ayat 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 & 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 senses), 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 the universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. If we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it’s like doing Kufar. The word Y’ufakuna- the word is normally translated as deluded, but the basic meanings of the word are in terms of telling lies, or giving untrue or false information to someone. It’s also used in the meanings of taking apart something, in terms of breaking it open, detach, disentangle, dissemble or dismantle something.

 

Thus, here when Allah says, “…Anzur (انْظُرْ) how Nubayyanu (نُبَيِّنُ) to them the Ayaat (الْآيَاتِ), then Anzur (انْظُرْ) how Yu’fakuna (يُؤْفَكُونَ).” The word Anzur, used here twice, which refers to perceive with all one’s faculties along with thinking, observing, closely watching and linking whatever is being perceived with one’s knowledge and other aspects already communicated, for instance in the earlier Ayahs up till now, Allah first discussed about those people who take the Maseh Ibne Maryam as Allah, who commit acts of Zulm and Shirk with Allah- they try to distinguish between Allah and Rasool and become blind followers of Allah’s Rasool becoming their Aabid instead of Allah’s. Then Allah has described Allah as the Rabb who is carrying out the process of Rabobiat for everyone and everything and who is the Wahid- the same, all-encompassing deity with no comparison with anyone at all. Then finally, Allah describes the characteristics of those of Allah’s Rasool who are the Maseh Ibne Maryam, which is that the Maseh Ibnu Maryam is nothing except a Rasool of Allah, many of the Rasool have passed on before them and theirs, are the Sadeeqat Ummat- Sadaqaat foundations and fundamentals. Another characteristic is that through their conducts and behaviors they aim to reach the final desired end destination as they consume, utilize and benefit from the Risa’lat, Allah’s Kitaab as well as they indulge in, experience, practice and practically implement the divine guidance by taking it up, in terms of adopting it in their conducts and behaviors. Thus, keeping all this in mind, when one Anzur, how the Ayaat of Allah has been made Bayyin, distinctly clear as evidence, proof, explained in detail, making distinct the Haqq from the Baatil, to them- i.e., the Rasool of Allah as the Maseh Ibne Maryam. Then Allah ask us to Anzur again, how they Yukafuna- referring to those people who do Kufar, taking the Maseh Ibne Maryam as Allah, and doing shikr, as to how they not only, use Allah’s Ayaat to give untrue and false information about the Ayaat, but also how they take the Ayaat apart, dismantling it, taking Ayaah out of their Mawazihi, out of their context and placement, dismantling the Ayaat. Because to them is the focus to be Aabid of the Rasool, instead of Allah, therefore they take the Ayahs of Allah out of their context and Wazah in order to insert their own meanings and interpretations and give untrue and false information to others.

 

The next Ayah 5:76, “Qul (قُلْ), ‘Do you Ata’badun (أَتَعْبُدُونَ) from besides Allah what has no Yamleka (يَمْلِكُ) for you Zarran (ضَرًّا) nor Nafa’an (نَفْعًا)- And Allah is the Same’eu (السَّمِيعُ) the all-knowing?” Here the word Yamleka, means they have Mulk, or they are Maalik of. The word ‘Mulk’ means sovereignty, powers, authority or ownership. The word Zarran, is normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e., in the meanings of intense hurt, harm and/or torture. The word Nafa’an, is normally translated as benefit or welfare but the basic characteristics of the meanings of this word are, as opposite to the word Zarar. Thus, the word Nafa’a means extreme help, assistance, benefit, improvement, compensation, advantage, benefit, remedy or utility. It is also used in Quran in terms of profit or earning of a due right in terms of return on someone’s investment of their efforts, Amwaal, their spending on money, property, title, resources etc. Thus, here when Allah says, Ayah 5:76, “Qul (قُلْ), ‘Do you Ata’badun (أَتَعْبُدُونَ) from besides Allah what has no Yamleka (يَمْلِكُ) for you Zarran (ضَرًّا) nor Nafa’an (نَفْعًا)- And Allah is the Same’eu (السَّمِيعُ) the all-knowing?” Allah is putting the counter arguments towards those who treat Allah as equal to the Maseh Ibnu Maryam, as they try to follow the sayings of the Rasool, instead of Allah’s laws, whereas Allah is asking them a thought provoking logical question that, do you Abd- follow the laws, in complete submission and obedience, to someone who has no power, authority or sovereignty in any manner whatsoever for any Zarar- extreme harm, hurt or injury, accorded to you, neither for any Nafa’a- extreme benefit, help, assistance, improvement, compensation, advantage, benefit, remedy or utility in any manner whatsoever as they cannot give you any of your due rights in terms of any profit or your earning of your due right in terms of the return to any of your investment of your efforts, Amwaal, your spending of money, property, title, resources etc. in the way of you doing Abd for them. Therefore, trying to do Abd and follow someone’s laws in Deen who can neither have the power, authority or sovereignty to cause you any extreme harm, hurt or injury, nor they can benefit you or give you your earnings in any way at all- Thus they are helpless in either way for you, so why would you do Abd for them. You should do Abd for Allah, the Wahid deity, the one who is all knowing, all hearing and perceiving of what you do.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs from 72 to 76, give us the following divine guidance that we can apply in our day to day lives.

 

• The criteria for ascertaining the extend of Kufar is when they Qaalu, ‘Indeed, Allah is the Masehu Ibnu Maryam. Those who Kafaru, do not seek knowledge, do not use their Aqal and end up being S’ummun, Bukum and A’umun- as blind followers- we get the divine wisdom of a criterion to ascertain if they are Kufar and to what extent. The people who Kafaru their Qaalu, their conducts and behaviors are as if Allah is the Maseh Ibne Maryam refers to all the Rasool of Allah who are Ibne Maryam, the Rasool walks in the footsteps of Maryam, lays the foundations and builds the groundwork, working for Allah’s Risalaat; aims to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and is not Mutakabbir- proud or arrogant. These people who Kafaru, who do not use their Aqal and intellect, their conducts and behaviors are reflective as if they consider the Rasool, whoever is the Maseh Ibne Maryam, for them, as being Allah and Allah as the Maseh Ibnu Maryam. Thus, they regard their Rasool as if the Rasool is Allah, assigning their Rasool as Shareek and equal to Allah, they follow the laws of the Rasool, trying to become the Rasool’s Aabid instead of that of Allah.

 

• Whereas the Maseh Qala, ‘O Bani Israel A’abadu Allah- My Rabb and your Rabb’ As a response to those people who regard Allah as if Allah is the Maseh Ibnu Maryam, assigning their Rasool as Shareek and equal to Allah, the Maseh Ibn-e-Maryam addressed to them as Bani-Israel, as those who are the followers of any of Allah’s Nabiyeen, that they should do Abd- that is follow the laws of only Allah and no one else, since Allah is the only one who is carrying out the process of Rabobiat for everyone and it’s the same Rabb of the Rasool, the Maseh Ibn-e-Maryam as well them- the Bani-Israel.

 

• Indeed, the one who Yushrik with Allah, then indeed, Harama Allah upon the person the Jannata and the person’s Ma’wana is the fire. And what is to the Zwalimeen any Ans’aarin. is the description of such people in clear concise terms, who although are the Bani-Israel, followers of Allah’s Nabiyeen, but they consider their Rasool, the Maseh Ibn-e-Maryam as Allah, which is indeed a clear act of Shirk, that is assigning partners to Allah, in matters where no one else is the authority. Since the only laws we’re required to follow, in matters of Deen, are Allah’s laws, which are clearly mentioned in detail in the Kitaab, when one does Abd of anyone else other than Allah, even becoming blind followers of the laws of the Rasool, as if those laws are of Allah, this is infact Shirk since the only Hikm, the lawmaker in Deen is Allah. As per Quran, Allah can Yaghfir- protect from impacts of any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah, As it’s a great Zulm- the height of injustice accorded towards Allah as our Rabb, who is carrying out the process of Rabobiat for each and everyone. Due to such acts of Zulm and Shirk, the Jannat becomes haram- prohibited for them and the person’s Ma’wana is the Fire. It means not only that the person will be surrounded by the fire from all sides, but the fire will be the person’s shelter, refuge, abode and residence, wherein the person will reside forever. Such Zwalimeen are referred here both in the meanings of those who commit injustices at their heights due to their acts of Shirk, but also them being in utter and great darkness and confusion, due to their acts of Kufar as opposed to be blessed with Allah’s Noor and Hidayah. For such people, there would be no Ans’aar, meaning assistance, help, protection, catalyst to turn efforts & struggles into results that could take them out from the extreme difficult situation in which they are which is the Ma’awna of the fire.

 

• Kafara those who Qaalu, ‘Indeed, Allah S’ales’u S’aales’atin’. And what of the Ilaahun except Ilaahun Wahidun. means that those have certainly committed acts of Kufar, whose conducts and behaviors project as if they are saying that ‘Indeed Allah is the one who carries out the growth, transformative and development phase for each and every one who has matured and developed. But contrary to what they say and project, Allah gives counter-argument at the same time telling us what their conducts and behaviors embody in reality by asking a thought-provoking question as ‘What and how come can anyone be your deity if it’s not a Wahidan deity? which means that by trying to do Abd of their Rasool and not Allah, becoming blind followers of the Rasool’s Law instead of the laws of Allah, they do not treat their deity as Wahid, because the deity is the same, the whole, the all-encompassing being, who is your Rabb and my Rabb and everyone and everything in the universe- there is not possibility of any Faraqna, i.e., distinction or differentiation at all when it comes to doing Abd in matters of Deen, which is only possible towards Allah since Allah is the ONLY being who is all-encompassing, the whole, unique, the same Rabb for everyone, and without any comparison with anyone at all not even the Rasool of Allah who is the Maseh Ibn-e-Maryam. But their conducts and behaviors Yantahu from what they Yaquluna– means their conducts and behaviors go against in terms of contradicting what they are saying from their mouths and projecting that Allah is the one who is S’ales’u S’aales’atin- who carries out the transformative process, development and growth process for all those who have been matured, grown and developed. Therefore, due to the differences in their conducts and behaviors versus what they project and say, such people have actually Yamasanna in Kufar and earned the due right of Azaabe Aleem- thus they have advanced in Kufar, being surrounded by all sides, in terms of being matured then, would have to go through the painful Azaab.

 

• The concept of Touba and Astaghfir to ensure Allah is is Ghafoorun Raheem- this Is a divine solution given to such people to do pure Touba and Astaghfir as per the concept of Quran in order to get back that Privilege of Allah as Ghafoor and Raheem in our lives, which is to pure TOUBA, a whole process as per Quran- i.e., take a U-turn, with the three Important Steps of Touba (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) Is’lah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. Once we make pure Touba towards Allah, then and only then, Allah is back in our lives as Ghafoor- source of protection & shield from the impact of wrong deeds and wrong path and Raheem- source of Rahmat, peace & tranquility in our lives. Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path, thus Allah is here giving a solution to such people, to come back to the righteous path, by becoming Abid of no one else but Allah.

 

• The Traits of the Maseh Ibnu Maryam: There are three key characteristics and traits of the Maseh Ibnu Maryam, (1) Only a Rasulun of Allah and Many Rasulu have passed from before them: The Maseh Ibn-e-Maryam is nothing except Allah’s Rasool who is delivering, the same Kitaab that we’re holding in our hands, and that have been given to Allah’s Nabiyeen, whom, we, as Bani-Israel, are the Zurriyat, the followers of. (2) the S’adeeqatun Ummuhu: theirs’, i.e. the Rasool’s acts and deeds are the S’adeeqat Ummu- means that their Ummu- the foundations and fundamentals of the Maseh Ibn-e-Maryam as the Rasool of Allah are Sadeeqat- meaning their foundations and fundamentals of delivering Allah’s Risalat is done with sincerity, purity of heart and mind, with complete alignment of their speech, actions and intentions that is to Balagha Allah’s Risalat is deep hidden inside their heart and intentions, that is they and their foundations on which they work are pure in heart and deeds, and are the reflective of their pure intentions of Balagha- to deliver, explain clearily Allah’s Risalat- the message. They carry out these tasks of being Allah;s Rasool with purest intentions and honesty without any pretense or faking but undertake their duties of Rasool with the purity of heart and intentions, keeping actions/deeds aligned with internal intentions and honesty. And the this traits of them is (3) They Kana Ya’kuluna the T’ua’ama: Means their overall conducts and behaviors are embodiment of such acts and deeds which lead them towards their desired most permanent stage where they Ya’kuluna T’ua’ama- meaning they Kulu, consume, utilize and benefit from the Risa’lat, Allah’s Kitaab as well as they T’ua’ama, indulge in, experience, practice and practically implement the divine guidance by taking it up, in terms of adopting it in their conducts and behaviors.

 

• The divine instructions to Anzur how Nubayyanu to the Maseh/Rasool them the Ayaat as well as Anzur how those who do Kufar and Shirk, taking Allah as the Maseh, Yu’fakuna. The word Anzur, used here twice, refers to perceive with all of our faculties along with thinking, observing, closely watching and linking whatever is being perceived with our knowledge and other aspects already communicated to us as per these ayahs. Thus, keeping all of the above in mind, when we’re asked to Anzur as a direct divine instruction, as to how the Ayaat of Allah has been made Bayyin, distinctly clear as evidence, proof, explained in detail, making distinct the Haqq from the Baatil, to them- i.e., the Rasool of Allah as the Maseh Ibn-e-Maryam, it means to connect all this to our knowledge, our Aqal, thinking, watching, observing and then taking lesson. Similarly, when Allah ask us to Anzur how they Yukafuna- referring to those people who do Kufar, taking the Maseh Ibn-e-Maryam as Allah, and doing shirk, as to how they not only, use Allah’s Ayaat to give untrue and false information about the Ayaat, but also how they take the Ayaat apart, dismantling it, taking Ayaah out of their Mawazihi, out of their context and placement, dismantling the Ayaat. Because to them is the focus to be Aabid of the Rasool, instead of Allah, therefore they take the Ayahs of Allah out of their context and Wazah in order to insert their own meanings and interpretations and give untrue and false information to others. The direct divine instructions here is again, to observe them, to connect their behaviors and conducts to these divine warnings, and to take ibrat, lesson from these.

 

• Do you Ata’badun from besides Allah what has no Yamleka for you Zarran nor Nafa’an- Allah has completed the counter arguments towards those who treat Allah as equal to the Maseh Ibnu Maryam, as they try to follow the laws of the Rasool, instead of Allah’s whereas Allah is asking them a thought provoking and sarcastic question as, do you Abd- follow the laws, in complete submission and obedience, to someone who has no power, authority or sovereignty in any manner whatsoever for any Zarar- extreme harm, hurt or injury, accorded to you, neither for any Nafa’a- extreme benefit, help, assistance, improvement, compensation, advantage, benefit, remedy or utility in any manner whatsoever as they cannot give you any of your due rights in terms of any profit or your earning of your due right in terms of the return to any of your investment of your efforts, Amwaal, your spending of money, property, title, resources etc. in the way of you doing Abd for them. Thus, the ones who are trying to do Abd for, whose laws you follow, can neither have the power, authority or sovereignty to cause you any extreme harm, hurt or injury, nor they can benefit you or give you your earnings in any way at all- Thus they are helpless in either way for you, so why would you do Abd for them. You should do Abd for the wahid deity, the one who is all knowing, all hearing and perceiving of what you do.

 

Footnotes:

 

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