Surah Al-Ma’idah Ayah No. 77 – 81

Surah Al-Ma’idah Ayah # 77 – 81 (5:77 – 81)

A.   TRANSLATION

٧٧  قُلْ يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ

[Quran 5:77] Qul (قُلْ), “O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)! Do not Taghlu (تَغْلُوا) in your Deen (دِينِكُمْ) Ghaira (غَيْرَ) the Haqq (الْحَقِّ) and do not Tattabe’u (تَتَّبِعُوا) Ahwa’a (أَهْوَاءَ) Quomin (قَوْمٍ)”. Certainly Zallu (ضَلُّوا) from before and Azallu (وَأَضَلُّوا) Kas’eer (كَثِيرًا) and Zallu (وَضَلُّوا) from Sawa’e (سَوَاءِ) the Sabeel (السَّبِيلِ).”

 

٧٨  لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ

[Quran 5:78] La’ena (لُعِنَ) those who Kafaru (كَفَرُوا) from Bani (بَنِي) Isra’el (إِسْرَائِيلَ) A’ala (عَلَىٰ) Lisaane (لِسَانِ) Daa’ud (دَاوُودَ) and E’asa (وَعِيسَى) Ibne (ابْنِ) Maryam. That is with what A’s’au (عَصَوْا) and Kaanu (وَكَانُوا) transgression.

 

٧٩  كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ

[Quran 5:79] They Kaanu (كَانُوا) not Yatanahuna (يَتَنَاهَوْنَ) from Munkarin (مُنْكَرٍ) then they do it so that to Ba’isa (لَبِئْسَ) what Kaanu (كَانُوا) they do.

 

٨٠  تَرَىٰ كَثِيرًا مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا ۚ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ

[Quran 5:80] Ta’raa (تَرَىٰ) Kaseeran (كَثِيرًا) of them Yatawalluna (يَتَوَلَّوْنَ) those who Kafaru (كَفَرُوا) so that Ba’isa (لَبِئْسَ) what Qadamat (قَدَّمَتْ) for them their Nafs (أَنْفُسُهُمْ) that Sakhet’a (سَخِطَ) Allah upon them and in the A’zaab (الْعَذَابِ) they Khaliduna (خَالِدُونَ).

 

٨١  وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَٰكِنَّ كَثِيرًا مِنْهُمْ فَاسِقُونَ

[Quran 5:81] And if they Kaanu (كَانُوا) Yuminuna (يُؤْمِنُونَ) with Allah and the Nabiyin (وَالنَّبِيِّ) and what Anzala (أُنْزِلَ) upon him/her. What Atakhizu (اتَّخَذُوهُمْ) them A’uliya (أَوْلِيَاءَ) but Kas’eeran (كَثِيرًا) of them Faasiquna (فَاسِقُونَ).

 

B.   THE CONCEPT:

 

Before we understand the concept behind these ayahs, it’s important to understand the two concepts of 1) Daud and 2) Easa Ibn-e-Maryam as per Quran.

 

USAGE OF THE WORD DAA’UD (دَاوُودَ) AS PER QURAN

The word Da’ud is normally interpreted as David and Nabiy Daud only, however just like the word Adam, used in Quran both as a name of one of Allah’s Nabiy (not the first one) as well as reflective of that stage of humanity where we were appointed as Khalifa on earth; the word Da’ud is also used in Quran, not just in terms of name of a Nabiy for instance as used in Ayah 6:84, but also in terms of specific traits and characteristics, for instance Ayahs 4:159 and onwards, discuss different groups and types of people from among the Ahl-e-Kitaab such as Ayah 4:162 talks about those who are firm and steadfast in knowledge, who Amanu (seek knowledge, be at Aman, use faculties, Aqal and be upholders of their covenant, Meesaq with Allah)- they Amanu with what has been Anzalna and they Aqamu the S’alaat and commit Zakaat and they Amanu with the Youm Al Akhira, so Allah reward them as a recompense with great reward. Thereafter in Ayah 4:163, Allah says, “Indeed, WE Wahiy (Auhena) upon you as we Auhena to Nuh and the Nabiyeen from after him and WE Auhena to Ibhrahim and Isma’el and Ishaaq and Ya’qub and the Asbaat’e and Easa and Ayyub and Younus and Haarun and Sulemaan. And WE gave Da’ud Zaburan” Notice here that all of the names of Allah’s Nabiyeen are mentioned separately and then in the end, Allah says that, “We gave Da’ud Zaburan”- this shows that D’aud is used in Quran in specific traits.

 

Similarly, After Addressing Ahle-Kitaab and specifically giving a divine instructions, not to Taghlu (transgress) in Deen and warning us how Quomin (standing up for, supporting or strengthening) of Ahwaa’ (desires that misled away from Allah’s Sabeel) is going to cause kas’eer (many, much) Zalal (misled, divert away from), then in Ayah 5:78, “La’ena those who kafaru from Bani Israel A’ala (peak of) Lisaane (statements, mention, eloquent expression of) Da’ud and Easa Ibn-e-Maryam- That is with what A’s’amu (disobeyed) and Kaanu Ya’taduna (transgress)” notice here that Easa Ibn-e-Maryam refers to all such people who are Rasool of Allah. Thus, here, mention of just two names of 1) Da’ud and 2) Easa Ibn-e-Maryam, are not used here as proper nouns referring to just two of All of Allah’s Nabiyeen but signifying specific traits and characteristics and all those people who exhibit these characteristics and traits.

 

We can get an idea of these specific traits of Da’ud from Ayah 2:251. Talking about the appointment of T’aalot in Ayah 2:247 as the King for the Bani Israel, then in Ayah 2:249, the T’aalot warning the Bani-Israel about Allah Mubtala (surround them and test them ) through a Nahar (what they desire for); thereafter in Ayah 2:251, “So defeated with the Azan (proclamation) of Allah and Qatala Da’ud Ja’alut and Allah gave him the Mulka and the Hikmat and gave him knowledge of what Yasha’u….” shows the meanings of the word D’aud as those who stand against and Qatal the J’aalut and their forces; who are given Mulk- authority, title, ownership, kingdoms on the earth as well as Hikmat- wisdom and intelligence, derived out of and as a result of them seeking knowledge.

 

In Ayah 17:55, Allah describes the concept of Dau’d a bit more as “And your Rabb is most knowing (source of all knowledge) with what is in the skies and the earth. And certainly, we Fazalna some of the Nabiyeen A’ala others. And we gave Da’ud Zaburan” As we know from usage of the word Zabuur in Quran, reference Ayahs 16:44, 21:104-105, 23:53, 26:96, the word Zuboor is used in the meanings of the record book that contains everything that has happened (in terms of past stories – the Zikar), or is going to happen in terms of accountability on the day of judgment in accordance of our deeds, or of future events, that Allah has given the knowledge to us through Allah’s Kitaab.

 

Thus, as obvious from above ayahs, the traits and characteristics of the concept of Da’ud as per Quran refers to those of Allah’s Nabiyeen, who have been given Fazal (blessings) of Allah in the form of knowledge of Zuboor (recordings, inscriptions of Ayaat of Allah that includes both the past events as Zikar as well as future events, including the accountability); those who stand against and Qatal the Baa’til forces; who are given Mulk- authority, title, ownership, kingdoms on the earth as well as Hikmat- wisdom and intelligence, derived out of and as a result of them seeking knowledge of both the Ayaat of Allah (kalam of Allah and creations of Allah).

 

USAGE OF THE WORD EASA IBN-E-MARYAM (عِيسَى ابْنِ مَرْيَمَ) AS PER QURAN

The word ‘Ibn’ is used in Quran in the meanings of building or making or laying the foundation for something or working in alignment with, or walking in the footsteps of someone. The phrase ‘Ibn-e-Maryam’, does not mean child or son of Maryam, as is normally mistranslated, but basically used in the meanings of the person(s) who is laying the foundations for, building, constructing the same way as, and working in the footsteps of Maryam. Just like the phrase ‘Millat-e-Ibrahim’, Which Allah asks us to follow and obey times and times again in Quran, the phrase ‘Ibn-e-Maryam’ holds special significance in the eyes of Allah and as per Deen-e-Islam, which means that both Al-Maseh and Easa are Ibn-e-Maryam, referring to certain characteristics, whereby one can work in alignment with and walk in the footsteps of Maryam. The word ‘Easa’ is similar to the word ‘Adam’ as per Quran. The word Adam means a specific level of humanity with knowledge and it was also the name of one of Allah’s Nabi among other Nabiyeen, but definitely was not the first man on earth. Similarly, the word Easa besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa.

 

In Ayah 19-30-34, the Quool of Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is explained in detail telling us about the conducts and behaviors of those who are Easa Ibn-e-Maryam as those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Hidayah, the Kitaab, is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at.

 

In Ayah 2:87, tells us that the phrase ‘Easa Ibn-e-Maryam’ is not referring to just Nabiy Easa, but in fact all of Allah’s Rasool, who were appointed by Allah who were either denied or rejected or were Qatal (killed allegorically or physically)- who were all given Bayyinaat and were strengthened with Rooh-il-Qudoos (the process & end result of the revelation). The same message is in Ayah 2:253.

 

The Ayah 3:45-47 inform us about Allah’s Malaik Basharat to Nabi Maryam whose Ism is Al Maseh Easa. The word Ism is used in Quran in the meanings of deep and thorough knowledge. Here the Malaik were giving Maryam the Basharat with the Kalam of Allah, the deep and thorough knowledge of both Al-Maseh and Easa characteristics and features – the basic foundations of how to be Allah’s Rasool, which is the Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people, both Al-Maseh and Easa, would be responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. Upon getting the Hidayah from Allah the reply of Nabi Maryam was ‘how can that be as no Bashar has Massasna me’. The word Massasna is used in Quran in the meanings of discover, unearth, investigate, seek, explore or finding something or someone. Thus here, the reply from Nabi Maryam was in fact that, how is that possible that I could Walad (bring someone to life, create) the Maseh and Easa (characteristics and features as per Allah’s Hidayah) as Ibn-e-Maryam (The ways as Nabi Maryam Learn, lay foundation, establish and do Abad of Allah), since no Bashar has Massasna me- discover, unearth, seek me or got influenced by me as yet. Basically, Nabi Maryam said how someone would listen to me, accept Allah’s Hidayah from me and become Momin since no one knows me.

 

The Ayah 4:171 addresses those who have taken upon themselves as Ahle- the caretakers, the owners of, those responsible for the Kitaab- Allah’s revelations, telling us, that ‘Al-Maseh and Easa Ibn-e-Maryam’, are nothing but Rasool of Allah; since Allah has Alqaha- conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Rooh of the Kalaam. This ayah shows that Maryam was one of Allah’s Nabiyeen and Rasool and the characteristics and features of Both Al-Maseh and Easa, are Ibn-e-Maryam- referring to such characteristics of Allah’s Rasool, which are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Risalat and Nabo’at just like Maryam did. In Ayah 5:46, after talking about Tourah as embodiment of Allah’s Ahkimaat, Allah’s Hukm related to Qas’as as Haqq and Kutiba from Allah as a source of life, Allah is then telling us about what Allah Qafa’ena – pursued as a followed-up action, in terms of A’ala- height of their As’aar- their impacts and influences, with the help of Easa Ibn-e- Maryam- since All these Rasool- confirmed what is already in their hands of the Tourah- the laws and Mohkimaat of Allah. Allah also gave Easa Ibn-e-Maryam- all these Rasool, the Injeel- the Waaz- in it is Hidayah and Allah’s Noor- which confirms what is already between their hands of the Tourat- the laws, the Hidayah and the Wa’az for those who want to be Muttaqueen. Thus, the use of the phrase Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is not referring to just one Nabi, but the characteristics and features of All of Allah’s Rasool, who are Easa Ibn-e-Maryam, as per the defined characteristics as per Quran of this phrase, telling us further that they were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah in order to make them Mutaqueen.

 

Ayah 33:7 shows that All the Nabiyeen, including the addressee of the Quran, and from Nuh, Ibrahim, Musa and Easa- are all Ibn-e-Maryam, that is walked in the footsteps of Maryam, laid the foundations of Allah’s Naboa’at as Maryam did.

 

Thus, Easa Ibn-e- Maryam- refers to such characteristics of Allah’s Nabiyeen, that are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Nabiy Maryam did. These refer to all of Allah’s Nabiyeen who exhibit the traits of Easa Ibn-e-Maryam, whose Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people are responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen.

 

CONTEXT OF THESE AYAHS

While reading these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah of 5:77, through which we learned the Traits of 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.

 

Additionally, we learned the divine lesson from earlier ayahs in terms of Allah being taken as the Masehu Ibnu Maryam by those who Kafaru- they Yushrik with Allah. 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.

 

These people’s Qaalu is ‘Indeed, Allah S’ales’u S’aales’atin’. What of the Ilaahun except Ilaahun Wahidun- 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.

 

Through earlier Ayahs, we also learned the divine guidance through a very though provoking question that 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.

 

 

CONCEPT OF THE AYAHS 5:77 TO 5:81

Keeping in above context in consideration, as well the concept of Da’ud and Easa Ibn-e-Maryam, Allah continues the same discussion to the same people who are doing Kufar and Shirk, trying to do Abd of other than Allah, the next Ayah 5:77, “Qul (قُلْ), ‘O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)….” Here is the response to the same people, who are of the Ahle-Kitaab. The word Kitaab: shares the same characteristics with the word Kutiba, which means recording, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book. Quran has also referred to Al Kitaab- the Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. AL-Kitaab, the book is also used in Quran in the meanings of the Book of Revelations as revealed by Allah that has been Kutiba i.e., made Farz (fard)- obligatory to follow and to be complied with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool. As per Quran, ayah 42:13, 2:136 & 3:84, it’s the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies all the Kutib of Allah. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah. The word Ahle: ‘s overall meanings are in terms of ‘those who take care of’ or ‘responsible for’ and the phrase  Ahle-kitaab means those who are Ahle of the Kitaab, who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of Tilawat, as Haqq of Tilawat, understand, listen, follow, obey and Iqra, apply practically in lives, compile and proclaim to others as it is. Thus, here when Allah says, “Qul (قُلْ), ‘O Ahle (أَهْلَ) the Kitaab (الْكِتَابِ)….” Is basically a response to the Kaafireen who treat their Rasool as equal to Allah, who do shirk and do Abd of the Rasool instead of Allah’s and to whom Allah asked a thought-provoking question in the earlier ayahs, ‘Do you Ata’badun from besides Allah what has no Yamleka for you Zarran nor Nafa’an’?  thus, continuing the discussions and interactions with the same people, when Allah says, ‘Qul, ‘Oh Ahle Kitaab….” Shows that these people are not only from Bani-Israel, followers of Allah’s Nabiyeen but also Ahle-kitaab, on whom Allah has revealed the Kitaab, and who consider themselves as the Ahle- owners, responsible ones of the Kitaab of Allah and through these Ayahs, Allah is asking the addressee of the Quran, those who Amanu, those who are the Ahl-e-Kitaab, and those who consider themselves as the Rasool, to respond to such people.

 

Thus, the next phrase is “….Do not Taghlu (تَغْلُوا) in your Deen (دِينِكُمْ) Ghaira (غَيْرَ) the Haqq (الْحَقِّ)….”, here the word Taghlu: is normally translated as exceed or to commit excesses but the use of the word in Quran is only as a direct divine instructions to not Taghlu in Deen and it’s used only with respect of Haqq. If we look at the meanings of the word Taghlu in classical and medieval Arabic, it basically used in the meanings of ‘agreement, or entering into agreement’ as well as, ‘to step in quickly or to penetrate into something with a force, as in a power drive, to break the back / support of opponent / defender”. The word Deen: is normally mistranslated as religion but as per Quran Deen is much more than that, it is a way of life, a code of conduct. The word is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters (2) Obligations – or Debt for a defined period of time (3) Rewards and punishment/judgment and (4) As per the Fitrat of Allah. Thus, Deen are those aspects, those attributes, as per the Fitrat of Allah, that Allah wants to see in us, as human beings. If we combine these meanings, Deen is composed of all those rules, regulations, set of instructions, the commandments given to us by our creator Allah – it is a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. The word Ghair: is normally translated as without, but the word is used in Quran in much deeper and all-inclusive meanings of without, other than, except, to hide, change, amend or replace something, without, or going against or contradicting something. The word Haqq: is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities. Thus, here when Allah says, “….Do not Taghlu (تَغْلُوا) in your Deen (دِينِكُمْ) Ghaira (غَيْرَ) the Haqq (الْحَقِّ)….” It means “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu (enter into agreements, go in full force with power) in the Deen (laws of Allah, way of life, Allah’s code of conducts) Ghair (other than, without, contradiction of, going against) the Haqq (absolute truth, absolute justice, due right, responsibility & duty)- Thus here the direct divine instructions is not to Taghlu in deen, i.e. enter into any agreements, step in quickly, penetrate into the Deen with a force, as in a power drive, to break the back / support of the opponents, unless and until it is with Haqq- the absolute justice as per someone’s due right, the absolute truth, your duty and obligation as per the Deen, which w.r.t. the context of these ayahs is your duty and responsibilities as Ahl-e-Kitaab- the owners, the caretakers, those responsible for the Kitaab.

 

The next divine instruction as per the next phrase is “…. and do not Tattabe’u (تَتَّبِعُوا) Ahwa’a (أَهْوَاءَ) Quomin (قَوْمٍ). Certainly Zallu (ضَلُّوا) from before and Azallu (وَأَضَلُّوا) Kas’eer (كَثِيرًا) and Zallu (وَضَلُّوا) from Sawa’e (سَوَاءِ) the Sabeel (السَّبِيلِ).” Here, the word Tattabe’u: is normally mistranslated as to follow or to obey someone or something but the word is used in Quran in the meanings of seeking something as a follow-up actions or deeds, in terms of something being done subsequently or after something else, in order to seek or lead towards the same goal or direction. The word Ahwa’a: is normally translated as desire, but is used in Quran in much specific meanings in terms of such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. The word Quomin: is normally translated as people or nation in ALL of its usages in Quran. But the word is reflective of the act of Aqwama with basic meanings of ‘to contribute towards establishing, supporting, strengthening and being the pillar of strength and support for something. The word Zallu and Azallu: is normally translated as lost or being led astray. In Quran, it is used as an opposite to words such as Hudan or Hidayah. Thus, these words refer to those who are not as per Hidayah or are as opposed to those who are on Hidayah. The word Huddan, or Hidayah means guidance that leads the way to success, by being ahead of others- leading others and something that is obvious, clear and visible. Thus, as opposed to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain. The word Kas’eer: is normally translated as many or most of the people, but the word refers to everything, that is not only number as in many of them or most of them, but also in terms of quality and extent that is to a great extent and in the meanings of ‘many, much, far greatly, plentiful, considerably, significantly etc.’ as well. The word Sawa’e: is normally translated as equal, alike or equitable, but it is also used in the meanings of trustworthiness, or soundness especially in the phrase ‘Sawaan Sabeel’ referring to the evenness, thoroughness, strength, soundness and dependability, of the Sabeel of Allah. The word Sabeel: means a way, an option, a route or a path. It is used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it but more in terms of methods or ways as in Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. Similar meanings are there in the phrase Sabeel of Allah or the Sabeel of Taghoot. Thus, here when Allah says, “…. and do not Tattabe’u (تَتَّبِعُوا) Ahwa’a (أَهْوَاءَ) Quomin (قَوْمٍ). Certainly Zallu (ضَلُّوا) from before and Azallu (وَأَضَلُّوا) Kas’eer (كَثِيرًا) and Zallu (وَضَلُّوا) from Sawa’e (سَوَاءِ) the Sabeel (السَّبِيلِ).” Thus, after giving explicit instructions to the Ahl-e-Kitaab to not Taghlu- go with the force, break the back of the opponent, in Deen unless and until it’s with Haqq- absolute justice, truth, due right, your duty and obligation, Allah then says, “Do not Tattabe’u Ahwaa Quomin- certainly Zallu from before Azallu Kas’eeran and Zallu from Suain Sabeel” means a direct divine instruction along with a clear warning, to not follow Ah’waa (such desires, delusions, distractions etc. whose basic purpose is to Zalal you) or even to Quomin (establish, support or strengthen the Ah’wa’a), since this is the back ground, the foundation of being Zalal (misled and led towards destruction & failure, lack of clarity, confusion, ambiguity, darkness & being misled far-away from Hidaya and from) the Sabeel of Allah. Here the use of the word Kas’eer is in both meanings in terms of not only many people from before have been Zalal due to Ah’wa’a and Quomin of Ah’wa’a but also Zalal to a great extent in terms of considerably and significantly Zalal.

 

The next Ayah 5:78, “La’ena (لُعِنَ) those who Kafaru (كَفَرُوا) from Bani (بَنِي) Isra’el (إِسْرَائِيلَ) A’ala (عَلَىٰ) Lisaane (لِسَانِ) Daa’ud (دَاوُودَ) and E’asa (وَعِيسَى) Ibne (ابْنِ) Maryam. That was with what A’s’au (عَصَوْا) and Kaanu (وَكَانُوا) transgression.” Here the word La’na’- is normally mistranslated as wretched or cursed. Allah being supreme deity does not require to curse anyone or become angry, these are human’s characteristics and these interpretations are completely wrong and does not go along with the concept of Allah as Rahman and Rabb for everyone. The word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah. Thus, when in ayah 2:88 Allah is talking about those people, who due to their Kufr, i.e., are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and got them disconnected due to their own actions of Kufr. This means that whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah’s curse or wretch, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings. The word Kufar: means to conceal, hide or to cover. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The meaning of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and the universe. Kaafir is used in Quran as an opposite to Momin, i.e., Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying Haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. The phrase Bani-Israel: is normally assumed to be title of Nabiy Yaquoob and Bani-Israel are assumed to be children of Nabiy Yaquoob, however both of these assumptions are not substantiated by Quran. If we look at the usages of this phrase by Quran, Bani-Israel are the Zurriyat who follow in the same footsteps of those who were carried with Nabi Nuh in his boat. 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. Thus, the phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else but us, those who are followers of any and all of Allah’s Nabiyeen. A’ala: is normally translated as proposition upon or on only, but the word is not only used in the meaning for the proposition on or upon but also in the meanings of “height, peak, superiority, etc.’ as well. The word Lisaane: is normally translated as language, but in Quran the word is used in much broader and deeper meanings in terms of not only language, tongue, but also refers to eloquent expressions, communicatory interactions, statements and endeavors as well. The word A’s’au: is normally translated as disobeyed, this is a wrong translation. The real meanings of the word is in terms of “understood’ as in to be able to understand or perceive correctly and understand something rightly.

 

We also need to keep in mind the concept of the word Da’ud and Easa ibn-e-Maryam. Da’ud as per Quran: The traits and characteristics of the concept of Da’ud as per Quran refers to those of Allah’s Nabiyeen, who have been given Fazal (blessings) of Allah in the form of knowledge of Zuboor (recordings, inscriptions of Ayaat of Allah that includes both the past events as Zikar as well as future events, including the accountability); those who stand against and Qatal the Baa’til forces; who are given Mulk- authority, title, ownership, kingdoms on the earth as well as Hikmat- wisdom and intelligence, derived out of and as a result of them seeking knowledge of both the Ayaat of Allah (kalam of Allah and creations of Allah). Easa Ibn-e-Maryam as per Quran: Easa Ibn-e- Maryam- refers to such characteristics of Allah’s Nabiyeen, that are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Nabiy Maryam did. These refer to all of Allah’s Nabiyeen who exhibit the traits of Easa Ibn-e-Maryam, whose Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people are responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. Thus, in this Ayah, when Allah says, “La’ena (لُعِنَ) those who Kafaru (كَفَرُوا) from Bani (بَنِي) Isra’el (إِسْرَائِيلَ) A’ala (عَلَىٰ) Lisaane (لِسَانِ) Daa’ud (دَاوُودَ) and E’asa (وَعِيسَى) Ibne (ابْنِ) Maryam. That was with what A’s’au (عَصَوْا) and Kaanu (وَكَانُوا) transgression.” means that La’ana (disconnected from Allah’s blessings as a consequence of their own acts of Kufar and Shirk) are those from Bani Israel (the followers of Allah’s Nabiyeen) who Kafaru (hide, conceal, do not seek knowledge, deny) A’ala (height of, peak of) Lisaane (endeavors, interactions, communicatory efforts) of Da’ud and Easa Ibn-e-Maryam. That is with what they As’au (understood) and still they Kanu (aimed to reach the final end result of) Ya’tadun (transgression). Thus, in spite of the fact that they understood the Lisaan of Da’ud (All such people who were given Hikmat, knowledge and Mumlikat by Allah) and Easa Ibn-e-Maryam (the Nabiyeen of Allah), they still chose to reach the end result of transgression and it’s because of these acts that got them disconnected from the blessings of Allah.

 

The next Ayah 5:79, “They Kaanu (كَانُوا) not Yatanahuna (يَتَنَاهَوْنَ) from Munkarin (مُنْكَرٍ) then they do it so that to Ba’isa (لَبِئْسَ) what Kaanu (كَانُوا) they do.” Here, the word Kaanu: is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word are in terms of referring to such actions, decisions and deeds which lead them towards a certain final state, situation or form. The word Yatanahuna: shares the same characteristics with words like Nahi or Noho, used in Quran in the meanings of ‘to forbid, to stop, curtail, contain, block or fight’ as in the phrase Amar Bil Maroof wa Nahi An Al Munkir frequently used in Quran. The word Munkar: is normally translated as evil but the word is used in Quran in three broad meanings, (1) an extremely selfish behavior with the safeguard of one’s own selfish interests at the cost of others; deceiving others, basically every wrong doing except Fahashi is classified as Munkar by Quran- in the meanings of all-encompassing wrongdoings such as evilness, selfishness, hoarding of wealth, deception etc. (2) Denial of Haqq & Ayaat of Allah, Rejecting Haqq & Rejecting Allah’s Ayaat in the meanings of disapproval, rejection, or denial of Haqq (3) It is also used in Quran as an opposite word of Ma’aroof as the phrase ‘Amar bil Ma’roof wa Nahi Anal Munkar’. Since the word Ma’roof means something that is most acceptable and pleasant in accordance with someone’s due right and justice with respect to someone’s due right in the meanings of the word Qist while remaining within the parameters/boundaries of Deen. Therefore, as an opposite to the word Ma’roof, the word Munkar means, not only unpleasant & unacceptable, but also going against someone due right and justice in the meanings of Ba’atil. The word Ba’isa: is normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s actions. Thus, here when Allah says, “They Kaanu (كَانُوا) not Yatanahuna (يَتَنَاهَوْنَ) from Munkarin (مُنْكَرٍ) then they do it so that to Ba’isa (لَبِئْسَ) what Kaanu (كَانُوا) they do.” Means that they Kanu (their actions of Kufar and Shirk are leading them towards the final situation and their desired end result of) not Yatanahuna (forbid, stop, curtail, contain, block or fight) from Munkarin (extremely selfish behaviors at the cost of others; acts of deception and deceit of others; evilness, selfishness, hoarding of wealth, etc.; Denial, rejection, or disapproval of Haqq & Ayaat of Allah; extremely unpleasant & unacceptable conducts and behaviors embodiment of going against people’s due right and justice). Not only that they do not Nahi such Munkar but in fact they themselves are involved in committing such Munkar deeds. It’s because of this that Ba’isa (they have earned or face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of and) because of their Munkar Acts and deeds as to what they are involved in committing.

 

The next Ayah 5:80, “Ta’raa (تَرَىٰ) Kaseeran (كَثِيرًا) of them Yatawalluna (يَتَوَلَّوْنَ) those who Kafaru (كَفَرُوا) so that Ba’isa (لَبِئْسَ) what Qadamat (قَدَّمَتْ) for them their Nafs (أَنْفُسُهُمْ) that Sakhet’a (سَخِطَ) Allah upon them and in the A’zaab (الْعَذَابِ) they Khaliduna (خَالِدُونَ).” Here, the word Ta’raa: is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by. The word does not just include seeing or eyesight, or shown, but includes all-encompassing meanings of proven, validated, and given evidence of something, through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. The word Yatawalluna: is normally mistranslated in this Ayah as taking Waliy, whereas the word shares the same meanings as the word Tawalla: that is normally translated as turn away but in Quran the word Tawalla and S’alla are put in opposite to each other. As we know the basic meaning of the word S’ally’ and S’alla is to ‘Connect with, be obedient of, in complete submission, commit to, reach out or turn towards one’s whole being’. Thus, when it’s contrasted with the word Tawalla, the meanings of these words are then as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc.’ in terms of turn away from and in disobedience of Allah’s Hidayah and Deen. The word Qadamat: The word shares the characteristics of meanings with the word ‘Qadam’ meaning feet and footsteps and therefore used in Quran not only as feet or footsteps but also in the meanings of set forth, move forward in terms of stepping towards a certain direction or aim towards something or following in the footsteps of someone, etc. The word Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in meanings of blood as well as to breath, to come into being or to start to exist. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability. The word Sakhatin: is normally translated as wrath, anger or fury, which is a wrong translation. The word is used in Quran as an opposite to the word Razee or Rizwan. Since the meanings of the word Rizwan means approval, being content, gratified, pleased, appeased, assured, and satisfied, therefore as an opposite to the word Rizwan, the word Sakhatin means disapproval, dissatisfied, unhappy, ungratified, disliked, etc. However, when used for Allah, the word Rizwaan or Razee is not used in the meanings of Allah’s approval or pleasure as we have been given freewill, and there is no compulsion or force in Deen, therefore the words such as Razee or Rizwaan when used for Allah, are used in the meanings of being aligned and connected with Allah’s blessings, in terms of what Allah’s Yureedu, that is what is the desired end result of Allah’s system of natural laws as well as the laws of the Deen. Thus, when one follows this system and is aligned with this system of Allah’s laws, the person gets connected to Allah in terms of Rizwaan or Razee with Allah and gets connected with and blessed by such system of Allah’s laws, when one follows these laws and their behaviors and conducts are aligned with Allah’s system. On the contrary when one is not aligned with and disconnected from the system of Allah’s laws then that person gets disconnected from the blessings of Allah.

 

Thus, here when Allah says, “Ta’raa (تَرَىٰ) Kaseeran (كَثِيرًا) of them Yatawalluna (يَتَوَلَّوْنَ) those who Kafaru (كَفَرُوا) so that Ba’isa (لَبِئْسَ) what Qadamat (قَدَّمَتْ) for them their Nafs (أَنْفُسُهُمْ) that Sakhet’a (سَخِطَ) Allah upon them and in the A’zaab (الْعَذَابِ) they Khaliduna (خَالِدُونَ).” after telling us about, how “they Kaanu not Yatanahuna from Munkarin then they do it so that to Ba’isa what Kaanu they do.” In terms of them facing the consequences of their own acts of Kufar and Munkar, in this Ayah, then Allah is asking the addressee of the Quran to witness, perceive the reality of this fact as given to us by Allah, proven, validated, and given evidence of through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. Thus, we have been instructed in this Ayah to perceive and witness how Kas’eer (many of them and to a large extent) Yatawallauna (disobedient of, disconnected from, and repelled from Allah’s Hidaya) and towards those who Kafaru. Thus, here is a divine instructions to observe, realize and perceive how many of them, and the extent to which they are much in Yatwalluna (disconnected from, disobedient of and turn away from Allah’s Deen and) towards those who do Kufar, so that Ba’isa (they earn their due right as recompense of extreme hardship and difficulty) what they Qadamat (set forth, endeavors, worked in the direction of, walked in the footsteps of the Kaafireen) for their Nafs (set forth for their selves) that is Sa’khat’e (went against the Yureedu- system, the laws) of Allah and in the Azaab they got themselves admitted because of their own actions.

 

The next Ayah 5:81, “And if they Kaanu (كَانُوا) Yuminuna (يُؤْمِنُونَ) with Allah and the Nabiyin (وَالنَّبِيِّ) and what Anzala (أُنْزِلَ) upon him/her…..” here, the word Yuminuna- if they Amanu, the word Amnu, Yuminu etc. share the same characteristics of meanings as the word Aman which means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu with Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind. The word Momin therefore is used in Quran, not only in meanings of a person who has Emaan, but also referring to anyone who is at a state of Aman, someone who is at peace, harmony, cease-fire and goodwill. The word A’emaan (أَيْمَانِ) means oath or promise, and the word is used in Quran in the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being committed in oath, promises, vows, pledges or undertakings. In a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a covenant, oath or promise (with Allah). The word Nabiy: is normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It is also used in meanings of information, news, condition, situation, or an expression of actual facts, events and situations. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Nabi as per Quran is someone who communicates such Naba which is devoid of lies, fabrications or falsehood and which would result in benefits by giving advantage; and on whom Allah has bestowed Nabo’at. Therefore, both the words Nabi and Nabo’at are combination of both these set of meanings. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whatever Allah has addressed any Nabi in his personal capacity the word Nabi is used and not Rasool. Therefore Nabi, is used more in terms of a personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi, being a Human a person only, whereas Rasool, could be from Malaik as well. The key difference between Allah’s Nabiy and Rasool is clearly identified in Quran whereby Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who Balagha- deliver, make it reach its final destination, in terms of delivering the message to his/her communities. Therefore, Nabiy is always a Rasool, whereas the Rasool may not be Nabiy.

 

Thus, here when Allah says, “And if they Kaanu (كَانُوا) Yuminuna (يُؤْمِنُونَ) with Allah and the Nabiyin (وَالنَّبِيِّ) and what Anzala (أُنْزِلَ) upon him/her…..” After identifying how Kas’eer (many) of the Ahl-e-Kitaab and to Kaseer- great extent, they have Yatawalluna (turn away from, repelled from, disobedient away) from the Allah’s Kitaab, and towards those who Kufar; here in this Ayah Allah is giving another option that they could have exercised which could have avoided them being disconnected from Allah’s blessings and being engulfed in the hardships and extreme suffering that their actions and decisions have led them to. This option would have been that only if they Kanu- endeavored to reach the end result of Yuminuna (seek knowledge, use faculties & Aqal to be at Aman w.r.t. Allah and Allah’s Nabiy, and be upholders of their promise, oath and Meesaq esp w.r.t. the Kitaab), then things would have been different for such people. So here the concept of Amanu, be at Aman, Allah has mentioned three aspects of the total of five fundamentals of Emaan, which is Amanu with Allah, Amanu with Allah’s Nabiyeen and Amanu with the Kitaab as follows

 

Emaan (آمَنَ) on Allah: As humans, it’s not possible for us to comprehend and understand Allah, God Almighty, our Creator, the divine, the eternal being. When we know that “Emaan is a conviction that results from full mental acceptance and intellectual satisfaction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind”. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding? The guidance that we receive from Quran is that, Emaan on Allah can ONLY be achieved through Emaan on Allah’s Ayaat. Which are of two types – (1) the words of Allah as revealed and mentioned in Quran, the Quranic Ayahs from the divine book in our hands are the Ayaat of Allah that has been revealed to mankind for all times to come as Hidayah and guidance. We can have Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds ONLY when we utilize all our faculties – our six senses – including our reasoning and intellect to understand and follow these Ayaat and (2) the Work of Allah i.e., the many creations of Allah scattered all around us in science and universe. As Muslims we are under the impression that Allah’s Ayaat is only in the form of Quranic Ayaat. But this is NOT the only ayah, Quran talks about. The second type of Ayat is the work of Allah – the many creations and signs of Allah scattered all around us in science and universe are also the Ayaat of Allah. There are many Quranic Ayahs that talk about these Allah’s Ayaat – the work of Allah.

Emaan (آمَنَ) on Nabiyyin (النَّبِيِّينَ); Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstration its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabi and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being and they are the messenger of Allah’s message and they are truthfully delivering Allah’s message as it is us. It is also linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.

Emaan (آمَنَ) on the Kitaab (الْكِتَابِ): Emaan on Kitaab is basically Emaan on the Hidayah – the Allah’s Revelations that have been given to the mankind as a guidance, a gift, explained in details embodying all rules and regulations, the boundaries of our freedom and restrictions on the basis of which we would be judged on the day of judgment since Kitaab would be placed on that day as a witness. Emaan on Allah’s Kitaab means to treat the books of Revelations as a great trust by Allah, to understand, implement practically in our lives the divine message and to deliver 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 in the Kitaab. Emaan on Allah’s Kitaab is to make it clear, deliver it, communicate to others as is, and not conceal it and to use reasoning and logic while reading the Kitaab; to hold fast to the Kitaab; to not detach/reject/deny/conceal the Kitaab or any of its Ayahs; to not divert other from this Hidayah – the way of Allah, and to follow the hidayah, the straight path. When it comes to matters of Deen, the only Hikm is Allah who has communicated all rules, commandments in the Kitaab – the Quran. Therefore, Emaan on Kitaab means to follow Allah’s Deen only as mentioned in Quran, and not to follow any other ways/laws/rules.

But instead of Amanu with Allah, Allah’s Nabiy and what has been Anzalna by Allah upon the Nabiyeen, i.e., the Kitaab, they instead chose what Allah is defining in the next phrase “….. What Atakhizu (اتَّخَذُوهُمْ) them A’uliya (أَوْلِيَاءَ) but Kas’eeran (كَثِيرًا) of them Faasiquna (فَاسِقُونَ).” The word Atakhizu: is normally translated as grasp or take, but the word is mostly used in meanings of seized, grasp, take hold of, confiscate, capture, apprehend or grab hold on to something strongly and tightly in terms of holding strongly, seizing and grasping it with full force and with strength. The word A’uliya: is normally translated as Ally or friend, the word is used in Quran in multiple meanings in terms of taking someone as guardians, defenders, benefactors, protectors, close friends and confidants etc. as well as the role model, the bench mark, the ideal, the one whose footsteps they follow. The word Faasiquna: the acts of Faasiq. The word Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished and underdeveloped. The definition of Faasiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir (those who conceal, hide and deny, the ayaat of Allah and their faculties) &Zaalim (those who commits acts of Zulm and injustice) as Faasiq as well. Therefore, anyone who disobeys Allah’s laws, cheats others, creates fasaad, and does not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. Therefore, here when Allah says, “…What Atakhizu (اتَّخَذُوهُمْ) them A’uliya (أَوْلِيَاءَ) but Kas’eeran (كَثِيرًا) of them Faasiquna (فَاسِقُونَ).” is basically a very thought provoking questions posed to such people who take  people, other than Allah, as Awliya for themselves, they walk into their footsteps, they take them as their benchmark, role model and ideals, trying to be like them; they take them as their defenders and benefactors, supporters and close friends and confidants; but Allah is asking, ‘what do these Awliya Atakhizu (seize, grab hold strongly and tightly) Kas’eer (many) of them, to a Kas’eer (significant extent), except that they led to them committing acts of Faasiq-  disobeying Allah’s laws, remaining outside the boundaries of Deen, committing acts of Zulm and Kufar, creating fasaad, and not working in accordance with the best interests of the society, Allah’s Laws, and Allah’s creations.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs from 5:77 to 5:81, are basically a response to the kaafireen, as discussed in the earlier Ayahs up to Ayah 77, who do Shirk, treat their Rasool as equal to Allah, and do Abd of the Rasool instead of Allah’s and to whom Allah asked a thought-provoking question in the earlier ayah 5:76, ‘Do you Ata’badun from besides Allah what has no Yamleka for you Zarran nor Nafa’an’?  thus, continuing the discussions and interactions with the same people, when Allah says, “Qul, ‘O Ahle the Kitaab” Shows that these people are not only from Bani-Israel (followers of Allah’s Nabiyeen) but also Ahle-Kitaab- on whom Allah has revealed the Kitaab, and who consider themselves as the Ahle (owners, responsible ones) of the Kitaab of Allah and through these Ayahs, Allah is asking the addressee of the Quran, those who Amanu, those who are the Ahl-e-Kitaab, and those who consider themselves as the Rasool, to respond to such people. Thus, these Ayahs give us the following divine guidance that we can apply in our day to day lives

 

• Do not Taghlu in your Deen Ghaira the Haqq: that is do not Taghlu (enter into agreements, go in full force with power against your opponents) in the Deen (laws of Allah, way of life, Allah’s code of conducts) Ghair (other than, without, contradiction of, going against) the Haqq (absolute truth, absolute justice, due right, responsibility & duty)- Thus here the direct divine instructions is not to Taghlu in deen, i.e. enter into any agreements, step in quickly, penetrate into the Deen with a force, as in a power drive, to break the back / support of the opponents, unless and until it is with Haqq- the absolute justice as per someone’s due right, the absolute truth, your duty and obligation as per the Deen, which, w.r.t. the context of these ayahs, is your duty and responsibilities as Ahl-e-Kitaab- the owners, the caretakers, those responsible for the Kitaab.

 

• Do not Tattabe’u Ahwa’a Quomin: means a direct divine instruction along with a clear warning, to not follow Ah’waa (such desires, delusions, distractions etc. whose basic purpose is to Zalal you) or even to Quomin (establish, support or strengthen the Ah’wa’a), since this is the back ground, the foundation of being Zalal (misled and led towards destruction & failure, lack of clarity, confusion, ambiguity, darkness & being misled far-away from Hidaya and from) the Sabeel of Allah. Here the use of the word Kas’eer is in both meanings in terms of not only many people from before have been Zalal due to Ah’wa’a and Quomin of Ah’wa’a but also Zalal to a great extent in terms of considerably and significantly Zalal.

 

• La’ena those who Kafaru from Bani Isra’el A’ala Lisaane Daa’ud and E’asa Ibne Maryam. We need to keep in mind the concept of the word Da’ud and Easa Ibn-e-Maryam. Da’ud as per Quran: The traits and characteristics of the concept of Da’ud as per Quran refers to those of Allah’s Nabiyeen, who have been given Fazal (blessings) of Allah in the form of knowledge of Zuboor (recordings, inscriptions of Ayaat of Allah that includes both the past events as Zikar as well as future events, including the accountability); those who stand against and Qatal the Baa’til forces; who are given Mulk- authority, title, ownership, kingdoms on the earth as well as Hikmat- wisdom and intelligence, derived out of and as a result of them seeking knowledge of both the Ayaat of Allah (kalam of Allah and creations of Allah). Easa Ibn-e-Maryam as per Quran: Easa Ibn-e- Maryam- refers to such characteristics of Allah’s Nabiyeen, that are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Nabo’at just like Nabiy Maryam did. These refer to all of Allah’s Nabiyeen who exhibit the traits of Easa Ibn-e-Maryam, whose Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people are responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. Thus, the divine warnings through these Ayahs, are that La’ana (disconnected from Allah’s blessings as a consequence of their own acts of Kufar and Shirk) are those from Bani Israel (the followers of Allah’s Nabiyeen) who Kafaru (hide, conceal, do not seek knowledge, deny) A’ala (height of, peak of) Lisaane (endeavors, interactions, communicatory efforts) of Da’ud and Easa Ibn-e-Maryam. That is with what they As’au (understood) and still they Kanu (aimed to reach the final end result of) Ya’tadun (transgression). Thus, in spite of the fact that they understood the Lisaan of Da’ud (All such people who were given Hikmat, knowledge and Mumlikat by Allah) and Easa Ibn-e-Maryam (the Nabiyeen of Allah), they still chose to reach the end result of transgression and it’s because of these acts that got them disconnected from the blessings of Allah.

 

• They Kaanu not Yatanahuna from Munkarin then they do it: Means that they Kanu (their actions of Kufar and Shirk are leading them towards the final situation and their desired end result of) not Yatanahuna (forbid, stop, curtail, contain, block or fight) from Munkarin (extremely selfish behaviors at the cost of others; acts of deception and deceit of others; evilness, selfishness, hoarding of wealth, etc.; Denial, rejection, or disapproval of Haqq & Ayaat of Allah; extremely unpleasant & unacceptable conducts and behaviors embodiment of going against people’s due right and justice). Not only that they do not Nahi such Munkar but in fact they themselves are involved in committing such Munkar deeds. It’s because of this that Ba’isa (they have earned or face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of and) because of their Munkar Acts and deeds as to what they are involved in committing.

 

• Ta’raa Kaseeran of them Yatawalluna those who Kafaru so that Ba’isa what Qadamat for them their Nafs that Sakhet’a Allah upon them: this is a direct divine instruction to ask the addressee of the Quran to Ta’araa- witness, perceive the reality of this fact as given to us by Allah, proven, validated, and given evidence of through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. Thus, we have been instructed through these Ayahs to perceive and witness how Kas’eer (many of them and to a large extent) Yatawallauna (disobedient of, disconnected from, and repelled from Allah’s Hidayah) and towards those who Kafaru. Thus, here is a divine instructions to observe, realize and perceive how many of them, and the extent to which they are in Yatwalluna (disconnected from, disobedient of and turn away from Allah’s Deen and) towards those who do Kufar, so that Ba’isa (they earn their due right as recompense of extreme hardship and difficulty) what they Qadamat (set forth, endeavors, worked in the direction of, walked in the footsteps of the Kaafireen) for their Nafs (set forth for their selves) that is Sa’khat’e (went against the Yureedu of Allah, the system, the laws) of Allah and in the Azaab they got themselves admitted because of their own actions.

 

• If they Kaanu Yuminuna with Allah and the Nabiyin and what Anzala upon: Allah is giving another option that they could have exercised which could have avoided them being disconnected from Allah’s blessings and being engulfed in the hardships and extreme suffering that their actions and decisions have led them to. This option would have been that only if they Kanu- endeavored to reach the end result of Yuminuna (seek knowledge, use faculties & Aqal to be at Aman w.r.t. Allah and Allah’s Nabiy, and be upholders of their promise, oath and Meesaq esp w.r.t. the Kitaab), then things would have been different for such people. But instead of Amanu with Allah, Allah’s Nabiy and what has been Anzalna by Allah upon the Nabiyeen, i.e., the Kitaab, they instead chose another path- “What Atakhizu them A’uliya but Kas’eeran of them Faasiquna: is basically a very thought provoking question posed to such people who take people, other than Allah, as Awliya for themselves, they walk into their footsteps, they take them as their benchmark, role model and ideals, trying to be like them; they take them as their defenders and benefactors, supporters and close friends and confidants; but Allah is asking, ‘what do these Awliya Atakhizu (seize, grab hold strongly and tightly) Kas’eer (many) of them, to a Kas’eer (significant extent), except that they led to them committing acts of Faasiq-  disobeying Allah’s laws, remaining outside the boundaries of Deen, committing acts of Zulm and Kufar, creating fasaad, and not working in accordance with the best interests of the society, Allah’s Laws, and Allah’s creations.

 

 

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/