Surah Al-Ma’idah Ayah No. 82 – 86

Surah Al-Ma’idah Ayah # 82 – 86 (5:82 – 86)

A.   TRANSLATION

٨٢  لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا ۖ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ

[Quran 5:82] So that Tajeduna (لَتَجِدَنَّ) Ashadda (أَشَدَّ) the Naase (النَّاسِ) A’dawatun (عَدَاوَةً) to those who Amanu (آمَنُوا) the Yahood (الْيَهُودَ) and those who Ashraku (أَشْرَكُوا). So that Tajeduna (وَلَتَجِدَنَّ) Aqrabahum (أَقْرَبَهُمْ) Mawaddatan (مَوَدَّةً) to those who Amanu (آمَنُوا)- those who Qalu (قَالُوا), ‘We Nas’ara (نَصَارَىٰ)’. That is because of them Qisseyna (قِسِّيسِينَ) and Ruhbanan (وَرُهْبَانًا) and to them, they do not Yastakbaruna (يَسْتَكْبِرُونَ).

 

٨٣  وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ۖ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

[Quran 5:83] And when they Same’u (سَمِعُوا) what Anzala (أُنْزِلَ) to the Rasool (الرَّسُولِ), you Tara’a (تَرَىٰ) A’enehim (أَعْيُنَهُمْ) Tafezu (تَفِيضُ) with the Dama’e (الدَّمْعِ) of what A’rafu (عَرَفُوا) of the Haqq (الْحَقِّ). They Yaquluna (يَقُولُونَ), ‘Our Rabb (رَبَّنَا), we Amanna (آمَنَّا), so Aktubna (فَاكْتُبْنَا) us with the Shahideen (الشَّاهِدِينَ).’

 

٨٤  وَمَا لَنَا لَا نُؤْمِنُ بِاللَّهِ وَمَا جَاءَنَا مِنَ الْحَقِّ وَنَطْمَعُ أَنْ يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ

[Quran 5:84] ‘And what for us, not we Numinu (نُؤْمِنُ) with Allah and what Ja’ana (جَاءَنَا) of the Haqq (الْحَقِّ) and Nut’ma’a (وَنَطْمَعُ) that admitted us our Rabb (رَبُّنَا) with the Quome (الْقَوْمِ) Swaliheen (الصَّالِحِينَ)?’

 

٨٥  فَأَثَابَهُمُ اللَّهُ بِمَا قَالُوا جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الْمُحْسِنِينَ

[Quran 5:85] So, As’bahum (فَأَثَابَهُمُ) them Allah with what they Qalu (قَالُوا) — Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ) Khalideena (خَالِدِينَ) in it. And that is Jaza’a (جَزَاءُ) the Mohsineen (الْمُحْسِنِينَ).

 

٨٦  وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ

[Quran 5:86] But those who Kafaru (كَفَرُوا) and Kazzabu (وَكَذَّبُوا) our Ayaat (بِآيَاتِنَا)—these are the As’haabu (أَصْحَابُ) Jaheeme (الْجَحِيمِ).

 

B.   THE CONCEPT:

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs of Surah Ma’idah up to Ayah 5:82, which address the Ahle Al Kitaab- 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 addressing the addressee of the Quran as those who Amanu, those who are the Ahl-e-Kitaab, and those who consider themselves as the Rasool; from which we learned the divine guidance as to (1) 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. (2) 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.

 

Through the earlier Ayahs, we also learned the divine warnings that 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.

 

Thereafter, Allah discusses- 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 especially 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- which is a path of Faasiquna- towards which many of them went and to a much extent.

 

Keeping in above context in consideration, especially Ayah no. 5:81, which talks about “what Atakhizu them Awliya except Kas’eeran of them Faasiquna”, Allah continues the same discussion in the next Ayah 5:82, “So that to Tajeduna (لَتَجِدَنَّ) Ashadda (أَشَدَّ) the Naase (النَّاسِ) A’dawatun (عَدَاوَةً) to those who Amanu (آمَنُوا) the Yahood (الْيَهُودَ) and those who Ashraku (أَشْرَكُوا)…..” here the word Tajeduna: is normally translated as find but the basic meanings of the word is in terms of replacing one situation or condition with another, to invent something new, or to replace or switch something from something else.  Ashadan: is normally translated as strong, greater or stronger, but the word is not only used in these meanings in Quran also in the meanings of reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone. The word An- Naase: Plural of Ins- is normally translated as human beings. However, the word Bashar is also translated as human being, but there is a difference. The word ‘Ins’, ‘Insaan’ or ‘Naas’ are all used in Quran in the meanings of us, as human beings. The word ‘Bashar’ on the other hand, means those with Shar (anything that results in destruction of human capability or wastage of human efforts, or that results in causing death, destruction or Fasaad). Quran has also described the word Bashar as the Youm (well known) aspect of Insaan- us as human beings that are with Shar; as well as differentiated between Jinn or Ins as; Insaan as those people who are population at large and they are differentiated from those of the Jinns- the later as those who give profit, benefit those of the humanity at large, who are normally hidden, unknown or misunderstood by as well as who don’t’ make sense to the people in general and who have Awliyaa (helpers, protectors, promoters) among the general population, who work for them. The word A’dawatun: is used in Quran as opposed to Sadeeq – meaning friend. So as opposed to Sadeeq, the word Au’du would mean enemy or opponent. The words such as A’daa, ya’du, Adwan, Audwan, Ta’dan all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity – in basic terms of being enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. The word Amanu: shares the same characteristics with the word ‘Aman’ which means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, 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 as well as those who are upholders of their Aemaan (promise, oath, Meesaq) with Allah. The word Yahood: is normally mistranslated as Jews but the word shares the same meanings with the words like Haadu, Huda, Hudan etc, with the basic meanings to make things clear and bright, to be ahead of others and to lead the way for others. The words like Haadu and Yahood are normally mistranslated as Jews in ALL of its occurrences in Quran, thereby restricting and limiting these ayahs to the Jews ONLY; these are wrong translations and interpretations. These words share the basic characteristics and the meanings as the words like Haad, Haadi, Yahdi, Hada and Hidayah, which is in terms of guidance and leading the way for others, with these words referring to people such as guide, leader, religious scholars, leaders, preachers who present themselves in front of people to lead the way for others, and especially towards the Hidayah. The word Ashraku: is normally mistranslated as idol worshipers only but it’s 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’.

 

Thus, here when Allah says, “So that to Tajeduna (لَتَجِدَنَّ) Ashadda (أَشَدَّ) the Naase (النَّاسِ) A’dawatun (عَدَاوَةً) to those who Amanu (آمَنُوا) the Yahood (الْيَهُودَ) and those who Ashraku (أَشْرَكُوا)….” Here we need to keep in mind two important concepts (1) Who are those who Amanu the Yahood? Those who Amanu Yahood are those people who bring upon themselves to lead the way for others towards Allah’s Hidayah- guidance as per the path of Allah; and they are also the one who Amanu- seek knowledge, use their Aqal, thinking and intellect to be at Aman w.r.t. the five fundamentals of Emaan and who are the upholders of their Aemaan- oath with Allah. Thus these are the Momin Yahood, who not only Amanu, but also present themselves as leading the way for others towards the path of Allah and Allah’s guidance (Hidayah)- basically those people who are taken as religious scholars and leaders that are Momineen themselves, and therefore these people can be termed as Momin Yahood- Momin Religious preachers and guides And (2) what does it mean by those who Ashraku- This ayahs is normally interpreted as if Allah is talking about those who do Shirk with Allah, whereas we need to keep in mind not only the fact that there is no use of the word ‘with Allah’ in this Ayah, also the basic meanings of the word Shirk is to become associated, partner, or related with someone, for instance after marriage, the spouses become ‘Shareek e Hayaat’ i.e. life partners, whereby they are taken as one entity in terms of all their roles, responsibilities and relationships. Thus, here the word Ashraku, is not referring to those who assign partners with Allah, but basically referring to those who are Ashraku of these Momin Yahood, that is these people are partners, join entities with same roles and responsibilities of those who are the Momin religious scholars and preachers (Momin Yahood)- could be their close partners, or associates, or supporters etc. These ayahs are strongly connected to the earlier Ayahs, especially Ayah no. 5:81, wherein, after identifying what they, the Ahle-Kitaab should have done, Allah is asking, ‘what do these leaders, protectors, ideals (Awliya) seize (Atakhizu) many (Kas’eer) of them, except that these Awliya lead them to commit to a great extent (Kas’eer) acts of Faasiq- disobeying Allah’s laws, remaining outside the boundaries of Deen, committing acts of Zulm and Kufar, creating fasaad and lead them to become Faasquoon (the disobedient ones who operate outside the boundaries of Deen). Thus, after becoming Faasqiuon, these ayahs give us their two basic aims of Tajedun (to switch the current situation to another one of their desires) which are (1) They aim to switch the current situation of the humanity to turn them against these Momin Yahood and their Ashraku (close partners, associates confidants) to stronger and greater situation of animosity and opposition (A’dawatun).

 

The next phrase “…. So that to Tajeduna (وَلَتَجِدَنَّ) Aqrabahum (أَقْرَبَهُمْ) Mawaddatan (مَوَدَّةً) to those who Amanu (آمَنُوا)- those who Qalu (قَالُوا), ‘We Nas’ara (نَصَارَىٰ)’. That is because of them Qisseyna (قِسِّيسِينَ) and Ruhbanan (وَرُهْبَانًا) and to them do not Yastakbaruna (يَسْتَكْبِرُونَ).” Here the word Aqraba’ahum: means their Aqraba- the word shares the characteristics of meanings with words like Qareeb, Qurban- with the basic meanings in terms of ‘to approach, to go near or to come close’. Thus, the word Aqraba refers to all those people that one keeps close, give importance in terms of their value and significance, such as close friends, close relatives, important and significant people, near and dear ones. The word Mawaddatan: is normally translated as love and affection but the word used in Quran for those usages is either word Allafa’or the word Hubbe or Muhib. The word Mawaddatan is not used in Quran in the meanings of love and affection but in terms of taking care of someone, in terms of making them one’s center of focus, attention for one’s deeds, in terms of working for their benefit, and taking care of their interests and needs as one’s own. The word Qalu: is normally translated as speech or saying, but in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech, codes, conducts etc. The word Nas’aara: is normally mistranslated as Christians but shares the characteristics with words like Nas’eer and Ans’aar. The basic characteristic of all these words 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, these words are 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 as well as in the meanings of assistance, help, protection, source of being taken out from a difficult situation, source of success, for victory, or as shield, or source of Khair. Therefore, the word Nas’aara, as well as Ans’aar, refer to helpers, who provide help and support, who protect and shield and therefore refers to all such people all around us, who are our helpers, our protectors, such as our parents, loved ones, our friends, etc. as well as those who are the Nas’eer for the Sabeel of Allah. The word Qisseyna: is normally translated as priest in the only usage of the word here in this Ayah, however if we look at the usage of this word in classical medieval Arabic, it’s used in the meanings of clergy person, a minister, or religious leader not restricted to just Christians but in any and all religions, including those for Muslims. The word Ruhbanan: is normally translated as monks; however, the word is used in Quran as opposed to the word Raghaban meaning those who lead to prosperity, hope or situations of hope, prosperity, success and fortune. Thus, as opposed to Raghban, the word Rahbanan refers to the situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution, as well as those who lead to such situations. Therefore, as opposed to Raghban, the word Ruhbanan refers to situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution. The word Yastakbaruna: shares the characteristics and meanings with words like Akbar, Tukabbar, & Takbeer- all of which are normally translated as pride and arrogance; however, these words share the same characteristics as the word Mukabbir, meaning magnifying glass in terms of something being magnified, made to look bigger, or greater, or to promote or enlarging something or someone. ….”

 

Thus, here when Allah says “….So that to Tajeduna (وَلَتَجِدَنَّ) Aqrabahum (أَقْرَبَهُمْ) Mawaddatan (مَوَدَّةً) to those who Amanu (آمَنُوا)- those who Qalu (قَالُوا), ‘We Nas’ara (نَصَارَىٰ)’. That is because of them Qisseyna (قِسِّيسِينَ) and Ruhbanan (وَرُهْبَانًا) and to them do not Yastakbaruna (يَسْتَكْبِرُونَ).” Here we need to keep in mind one important aspect- what does it mean that they do not Yastakbaruna: normally interpreted as they are not proud and arrogant whereas this is not at all what Allah is saying in this Ayah. The word Yastakbaruna shares the same characteristics as the word Mukabbir, meaning magnifying glass in terms of something being magnified, made to look bigger, or greater, or to promote or enlarging something or someone. Thus, this aim and desire of the Faasiquoon is connected to the first one in the sense that the aim of the Faasiquon to turn the humanity against the Momin Yahood and their close partners and associates (Ashraku), therefore the Faasiquoon won’t ever promote, magnify, or consider these Momin Yahood any significant (Yastakbaruna). The divine warning about the 2^nd set of the underlying desires and aims of these Faasiquoon in terms of what they want to switch the current situation to their desired one is that the Fasiquoon want that the Momineen (those who Amanu) instead of following the advices and guidance of these Momin Yahood and their Ashraku, the Faasiquoon aim to make those from among their Aqrabahum (who are close to them, who are their near and dear ones, such as those Awliya who they take as Awliya from besides Allah and Allah’s Hidaya- the Kitaab of Allah) in order to make these people Mawaddatan (center of attention and focus) to the Momineen and these Aqraba people present themselves through their conducts, behaviors, speech and actions as if they are the Nas’ara (the main catalyst on the basis of your efforts and struggle would produce results, source of assistance, help, protection, of being taken out from a difficult situation, of success or victory, shield, or source of Khair). Thus, the divine warning as per these  Ayahs give us the real intentions and aims of the Faasiquon is that they not only want (1) to turn the humanity against in animosity and opposition to the Momin Yahood and their Ashraku, but also instead of these Momin Yahood, (2) they present their own Aqraba whom they want to become the center of attention and focus- for whom they want the Momineen to take care of their needs and requirements (Mawwadatun) who present themselves as if they are the Nas’eer. Thus, these Faasiquoon won’t ever promote, or magnify the Momin Yahood or their Ashraku, because among Aqraba that they want Momineen to keep as center of their attention and focus are the religious scholars and preachers (Qisseyna) as well as those who lead the humanity to situations of scarcity, hopelessness, poverty and misfortunes (the Ruhbaan). Thus, here in these Ayahs, Allah has given us the divine warnings about the real intentions and the essence of those who are Faasiqun which are two folds 1) to turn the humanity against in opposition and animosity towards the Momin Yahood and their close partners and associates and 2) to instead replace these Momin Yahood, with those people who are the near and dear ones of the Faasqiuoon, as the center of attention and focus for the Momineen. Among the people who the Faasiquoon promote to the Momineen are religious leaders and preachers as well as those who lead the humanity towards situations of misfortune, hopelessness and scarcity. It’s because of these two reasons and aims of the Faasqiuoon that they won’t ever promote or magnify the Momin Yahood and their close partners and associates.

 

The next Ayah 5:83, “And when they Same’u (سَمِعُوا) what Anzala (أُنْزِلَ) to the Rasool (الرَّسُولِ), you Tara’a (تَرَىٰ) A’enehim (أَعْيُنَهُمْ) Tafezu (تَفِيضُ) with the Dama’e (الدَّمْعِ) of what A’rafu (عَرَفُوا) of the Haqq (الْحَقِّ). They Yaquluna (يَقُولُونَ), ‘Our Rabb (رَبَّنَا), we Amanna (آمَنَّا), so Aktubna (فَاكْتُبْنَا) us with the Shahideen (الشَّاهِدِينَ).” Here the word Same’u: is normally mistranslated as to listen and hear. However, these words are used in Quran not only in terms of listening but more in terms of ‘to perceive (from all of one’s faculties and abilities) something or someone carefully, to give undivided attention and focus, when the basic aim is to follow and practically apply whatever is being perceived’. Therefore, the word is used for the combination of both perceiving with complete focus, undivided attention and intellectual presence but also to apply with complete obedience whatever is being perceived and understood. The word Tara’a: mean you Ara’a- The word Ara’a is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. The word A’enehim: means their A’aen. The word A’aen is normally translated as eyes, but the word is used in Quran in the meanings to refer to anything that was hidden and then made to appear and brought to light- thus depicts the state of being brought to the Hidayah of Allah’s Noor, from the earlier state of being in the darkness of one’s Kufar; the Hidayah which was hidden from them earlier, but has now been brough to light to them- referring to the benefits of, the state of and being on Hidayah in terms of enlightened vision and the state of being on Hidayah. The word Tafezu: means you Faizu: the word is normally mistranslated as either ‘depart from’ or ‘return from’ or as overflowing of tears. but the basic characteristics of the meanings of these words are in the terms of being completely satisfied in terms of fulfilling of one’s hunger, thirst, desires, witnessing the results of one’s efforts and what one has been striving for. The word Dama’e: is normally translated as tears or shedding of tears, whereas the basic meanings of the word is in terms of one’s whole efforts and striving with one’s whole being, in terms of putting in maximum efforts, striving with one’s best and then witnessing the results of those efforts and striving. The word Ara’fu: shares the same characteristics of meanings as the words Rafa’a and Ara’faa’t. The word Rafa’a is used in Quran in the meanings of raising the position, the prestige, the honor, respect, standing or stature of someone or something in terms of positions, status or situations of elevation, significance or prestige. The word Haqq: is 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, “And when they Same’u (سَمِعُوا) what Anzala (أُنْزِلَ) to the Rasool (الرَّسُولِ), you Tara’a (تَرَىٰ) A’enehim (أَعْيُنَهُمْ) Tafezu (تَفِيضُ) with the Dama’e (الدَّمْعِ) of what A’rafu (عَرَفُوا) of the Haqq (الْحَقِّ)…..” Thus, after talking about those who are Faasiquon and their real essence in terms of what they are trying to do and the reasons why they won’t ever promote or magnify the Momin Yahood and their close partners and associates-Allah is now telling us about another reality and the description of another Haqq (absolute truth and fact) which is that when those who are Faasiquon (disobedient ones, who work outside the boundaries of Deen)- even when these Faasiquoon Sama’eu (give undivided attention, with all their intellectual presence and complete focus with the intention to follow in complete obedience), what is revealed upon the Rasool (i.e. Allah’s Kitaab, the Hidayah- guidance to the path of Allah), then Ta’raa (the divine instruction to us, as those who Amanu, as well as those who are the Rasool that we should observe, witness, realize, and come face to face) with their A’enehim (their enlightened vision, the aspects which were hidden to them, have now been brought to light- referring to the state of them being found the guidance in terms of their understanding and enlightenment), then you Tafeezu (get satisfaction, in terms of feeling satisfied and relieved) from the Dama’a (the end result of your striving with your whole beings, all your efforts) of what Ara’faa (raised the status and prestige of) the Haqq (used here in All its’ meanings, in terms of Absolute truth as the Hidaya, the absolute justice at its best, the due right of Haqq and their duties and responsibilities towards the Hidayah).  Thus, it’s your efforts (the efforts, the striving with whole being of those who Amanu) that has turned Faasiqueen as those with the enlightened vision w.r.t the aspects which were hidden to them before, when they were Faasiquoon, have now been brought to light- referring to them now being in the state of having found the guidance in terms of their understanding and enlightenment. This Ayah is addressed to us, as those who Amanu and especially those who are the Rasool (who are involved in trying to Balagha- deliver Allah’s Risalat, the message to the humanity and their communities in which they live) and connects beautifully to Ayah no. 5:81, wherein Allah asked the thought-provoking question “What if they had Amanu with Allah and what Allah has Unzela (revealed) upon the Rasool”. Thus, converting those who were Faasqiuoon, to those who got enlightened vision about those aspects of the guidance which were hidden to them before, has only been made possible as a result of two factors (1) because they Same’u- perceived Allah’s message with complete focus, and undivided attention with complete intellectual presence and use of their intellect and with their intention to follow with complete obedience whatever they have perceived and (2) It’s due to the efforts and striving of you, as the Rasool, since now you get the satisfaction and fulfillment (Tafezu) of your striving, your efforts that you have done with your whole being (Dama’e). It’s because of these two factors that led to the enlightenment of these Faasiquoon to come to Allah’s guidance; so that you, as the Rasool can now witness how Allah has raised the status, the prestige (Arafa’a) of the Haqq (the absolute and confirmed truth of Allah’s message, justice & your duty/obligations). This Ayah gives hope and comfort to those of us, who are the Rasool that even for those who are Faasqiuoon, whose real essence, conducts and behaviors are as described in the earlier Ayahs in detail, even from among those Faasquoon- even they can come to enlightened vision (A’iena) w.r.t. Allah’s message (Hidayah), get enlightened vision for those aspects that were previously hidden from them- all based on your efforts and striving and you will get the get satisfaction, in terms of you feeling satisfied, fulfilled and relieved (Tafeezu) of your efforts and striving with your whole beings (Dama’a) in terms of you as the Rasool being able to witness the raising of the status and prestige of not only the Allah’s message, but also your duties and responsibilities as the Rasool (Haqq).

 

The next phrase as “…..They Yaquluna (يَقُولُونَ), ‘Our Rabb (رَبَّنَا), we Amanna (آمَنَّا), so Aktubna (فَاكْتُبْنَا) us with the Shahideen (الشَّاهِدِينَ)…..” here the word Yaquluna- means their Quol, is not just reflective of what they say, but refers to their whole conducts and behaviours in terms of their deeds, actions, saying, interactions with others, etc. The word Aktabuna: means you Aktab or Kutiba on us- the word Kutiba means recording, writing or to write or to record something in terms of it being made compulsory as an obligation, an order, or a decision. The word Shahideen: plural of Shahid, those who Shahada as Shaheed: The word is normally mistranslated either as martyrs or as witnesses but the basic characteristics of these words are in terms of standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. to ensure that justice prevails and as upholders of justice by doing everything in one’s capacity and whatever role one can play.  Thus, here when Allah says, “…..They Yaquluna (يَقُولُونَ), ‘Our Rabb (رَبَّنَا), we Amanna (آمَنَّا), so Aktubna (فَاكْتُبْنَا) us with the Shahideen (الشَّاهِدِينَ)…..” These phrases tell us about the end results of the enlightened vision of the faasqiuon, who have now understood the aspects of Allah’s message that were hidden to them before. These end results are then described through four important acts of those who got the A’aen- enlightenment of those aspects of the Hidayah, guidance which was hidden to them before, the first two of which are mentioned in this phrase. That is their Quool (conducts and behaviors) then become of those who Amanu as they aim to be of the Shahideen (upholders of justice) as per what Allah has Kutiba (made obligatory) on all those who Amanu.  Thus, these Faasiquon, after their enlightened vision, become of those as described in the earlier Ayah 5:81, as “What if they had Amanu with Allah and what Allah has Unzela (revealed) upon the Rasool”. Thus, those who were Fassiquoon earlier, after their enlightened vision, the end results are two folds (1) they become of those who Amanu- that is those who use their faculties and Aqal, thinking and intellect, to seek knowledge and to be at Aman- utter and deep conviction w.r.t. the five fundamentals of Emaan (with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Rasool and Nabiyeen and Youm Al Akhira) and to become upholders of their Aiemaan- promise and oath with Allah. and the second end results of this enlightened vision is that (2) they want Allah to Aktabna as those of Shahideen: they want to made it obligatory and compulsory (Aktibna) upon themselves to become of those who are the upholders of justice (Shahideen) in whatever role or capacity that they can offer, and for whatever step as the upholder of justice that they can play their part in.

 

 

The next Ayah 5:84, “And what for us, not we Numinu (نُؤْمِنُ) with Allah and what Ja’ana (جَاءَنَا) of the Haqq (الْحَقِّ) and Nut’ma’a (وَنَطْمَعُ) that admitted us our Rabb (رَبُّنَا) with the Quome (الْقَوْمِ) Swaliheen (الصَّالِحِينَ)?’” here the word Ja’ana: means Ja’aa us. The word Ja’aa is normally translated as ‘to come or to bring’, but the word is used in Quran in much deeper and much wider in all-encompassing meanings of ‘Report for duty; bring to fruition; to attend to the duties, witnessing their true objectives and duties, brought forth something, be shown or presented with something.  The word Nut’ma’a: means T’amaa us: The word is normally translated as hope but the word is used in Quran in the meanings of extreme desire to the extent of being greedy, eagerly desire something in terms of being enthusiastic or passionate about it. The word Quome: 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 Swaliheen: means those who conducts acts of Is’lah. The word Is’lah is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of creating the balance, restoring or creating peace, law & order, resuming the situation back to where it belongs, making sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-Islam. Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. Thus, here when Allah says, “And what for us, not we Numinu (نُؤْمِنُ) with Allah and what Ja’ana (جَاءَنَا) of the Haqq (الْحَقِّ) and Nut’ma’a (وَنَطْمَعُ) that admitted us our Rabb (رَبُّنَا) with the Quome (الْقَوْمِ) Swaliheen (الصَّالِحِينَ)?” These phrases tell us about the end results of the enlightened vision of the faasqiuon, who have now understood the aspects of Allah’s message that were hidden to them before. These end results are then described through four important acts, the third and fourth of which are mentioned here. (3) what for us that we do not Numinu with Allah- what Ja’ana of the Haqq: Their conducts and behaviors of these people with enlightened vision of Allah’s message is that what is the benefit of the Allah’s message, absolute truth (Haqq) that has been brought to fruition (Ja’ana) upon us, if we do not Aminu, that is their conducts and behaviors are reflective of the concept that ‘if we do not use our Aqal, thinking and intellect, seek knowledge to be at utter and deep conviction w.r.t. five fundamentals of Emaan and if we are not upholders of our promise and oath with Allah then what is the point and benefit of Allah’s message that has been made clear, enlightened to us?” – shows the direct link of enlightened vision, of having known the aspects of Allah’s message that were previously hidden, is that a person is left with no choice except to seek knowledge, use their thinking and intellect (Aqal), be at utter and deep conviction (Aman) with respect to the five fundamentals of Emaan and be upholders of their oath & promise (Meesaq) with Allah. and (4) Admit us with the Quome Swaliheen: the Swaliheen are those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam. Thus, here when the conducts and behaviours of those who were of the Faasiquoon earlier, but after the enlightened vision of the Allah’s message, they want to be admitted among those who conducts acts of Is’lah, this admission is a very broad and all-encompassing term and includes all these actions and deeds. This phrase can also be interpreted as they eagerly want to be among those who Quomin (establish, strengthen, support) those who are the Swaliheen and who carry out these works of Is’lah.

 

The next Ayah 5:85, “So, As’bahum (فَأَثَابَهُمُ) them Allah with what they Qalu (قَالُوا) — Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ) Khalideena (خَالِدِينَ) in it. And that is Jaza’a (جَزَاءُ) the Mohsineen (الْمُحْسِنِينَ).” The word As’bahum: means Allah S’awaab them, the word is used in the general characteristics of compensation, payback, return, and reward in terms of them facing the consequences and recompense for their actions, conducts and behaviors. The word Jannat: shares the same characteristics with words like Jinn and Jannaate- all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend. The term Jannat therefore is that place in the Akhira, which is hidden and invisible to us, which we cannot comprehend completely at the moment and thus described times and again in Quran in terms of ‘Jannatan Tajri Min Tahteha Al Anhaar. The word Tajri: is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes. The word Tahteha: is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’. The word Anhaar: is plural of the word Nahar: The word Nahar is normally translated as either day or streams or rivers, but the real meaning of the word refer to all those things that we crave for, desire for in order to lead a happy, contend and self-actualized life, such as wealth, children, peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. – basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life, happy, contend and self-actualized. The word Khalideen: basically means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. The word Jaza’a: is normally translated as reward or gift, but the word used in Quran in the meanings of recompense, both positively and negatively, in meanings of both reward as well as punishment, for someone as a consequence of their acts, conducts and behaviors in terms of the best of the best justice for them, which they have earned as their due rights. The word Mohsineen: plural of Mohsin- those who do Ahsan: The word such as Ahsaan, Mohsin, Hasanat, Hussan, all have the same basic characteristics of meanings as Husn- something that looks good/pleasant to our eyes, other faculties, spirit and soul. The word is also used in Quran as an opposite to the word Saiyaat, thus, as opposed to Sayyiaat, these words mean to create balance-To fill the void/lack for someone; to give something or do something for someone as Ina’am, i.e., not in expectation of any return & best/excellent conducts, speech and behaviors as a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is.

 

Thus, here when Allah says, “So, As’bahum (فَأَثَابَهُمُ) them Allah with what they Qalu (قَالُوا) — Jannatin (جَنَّاتٍ) Tajri (تَجْرِي) of Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ) Khalideena (خَالِدِينَ) in it. And that is Jaza’a (جَزَاءُ) the Mohsineen (الْمُحْسِنِينَ).” Thus, after describing their Quol, their conducts, behaviors and actions which are of three types as already described in the earlier Ayahs which are (1) acts of Amanu (being at Aman, seeking knowledge, using Aqal and upholders of their Meesaq with Allah), (2) acts of Shahada (as upholders of justice), (3) acts of Swaliheen (those of Is’lah). Thus, this Ayah, shows that the As’bahum (their due rights based on the best of the best recompense for their Qalu) is the Jannat Tajri Min Tahteha of Anhaar. The phrase “Jannat Tajri min Tahtaya Al Anhaar” is normally mistranslated as ‘heaven below which rivers flow’, as again Jannat has nothing to do with flowing rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for). Thus, the best recompense for them by Allah, based on these three acts is Jannat wherein will be provided in abundance and ample supply in accordance with what they desire and wish for in order to lead a happy and self-actualized life. And they will abide therein forever, eternally. And that is the Jaza- the perfect recompense for those who are the Mohsineen (those who conduct acts of Ahsaan- all such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being.)

 

The next Ayah 5:86, “But those who Kafaru (كَفَرُوا) and Kazzabu (وَكَذَّبُوا) our Ayaat (بِآيَاتِنَا)—these are the As’haabu (أَصْحَابُ) Jaheeme (الْجَحِيمِ).” The word Kafaru: means the one who does Kufr as opposed to Momin who Amanu. Kufr means to conceal, hide or to cover. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The meaning of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and the universe. The word Kazzabu: is normally translated as those who are liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting etc. Allah’s Ayaat- not only in terms of denying, ignoring or rejecting but also in terms of making fun of, ridiculing, or taking them as a joke. The word Ayaat: means signs or evidences that would give us an indication of the presence of a confirmed truth of Allah hidden behind those signs. 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, thus, Ayat becomes Ayat only when we pause, think & ponder on it, in terms of making 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. The word As’haabu: is used in the meanings of companions, accompanying something or someone in the meanings of being joined together, or connected together or companions of each other. The word Jaheem: is normally translated as blazing fire or hellfire but the basic meanings of the word are not in terms of blazing fire, or fire at all but more in terms of everlasting punishment for those deserving of such punishment, who wouldn’t be able to exit out from such state in terms of being there eternally.

 

Thus, here when Allah says, “But those who Kafaru (كَفَرُوا) and Kazzabu (وَكَذَّبُوا) our Ayaat (بِآيَاتِنَا)—these are the As’haabu (أَصْحَابُ) Jaheeme (الْجَحِيمِ).” Is beautifully connects back to the Ayah no. 5:81 and 5:82 as “What Atakhizu  them A’uliya but Kas’eeran of them Faasiquna. So that to Tajeduna Ashadda the Naase A’dawatun to those who Amanu the Yahood and those who Ashraku. So that to Tajeduna Aqrabahum Mawaddatan to those who Amanu- those who Qalu, ‘We Nas’ara’. That is because of them Qisseyna and Ruhbanan and to them do not Yastakbaruna.”  Since Allah has described in these earlier Ayahs about Aksar- most of the people who take people, other than Allah, as Awliya for themselves; whose Awliya seize many of them and to significant extent, as Faasiquna, with them disobeying Allah’s laws, remaining outside the boundaries of Deen, committing acts of Zulm and Kufar. Most of the humanity operates Sakheta (outside of the boundaries of Allah’s system) as Faasiquona, whose aim is to switch the humanity as enemies to those of the Haadu who Amanu and their Shurakaa, and to switch these Amanu Haadu with the ones that are the Aqrabaa of these Faasiquna. Thus, after describing a Qalil- a vast minority of these Faasqoon people, who come back to Hidayah and Allah’s path, Allah is now discussing the majority of the humanity who has gone much extreme in Fasaq and Kufar. Being Kaafir, these people are opposite to those of those who Amanu and the Momineen. Thus, the concept of being Kaafir refer to the acts, conducts and behaviors of these people of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting or denying Haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. as well as Kazibu- making fun of, ridiculing, ignoring, or taking these Ayaat as a joke and for fun. Thus, for such people, Allah’s Jaza’a and Ajar is in terms of them facing the consequences of their own actions, which are being of Ashaabe- strongly connected to, being the companions of the Jaheem- the sufferings, anguishes, distresses, and miseries caused by their own acts of Kufar and Kazabu, in terms of being in that state of eternal punishment.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah from Ayah no. 82 to 86, is strongly connected to the earlier Ayah of 5:81, “If they Kaanu Yuminuna with Allah and the Nabiyin and what Anzala upon. What Atakhizu them A’uliya but Kas’eeran of them Faasiquna?”, referring to those people who are in majority and have gone much extent as Faasiquoon- outside the boundaries of Deen, as disobedient of Allah’s laws and through these Ayahs we learn the following divine wisdom that we can apply in our day to day lives, w.r.t. these Faasiquoon.

 

• The Basic Aims and Desires of Faasquoon are two folds (1) Ashadda the Naase A’dawatun to those who Amanu the Yahood and those who Ashraku: Here we need to keep in mind two important concepts (1) Who are those who Amanu the Yahood? Those who Amanu Yahood are those people who bring upon themselves to lead the way for others towards Allah’s Hidayah- guidance as per the path of Allah; and they are also the one who Amanu- seek knowledge, use their Aqal, thinking and intellect to be at Aman w.r.t. the five fundamentals of Emaan and who are the upholders of their Aemaan- oath with Allah. Thus these are the Momin Yahood, who not only Amanu, but also present themselves as leading the way for others towards the path of Allah and Allah’s guidance (Hidayah)- basically those people who are taken as religious scholars and leaders that are Momineen themselves, and therefore these people can be termed as Momin Yahood- Momin Religious preachers and guides And (2) what does it mean by those who Ashraku- This ayahs is normally interpreted as if Allah is talking about those who do Shirk with Allah, whereas we need to keep in mind not only the fact that there is no use of the word ‘with Allah’ in this Ayah, also the basic meanings of the word Shirk is to become associated, partner, or related with someone, for instance after marriage, the spouses become ‘Shareek e Hayaat’ i.e. life partners, whereby they are taken as one entity in terms of all their roles, responsibilities and relationships. Thus, here the word Ashraku, is not referring to those who assign partners with Allah, but basically referring to those who are Ashraku of these Momin Yahood, that is these people are partners, join entities with same roles and responsibilities of those who are the Momin religious scholars and preachers (Momin Yahood)- could be their close partners, or associates, or supporters etc. These ayahs are strongly connected to the earlier Ayahs, especially Ayah no. 5:81, wherein, after identifying what they, the Ahle-Kitaab should have done, Allah is asking, ‘what do these leaders, protectors, ideals (Awliya) seize (Atakhizu) many (Kas’eer) of them, except that these Awliya lead them to commit to a great extent (Kas’eer) acts of Faasiq- disobeying Allah’s laws, remaining outside the boundaries of Deen, committing acts of Zulm and Kufar, creating fasaad and lead them to become Faasquoon (the disobedient ones who operate outside the boundaries of Deen). Thus, after becoming Faasqiuon, these ayahs give us their two basic aims of Tajedun (to switch the current situation to another one of their desires) which are (1) They aim to switch the current situation of the humanity to turn them against these Momin Yahood and their Ashraku (close partners, associates confidants) to stronger and greater situation of animosity and opposition (A’dawatun).

 

• The Basic Aims and Desires of Faasiquoon are (2) Aqrabahum Mawaddatan to those who Amanu- those who Qalu, ‘We Nas’ara’- That is because of them are Qisseyna and Ruhbanan and to them they do not Yastakbaruna. Here we need to keep in mind one important aspect- what does it mean that they do not Yastakbaruna: normally interpreted as they are not proud and arrogant whereas this is not at all what Allah is saying in this Ayah. The word Yastakbaruna shares the same characteristics as the word Mukabbir, meaning magnifying glass in terms of something being magnified, made to look bigger, or greater, or to promote or enlarging something or someone. Thus, this aim and desire of the Faasiquoon is connected to the first one in the sense that the aim of the Faasiquon to turn the humanity against the Momin Yahood and their close partners and associates (Ashraku), therefore the Faasiquoon won’t ever promote, magnify, or consider these Momin Yahood any significant (Yastakbaruna). The divine warning about the 2^nd set of the underlying desires and aims of these Faasiquoon in terms of what they want to switch the current situation to their desired one is that the Fasiquoon want that the Momineen (those who Amanu) instead of following the advices and guidance of these Momin Yahood and their Ashraku, the Faasiquoon aim to make those from among their Aqrabahum (who are close to them, who are their near and dear ones, such as those Awliya who they take as Awliya from besides Allah and Allah’s Hidaya- the Kitaab of Allah) in order to make these people Mawaddatan (center of attention and focus) to the Momineen and these Aqraba people present themselves through their conducts, behaviors, speech and actions as if they are the Nas’ara (the main catalyst on the basis of your efforts and struggle would produce results, source of assistance, help, protection, of being taken out from a difficult situation, of success or victory, shield, or source of Khair). Thus, the divine warning as per these  Ayahs give us the real intentions and aims of the Faasiquon is that they not only want (1) to turn the humanity against in animosity and opposition to the Momin Yahood and their Ashraku, but also instead of these Momin Yahood, (2) they present their own Aqraba whom they want to become the center of attention and focus- for whom they want the Momineen to take care of their needs and requirements (Mawwadatun) who present themselves as if they are the Nas’eer. Thus, these Faasiquoon won’t ever promote, or magnify the Momin Yahood or their Ashraku, because among Aqraba that they want Momineen to keep as center of their attention and focus are the religious scholars and preachers (Qisseyna) as well as those who lead the humanity to situations of scarcity, hopelessness, poverty and misfortunes (the Ruhbaan). Thus, here in these Ayahs, Allah has given us the divine warnings about the real intentions and the essence of those who are Faasiqun which are two folds 1) to turn the humanity against in opposition and animosity towards the Momin Yahood and their close partners and associates and 2) to instead replace these Momin Yahood, with those people who are the near and dear ones of the Faasqiuoon, as the center of attention and focus for the Momineen. Among the people who the Faasiquoon promote to the Momineen are religious leaders and preachers as well as those who lead the humanity towards situations of misfortune, hopelessness and scarcity. It’s because of these two reasons and aims of the Faasqiuoon that they won’t ever promote or magnify the Momin Yahood and their close partners and associates.

 

• When they Same’u what Anzala to the Rasool, you Tara’a A’enehim Tafezu with the Dama’e of what A’rafu of the Haqq. Thus, after talking about those who are Faasiquon and their real essence in terms of what they are trying to do and the reasons why they won’t ever promote or magnify the Momin Yahood and their close partners and associates-Allah is now telling us about another reality and the description of another Haqq (absolute truth and fact) which is that when those who are Faasiquon (disobedient ones, who work outside the boundaries of Deen)- even when these Faasiquoon Sama’eu (give undivided attention, with all their intellectual presence and complete focus with the intention to follow in complete obedience), what is revealed upon the Rasool (i.e. Allah’s Kitaab, the Hidayah- guidance to the path of Allah), then Ta’raa (the divine instruction to us, as those who Amanu, as well as those who are the Rasool that we should observe, witness, realize, and come face to face) with their A’enehim (their enlightened vision, the aspects which were hidden to them, have now been brought to light- referring to the state of them being found the guidance in terms of their understanding and enlightenment), then you Tafeezu (get satisfaction, in terms of feeling satisfied and relieved) from the Dama’a (the end result of your striving with your whole beings, all your efforts) of what Ara’faa (raised the status and prestige of) the Haqq (used here in All its’ meanings, in terms of Absolute truth as the Hidaya, the absolute justice at its best, the due right of Haqq and their duties and responsibilities towards the Hidayah). Thus, it’s your efforts (the efforts, the striving with whole being of those who Amanu) that has turned Faasiqueen as those with the enlightened vision w.r.t the aspects which were hidden to them before, when they were Faasiquoon, have now been brought to light- referring to them now being in the state of having found the guidance in terms of their understanding and enlightenment. This Ayah is addressed to us, as those who Amanu and especially those who are the Rasool (who are involved in trying to Balagha- deliver Allah’s Risalat, the message to the humanity and their communities in which they live) and connects beautifully to Ayah no. 5:81, wherein Allah asked the thought-provoking question “What if they had Amanu with Allah and what Allah has Unzela (revealed) upon the Rasool”. Thus, converting those who were Faasqiuoon, to those who got enlightened vision about those aspects of the guidance which were hidden to them before, has only been made possible as a result of two factors (1) because they Same’u- perceived Allah’s message with complete focus, and undivided attention with complete intellectual presence and use of their intellect and with their intention to follow with complete obedience whatever they have perceived and (2) It’s due to the efforts and striving of you, as the Rasool, since now you get the satisfaction and fulfillment (Tafezu) of your striving, your efforts that you have done with your whole being (Dama’e). It’s because of these two factors that led to the enlightenment of these Faasiquoon to come to Allah’s guidance; so that you, as the Rasool can now witness how Allah has raised the status, the prestige (Arafa’a) of the Haqq (the absolute and confirmed truth of Allah’s message, justice & your duty/obligations). This Ayah gives hope and comfort to those of us, who are the Rasool that even for those who are Faasqiuoon, whose real essence, conducts and behaviors are as described in the earlier Ayahs in detail, even from among those Faasquoon- even they can come to enlightened vision (A’iena) w.r.t. Allah’s message (Hidayah), get enlightened vision for those aspects that were previously hidden from them- all based on your efforts and striving and you will get the get satisfaction, in terms of you feeling satisfied, fulfilled and relieved (Tafeezu) of your efforts and striving with your whole beings (Dama’a) in terms of you as the Rasool being able to witness the raising of the status and prestige of not only the Allah’s message, but also your duties and responsibilities as the Rasool (Haqq).

 

• Four Aspects of their Conducts & Behaviors (Quol/Qala) (1) we Amanna, and (2) Aktubna us with the Shahideen. These phrases tell us about the end results of the enlightened vision of the faasqiuon, who have now understood the aspects of Allah’s message that were hidden to them before. These end results are then described through four important acts of those who got the A’aen- enlightenment of those aspects of the Hidayah, guidance which was hidden to them before, the first two of which are mentioned in this phrase. That is their Quool (conducts and behaviors) then become of those who Amanu as they aim to be of the Shahideen (upholders of justice) as per what Allah has Kutiba (made obligatory) on all those who Amanu.  Thus, these Faasiquon, after their enlightened vision, become of those as described in the earlier Ayah 5:81, as “What if they had Amanu with Allah and what Allah has Unzela (revealed) upon the Rasool”. Thus, those who were Fassiquoon earlier, after their enlightened vision, the end results are two folds (1) they become of those who Amanu- that is those who use their faculties and Aqal, thinking and intellect, to seek knowledge and to be at Aman- utter and deep conviction w.r.t. the five fundamentals of Emaan (with Allah, Allah’s Kitaab, Allah’s Malaik, Allah’s Rasool and Nabiyeen and Youm Al Akhira) and to become upholders of their Aiemaan- promise and oath with Allah. and the second end results of this enlightened vision is that (2) they want Allah to Aktabna as those of Shahideen: they want to made it obligatory and compulsory (Aktibna) upon themselves to become of those who are the upholders of justice (Shahideen) in whatever role or capacity that they can offer, and for whatever step as the upholder of justice that they can play their part in.

 

• Four Aspects of their Conducts & Behaviors (Quol/Qala) (3) What for us, not we Numinu with Allah and what Ja’ana of the Haqq? (4) Nut’ma’a that admitted us our Rabb with the Quome Swaliheen” These phrases tell us about the end results of the enlightened vision of the faasqiuon, who have now understood the aspects of Allah’s message that were hidden to them before. These end results are then described through four important acts, the third and fourth of which are mentioned here. (3) what for us that we do not Numinu with Allah- what Ja’ana of the Haqq: Their conducts and behaviors of these people with enlightened vision of Allah’s message is that what is the benefit of the Allah’s message, absolute truth (Haqq) that has been brought to fruition (Ja’ana) upon us, if we do not Aminu, that is their conducts and behaviors are reflective of the concept that ‘if we do not use our Aqal, thinking and intellect, seek knowledge to be at utter and deep conviction w.r.t. five fundamentals of Emaan and if we are not upholders of our promise and oath with Allah then what is the point and benefit of Allah’s message that has been made clear, enlightened to us?” – shows the direct link of enlightened vision, of having known the aspects of Allah’s message that were previously hidden, is that a person is left with no choice except to seek knowledge, use their thinking and intellect (Aqal), be at utter and deep conviction (Aman) with respect to the five fundamentals of Emaan and be upholders of their oath & promise (Meesaq) with Allah. and (4) Admit us with the Quome Swaliheen: the Swaliheen are those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam. Thus, here when the conducts and behaviours of those who were of the Faasiquoon earlier, but after the enlightened vision of the Allah’s message, they want to be admitted among those who conducts acts of Is’lah, this admission is a very broad and all-encompassing term and includes all these actions and deeds. This phrase can also be interpreted as they eagerly want to be among those who Quomin (establish, strengthen, support) those who are the Swaliheen and who carry out these works of Is’lah.

 

• As’bahum for what they Qalu: The As’bahum (their due rights based on the best of the best recompense for their Qalu) is the Jannat Tajri Min Tahteha of Anhaar. The phrase “Jannat Tajri min Tahtaya Al Anhaar” is normally mistranslated as ‘heaven below which rivers flow’, as again Jannat has nothing to do with flowing rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for). Thus, the best recompense for them by Allah, based on these three acts is Jannat wherein will be provided in abundance and ample supply in accordance with what they desire and wish for in order to lead a happy and self-actualized life. And they will abide therein forever, eternally. And that is the Jaza- the perfect recompense for those who are the Mohsineen (those who conduct acts of Ahsaan- all such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being.)

 

• Jaz’aa for those who Kafaru and Kazzabu Allah’s Ayaat: Allah has described in these earlier Ayahs about Aksar- most of the people who take people, other than Allah, as Awliya for themselves; whose Awliya seize many of them and to significant extent, as Faasiquna, with them disobeying Allah’s laws, remaining outside the boundaries of Deen, committing acts of Zulm and Kufar. Most of the humanity operates Sakheta (outside of the boundaries of Allah’s system) as Faasiquona, whose aim is to switch the humanity as enemies to those of the Haadu who Amanu and their Shurakaa, and to switch these Amanu Haadu with the ones that are the Aqrabaa of these Faasiquna. Thus, after describing a Qalil- a vast minority of these Faasqoon people, who come back to Hidayah and Allah’s path, Allah is now discussing the majority of the humanity who has gone much extreme in Fasaq and Kufar. Being Kaafir, these people are opposite to those of those who Amanu and the Momineen. Thus, the concept of being Kaafir refer to the acts, conducts and behaviors of these people of not seeking knowledge, not using their intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. as well as Kazibu- making fun of, ridiculing, ignoring, or taking these Ayaat as a joke and for fun. Thus, for such people, Allah’s Jaza’a and Ajar is in terms of them facing the consequences of their own actions, which are being of Ashaabe- strongly connected to, being the companions of the Jaheem- the sufferings, anguishes, distresses, and miseries caused by their own acts of Kufar and Kazabu, in terms of being in that state of eternal punishment.

 

 

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/