Surah Al-Ma’idah Ayah No. 87 – 89

Surah Al-Ma’idah Ayah # 87 – 89 (5:87 – 89)

A.   TRANSLATION

٨٧  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ

[Quran 5:87] O you who Amanu (آمَنُوا)! Do not Tuharramu (تُحَرِّمُوا) T’ayyibaat (طَيِّبَاتِ) what Allah Ahalla (أَحَلَّ) upon you and do not Ta’tadu (تَعْتَدُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Mu’tadeena (الْمُعْتَدِينَ).

 

٨٨  وَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ

[Quran 5:88] And Kulu (وَكُلُوا) of what Allah Rizqakum (رَزَقَكُمُ) you Halalan (حَلَالًا) T’ayyaban (طَيِّبًا); and observe Taqwa (وَاتَّقُوا) of Allah- the one whom you are Mo’minuna (مُؤْمِنُونَ) with.

 

٨٩  لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ

[Quran 5:89] Allah does not Yua’khizukum (يُؤَاخِذُكُمُ) you with Laghue (بِاللَّغْوِ) in your A’iemaan (أَيْمَانِكُمْ) but Allah Yu’akhizukum (يُؤَاخِذُكُمْ) with what A’qadtum (عَقَّدْتُمُ) the Aiemaan (الْأَيْمَانَ). Then Kafarata (فَكَفَّارَتُهُ) it At’a’amu (إِطْعَامُ) A’sharata (عَشَرَةِ) Masakeena (مَسَاكِينَ) of Awsat’e (أَوْسَطِ) what you Tut’a’emuna (تُطْعِمُونَ) your Ahlekum (أَهْلِيكُمْ) or Kiswatuhum (كِسْوَتُهُمْ) them or you Hareeru (تَحْرِيرُ) Raqabatin (رَقَبَةٍ). Then whoever does not Yajed (يَجِدْ), then S’ayyamu (فَصِيَامُ) S’alas’ate (ثَلَاثَةِ) Ayyamin (أَيَّامٍ). That is Kaffaratu (كَفَّارَةُ) of your Aiemaan (أَيْمَانِكُمْ) when you Halaftum (حَلَفْتُمْ). And Hafezu (وَاحْفَظُوا) your Aieman (أَيْمَانَكُمْ). Thus, Allah Yubayyina (يُبَيِّنُ) for you Allah’s Ayaat (آيَاتِهِ), so that you may Tashkuruna (تَشْكُرُونَ).

 

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 5:87, through which we learnt the divine lessons about two groups of people (1) Group 1- Those who Amanu, are among the Shahideen, Swaheleen and Mohsineen:  Their conducts and behaviors (Quool) are 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. Those who are of the 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. Those who are of the Swaliheen: as 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 behaviors 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. Those who are the Mohsineen: those whose conduct and behaviors are acts of Ahsaan- all such things, behaviors, conducts, events, things, etc. which are best of the best, given 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.  As’bahum for this group based on their Conducts and Behaviors: Their due rights based on the best of the best recompense for their conducts and behaviorsis the Jannat Tajri Min Tahteha Al Anhaar– 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 Heaven (Jannat) wherein would be provided in ample supply and in abundance as per Allah’s created processes and laws (Tajri) in accordance with, and in alignment with (Tahta) whatever one desires for in order to lead a contend, happy and aself-actualized life (Al-Anhaar).

 

Group no. 2- Those who Kafaru and Kazzabu Allah’s Ayaat: Since 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. Group 2 thus comprises of 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.

 

Keeping in above context in consideration, Allah then says in the next Ayah 5:87, “O you who Amanu (آمَنُوا)!…..” Here the word Amanu, shares the same meanings as the word ‘Aman’ which means safety, security, peace, contentment and tranquility. Therefore, the concept of Emaan, as in those who have Emaan, or those who Amanu- 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 refers to those who are at a state of Aman, who are at peace, harmony, cease-fire and goodwill for others. The word Emaan also shares the meanings with the word A’emanihim (أَيْمَانِهِمْ) meaning oath, promise and covenant, and thus the basic characteristics of Ai’man is in terms of being at Aman in terms of deep and utter conviction but with additional aspects of being upholders of one’s oath, promises, vows, pledges or undertakings. Thus, here when Allah says, “O you who Amanu (آمَنُوا)!…..” shows that this and subsequent Ayahs are all addressed to those of us 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 are upholders of their Aiemaan- promise and oath with Allah.

 

The next phrase “….. Do not Tuharramu (تُحَرِّمُوا) T’ayyibaat (طَيِّبَاتِ) what Allah Ahalla (أَحَلَّ) upon you and do not Ta’tadu (تَعْتَدُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Mu’tadeena (الْمُعْتَدِينَ).” Here the word Tuharramu: means do not make Haram. The basic characteristics of the meaning of the word ‘Haram’ is in terms of prohibitions or stopping with extreme caution to do or say anything, in accordance with the laws of Deen, i.e., Allah’s laws as mentioned in the Kitaab- the Quran. The word T’ayyibaat: is normally translated as good as in good things, but the word is used in Quran to refer to something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses in terms of something or something which/who is our most favorite or what the person values or considers more valuable, including things and aspects such as wealth, valuables, title, resources and property. The word also refers to things and aspects that are lawful, as per the laws of the land and the laws of Deen as well as lawful in terms of being legally acquired and consumed or utilized by abiding by all the laws (both the laws of the land and the Deen). The word Halaal: is used in Quran as opposed to the word haram. Thus, it basically means something which is allowed or permitted as per the laws of Allah, as per Laws of Deen as mentioned in Quran. The word Ta’tadu: is normally mistranslated as transgression and often confused with words like Adu, and Aduwat meaning animosity and hatred. The word is, however used in Quran, in neither of these meanings but as opposed to the word Ta’wan. The word Ta’wan means supporting, strengthening and helping each other. Thus, as opposed to Ta’wan, the word Ta’tadu or A’tadu means going against, in terms of weakening or being of hinderance to someone or something. When the word ‘Mo’tadeen’ is used, it refers to those who weaken, go against, and become hinderance to the Kalam of Allah, Allah’s message and direct divine instructions. The word Yuhibbu: means Allah Hooban. The word is normally translated as love, but it’s used in Quran as opposed to the word Kurhan meaning detesting, disliking something or repelling from something. Thus, as opposed to Karhan, the word Yuhibba, or Tuhibbu means liking, loving or getting attracted to something or someone. Whenever the word is used for Allah, for instance in this Ayah, it does not mean Allah gets attracted to, desires, likes or loves such people, but what it means is that recompense from the whole system of Allah (Allah’s Yureedu) in terms of the response as perfect payback and recompense from all the laws of nature, laws of Allah’s deen, all of Allah’s system, all support, strengthen and respond to such people.

 

Thus, here when Allah says, “….. Do not Tuharramu (تُحَرِّمُوا) T’ayyibaat (طَيِّبَاتِ) what Allah Ahalla (أَحَلَّ) upon you and do not Ta’tadu (تَعْتَدُوا). Indeed, Allah does not Yuhibbu (يُحِبُّ) the Mu’tadeena (الْمُعْتَدِينَ).” is addressing directly and giving divine instructions to us, as those who Amanu- seek knowledge, use intellect (aqal) to be at utter and deep conviction (Aman) w.r.t. five fundamentals of Emaan and who are upholders of our unbreakable covenant (Meesaq) with Allah, that we should not prohibit (Tuharremu) what Allah has permitted (Auhillu) for you as your likeable, most favorable that you have acquired legally and are also allowed as per the laws of the land and the laws of Deen (T’ayyibaat). And should never weaken, go against, stand in opposition, or provide any hinderance (Ta’tadu) for these T’ayyibaat and the whole of Allah’s system, Malaik and all laws (both the laws of the universe, nature as well as the laws of Deen) do not support, strengthen and respond (Yuhibbu) to such acts of those people who weaken, go against, and become hinderance to the Kalam of Allah, Allah’s message and direct divine instructions (Mu’htadeen). If we look around ourselves, we find many such instances wherein the T’ayyibaat (new year celebrations, listening to music, keeping of dogs as pets, drawing or painting animals or humans, celebrating birthdays, wishing people good wishes for their special occasions etc.) are declared Haram by people- all in the name of Deen, whereas Allah has not mentioned these as Haram, prohibited in the Quran. These are acts of Ta’tadu of these T’ayyibaat. And people who are Mu’htadeen (who make these man-made laws) or people who blindly follow these man-made laws from outside the Quran, would remain disconnected from the blessings of Allah and Allah’s system.

 

The next Ayah 5:88, “And Kulu (وَكُلُوا) of what Allah Rizqakum (رَزَقَكُمُ) you Halalan (حَلَالًا) T’ayyaban (طَيِّبًا); and observe Taqwa (وَاتَّقُوا) of Allah- the one whom you are Mo’minuna (مُؤْمِنُونَ) with.” Here the word Kulu: is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form. The word Rizq: normally translated as food, basically means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth, development and nourishment of all of our faculties and all aspects of our personality and character development. The word Taqwa: means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. The concept of Taqwa is closely aligned with the concept of Emaan. The word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it is used with respect to both of these meanings of Emaan.

 

Thus, when Allah says, “And Kulu (وَكُلُوا) of what Allah Rizqakum (رَزَقَكُمُ) you Halalan (حَلَالًا) T’ayyaban (طَيِّبًا); and observe Taqwa (وَاتَّقُوا) of Allah- the one whom you are Mo’minuna (مُؤْمِنُونَ) with.” is normally misinterpreted as ‘And eat of what Allah has provided for you [which is] lawful and good. And fear Allah, in whom you are believers’ which is not at all what this ayah is saying. This Ayah is connected to the earlier Ayah 5:87. Thus, specifically addressing those who Amanu, and after giving direct divine instructions to not consider prohibited (Haram) as per the laws of Deen, anything which is your most favorite one, that you like and values as well as anything that is allowed as per the laws of the land and the laws of the Deen and you have also legally acquired it as well as consuming it as per the allowed laws of the land and the Deen (T’ayyibaat) which is permitted to you by Allah, Allah then continues the same divine instructions in this Ayah by giving more details in terms of giving explicit instructions that we can consume, engage, use, utilize, benefit from, carry, provide benefit to, engage, make use of in terms of consumption of that Tayyibaat in any shape or form (Kulu) from whatever Allah has provided as ways and means of your personality and character development (Rizq) which would include not just the ways and means to receive physical development and growth such as food, water, or sleep but all-inclusive ways and means of personality and character development at all levels including Rizq as information, community interactions, learning of any sort, even Allah’s Kitaab as Hidayah to lead to Allah’s path, all sources of Rizq. The basic idea is that all these sources of Rizq- ways and means of personality and character development are allowed as per Deen-e-Islam, as long as they are permitted as per the laws of Deen (Halaal), are amongst the things, aspects, actions, that are your favorite and valuable ones that are allowed to you as per the laws of the land, as well as have been legally acquired as per the laws of the Deen and the land (Tayyibaat). Thus, there is no prohibition in any manner whatsoever to use, utilize, carry, engage in, make use of, benefit from, or being a benefit to, or consume in any manner, as long as one observes Taqwa- be extra cautious in terms of remaining within the laws of Deen. Here we need to keep in mind that Rizq is not just food, since here the direct divine instructions is to observe Taqwa (to follow the laws of Allah by being extra cautious), that is restricted or limited to eating at all. Another point worth noticing and keeping in mind is the concept of “How one can observe Taqwa in Kulu of Halalan (حَلَالًا) T’ayyaban (طَيِّبًا): –. There are many examples of Halalan Tayyiban that one can consider for example new year celebrations, listening to music, keeping of dogs as pets, drawing or painting animals or humans, celebrating birthdays, wishing people good wishes for their special occasions etc., joining in and/or celebrating other people or community in their celebrations are All Halaan Tayyiban as per the laws of Deen, as long as allowed and legally acquired as per the laws of the land.

 

Example No. 1- Trick or Treat for Halloween: For example, sending children, or taking them along for trick and treat during Halooween, could be among the Halalan Tayyabin, that your children might enjoy and you might value these as a way of integrating in the communities that you live in. Thus, even if you Kulu- engage in such Halalan Tayyiban, you have to make sure that you abide by all the laws of Deen by being extra careful and cautious and do not transgress in any of the laws of Deen as mentioned in the Quran.

 

Example no. 2- New Year Celebrations: Similarly, the new year celebrations may be Halalan Tayyibaan as per the laws of the Deen but you have to make sure that you do not cross any boundaries of Deen, while wishing others ‘happy new year’ or engage in any new year celebrations- observing Taqwa is must.

 

Example no. 3- Giving of Charity: Another important example could be giving of charity, which is not only Halalan Tayyibaat but also much valued as per the laws of the Deen, but if one gives defective or broken things as charity by completely ignoring the divine instructions, or if one gives charity as a show-off by completely ignoring the self-respect and dignity of the person to whom the charity is given, then this is also operating outside the boundaries of Deen.

 

Hence observing of Taqwa, being extra careful and cautious of the laws of Allah, Laws of Deen as mentioned in the Quran, while one kulu, consume, or engage in any manner the Halalan Tayyibaan, is a must requirement. It’s because of this that at the end when Allah says’ Observe Taqwa of Allah- the one whom you are Mo’minuna with” is stressing the same concept whe Allah started these Ayahs from Ayah 5:87 by addressing those who Amanu, who use their faculties and thinking and intellect (Aqal), to seek knowledge and to be in utter and deep conviction (Aman) with Allah and who are upholders of their oath, promise and covenant with Allah (Aiemaan). Thus, the concept of Taqwa is being extra careful and protective, in terms of All these concepts of Emaan, and especially in terms of one’s oath, promise and covenant with Allah as their A’emaan, to abide by these terms of the covenant, these laws in letter and spirit.

 

For the purpose of Next Ayah 5:89, the most important Key word for the purpose of the Ayah no. 5:89 is to understand- What is A’emaan- our Covenant with Allah.  The Aiemaan (الْأَيْمَانَ): The word A’emaan is used in Quran in the meanings of oath, promise, vows, pledge, or covenant. Thus, here the use of the word A’emaan refers to that covenant with Allah which we, those who Amanu, are required to abide by, the terms of which are mentioned in the Quran. Thus, the basic characteristics of Ae’maan is in the same meanings of Aman and Emaan- i.e., to be at Aman, in terms of being with utter and deep conviction w.r.t. Allah based on one’s use of Aqal, intellect as well as seeking of knowledge, but with additional aspects of being committed in the covenant with Allah. this covenant with Allah becomes Meesaq, unbreakable as soon as one receives Allah’s revelation, i.e. the Kitaab, the Hidayah, Allah’s message and the guidance.

 

Other keywords are as follows: The word Laghu (بِاللَّغْوِ): is used in Quran in couple of meanings, the first one of which is in terms of any unplanned, unintentional mistake that is done without planning for it or any intentions on the part of the one committing it. The word is also used in Quran to refer to such aspects that are non-binding, non-basic, or non-mandatory in nature as opposed to Aqad aspects- which are binding, basic and mandatory in nature.  The word A’qadtum (عَقَّدْتُمُ): means your Aqad: The word is normally mistranslated as pledged or contracted but the word for contract or pledge are Aimaan or Nikaah. The basic characteristics of the word Aqd is in the meanings of knot, loop, or band which is used to join or secure things or people together and thus used to refer ‘making anything a firm and solid in terms of it being secured and strong’ and w.r.t. Aemaan- one’s promise and oath, those aspects of the oath, which are firm, solid and strong aspects in terms of those basic mandatory aspects without which this promise, oath or a contract has no meanings, effectiveness or validity. The word Kafarata: is normally translated as penalty, but the word kafara shares the basic meanings with the word Kufar which means to conceal, hide or to cover. Thus, whenever the word is used w.r.t. one’s sins (Sayyiat) as in Kafara of Sayyiat or any other acts, it basically means to hide, conceal or cover these sins with the help of acts of Is’lah, Khair or other such good deeds (Hasanaat) because of which the sins get overpowered and dominated- resulting in them being concealed and hidden under the heap of these good deeds. The word Halaftum: means your Halaf- The word Halaf is normally translated as swearing or sworn- basically the word is used in Quran to refer to the act of undertaking as well as a solemn affirmation or declaration itself, that is made with an higher authority or God Almighty, and done with a submission and respect to that authority in order to declare the truth of what is affirmed.  The word At’a’amu: means then, T’a’amu it. The word is normally mistranslated as food only, whereas the word is used in Quran in much broader meanings in terms of benefitting from or providing benefit to someone or something, indulging in, experiencing, recognizing, practicing or taking up something or for someone.  The word A’sharata: shares the meanings with the word A’shara. The word is Ashara is normally mistranslated as number ten. But the word does not mean any number but basic meanings of the word is in terms of living with someone as close companion, in terms of supporting, strengthening or living with them as a close friend or close companion.  The word Masakeen: is plural of the word Miskeen. The word Maskan/sakoon means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have their own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who does not have Askan- Sakoon, home, residence, both in physical as well as allegorical sense, that is some who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities; who is unable or who does not have the ability to take care of themselves; either is poor in a poverty situation, or old age person or someone with extreme physical or mental disability, condition, or someone whose responsibilities such as those towards themselves or their family is beyond the means that they can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored, disrespected and/or discriminated against by the society as a whole and they are weaker in terms of their abilities or resources.  The word Awsat’e:  shares the same meanings as the word Wust’a- both of which are normally mistranslated as the middle ground or middle of the road, middle weight and height or middle way- but these are wrong translations. But these words are used in Quran in the meanings of being just as per the justice at its best or in terms of standing with Allah in Justice and equality.  The word Ahlekum: means your Ahle- the word Ahle is normally translated as families, but the overall meanings of the word are more in terms of ‘those who you take care of’ or ‘are responsible for’, and therefore includes each and everyone who are not just your family and closed relatives but all those who are under your care and responsibilities.  The word Kiswatahum: means Kiswa them, the word shares the same meanings with the word Aksoo, both of which are mistranslated as to clothe them, but the actual meanings of the word is in terms of ‘covering something’ with something else. But the words are used in much broader terms to refer to fulfilling and filling in the gaps for all the basic needs and requirements, in terms of covering whatever they might need.  The word Hareeru: is normally translated as free. The word means warm and heat as in the meanings of Hararat and refer to anything or anyone that is warm, and alive.  The word Raqabatin: Is normally translated as freeing of slaves, it does not mean slaves or necks only, it has much broader meanings and interpretations in terms of being held captive, indebted, suppressed, and or oppressed in any manner whatsoever. The word Riqaab is defined by Quran in terms of people whose Qalb (hearts and minds) are captives or indebted by someone else, because of which they cannot exercise their freewill and freedom of choice. These could be those farmers who work in the agriculture fields held captive by the feudal lords who hold their generations after generations, under the mounting debt of money and without any payment for their work and efforts, basically held as slaves. It could also include those people who got trapped into the mounting debts or those who are enslaved mentally or under any forms of abuse or suppression of any sort.  Therefore, any such person who is not free as per the freedom of choice given as a due right to each and every human being and is not treated with respect and dignity, being exploited and traded, being used and abused in terms of the person’s efforts and faculties, without the right payment in lieu of such efforts, or any person who has mounting debts that his/her earnings are insufficient to pay back. Here the word Yajed: is normally translated as find but the basic meanings of the word are in terms of replacing one situation or condition with another, to invent something new, or to replace something or switch something or to make, invent or discover something new or different from before.  The word Fa’S’ayyama: then S’ayaam it: The word S’oum or S’iyaam is normally translated as fasting from food and drink, but the basic meanings of the words are in terms of ‘to abstain, to stop, to control, to halt, to discontinue, to prevent, to break, to adjourn, to interrupt or to pause or to put an end to something as well as used in Quran in the meanings of ‘restrain, put an end to, to control, to discipline, to halt or to restrain either something or oneself in the meanings of self-control, self-restraint or self-discipline’.  The word S’alas’ate: is normally translated as number ‘three’ but the basic meanings of the word are in terms of transformative, growth and development phase, aspects and periods, which, due to the intense transformation, growth or development requirements, can be vulnerable, full of hardship, challenges, demanding and extremely stressful in nature. The word Ayyamin- is plural of Youm and is normally translated as day, but the word is used in Quran in the meanings of such events, aspects, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all.  The word Hafezu: means you provide Tahafaz. These words share the same characteristics with the word Hifz meanings guard, protect or shield.  The word Yubayyina: means Allah has Bayyin upon you. The basic meaning of words like Bayyin, Mubin, or Yubayyin, is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making something distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidence or proof. Therefore, when used as a noun Mobin, means something which has been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. The word Ayaat: means sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. 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. 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. Thinking and pondering is the basic requirement for the definition of Ayat. Quran mentions two types of Ayaat. 1) Kalam of Allah and 2) Creations of Allah.  The word Tashkaruna: means you do Shukar: the word Shukar is normally translated as thankful or grateful, but it is not simple utterance of words from our mouth- this word is actually used in Quran to refer to actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings.

 

CONTEXT OF THE AYAH 5:89

In order to consider the context of this Ayah 5:89; we need to keep in mind that all these Ayahs from 5:87 to 5:89 are addressed to 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 are upholders of their Aiemaan- promise and oath with Allah. Thus the context of this Ayah 5:89, has to be understood by keeping in considerations earlier Ayahs of 5:87 and 5:88. The Ayah no. 5:87- gives explicit divine instructions not to prohibit what Allah has allowed of the Halalan T’ayyibaat and Ayah 5:58 gives explicit instructions to treat these Halalan T’ayyibaat as source of personality and character development (Rizq) and their consumption, engagement or utilization (Kulu) should be done by being extra careful and cautious of the laws of Allah/ Deen as mentioned in Quran (observing Taqwa).

 

CONCEPT OF THE AYAH 5:89

Keeping in considerations the important keywords and the context of Ayah 5:89, when Allah says, “Allah does not Yua’khizukum (يُؤَاخِذُكُمُ) you with Laghue (بِاللَّغْوِ) in your A’iemaan (أَيْمَانِكُمْ) but Allah Yu’akhizukum (يُؤَاخِذُكُمْ) with what A’qadtum (عَقَّدْتُمُ) the Aiemaan (الْأَيْمَانَ)…..” this ayah is talking about the A’iemaan, which refers to our promise, oath and covenant especially the covenant with Allah, which has become binding upon us, as those who Amanu, and has become unbreakable (Meesaq) when Allah has revealed to us Allah’s message, the Kitaab, the Hidayah. This means that Allah will not seize or hold us accountable strongly (Khizu) for the unplanned, unintentional mistakes as well as those aspects which are non-binding in nature (Laghu) in our oaths, promises and covenant with Allah (Aieman) but will seize (Khizu) us with what are the firm, basic, mandatory and binding aspects (Aqad) of this promise, oath, covenant with Allah (Aieman).  Thus, if one is not able to abide by these firm and solid aspects of their covenant with Allah, such aspects without which the whole validity of the promise or oath is ineffective since its inception, would be the aspects of Aqad; and thus, for these aspects (the Aqad) of the covenant with Allah, Allah would hold the person accountable and responsible to abide by.  This phrase in fact tells us that the divine instructions of not to prohibit (Yuharremu) what Allah has permitted (Ayah no. 5:87) and how to treat and consume, benefit from (kulu) the Halalan T’ayyibaat while observing Taqwa (Ayah no. 5:88) are a couple of these firm, basic, mandatory and binding aspects (Aqad) of our covenant with Allah (Aieman), that we need to uphold and abide by as those who Amanu and those who observe Taqwa, at all costs.

 

The next phrase, “…. Then Kafarata (فَكَفَّارَتُهُ) it At’a’amu (إِطْعَامُ) A’sharata (عَشَرَةِ) Masakeena (مَسَاكِينَ) of Awsat’e (أَوْسَطِ) what you Tut’a’emuna (تُطْعِمُونَ) your Ahlekum (أَهْلِيكُمْ) or Kiswatuhum (كِسْوَتُهُمْ) them…..”  If anyone is not able to abide by any of the firm, basic, mandatory and binding aspects (Aqad) of their covenants (Aieman) with Allah, that are required to be uphold and abide by upon those who Amanu and those who observe Taqwa- such aspects without which the whole validity of the promise and oath (Aieman with Allah) becomes ineffective since its inception. Therefore, if one is not able to honor these basic aspects, then the person should aim for Kafara as per the clear divine instructions as given in this phrase and within this Ayah. The basic purpose of this Kafara is to cover these mistakes and errors pertaining to the Aqad aspects of Aieman that one committed, with such acts of good deeds (Amal-e-Swalehat, acts of Is’lah and Khair) that these mistakes and errors get overwhelmed and over powered by these good acts and thus become hidden and concealed (Kufar).

 

Important points w.r.t. this phrase: Here two important aspects need to be considered (1) The word Aiemaan- is not restricted to one’s promise, oath and covenant with Allah only, then why is it that the word A’emaan in Ayah 5:89 refers to ONLY the covenant with Allah. The reason is that whenever we make a promise to someone, other than Allah, Allah asks us to do Is’lah- that is revert the situation, position to where it was before we committed that mistake, to reform, to correct, to amend, to pay the penalty of whatever is needed in order to make sure that the situation is rectified. But here in this Ayah Allah does not talk about is’lah at all or even Touba- which includes the key step of Is’lah which shows that this Ayah is not talking about our promises, oath or contracts in the general sense but ONLY w.r.t. our covenant with Allah, that becomes an unbreakable and binding one sooner we, as those who Amanu, receive Allah’s revelations in the form of Allah’s Hidayah and Guidance.   (2) The basic definition of ‘Masakeen’ as those who do not have their home (askan) both physically as well as in metaphoric sense- in terms of them either being homeless, or lack of peace and tranquility (Sakun) in their lives, or the inability to take care of their own needs and requirements, whatever the situation be, Masakeen have variety of needs and requirements, which pertain not just to food and clothes but they could be Miskeen for many other reasons and factors.

 

Therefore, whenever Quran talks about ‘T’a’ama Masakeen’ for instance here in in this Ayah, this phrase is not just talking about feeding the poor, but used in a much broader sense that is not restricted to giving food to poor or needy only but basically providing benefits, being of help, indulging with them with the aim for them not to feel the limitations of being Miskeen anymore and to fill their void, deficiencies, requirements and needs, whatever are the reasons of them being Miskeen, in order for them to be able to lead a respected life like others. Additionally, this Ayah not just give us the divine instruction to T’a’ama Miskeen but here the exact phrase is ‘At’a’amu A’sharata Masakeena’ – referring to not just limited to the concept of T’a’ama Miskeen but in fact to become their supporter and to strengthen them as would a close friend or companion (A’shara) would do for them. But, Allah doesn’t just stop here, but define the exact divine instruction to make it clear what that Kafara should be through the phrase “Then Kafarata it At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them …..”  this does not mean feed a Miskeen of Average/middle build weight and height or feed from the average of that which you feed your families, as normally mistranslated but this phrase means that based on justice and equality at its best (Awsat’e), the same way that you take care of the needs and requirements for those who are under your care, in terms of your family, close relatives or those who are your responsibility (Ahlekum), the same way, you should take care of the void, the insufficiencies, the needs and requirements of these Masakeen, trying your best, based on justice and equality at its best (Awsat’e), to become their support, to strengthen them and to benefit them (At’a’ama) as close friends or companions to them (A’sharata) or fulfil and cover up the gaps for all the basic needs and requirements, in terms of covering whatever they might need (Kiswatuhum).

 

The next phrase “…. or you Hareeru (تَحْرِيرُ) Raqabatin (رَقَبَةٍ)…..” which is normally mistranslated and restricted as free a slave, whereas has much broader interpretations and scope in terms of the direct divine instruction as a Kaffara to bring alive a person or rescuing a person from debt, captivity, suppression, or from an oppressed state and any situation or condition because of which a person is not able to exercise their freewill, freedom of choice or is not being treated with respect and kindness.

 

The next phrase “….Then whoever does not Yajed (يَجِدْ), then S’ayyamu (فَصِيَامُ) S’alas’ate (ثَلَاثَةِ) Ayyamin (أَيَّامٍ)…..” which is normally mistranslated as to keep a three day of fast, which is not at all what Allah is saying in this Ayah. We need to keep in mind the context and the discussion so far, which is a set of divine instructions pertaining to how to hide and conceal (Kaffara) in case if anyone is not able to abide by any of the firm, basic, mandatory and binding aspects (Aqad) of their promise, oath, covenants (Aieman) with Allah. This Kaffara as already discussed in this Ayah is basically two folds- (1) At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them and (2) Hareeru Raqabatin: as a Kaffara to bring alive a person or rescuing a person from debt, captivity, suppression, or from an oppressed state and any situation or condition because of which a person is not able to exercise their freewill, freedom of choice or is not being treated with respect and kindness. Thus, here, Allah is saying that if it’s not possible for anyone to switch the situations of the Masakeen, through “At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them” or to switch the situation of those who are Raqabatin by ‘Hareeru Raqabatin’, then should endeavor to control, put an end, halt or restraint (S’iyaam) all those conditions and situations which are well-known (Ayyam) because of which the Masakeen and Raqabatin have been transformed and developed (S’alas’ate) into their current situations of Masakeen and Raqabatin. Controlling, putting an end to or halting such conditions or situations is not an easy task and therefore, this phrase could also be interpreted as Allah’s divine warning that if it’s not easy for anyone to pay the Kaffara in terms of either (1) At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them and (2) Hareeru Raqabatin or (3) you try to control, restraint or put an end to such well-known conditions (S’alas’ate Ayaamin) that lead to their situations of Masakeen and Raqeebatin- ; then the person should excise extreme self-restraint and control (S’aiyaam) in order to ensure that such well-known aspects (Ayyamin) that leads to development of such situations (S’alas’a) because of which one ends up going against these confirmed and binding aspects (Aqad) of the covenant with Allah, as mentioned in Quran, an example of which is the divine directives surrounding Halal and Haram.

 

Thus, here when Allah says, “….. That is Kaffaratu (كَفَّارَةُ) of your Aiemaan (أَيْمَانِكُمْ) when you Halaftum (حَلَفْتُمْ). And Hafezu (وَاحْفَظُوا) your Aieman (أَيْمَانَكُمْ). Thus, Allah Yubayyina (يُبَيِّنُ) for you Allah’s Ayaat (آيَاتِهِ), so that you may Tashkuruna (تَشْكُرُونَ). “ The used of the word ‘Aqad’, earlier in this Ayah refers to those aspects of one’s covenant with Allah (Aemaan), that are firm, solid and strong aspects in terms of these aspects being the basic mandatory nature, without which this promise, oath or a contract has no meanings, effectiveness or validity (Aqad). Therefore, if one is not able to honor these basic aspects, then the person should aim for Kafara as per the detailed divine instructions given in this Ayah, after which the phrase is, “That is Kafarata of your Aiemanukum when you Halaftum and Hafzu your Aiemanukum….” Shows that the Aqad aspects of one’s Aieman, being binding and firm, are actually those that one undertakes as a part of that oath, promise (Aiemaan) as solemn affirmation and declaration that is actually made to Allah as the ultimate authority, w.r.t. these Aqad aspects, which become the basic mandatory ones that now have to be honored, guarded, protected and be abided by (Hafzu). Thus “Ahfizu your Aiemaan” means guard, protect and abide by the terms of your Ai’emaan (oath, promise, Messaq with Allah) as well as your Emaan- utter and deep conviction on 5 fundamentals of Emaan. Thus, Allah has made clear and distinct, explained in detail, given as evidence and prove (Yubayyina) the signs of Allah, that if you think and ponder, use your intellect and reasoning, and seek knowledge, you would witness the greatness and wisdom of Allah hidden behind these signs (Ayaat). The purpose of all of Allah’s message, the Ayaat, the Hidayah is to make you Shaakir, in deep and utter gratitude to Allah, as your creator, as Rab and Rahman, Allah does not need your words of thanks from your mouth or even from your heart, but need definite actions and deeds (do Shukar) by being follower of Allah’s Laws (be Aabid) in utter and deep gratitude towards Allah.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

These Ayahs of Surah Al-Ma’idah from Ayah no. 87 to 89 are addressed to 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 are upholders of their Aiemaan- promise and oath with Allah; and give us the following divine guidance that we can apply in our day to day lives, as those who Amanu.

 

• Do not prohibit in the name of Deen what Allah has not of the T’ayyibat and Do not Ta’tadu: You should not prohibit (Tuharremu) what Allah has permitted (Auhillu) for you as your likeable, most favorable that you have acquired legally and are also allowed as per the laws of the land and the laws of Deen (T’ayyibaat). And should never weaken, go against, stand in opposition, or provide any hinderance (Ta’tadu) for these T’ayyibaat and the whole of Allah’s system, Malaik and all laws (both the laws of the universe, nature as well as the laws of Deen) do not support, strengthen and respond (Yuhibbu) to such acts of those people who weaken, go against, and become hinderance to the Kalam of Allah, Allah’s message and direct divine instructions (Mu’htadeen). If we look around ourselves, we find many such instances wherein the T’ayyibaat (new year celebrations, listening to music, keeping of dogs as pets, drawing or painting animals or humans, celebrating birthdays, wishing people good wishes for their special occasions etc.) are declared Haram by people- all in the name of Deen, whereas Allah has not mentioned these as Haram, prohibited in the Quran. These are acts of Ta’tadu of these T’ayyibaat. And people who are Mu’htadeen (who make these man-made laws) or people who blindly follow these man-made laws from outside the Quran, would remain disconnected from the blessings of Allah and Allah’s system.  

 

• Kulu of what Allah has given to you as Rizq- which are Halalan Tayyaban, but observe Taqwa: You can consume, engage, use, utilize, benefit from, carry, provide benefit to, engage, make use of in terms of consumption of that Tayyibaat in any shape or form (Kulu) from whatever Allah has provided as ways and means of your personality and character development (Rizq) which would include not just the ways and means to receive physical development and growth such as food, water, or sleep but all-inclusive ways and means of personality and character development at all levels (Rizq) such as information, community interactions, learning of any sort, even Allah’s Kitaab as Hidayah to lead to Allah’s path etc. The basic idea is that all these ways and means of personality and character development (Rizq) are allowed as per Deen-e-Islam, as long as they are permitted as per the laws of Deen (Halaal), are amongst the things, aspects, actions, that are your favorite and valuable ones that are allowed to you as per the laws of the land, as well as have been legally acquired as per the laws of the Deen and the land (Tayyibaat). Thus, there is no prohibition in any manner whatsoever to use, utilize, carry, engage in, make use of, benefit from, or being a benefit to, or consume in any manner (kulu), as long as one observes Taqwa, i.e., be extra cautious in terms of remaining within the laws of Deen. 

 

• How one can observe Taqwa in Kulu of Halalan T’ayyaban: Here we need to keep in mind that Rizq is not just food, since here the direct divine instructions is to observe Taqwa (to follow the laws of Allah by being extra cautious), that is not restricted or limited to eating at all. Another point worth noticing and keeping in mind is the concept of Taqwa. There are many examples of Halalan Tayyiban that one can consider for example new year celebrations, listening to music, keeping of dogs as pets, drawing or painting animals or humans, celebrating birthdays, wishing people good wishes for their special occasions etc., joining in and/or celebrating other people or community in their celebrations are All Halaan Tayyiban as per the laws of Deen, as long as allowed and legally acquired as per the laws of the land. We will discuss just three of such examples. Example No. 1- Trick or Treat for Halloween: For example, sending children, or taking them along for trick and treat during Halooween, could be among the Halalan Tayyabin, that your children might enjoy and you might value these as a way of integrating in the communities that you live in. Thus, even if you Kulu- engage in such Halalan Tayyiban, you have to make sure that you abide by all the laws of Deen by being extra careful and cautious and do not transgress in any of the laws of Deen as mentioned in the Quran.  Example no. 2- New Year Celebrations: Similarly, the new year celebrations may be Halalan Tayyibaan as per the laws of the Deen but you have to make sure that you do not cross any boundaries of Deen, while wishing others ‘happy new year’ or engage in any new year celebrations- observing Taqwa is must.  Example no. 3- Giving of Charity: Another important example could be giving of charity, which is not only Halalan Tayyibaat but also much valued as per the laws of the Deen, but if one gives defective or broken things as charity by completely ignoring the divine instructions, or if one gives charity as a show-off by completely ignoring the self-respect and dignity of the person to whom the charity is given, then this is also operating outside the boundaries of Deen. 

 

• Allah does not hold us accountable for Laghue in our A’iemaan but with what A’qadtum in our Aiemaan: We, as those who Amanu, need to keep in mind that Allah will never hold us accountable strongly for the unplanned, unintentional mistakes as well as those aspects which are non-binding in nature, with reference to the terms of this covenant with Allah, as mentioned in Quran. However, Allah would hold us accountable for those aspects and terms of this covenant that are firm, basic, mandatory and binding in nature, without which the whole validity of our covenant with Allah becomes ineffective. There are many of these terms which are binding in nature such as the divine instructions never to prohibit what Allah has not mentioned as Haram- prohibited in Quran; to treat the Halalan T’ayyibaat as source of personality and character development; to make sure that their consumption, engagement or utilization is done by being extra careful and cautious of the laws of Allah and to abide by the laws that mention specially aspects related to what is the haram- prohibited in Deen-e-Islam.

 

• Kafarata is two-folds: If, we, as those who Amanu, are not able to abide by any of these firm, basic, mandatory and binding aspects of our covenant with Allah, then we need to do Kaffaara- the basic purpose of which is to cover these lapses on our part of this important covenant with Allah, with such acts of good deeds that these lapses get consumed, dominated, concealed and hidden under the pile of good deeds. This Kaffara basically is two as mentioned in this Ayah (1) T’a’ama Masakeen based on Awsat’e of what we Ta’aama our Ahlekum or to Kiswa them: As a Kaffaara, we should aim to provide benefits and be of help for the Masakeen, with the aim so that they do not feel or face the limitations of being Miskeen anymore; to fill their void, deficiencies, requirements and needs, whatever are the reasons of them being Miskeen, in order for them to be able to lead a respected life like others; to fulfil and cover up the gaps for all the basic needs and requirements, in terms of covering whatever they might need; to become their supporter and to strengthen them as would a close friend or companion would do for them- and we should do all this based on justice and equality at its best the same way that we would take care of the needs and requirements for those who are under our care, in terms of our family, close relatives or those who are our responsibility- helping, supporting, being their close companion, fulfilling their needs and requirements based on justice at its best just like how we take care of and full fill the needs and requirements of those who are dependent upon us and are under our care. Or (2) Hareeru Raqabatin: as a Kaffara we should aim to give life to a person who is not alive anymore in metaphoric and allegorical sense in terms of our aim to bring alive a person (to Emaan, and to the path of Allah’s Hidayah) or rescue a person from debt, captivity, suppression, or from an oppressed state and any situation or condition because of which a person is not able to exercise their freewill, freedom of choice or is not being treated with respect and kindness.

 

• Whoever does not Yajed, then S’ayyamu S’alas’ate Ayyamin: which is normally mistranslated as to keep a three day of fast, which is not at all what Allah is saying in this Ayah. If, it’s not possible for anyone to switch the situations of the Masakeen, through “At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum or Kiswatuhum them” or to switch the situation of those who are Raqabatin by ‘Hareeru Raqabatin’, then should endeavor to control, put an end, halt or restraint (S’iyaam) all those conditions and situations which are well-known (Ayyam) because of which the Masakeen and Raqabatin have been transformed and developed (S’alas’ate) into their current situations of Masakeen and Raqabatin. Controlling, putting an end to or halting such conditions or situations is not an easy task and therefore, this phrase could also be interpreted as Allah’s divine warnings and explicit instructions. If, however, we are not able to do the Kuffara then we should excise extreme self-restraint and control in order to control, put an end to, restraint and curtail such well-known aspects, situations, decision, company and actions that lead to development of such situations because of which one ends up going against these confirmed and binding aspects of the covenant with Allah, as mentioned in Quran.

 

Footnotes:

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