Surah Al-Ma’idah Ayah No. 90 – 93

Surah Al-Ma’idah Ayah # 90 – 93 (5:90 – 93)

A.   TRANSLATION

 

٩٠  يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

[Quran 5:90] O those who Amanu (آمَنُوا)! Indeed, what is the Khamru (الْخَمْرُ) and the Ma’seru (وَالْمَيْسِرُ) and the Ans’aabu (وَالْأَنْصَابُ) and Azlaamu (وَالْأَزْلَامُ) Rijsu (رِجْسٌ) except the actions of the Shaytaan (الشَّيْطَانِ)? So, Ajtanebu (فَاجْتَنِبُوهُ) so that you Tuflahun (تُفْلِحُونَ).

 

٩١  إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ ۖ فَهَلْ أَنْتُمْ مُنْتَهُونَ

[Quran 5:91] Indeed, Yureedu (يُرِيدُ) of Shaitan (الشَّيْطَانُ) is that Yuwaqea’ (يُوقِعَ) between you the Auduwat (الْعَدَاوَةَ) and the Baghza’a (وَالْبَغْضَاءَ) from the Khamare (الْخَمْرِ) and the Ma’seru (وَالْمَيْسِرِ) and they Yas’addu (وَيَصُدَّكُمْ) you from Zikar (ذِكْرِ) of Allah and from the S’alaat (الصَّلَاةِ). So, you should Muntahuna (مُنْتَهُونَ).

 

٩٢  وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا ۚ فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ

[Quran 5:92] And At’eu’ (وَأَطِيعُوا) Allah and At’eu (وَأَطِيعُوا) the Rasool (الرَّسُولَ) and Ahzaru (وَاحْذَرُوا). Then, if you Tawala (تَوَلَّيْتُمْ) then know that A’ala (عَلَىٰ) Our Rasool (رَسُولِنَا) the Balagha (الْبَلَاغُ) the Mubinu (الْمُبِينُ).

 

٩٣  لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوْا وَآمَنُوا ثُمَّ اتَّقَوْا وَأَحْسَنُوا ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ

[Quran 5:93] It’s not A’ala (عَلَى) those who Amanu (آمَنُوا) and do Amal-e-Swaleehat (الصَّالِحَاتِ) Junahun (جُنَاحٌ) in what T’a’emu (طَعِمُوا) when what observe Taqwa (اتَّقَوْا) and A’amanu (وَآمَنُوا) and do Amal-e-S’walehaat (الصَّالِحَاتِ), then, observe Taqwa (اتَّقَوْا) and Amanu (وَآمَنُوا), then, observe Taqwa (اتَّقَوْا) and do Ahsaan (وَأَحْسَنُوا)? And Allah Yuhibbu (يُحِبُّ) the Mohsineen (الْمُحْسِنِينَ).

 

B.   THE CONCEPT:

 

KEYWORDS FOR AYAH 5:90-5:91

Let’s first look at the keyword vocabulary in these Ayahs in brief as follows

 

The word Amanu: As in Oh those who Amanu is based on the word Aman- which means safety, security, peace, contentment and tranquility. Therefore, 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. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. The Momin is not someone who is at Aman, but also refers to the person who is at a state of Aman- as someone who is at peace, harmony, cease-fire and goodwill, as well as those who are upholders of their Aiemaan- covenant with Allah, the terms of which are detailed in Quran. 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.

 

The word Shaytan: refers to someone, a person, a human, who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone, a person, a human, who is deprived of or disconnected from the blessings of life and also used for someone, a person, a human, who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the person, the human, who is disobedient. Quran has used two separate words Iblees and Shaytan, and in most of the translations the word Iblees is normally confused to mean and translated as the same as Shaytaan, i.e., evil or devil, which is a wrong translation. But, the word Iblees is used in Quran to refer one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to the duties assigned to Iblees by Allah to test humans against the presence of their free will.

 

The word Yuredu: is normally mistranslated as desire or intends but the word has very broad parameters of definitions and refers to just not the intentions but the whole focus of any one or any system, which includes, not acts, elements, laws, people, rules, process etc. to which that system works towards and aim for.

 

The word Yuwaqea’: is used in Quran in the meanings of an event that has happened, something to be caused to come into existence or someone/something making or causing something to happen.

 

The word Auduwat: is used as an opposite to Sadeeq – meaning friend. So as opposed to Sadeeq, the word Au’du would mean enemy or opponent. 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 Baghza: is normally translated as hatred but is used in Quran in all-encompassing feelings of Intense dislike or ill will; A persistent feeling of hate and grudge; Spite, hatred, enmity or grudge in terms of feeling intense hatred towards someone; Have an aversion and antipathy for someone; taking someone to be abominable, detestable, hateful, loathsome, odious, offensive or despicable.

 

The word Yas’addu: is used in Quran in the combination of meanings of misled away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc.

 

The word Zikr: is used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means taking lessons (Ibrat) from narrated stories in Quran.

 

The word S’alat: is normally mistranslated as ritual prayers or Namaz but the word S’alat has nothing to do with rituals or prayers at all. The basic meaning of the word S’ally is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’, because it is used in Quran as opposed to the word “Tawalla” meaning ‘turned away from, disobeyed, disconnected from’. Thus, the word ‘S’alaat’ as per Quran basically means a system, which we need to establish and contribute towards to strengthen, whose basic purpose is to look after everything and everyone and every life form in that system accordingly, through which we connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing this system of Salaat- these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone.

 

CONTEXT OF THE AYAHS 5:90-5:93

The earlier Ayahs of Surah Al-Ma’idah specially addressed to those who Amanu by giving us explicit divine instructions to not prohibit in the name of Deen what Allah has not from those of Halalan T’ayyibat and not to Ta’tadu: We can never prohibit (Tuharremu) what Allah has permitted (Auhillu) for us as your likeable, most favorable that we have acquired legally and are also allowed as per the laws of the land and the laws of Deen (T’ayyibaat). Additionally, we should never weaken, go against, stand in opposition, or provide any hinderance (Ta’tadu) to these T’ayyibaat. Because if we go against either of these explicit divine instructions then, the whole of Allah’s system, Malaik and all laws (both the laws of the universe, nature as well as the laws of Deen) will never support, strengthen and respond (Yuhibbu) to us.

 

Another important divine message that we have learnt from earlier Ayahs is that We can kulu of what Allah has given to us as Rizq- which are Halalan Tayyaban, as long as we observe Taqwa: We can consume, engage, use, utilize, benefit from, carry, provide benefit to, engage, make use of in terms of consumption (Kulu) of any of these permitted (Halalan) Tayyibaat from whatever Allah has provided as ways and means of our 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). These Halalan Tayyibaat are allowed as the source of our personality and character development (Rizq) as long we remain extra cautious and careful in terms of remaining within the laws of Deen (observe Taqwa). Here we need to keep in mind the important divine directive of observing Taqwa while we Kulu these Halalan Tayyibaat.

 

Closely aligned with the concept of divine directives of Halal and Haram are the concept of our covenant with Allah (Aemaan)- 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 by observing Taqwa.  The earlier Ayahs also identify Kafarata in 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: 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. However, if we are not able to give this Kaffara. If, it’s not possible for us 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 divine instruction could also be interpreted as Allah’s divine warnings that 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.

 

CONCEPT OF THE AYAHS 5:90-5:91

Keeping in above context and the important keywords vocabulary in consideration, the next couple of Ayahs are as follows

 

Ayah 5:90, “O those who Amanu (آمَنُوا)! Indeed, what is the Khamru (الْخَمْرُ) and the Ma’seru (وَالْمَيْسِرُ) and the Ans’aabu (وَالْأَنْصَابُ) and Azlaamu (وَالْأَزْلَامُ) Rijsu (رِجْسٌ) except the actions of the Shaytaan (الشَّيْطَانِ)? So, Ajtanebu (فَاجْتَنِبُوهُ) so that you Tuflahun (تُفْلِحُونَ).”

 

Ayah 5:91, “Indeed, Yureedu (يُرِيدُ) of Shaitan (الشَّيْطَانُ) is that Yuwaqea’ (يُوقِعَ) between you the Auduwat (الْعَدَاوَةَ) and the Baghza’a (وَالْبَغْضَاءَ) from the Khamare (الْخَمْرِ) and the Ma’seru (وَالْمَيْسِرِ) and they Yas’addu (وَيَصُدَّكُمْ) you from Zikar (ذِكْرِ) of Allah and from the S’alaat (الصَّلَاةِ). So, you should Muntahuna (مُنْتَهُونَ).”

 

Shows that, just like the previous set of Ayahs, these Ayahs are specifically addressed to those who Amanu– who use their faculties, thinking and intellect to seek knowledge and to be at a state of utter and deep conviction w.r.t. the five fundamentals of Emaan; who are at Aman w.r.t. their society members in terms of being at peace, goodwill and harmony with others as well as those who are upholders of their Aemaan- covenant with Allah, the terms of which are mentioned in the Quran.  These Ayahs discuss specifically, four sets of aspects which are included in the list of extreme caution (Ajtanebu).

 

BOUNDARIES OF DEEN & AQAD ASPECTS OF OUR COVENANT WITH ALLAH

Here we need to keep in mind the Aqad aspects- those binding, firm and obligatory aspects of our covenant with Allah, which we cannot cross, are binding and obligatory upon those who Amanu. These Aqad terms of Deen are defined w.r.t. two important lists, which combined together constitute the boundary of Deen.

 

(1) The List of what is prohibited- Haram: is the boundary, which we cannot cross at any cost. Prohibitions are those aspects of Deen, that are clearly and distinctly mentioned as Haram by Allah in Quran. The list of what is prohibited as per Quran is a very comprehensive one, which is explained in detail, concisely and through multiple Ayahs such as 2:173, 2:221, 2:275-276, 5:03, 6:137, 6:140, 6:151-152, 7:33, 16:90, 16:115- this list of prohibitions has been described in detail time and time again in Quran through multiple Ayaat and this list is extremely comprehensive, so there is no possibility at all that something, intended as haram by Allah, would not have been mentioned in the Quran.

 

(2) The List of extreme caution- Ajtanebu: This is basically a step down of the earlier list, in terms of a milder prohibition than the list of Haram, the latter of which (i.e., Haram) are to be avoided at all costs. Thus, the word Ajtanebu, is used in Quran more in the meanings of ‘to be avoided and stayed away from at all costs unless absolutely necessary, needed and required’. This list is also given to us in detail through multiple Ayahs of Quran for example Ayahs such as 4:31, 5:03, 5:90-5:91, 22:31, 49:12, constitute the list of extreme caution. Just because any aspect is not mentioned in the list of prohibitions or haram, does not in any case mean that it’s now in the category of Halalan Tayyibaan, for example Khamar- normally mistranslated as alcohol or wine consumption. Thus, if it’s not mentioned in the list of prohibitions, but mentioned in the list of extreme caution; it still means that as per the laws of Deen, one cannot consume it for fun, enjoyment or entertainment reasons, and has to be avoided unless absolutely necessary and needed.

 

This boundary is what is to be abided by at all times, by those observing Taqwa. What is not mentioned in these two lists are then Halalan Tayyibaat and given to us as Rizq, where again we need to exercise caution by observing Taqwa while we engage, consume or utilize these Halalan Tayyibaan as sources of our personality and character development.

 

ALLAH AS THE ONLY HIKM- LAWMAKER IN DEEN: Since Allah has detailed each and every prohibition and extreme caution list in detail as per these two lists, by defining this boundary in clear and distinct manner in the Quran, it is not possible that anything could be missed, ignored or left to be mentioned by Allah. Thus, anything else which is not mentioned in Quran as per either of these lists, then and only then, it can be considered Halalan Tayyaban. What is not mentioned and highlighted as per these Aqad, obligatory and binding aspects of Deen through these two lists of Haram and Ajtaneb, cannot be considered either Haram nor Ajtenab by anyone else. Since the only Hikm and lawmaker in matters of Deen is Allah, who has given to us these laws and terms of our covenant with Allah as per Quran, no one else can make or follow any man-made laws in matters of Deen which are not as per Quran.

 

FOUR ASPECTS OF AQAD- LIST OF EXTREME CAUTION:

These couple of Ayahs of Surah Al-Maidah- Ayah no. 5:90 and 5:91, identifies following 4 aspects of our Aqad- binding, firm and obligatory terms that constitute the list of extreme caution (Ajtanebu), and which we cannot cross, unless absolutely necessary, needed and required.

 

(1) KHAMAR

Khamar is normally translated as wine, alcohol, intoxicants, drugs or any addictions but in Quran the word is used in much wider and broader meanings with the general characteristics in terms of covering, or hiding, or layering something and refers to anything that cover’s or spread out as a layer on one’s faculties, especially one’s intellect, thinking and reasoning (Aqal), rendering them ineffective, useless or futile. Although the concept of Khamar definitely includes addictions of any kind, such as drugs, wine, alcohol, intoxicants, or any other addictions, but this is a much broader and all-encompassing concept rather than being interpreted as drugs or alcohol only. The covering or layering of any of our faculties especially our Aqal- intellect, thinking or reasoning, in terms of coverings of these faculties to render them useless or ineffective, would include all things, aspects, actions such as if one is addicted to TV, Games, internet or any of the social media related addiction, would also qualify under this concept. Similarly, if one is blindly following someone or something with the end result of rendering their intellect and thinking as useless and ineffective would also be included as the concept of Khamar. Thus, when Allah says in Ayah 2:219, “They ask you about the Khamar and the Ma’eser’. Say, ‘In them is Is’mun Kabeeran and Munafa’a for the humanity’ but there Is’m is Akbar than their Nafa’a” is basically telling us important divine instructions as well as giving us reasons why Khamar is not among the prohibitions (Haram) but it has been included in the list of extreme caution: Thus, not mentioning Khamar as list of prohibitions does not in any case mean that one can indulge into it for fun or recreational in any manner whatsoever, since it’s still in the list of extreme caution and one has to stay away from it at all costs unless absolutely necessary and needed.

P.S. KHAMAR IS INCLUDED IN THE LIST OF EXTREME CAUTION, BUT NOT IN THE LIST OF PROHIBITION

 

 

(2) MA’ESER:

The word Ma’eser shares the same characteristics as the word Yusra and Masara. The word Yusra is used in Quran in the meanings of simple and easy whereas the word ‘Masara’ basically means that which has been ‘Yusra/Ausra’. The word ‘Ma’eser’ is normally translated as gambling or games of chance. Although the word does include the gambling, games of chance or any earning or benefit that one gets as a result of not really earning for it or without making efforts for it, but the word is used in Quran in much broader meanings and are not restricted to games of chance or gambling only, but refers to each and everything wherein we are avoiding struggle, efforts, aiming to earn or get something, without working for it or earning it as per our due right. In Ayah 2:219, “They ask you about the Khamar and the Ma’eser’. Say, ‘In them is Is’mun Kabeeran and Munafa’a for the humanity’ but there Is’m is Akbar than their Nafa’a” this is basically telling us important divine instructions as well as giving us reasons as to why Ma’eser is not among the prohibitions (Haram). Since there are benefits and reasons (Nafa’a) that could be gained from aspects, things, actions which give us ease, comfort and effortlessness, but them destroying human faculties and efforts (Is’m) are much greater and to a great extent (Akbar, Kabeer) than their benefits, uses and reasons. Allah has asked us to avoid at all costs (Ajtanebu) the Ma’eser (comfort, ease, effortlessness) basically asking us to strive, and earn for everything in life, to work hard, to use our faculties, and to come out of our comfort zone and to receive what is in accordance with our due rights, and to receive ONLY what we struggle and earn for. Thus, when for the sake of ease and comfort, when we leave the understanding of Quran in the hands of others and we follow only what they others tell us in that state of comfort, ease and effortlessness, then this is Ma’eser. Another example is when we steel something, or when we enter into any game of chance or gambling where we are receiving benefits without earning or making any efforts for it. Similarly, if we receive anything, which is not our own due right, for which we have not worked for, is also termed as Ma’eser and Allah has asked us to avoid these aspects at all costs (Ajtanebu).

P.S. MA’ESER IS INCLUDED IN THE LIST OF EXTREME CAUTION, BUT NOT IN THE LIST OF PROHIBITION

 

 

(3) AN- NUS’UBE

The word Nas’ab, plural Nas’ube, is normally mistranslated as stone altars, with a focus for any religious rituals and is interpreted as the specific stone altars which were used for religious ceremonies, for making sacrifices or offerings to a deity or idols in the pre-Islamic era. But the word is not used in some ritualistic stone alters but these are all such acts, aspects, behaviors and systems that are the causes of extreme distress, botheration, displeasure, annoyance; extreme exertion, disease or illness; etc. and includes all aspects of embezzlement; misappropriation of resources, wealth, money, property or funds, by the use of title or authority in undue manner as well as all acts of deliberately making others believe or act upon something that is not true in order to cheat, deceive or commit fraud in any manner whatsoever. The same word is mentioned in both the lists of extreme caution as well as in the list of prohibition, however, in the list of prohibition it is included with specific qualifying criteria, as per Ayah 5:03 when Allah says “….and what Zubiha on Nus’ube…” the actual Prohibition refers to what is destroyed, killed, eliminated, being deprived of (Zubeha) by, or because of, or through the elements, aspects, actions of cheating, fraud, misappropriation, deception etc. (Nas’ube).

P.S. ‘NUS’EBA’ APPEARS IN BOTH THE LISTS- AS ‘NUS’EBA’ IN THE LIST OF EXTREME CAUTION AND AS ‘ZABIHA ON NUS’EBA’ IN THE LIST OF PROHIBITIONS!

 

(4) AL-AZLAAM

The word is normally translated as by dividing arrows or the practice of drawing lots or bidding or lottery process, which is a very restrictive interpretation of this word. The word is used in Quran in a much broader and all-encompassing manner to refer to the not only the practice of dividing arrows or the featherless arrows as used by ancient Arabs for the purpose of divination and prophecy, but also includes all such acts of fortune or foretelling, which are sortilege in nature- that is to refer to the practice of foretelling the future from a card or randomly drawn method, or other item drawn at random from a collection.  Hence the definition of the word Aazlaame will not include weather forecast or any other scientifically based method of forecast or foretelling of future which are based on scientific knowledge and discovery.  The point to note here that the word Azlaam are mentioned here among the list of extreme cause- i.e., those aspects which are to be avoided at all costs (Ajtanebu), and therefore one cannot do it just for fun or recreational aspects, but in terms of the need basis only. Thus, going for weather forecast or looking at the earthquake or tsunami related foretelling in areas which are on the earthquake belt or in areas of high tsunami risk can and should be utilized which may or may not be based on scientific research, tools and methods. However, there are some specific acts of Azlaam which are in fact mentioned in the list of prohibitions and one can never indulge in those, as defined in Ayah 5:03, through the phrase “Tastaqsemu with the Azlaame” is mentioned as one of the prohibitions, which basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame.

P.S. ‘AZLAAM’ APPEARS IN BOTH THE LISTS- AS ‘AZLAAM’ IN THE LIST OF EXTREME CAUTION AND AS ‘TASTAQUEEMU WITH AZLAAM’ IN THE LIST OF PROHIBITIONS!

 

ALL FOUR OF THESE ARE RIJSAN:

The word Rijsan refers to behavior by those who do not Amanu as a result of which they are under the influence and impacts of (Khutuwaat of) Shaytaan- They are suffering from such condition (for example of blind following) whereby they are not aligned with how they are supposed to be as created by Allah (as intellectual and thinking creatures) thus they have disease (Maraz) in their hearts and minds (Quloob). They are obedient and followers of laws of those that oppose Allah in a state of war against Allah’s message (T’aghoot). Thus, when Allah says in Ayah 5:90, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ans’aabu and Azlaamu are Rijsun from the Amal of the Shaytaan so avoid it so that you may be Tuflehun.” Shows that “Khamar, Ma’eser, Ans’aab, Azlaam” are all Rijsan, and the work and tools of Shaytaan (Amal). The word Rijsan is used in Quran to refer to all the typical attributes and behaviors depicting moral, ethical or social disfigurement and contamination (Khinzeer) when a person commits any of these four acts of Rijsan which are therefore included in the list of extreme caution (Ajtanebu) which Allah has asked us to avoid at all costs unless absolutely necessary and needed. Because all four of these are basically work and tools of Shaitan, which basically is Yureedu of Shaitaan- that is the whole system of Shaitaan comprising of its laws, followers (Zurriyaat), protectors, supporters, guardians (Awliyas), aspects, elements, rules, people, thoughts and acts of our own Nafs (Nafs-e- Ammara) etc.- all of which are done under the influence and impacts of Shaitaan (Khutuwaat of Shaitan) and the work (Amal) of Shaitaan.  The point to note here is that all these are list of those aspects, elements, actions, deeds, etc. which are to be avoided at all costs (Ajtanebu) unless absolute necessary and needed and therefore one cannot do it just for fun or recreational aspects at all, but in terms of only if and when needed and required as absolutely necessary. Since all of these are work and tools (Amal) of Shaaitan as well as aligned with and aim for what Shaytaan Yureedu and are Rijsan in nature. Hence the reason why all of these are included in the list of extreme caution and to be avoided at all costs unless absolutely necessary.

 

WHY TWO OF THESE IS IN ONE LIST ONLY & THE OTHER TWO IN BOTH WITH SPECIFIC CRITERIA

If we notice all these four aspects are included in the list of extreme caution but two of them ‘Ma’eser and Khamar’ are not included in the list of prohibitions; whereas the other two are included in both the lists, but included in the list of prohibitions with clear specific criteria. For instance, refer the word ‘Nus’eba’, which is mentioned in both the lists of extreme caution as well as in the list of prohibition, however, in the list of prohibition it is included with specific qualifying criteria, as per Ayah 5:03 when Allah says “….and what Zubiha on Nus’ube…” the actual Prohibition refers to what is destroyed, killed, eliminated, being deprived of (Zubeha) by, or because of, or through the elements, aspects, actions of cheating, fraud, misappropriation, deception etc. (Nas’ube). As we know the word Zabiha basically means depriving someone of something, someone being destroyed or killed- either physically or allegorically, eliminated, etc. Thus, this phrase refers to the prohibitions to cover such acts, behavior and conducts causing extreme distress, botheration, displeasure, annoyance; extreme exertion, disease or illness; embezzlement; misappropriation of resources, wealth, money, property or funds, by the use of title or authority in undue manner, cheating, deception or fraud (Nus’eba), that results in someone being deprived of something, destruction or elimination of something, or someone being killed metaphorically in terms of shattering of their confidence or personality, or physically, or results in any sort of destruction, killing or elimination in any manner (Zabiha) then that is included in the list of prohibition.

 

Similarly the ‘Azlaam’ related aspects are mentioned in the list of extreme caution, but when included in the list of prohibition, there are some specific acts of Azlaam which are prohibited, and one can never indulge in those, as defined in Ayah 5:03, through the phrase “Tastaqsemu with the Azlaame” is mentioned as one of the prohibitions, which basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame- non-scientific fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection. Thus, each and every act, that aims to seek division, divide, animosity of people through non-scientific methods of cheating and deceiving, which are not based on scientific study, research and tools are prohibited. Thus, the prohibition is not only in terms of how these foretelling the future has arrived at (Azlaame) but more focused in terms of the purpose of such exercise (Tastaqsemu), If the purpose is not there, in terms of even if one is not trying to seek division among people, even then it should be avoided at all costs.

 

Both of the aspects related to “Khamar and Ma’eser” are not included in the list of prohibitions but ONLY in the list of extreme caution, the reasons of which are mentioned in Ayah 2:219, “They ask you about the Khamar and the Ma’eser’. Say, ‘In them is Is’mun Kabeeran and Munafa’a for the humanity’ but there Is’m is Akbar than their Nafa’a” this ayah is basically telling us important divine instructions as well as giving us reasons as to why Khamar and Ma’eser are not among the list of prohibitions (Haram). For example, there are benefits and reasons (Nafa’a) from Ma’eser that could be gained from aspects, things, actions which give us ease, comfort and effortlessness, but them destroying human faculties and efforts (Is’m) are much greater and to a great extent (Akbar, Kabeer) than their benefits, uses and reasons. Similarly, ‘Khamar’ that is not among the list of prohibitions (Haram) but in the list of those that one needs to avoid and stay away from (Ajtanebu). Consider for example, if someone needs to go for surgery, had Allah prohibited khamar, the person would not have been able to take Anesthesia, thus there are benefits, reasons and causes in Khamr because of which it’s not prohibited. Similarly, if one needs to take sleeping pills due to their medical condition of Insomnia as prescribed by doctors, or need to take heavy painkiller with elements of Khamar, then it would have been next to impossible to save lives had Allah mentioned Khamar as prohibitions. The same concept is equally applicable for one’s use of social media, internet, TV etc. all of which definitely have their uses too and therefore extreme caution have to be exercised to use them ONLY for their benefits and never to let them be Khamar which can lead to destruction of our mental, intellectual or other faculties. But the word is mentioned in the list of Ajtanebu, meaning that one has to avoid it and stay away from it at all costs, unless absolutely necessary and needed for instance in case of surgery for anesthesia or medications as prescribed by doctor etc.

 

TWO MAJOR AIMS OF SHAITAN YUREEDU- (1) AUDUWAT & BAGHZA THROUGH KHAMAR & MA’ESER

In Ayah 5:91, Allah has explained this divine directive as to why Allah has asked us to exercise extreme caution while at the same time highlighting important aspects of Khamar and Ma’eser “Only Yureedu the Shaytaan to cause between you the Auduwat and Baghza through Khamare and Maeser and S’addukum (hinder, misled) you from Zikar of Allah and from the S’alat..” Telling us that the whole system of Shaitaan (Yureedu) is leading to towards their desired destination, which is cause animosity and hatred (Auduwaat) as well as grudge, aversion, antipathy, detestability (Bughaz) among the members of society through acts of ‘Khamar and Ma’eser’. Thus, when people blindly follow without the use of their own Aqal, thinking and reasoning (Khamar) and by getting into their own comfort zone, easiness and effortlessness (Ma’iser), follow the man-made laws from outside the Quran (an act of Shirk) by associating themselves with any sect or religious group, they consider all others as non-believers and Kaafir which leads to elements of animosity, grudge, antipathy etc. among the members of the society.

 

TWO MAJOR AIMS OF SHAITAN YUREEDU- (2) S’ADDA FROM ZIKAR OF ALLH AND S’ALAAT

Another aim of shaitan, its’ system and their desired destination by using these tools is to avert from the Zikr of Allah and from S’aalat (one’s contributions to the system of social care, justice for everyone to connect the members of society permanently with each other and to the fundamental aspects of Deen). If people go for quick and easy, effortless ways and means for everything in their lives, including following the Deen as well as to earn their livings for example in a state of Ma’eser, looking for short cuts, then this act of blind following and earning through Na-Haqq means would be against the system of Salat built on the parameters of Deen, Justice and Haqq. Additionally, these two acts, avert from the Zikr of Allah in all its meanings i.e., avert from Quran; averting from understanding, and following Allah’s Hidayah and Allah’s Ayaat; avert from remembering all the blessings of Allah and being Shaakir of these blessings and; avert from taking lessons from previously told stories in Quran.  Therefore, when Allah says, at the end of Ayah 5:91, “So, you should Muntahuna” it’s the direct divine instructions to us, as those who Amanu, to forbid, stop, curtail, contain, block or fight (Nahi) these four aspects of Khamar, Ma’eser, Nas’ube and Azlaam.

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KEYWORDS FOR AYAHS 5:92-5:93

The word At’euu: is translated as obey but the word shares much broader characteristics of meanings. The word is used as an opposite meanings of the word Karhan, means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as opposed to Karhan, the word refers to become obedient followers out of one’s own likes and abilities, without any force or compulsion, due to one’s own internal inclination, enthusiasm, motivation, eagerness and commitment.

 

The word Rasool: is normally translated as restricted ONLY to Nabiy Mohammad in his role as a Rasool, whereas as per Quran the word refers to any messenger who delivers and ensures that Allah’s message (the Risaalat) reaches its final destination of reaching the humanity and people in his/her communities (Balagha the Risalaat). The role and duties of the Rasool as described in Quran as the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. Therefore, the only duty of the Rasool is to deliver the Risaalat (Balagha). Rasool could be anyone, whose basic job and duty is to Balagha Allah’s message to their communities.

 

The word Tawalla: is normally translated as turn away but in Quran the word Tawalla and S’alla are put in opposite to each other. As we know the basic meaning of the word S’ally is to ‘Connect with, be obedient of, in complete submission, commit to, reach out or turn towards one’s whole being’. Thus, when it’s contrasted with the word Tawalla, the meanings of these words are then as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc.’

 

The word Balagha: is normally translated as to convey the message or to deliver the Allah’s revelations. It is also used in Quran in the meanings of reaching a certain milestone.

 

The word Mubin: The basic meanings of words such as Mubeen, Bayyin or Yubina, are 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, all these words are used in Quran in terms of making something distinctly clear and separate- for instance 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 and proof. Therefore, when used as a noun Mobeen, it means something which has been made Bayyan, distinctly clear, obvious, explained with examples and given as proof and evidence.

 

The word S’walehaat: The word Swaleh (Singular) and Swaliheen (plural) refers to 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.

 

The word Junahun: is normally mistranslated as blame or sin but when the word Janaha is used, its mistranslated as wings. Both of these are wrong translations. The basic meanings of both words Janaha and Junaha is in terms of one’s powers or abilities that are to be used and utilized in humbly submissive manner as per Allah’s commands.

 

The word Ta’emu: 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 Taqwa: basically, 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.

 

The word Ahsaan & Mohsineen: Mohsin is the one who does Ahsan with plural as Mohsineen (includes both males and females). All these words 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 Sayyaat. Thus, as opposed to Sayyiat, the word Husan or Ahsan means 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.

 

The word Yuhibbu: 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, 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.

 

CONCEPT OF AYAH 5:92-93

 

Ayah 5:92, “And At’eu’ (وَأَطِيعُوا) Allah and At’eu (وَأَطِيعُوا) the Rasool (الرَّسُولَ) and Ahzaru (وَاحْذَرُوا). Then, if you Tawala (تَوَلَّيْتُمْ) then know that A’ala (عَلَىٰ) Our Rasool (رَسُولِنَا) the Balagha (الْبَلَاغُ) the Mubinu (الْمُبِينُ).”

 

Ayah 5:93, “It’s not A’ala (عَلَى) those who Amanu (آمَنُوا) and do Amal-e-Swaleehat (الصَّالِحَاتِ) Junahun (جُنَاحٌ) in what T’a’emu (طَعِمُوا) when what observe Taqwa (اتَّقَوْا) and A’amanu (وَآمَنُوا) and do Amal-e-S’walehaat (الصَّالِحَاتِ), then, observe Taqwa (اتَّقَوْا) and Amanu (وَآمَنُوا), then, observe Taqwa (اتَّقَوْا) and do Ahsaan (وَأَحْسَنُوا)? And Allah Yuhibbu (يُحِبُّ) the Mohsineen (الْمُحْسِنِينَ).”

 

CONCEPT OF ATTIU ALLAH WA ATTIUR RASOOL:

Whenever the phrase ‘Attiu Allah wa Attiur Rasool’ is used for instance in these ayahs, it always refers to the Allah’s message (the Risalat) because to obey Allah is ONLY possible by obeying Allah’s message. We also need to note that the word Nabiy is not used, but the use of the word here is Rasool. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but there are three key and main differences between Allah’s Nabiy and Rasool

 

(1) Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who only delivers, makes it reach its final destination, in terms of delivering the message to his/her communities (Balagha Allah’s message) of what has already been revealed to the Nabiyeen. Therefore, Nabiy is always a Rasool for their communities, whereas the Rasool may not be Nabiy, since the Rasool does not get the Kitaab, their only job is to deliver the Kitaab to their communities. There are couple of other differences too.

 

(2) whenever Allah has addressed any of Allah’s Nabi in their personal capacities, the word Nabi is used and not Rasool. Thus Nabi, is used more in terms of addressing the Nabiyeen in their personal capacities in terms of their personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s message (the Risaalat, the Kitaab).

 

(3) Another Key difference between Nabi and Rasool is in terms of Nabi being a Human a person only, whereas Rasool, could be from Malaik as well. Thus, wherever Allah addresses in Quran “Oh you the Rasool” it’s not restricted to Nabiy Mohammad only but addressed to each and every one of us, who take it upon ourselves to Balagha Allah’s Risalat to the communities where we live.

 

Thus, the phrase ‘Attiu Allah wa Attiur Rasool’ is the direct divine instructions that refers to the Allah’s message (the Risalat) ONLY, not to any Nabiy in their personal capacities, but to become obedient followers out of our own likes and abilities, without any force or compulsion, due to our own internal inclination, enthusiasm, motivation, eagerness and commitment to Allah (Attiu Allah) that can only be done if we follow Allah’s message (the Quran, the Risaalat).

 

IF YOU DECIDE TO IGNORE & TURN AWAY FROM DIVINE WARNINGS:

After this divine directive, when Allah says “And Ahzaru” is clear and direct warnings, as in the earlier ayahs in terms of Allah warning us about these four elements of extreme caution and telling us what we can expect from such aspects and preparing us in terms of the instructions to stop, control, curtail, put an end to (Nahi) such elements. However, after having given the detailed warnings as well as explicit instructions as to what we should do, Allah then leave the decision in our hands as we have the free will and freedom to choose and decide, one of which could be that we Tawalla– that is we turn away from, disobey, disconnect from or repel from such divine warnings and instructions that Allah has given us clear forewarnings (Ahzaru), in that case, Allah says, that keep in mind, while you are Tawalla that upon the Rasool of Allah (could be any one of your community) who is delivering this message of Allah to you- is only to deliver the message in detail to make sure that the message reaches its audience (Balagha) in clear, concise terms, making clear distinctions between desirable and undesirable aspects, explanation in detail with examples and as evidence and proofs of Allah’s Hidayah/ guidance (Mubin). Thus, the only job and duty of the Rasool is to Balagha the message in clear and concise manner, what you do with that message is in your own hands, even if you chose to Tawalla, be prepared to face the consequences of your own actions and decisions.

 

JOURNEY FROM SWAHELEEN TO MOHSINEEN:

After giving explicit warnings and divine guidance, Allah then leaves it in your own hands. Whether you, decide to obey, connect, turn towards with your whole beings (S’ally) towards the divine guidance or you turn away from it, disobey in repulsion or disconnect, – but later realize your mistakes and then decide to pay attention to Allah’s messages: either way, you will have to do Is’lah, since as a part of those who Amanu, is the concept of Toubah and Is’lah for all previously committed sins and mistakes. Thus, when Allah says, “It’s not upon those who Amanu and do Amal-e-Swaleehat Junahun in what T’a’emu when what observe Taqwa and A’amanu and do Amal-e-S’walehaat”  Here Allah is referring to all such actions and deeds done up till now, whereby, although you have the capabilities, resources, abilities, powers that is to be utilized in humbly submissive manner (Janaha), but so far you have restricted to only the actions of yourselves as those who Amanu and observe Taqwa by doing Amal-e-swalehat, which were personal and individual in nature in trying to abide by these boundaries of Deen. Thus, as those who Amanu, and observe Taqwa, when you realized that while you consumed, utilized, engaged with, or used (T’a’emu) any of Allah’s blessings, whereby you crossed or came closer to these boundaries, then you carried out acts of Amal-e-Swalehaat, in order to reform, to rectify, to improve, to make amends, to correct your mistakes (Amal-e-Swalehat) for your mistakes committed earlier.

 

Thus, when Allah says, “then, observe Taqwa and Amanu, then, observe Taqwa and do Ahsaan. And Allah Yuhibbu the Mohsineen.” Basically, Allah wants you to move from becoming Swaliheen towards becoming Mohsineen, because you have the Junaha- the capabilities, resources, abilities, powers that are utilized in humbly submissive manner, based on which you can aim to become Mohsineen. As we know the Mohsineen are those who do Ahsaan, with focus and priority on others, rather than self. Unlike Swaliheen, where the basic concept of Is’lah is primarily towards one own self, in terms of Is’lah being an important part of Touba for earlier committed mistakes and errors, with the concept of Is’lah more focused on reforms, on putting things back where they should have been, to rectify, to amend etc. Thus, as Mohsineen, the acts of Ahsaan, that Allah encourages us, as those who Amanu and who observe Taqwa, to do once we become Swaleheen, is to aim to become Mohsineen, while we continue to Amanu and observe Taqwa. Thus, Allah now wants us to focus on becoming Mohsineen by doing acts of Ahsan, aimed towards others and other members of the society that would be aimed to fill the void, lack in others, to give things, efforts and time to others as Ina’am, i.e., without any expectation of return and to interact, engage with such best, excellent conducts, speech and behaviors that are desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being; and doing things for others as a step up of Ad’al- by giving and doing more than their due rights towards you- all by making sure you observe Taqwa- and remain within the boundaries of Deen. Because if you become Mohsineen, the 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- would be to support, strengthen and respond to such people (Allah Yuhibu the Mohsineen).

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Al-Ma’idah Ayah 5:90-5:93, just like the earlier set of Ayahs, 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. Additionally, these Ayahs are strongly connected to the earlier Ayahs which discuss the significance and importance of Aqad terms of our covenant with Allah- those aspects and terms of the covenant which are firm, basic, mandatory and binding in nature, without which the whole validity of our covenant with Allah becomes ineffective. One set of these terms have already been highlighted in the earlier ayahs, which are the divine instructions never to prohibit what Allah has not prohibited as Haram in Quran; to treat the Halalan T’ayyibaat as source of personality and character development (Rizq) and to make sure that their consumption, engagement or utilization (Kulu) is done by being extra careful and cautious of the laws of Allah (Observing Taqwa): These Ayahs highlight another important terms of covenant which are Aqad- binding, firm and mandatory in nature, that we need to keep in mind and abide by in our day to day lives.

 

• Boundaries of Deen & Aqad Terms of our Covenant with Allah: These Aqad terms of Deen are defined w.r.t. two important lists, which combined together constitute the boundary of Deen. (1) The List of what is prohibited- Haram: is the boundary, which we cannot cross at any cost. Prohibitions are those aspects of Deen, that are clearly and distinctly mentioned as Haram by Allah in Quran. And (2) The List of extreme caution- Ajtanebu: This is basically a step down in terms of a milder prohibition than the word haram- the latter of which refers to prohibitions at all costs. Just because any aspect is not mentioned in the list of prohibitions or haram, does not in any case mean that it’s now in the category of Halalan Tayyibaan. Boundary of Deen: This boundary of Deen comprising of both these lists, is what we need to be extremely careful and cautious of. Allah has detailed each and every Aqad aspects of Prohibition and Extreme Caution list in detail, in the Quran, thus, it is not possible that anything could be missed, ignored or left to be mentioned. Anything that is not mentioned in Quran as per either of these lists can be considered Halalan Tayyaban. The only Hikm and lawmaker in matters of Deen is Allah, who has given to us these laws and terms of our covenant with Allah as per Quran. No one else can make or follow any man-made laws in matters of Deen which are not as per Quran.

 

• Four Important Aspects of Extreme Caution– These Ayahs identifies 4 aspects of our Aqad- binding, firm and obligatory terms that constitute the list of extreme caution (Ajtanebu), and which we cannot cross, unless absolutely necessary, needed and required. (1) Khamar:  Khamar is used in much wider and broader meanings with the general characteristics in terms of covering, or hiding, or layering something and refers to anything that cover’s or spread out as a layer on one’s faculties, especially one’s intellect, thinking and reasoning (Aqal), rendering them ineffective, useless or futile. Although the concept of Khamar definitely includes addictions of any kind, such as drugs, wine, alcohol, intoxicants, or any other addictions, but this is a much broader and all-encompassing concept rather than being interpreted as drugs or alcohol only. The covering or layering of any of our faculties especially our Aqal- intellect, thinking or reasoning, in terms of coverings of these faculties to render them useless or ineffective, would include all things, aspects, actions such as if one is addicted to TV, Games, internet or any of the social media related addiction, would also qualify under this concept. Similarly, if one is blindly following someone or something with the end result of rendering their intellect and thinking as useless and ineffective would also be included as the concept of Khamar. Khama is included in the list of Extreme Caution, but not in the List of Prohibition.

 

• (2) Ma’eser: The word ‘Ma’eser’ is normally translated as gambling or games of chance. Although the word does include the gambling, games of chance or any earning or benefit that one gets as a result of not really earning for it or without making efforts for it, but the word is used in Quran in much broader meanings and are not restricted to games of chance or gambling only, but refers to each and everything wherein we are avoiding struggle, efforts, aiming to earn or get something without working for it or earning it as per our due right. S. Ma’eser is included in the list of Extreme Caution but not in the list of Prohibition.

 

• (3) Nus’ube: The word Nas’ube is normally interpreted as the specific stone altars which were used for religious ceremonies, for making sacrifices or offerings to a deity or idols in the pre-Islamic era. But the word is used in Quran to refer to all such acts, aspects, behaviors and systems that are the causes of extreme distress, botheration, displeasure, annoyance; extreme exertion, disease or illness; etc. and includes all aspects of embezzlement; misappropriation of resources, wealth, money, property or funds, by the use of title or authority in undue manner as well as all acts of deliberately making others believe or act upon something that is not true in order to cheat, deceive or commit fraud in any manner whatsoever. S. Nus’eba appears in BOTH the lists- As ‘Nus’eba’ in the list of Extreme Caution & As “Zabiha Nus’eba’ in the list of Prohibition.

 

• (4) Azlaam: The word is normally translated as by dividing arrows or the practice of drawing lots or bidding or lottery process, which is a very restrictive interpretation of this word. The word is used in Quran in a much broader and all-encompassing manner to refer to the not only the practice of dividing arrows or the featherless arrows as used by ancient Arabs for the purpose of divination and prophecy, but also includes all such acts of fortune or foretelling, which are sortilege in nature- that is to refer to the practice of foretelling the future from a card or randomly drawn method, or other item drawn at random from a collection or done without the basis of any scientific research or study but on an ad-hoc basis.  Hence the definition of the word Aazlaame will not include weather forecast or any other scientifically based method of forecast or foretelling of future which are based on scientific knowledge and discovery.  S. ‘Azlaam’ appears in BOTH the lists. As ‘Azlaam’ in the list of Extreme Caution and As ‘Tastaqueemu Azlaam’ in the list of Prohibition.

 

• All Four of these are work of Shaitaan and Rijsan: The word Rijsan refers to behavior by those who do not Amanu as a result of which they are under the influence and impacts of (Khutuwaat of) Shaytaan- They are suffering from such condition (for example of blind following) whereby they are not aligned with how they are supposed to be as created by Allah (as intellectual, thinking, and reasoning humans) thus they have disease (Maraz) in their hearts and minds (Quloob). They are obedient and followers of laws of those that oppose Allah in a state of war against Allah’s message (T’aghoot) and refer to all such attributes and behaviors depicting moral, ethical or social disfigurement and contamination (Khinzeer). The four aspects of “Khamar, Ma’eser, Ans’aab, Azlaam” are all Rijsan in nature and not only they are work and tools of Shaytaan (Amal) but they are Yureedu of Shaitaan- that is leads towards the desired destination of the whole system of Shaitaan comprising of its laws, followers (Zurriyaat), protectors, supporters, guardians (Awliyas), aspects, elements, rules, people, thoughts and acts of our own Nafs (Nafs-e- Ammara) etc. Therefore, these are included in the list of extreme caution (Ajtanebu) which Allah has asked us to avoid at all costs unless absolutely necessary and needed.

 

• Two Major Aims of Shaitaan Yureedu: (1) Auduwat & Baghza through Khamar & Ma’eser: The whole system of Shaitaan (Yureedu) is leading towards their desired destination, which is to cause animosity and hatred (Auduwaat) as well as grudge, aversion, antipathy, detestability (Bughaz) among the members of society through acts of ‘Khamar and Ma’eser’. Thus, when people blindly follow without the use of their own Aqal, thinking and reasoning (Khamar) and by getting into their own comfort zone, easiness and effortlessness (Ma’iser), follow the man-made laws from outside the Quran (an act of Shirk) by associating themselves with any sect or religious group, they consider all others as non-believers and Kaafir which leads to the elements of Auduwat and Baghza. & (2) S’adda from Zikar of Allah & S’alat: Another aim of the system of shaitan is by using these tools (the four aspects of “Khamar, Ma’eser, Ans’aab, Azlaam) is to avert from the Zikr of Allah and from S’aalat (establishment and one’s contributions to the system of social care, justice for everyone to connect the members of society permanently with each other and to the fundamental aspects of Deen). If, for example, people go for quick and easy, effortless ways and means for everything in their lives, including following the Deen as well as to earn their livings for example in a state of Ma’eser, looking for short cuts, then this act of blind following and earning through Na-Haqq means would be against the system of Salat built on the parameters of Deen, Justice and Haqq. Additionally, these two acts, avert from the Zikr of Allah in all its meanings i.e., avert from Quran; averting from understanding, and following Allah’s Hidayah and Allah’s Ayaat; avert from remembering all the blessings of Allah and being Shaakir of these blessings and; avert from taking lessons from previously told stories in Quran.

 

• Concept of Attiu Allah wa Attiur Rasool: Whenever the phrase ‘Attiu Allah wa Attiur Rasool’ is used for instance in these ayahs, it always refers to the Allah’s message (the Risalat) because to obey Allah is ONLY possible by obeying Allah’s message. Wherever Allah addresses in Quran “Oh you the Rasool” it’s not restricted to Nabiy Mohammad only but addressed to each and every one of us, who take it upon ourselves to Balagha Allah’s Risalat to the communities where we live. Thus, the phrase ‘Attiu Allah wa Attiur Rasool’ is the direct divine instructions that refers to the Allah’s message (the Risalat) ONLY, not to any Nabiy in their personal capacities, but to become obedient followers out of our own likes and abilities, without any force or compulsion, due to our own internal inclination, enthusiasm, motivation, eagerness and commitment to Allah (Attiu Allah) that can only be done if we follow Allah’s message (the Quran, the Risaalat).

 

• Concept of Freewill: Although these Ayahs give explicit divine warning and instructions (Ahzaru) asking us to pay attention to these clear and direct warnings, in terms of Allah warning us about these four elements of extreme caution and telling us what we can expect from such aspects and preparing us in terms of the instructions to stop, control, curtail, put an end to such elements. However, after having given the detailed warnings as well as explicit instructions, Allah then leave the decision in our hands as we have the free will and freedom to choose and decide. If one decides to turn away from, disobey, disconnect from or repel (Tawalla) in that case, should keep in mind that the only upon the Rasool of Allah (could be any one of your communities) is to deliver the message to you. What you do with that message is in your own hands, even if you chose to Tawalla, be prepared to face the consequences of your own actions and decisions.

 

• Journey from Swaleheen to Mohsineen: if you later realize your mistakes and then decide to pay attention to Allah’s messages, or you have already paid attention to Allah’s message but still needs to do Touba for earlier committed actions- Either way, you will have to do Is’lah, as an integral part of Touba. Thus, in these Ayahs, Allah is referring to all such actions and deeds done up till now that so far you have restricted to only the actions of yourselves as those who Amanu and observe Taqwa by doing Amal-e-Swalehat (as acts of Islah) which were personal and individual in nature in trying to abide by these boundaries of Deen. Thus, while you consumed, utilized, engaged with, or used (T’a’emu) any of Allah’s blessings, whereby you crossed or came closer to these boundaries, then you carried out acts of Amal-e-Swalehaat, in order to reform, to rectify, to improve, to make amends, to correct your mistakes (Amal-e-Swalehat) for your mistakes committed earlier. Basically, Allah wants you to move from becoming Swaliheen towards becoming Mohsineen, because you have the capabilities, resources, abilities, powers that are utilized in humbly submissive manner (Junaha) based on which you can aim to become Mohsineen- those who do Ahsaan, with focus and priority on others, rather than self. Because if you become Mohsineen, the 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- would be to support, strengthen and respond to such people (Allah Yuhibu the Mohsineen).

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

For the detailed & updated Keyword Vocabulary, kindly visit our website at the link

https://quranthinkers.com/keyword-vocabulary-by-wqt/