Surah Al-Ma’idah Ayah No. 94 – 98
Surah Al-Ma’idah Ayah # 94 – 98 (5:94 – 98)
A. TRANSLATION
٩٤ يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللَّهُ مَنْ يَخَافُهُ بِالْغَيْبِ ۚ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
[Quran 5:94] O you who Amanu (آمَنُوا)! So that Allah Bala (لَيَبْلُوَنَّكُمُ) you with Shayyin (بِشَيْءٍ) of the S’aede (الصَّيْدِ) you reach your Aedekum (أَيْدِيكُمْ) and Rema (وَرِمَا) Hukum (حُكُمْ) so that Allah gives knowledge from those who Yukhafahu (يَخَافُهُ) with the Ghaib (بِالْغَيْبِ). Then, whoever Aa’tady (اعْتَدَىٰ) from after that, then for the person is painful A’zaab (عَذَابٌ).
٩٥ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ ۚ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ ۗ عَفَا اللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ
[Quran 5:95] O you who Amanu (آمَنُوا)! do not Taqtalu (تَقْتُلُوا) the S’aeda (الصَّيْدَ) and you are Hurumun (حُرُمٌ). And whoever Qatal (قَتَلَهُ) it among you Muta’ammedan (مُتَعَمِّدًا) then Jaza’un (فَجَزَاءٌ) is similar to what Qatala (قَتَلَ) of the Na’ame (النَّعَمِ). Yahkumu (يَحْكُمُ) with it Zawa’a (ذَوَا) Adlin (عَدْلٍ) Hadyan (هَدْيًا) Balegha (بَالِغَ) among you the Ka’abate (الْكَعْبَةِ) or Kuffaratun (كَفَّارَةٌ) T’aamu (طَعَامُ) Masakeen (مَسَاكِينَ) or Adalu (عَدْلُ) that S’eyaman (صِيَامًا) so that Zouqa (لِيَذُوقَ) Wabaal (وَبَالَ) the person’s Amar (أَمْرِهِ). Allah A’faa (عَفَا) of what Salafa (سَلَفَ) and whoever A’ada (عَادَ), then Allah Yanatequmu (فَيَنْتَقِمُ) of person. And Allah is A’zizun (عَزِيزٌ) Zu (ذُو) Inteqaam (انْتِقَامٍ).
٩٦ أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ
[Quran 5:96] Auhilla (أُحِلَّ) for you S’aedu (صَيْدُ) the Bahare (الْبَحْرِ) and it’s T’aam (طَعَامُهُ)— Mata’an (مَتَاعًا) for you and for the Sayyarate (وَلِلسَّيَّارَةِ). And Hurema (وَحُرِّمَ) upon you S’aedu (صَيْدُ) the Barre (الْبَرِّ) what Dumtum (دُمْتُمْ) Huruman (حُرُمًا). And observe Taqwa (وَاتَّقُوا) of Allah- the one to whom you Tahsharun (تُحْشَرُونَ).
٩٧ جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلَائِدَ ۚ ذَٰلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
[Quran 5:97] Allah has Ja’ala (جَعَلَ) the Ka’bata (الْكَعْبَةَ) the Ba’iyta (الْبَيْتَ) the Harama (الْحَرَامَ) Qayyman (قِيَامًا) for the Naas (لِلنَّاسِ) and the Shahra (وَالشَّهْرَ) the Harama (الْحَرَامَ) and the Hadya (وَالْهَدْيَ) and the Qalaid (وَالْقَلَائِدَ). That is so that you have knowledge of what Allah knows of the skies and what is in the earth. And indeed, Allah with every Shayyin (شَيْءٍ) is All-knowing.
٩٨ اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 5:98] Know that Allah is Shadeedu (شَدِيدُ) the A’qaabe (الْعِقَابِ) and that Allah is Ghafoor (غَفُورٌ) Raheem (رَحِيمٌ).
B. THE CONCEPT:
KEYWORDS FOR AYAH 5:94-5:98
Let’s first discuss the important keywords vocabulary in these Ayahs, which are 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 Rema-Hukum: The word Rema is normally joined with the next word Hukum in its’ usage in Ayah 5:94, to make the word Rimahukum and mistranslated as your spears; whereas these are two distinct words, Rema and Hukum. The word Rema basically means to put something right, in terms of restoring it back where it belongs and in good conditions as well as in the meanings of building or putting things together. The word Hukm, shares the same meanings as the word Hikm (judge, lawmaker) and Mohkimaat- Allah’s commands and refers to Allah’s all these meanings of laws, regulations, decree, rulings, verdicts, orders and commandments of Allah.
The word Yakhafahu: means the Khoof of Allah. The word Khoof is normally mistranslated as to be afraid of, or fear of something, but these are wrong translations. The word is used in Quran more in the meanings of someone’s focus, concerns, points of worries, and priorities.
The word Aa’tady: The word is normally mistranslated as transgression but the word is used in Quran 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.
The word Hurema or Hurremat: is normally mistranslated as Ihram, or being in a sacred situation or state while performing the ritual of Hajj, these are all wrong interpretations. The words basically share the same meanings as the word Haram, which is used in Quran in terms of prohibitions or stopping with extreme caution to do or say anything as opposition to the laws of Deen as mentioned in the Quran. The words Harram, Muharram, or Hurramaat are also used in the meanings of a specific place or time period within the boundary of which everything as per defined rules and laws of Allah are to be strictly abided by.
The word Muta’ammedan: The word is normally translated as intentionally or deliberately and used as an opposite to the word Khata’a (un intentional and unplanned mistakes). Thus, refers to those acts done with strong foundations and basis of the Quloob- meanings intentional, with knowledge, well informed, well-planned and well-perceived acts. The word is also used in Quran in terms of pillars or foundations.
The word Na’am: is normally mistranslated as animals, cattle, livestock or quadruples but the word shares the same meanings with words like Na’imat and An’am for instance as used in the first chapter “An’amta Alehim”- means those blessed with Na’imat of Allah, Allah’s blessings in all its four meanings of the word Na’imat as 1) success and prosperity in all walks of life 2) peace, security, safety from lawlessness and destruction 3) height, being benchmark, role model and inspiration for others and 4) unity of nation, with same common purpose, values and desired destination.
The word Zu & Zawa’a: The word Zawa (ذَوَا) with an alif at the end is normally mistranslated as men or two men which is a wrong translation. The word is the same as the word Zu (ذُو) without the alphabet Alif at the end which is used in Quran in the meanings of owners and possessors of certain things, qualities and aspects.
The words Hadyan and Hadya: are both mistranslated as animal offerings in Ayahs 5:95 and 5:97, whereas the words share the same meanings as the words such as Hadaa, Yahdy, Hudaa, etc. with broad meanings of a guidance that leads the way, by being ahead of others, as guidance, a map, an instruction manual that is clear, obvious and visible in order to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim; and refers to Allah’s Hidayah- the guidance given to the humanity in the form of Allah’s Kitaab- the book of revelations.
The word Ka’aba: is normally misinterpreted as the Ka’aba in Mecca Saudia Arabia but the word basically has the same characteristics of meanings as that part of a plant stem from which one or more leaves emerge – knot; node; knob; snarl and therefore is used in the meanings of means the joint base, the foot, the main support, the foundation which unites everyone and everything, which is the central connecting base from where everything else emerges, and takes strength and support from. The word is also used to refer to the stage of being well-known in terms reaching the birth stage and epitome of honor, distinction, dignity and glory.
The word Kuffara: for instance, as used in Ayah 5:95, 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 Ta’am and Ta’amu: 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.
The word Masakeen: 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.
The word S’iyaman: for instance, as used in Ayah 5:95, is normally translated as fasting from food and drink, but the basic meanings of the word are 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. Basically, in Quran, it’s used in the meanings of ‘restrain, put an end to, to control, to discipline, to halt or to restrain either something, or someone else as well as one own self in the meanings of self-control, self-restraint or self-discipline’.
The word Le-Zouq: means so that the person Zouq- the word Zouq is normally translated as taste in all of its usages in Quran but the word taste does not even describe the tip of the iceberg in terms of the depth of its meanings and usages in Quran. At most of the places the word is used along with Azaab, including in this Ayah 5:95, to refer to valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in it by treating it as a treasure. Thus, one has to Zouq the Azaab in the same manner that one did by going against the commandments of Allah by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments.
The word Wabaal: The word is normally translated as consequences but the word is used in Quran with specific reference to negative, evil or bad impacts and consequences of one’s decisions and actions, because wherever it’s used it’s used in reference to tasting (Zouq) for one’s deeds, actions, conducts and behaviors (Amar) which are not in accordance with and/or opposition to Allah’s commandments (Allah’s Amar).
The word A’faa: is normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely, in abundance and over one’s Haqq and due right.
The word Salafa: is normally translated as already passed, but the word is used more in the meanings to refer to the practices of past that were precedent at the time or are made as precedent to deter future pattern or practice.
The word A’ada: refers to the person who does A’duwat and A’udu: The words are 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 something or someone by crossing all the boundaries in such opposition.
The word Bahar: is normally translated as sea in all its usages in Quran, however the word is also used in Quran as opposed to the word Birra for instance as used in Ayah 5:96. Thus, as opposed to Birra, the word Bahar, would mean going in the opposite direction, in terms of doing of Kufar w.r.t. the five fundamentals of Emaan, becoming miser, in terms of withholding of wealth and not spending for the benefit of others one’s wealth, title, resources and property (Amwaal) as well as their efforts; being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed. In a nutshell the word Bahar describes all such situations and conditions, whereby people become overwhelmed with and engulfed by emotions and distractions away from the path of Allah.
The word Mata’a: refers to the basic necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction.
The word Sayyarate: is used in Quran in the meanings of travelers and caravan, of those who travel together from one direction to another, whose basic aim and objective are the same in terms of reaching the same desired destination.
The word Birra: is normally mistranslated as land in few of its usages in Quran, which is a wrong translation. The word is also translated as righteousness, good conduct or behavior The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which defines the concept of Biraa as a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted, aligned and kept in the same importance by Quran.
The word Dumtum: is normally mistranslated as ‘as long as you’ which is a misinterpretation. The word shares the same meanings as the word Dammu, used in Quran in the meanings of killing or blood shedding, or destroying something from its foundations.
The word Tuhsharun: means you Hashar: the word is normally translated as you will gather or assemble, whereas the word Tushharoon is more linked with the day of Hashar, the day of gathering of everyone for the purpose of accountability and recompense as per laws of the deen.
The word Ja’ala: is normally translated as made, however we need to keep in mind that the word Ja’al is not used in Quran in the general literal meanings of making something physically, but more so in a metaphorical and allegorical terms, in terms of making something without the physical materials for instance Quran uses the word Ja’al for making of night and day because no material is required. Also, the same word is used for making of night, of sun and moon orbiting around their axis, following natural laws and aiding our calculations. In similar manner and meanings, Quran uses the word for different aspects, all in the sense of making of something in a non-physical, metaphorical and allegorical sense as well as appointing someone or something for specific purpose, duties and end results.
The word the Ba’yt: is normally translated and interpreted as physical housel, but in Quran, whenever the word is used in the context of Ba’yt of Allah, or Ba’yti (My Ba’yt) or Al-Ba’yt, the Ba’yt w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. Thus, in this Ayah, the word Ja’al is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without any physical materials and more so in terms of appointment of certain duties and obligations. So, wherever in Quran, Allah talks about the Ba’yt, Allah is not talking about any physical house or place on earth, which is house of Allah, since no one can confine Allah to any specific physical place on earth- the whole of the earth and the skies belong to Allah. The Ba’yt is not in physical sense at all, but in metaphoric sense- which could be any place or places, where people follow Allah’s commandments and guidance as ordained by Allah, where Noor of Allah is being done Sajda to- this could be anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the basis of principals, foundations, the Qawa’aid of Deen.
The word Qayyam: is normally translated as means of support but is used in Quran in much deeper meanings in terms of becoming a source of support, strengthening, backing, encouragement, assistance and help.
The Shahar Al Haram: is normally translated as month and Haram is normally mistranslated as sacred months of Hajj, which are not the meanings of these words. The word Shahar refers to process, time periods, duration, eras, intervals, phases, stages, aspects, situation, processes etc. Haram refers to the list of prohibitions as mentioned in Quran, which are strictly prohibited by Allah. Therefore, when the two words are used together with each other, it refers to such Shahar which are Haram and therefore are strictly prohibited.
Qalaaid: is normally mistranslated as garland, a drape of some sort, as used by many different cultures from around the world as used for instance in this Ayah 5:97 but this is not what Allah is referring to. The word Maqa’leed as per Quran refers to the basic foundations, the keys to unlock the potential, to knock off and access the secrets, the doors to get the knowledge of all the Ayaat of Allah as scattered in science and universe, across all the skies and the earth. We can consider these as the very basis of understanding the Ayaat of Allah- the keys to unlock their potential.
The word A’eqaab: is normally translated as either as ‘end’ or as ‘punishment’ whereas in Quran it is more used in the meanings of the outcome of one’s code and conductions (Including one’s Emaan) and deeds done in this worldly life, that one would face sooner or later, as a perfect recompense either in this world as well as in the Youm-al Akhira. Thus, this word refers to the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best.
CONTEXT OF THE AYAHS 5:94-5:98
The earlier Ayahs of Surah Al-Ma’idah specially addressed to those who Amanu by giving us explicit divine instructions related to what is prohibited (Haram) and what is extreme caution (Ajtanebu). Thereafter Allah describes and guides us through the whole Journey from Swaleheen to Mohsineen: if we realize our mistakes and then decide to pay attention to Allah’s messages, or we have already paid attention to Allah’s message but still needs to do Touba for earlier committed actions- Either way, we will have to do Is’lah, as an integral part of Touba. Thus, in the earlier Ayahs, Allah refers to all such actions and deeds done up till now that so far have been restricted to only the actions pertaining to our individual selves by us, as those who Amanu and observe Taqwa, by us 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 we consumed, utilized, engaged with, or used (T’a’emu) any of Allah’s blessings, whereby we have crossed or came closer to these boundaries, then we should carry out acts of Amal-e-Swalehaat, in order to reform, to rectify, to improve, to make amends, to correct our mistakes (Amal-e-Swalehat) for our mistakes committed earlier. Basically, Allah wants us now to move from becoming Swaliheen towards becoming Mohsineen, because we have the capabilities, resources, abilities, powers that are utilized in humbly submissive manner (Junaha) based on which we can aim to become Mohsineen- those who do Ahsaan, with focus and priority on others, rather than on our individual selves. Because if we 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).
CONCEPT OF THE AYAHS 5:94-5:98
Keeping in above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows
Ayah 5:94, “O you who Amanu (آمَنُوا)! So that Allah Bala (لَيَبْلُوَنَّكُمُ) you with Shayyin (بِشَيْءٍ) of the S’aede (الصَّيْدِ) you reach your Aedekum (أَيْدِيكُمْ) and Rema (وَرِمَا) Hukum (حُكُمْ) so that Allah gives knowledge from those who Yukhafahu (يَخَافُهُ) with the Ghaib (بِالْغَيْبِ). Then, whoever Aa’tady (اعْتَدَىٰ) from after that, then for the person is painful A’zaab (عَذَابٌ).”
ADDRESSEES AS THOSE WHO AMANU:
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.
THE CONCEPT OF S’AED:
Normally mistranslated as hunt or game in all of its usages in Quran, the concept of S’aed refers to the process, the deeds, the elements, decisions etc. all involved in taking a journey from either the status of being overwhelmed with and engulfed by emotions and distractions (Bahar) to reaching the peak of being Muslim in terms of becoming Muttaqi (Birra) or the journey taken in the reverse direction i.e., from the position of Birra to the position of Bahar. In the latter case, we have to keep in mind that all of us have been created based on the Fitrat of Allah- those traits and characteristics of Allah that Allah wants to see in us as humans, which are reflected as the concept of Biraa. Thus, due to the environment impacts and upbringing, majority of the humanity undertakes this journey (S’aed) from the status of Biraa (born at birth as per Fitrat of Allah) to Bahar, whereas the Quran times and again stresses the importance of Biraa and specifically in Ayahs 5:93-98, Allah has described this concept beautifully in terms of the required and ordained journey from Bahar to Biraa, whereas the same journey in the reverse direction is prohibited. Thus here, in this Ayah 5:94, when Allah says, “Oh you who Amanu surely Allah Bala you through Shayyin of the S’aede…” addressed specifically to those who Amanu, that Allah surround them with situations, aspects, conditions, in order to bring out and expose the real nature and characteristics (Bala) of those who Amanu, through aspects, elements, things, decisions (Shayyin) of the S’aede. Notice there that the word is not just S’aede but As’saede- the S’aede showing the specific process and journey as described in the earlier ayah of 5:93- that discuss the S’aede Al Bahar, from the status of Bahar towards the status of Birra, as the journey from Momineen to Swaleheen to Mohsineen.
HOW ALLAH GIVES KNOWLEDGE TO THOSE WHO YUKHAFUNA WITH THE GHAIB:
Allah will surround you with certain aspect, conditions, situations, in order to bring out the real characteristics of you as those who Amanu through the journey of becoming Mohsineen and towards Biraa, so that you reach and bring to fruition your efforts, resources, striving (Aedekum). Then is the direct divine instruction to Rema Hukum, means put things together, in terms of All of Allah’s Mohkimaat together, in order to restore things, people, communities together as acts of Ahsaan by you acting as Mohsineen, building communities, strengthening them together and bringing about the Hukum- Ahkimaat, commandments of Allah; this is how Allah gives knowledge to those people who are concerned with and have focus (Yukhafuna) on those aspects of S’aeed- Journey and of things, aspects, impacts and results which they are not yet aware of and which are yet to be seen and realized (With Ghaib). But those who become hinderance and/or weaken the S’aed of their own selves or others, by going against the process and journey (A’tady), in terms of weakening it or becoming hinderance to it in any way or form are warned of a painful Azaab.
Ayah 5:95, “O you who Amanu (آمَنُوا)! do not Taqtalu (تَقْتُلُوا) the S’aeda (الصَّيْدَ) and you are Hurumun (حُرُمٌ). And whoever Qatal (قَتَلَهُ) it among you Muta’ammedan (مُتَعَمِّدًا) then Jaza’un (فَجَزَاءٌ) is similar to what Qatala (قَتَلَ) of the Na’ame (النَّعَمِ). Yahkumu (يَحْكُمُ) with it Zawa’a (ذَوَا) Adlin (عَدْلٍ) Hadyan (هَدْيًا) Balegha (بَالِغَ) among you the Ka’abate (الْكَعْبَةِ) or Kuffaratun (كَفَّارَةٌ) T’aamu (طَعَامُ) Masakeen (مَسَاكِينَ) or Adalu (عَدْلُ) that S’eyaman (صِيَامًا) so that Zouqa (لِيَذُوقَ) Wabaal (وَبَالَ) the person’s Amar (أَمْرِهِ). Allah A’faa (عَفَا) of what Salafa (سَلَفَ) and whoever A’ada (عَادَ), then Allah Yanatequmu (فَيَنْتَقِمُ) of person. And Allah is A’zizun (عَزِيزٌ) Zu (ذُو) Inteqaam (انْتِقَامٍ).”
THE CONCEPT & RECOMPENSE OF QATAL OF S’AED
After highlighting the importance of the S’aed- the specific journey towards becoming Mohsineen and towards Biraa, this Ayah 5:95, shows that this process is integral to the Deen and we have been instructed not to suppress, limit, restrict, kill it metaphorically in any shape or form (Qatal), since Qatal of the S’aede (journey from Bahar to Birra) is prohibited- haram. But, for those who Qatal the S’aed, with firm grounds, strong basis, reasons or foundations, after doing their work, thorough preparedness, knowledge, intentions and planning (Muta’ameddan), then their recompense as per justice at its best (Jaza) is similar to the Qatal of the Na’am- meaning their recompense should be similar as if they have destroyed Allah’s Na’imat, where the word Na’am and Nai’mat is used in all of its meanings but more specifically in the meaning of unity of nation, with same common purpose, values and desired destination. Thus, by Qatal of S’aed is equivalent to not only the destruction of a nation’s success, peace, prosperity but also results in destruction of any possibility of a nation’s unity and connectiveness.
FEW OPTIONS AS TO HOW TO CARRY OUT THIS RECOMPENSE FOR SUCH PEOPLE
These ayahs give few options as to how to carry out the perfect recompense for such people who Qatal the S’aed through intentional planned efforts.
1) Judgment to be carried out by those possessors of justice at its best
Here Allah is not talking about two men from among you to judge (Hikm), as is normally mistranslated, but basically Allah is saying that those who are the possessors and owners of Adal- justice at its best should judge this matter (do Hikm) whereby their point of benchmarks should be based on two key aspects and considerations 1) the recompense should be similar as if the person has Qatal Allah’s Nai’mat, in all its meanings but more specifically as if the person has destroyed and went against the unity of the whole community and nation. 2) They have to make sure that Allah’s guidance (hadyan) has delivered and reached its desired destination (Balagha) of maturity, completion and reaching the stage of main base, strength and foundation of support and of unity (Ka’aba) where Allah’s guidance (Hidayah, the Kitaab) is established as such a joint base, the foot, the main support, the foundation which unites everyone as a central connecting base which is the source of unity, strength and support for everyone, as the foundation, the epitome of excellence.
2) Kuffarata T’a’ama Miskeen
In case if not able to find such people, who are owners and possessors of justice at its best or who are not able to carry out the task as per the defined two conditions as mentioned above, then the Kuffara is that of T’aama Miskeen. Normally mistranslated as penalty, but the concept of Kuffara is to carry out such deeds of immense importance and significate because of which the earlier committed mistakes and sins gets covered, concealed and hidden in the heap of such good deeds. Therefore, here the Kuffara is that of T’aama Masakeen, wherein it’s very important to understand what is a Miskeen. Miskeen is anyone 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 on a permanent basis 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. Thus, when Allah says, “T’aa’ma Miskeenin” as ransom, 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.
3) Or the justice should be such that the person tastes the impacts of their conducts and deeds
And if none of the above two options are possible, then the justice at its best should be that should control, restrain, halt, put an end to (S’iyaam) the person’s conducts and behaviors (Amar) of planned and intentional destruction of the S’aed. They should be able to Zouq Wabale Amarehi- means that the perfect justice for such person is to restrict, curtail, halt, put an end to such activities by making sure that the person tastes the impacts and the negative consequences of their actions, decision, and acts of the planned and intentional Qatal of S’aed
This Ayah basically talks about the perfect recompense (Jazaa) for the person who intentionally suppress and kill (Qatal) the journey towards the Biraa (S’eeda) through proper planning and knowing what they are doing. The perfect justice for such person who goes in opposition and against Allah’s Amar, order, then the whole system of Allah, including Allah’s laws, rules, universe etc. will work together to make sure that the person faces the recompense based on justice at its best. As a perfect recompense for them hindering, killing or destroying the S’aed process, is to fix that what the person did damage of by making sure that Allah’s guidance, reach the Kaaba of firm foundation, uniting everyone. But if, not able to fund such people who are possessors of justice at its best, or they are not able to deliver the Hidayah and rectify the situation to the status of Ka’aba. Then, Kuffara is to establish and T’aama the Masakan. If none of this works, then at the very last priority is to make sure that such acts and deeds of the person is completely put on halt, restricted and restrained by making the person taste the impacts of their deeds. This is how Allah gives in abundance (A’faa) of what has already happened as well as setting the precedent for what happened in order to deter future recurrence of any such acts by anyone else again. Whoever is goes against this command (Aada), then Allah is the possessor and owner of retribution.
Ayah 5:96, “Auhilla (أُحِلَّ) for you S’aedu (صَيْدُ) the Bahare (الْبَحْرِ) and it’s T’aam (طَعَامُهُ)— Mata’an (مَتَاعًا) for you and for the Sayyarate (وَلِلسَّيَّارَةِ). And Hurema (وَحُرِّمَ) upon you S’aedu (صَيْدُ) the Barre (الْبَرِّ) what Dumtum (دُمْتُمْ) Huruman (حُرُمًا). And observe Taqwa (وَاتَّقُوا) of Allah- the one to whom you Tahsharun (تُحْشَرُونَ).”
WHY S’AED OF BIRRA IS PROHIBITED WHILE THAT OF BAHAR IS PERMITTED
As we know the concept of Birra consists of a whole comprehensive definition which includes not just the five basic fundamentals of Emaan, but also of being active in the path of Allah by spending out of wealth and efforts in order to help others, establishing Salat, committing to Zakat, the fulfilling of covenant with Allah and striving with one’s whole being & being steadfast (doing Sabr) in the path of Allah (ref Ayah 2:177), reflecting it as the peak of being Mutaqqi. It’s because of this reason that S’aed – journey from the status of being overwhelmed with and engulfed by emotions and distractions (Bahar) to reaching the peak of being Muslim in terms of becoming Muttaqi (Birra) is recommended by Quran (in Ayah 5:93-5:98) whereas the journey in the opposite direction i.e., from the position of Birraa to the position of Bahar, is prohibited. In the latter case, we have to keep in mind that all of us have been created based on the Fitrat of Allah- those traits and characteristics of Allah that Allah wants to see in us as humans, which are reflected as the concept of Biraa. Thus, due to the environment impacts and upbringing, majority of the humanity undertakes this journey (S’aed) from the status of Biraa (born at birth as per Fitrat of Allah) to Bahar, whereas the Quran times and again stresses the importance of Biraa and specifically in Ayahs 5:93-98, Allah has described this concept beautifully in terms of the required and ordained journey from Bahar to Biraa, whereas the same journey in the reverse direction to be prohibited. Due to the concept of Birraa being strongly connected and reflective of the Fitrat of Allah, Quran has even referred to Allah as ‘the Birra the Raheem.’
The Ayah 5:96, after stressing the importance of travelling, taking a journey from situations of being overwhelmed with and engulfed by emotions and distractions (Bahar) towards the situation of Birraa, as this process is integral to the Deen and we have been instructed not to suppress, limit, restrict, kill it metaphorically in any shape or form, since Qatal of the S’aede (journey from Bahar to Birra) is prohibited- haram, thereafter in this Ayah, Allah is specifically discussing both the S’aed, giving direct divine instructions to those who Amanu that for you is only allowed to undertake the journey away from Bahar (S’aed the Bahar) and its consumption, utilization and engagement of any sort (T’ama) since it’s the source of life (Mata’a) for you and for all those who are travelling and taking this journey (Syyarate). But to undertake the journey away from the Biraa is prohibited upon you. Thus, here the word Syyarate refers to all the travelers who are taking this journey from the Bahar to Birra- all of whose basic aim and objective are the same in terms of reaching the same desired destination of Birra.
Ayah 5:97, “Allah has Ja’ala (جَعَلَ) the Ka’bata (الْكَعْبَةَ) the Ba’iyta (الْبَيْتَ) the Harama (الْحَرَامَ) Qayyman (قِيَامًا) for the Naas (لِلنَّاسِ) and the Shahra (وَالشَّهْرَ) the Harama (الْحَرَامَ) and the Huda (وَالْهَدْيَ) and the Qalaid (وَالْقَلَائِدَ). That is so that you have knowledge of what Allah knows of the skies and what is in the earth. And indeed, Allah with every Shayyin (شَيْءٍ) is All-knowing.”
ESTABLISHMENT OF HUMANITY IS BASED ON WHAT FOUNDATIONS
The whole focus of Allah’s Deen-e-Islam, Allah’s laws and commandments is to establish, strengthen and unite the humanity through mutual care, compassion, justice at its best with each other and to the basic foundations of Deen. This Ayah 5:97 is strongly connected to the earlier Ayahs and gives us four key foundations of Allah’s Laws and Commandments to ensure that Allah’s laws become the source of unity, strength and support (Qayyam) for the whole of humanity 1) Ka’ba Ba’yt al Haram- The basic duties, responsibilities, functions and aspects, as appointed (Ja’ala) by Allah is for the Ba’yt of Allah to be established in a way that all these prohibitions and divine guidance is to be strictly applied and implemented (Ba’yt al Haram) with the basic aim to make it as the main base, strength and foundation of support and of unity (Ka’aba) where Allah’s guidance is established that unites everyone as a central connecting base. This is. 2) The Shahra Al Haram: The word ‘Shahar’ refers to process, time periods, duration, eras, intervals, phases, stages, aspects, situation, etc. The word ‘Haram’ refers to the list of prohibitions as mentioned in Quran, which are strictly prohibited by Allah. Therefore, when the two words are used together with each other in the phrase ‘Shahar Al Haram’, it refers to such Shahar – process, time periods, duration, eras, intervals, phases, stages, aspects, situation, etc. which are Haram, and discussed within the context of each Ayahs and which are strictly prohibited. 3) The Huda: refers to guidance by Allah, that is given to the humanity through the books of revelation (the Kitaab) and 4) Qalaid: Here Allah is not talking about any garlands, through which Allah gives knowledge of what is in the skies and the earth, as there is no knowledge that one can get from garlands, or drapes of any sort, but basically Allah is talking about Qala’aid- the basic keys to unlock the potential and knowledge of whatever is in the skies and the earth, the basic foundations of Allah’s Ayaat, the doors to access these and to get the knowledge.
Thus here, Allah is giving four key aspects of Allah’s laws and commandments, through which Allah intends us, as those who Amanu, to connect, support, unite, establish and strengthen humanity. These are the foundations of Deen and shows that for all of these to work, the S’aed towards Birra and the aim to reach the status of Birra is the key. And that’s why S’aed- journey from Bahar and away from Birraa is permitted while S’aed- journey from Bahar and towards Birra is not only permitted, but any efforts by anyone to counter, kill, destroy such S’aed has been made specifically Haram and prohibited- the basic purpose of all of this is to unite, establish and strengthen the humanity through the S’aeed Al Bahar towards Biraa.
Ayah 5:98, “Know that Allah is Shadeedu (شَدِيدُ) the A’qaabe (الْعِقَابِ) and that Allah is Ghafoor (غَفُورٌ) Raheem (رَحِيمٌ).”
While we understand, implement, establish and strengthen these divine commandments, we need to keep in mind that Allah is most perfect in giving the recompense in accordance with everyone’s Amaal and deeds in terms of their end result as a consequence of their own actions and choices is to be given to them as per the most perfect accountability by Allah and the fact that Allah is the one who provides protection against the impacts of bad deeds as well as the one who is the source of Rahmat in all its meanings as long as we remain on the path of Allah.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Al-Ma’idah Ayah 5:94-5:98, just like the earlier set of Ayahs, are addressed to those who Amanu, that is those who use their faculties and thinking and intellect (Aqal), to seek knowledge and to be at a stage of utter and deep conviction (Aman) 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 promise, oath & covenant (Aiemaan) with Allah. Additionally, these Ayahs are strongly connected to the earlier Ayahs of Surah Al-Ma’idah which gives us the divine instructions related to what is prohibited (Haram) and what is extreme caution (Ajtanebu), as well as and specially connected to the Ayah 5:93, wherein Allah describes and guides us through the whole Journey from Swaleheen to Mohsineen. These Ayahs gives us the following important divine guidance that we can apply in our day to day lives.
- THE CONCEPT OF S’AED: refers to the elements, decisions, process, deeds, etc. involved in taking a journey from either the status of being overwhelmed with and engulfed by emotions and distractions away from the path of Allah (the Bahar) to reaching the peak of being Muslim in terms of becoming Muttaqi (Birra) or the journey taken in the reverse direction i.e., from the position of Birra to the position of Bahar. Allah surrounds us, as those who Amanu, with situations, aspects, conditions of the S’aede in order to expose and bring out our real nature and characteristics (Bala).
- THIS IS HOW ALLAH GIVES KNOWLEDGE TO THOSE WHO FOCUS AND ARE CONCERNED WITH THE HIDDEN ASPECTS: Thus, through this journey of S’aed- becoming Mohsineen, away from Bahar and towards Biraa- basically brings fruition to our efforts, resources and striving (Aedekum). The divine instructions in this regards, is for us, to put things together, in terms of all of Allah’s commandments, in order to restore things, people, communities together, connecting them through our acts of Ahsaan (by acting as Mohsineen), building communities, strengthening them together and bringing about the commandments of Allah (Rema Hukum)- this is how Allah gives knowledge to those people who are concerned with and have focus (Yukhafuna) on those aspects of the guidance and this journey (the S’aed) which we are not yet aware of and which are yet to be seen and realized (With Ghaib).
- THE CONCEPT OF PLANNED QATAL OF S’AED: For those who destroy, kill, hinder or block in any way (Qatal) the specific journey away from Bahar and towards Biraa (the S’aed Al Bahar), with firm grounds, strong basis, reasons or foundations, after doing their work, thorough preparedness, knowledge, intentions and thorough planning (Muta’ameddan), then their recompense as per justice at its best (Jaza) should be similar as if they have destroyed Allah’s Na’imat, where the word Na’am and Nai’mat is used in all of its meanings but more specifically in the meaning of unity of nation, with same common purpose, values and desired destination. Thus, Qatal of S’aed is equivalent to not only the destruction of a nation’s success, peace, prosperity but also results in destruction of any possibility of a nation’s unity and connectiveness.
- THE RECOMPENSE OF PLANNED QATAL OF S’AED: These Ayahs give few options as to how to carry out the perfect recompense for such people who Qatal the S’aed through intentional planned efforts which are basically three options. (1) Judgment to be carried out by those possessors of justice at its best- Those who are the possessors and owners of Adal- justice at its best should judge this matter (do Hikm) whereby their point of benchmarks should be based on two key aspects and considerations a) the recompense should be similar as if the person has Qatal Allah’s Nai’mat, in all its meanings but more specifically as if the person has destroyed and went against the unity of the whole community and nation. b) They have to make sure that Allah’s guidance (hadyan) has delivered and reached its desired destination (Balagha) of maturity, completion and reaching the stage of becoming the main base, strength and foundation of support and of unity (Ka’aba). (2) Kuffarata T’a’ama Miskeen: In order to conceal and hide these acts of planned Qatal of the S’aed (Kaffara), those who carried out the planned Qatal should provide benefits, be of help, indulge with them and establish the Masakeen, 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. (3) Or the justice should be such that the person tastes the impacts of their conducts and deeds: If none of this is possible, then at the very last priority is to make sure that such acts and deeds of the person is completely put on halt, restricted and restrained (S’ayyam) by making the person taste the impacts of their deeds in terms of them facing the evil consequences and impacts of their actions themselves.
- WHY S’AED OF BIRRA IS PROHIBITED WHILE THAT OF BAHAR IS PERMITTED: Birra consists of a whole comprehensive definition which includes not just the five basic fundamentals of Emaan, but also of being active in the path of Allah by spending one’s wealth and efforts in order to help others, establishing Salat, committing to Zakat, the fulfilling of covenant with Allah and striving with one’s whole being & being steadfast (doing Sabr) in the path of Allah (ref Ayah 2:177), reflecting it as the peak of being Mutaqqi. It’s because of this reason that S’aed – journey from the status of being overwhelmed with and engulfed by emotions and distractions (Bahar) to reaching the peak of being Muslim in terms of becoming Muttaqi (Birra) is recommended by Quran (in Ayah 5:93-5:98) whereas the journey in the opposite direction i.e., from the position of Birraa to the position of Bahar, is prohibited. In the latter case, we have to keep in mind that all of us have been created based on the Fitrat of Allah, thus we are born as per Fitrat of Allah, embodying those traits and characteristics that Allah wants to see in us as humans- and these are the traits reflected as per the concept of Biraa. But after our birth, due to the environment impacts and upbringing, majority of the humanity undertakes this journey (S’aed) from the status of Biraa (born at birth as per Fitrat of Allah) to Bahar (being overwhelmed with and engulfed by emotions and distractions) whereas the Quran times and again stresses the importance of Biraa. These Ayahs also give us the reasons as to why Allah has ordained the S’aed Al Bahar while prohibited the S’aed Al Birra. The S’aed Al Bahar is integral to the Deen and we have been instructed not to suppress, limit, restrict, kill it metaphorically in any shape or form, since Qatal of the S’aede (journey from Bahar to Birra) is prohibited- haram, whereas its consumption, utilization and engagement of any sort (T’ama) is the source of life (Mata’a) for us, as those who Amanu, as well as for all those who are travelling and taking this journey (Syyarate) alongside with us, as all our basic aim and objective are the same in terms of reaching the same desired destination of Birra.
- THE BASIC FOUNDATIONS OF ESTABLISHMENT OF HUMANITY: The whole focus of Allah’s Deen-e-Islam, Allah’s laws and commandments is to establish, strengthen and unite the humanity through mutual care, compassion, justice at its best with each other and strongly connected to the basic foundations of Deen. These Ayahs give us four key foundations of Allah’s Laws and Commandments to ensure that Allah’s laws become the source of unity, strength and support (Qayyam) for the whole of humanity, which are (1) Ka’ba Ba’yt al Haram- The basic duties, responsibilities, functions and aspects, as appointed (Ja’ala) by Allah is for the Ba’yt of Allah to be established in a way that all these prohibitions and divine guidance is to be strictly applied and implemented (Ba’yt al Haram) with the basic aim to make it as the main base, strength and foundation of support and of unity (Ka’aba); (2) The Shahra Al Haram: refers to such processes, time periods, duration, eras, intervals, phases, stages, aspects, situation, etc. (Shahar) which are Haram, and discussed within the context of these Ayahs and the prohibitions related to these aspects are to be strictly abided by; (3) The Huda: refers to guidance by Allah, that is given to the humanity through the books of revelation (the Kitaab) and (4) Qalaid: refers to the basic keys to unlock the potential and knowledge of whatever is in the skies and the earth, the basic foundations of Allah’s Ayaat, the doors to access these and to get the knowledge. Through these four key aspects of Allah’s laws and commandments, Allah intends us, as those who Amanu, to connect, support, unite, establish and strengthen humanity. These are the basic foundations of Deen and shows that for all of these to work, the S’aed towards Birra and the aim to reach the status of Birra is the key.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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