Surah Al-Ma’idah Ayah No. 99 – 105

Surah Al-Ma’idah Ayah # 99 – 105 (5:99 – 105)

A.   TRANSLATION

 

٩٩  مَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ ۗ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ

[Quran 5:99] What is upon the Rasool (الرَّسُولِ) except the Balagha (الْبَلَاغُ). And Allah knows what you Tubdun (تُبْدُونَ) and what you Taktumun (تَكْتُمُونَ).

 

١٠٠  قُلْ لَا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ ۚ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ

[Quran 5:100] Qul (قُلْ), ‘Not Yastawy (يَسْتَوِي) the Khabeeth (الْخَبِيثُ) and the T’ayyib (وَالطَّيِّبُ) even if A’jabaka (أَعْجَبَكَ) you Kas’ratu (كَثْرَةُ) the Khabeeth (الْخَبِيثِ). So, observe Taqwa (فَاتَّقُوا) of Allah, oh Aulul (أُولِي) the AlBaab (الْأَلْبَابِ) so that you may Tuflahun (تُفْلِحُونَ).’

 

١٠١  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِنْ تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ

[Quran 5:101] O you who Amanu (آمَنُوا)! Do not Tasa’lu (تَسْأَلُوا) through Ashya’a (أَشْيَاءَ) that Tubdu (تُبْدَلَكُمْ) so that you Taswa’ukum (تَسُؤْكُمْ) and indeed, you Tasalu (تَسْأَلُوا) those that are upon you Ha’ena (حِينَ) Yunazela (يُنَزَّلُ) the Quraan (الْقُرْآنُ) Tubdu (تُبْدَ) to you- Allah Afua’a (عَفَا) through it. And Allah is Ghafur (غَفُورٌ) Haleem (حَلِيمٌ).

 

١٠٢  قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ

[Quran 5:102] Indeed, Saaliha (سَأَلَهَا) Quomin (قَوْمٌ) from before you, then As’bahu (أَصْبَحُوا) with it Kaafireen (كَافِرِينَ).

 

١٠٣  مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ

[Quran 5:103] What Ja’ala (جَعَلَ) Allah of Baheerata (بَحِيرَةٍ) and not Sa’ebatin (سَائِبَةٍ) and not Was’eelatin (وَصِيلَةٍ) and not Haamin (حَامٍ)- but those who Kafaru (كَفَرُوا)- they Yuftarun (يَفْتَرُونَ) upon Allah the Kazeba (الْكَذِبَ). And Aksarhum (وَأَكْثَرُهُمْ) them not Ya’qeluna (يَعْقِلُونَ).

 

١٠٤  وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ

[Quran 5:104] And when Qeela (قِيلَ) to them, “Ta’alu (تَعَالَوْا) to what Anzala (أَنْزَلَ) Allah and towards the Rasool (الرَّسُولِ),” Qalu (قَالُوا), “Hasbuna (حَسْبُنَا) what Wajadna (وَجَدْنَا) upon it our Aba’una (آبَاءَنَا).” Even though their Aba’hum (آبَاؤُهُمْ) Kana (كَانَ) did not know Shayyin (شَيْئًا), and were not Yahtadun (يَهْتَدُونَ).

١٠٥  يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

[Quran 5:105] O you Amanu (آمَنُوا)! Upon you is your Nafs (أَنْفُسَكُمْ). Not Yuzarrakum (يَضُرُّكُمْ) you the one who Zallan (ضَلَّ) when you’re Hatadeytum (اهْتَدَيْتُمْ). To Allah is your Marja’ekum (مَرْجِعُكُمْ) Jamae’an (جَمِيعًا). Then, Allah Naba (فَيُنَبِّئُكُمْ) you with what you used to do.

 

B.   THE CONCEPT:

 

IMP KEYWORDS FOR AYAH 5:99-105

Let’s first discuss some of the keyword’s vocabulary in these Ayahs that are important to understand the concept, which are as follows in brief:

 

The word Rasool: is normally misinterpreted to restrict it 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 word Balaghu: 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 or reaching the desired end destination.

 

The word Bada & Yaktamu: is used in Quran as opposite meanings of the word Taktamu or Yaktumun- meaning keeping a secret. Thus, it means disclosing or revealing or making apparent anything as opposed to keeping it a secret, hidden or concealed.

 

The word Yastawy: is normally either translated as equal or established or turned in few Ayahs, but the basic meanings of the word as used in Quran in the meanings of treating something or someone on equal, or similar grounds, footings, same basis or in similar fashion.

 

The word T’ayybat & Khabeeth: The word Khabeeth is used in Quran as opposite to the “Tayyib”. Since the word Tayyib means (1) something or someone who seems pleasant to us, not just to our eyes in terms of beauty or husn but more in terms of all across one’s personality and all our senses, (2) something that one like, is the best and ones’ most favorite and (3) something that is lawful, as per the laws of the land, legally acquired. Therefore, as an opposite to the word Tayyib, the word Khabeeth means something or someone that is unpleasant to our senses, or something or someone who is most disliked one to us, or least favorite, or something which has been acquired by going against the law.

 

The word A’jabaka: is used in Quran to refer to anything which is out of the ordinary in terms of unusual, impressive, extra-ordinary, amazing, – something that makes one amazed, or astonished or make them wonder since it’s not usual or normal.

 

The Phrase Aulul Al-Albaab: is normally translated as ‘men or people of understanding’, however the word Aulul is not owners or possessors but refers to those who are Waliy- the protectors, supporters, guardians, benefactors and defenders of the Albaab- understanding, sensibility, awareness specifically of the Zikar- the Quran, remembering and being grateful for the many blessings of Allah by following the laws of Allah, understanding and practically implementing the Ayaat of the Quran and taking lesson, ibrat from the stories of the previous nations as mentioned in the Quran.

 

The word Tasa’lu: is normally translated as ask and confused with words like Saal or Sawal which are used in the meanings of asking or demanding. But this word Tasaalu is not the same as the word Sawaal or Saal. The basic meanings of the word Tasa’lu or Yatasa’lu is in terms of feeling attached or connected to someone or something strongly.

 

The word Ashya’a: shares the same meanings as the word Shayyin, which is used in Quran in the meanings of powers, abilities, earnings, process, facts, aspects, events, elements or anything which exists.

 

The word Sawakum: means Sawa you. The word Sawa is normally confused with the word Sa’aa and Sayyiat (meaning sin, worst behavior etc.) but the use of the word in Quran refers to the meanings of soundness, evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security.

 

The word Ha’ena: is normally mistranslated as either a time period, during, when, or at the time, but these are wrong translations. The word is used in Quran in the meanings of anything or anyone that/who gives Hayyat or is a source thereof.

 

The word Nazool: is normally translated in a very narrow and restricted manner as revealed and assumed to be linked to Wahi or Allah’s Kitaab only that’s given to Allah’s Nabiyeen through Allah’s Malaik. However, the word Nazool, Anzalna (WE nazool) or Nazala are all used in Quran for everything that is sourced from Allah as the main source and given to us as human beings, or received by humanity through any of Allah’s Malaik.

 

The word Quran: is normally referred as the name of the book which was revealed on Nabi Mohammad. However, in addition to the name of the book, the word Qura’an also shares the meanings and characteristics as the word Qara’a or Iqra’a which is used in Quran in three broad meanings of (1) read, understand and practically implement; (2) compile within yourselves and your lives in terms of its understanding and practical manifestations; and (3) proclaim and distribute to others as is, without any amendment through all ways and means i.e., via verbally, in written form and through one’s conducts and behaviors.

 

The word Afua’: is normally translated as forgiving or All-Forgiving when used for Allah but the main characteristics of this word is in meanings of giving to someone in abundance and more than one’s Haqq or given away freely and in abundance.

 

The word Ghafur: is normally mistranslated as pardon or forgive but the words basically mean to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield or protection against the impacts of wrong path such as pain, suffering, immorality Etc.

 

The word Haleem: is normally translated as forbearing or patient, but the word has much more depth and wider meanings to refer to someone who is wise, sensible, smart and intelligent yet holds the qualities of being compassionate, caring, kind, and considerate.

 

The word Saaleha: is used in Quran in the meanings of enquiring, probing, questioning, or demanding something.

 

The word As’bahu: is normally mistranslated as they become in Ayah 5:102 or other ayahs as morning or early morning, but the basic characteristics of the word is getting out of darkness (of Layl, darkness, Kufar) towards the light (Nahar, Noor, Emaan)

 

The word Baheerate: is normally translated as lake and is left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to anything, aspects, laws, elements, people, rules, system etc. which cause confusion, leading to perplexity, confusion, puzzlement, bewilderment and puzzling aspects that are devoid of clarity, understanding, and comprehension.

 

The word Sa’ebatin: is normally left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to emancipated slaves as well as in meanings of bulk storage.

 

The word Was’eelatin: is normally left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to connection, joining or someone or something that connects two things or aspects, people together.

 

The word Haamin: is normally left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to keeper, patron, defender, guardian, to refer to the person who is in charge of or looks after something.

 

The word Yuftarun: is normally translated as they invent, but the real meanings and usages of the word in Quran is in very specific terms and meanings. Mostly this word is used in Quran along with Allah and Allah’s kalam, the revelation, the kitaab, the Quran, and we have firm belief that Allah is a Creator and Khaliq of everything in this world and the whole universe. If anyone associates anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is referred to as Aftara. It is not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah, then that particular act is termed as Aftara as per Quran.

 

The word Kazeba: is normally translated as to lie or to misstate something, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting, ridiculing or taking as a joke Allah’s Ayaat, commandments, Kitaab and the Quran.

 

The word Qeelan: is normally mistranslated as speech or statement, but the word is used in Quran in the meanings of “a clear and distinct advice that is expected from a figure of authority like Allah, that one needs to follow’

 

The word Ta’alu: is normally mistranslated come in Ayah 5:104, but the word is used in Quran in the meanings of treating with utmost justice as per the Haqq, the due right of someone or something.

 

The word Wajadna: is normally translated as find but the basic meanings of the word is in terms of replacing one situation or condition with another, to invent something new, or to replace something or switch something or to make, invent or discover something new or different from what was it before.

 

The word Zarar: is normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture.

 

The word Marje’akum: is normally translated as ‘you return’, however the word is used in Quran in three broad meanings (1) – A hiding place or place of retreat, in terms of a safe and secure shelter, recourse, resort or place of refuge; (2) An authoritative source; a competent authority, legal document; reference works, book of facts, an expert body, book or authority or reference; and (3) The source; head; index; origin, place to return to, coming back to the source.

 

The word Jamea’n: shares the meanings with the Jama’a used in the meanings of gatherings, together, all together, assembly etc.

 

CONTEXT OF THE AYAHS 5:99-105

These Ayahs are strongly connected to the earlier Ayahs of Surah Al-Ma’idah which are also addressed to those who Amanu, along with giving us the divine instructions related to what is prohibited (Haram) and what is extreme caution (Ajtanebu), as well as the whole concept of required journey ordained by Allah to be undertaken away from Bahar towards Birraa. 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, justice at its best and Kuffara is also discussed in the earlier Ayahs.

 

We have also learned the divine guidance from earlier Ayahs as to the reasons of why the S’aed of Birra is prohibited while that of Bahar is allowed and encouraged. 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. The S’aed Al Bahar is integral to the Deen and forms the basic foundation of establishment of humanity as this is how we have been given the divine instructions as to how 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.

 

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.

 

CONCEPT OF THE AYAHS 5:99-105

Keeping in above context and the important keywords vocabulary in consideration, the concept of these ayahs are as follows

 

Ayah 5:99, “What is upon the Rasool (الرَّسُولِ) except the Balagha (الْبَلَاغُ). And Allah knows what you Tubdun (تُبْدُونَ) and what you Taktumun (تَكْتُمُونَ).”

 

This Ayah is strongly connected to earlier Ayahs, wherein Allah has described the whole foundations of Deen on the basis of which we, the addressee of the Quran is supposed to establish, strengthen and connect the humanity together with each other. Thereafter this Ayah is directly addressing those of us who take it upon ourselves to be Rasool, in terms of our duties and responsibilities to deliver Allah’s message to the humanity and to make sure that the Allah’s Deen and these foundations, reach their end destination of being delivered to the humanity and the communities that we live in (Balagha). Thus here, Allah is stressing the fact that the only duty of the Rasool is to deliver, make sure that the message of Allah reaches its destination of being delivered to the humanity (Balagha) as Allah knows what you, as the addressee of the Quran, as those of us who are the Rasool, keep secret and hide (Taktumun) from Allah’s message (Risalat) and what you disclose and reveal (Tubdun).

 

Ayah 5:100, “Qul (قُلْ), ‘Not Yastawy (يَسْتَوِي) the Khabeeth (الْخَبِيثُ) and the T’ayyib (وَالطَّيِّبُ) even if A’jabaka (أَعْجَبَكَ) you Kas’ratu (كَثْرَةُ) the Khabeeth (الْخَبِيثِ). So, observe Taqwa (فَاتَّقُوا) of Allah, oh Aulul (أُولِي) the AlBaab (الْأَلْبَابِ) so that you may Tuflahun (تُفْلِحُونَ).”

 

This Ayah is 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), about the divine instructions related to Halalan Tayyibaat. Thus, here both the concepts of T’ayyabat and Khabeeth are discussed which are opposed to each other in meanings. The T’ayyabiaat refers to those which are one’s most favorite, desirable, legally allowed as per the laws of the Deen by Allah and the laws of the land as well as legally allowed. Therefore here, Allah is basically saying that you cannot treat in the same manner (Yastawy) those things and aspects that are Khabeeth as if they are the T’ayyibaat and vice versa, even if majority aspects of the Khabeeth seems extraordinary, amazing or pleasant to a great extent (A’jabaka). Thereafter, Allah gives direct divine instructions to observe Taqwa, be extremely careful and cautious in following these laws of Allah by specifically addressing those who are Aulul Al Albaab- addressing us as those who are Waliy- the protectors, supporters, guardians, benefactors and defenders of the Albaab- understanding, sensibility, awareness specifically of the Zikar- the Quran, remembering and being grateful for the many blessings of Allah by following the laws of Allah, understanding and practically implementing the Ayaat of the Quran and taking lesson, ibrat from the stories of the previous nations as mentioned in the Quran. Thus, here Allah is basically asking us, as those who are the Waliy of the Zikar- to understand, implement these Ayaat of Allah, to abide by the laws of Deen in utter and deep gratitude of Allah and to take lessons from the Quran in order to observe Taqwa and be on the guidance (Hidayah).

 

Ayah 5:101, “O you who Amanu (آمَنُوا)! Do not Tasa’lu (تَسْأَلُوا) through Ashya’a (أَشْيَاءَ) that Tubdu (تُبْدَلَكُمْ) to you Taswa’ (تَسُؤْكُمْ) you and that you Tasalu (تَسْأَلُوا) about it when Yunazela (يُنَزَّلُ) the Quraan (الْقُرْآنُ) Tubdu (تُبْدَ) to you- Allah Afua’a (عَفَا) through it. And Allah is Ghafur (غَفُورٌ) Haleem (حَلِيمٌ).”

 

This is perhaps one the most mistranslated Ayahs, wherein by mistranslating the word Tasa’lu as questioning, the scholars have created an impression as if to ask Questions is prohibited as well as to limit the understanding of the divine wisdom ONLY during the time of revelations and ONLY through the Nabiy sayings and practices (commonly referred as hadith and Sunnah), whereas this is contradicting the basic gist of the divine guidance. To ask, to investigate and to gather evidence is the basis of our thinking intellect and reasoning, it’s the very foundations of Deen and of the whole process of Hajj. How can Allah instruct not to ask questions, even while the Quran was being revealed on the Nabiy Mohammad? Use of one’s Aqal thinking and intellect is at the foundation of Deen. How can one understand anything if does not ask whatever questions comes to one’s mind? To question the details is what makes us learn.  Quran never prohibits questioning and enquiries.  The religious scholars, on the other hand, have prohibited questioning based on the mistranslations of this and many other Ayahs of the Quran, because they don’t have answers to their illogical fabrications in Deen whereas they want people to blindly follow these fabrications. Hence, not to ask questions is the only way they can manage these blind followings. The word Tasa’lu is normally translated as ask and confused with words like Saal or Sawal which are used in the meanings of asking or demanding. But this word Tasaalu is not the same as the word Sawaal or Saal. The basic meanings of the word Tasa’lu or Yatasa’lu is in terms of feeling attached or connected to someone or something strongly.

 

Just like the previous Ayah, this Ayah is also 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 just like the previous set of Ayahs, this Ayah and onwards are also 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.  Thus, to us, as those who Amanu, these Ayahs are giving explicit divine instructions to not make strong connections and get attached (Tasalu) to things (Ashya’a) that have been made clear to you (Tubdu), that are of extreme caution as well as those that are prohibited; because that’s how you would get strengthened, fortified and steadfast in the path of Allah, that’s how you are going to be fortified and strengthened yourselves (Tas’aukum). Here, the word Ashya’a is used in all the meanings of anything, any aspect, element, thoughts, process, events, facts, abilities etc. that one gets attached to, is connected with strongly and through that attachment and strong connections that one grows up with and have developed strong associations with, but since now, they have been prohibited and mentioned as lists of extreme caution, we have been instructed to stay away from these. On the other hand, those aspects that are a source of life and Hayyat to you, that brings you towards Emaan and Allah’s Hidaya away from the death of extreme Kufar and darkness (Ha’ena), especially when Quran is being revealed upon you in terms of you understanding the Kitaab of Allah, and practically implementing the Kitaab in your lives (Anzalna upon you)- those aspects that gives you Hayyat- you should make strong connections with and get attached to (Tas’alu). When one Iqra’a Allah’s Kitaab, the book of revelations; i.e., read, understands, practically implement and proclaim to others the commandments of Allah as per the Kitaab, it’s referred as Anzala of the Quran as used here- in terms of Quran being made clear upon you, and while you are in the process of understanding the guidance (Hidayah), thus, this is how it becomes apparent (Tubdu) and this is how Allah gives you in abundance (Afa’a) with it, that is through the Hidayah as well as through the warning about the things that might harm you (Tasa’kum) through your own decisions, actions and attachments.  This is how Allah is Ghafur for you, protects and shields you from the impacts of harmful decisions and actions that can get out you in harm’s way and away from the path of Allah, and this is how Allah is Haleem- being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion.

 

Ayah 5:102, “Indeed, Saliha (سَأَلَهَا) Quomin (قَوْمٌ) from before you, then As’bahu (أَصْبَحُوا) with it Kaafireen (كَافِرِينَ).”

 

Here, after giving warning about things, aspects, elements, etc. (Ashya) which we get attached to and feel strongly connected with (Tasa’lu), that can cause lead us to cause ourselves the Saua’a- evil, harm, damage, Allah is then advising us about how and what some people have done before us. So, this ayah is basically saying that there were people before you, who questioned it (the aspects, things, elements, that we get attached to) and through this, they were able to As’bahu Kaafireen- dawned upon themselves, in terms of they bring themselves out of the darkness of Kufar towards the light of Hidayah, of Emaan, with the help of Allah’s blessings and guidance and through their acts of questioning. Therefore, in direct contradiction to general understanding of these ayahs which are projected to misinterpret the divine guidance as if Allah prohibits asking Questions, the divine guidance, on the other hand, is in fact asking us to question each and every aspect, to come out of the darkness of Kufar towards the Hidayah, and especially to question such aspects, things, elements, rituals, laws, process, etc. to which we get attached to and strongly feel affiliated to as unless and until we questions these, we won’t be able to come to the Hidayah and Allah’s guidance.

 

Ayah 5:103, “What Ja’ala (جَعَلَ) Allah of Baheerata (بَحِيرَةٍ) and not Sa’ebatin (سَائِبَةٍ) and not Was’eelatin (وَصِيلَةٍ) and not Haamin (حَامٍ)- but those who Kafaru (كَفَرُوا)- they Yuftarun (يَفْتَرُونَ) upon Allah the Kazeba (الْكَذِبَ). And Aksarhum (وَأَكْثَرُهُمْ) them not Ya’qeluna (يَعْقِلُونَ).”

 

This ayah means that Allah has not made or appointed for duties (Ja’ala) any of these aspects such as the confusion and perplexity in Deen (Baheeratin); making people as blind followers, almost like a slave acting in bulk and as masses (S’aibatin); people, elements, systems and rules that are set forth to act as connection between Allah and the humanity instead of direct connection (Was’eela); and people, leaders or scholars, etc. who are presented as being in charge of or who are the only ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah (Haamin), instead of letting people get the guidance from Quran and by themselves- All of these are such elements, aspects, people, systems, which have been assigned their duties (Ja’ala) not by Allah, but by those who do Kufar, and who invent in the name of Allah, by associating things in the name of Deen as if those are the Kalam of Allah (Yuftara); the basic purpose and end result of these aspects such as Baheeratin, S’aibatin, Was’eela and Haamin are they deny, make fun of and ridicule Allah’s Deen (kaziba); rely on and based upon the fact that many of the people (Aks’aruhum) do not use their Aqal, intellect, thinking and reasoning (La Ya’qalun), because if they were to use their brains and intellect, none of these aspects would have been possible to be introduced as Yuftara and fabricated into Deen in the name of Allah’s Kalam.

 

Each and every aspect, which get associated in the name of Allah’s kalam, portraying it as if that is from Allah, or as if it’s in the Deen, but that is neither mentioned in Quran nor aligned with the divine guidance, then all these aspects are Aftara. It is not just any invention or fabrication that the word Aftara denotes, but the specific act of associating anything in the name of Allah, portraying and expressing someone’s opinion as if that is from Allah and is from kalam of Allah, then that particular act is termed as Aftara as per Quran. And this Ayah is an extremely important one, which highlights four major aspects of such Aftara, and we will illustrate this through an example of terming S’alaat of Quran, as ritual prayers of five times a day.

 

1) Baheeratin: referring to the confusion and perplexity in Deen. As we know the Muslims have been divided into so many sects and groups and all of these have different ways and methods of performing these ritual salaat. Due to this ritual and inclusion of ritual prayers as fabricated aspect of Deen, there is no coherent understanding, and socholars of each sect differs from each other as to so many aspect of the ritual prayers such as ‘How many times to pray, how to do Wudu- physical cleansing, what is allowed in order for Wudu to cleanse and what is not allowed, How to dress for the prayers, How to pray, what to say in each rakaat, what should be the body movements, what to recite and what not to recite, etc. There is a lot of confusion and perplexity that has entered into Deen due to this fabricated and is not Ja’ala as a duty appointed by Allah but by those who do Kufar and who have inserted the ritual prayers in Deen making it seems as if it’s from Allah, which it is not.

 

2) S’aibatin: referring to making people as blind followers, almost like a slave acting in bulk and as masses. As we know the joint gatherings are encouraged by the religious scholars projecting as if praying with everyone is going to get them more reward then praying it in the confinement of one’s home. Just visualize all the Muslims when they are praying in Mosques- this is a classic example of all of them being blind followers, almost acting like mental slaves as per the whims and wishes of the Imam, all carrying out these useless and futile ritual in masses and without the use of any thinking or reasoning as to how this would benefit the communities that they live in, or even to them on individual basis as per their personality and character development.

 

3) Was’eela: referring to people, elements, systems and rules that are set forth to act as connection between Allah and the humanity instead of direct connection. These scholars and religious leaders act as Was’eela instead of letting the humanity take guidance from Quran directly, they establish and strengthen a huge wall between Quran and the humanity, in order to gain the small benefits of this world and in order to ensure continuous dependence on them; they don’t want anyone to think, ponder, ask questions but simply to rely on them as Was’eela between the humanity and Allah’s Deen.  As per these scholars, Quran has not mentioned any of the answers to questions like ‘How to pray, what to say in each rakaat, what should be the body movements, what to recite and what not to recite’; because Quran wants them to follow blindly books external to Quran, aspects outside of Quran, people, books, elements, outside of the Quran, and all of these are going to teach them these methods and process of the ritual prayers. This way the present all of these aspects, elements, resources, books, laws as connectors between Allah’s commands and how to carry out this command.

 

4) Haamin: referring to people, leaders or scholars, etc. who are presented as being in charge of or who are the only ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah (Haamin), instead of letting people get the guidance from Quran and by themselves. These scholars are the one who seem to be the authors of the Quran, who are the ONLY ones who can understand the divine guidance, because they don’t want others to understand Allah’s Deen themselves. This way, they present themselves and strengthen the concepts among the minds of the Muslims in general that ONLY they are the keepers, patrons and in charge of Allah’s Deen and the Hidayah from Quran. For Muslims in general, even if one is an engineer or a doctor or a very learned person, would apply his/her logic in all areas, but when it comes to matters of Deen, the same person would become completely lay person, handing over all the responsibilities to these religious scholars who are so called in charge of the Deen.

 

All of the above four aspects are basically inculcated in the Deen by those who do Kufar, and who invent in the name of Allah, by associating things in the name of Deen as if those are the Kalam of Allah (Yuftara); the basic purpose and end result of these aspects are that not only deny and reject Allah’s Hidayah and message but also make fun of, take it as a joke and ridicule Allah’s Deen. But the key feature of all these four aspects that is highlighted in this Ayah is that they rely on and based upon the fact that many of the people do not use their Aqal, intellect, thinking and reasoning because if they were to use their brains and intellect, none of these aspects would have been possible to be introduced as fabricated in the name of Deen.

 

Ayah 5:104, “And when Qeela (قِيلَ) to them, “Ta’alu (تَعَالَوْا) to what Anzala (أَنْزَلَ) Allah and towards the Rasool (الرَّسُولِ),” Qalu (قَالُوا), “Hasbuna (حَسْبُنَا) what Wajadna (وَجَدْنَا) upon it our Aba’una (آبَاءَنَا).” Even though their Aba’hum (آبَاؤُهُمْ) Kana (كَانَ) did not know Shayyin (شَيْئًا), and were not Yahtadun (يَهْتَدُونَ).”

 

Here after giving us clear warnings about the four aspects which are fabricated in the name of Allah’s Deen by those who do Kufar in order to ridicule, deny, reject, take it as a joke and make fun of Allah’s Deen. Allah is now giving a clear diving warning about those who are blind followers of this system. Thus, when a clear and distinct advice from Allah is given to them that they need to follow and obey (Qeela to them) that they should treat with utmost justice as per the due right of the Allah’s Kitaab (Ta’alu), what has been given by Allah as the main source (Anzala) and treat with utmost justice as per the due right of (Ta’alu) the Rasool, by obeying and following the Allah’s Kitaab and the Hidayah, the response from them through their conducts and behaviors (they Qalu) is that, ‘Sufficient, enough, as per our understanding for us is what our forefathers have Wajadna for us- what our forefathers have replaced the Hidayah with that which has been Yuftara, to fabricate in the name of Deen, through these four aspects and we’re happy and satisfied with what has been passed on to us by our previous generations in the name of Deen’.

 

But the reality is what Allah is clearly mentioning in this Ayah, that their forefather didn’t aimed to reach through their actions and decision the final end result (kana) of getting the knowledge of any things, any aspect, be it those Ashya which one gets attached to and are put in one’s harm way or whether they are the aspects of Hidaya- it’s because of this they were not on the Allah’s Hidaya and were not guided, because they blindly followed these four aspects which have been Yaftara in Allah’s Deen.

 

Ayah 5:105, “O you Amanu (آمَنُوا)! Upon you is your Nafs (أَنْفُسَكُمْ). Not Yuzarrakum (يَضُرُّكُمْ) you the one who Zallan (ضَلَّ) when you’re Hatadeytum (اهْتَدَيْتُمْ). To Allah is your Marja’ekum (مَرْجِعُكُمْ) Jamae’an (جَمِيعًا). Then, Allah Naba (فَيُنَبِّئُكُمْ) you with what you used to do.”

 

Thus, after highlighting what the majority of those around us are doing and in terms of their blind followings, Allah then addresses us, as those who Amanu, by giving us a confirmed fact that no matter how hard those try, who are misled far away from Allah’s path (Zalal), they will never cause you extreme hurt, harm or injury (Zarar) as long as you remain on the Hidayah, follow the guidance of Allah by obeying and following the laws of Deen as mentioned in Quran by Allah. Because to Allah is what All of you altogether are going to Marjaekum, where the word Marje’akum is used in all these meanings of (1) place of retreat, safety and security, (2) Allah as the competent authority in matters of Deen and (3) Allah as the source of all creations, so upon death, we all will be returned to Allah. Thus, Allah is going to be the hikm, the judge for all matters, whether we are the ones who are Amanu as well as for those who do Kufar and Yuftara in the name of Deen and Allah; because then, Allah is going to inform us all what we used to do and then it would be recompense based on justice at its best based on our own actions and decisions in this worldly life.

 

A.   IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs 5:99-105, are strongly connected to earlier Ayahs of Surah Al-Ma’idah, wherein Allah has described boundary of Deen through the two lists of what is prohibited and what is of extreme caution as well as the concept of Halalan Tayyibaat and the whole foundations of Deen on the basis of which we, the addressee of the Quran is supposed to establish, strengthen and connect the humanity together with each other and to the foundations of Deen. These Ayahs give us the following important divine guidance that we can apply in our day to day lives.

 

• THE ONLY DUTY OF RASOOL IS TO DELIVER THE MESSAGE: Quran addresses, us, as those who take it upon ourselves to be the Rasool, in terms of our duties and responsibilities to deliver Allah’s message to the humanity and to make sure that the Allah’s Deen and the foundations of Deen as described in the earlier Ayahs, reach their end destination of being delivered to the humanity and the communities that we live in. Our only duty is to deliver and to make sure that the message of Allah reaches its destination of humanity. Allah knows each and everything, even those aspects that we keep as secret, because of concerns and Khoof related to the possible reactions; as well as those aspects that we disclose and reveal from the message of Allah.

 

• WE CAN NOT TREAT THE TAYYIBAAT AND KHABEETH ON EQUAL FOOTINGS: Strongly connected to earlier Ayahs, the divine instructions related to what is prohibited; what is extreme caution and why we can not prohibit what Allah has not of the Halalan Tayyibaat. T’ayyabat are one’s most favorite, desirable, legally allowed as per the laws of the Deen by Allah and the laws of the land as well as legally allowed. These Ayahs have given us another divine directive that we cannot treat T’ayyabat and Khabeeth in equal footings and in similar fashion as these are opposed to each other, even if majority aspects of the Khabeeth seems extraordinary, amazing or pleasant to a great extent to us, we cannot treat Khabeeth as T’ayyabat and therefore have to be extremely careful and cautious in following these laws of Allah. We need to live up to becoming the Aulul Al Albaab- as those who are Waliy- the protectors, supporters, guardians, benefactors and defenders of the Albaab- understanding, sensibility, awareness specifically of the Zikar – the Quran, to understand, implement these Ayaat of Allah, to abide by the laws of Deen in utter and deep gratitude of Allah and to take lessons from the Quran in order to observe Taqwa and be on the guidance (Hidayah).

 

• DIVINE INSTRUCTIONS IS NOT TO GET ATTACHED TO & STRONGLY CONNECTED WITH THE ASPECTS THAT HARM US BUT ASPECTS THAT GIVES LIFE, WE SHOULD: Specifically addressed to, us as those who Amanu, the explicit divine instructions to us, is not to make strong connections and get attached to things, aspects, rituals, process, laws, elements etc. that have been made clear to us. We should stay away from these since due to our upbringings and conditioning, we are attached to such aspects, but when Allah has distinctly made clear to us, these lists of prohibitions and extreme cautions with clear warnings, it becomes all the more necessary to stay away from such attachments and affiliations that have been made clear to us through Allah’s message. This is how, by staying away from and ensuring we don’t get attached to these things that have been clarified to us, through these lists of prohibitions and extreme caution is how we would get strengthened, fortified and steadfast in the path of Allah. On the other hand, those aspects that are a source of life and Hayyat to us, that can us towards Emaan and Allah’s Hidaya away from the death of extreme Kufar and darkness, especially when we are trying to understand, implement, compile all the laws of Allah in us, and to proclaim to others through our conducts and behaviors- those aspects that give us life, and take us towards Emaan and Allah’s guidance, we should make strong connections with and get attached to. This is how Allah gives us in abundance through the Hidayah as well as through the warning about the things that might harm us; this is how Allah protects and shields us from the impacts of our own harmful decisions and actions that can cause harm to us, can mislead us away from Allah’s guidance and this is how Allah is embodiment of wisdom, knowledge, care, consideration, kindness and compassion.

 

• QUESTIONING, ALL THESE ASPECTS- THE CONDITIONING THAT WE’RE ATTACHED TO, IS THE WAY TO ENLIGHTNMENT: These Ayahs give us the Lesson through the example of people who have gone before us, that there were people before us, who questioned these aspects, things, elements, that we, as humans, are brought up with due to conditioning by our environment and upbringings- we normally get attached to and affiliated with such aspect; and through this questioning, they were able to bring themselves out of the darkness of Kufar towards the light of Hidayah, of Emaan, with the help of Allah’s blessings and guidance. Through this example, the divine instruction for us is to question each and every aspect in order to come out of the darkness of Kufar towards the Hidayah, and especially to question such aspects, things, elements, rituals, laws, process, etc. to which we get attached to and strongly feel affiliated with- unless and until we use our brain, intellect, seek sense in all of these aspects, we will not be able to come out of the state of Kufar and towards the Hidayah and Allah’s guidance.

 

• THE FOUR ASPECTS OF FABRICATIONS IN DEEN: These Ayahs give us explicit divine warnings about four major aspects that have not been created and appointed for duties by Allah, but by those who do Kufar. These are (1) Baheeratin: Aspects, elements, laws, processes, rituals that cause confusion and perplexity in Deen (2) S’aibatin: focused on making people as blind followers, almost like a slave acting in bulk and as masses (3) Was’eela: people, elements, systems, books, rituals and rules that are set forth to act as connection between Allah and the humanity instead of our direct connection with Allah’s message (4) Haamin: Such people, leaders or scholars, etc. who are presented as being in charge of or as the ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah. All of these four aspects have been assigned their duties by those who do Kufar, and who associate things in the name of Deen as if those are from the Allah’s message- the basic purpose and end result of these aspects are that they deny, reject, make fun of, take it as a joke and ridicule Allah’s Deen (kaziba) and Allah’s message. These four aspects rely on the fact that many of the people do not use their intellect, thinking and reasoning because if they were to use their intellect instead of blind followings and falling prey to these four tools, none of these aspects would have been possible to be introduced as fabrication in Deen in the name of Allah’s Kalam.

 

• WHY DO PEOPLE NOT RESPOND TO ALLAH’S MESSAGE AND THE RASOOL: These Ayahs also give us the ultimate fact and the reasons why majority of humanity do not pay attention to Allah’s message. Instead of obeying and following the Allah’s Kitaab and the Hidayah, the majority of people follow and obey what has been passed on to them from their forefathers who blindly follow the same four aspects that have been fabricated as Deen of Allah. Thus, instead of following and obeying Allah’s message, they follow what their forefathers have switched the Allah’s message with, which is all these fabrications in the name of Deen and they are happy and satisfied with what has been passed on to them by their previous generations in the name of Deen. The harsh reality is that their forefathers who followed these rituals and aspects blindly also did not make any effort to get the knowledge of any Shayyin- any aspect, be it those aspects which one gets attached to and are put in one’s harm way or whether they are the aspects of Hidaya- it’s because of this that their forefather also blindly follow what was given to them, they were also not on Allah’s Hidaya and were not guided- since they blindly followed these four aspects which have been fabricated as Allah’s Deen and handed over to them by their forefathers and this is how the blind following based on these four aspects continue for generations after generations.

 

• NOTHING IS GOING TO CAUSE YOU INTENSE HARM & INJURY AS LONG AS YOU REMAIN ON GUIDANCE. After warning us about all the harsh realities, Allah also gives us, as those who Amanu, a consolation, a solace, that no matter how hard those people try, who are misled far away from Allah’s path, who try to deviate us away from Allah’s path and cause hinderance to our guidance towards Allah’s path; but they will never cause us any extreme hurt, harm or injury, as long as we remain on the Hidayah, follow the guidance of Allah by obeying and following the laws of Deen as mentioned in Quran by Allah. Because to Allah is what All of us are going to be returning to not only as a place of retreat, refuge, safety and security; but also, in terms of Allah being the judge, as the competent authority in matters of Deen who is going to judge all matters, whether we are the ones who are Amanu as well as for those who do Kufar and fabricate in the name of Deen and Allah; because Allah is the only Hikm, the only lawmaker and the only judge in matters of Deen.

 

Footnotes:

B.   THE KEY-WORD VOCABULARY:

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

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