Surah An-Nissa Ayah No. 156 to 160

Surah An-Nissa Ayah # 156 to 160 (4:156 – 4:160)

A.   Translation

١٥٦  وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا

[Quran 4:156] And with their Kufar (بِكُفْرِهِمْ) and their Quool (قَوْلِهِمْ) upon Maryam a great Bhutanan (بُهْتَانًا).

 

١٥٧  وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِنْ شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ ۚ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا

[Quran 4:157] And their Quool (قَوْلِهِمْ), “Indeed, we have Qatalna (قَتَلْنَا) the Maseh (الْمَسِيحَ) Easa Ibna (ابْنَ) Maryam, Rasool (رَسُولَ) of Allah.” And they did not Qatal (قَتَلُوهُ) him and nor S’alabu (صَلَبُوهُ) him, but it Shubeha (شُبِّهَ) to them. And indeed, those who Akhtalfu (اخْتَلَفُوا) in it, surely, in Shakkin (شَكٍّ) about it.  They have no knowledge of it, except the following of the Zanne (الظَّنِّ). Certainly, they did not Qatal (قَتَلُوهُ) him.

 

١٥٨  بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

[Quran 4:158] Nay, Allah has Rafa’ahu (رَفَعَهُ) him towards Allah. And Allah is Azeezan (عَزِيزًا) Hakeeman (حَكِيمًا).

 

١٥٩  وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

[Quran 4:159] And there is none from the Ahle (أَهْلِ) the Kitaab (الْكِتَابِ) except, surely, he/she have Emaan (لَيُؤْمِنَنَّ) in it before his/her Mout (مَوْتِهِ). And day of the Qayyamate (الْقِيَامَةِ), Yakunu (يَكُونُ) upon them Shaheedan (شَهِيدًا).

 

١٦٠  فَبِظُلْمٍ مِنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَنْ سَبِيلِ اللَّهِ كَثِيرًا

[Quran 4:160] Then with Zulmin (فَبِظُلْمٍ) of those who are Haadu (هَادُوا), WE Haramna (حَرَّمْنَا) for them T’ayyibaatin (طَيِّبَاتٍ) Auhilat (أُحِلَّتْ) for them and with their S’addehim (وَبِصَدِّهِمْ) many from Sabeel (سَبِيلِ) of Allah.

 

B.   THE CONCEPT:

 

WHAT IS THE DIFFERENCE BETWEEN MASEH AND EASA:

 

Before we discuss these ayahs, it is important to understand how and in what context the word Maseh is used in Quran and how is it different from the word Easa. The word Maseh is normally assumed to be the title of Nabi Easa but two points to notice is that Point no. 1) the word is used alongside with Al, meaning ‘the’ referring to a specific Maseh among the many. And Point no. 2) Quran has not used Al-Maseh alongside with Easa in all of the places where Nabiy Easa is mentioned. Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh. The word IBN has multiple meanings, it means child or son as well as laying the foundations, building or working for something for instance as per the phrase Ibn-e-Sabeel. Therefore, when used as “Easa Ibna Maryam”, it means son of Maryam, but when used for “Al (the) Maseh ibna Maryam” it means laying the groundwork, working for, and the foundations of Maryam.

 

In order to identify meanings of the word “AlMaseh- the Maseh”, Quran defines the word to be possessor of certain characteristics for instance as used in Ayah 4:172, “Never will Yastankif (hesitate) the Maseh to Yakuna (aim to reach the final destination/form of) Abd of Allah and not the Muqrrebuna (those who are Qareeb) of the Malaik. And whoever hesitates from Allah’s Aibadehi (doing Abd for Allah), and Yastakbir (proud and arrogant), then will be gathered to Allah altogether”. Here the definition of the word ‘Al Maseh’ is that of such a person who does not Yastankif (hesitate) to do Abd only of Allah, and not to the Muqreboon (those who are Qareeb) of The Malaik. We all know the Malaik being such powers, processes, on the basis of which Allah has created and is running the affairs of the whole universe. Thus the Muqrabuna of the Malaik are such people who are Qareeb of the Malaik, in terms of Any of Allah’s Nabiyeen, Rasool, who were Muqrabuna of the Malaik of Jibrael and Michael as well as all those people who, due to their seeking of knowledge of the Malaik, have been able to get the Malaik to do Sajda to them, such as the scientists, the discoverers, those who are using any of the malaik to carry out their duties of Khalifa on each, could be a scientist, holders of knowledge of any Malaik, a teacher, a guide, or a person with an authority or power. As humans, we tend to do Abd of these Maqrobuna of the Malaik, either any Nabiy or Rasool of anyone who is Qareeb of any Malaik, i.e., we tend to submit to, follow their laws, blindly follow them or consider them as our deities and gods. Whereas the basic quality of the Maseh is that instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik, the Maseeh only Does Abd to Allah and Allah only. Another trait of the Maseh is that the person is not Mutakkabir, that is neither proud nor arrogant.

 

The Maseh is further defined in Ayah 5:75, “And the Maseh Ibna Maryam is not except Rasoolun; Certainly, many Rasool and Ummuhu S’adeeqatun (truthful) have passed from before him…” shows that the Maseh Ibna Maryam is nothing except the Rasool of Allah who is Ibn- laying the foundations and building Allah’s Risalaat. Thus, if we combine all the characteristics of the word “AlMaseh”, as defined by Quran, is to refer to those people are Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are Mutakabbir- proud or arrogant.

 

Thus, when in Ayah 9:30, Allah says “And said the Yahood (the scholars, the leaders) that ‘Uzair is Ibnu of Allah’ and said the Nas’ara (friends & family) that ‘the Maseh is Ibnu of Allah’. That is their saying with their mouths; they imitate their speech of those who do Kufar from before. Allah will Qataluhum for how they are deluded.”, Allah is not referring to two titles or names of specific people but the characteristics of people with Uzair denoting, self-discipline and chastisement and Maseh denoting the characteristics as defined above, with both as Ibn of Allah- does not mean son/child of Allah, but is used to refer to the basic requirement for those who are Ibn of Allah, laying the foundations for, working for and striving in the Sabeel of Allah. This ayah is basically saying that the Yahood- your scholars & leaders preach to make you self-discipline and chastise and Nasara- your helpers, friends and family ask you to be Maseh; as the basic requirement to be Ibn of Allah, whereas both of them do nothing except utterance of words from their mouths, imitating those who are kaafir. This is beautifully connected to next ayah 9:31, “they have taken their Ahbarehim (religious scholars) and their Rahbanhum (preachers, clerics, monks) as their Arbaab (plural of Rabb) from besides Allah and the Maseh Ibna Maryam, and they were not commanded except to do Abd of only one Allah…” Here the phrase ‘Besides Allah and the Maseh Ibna Maryam’ Means those who consider their religious schools and clerics as Rabb besides Allah and Allah’s Risalat (referred here as Maseh Ibna Maryam).

 

Therefore, as obvious from above Ayahs, Easa Ibna Maryam means Easa son of Maryam, whereas the Maseh Ibna Maryam, means ibn as those who are laying the foundations and building the groundwork, working for Allah’s Risalaat. Al Maseh, i.e., the Maseh is the one who is Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat, as a Rasool; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of Allah’s Malaik, and is not Mutakabbir- proud and arrogant. The Maseh refers to all of these characteristics and traits as that of Nabi Easa who was the Maseh, as Ibn of Allah’s Risalat, did Abd only of Allah; did not Abd to any Muqrabuna of the Malaik, and was not Mutakabbir- proud and arrogant.

 

 

THE CONTEXT OF THESE AYAHS UNTILL 4:156:

 

In earlier ayahs up to Ayah 156 of Sura Nissa, we have learnt the divine guidance through the stories of Bani-Israel, starting with the people of Musa, that due to their Kufar, they were made to fell down from their height of prestige standing and status due to their Zulm, the injustice with their Nabi and Allah’s Kitaab. Even After the Bayyinaat as Allah’s Ayaat have been explained to them in detail, distinctly and clearly as proofs, they adopted and amended their ways and methods against the Hidayah. We have also learned the Mubayyin Sultanan- the clear and distinct authorization given to Nabi Musa was the Toor- the moment and stage wherein Musa was given the Hidayah, elevating his and the people’s position and prestige through the binding of the Meesaq- unbreakable contract with Allah as Ahle-Kitaab. The specific instructions to the people of Musa were to access these benefits in Sajda- humbleness and submission after being convinced of the benefits thereof. Another clear and distinct divine instruction to them was never to oppose and go against in transgression the Sabbath but they ended up Naqz- cause insufficiencies, deficiencies, failure and making the Meesaq ineffective by going against it in transgression.  The excuse that they gave for all their acts of Naqz of their Meesaq, their Kufar with Ayaat of Allah, and their Qatala of their Anbiyaa Ghaire Haqq (without/against, in opposite of justice), is that their Quloob Ghalfan- meanings is not able to work, or their faculties are of no use since they are not working. Whereas Allah informs us through earlier ayahs, that the basic reason of all these acts and deeds is their acts of Kufar which has resulted in T’aba’a on their Quloob- that is their nature and personality character has been confirmed in terms of their intentional decision making based on their acts of Kufar. This means that due to their kufar, their faculties have been confirmed to not work anymore, therefore they will not listen, observe, pay attention, see, use any of their faculties, think, understand or get knowledge but will remain as Kaafir, heedless, transgressors, proud, arrogant and tyrants as per their fixed characteristics which have been confirmed due to their Kufar. These stories and the impacts of Kufar is given as a guidance and a warning so as not to turn towards that path of Kufar.

 

THE CONCEPT OF AYAHS 4:156 TO 4:160:

 

Keeping in considerations the above context, Allah continues the same discussion of giving us Hidayah by relating to us the stories for Bani-Israel, with the next one as about Maryam and to teach us the lesson- the Ibrat through these ayahs. Thus, in the next Ayah 4:156, Allah says “And with their Kufar (بِكُفْرِهِمْ) and their Quool (قَوْلِهِمْ) upon Maryam a great Bhutanan (بُهْتَانًا).” Normally assumed to be in the meanings of slander or verbal accusation, but the word Bhutaan is used in Quran as much broader and wider meanings in terms of all-encompassing word to mean taking on the burden of and regret on one’s conscience for causing Azzan- hurt, harm or injury to someone, physically, emotionally, mentally or any manner whatsoever which is Ghair- against, devoid of, in contradiction of or without what is the Haqq (due right) of the person. Therefore, when Allah says that,” And with their Kufar (بِكُفْرِهِمْ) and their Quool (قَوْلِهِمْ) upon Maryam a great Bhutanan (بُهْتَانًا).” It does not just relate to the verbal, slander, accusation harm or injury, but in terms of their Quol (conducts, behaviors, acts and speech) to be inclusive of Bhutaan- harm, hurt or injury in all-inclusive manner of physically, mental, emotional and psychological harm and hurt which has been caused to Maryam Ghair- against, without and in contradiction of her due right.

 

The next Ayah 4:157 “And their Quool (قَوْلِهِمْ), “Indeed, we have Qatalna (قَتَلْنَا) the Maseh (الْمَسِيحَ) Easa Ibna (ابْنَ) Maryam, Rasool (رَسُولَ) of Allah…” Here the word Quool, does not just mean speech but used here to refer to their overall behaviors, inclusive of their acts, speech and conducts and the Qatal is not just physical killing but used in an all-encompassing manner in terms of fighting and killing someone, both physically as well as metaphorically i.e., to degrade, abuse or humiliate someone, to kill confidence; to make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to let the use or nurturing of those abilities, or to deprive someone of knowledge, education & training or to block their ways and means of character and personality development in any way. Thus, here their conducts and behaviors are reflective of Qatal, in all-encompassing manner of the Maseh, that is the one who is Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat, as a Rasool; aiming to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of Allah’s Malaik, and is not Mutakabbir- proud and arrogant. The Maseh refers to all of these characteristics and traits as that of Nabi Easa.

 

The next phrase and this ayah are one of the most misinterpreted ones, creating an impression as if Nabi Easa was raised alive by Allah and would be coming back before the end of times. This is a wrong concept and not backed by Quran. In the next ayah Allah tells us that in spite of their efforts and conducts to Qatal the Maseh Easa Ibna Maryam, they did not succeed, because the basic intention and end result of Qatal is to make the person ineffective, whereas Allah tells us that “…And they did not Qatal (قَتَلُوهُ) him and nor S’alabu (صَلَبُوهُ) him, but it Shubeha (شُبِّهَ) to them…” Here the word S’alabu is normally mistranslated as crucified but the basic characteristics of the word is in terms of something that is backbone, foundations and basic building block for someone or something. Thus, here when Allah says, “And their Quool (conducts & behaviors), “Indeed, we have Qatalna The Maseh Easa Ibna Maryam, Rasool of Allah.” And they did not Qatal him and they did not S’alabu him, but it Shubeha to them….” means that they did not either Qatal (either physically or metaphorically killed) him nor they created him in the first place in terms of creation a life which belong to Allah only, or in terms of being the back bone for his creation process, but it appears to them as similar, look alike or resembling (Metaphorically being deluded) as if they were the one who caused Qatal to him or to have created him by being authorities over him or backbone of his existence, but they were wrong as it might have seem to them as if they were, but it is only Allah who creates us and who would cause us to die.

 

The next phrase is reflective of the many misconceptions surrounding the death of Nabi Easa with many assuming as if he was raised alive and would be coming back. These misconceptions are highlighted in the next phrase as “…And indeed, those who Akhtalfu (اخْتَلَفُوا) in it, surely, in Shakkin (شَكٍّ) about it.  They have no knowledge of it, except the following of the Zanne (الظَّنِّ)…” Here the word Shakkin is normally translated as doubt and the word Zanne as assumptions. However, the word Shakkin is used in Quran in much broader meanings in terms of the state of being one of the Mumtareen- those who make assumptions, enter into arguments and disagreements rather than following the Haqq- the absolute truth as mentioned in Quran, they assume, mix Haqq with Baatil, enter into disputes and disagreements with each other on things which are not clear to them, not known to them. Thus, the situation of being in Shakkin is due to lack of knowledge filled with assumptions and hearsay, with the basic end results of entering into disputes and disagreements over things they are not aware of reflective of being in utter and deep confusion, disagreements, mixing Haqq with Baatil, assuming things and being doubtful and suspicious. The word Zanne, is normally translated as assumptions but the word used in Quran for assumptions or guesswork is Khurus’una, meanings assumptions or guesswork. The concept of Zanne is defined by Quran as such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which people adopt due to lack of knowledge, Haqq, confirmed facts or any verification of facts which are Ghair- other than, contradictory of, against, without, the Haqq- the absolute and confirmed truth, which are basically used to mislead people away from the Sabeel of Allah, includes doing Shirk, and being a part of such system, which is against Haqq and Hidaya as well as supporting or being those who associating anything in the name of Allah, portraying and expressing their opinion as if that statement is from Allah and is from kalam of Allah. Thus, this particular ayah beautifully explains the basic reasons, the motives and the tools used to create the many misconceptions surrounding the death of Nabiy Easa, as if he was raised alive and would be coming back.

 

Thus, when Allah says in the next phrase “…Certainly, they did not Qatal (قَتَلُوهُ) him.” It means that these people do not have the capacity or the ability to Qatal the Maseh, because to render him ineffective or to kill him is not what they are capable of doing. In fact, as opposed to all their efforts to Qatal him, or to render him ineffective, Allah tells us in the next Ayah 4:158 that in fact, “Nay, Allah has Rafa’ahu (رَفَعَهُ) him towards Allah. And Allah is Azeezan (عَزِيزًا) Hakeeman (حَكِيمًا).”  here the word Rafa’ahu is normally mistranslated to say that Nabi Easa was raised alive physically by Allah without death. This is a gross misinterpretation and this is not what this ayah is telling us. The word Rafa’a is used in Quran in the meanings of raising the position, the prestige, the honor, respect, standing or stature of someone, people or something. Thus, here when Allah says “Nay, Allah has Rafa’a him towards Allah, and Allah is Azizan Hakeem.” This means that Allah raised the position, the prestige, the honor, respect, standing or stature of Nabi Easa, which is also reflective by the phrase Allah as Azizan Hakeem. The word Izzat basically means honor, pride, status, power and reputation and Allah as Aziz means Allah being the one to whom all powers, pride, prestige and honor belongs, who can give best of the best Izzat to anyone, which in this case is given to Nabi Easa. Allah being Hakeem is based on the concept of Allah being Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner, as well as Allah being Hakeem means Allah being full of wisdom and Hikmat.

 

The next Ayah 4:159, “And there is none from the Ahle (أَهْلِ) the Kitaab (الْكِتَابِ) except, surely, he/she have Emaan (لَيُؤْمِنَنَّ) in IT before his/her Mout (مَوْتِهِ)…” Shows that all those who are Ahl of the Kitaab, the caretakers, the owners, those who are responsible of the Kitaab- the revelations from Allah, whether they call themselves Muslims, or Christians or Jews, or whatever name they call themselves with or the world recognize them as, if they are Ahl- of the Kitaab, there is no possibility that they would not have Emaan in the Kitaab before their own deaths. The next phrase “…And day of the Qayyamate (الْقِيَامَةِ), Yakunu (يَكُونُ) upon them Shaheedan (شَهِيدًا).” Here the concept of day of the Qayyammat is normally assumed to refer to the day of resurrection, whereas the word Qayyamat is based on the concept of the Deen ul Qayyemu, which is Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort, and of Hanifan (remaining steadfast on the right path and by avoid shirk at all costs) and Fitrat of Allah, on which Allah has created the mankind, in terms of kindness, love, care, compassion and justice towards others. Thus, the day of Qayamma is judgment based on the “Deen ul Qayyemu”, which could be in this world, any point of time in one’s life here. The word Shaheed is normally translated as witnessed but the basic characteristics is in terms of standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. Thus when Allah says “…And day of the Qayyamate (الْقِيَامَةِ), Yakunu (يَكُونُ) upon them Shaheedan (شَهِيدًا).” , it means that those who are Ahl-e-Kitaab, they have Emaan in it, the Kitaab and they are on the day of Qayaamat, when the Deen-e-Qayamma is established, they Yakunu (seek to become as end destination) upon them, the people, as Shaheedan- that in not just acting as witnesses, but doing everything in their capacity to make sure that justice prevails, in the meanings of taking testimony, witness, documentation, judge, lawyer etc. in order to establish and stand firm with justice in whatever capacity and role they could afford.

 

The next Ayah is again one of the most mistranslated Ayah, as if the ayah is talking about jews making things forbidden for them. This is not what Allah is talking about, and neither Allah is talking about someone else, but people all around us, within us, who have taken on the role of being a Haadu. Thus when Allah says in the next Ayah 4:160, “Then with Zulmin ( فَبِظُلْمٍ) of those who are Haadu (هَادُوا)…” here the word Haadu is normally mistranslated as Jews to create an impression as if Allah is not talking about the addressees of the Quran but someone else. Thereby restricting and limiting these ayahs to the Jews ONLY; these are wrong translations and interpretations. The word Haadu shares the basic characteristics and the meanings as the words Haad, Haadi, and Hidayah, which is in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others. Therefore, the word Haadu and Haadi refer to those people who are our guides, leaders, preachers, scholars and those who we get inspired from in terms of leading the way for us such as religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. This and many others ayahs in Quran warn us about such people who distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus creating entirely opposite meanings than the divine guidance. Thus, when Allah says “Then with Zulmin ( فَبِظُلْمٍ) of those who are Haadu (هَادُوا)…” Allah is referring to the Zulm- the gross injustice with the Kitaab of Allah by these Haadu (The guides, leaders, preachers, scholars).

 

How this Zulm is done is then reflected in the next phrase “…WE Haramna (حَرَّمْنَا) for them T’ayyibaatin (طَيِّبَاتٍ) Auhilat (أُحِلَّتْ) for them…” As we know the word Tayyibaat, which is normally translated as good or pure, basically used in Quran in much broader meanings in terms of something which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses, what one values or considers more valuable personally, and is lawful (as per the laws of the land and Deen) and acquired lawfully as well. Thus, being Tayyibaat, anything has to fulfil three main conditions (1) Something that one likes, is the best and ones’ most favorite (2) that is pleasant to all our senses as well as our soul and (3) something that is lawful, as per the laws of the land and laws of Deen and legally acquired. Thus here when Allah say that “Then with Zulmin ( فَبِظُلْمٍ) of those who are Haadu (هَادُوا), WE Haramna (حَرَّمْنَا) for them T’ayyibaatin (طَيِّبَاتٍ) Auhilat (أُحِلَّتْ) for them…”  It means that due to the Zulm by these Haadu, the things that were Tayyibaat and were allowed, they made these things as Haram on themselves due to the Zulm that they have done with the Kitaab, twisting the Kalam of Allah to express their own opinion in the name of Allah’s Kalam and to consider Tayyibaat as Haram which Allah has not. Thus, if any of this Haadu says that such and such thing is haram in Islam, for instance, Music, which is not mentioned as haram in Quran, then it is like making a Tayyibaat as haram which Allah has not.

 

Such actions, the Zulm with the Kitaab of Allah, as done by these Haadu, what they lead to, is then described in the next phrase “…and with their S’addehim (وَبِصَدِّهِمْ) many from Sabeel (سَبِيلِ) of Allah.” Here the word S’addehim, is used in Quran in the combination of meanings of misled away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc. to keep people away from the Sabeel of Allah in the meanings of averting from, being misled from or hinders from the Sabeel of Allah causing aversion, distaste, repulsion, disgust, etc.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 156 to 160, give us the following divine guidance that we can apply in our day to day lives:

 

 

1. The concept of the Maseh was introduced in these ayahs with the basic guidance to support with our whole beings as well as aim to become Maseh as defined by Quran. Maseeh as per Quran is the person who does not hesitate to do Abd only of Allah, and not to any Muqraboon of Allah’s Malaik. Additionally, the person cannot be Mutakabbir- proud and arrogant. Another trait of being a Maseh is to be Ibn of Allah and Allah’s Rusul, that is laying the foundations, working for and building Allah’s Risalaat, the Hidayah.

 

2. We have also learned about the story of Nabi Easa being the Maseh Ibna Maryam, and how he was Qatal- physically as well as metaphorically by his people. However, Allah informs us through these ayahs that only Allah is the one who is the creator, the one who gives the backbone, the foundation of all of the creations as well as the one who cause anyone to die. The many misconceptions surrounding the death of Nabi Easa with many assuming as if he was raised alive physically without death and would be coming back, are built on the concept of Shakke- those who make assumptions, enter into arguments and disagreements rather than following the Haqq- the absolute truth as mentioned in Quran, they assume, mix Haqq with Baatil, enter into disputes and disagreements with each other on things which are not clear to them, not known to them; and the concept of Zanne- such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which people adopt due to lack of knowledge, Haqq, confirmed facts or any verification of facts which are Ghair- other than, contradictory of, against, without, the Haqq- the absolute and confirmed truth, which are basically used to mislead people away from the Sabeel of Allah, includes doing Shirk, and being a part of such system, which is against Haqq and Hidaya as well as supporting or being those who associating anything in the name of Allah, portraying and expressing their opinion as if that statement is from Allah and is from kalam of Allah. Thus, as contrasted with the many misconceptions surrounding the death of Nabiy Easa, Allah tells us that only what is mentioned in Quran is Haqq- the absolute truth. Allah has in fact raised his status, prestige and honor towards Allah as Allah is Azizan Hakeem.

 

3. These Ayahs also gives us the divine guidance as to how be the Ahl of the Kitaab, the owners, the caretakers, the trustees of the Kitaab- the revelation by Allah. which is built on the concept of having Emaan on the Kitaab, in terms of seeking knowledge, understanding and implementing the Kitaab practically in our day to day lives and deen e Qayyama- The deen built on the parameters of Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort, and of Hanifan (remaining steadfast on the right path and by avoid shirk at all costs) and Fitrat of Allah, on which Allah has created the mankind, in terms of kindness, love, care, compassion and justice towards others. Thus, the day of Qayamma is judgment based on the “Deen ul Qayyemu”, which could be in this world, any point of time in our life as Ahle-kitaab, on which day we would aim to reach the final destination of becoming the Shaheed, that is we do everything in our capacity to make sure that justice prevails, in the meanings of taking testimony, witness, documentation, judge, lawyer etc. in order to establish and stand firm with justice in whatever capacity and role we can afford and have the capabilities for.

 

4. These ayahs also warn us against Haadu who do Zulm with the Kitaab- that is those religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. The divine guidance warns us who do Zulm with the Kitaab, who distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus creating entirely opposite meanings than the divine guidance, who present their own opinion in the name of Kalaam of Allah and that’s how they do Zulm- the gross injustice with the Kitaab of Allah. They do this Zulm by treating those Tayyibaat (things which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses, which we value and consider valuable on personal basis, and which are lawful (as per the laws of the land and Deen) and acquired lawfully as well) as Haram which are made Halal by Allah in the Kitaab. Thus, due to the Zulm by these Haadu, the things that were Tayyibaat and were allowed, they made these things as Haram on themselves and others who follow these Haadu. Such actions by Haadu is basically done to mislead people away from the Sabeel of Allah, holding them back, hindering them from, turning them away from, stopping from, averting others, or placing bottlenecks etc. to keep people away from the Sabeel of Allah by causing aversion, distaste, repulsion, disgust, etc.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

 

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