Surah Al-Ma'idah, like a brilliant gem within the treasury of the Noble Qur'an, is a divine statute that intertwines laws and ethics, illuminating the path of felicity for mankind. Verses twelve and thirteen of this Surah, with a profound insight into the divine covenant with the Children of Israel, speak of the pledge of loyalty and portray the bitter consequences of its violation. This treatise, relying on authentic texts and scholarly discourses, systematically and eloquently explores these verses. The aim is to elucidate the profound meanings embedded within these verses and connect them to ethical and social issues, serving as a guiding light for seekers of truth.
The Noble Qur'an in verse twelve of Surah Al-Ma'idah speaks of a covenant that God made with the Children of Israel. This covenant, like a steadfast bond, connects the tribe of the Children of Israel to obedience towards divine commandments. For the guidance of this nation, which was divided into twelve tribal branches, God appointed twelve chiefs. The term Naqb has its roots in Naqab, meaning an explorer and inquirer; someone who, like a travelling physician, reaches the condition of their people with knowledge and insight and examines their spiritual and social needs.
These chiefs, each representing one tribe of the Children of Israel, were responsible for guiding their people towards obedience and piety. This structure manifests a divine order in which each tribe is guided towards perfection under its particular leadership.
Arabic: وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِن أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ
Translation: And indeed, Allah took a covenant from the Children of Israel and raised among them twelve chiefs. And Allah said, Indeed, I am with you. If you establish the prayer, give zakat, believe in My messengers, support them, and lend Allah a goodly loan, I will surely remove from you your misdeeds and admit you into gardens beneath which rivers flow. But whoever disbelieves after that among you then indeed, he has gone astray from the soundness of the way.
This verse, like an illuminating lamp, enumerates five fundamental duties for the Children of Israel, which lead to felicity in this world and the hereafter: establishing prayer, paying zakat, believing in the messengers, supporting them, and giving a goodly loan to Allah. Each of these duties is like a pillar that strengthens the edifice of faith.
Establishing prayer, as a sacred ritual, calls a person to humility before the Lord. This act not only constitutes a spiritual connection with the Creator but also purifies the soul from defilements. Zakat, like a generous stream, distributes wealth among the needy and liberates society from poverty and discrimination.
Belief in the messengers means acceptance of their divine mission. This faith is not limited to the person of the prophet but extends to the divine truth inherent in their mission, which, like a light in darkness, guides the way of salvation.
The word Azaztumuhum in this verse means supporting and respecting the messengers. This support, accompanied by reverence and reinforcement, includes material and spiritual assistance. In a dialogue conveyed in the lectures between the teacher and student regarding the distinction between Azar and Tazir, it is explained that Azar, derived from the form faala yufailu, means respect and strengthening, whereas Tazir, from the form tafil or adhdhara, means punishment and chastisement. This distinction clarifies the verses meaning, removing any ambiguity.
The goodly loan, like a pure gem, refers to charity in the path of Allah. This act, originating from sincere intention, assists not only the messengers but also the needy in society.
In return for these duties, Allah promises forgiveness of sins and entry into a paradise beneath which rivers flow. This promise, like a refreshing breeze, brings glad tidings of eternal felicity to the hearts of believers. However, it warns that disbelief after this covenant is manifest misguidance.
Verse twelve of Surah Al-Ma'idah, like a divine map, delineates the path to felicity with clear duties. The covenant with the Children of Israel, the chiefs, and the fivefold duties all signify a divine order that guarantees guidance and felicity conditional upon obedience. This verse, like a mirror, reflects human responsibility towards the Creator and society.
Arabic: فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَائِنَةٍ مِنْهُمْ إِلَّا قَلِيلًا مِنْهُمْ ۖ فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ
Translation: And because they broke their covenant, We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded. And you will still observe deceit among them, except a few of them. But pardon them and overlook [their misdeeds]. Indeed, Allah loves the doers of good.
This verse, like a curtain lifted from truth, depicts the bitter outcome of breaking the covenant. The Children of Israel, having transgressed the divine pledge, were distanced from the mercy of Allah, and their hearts were hardened. This hardness, like a heavy stone, bars the heart from accepting truth and inclines a person towards sin and negligence.
The divine curse signifies estrangement from the mercy of the Lord, which, like a dark shadow, deprives a person of the light of guidance. The hardening of the heart is the result of this estrangement, making a person heedless of sin and lawlessness, dragging them into the abyss of disobedience.
The distortion of divine words, carried out by the scholars and learned men of the Children of Israel, was a grave betrayal, displacing truth from its rightful place. This distortion, specific to the elite, indicates the heavy responsibility of the intellectuals in safeguarding the divine trust. Forgetting blessings, like losing a precious jewel, deprived the Children of Israel of divine admonitions and led them toward spiritual ruin.
The verse mentions you will still observe deceit among them regarding the persistent treachery of the Children of Israel but excepts a few. This small group, like stars in a dark sky, remained faithful to the covenant and were saved from misguidance.
The injunction to pardon and forgive, like a breeze of divine magnanimity, calls the Prophet to overlook the betrayals. This invitation, accompanied by Allahs love for the doers of good, signifies the grandeur of divine ethics.
Verse thirteen acts as a wake-up call, illustrating the consequences of covenant violation. Curse, heart hardening, distortion, and forgetfulness are all indicators of estrangement from truth. Nevertheless, the presence of a small group of the righteous and the call for forgiveness sustain hope for divine mercy.
The lectures liken Jews, Christians, and Muslims to three brothers who share common misguidance, except for a few who, like rare gems, preserved pure faith. This analogy, like a mirror, reflects the historical and ethical similarities among these communities.
Religious knowledge, which ought to be like a clear spring bringing guidance and mercy, has sometimes become an instrument of violence. History shows that followers of religions, from Jews and Christians to Muslims, have occasionally fallen prey to heart hardening and committed religious massacres. Groups such as ISIS and the Taliban, which resort to violence under the guise of religion, exemplify this deviation.
Religious hypocrisy, like a deceptive mask, conceals the reality of faith. Those who, with a religious appearance but a heart devoid of humanity, perpetrate violence and corruption have distanced themselves from the truth of religion. This behaviour, like a dark shadow, tarnishes the image of religion in the eyes of the world.
The lectures reference the present situation in some regions, such as Afghanistan, where violence and killings continue in the name of religion. This conduct, observed in groups such as the Taliban, is not only incompatible with humanity but also diminishes the lofty status of religion.
This section serves as a profound warning about religious deviations and hypocr
